MESSIANIC PEOPHECY 
 
MESSIANIC PEOPHECY 
 
 THE PREDICTION OF THE FULFILMENT OF REDEMPTION 
 THROUGH THE MESSIAH 
 
 A CRTTICAL STUDY OF THE MESSIANIC PASSAGES 
 
 OF THE OLD TESTAMENT IN THE ORDER 
 
 OF THEIR DEVELOPMENT 
 
 CHAELES AUGUSTUS BPJGGS, D.D. 
 
 'I 
 
 DAVENPORT PEOKESSOK OF HEBREW AND THE COGNATE LANGUAGES IN THE UNION 
 THEOLOGICAL SEMINARY, NEW YORK CITY 
 
 NEW YORK 
 CHARLES SCRIBNEK'S SONS 
 
 1886 
 
37 i 
 
 COPTRIGHT, iaS6, 
 
 Bt CHARLES SCRIBNER'S SONS. 
 
TO 
 
 THIS BOOK IS DEDICATED AS A 
 
 MEMENTO OF HAPPY DA I .S 
 
 IN EDINBURGH. 
 
 269469 
 
PREFACE. 
 
 Messianic Prophecy is the most important of all themes ; 
 for it is the ideal of redemption given by the Creator to 
 our race at the beginning of its history, and it ever abides 
 as the goal of humanity until the divine plan has been 
 accomplished. There is no lack of works upon this 
 subject. They are strewn along the Christian centuries 
 in great abundance. And yet there are very few of 
 them that have more than a transient value ; for they 
 either use Messianic Prophecy as a sword with which to 
 smite the Jew or the infidel ; or else as a crutch for a 
 feeble faith in Christ and Christianity. There are very 
 few of them that show any real interest in the theme 
 for itself ; there are still fewer that are animate with 
 love and devotion to this greatest of all subjects. 
 Messianic Prophecy has been too much dominated 
 by the apologetical and the polemical interests, and the 
 historical and the dogmatic bearings of the theme have 
 been too much neglected. 
 
 This has given occasion to another common fault in 
 the treatment of the subject. It has not been grasped 
 as a whole and treated by a comprehensive method. 
 Messianic Prophecy does not come to an end with the 
 canon of the Scriptures of the Old Testament, as is 
 commonly supposed. It assumes the same relative 
 position in the Scriptures of the New Testament ; and it 
 
 vii 
 
vm PREFACE. 
 
 is the crown of the system of Christian doctrine. Hence 
 it di\ddes itself into three gi^eat sections : the Messianic 
 Prophecy of the Old Testament, the Messianic idea of 
 the Xew Testament, and the Messianic ideal in the 
 history of Christian doctrine. Xo one can adequately 
 treat of any one of these sections until he has made a 
 comprehensive study of the whole subject. 
 
 The volume now given to the public is designed to be 
 the first of a series that will cover the whole ground. 
 It treats of Prophecy in general, of Messianic Prophecy 
 in particular, and then traces the development of the 
 Messianic idea in the Old Testament, concluding with a 
 summary of the ideal therein unfolded. It will remain 
 for a second volume to show how far this ideal has been 
 fulfilled by the first advent of the Messiah, and how far 
 it remained unfulfilled and was taken up into New 
 Testament Prophecy and carried on to a higher stage of 
 development. A third volume should trace the history 
 of the Messianic ideal in the Christian Church, and 
 show its importance in the development of Christian 
 doctrine. 
 
 Many of our readers will be surprised to find so little 
 reference to the fulfilment of the prophecies. This has 
 commonly been regarded as the most important thing. 
 Accordingly, the prophecies have been studied from the 
 point of view of their supposed fulfilment, and their 
 original meaning and their relation to the system of 
 Messianic Prophecy of the Old Testament have been 
 overlooked. Some prophecies have risen into dispro- 
 portionate prominence and have been exaggerated, while 
 other prophecies of equal and even greater importance 
 have been undervalued, and in some cases entirely 
 neglected. The Messianic ideal of the Old Testament 
 should be treated by itself and for itself, in order that 
 it may be understood as a system in its proportions and 
 
PREFACE. IX 
 
 in tlie inter-relations of its parts. I have not been able 
 to escape altogether from the question of fulfilment. 
 It is probable that a more rigid adherence to the plan 
 that has been proposed would have excluded not a few 
 references to the fulfilment that have found their way 
 into the footnotes and even into the text. But it was 
 not my purpose to undervalue the question of the fulfil- 
 ment of the prophecies, and I did not care to be too 
 strict in this matter. Furthermore, it was designed to 
 treat the fulfilment in its proper place. I have given a 
 summary of the Messianic ideal of the Old Testament at 
 the close of this volume. It will be the work of the 
 second volume to show how far that ideal has been 
 realized in Christ and Christianity, and what still 
 remains to be fulfilled. 
 
 I have not entered into the history of the interpreta- 
 tion of the passages, but have given the several interpre- 
 tations, chiefly in footnotes, in order to explain those that 
 have been adopted, and to discriminate them from others. 
 The history of the interpretation of the Messianic ideal, 
 according to the proposed scheme, comes into considera- 
 tion in the third volume of the work. 
 
 The present volume traces the Messianic idea in its 
 development in the Old Testament Scriptures. It does 
 not enter into the Messianic idea of the apocryphal 
 books, or of the Apocalypses, or of the Jewish sects of 
 the four centuries, in the midst of which the first advent 
 occurred, because the Messianic idea of the Old Testament 
 is complete in the canon of the Old Testament. The 
 Messianic ideas of the later Jews have their proper place 
 as an external historical frame in which to set the 
 Messianic idea of Christ and His apostles. 
 
 I have given the Messianic passages of the Old Testa- 
 ment in English translation, with a very few exceptions 
 where they were of too great length. These translations 
 
X PREFACE. 
 
 have been made from the original text. They have been 
 revised in order to conform with the lievised Version 
 whenever it seemed best so to do, partly because it 
 seemed desirable to recognise and take advantage of the 
 labours of those eminent scholars who have so recently 
 given it to the world ; and partly because I am of the 
 opinion that any future revision must take its departure 
 from this vantage ground. In some cases the Eevised 
 Version has been followed closely ; but in the main it 
 has been used freely and has been departed from not 
 only when fidelity to the original text required it, but 
 also in many cases where I have preferred other render- 
 ings that have become familiar by long use. These 
 renderings are the product of the critical and historical 
 study of the original text, and are not proposed as sub- 
 stitutes for the renderings of the Eevised Version or the 
 Authorized Version, which aim at a version for public 
 use. 
 
 The author has preferred to transliterate technical 
 words and explain them in footnotes, rather than to trans- 
 late them inadequately or by uncertain renderings. The 
 divine names Jahveh, 'El, 'Adonay, Sluidday, ^Elyon, Jah, 
 have not been translated, because they are proper names 
 of the Deity in most passages, and any translation misses 
 the sense. 'Elohim has been translated God, except in a 
 few passages where it also is used as a divine name. 
 These names are unfamiliar to the English reader, but if 
 he will attend to their use in the successive passages 
 he will observe the importance of the discrimination. 
 Shades of meaning will attract his attention that he 
 could never discover in any version that translates them. 
 The neglect to distinguish between 'Eloliim and 'El not 
 only obscures the difference in meaning, but also dis- 
 regards the use of 'El as a proper name in passages 
 where that use is of some importance. It is necessary 
 
PREFACE. XJ 
 
 in a few words to explain my transliteration of nin^ by 
 Jahveh. I reaffirm what I have said elsewhere.^ It 
 represents the Deity as an ever-living and acting person, 
 who enters into personal relations with His people, and 
 would have them address Him by a proper name in their 
 personal approaches unto Him in prayer and worship. 
 The later Jews, influenced by feelings of profound 
 reverence, which soon passed over into superstition, 
 abstained from pronouncing this name, and substituted 
 for it usually ""inx, " Lord ; " or where ''iis nin*" occurred, 
 wrh^y " G-od" Hence the Massoretes pointed mn^ with 
 the vowel-points which belong to ''iix or wrb^, in order 
 to indicate that these other names of God were to be 
 used in place of mn"" ; and so the original pronunciation 
 of nin^ became lost. Hence in the LXX. and in most 
 translations " Lord," or its equivalent, is substituted for 
 ^1^^ The word " Jehovah " is sometimes used in English 
 for this word. But it is a linguistic ■ monstrosity. 
 Scholars are generally agreed that the original pronuncia- 
 tion was Jahveh (the j pronounced as y). There can be 
 little doubt that the substitution of " Lord " for Jahveh 
 in the translation of the Hebrew Scriptures and in the 
 Jewish Eabbinical Theology, has been associated with an 
 undue stress upon the sovereignty of God. The Old 
 Testament revelation in its use of rv\r\'' emphasized rather 
 the activity of the ever-living personal God of revelation. 
 The doctrine of God needs to be enriched at the present 
 time by the enthronement of the idea of the living God 
 to its supreme place in Biblical theology, and the 
 dethronement of the idea of divine sovereignty from its 
 usurped position in dogmatic theology. Many English 
 scholars prefer the transliteration Yahveh or Yahtveh. 
 I prefer Jahveh, because of its common use by foreign 
 scholars. I should have no objection to the other trans- 
 1 Presb. Review, July 1885, p. 526. 
 
XU PREFACE. 
 
 literations if scholars would agree to any one of them. 
 Jahvch is a brief, terse, and euphonious word, that has a 
 wealth of meaning and of reminiscence of Biblical 
 passages to all who are familiar with the Hebrew text. 
 It is the name that God Himself gave to His people ; 
 and if any name should be correctly pronounced and 
 written, it would seem that it should be this one above 
 all others. 
 
 The great majority of the passages are given in the 
 lines and strophes of Hebrew Poetry. This part of the 
 work has cost the author a large amount of severe labour. 
 It has, however, opened up many new problems, and 
 solved many perplexing questions. The author is well 
 aware that there is a large amount of scepticism among 
 Hebrew scholars as to the measurement of the lines and 
 the strophical organization of Hebrew poetry, but this is 
 due chiefly to the long-continued neglect of the subject, 
 and to prejudices begotten partly by an ultra-conservative 
 dislike of so-called novelties and by a timid clinging to 
 the Massoretic system of accentuation. Those who are 
 entitled to rank as authorities in the department of 
 Hebrew Poetry have not doubted that there was some 
 system of strophical arrangement, and some principles by 
 which the lines were arranged ; for how else could 
 Hebrew poetry be Poetry ? The principles that have been 
 followed in the arrangement of the lines and strophes 
 have been tried by some years of study and teaching, and 
 have been applied with success to the greater part of the 
 poetry of the Old Testament. These principles have 
 enabled the author to discover several pieces of poetry in 
 the Old Testament that have been previously unknown. 
 I am assured of the correctness of these principles, and 
 also of that arrangement of the great majority of the 
 passages that is given in the book. But some of the 
 passages are so difficult that the arrangement that I have 
 
PKEFACE. Xill 
 
 given is tentative rather than final. The whole is sub- 
 mitted to the judgment of the candid scholar who has 
 eyes to see the beauties of Hebrew Poetry. I have come 
 to the conclusion that it would be no great task for an 
 English poet to reproduce the entire body of Hebrew 
 Poetry in corresponding English poetry of the same 
 rhythm and strophical organization. If a real poet 
 should perform this work he would confer an inestimable 
 boon upon the English-speaking race, and give a version 
 of the Old Testament that would be better adapted for 
 popular use than any English version that translates 
 Hebrew poetry into English prose. 
 
 ■ The original text of all the passages has been studied 
 in accordance with the principles of Textual Criticism. 
 The Massoretic text not infrequently errs when compared 
 with the ancient versions, and there are not a few 
 passages where the principles of Hebrew Poetry aid us to 
 a better text than that of any of the ancient authorities. 
 No true scholar will despise critical conjecture in cases 
 where the external evidence is unsatisfactory, and the 
 text is manifestly corrupt. The author has taken great 
 pains in this department of his work. The results are 
 found in the translation, but the explanation of these 
 results are given in the footnotes. These results will 
 not please those who esteem the Massoretic text as well- 
 nigh infallible. We have no hope of overcoming the 
 prejudices of such scholars. We have done our work for 
 those who have faith in the principles and methods of 
 the Science of Textual Criticism.-^ 
 
 A most difficult task, that could not be avoided, was 
 the arrangement of the passages in the order of their 
 historical origin. A mechanical arrangement of the pas- 
 sages after the traditional method pursued by Hengsten- 
 berg, J. Pye-Smith, and most scholars who have written 
 ^ See my Biblical Study ^ p. 138 seq. 
 
XIV PREFACE. 
 
 upon Messianic Prophecy would have heen an easy task. 
 But this method gives us nothing better than a string of 
 exegetical papers without organic connection. Messianic 
 Prophecy is a section of Biblical Theology. It should 
 be treated in accordance with the principles and methods 
 of that branch of Biblical Science. The development of 
 the Messianic idea is therefore of vast importance, and 
 all the passages must take their place in their historical 
 order, or that development cannot be traced to its full 
 extent. The traditional position of many of these passages 
 will not bear serious examination. It is impossible to 
 adhere to the traditional theories, and make anything of 
 a development of the Messianic ideal. These theories 
 perish before the breath of Biblical Theology as well as 
 by the knife of the Higher Criticism. The principles of 
 the Higher Criticism and of Biblical Theology have been 
 faithfully applied, and the author has reached much 
 greater satisfaction in the results of the investigation 
 than he deemed to be possible at the outset. I shall not 
 deny that there are many cases of doubt, especially in 
 the arrangement of the Psalms. But in all cases of 
 doubt it has seemed best to connect the doubtful passages 
 with other passages of similar import, where they seemed 
 to iit best in the development of the Messianic ideal. In 
 general, the results correspond with those reached by the 
 great critics of the century ; but in some cases I have 
 been compelled to depart from them, and in some 
 important passages to advance new theories which are 
 submitted to the judgment of all those who are in 
 earnest in the work of Biblical Criticism and Biblical 
 Theology. 
 
 This work is designed chiefly for theological students 
 and ministers of the gospel. Accordingly I have carefully 
 summed up the Messianic idea of each passage or group 
 of passages in a compact and comprehensive statement. 
 
PREFACE. XV 
 
 These I have arranged in a series of sections that are 
 numbered consecutively throughout the volume. Thus 
 the student has an outline of the work for the purposes 
 of review and as a preparation for an examination upon 
 the subject. I have also furnished him with a critical 
 apparatus in the footnotes for the study of the Messianic 
 passages. These discuss all the important questions of 
 textual criticism, higher criticism, philological explanation, 
 and exegesis. The larger type of the book confines itself 
 for the most part to the Messianic ideal as a part of 
 Biblical Theology. All that is technical has been thrown 
 into footnotes, and stands there by itself for the con- 
 venient use of the Hebrew student. The text is thus 
 relieved of Hebrew words and critical discussions, so that 
 any intelligent reader may use the book without being 
 disturbed by anything that he cannot readily understand. 
 For the author desires that his book may be of service to 
 the thoughtful layman, and to Sabbath-school teachers, 
 none of whom can be at all successful in their study of 
 the Scriptures unless they know something about the 
 Messianic idea that meets them everywhere in the sacred 
 pages. 
 
 The author has devoted many years of study in 
 preparation for the present work. It has cost him more 
 labour than all other topics combined. It has been a 
 labour of love and enthusiasm. And yet the theme is so 
 great, so wonderful, so glorious, and so divine, that he has 
 pursued it only to find that it escapes his grasp and 
 transcends his efforts. He gives his work to the world, 
 because he is convinced that a fresh study of the whole 
 subject is greatly needed, and because he is assured that 
 he has a contribution to make to its further discussion. 
 At the same time he cordially invites the criticism of com- 
 petent scholars. No one will be more ready than the 
 author to welcome fresh light from any source. He prays 
 
xvi PEEFACK 
 
 that whatever there may be of error in the book may 
 be detected and slain. The truth will take care of 
 itself. It cannot be resisted by the blind inertia of con- 
 servatism, or overcome by the mad rush of radicahsm. 
 Truth is divine, and it will prevail over all obstacles 
 and enemies. 
 
TABLE OF CONTENTS. 
 
 CHAPTER I. 
 
 Hebrew Prophecy, p. 1. 
 
 I. The essential principle of Prophecy, p. 2. II. Tlie phases of 
 Prophecy, p. 5. III. The Montanistic theory of Hebrew Pro-phacy, 
 p. 12. IV. The Naturalistic theory of Prophecy, p. 17. V. The 
 distinguishing features of Hebrew Prophecy, p. 18. VI. The 
 prophetic call and endowment, p. 20. VII. The test of Prophecy 
 p. 22. VIII. The development of Prophecy^ p. 24. IX. The 
 prophetic idealy p. 28. 
 
 CHAPTER II. 
 
 Predictive Prophecy, p. 34. 
 
 t. The sources of Prediction, p. 36. II. Divine source of Hebrew 
 Prediction, p. 39. III. The symbolical form of Hebrew Predic- 
 tion, p. 43. IV. The limits of Prediction, p. 55. V. Messianic 
 Prophecy, p. 60. VI. The fulfilment of Messianic Prophecy, 
 p 63. 
 
 CHAPTER III. 
 
 Primitive Messianic Ideas, p. 67. 
 
 I. The Protevangehtim, -p. 11. II. The blessing of JShem, -p. *7*7. III. 
 The blessing of Abraham^ p. 83. IV. The blessing of Judahy 
 p. 93. 
 
 CHAPTER TV. 
 
 Messianic Prophecy in the Mosaic Age, p. 100. 
 
 I. Iwrael the son ofJahveh, p. 100. IL The kingdom of God, p. 101. 
 
 b 
 
XVm CONTENTS. 
 
 III. The conquering Star, p. 104. IV. The everlasting p'iest' 
 hood, p. 109. V. The prophet like Moses, p. 110. Vl. The 
 blessing and the curse, p. 115. 
 
 CHAPTER V. 
 
 The Messianic Idea in the Davidic Period, p. 121. 
 
 I. The faithful priesthood, p. 122. II. The all-Jcnowiing judge, 
 p. 123. III. The covenant with David, p. 126. IV. The con- 
 quering hing^ p. 132. V. The enthroned Messiah, p. 1 34. VI. 
 The righteous king, p. 137. VII. The bridal of the Messiah, 
 p. 140. VIII. The advent of Jahveh as deliverer, p. 143. IX. 
 Jahveh the victorious king, p. 145. X. The ideal tnan, p. 146. 
 XI. The ideal man triumphant in death, p. 148. 
 
 CHAPTER VI. 
 
 Messianic Ideas of the earlier Prophets, p. 153. 
 
 I. The day of Jahveh, p. 154. II. The rebuilding of the ruined house 
 of David, p. 161. III. The Restoration of Israel, p. 165. 
 
 CHAPTER VII. 
 
 Isaiah and his Contemporaries, p. 180. 
 
 I. The exaltation of the house of Jahveh, p. 181. II. The king of 
 J^eace, p. 184. III. Restoration through the sea Trouble, p. 185. 
 
 IV. The rejected shepherd^ p. 187. V. Purification of Zion, 
 p. 193. VI. Immanuel, p. 195. VII. The prince of peace, 
 p. 198. VIII. The fruitful shoot, \i. 201. IX. Union of Egypt 
 and Assyria with Israel, p. 206. X. Tlie coi'ner-stone of Zion, 
 p. 208. XL Zion the city of the great king, p. 210. XII. The 
 ruler from Bethlehem, p. 217. 
 
 CHAPTER VIII. 
 
 Jeremiah and his Contemporaries, p. 220. 
 
 I. The great judgment of Jahveh, p. 221. II. The adoption of the 
 nations in Zion, j). 226. III. Tlie restoration of the vine Israel, 
 p. 228. IV. The advent of Jahveh in glory, p. 233. V. The 
 righteous judge, p, 237. VI. Jerusalem the throne of Jahveh, p. 242. 
 VII. The righteous branch, p. 244. VIII. The restoration and the 
 
CONTENTS. XIX 
 
 n&io covenant^ p. 246. IX. The inviolable covenant with David, 
 p. 258. 
 
 CHAPTER IX. 
 
 EZEKIEL, p. 266. 
 
 I. Jahvch the sanctuary^ p. 268. II. The wonderful cedar sprig, 
 p. 269. III. The rightful king, p. 270. IV. The faithful shepherd, 
 p. 272. Y . The great jmrification, ^.^4:. N\. The great resur- 
 rection, p. 275. VII. The great reunion, p. 277. VIII. The 
 judgment of Gog, p. 279. IX. The holy land of the restoration, 
 p. 283. 
 
 CHAPTER X. 
 
 Prophetic Voices out of the Exile, p. 291. 
 
 I, The destruction of the great metropolis and the annihilation of 
 death and sorrow, p. 296. II. The blood bath of Jahveh, p. 311. 
 III. The transformation of nature, p. 317. IV. The great 
 sufferer, p. 320. 
 
 CHAPTER XI. 
 
 The Prophecy of the Servant of Jahveh, p. 337. 
 
 I. The firrvant m whom Jahveli is well pleased, p. 342. II, Jahveh 
 delivers his servant Israel, p. 348. III. The high calling of the 
 servant, p. 352. IV. The sin-bearing servant, p. 356. V. The 
 great invitation, p. _363. VI. The reward of righteousness, 
 p. 365. VII. The great preacher, p. 369. 
 
 CHAPTER XII. 
 
 The Prophecy of the Restoration of Zion, p. 374. 
 
 I. JahveVs highway to Zion, p. 374. II. Jahveh the only God and 
 Saviour, p. 378. III. Jahveh is faithful to Zion, p. 381. IV. 
 Jahveh the comforter of Zion, p. 387. V. Jahveh' s house of prayer 
 for all nations, p. 391. VI. Zion the light of the world, p. 394. 
 VII. The new Jerusalem, the 7iew heavens and new earth, p. 402. 
 
 CHAPTER XIII. 
 
 Daniel, p. 410. 
 I. The kingdom of the son of man, p. 412. II. The last times, p. 421. 
 
XX CONTENTS. 
 
 CHAPTER Xiy. 
 
 The Messianic Idea in the times of the Eestoration, p. 428. 
 
 I. The march of Jdhveh^ p. 429. II. The glory of the new temple^ p. 436. 
 III. The glory of the neiv Jerusalem^ p. 438. IV. The crowning oj 
 the priest-king, p. 442. Y. Jahveh the holy king, p. 448. VI . The 
 land of the glory of Jahveh, p. 457. VII. The ideal man triumphant 
 over evil, p. 459. VIII. The smitten shepherd, p. 462. IX. The 
 unique day, p. 466. X The second Elijah, p. 473. 
 
 CHAPTER XV. 
 
 The Messianic Ideal, p. 476. 
 
 I. The ideal of mankind, p. 476. II. The conflict with evil, p. 478. 
 III. The Divine advent, p. 478. IV. The holy land, p. 481. 
 Y, Jahveh the father and husband, p. 482. VI. The kingdom 
 of God, p. 483. VII. The day of Jahveh, p. 487. YIII. The 
 holy priesthood, p. 490. IX. The faithful prophet, p. 491. 
 X. The Messianic King, p. 492. XI. The new covenanty p. 496, 
 
 INDEXES. 
 Index of Texts, p. 501. General Index^ p. 618. 
 
MESSIAJJ^IC PROPHECY. 
 
 CHAPTEK I. ' 
 
 HEBREW PROPHECY. 
 
 § 1. Prophecy is religious instruction. It is an essential 
 feattire of the religion of cultivated nations. It first appears 
 as a function, then develops into an office, and at last 
 organizes an order. 
 
 Prophecy appears in any religion so soon as the need 
 is felt of religious instruction, and therefore at a very 
 early stage and among the most primitive peoples. It 
 manifests itself at first in occasional and sporadic forms ; 
 but as the religion advances into higher stages, it develops 
 into an office in order to give official guidance in religious 
 knowledge and practice. In the patriarchal constitution 
 of society the three functions of authority, prophecy, 
 priesthood and royalty are ordinarily combined in the 
 father of the family and the chief of the tribe ; but at a 
 very early stage the function of royalty is eliminated, and 
 develops into the office of a monarch, and at a later stage 
 into a dynasty : so the function of priesthood is elimi- 
 nated and develops into an office and an order, which 
 perpetuates itself by lineal descent or adoption. The 
 prophetic function is ordinarily the last to develop into 
 a separate order. It retains its closer relations with the 
 
 A 
 
2 MESSIANIC PROPHECY. 
 
 Deity, and therefore for a longer period maintains its in- 
 dependence of human relationships. In the highest 
 religions the three orders exist side by side ; but the pro- 
 phetic order seldom develops beyond schools or guilds. 
 This difference of the three functions in historical de- 
 velopment originates from an essential difference in the 
 functions themselves; for the function of royalty expresses 
 the idea of government, the function of priesthood shapes 
 the idea of worship, but the function of prophecy is the 
 channel of religious instruction. 
 
 o 
 
 L THE ESSENTIAL PRINCIPLE OF PROPHECY. 
 
 § 2. Pro-phccy as religious instruction claims to come 
 from God and to possess divine autliority. The iwoijliet 
 is an officer of the Deity, ivith a commission from the God 
 whom he serves. 
 
 Hebrew prophecy differs from other prophecy as the 
 Hebrew religion differs from other religions. It has the 
 common features which disting-uish prophecy from priest- 
 hood and royalty. It has specific features which mark 
 it off from the prophecy of all other religions. It is our 
 purpose to rise from these common features to the specific 
 features of Hebrew prophecy. 
 
 Prophecy as a special function of religion has the 
 essential characteristics of religion itself. It involves 
 some sort of union and communion between the Deity 
 and man, whether it be real or ideal, traditional and 
 fictitious, or historically evolved from divine communica- 
 tions, pretended, in order to power and influence, or 
 presumed, owing to the deceptions of e\al spirits, and 
 abnormal personal conditions and circumstances. In any 
 case, the prophet claims to come from God to impart 
 religious instruction. 
 
 The Sacred Scriptures recognise the Hebrew prophets 
 
HEBKEW PROPHECY. 3 
 
 as a species in the general class of prophets. The pro- 
 phet of Jahveh speaks in the name of Jahveh, as the 
 prophet of Baal speaks in the name of Baal. 
 
 Hebrew prophecy claims to be divine revelation. But 
 other prophecy makes the same claim. Where then is 
 the difference ? On the one side it is urged that Hebrew 
 prophecy is all true, and that the prophecy of all other 
 religions is spurious and false. On the other side it is 
 claimed that Hebrew prophecy, like all other prophecy, is 
 a mixture of the true and the false. 
 
 It is in fashion with a certain sort of Christian apolo- 
 gists to ignore the science of religion, and insist upon the 
 supernatural character of Biblical prophecy over against 
 the purely human, natural or false prophecy of the other 
 religions. They decline to recognise anything in common 
 between Biblical prophecy and other prophecy. Such 
 opinions may now be regarded as antiquated.^ 
 
 The scholar observes that the same exclusive claims 
 are put forth in the interest of the other great religions 
 of the world, that their prophecy is the only genuine 
 prophecy, and that Hebrew prophecy, in its present form 
 at least, is spurious and false. Is the debate to be settled 
 by the loudest and the longest dogmatism ? Eather the 
 inherent truth and reality of the prophecies are the 
 determining factors and the final tests. The science of 
 religion is in entire accord with Hebrew prophecy, in 
 insisting upon the application of the supreme test, of 
 veracity. Biblical prophecy claims to be true and real. 
 It fears not the most searching criticism. Those silly 
 Uzzahs who fear for the ark of God are guilty of pre- 
 
 ^ See Kliper, Das Prophetenthum des Alien Bundes, p. 5, Leipzig 
 1870. Tholuck justly states, "Wie gross audi der Sf)ielrauni der 
 dem Priesterbetrug und aberglaubischer Selbstfauschuiig zuge- 
 schrieben werden mag-dass eine Realitat dabei zu Grunde gelegen, 
 ist nun allgemein bei Philologen und Alterthumsforschern zur 
 Anerkennung gekommen." — Die Propheten, p. 2, Gotha 1860. 
 
4 MESSIANIC PROPHECY. 
 
 sumption when they stretch forth impotent hands to 
 prevent investigation. But real Christian scholars who 
 are faithful to the word of God are not only willing that 
 the tests should be applied by the doubtful and the in- 
 quiring ; but they are determined to destroy doubt and 
 to solicit faith by applying the tests themselves in the 
 most thorough, comprehensive and exhaustive investiga- 
 tion. For the fires of criticism consume the hay, straw 
 and stubble of human conceits and inventions which sprang 
 from false methods of interpretation and preconceived 
 theories of what prophecy ought to be. But all that is 
 really valuable abides the test and rises in majesty above 
 the ashes of human traditions. 
 
 Hebrew prophecy does not claim to be the only genuine 
 prophecy. The Old Testament Scriptures represent pro- 
 phecy as extending beyond the range of the chosen 
 people in Melchizedek, Jethro, and Balaam.-^ It is not 
 necessary, in the interests of the Christian religion, 
 to insist that God left all other nations except Israel 
 without religious guidance. The more the great historic 
 religions of the world are studied in their genesis and 
 their relations to the peoples who were influenced by 
 them, the more truth, beauty and good are found in them. 
 They had their appropriate task in preparing the nations 
 of the world for the higher religion when it should come 
 to them in the fulness of time.^ 
 
 It was once the fashion to explain the good features 
 of the other religions as relics of the primitive divine 
 revelations recorded in the Bible, or as derived in some 
 mysterious way from the Hebrews. But this fashion has 
 passed away with the unscientific age. It has become 
 evident that the facts are entirely different. The excellent 
 features of the prophecy of the great historic religions of 
 
 * Gen. xiv. 18 ; Ex. xviii. ; Num. xxiii.-xxiv. 
 
 * See Cave, Introduction to Theology^ p. 168 seq., Edin. 1886. 
 
HEBKEW PROPHECY. 5 
 
 the world should be recognised and not resisted. If they 
 are not as high in their order as the Biblical religions, 
 they are still historic religions that have served multi- 
 tudes of our race in their efforts to worship the Deity. 
 It is unwise to explain them away by violent interpre- 
 tations. Those who attack these religions by putting 
 the worst constructions upon their prophecy ought to 
 remember that they encourage the enemies of the Christian 
 religion to treat Hebrew prophecy in the same arbitrary 
 way. No argument can safely be used against heathen 
 prophecy that may react to the damage of Hebrew pro- 
 phecy. All prophecy must submit to the same tests. 
 The tests will determine the extent of truth and false- 
 hood in every prophecy of every religion. It is the 
 Biblical and the scientific method to examine the pheno- 
 mena and to abide by the results.^ 
 
 II. THE PHASES OF PROPHECY. 
 
 § 3. There are three phases of prophecy which are 
 common to the religions of the world — the dream, the 
 vision, and the enlightened spiritual discernment, 
 
 1 We are entirely agreed with Dr. Maiidsley, " If all visions, 
 intuitions and other modes of communication with the supernatural, 
 accredited now or at any time, have been no more than phenomena 
 of psychology, — instances, that is, of subnormal, supernormal, or 
 abnormal mental function, — and if all existing supernatural beliefs 
 are survivals of a state of thought befitting lower stages of human 
 development, the continuance of such beliefs cannot be helpful, it 
 must be hurtful, to human progress." — Natural Causes and Super- 
 natural Seemings, pp. 361-62, London 1886. But it is altogether 
 unscientific to conclude from the fact that a very large number of 
 supposed communications with the supernatural have been shown 
 to be spurious, that therefore all others, even those of the Biblical 
 religions, must be spurious likewise. A searching examination dis- 
 criminates between true and false prophecy, just as clearly as it 
 exposes every form of false science and philosophy. Men of science 
 like Dr. Maudsley are as liable to slip in their hostility to the super- 
 natural, as are theologians in their prejudices in favour of the 
 supernatural. 
 
b MESSIANIC PROPEECY. 
 
 These three phases of prophecy are familiar to the 
 reader of the Scriptures. But he will find them also in 
 the great religions of the world. The prophet Joel 
 embraces them in his representation of the universal 
 distribution of the prophetic gifts in the last age of the 
 world, when the divine Spirit comes upon all classes and 
 conditions of men. 
 
 " Your sons and your daughters will prophesy, 
 Your old men will dream dreams, 
 Your young men will see visions." — ^Joel iii. 1. 
 
 § 4. The dream is the simplest phase of prophecy. It 
 may arise from an abnormal condition of the tody, or 
 from the stimulation of a higher 'power. It may he genuine 
 prophecy or spurious prophecy. Tliere is n£ed of discrimi- 
 nating tests. 
 
 A dream has something of the wonderful about it, 
 however it may originate. The man is so far passive to 
 the impressions that are made upon him from without. 
 Even when an excited organism or an abnormal condition 
 of the body occasions the dream, it is beyond the control 
 of the will of the subject ; he is passive to the operations 
 of his own higher powers, even though in some sense 
 directing them. He is unable to resist the movement 
 of his intellectual and emotional nature, which is hurried 
 on by an impulse external to himself. It is not 
 surprising that uncultivated persons and rude nations 
 should ascribe this impulse to e\il spirits or the heavenly 
 powers. There is indeed in the spontaneous workings 
 of the intellectual and emotional nature in dreams a 
 facility which is unknown except in sleep. Unguided 
 and unrestrained by external considerations and circum- 
 stances, or by the higher motives and principles of the 
 reason and the will, the human spirit rushes on like a 
 mountain torrent into the impending evil, or wings its 
 
HEBKEW PROPHECY. 7 
 
 flight like an eagle to the coining good. There is not 
 infrequently in the dream an instinctive discernment of 
 the issues of the present circumstances in which we or 
 others may be involved. 
 
 The dream plays an important part in the prophecy 
 of the Bible, in guiding the patriarchs of Israel and the 
 human guardians of the Messiah, in the deliverance of 
 Israel in Egypt and at Babylon. But the dream is a 
 trouble to the monarchs of Egypt and Babylon without 
 an interpreter. A Joseph and a Daniel were needed to 
 voice their prophecies. But to the patriarchs and other 
 sacred persons the dream was accompanied with its pro- 
 phetic interpretation. The dream may or may not be 
 prophetic. It may be instinctive prophecy or it may be 
 divine prophecy. It may bear its interpretation with 
 itself or it may need a prophetic interpreter. Tliis 
 prophetic interpreter may be a real prophet or he may 
 be self-deceived or a deceiver. The dream is therefore 
 simply a phase of prophecy, a test is needed to determine 
 whether there be prophecy in it or not. 
 
 § 5. The most common phase of pro])hecy is the ecstatic 
 state. This may he either naturalj as in epileptics and 
 persons who through nervous derangement have an abnormal 
 intellectual and emotional development, or artificial, where 
 the nervous organization is excited hy external stimulaiits, 
 or the agency of evil spirits, or the divine Spirit. 
 
 In a rude and uncultivated age epileptic and deranged 
 persons are regarded as possessed by evil spirits or the 
 divine Spirit. Whether the spirit be good or evil, the 
 Spirit of the one God or the influence of some one deity 
 of a polytheistic system, depends more upon the religion of 
 the people than upon the phenomenon itself. Such persons 
 have strange experiences and utter marvellous sayings, 
 which are regarded as coming from the Deity to warn 
 
8 MESSIANIC PEOPHECY. 
 
 and guide mankind. These are unnatural and beyond 
 experience, they are therefore regarded as supernatural. 
 The ecstatic state is commonly produced by artificial 
 means. Those peculiarly inclined to it learn the art of 
 casting themselves into it, in order to enjoy the benefits 
 to be derived therefrom. The prophets of Baal cut 
 themselves with knives, and cried out for hours in frenzy 
 for prophetic inspiration. The 450 prophets of Baal 
 
 "called on the name of Baal from morning even until noon, 
 saying, O Baal, answer us. But there was no voice, nor any that 
 answered. And they leaped about the altar which was made. And 
 it came to pass at noon, that Elijah mocked them, and said, Cry with 
 a loud voice, for he is god ; either he is musing, or he is gone aside, 
 or he has a journey, or peradventure he sleepeth, and he must be 
 awaked. And they cried with a loud voice, and cut themselves 
 after their manner with swords and lances until the blood gushed 
 out upon them. And it was so, when mid- day was past, that they 
 prophesied until the time of the offering up of the Minchah.^^ ^ 
 
 The necromancers are represented as chirping and 
 muttering in the practice of their art.^ The Shamans of 
 Eastern Asia use a tambourine and stimulants until they 
 cast themselves into an unconscious state, and then are 
 aroused to answer questions which are put to them. 
 Their answers are often surprisingly accurate, although 
 they know nothing that has transpired when they awake 
 into consciousness again.^ The Grecian prophetesses 
 were filled with the prophetic ecstasy by the foul gases 
 
 1 1 Kings xviii. 26 seq. HDD = leap, dance, h]) is at or about 
 the altar. It is the sacred dance, the frenzied ecstatic whirling. I 
 prefer to leave nni?D untranslated and transliterate it. It is the 
 evening vegetable offering, probably consisting of grain or cakes. 
 There is danger of misconce]jtion in the rendering " oblation " given 
 in the R.Y. as well as in the "sacrifice" of the A.V. There is no 
 good reason for thinking that nmo is here used for offering in 
 general, and there is lack of evidence as to the exact kind of vege- 
 table offering used at this time. 
 
 2 Tsa. viii. 19. 
 
 ^ Tholuck, Die Propheten^ p. 8 seq. 
 
HEBREW rr.OPHECY. 9 
 
 arising from clefts in the rocks. There the Grecian 
 oracles were established and temples erected as at 
 Delphi, Dodona and elsewhere."^ At the present day 
 the Dervishes of Mahometans cast themselves into the 
 ecstatic state by whirling themselves in a circle or by 
 howling for a long time. The Indian Fakirs cut them- 
 selves with knives as did the ancient prophets of Baal. 
 There are also in the unconscious somnambulism and the 
 gift of second sight kindred phenomena. In these ecstatic 
 conditions involving unconsciousness to the external world 
 the inner emotional and intellectual nature moves with 
 great rapidity and freedom, and, as in the dream, 
 reaches solutions of difficult problems and discerns the 
 issues of events far and near. As in the dream so in 
 the ecstatic state, there may be instinctive prediction 
 and instinctive guidance through difficulties ; or there 
 may be entire failure. Biblical prophecy exhibits similar 
 conditions of ecstasy. We have a picture of a band of 
 prophets coming down from the high place with psaltery 
 and timbrel and pipe and harp, and prophesying ; and 
 Saul meeting them, the Spirit of Jahveh came upon him 
 and he prophesied with them.^ Again Saul went to 
 seek David and " the Spirit of God came upon him, and 
 he went on and prophesied until he came to Naioth in 
 Eamah. And he also stripped off his clothes, and he 
 also prophesied before Samuel, and fell down naked all 
 that day and all that night. Wherefore they say. Is Saul 
 also among the prophets ? " ^ 
 
 As in the dream, so now in the ecstatic state. It is 
 common to the religions of mankind. It is not absent 
 from the Hebrew religion. It is not peculiar to the 
 Hebrew religion. There is nothing in the ecstatic state 
 as such to determine whether it results from divine 
 
 ^ Tholuck, Die PropheteUy p. 6 seq, ; Maudsley in I.e. p. 176 seq. 
 * 1 Sam. X. 5 seq. ^ 1 Sam. xix. 23 seq. 
 
10 MESSIANIC PKOniECY. 
 
 influence or not. Every ecstatic state should be 
 tested ere it be accepted as the product of genuine 
 prophecy.^ 
 
 §*6. There is also a higher order of prophets, who 
 through retirement and contemplation of the sacred mysteries 
 
 1 If we are not to assume, with the ignorant and barbarous races, 
 that the ecstatic state always has something of the supernatural 
 about it, we are also not to assume, with modern naturalistic 
 scholars, that the ecstatic state is never employed by supernatural 
 powers. For if the ecstatic state may be occasioned by disease or 
 by stimulants, why may it not be occasioned by the stimulation of 
 an evil spirit or a good spirit ? True science will not close its eyes 
 to the question. There is no a priori objection to it that does not 
 arise beyond the domain of science, namely, in scepticism as to the 
 supernatural, or positive denial of the supernatural, Maudsley is 
 obliged to admit that the best work of the world has been done 
 under illusion (in I.e. p. 207), and that those who believe seriously 
 in the transcendent importance of human life, take it in tragic;il 
 earnest, and are reaily to sacrifice strength and wealth and even life 
 in its service, are mainly or wholly dupes (p. 240). But most sober- 
 minded students will conclude that the serious, the devout, the self- 
 sacrificing reformers of the world are after all more likely to be 
 correct when they claim that they have been guided by a higher 
 power, and that the illusion and self-deception are rather with 
 those who cannot understand them, and who stubbornly close their 
 eyes to all the avenues that lead to the God of all grace. Kuenen 
 is more scientific when he says — 
 
 " A specific supernatural character can in no wise be ascribed to 
 the trance ; its divine origin is not at all self-evident, — phenomena 
 of that nature were far from uncommon in ancient times and in the 
 Middle Ages, as it occurs even at the present day. It is true that for 
 a long time people had no hesitation in ascribing them to super- 
 natural influence. They seemed so singular and extraordinary that 
 this explanation forced itself quite naturally on men's minds. 
 What could not be derived from God was therefore regarded as a 
 display of the power of the devil. But we now no longer occupy 
 that standpoint. Ecstasy is now accurately studied, compared with 
 other affections allied to it, and is explained from the human 
 organism itself, specifically from the nervous system. It may be — 
 on that point I determine nothing at present— that the trances of 
 the Israelitish prophets were of a nature altogether different ; but 
 that must be proved separately, for ecstasy in itself is no super- 
 natural phenomenon. It does not therefore advance us a step in 
 determining the origin of Old Testament prophecy." — Kuenen's 
 Prophets and Prophecij in Israel, p. 80, London 1871. See also 
 Ladd, Doctnne of Sacred Scripture^ ii. p. 440 seq. 1883. 
 
HEBEEW PROPHECY. 11 
 
 of religion "have "been sinritnally enligMemed to discern 
 truths of a higher order than their fellows and to experience 
 emotions of a deeper and more absorbing intensity. They 
 have wondrous powers of insight and forecast. TJiey read 
 and interpret character and affairs. They are the masters 
 of the past and the present, and they point the way con- 
 fidently into the future. 
 
 Such prophets of a higher grade exist among the 
 various religions of the world. Who can say that they 
 are mere deceivers or enthusiasts ? "Who can deny that 
 some of them at least may have been guided by the 
 divine Spirit in the ordinary influences of the divine 
 Providence in their spiritual reflections and activities 
 while they have been feeling after God ? If the Hebrew 
 prophets were not only for Israel alone, but also in the 
 end for the entire world, was there not a preparation 
 needed by the other nations of the world to receive 
 the prophecy of the Bible at the proper time ; and 
 how could that preparation be so well accomplished 
 as by prophetic voices in the midst of the other 
 religions ? 
 
 Looking at these widespread phenomena of prophecy, 
 we find that Hebrew prophecy exhibits similar pheno- 
 mena. These are then the physical and psychological 
 conditions of all prophecy, and are not peculiar features 
 of Hebrew prophecy.^ 
 
 Starting from these phases of prophecy which are 
 common to the Hebrews and other nations, two con- 
 
 * Cicero already discriminated the higher order of prophecy from 
 the lesser, " Duo genera divinationum esse dixerunt, unum quod 
 particeps esset artis, alterum quod arte careret. Est enim ars in iis, 
 qui novas res conjectura consequuntur, veteres observatione didi- 
 cerunt. Carent autem arte ii, qui non ratione aut conjectura, 
 observatis aut notatis signis, sed concitatione quadam animi aut 
 soluto liberoque motu futura prsesentiunt, quod et somniantibus 
 persrepe contingit et non nunquam vaticinantibus per furorem." — 
 Cicero, de dvoin. i. 18. 
 
12 MESSIANIC PROPHECY. 
 
 trasted positions are taken and erroneous theories are 
 constructed hj laying an undue emphasis upon one phase 
 or another. 
 
 m. THE MOXTANISTIC THEOEY OF HEBREW PROPHECY. 
 
 § 7. The Montanistic theory represents tlu prophets as 
 passive instruments of the divine Spirit. The ecstatic state 
 with its vision is the essential feature of prophecy. The 
 pro'phet sees or hears tlie revelation as something external 
 to himself and declares it is an eccternal thing. He is 
 taken possession of hy the divine Spirit y so that his speech 
 and writing are nx) longer his own, hut the Sjjirifs, using 
 him as an instrument. 
 
 It should not be denied that this phase of prophecy 
 does occur in the Bible. The hand of Jahveh is laid 
 upon such men as Gideon, Jephtha and Samson, making 
 them mere instruments or channels of divine influence. 
 The prophetic mania comes upon a man like Saul. There 
 is a dreaming of dreams by Pharaoh and Xebuchadnezzar ; 
 there is a seeing of visions by Balaam, and the hearing of 
 a divine voice as by the child Samuel; and we find 
 instruments of the most passive kind in the serpent of 
 Eden and the ass of Balaam. But these are all of the 
 lower phases of prophecy where the divine Spirit deals 
 with incapable instruments ; rude men, heathen kings, 
 coarser spirits, untutored boys, who had little suscepti- 
 biUty for communion with God, and with dumb beasts. 
 It is not the appropriate method for spiritual and devout 
 souls. 
 
 Balaam receives revelations in dreams. His ecstatic 
 state is vividly described. He lies prostrate with closed 
 eyes, seeing a ^dsion and hearing words, which he is con- 
 strained to utter acrainst his will : 
 
 o 
 
HEBREW PROPHECY. 13 
 
 " Utterance of Balaam son of Beor, 
 Utterance of the man with closed eyes, 
 Utterance of the one hearing the sayings of '-£7, 
 And knowing the knowledge of 'ElyoUy 
 Who sees the vision of Shadday^ 
 Lying prostrate and with eyes opened." ^ 
 
 But Moses the prophet of Jahveh is vastly higher than 
 this. God does not speak to him in visions, dreams, or 
 riddles, but face to face, shows him His form, and grants 
 him His communion. 
 
 " If one is to be your prophet, 
 I, Jahveh, in the vision make myself known to him ; 
 In a dream I speak with him. 
 Not so my servant Moses, 
 With all my house he is entrusted, 
 Mouth to mouth I speak with him, 
 In an appearance without riddles ; 2 
 And the form of Jahveh he beholds. 
 Why then do ye not fear 
 To speak against my servant Moses ? " * 
 
 Moses is the model of all subsequent prophecy. The 
 prophet who is to give divine instruction to Israel is like 
 him.* Hebrew prophecy is ordinarily of the highest 
 phase. It has its psychological basis in what we observe 
 in the highest order of prophets among the heathen. 
 Those isolated cases on which the modern Montanists 
 
 1 Num. xxiv. 15, 16. We give the Hebrew divine names in 
 transliteration in order to show the differences which are obscured 
 by translation. ^^, ^El, is the Strong. By rendering God the difFer- 
 ence between it and DTl^S is obscured. jV^y, ' Ely on, is an archaic 
 intensive plural form with the meaning Most High. ntJ^, Shadday, 
 has the meaning Almighty. 
 
 2 The Massoretic text reads n^iroi, and so does the Vulgate, but 
 the Vulgate renders et palam. The Samaritan codex and the LXX. 
 read ni^"i?D3, and the LXX. renders h si'hi, which is better suited to 
 the context and the paralleliism. 
 
 8 Num. xii. 6-8. This little piece is poetry, and we present it 
 in the lines of parallelism. 
 * Deut. xviii. 18. 
 
14 MESSIANIC PKOPIIECY. 
 
 build their theory amount to nothing more than a lower 
 order of a more general class. They give at best a 
 mechanical, a magical sort of prophecy. The great mass 
 of Hebrew prophecy — compared with which the cases 
 referred to are trifling in number — exhibits a revelation 
 of a vastly higher character. It is not external, mechani- 
 cal, or magical, but internal, spiritual and intelligent. 
 Hebrew prophecy is through the enlightenment of the 
 mind of the prophet, the stimulation of his moral nature, 
 the constraining of his will, under the most sublime 
 motives, the assurance of his soul that he is in possession 
 of divine truth, and that he is commissioned to declare it.^ 
 The most primitive form of prophecy among the 
 Hebrews was doubtless of the lowest phases, external 
 revelations, through dreams or in ecstatic visions. From 
 this point of view the prophet was in the most ancient 
 times called a seer, and his prophecy a vision^ — not seen 
 
 ^ See Eiehm, Messianische Weissagu7ig, 2 Aufl. p. 21 seq., Gotha 
 1885 ; Messianic Prophecy, p. 20, Edin. 1876. Hengstenberg in 
 modern times laid great stress upon the organ of sight in the ecstiitic 
 state of Biblical prophecy. Few modern scholars have been able to 
 follow him. In more recent times Konig has emphasized the organ 
 of hearing and the divine communication through words and speech. 
 It is quite evident that divine communications are more frequent, in 
 the Old Testament representations, to the ear than to the eye. 
 Sometimes both organs are open to divine revelation. But it seems 
 to us that Konig has failed in his emphasis upon hearing, no 
 less than Hengstenberg in his emphasis upon seeing. The criti- 
 cism of Eiehm upon his theory is quite just. It is sufficient that 
 we recognise the divine origin of the communication as external 
 to the soul of man. There are no sufficient reasons for extending 
 this external origin to the form and the mode of the communication! 
 The stimulation of the higher nature of man by a divine impulse is 
 all that can be proven with reference to the mass of Hebrew 
 prophecy. The mode of the stimulation seems to be ordinarily 
 within the man, when his powers are active and not passive, when 
 the divine ideal sjjrings up in the forms of the i)rophet'3 own think- 
 ing and expression. See Riehm in I.e. p. 22 seq., and Konig in I.e. 
 ii. pp. 142 seq., 360 seq. 
 
 ^ nsh = seer, and its synonymous nm, gazer, beholder. That 
 which is seen is also called r\\iC\\:i or HTriD or pM = vision. There 
 
HEBREW PROPHECY. 15 
 
 indeed with the physical eyes, for these were closed in 
 slumber or in unconsciousness to the external world — 
 but seen by the inner eye. But even here in this lowest 
 sphere of Hebrew prophecy, where the prophet was 
 merely passive and the vision or dream an object of in- 
 ternal sight, there is the presence of God in a distinguished 
 manner, as in the theophanies of the heavenly ladder in 
 Jacob's dream, the fiery furnace in Abraham's vision, and 
 the cherubic chariot in the vision of Ezekiel.^ There is 
 also an interpreting voice which guides the inner eye to 
 see and to understand what it could not otherwise observe. 
 For unless the dream and the vision of Hebrew prophecy 
 were something more than mere dream or vision, unless 
 they have with them the peculiar marks of the Deity, we 
 could not accept them as divine. It is in these lower 
 grades of prophecy that we find the specific features of 
 Hebrew prophecy as well as in the higher. 
 
 But the later, higher and more common name of the 
 Hebrew prophet is Nabi,'^ which means speaker, or 
 preacher. From this point of view the prophetic word 
 is called suggestion, communication, or utterance of 
 
 is no such distinction between these terms as Konig finds {Ofen- 
 harungshegriff, ii. p. 29 seq., Leipzig 1882. See Kiehm in I.e. p. 45). 
 
 1 Gen. xxviii. 12 seq. ; Gen. xv. 12 seq. ; Ezek. i. 
 
 ^ S^D3 is an intransitive noun from the stem 5^33. It is not found 
 in the active or passive species, but only in the reflexive, either the 
 Niphal or Hithpael. It is kindred with 21^, which is used of the 
 coming forth of fruit. So in Prov. x. 31, "The mouth of the 
 righteous putteth forth wisdom." It is hke the Arabic naha)a = to 
 riae up, become audible, to proclaim, and the Assyrian nabit = to 
 call, proclaim, name. ^5''3D is therefore the spokesman, preacher. 
 This is essentially the view of most recent interpreters, Ewald, 
 Fleischer, Delitzsch, Konig, Miilau, and Volck, et al. Kuenen 
 objects that the Arabic verb is more likely a denominative, and that 
 the Arabic noun was derived from the Hebrew, and that furthermore 
 the verb is used in Hebrew only in the reflexive species {Prophets^ 
 p. 42). But this does not explain the Assyrian verb, and the 
 reflexive species properly mean to act as spokesman or preacher. 
 Kuenen agrees with Tholuck, Gesenius, et al., that ^^33 is a passive 
 noun, from J533, kindred with j;3j = to boil up, pour forth, and that 
 
16 MESSIAXIC PROPHECY. 
 
 God ; or " word of Jahveh ; " ^ or message,^ which the 
 prophet was to lift up in song or preaching. 
 
 So from this higher point of view the prophet is called 
 servant of God, involving a close relationship to the Deity 
 as His own servant — a man of God, and also a man of 
 the Spirit.^ 
 
 Indeed, so close is the intimacy between Jahveh and 
 His prophets that 
 
 " Surely 'Adonay Jahveh doeth nothing, 
 
 Unless he hath revealed his secret plan to his servants the prophets. 
 
 Hath a lion roared, who will not hear ? 
 
 Hath 'Adonay Jahveh spoken, who will not prophesy ? " * 
 
 These prophets are therefore like Moses, in close union 
 and constant communion with their God. They ordinarily 
 depend upon a subjective and internal communication 
 tlirough the stimulation of their higher nature to per- 
 ception, conception, comprehension and expressive utter- 
 
 the prophet is one who is caused to boil over with the divine word. 
 They refer to l^m in Ps. xlv. 2 for the idea. Hupfeld, Eiehm, 
 Schultz, et al., compare ii2: with DX3, and take them both as passive 
 forms with kindred meaning. But most scholars regard DNJ as 
 meaning, breathe, whisper. It is found in the verbal form only in 
 Jer. xxiii. 31. It is elsewhere used as a passive part, construct before 
 God or the prophet, or a personification of evil (Ps. xxxv. 12). It 
 seems to us that the stems are similar, and they must have synony- 
 mous meaning. Namu is found in late Babylonian with the meaning 
 proclaim. We prefer to regard fc^u: as preacher and Dx: as 
 utterance. 
 
 ^ Twrs"^ i:n is used but once in the Pentateuch, in Gen. xv. 1, where 
 it differs from the mode of revelation in the context, and seems to 
 be the generaHzation of a later editor. It is a frequent term in the 
 prophets, 
 
 ^ NJ^'D is a noun formed by D from ^^y^ = to lift up. It is the 
 message that the prophet lifts up in song or preaching. It is usually 
 found in connection with predictions of judgment or warnings, and 
 is commonly rendered burden. 
 
 ^ nnn CJ'"'X (Hos. ix. 7) indicates that the prophet is a man acting 
 with divine authority and under the influence of the divine Spirit. 
 
 * Amos iii. 7, 8. '•jnx, ^Adonay, the Lord. 
 
HEBREW PROPHECY. 17 
 
 ance of the mysterious counsels of divine revelation, by 
 the voice and the pen.-^ 
 
 IV. THE NATURALISTIC THEORY OF PROPHECY. 
 
 § 8. The naturalistic theory starts from the highest 
 'phase of prophecy which exists among the heathen. It 
 brings into view the wondrous insight and foresight of men 
 of genius. It points to the great religious teachers of the 
 world outside of the Hebrew nation. It claims that the 
 Hebrew prophets were men of the same kind, though of a 
 higher and nobler grade, in the measure that their religious 
 conceptions were higher and nobler. 
 
 We admit that the productions of human genius and 
 the religious teachings of the prophets of the religions of 
 the world may be explained sufficiently by the ordinary 
 operations of divine providence upon the souls of men, 
 without extraordinary divine influence. But we claim 
 that Hebrew prophecy cannot be explained in tliis way. 
 We recognise common features in Hebrew prophecy and 
 other prophecy so far as these have been traced. But 
 after all that is common has been eliminated, that which 
 is peculiar to Hebrew prophecy is of such a character as 
 to prove its divine origin and guidance. 
 
 A careful discrimination of the elements found in the 
 prophecy of all other religions and in the Hebrew 
 religion, and the comparison of the results, brings the 
 vastly higher and grander features of Hebrew prophecy 
 
 ^ See DeHtzsch, Messianic Prophecies, p. 17, Edinburgh 1880, 
 who aptly cites Chrysostom Horn. xxix. i?i ep. ad corinthios: "This 
 is the peculiarity of the mantis ; to be beside oneself, to suffer 
 constraint, to be struck, to be stretched, to be dragged like a mad- 
 man. The prophet, however, is not so, but he speaks everything 
 with calm understanding and with sound self-possession, and know- 
 ing what he proclaims, so that before the result we can even from 
 these things distinguish between the mantis and the proi)het." 
 
18 MESSIANIC PKOPHECY. 
 
 to scientific statement and invincible position.^ This will 
 be manifest both in the differences in form and the 
 differences in content, and above all in the entire con- 
 formity to truth and fact, in such sublime heights of 
 conception and such vast reaches of comprehension, that 
 it transcends the powers of hmnan origination and guid- 
 ance, and compels resort to the divine mind and the 
 divine power to explain its origin and its development 
 into such a sublime organism. 
 
 V. THE DISTINGUISHING FEATUEES OF HEBEEW PEOPHECY. 
 
 § 9. The prophet of Jahvch is personally called and 
 endoiued hy Jahveh with the prophetic spirit. He speaks 
 in the name of Jahveh and in his name alone. He is one 
 of a series of prophets who guide in ths develo2Jment of the 
 Heh'ew religion. He a.hsorhs and reproduces previous 
 ^prophecy. He transmits prophecy with confidence to his 
 successors. Hehrcw prophecy is an organism of redemption. 
 
 We have seen that Hebrew prophecy has the same 
 three phases that are found in all great religions, but that 
 it cannot be explained by theories which build on any of 
 these phases. It claims to be a divine revelation, resting 
 upon higher and more substantial grounds than these. 
 Indeed we not only have to distinguish between Hebrew 
 prophecy and aU other prophecy ; but in Hebrew prophecy 
 itself it is necessary to eliminate the genuine from the 
 spurious : for there are those who speak in the name of 
 Jahveh and are prophets of lies.^ There are those who 
 mistake their conceits and fancies for divine communica- 
 
 1 Miiller, Science of Religion, p. 37, 1873, "I make no secret that 
 true Christianity, I mean the rehgion of Christ, seems to me to 
 become more and more exalted the more we know and the more we 
 appreciate the treasures of truth hidden in the despised religions of 
 the world." 
 
 2 Jer. xxiii. 
 
I 
 
 HEBREW PROPHECY. 19 
 
 tions. There are those who are deceived by lying spirits/ 
 There are professional prophets in Israel who prophesy 
 for gain and for political influence. The faithful prophet 
 of Jahveh has to contend against these false prophets of 
 Jahveh as well as against the prophets of Baal. He does 
 it through the divine assurance that he is in possession 
 of the truth of God, and that he is called to proclaim it. 
 For the true prophet of Jahveh differs from other 
 prophets not in those phases of human experience and 
 expression which are essential to prophecy and common 
 to mankind, but as the Hebrew religion differs from all 
 other religions. For an extraordinary divine influence 
 which is called supernatural, to distinguish it from the 
 ordinary influences of the divine Providence which are 
 called natural, used the psychological and physical con- 
 ditions of human nature to determine through them that 
 religion and so that prophecy in its origin and through 
 its organic development towards the accomphshment of a 
 divine plan of redemption.^ 
 
 Without denying to other religions an occasional divine 
 influence in their prophecy, springing from the ordinary 
 working of the divine Providence in the affairs of man- 
 kind, without excluding altogether the prophecy of the 
 great religions of the earth from occasional extraordinary 
 divine influences such as are called supernatural, we 
 claim that these extraordinary divine influences give 
 Hebrew prophecy its characteristic features ; for we find 
 them extending through a long period of historical 
 development, increasing in intensity, complexity and 
 comprehensiveness as they accumulate upon one another, 
 combining so as to constitute Hebrew prophecy an 
 organic whole, a sublime ideal of redemption. 
 
 1 2 Chron. xviii. 
 
 2 Simon, The Bible an Outgrowth of Theocratic Life^ chap. viii. 
 Edin. 1886. 
 
20 MESSIANIC PROPHECY. 
 
 VI. THE PEOPHETIC CALL AND ENDOWMENT. 
 
 § 10. Hebrcio jpro];)hecy originates in a personal revela- 
 tion of God to man in tlieophany. It is comnmmicated to 
 successive prophets hy the influence of the Spirit of God. 
 The divine Sjnrit assures the prophet of his possession of 
 the truth of God and of his commission to declare it ; 
 endows him vjith the gifts and spiritual energy to proclaim 
 it without fear or favour, and despite every obstacle ; guides 
 him in the fomii of its delivery, and directs him to give it 
 its appropriate place in the prophetic system. 
 
 The Hebrew religion is a religion of union and com- 
 munion with God, a living, growing, everlasting religion. 
 The Hebrew prophets present us with an immortal 
 religion. They derive it by direct communication with 
 the ever-living God. It is the theophanic manifestation 
 of God in forms of time and space and the sphere of 
 physical nature, to call and endow the master spirits of 
 Hebrew prophecy, that constitute one of its most dis- 
 tinctive features. Hebrew prophecy as Hebrew miracle- 
 working springs from theophanies. These were the 
 sources of every new advance. They constitute a series 
 leading on to the incarnation as their culmination. They 
 were the di\Tne seals to the roll of Hebrew prophecy, 
 sealing every new page with an objective divine verifica- 
 tion and authentication. They bind the prophets into 
 an organic whole. They come in the great crisis of the 
 development of prophecy, and shed their glorious light 
 over the prophecies that precede and those that follow. 
 We have not only therefore the calling and endowment 
 of particular prophets by these theophanies, but the 
 calling and the endowment of prophetic chiefs to originate 
 and perpetuate a succession of prophets with an organic 
 system of prophecy.'^ 
 
 ^ " The case admits of no doubt — the canonical prophets are 
 mutually allied and are closely connected with one another. The 
 
HEBREW PEOPHECY. 21 
 
 We do not find these theophanies in connection with 
 every prophet, but only with the greatest prophets, the 
 reformers of their age. It is possible that other prophets 
 were also called by theophanies which they have not 
 described to us. But this is improbable. It was indeed 
 unnecessary. Theophanies are to initiate religious move- 
 ments and mark the stages of their development, but are 
 not the constant feature of prophecy. Ordinarily Hebrew 
 prophecy comes from prophets who have the internal 
 subjective assurance of the truth of God and their com- 
 mission to declare it. But in all cases of objective as 
 well as subjective assurance the prophet's powers are 
 taxed to the utmost to give expression, in the human 
 forms of his own nature and surroundings, to the divine 
 ideas that have taken possession of him. 
 
 In order to explain this internal communication we 
 would refer to the witness of the Holy Spirit giving the 
 Christian assurance of salvation, the assurance of sonship 
 to God, and the gratification of knowing that prayer is 
 accepted and answered. This testimony of the Spirit is 
 a divine assurance imparted by a supernatural energy to 
 the believer's soul.^ 
 
 The difference in the operation of the Holy Spirit in 
 these cases is not in mode. The divine energy is the 
 same — the Spirit of God. The subjects of the influence 
 are the same — pious men. The same supernatural 
 impartation of the divine Spirit to • the human spirit is 
 made in all these cases. The difference consists in the 
 
 one may stand more by himself, the other may be more dependent 
 upon his predecessors ; collectively they all form, as it were, one 
 school, or they may be likened to the links of one chain." — Kuenen, 
 Prophets^ p. 74. 
 
 1 See Oehler, Theology of the Old Test. ii. p. 336 seq., Edin. 
 1883, and Eiehm in I.e. p. 35 seq. The polemic of Konig (in I.e. 
 ii. p. 194 seq.) against this position seems to us without force. 
 See also Ladd, Doctrine of Sacred Scripture., ii. p, 369 seq., and 
 Presbyterian Review., v. p. 384. 
 
22 MESSIANIC PROPHECY. 
 
 contents of this influence — and in the measure of the 
 energy. The contents in the other cases mentioned are : 
 sense of sonship, of the love and favour of a heavenly 
 Father, of communion with Him, of conformity to His will, 
 of recei\"ing the benefits desired in prayer. The contents 
 of the influence that inspires the prophet are : the 
 revelation of truth in its relation to the particular 
 prophet and in its relation to the organism of prophecy, 
 and the obligation to declare that truth in the form in 
 which it is conveyed, and to give it its place in the 
 prophetic system. 
 
 There is also a difference in the extent and degree of 
 the energy, for the prophet is empowered to deliver the 
 truth of God without fear or favour despite obstacles and 
 resistance of every kind. The intensity of this energy 
 differs greatly in different prophets. In Moses and 
 Elijah, in Isaiah, Jeremiah and Ezekiel, the heroes of 
 prophecy, who were called in theophanies, it was so 
 intense as to enable them to stand alone with God against 
 their own nation and the world, and to overcome by its 
 divine energy all opposing forces and circumstances. 
 And yet never was the individuality of these heroes of 
 prophecy so marked, never their humanity more apparent, 
 never the peculiar features of their own character so 
 distinct, as in those great crises when the fires of God 
 within them were burning with the most intense light 
 and heat. The divine imparted its energy to the human 
 and merged its objectivity in the subjectivity of the 
 prophet, in this infallible assurance of having and holding 
 and declaring the in\'incible truth of God. 
 
 VII. THE TEST OF PROPHECY. 
 
 § 11. The infallible test of iJie genuine prophecy of 
 Jahveh is its entire conformity to truth and fact. 
 
HEBREW PROPHECY. 23 
 
 The infallible assurance of the soul of the prophet 
 may be difficult to distinguish from the false assurance of 
 enthusiasts and the confident self-assertion of prophets of 
 lies, and yet here is the place where the distinction must 
 be made. 
 
 The possibility, yes, the probability of mistakes is 
 recognized in the Scriptures and provided for in the 
 warning of Moses. 
 
 " For these nations, which thou art about to dispossess, are accus- 
 tomed to hearken unto sorcerers and unto diviners ; but as for thee, 
 Jahveh thy God hath not suffered thee so to do. A prophet from 
 thy midst, of thy brethren, like me, will Jahveh thy God raise up unto 
 thee ; unto him shall ye hearken ; according to all that thou didst 
 ask from Jahveh thy God in Horeb, in the day of the assembly, 
 saying, ' I cannot again hear the voice of Jahveh my God, and this 
 great fire I cannot see any more, lest I die.' And Jahveh said unto 
 me, ' They have done well in what they have spoken. A jjrophet 
 will I raise up for them from the midst of their brethren, like thee, 
 and will give my words in his mouth, and he will speak unto them 
 all that I charge him. And it will come to pass, that whosoever 
 will not hearken unto my words which he will speak in my name, I 
 will require it of him. Only the prophet who shall presume to speak 
 a thing in my name, which I have not charged him to speak, and 
 who shall speak in the name of other gods, that prophet shall die. 
 And if thou say in thy heart. How can we know the thing which 
 Jahveh hath not spoken 1 What the prophet speaketh in the name 
 of Jahveh, and the thing transpire not and come not, that is the thing 
 which Jahveh hath not spoken. In presumption the prophet hath 
 spoken. Thou shalt not be afraid of him.' " ^ 
 
 Here then is a divine test of prophecy given at the 
 very foundation of the Hebrew system. Not the signs 
 and wonders and external forms of prophecy are to be 
 the test, for as Jesus said, " There will arise false 
 Messiahs and false prophets, and will show great signs 
 and wonders : insomuch that if possible they will 
 deceive the very elect," ^ but the internal character, the 
 1 Deut. xviii. 14-22. ^ Matt. xxiv. 24. 
 
24 MESSIANIC PROPHECY. 
 
 essence of the prophecy, whether it be in the name of 
 Jahveh, whether it be true and real, whether it be to the 
 honour of God, whether it conform with the prophetic 
 system. This is the absolute test to which every Hebrew 
 prophet submits, and which every pious man is bound to 
 apply. This test of divine truth gives a mutual obliga- 
 tion. It gives a divine sanction to the prophet himself 
 to declare the truth of God, and it also gives the most 
 sacred obligation to the people to yield obedience to the 
 word of trutL 
 
 Any such slavish adhesion to a priori claims as 
 the scholastic theory requires is unscriptural and it is 
 immoral. It is the sign - seeking condemned by our 
 Saviour as so characteristic of the Pharisees of his time. 
 Every divine revelation demands the most searching 
 criticism and inquiry as to its truth. The more earnest 
 and searching the inquiry, the more complete will 
 be the mastery that the divine truth will gain over 
 the soul, and the more sincere and faithful wiU be the 
 adhesion to it. 
 
 VIII. THE DEVELOPI^IENT OF PEOPHECY. 
 
 § 12. Proiolucy first ai^jgcars as an occasional function 
 of the antediluvians and 'patriarchs. Moses was the first 
 ofiicial prophet, and the model of all that followed. Samuel 
 was the first to make it a distinct office and to found 
 propheticcd schools. The prophets are the counsellors of the 
 monarcJis and the reformers of the nation, and as such 
 reach a sublime height in Nathan, Elijah and Elisha, 
 They instruct the nation in its history and its covenants, its 
 institutions and its worship, and give birth to schools of 
 p)salmody and ivisdom. Prophecy attains its height in a 
 se7'ies of prophets who deliver oral prophecies as the divinely 
 appointed oiational reformers, and subsequently record their 
 
HEBREW PROPHECY. 25 
 
 prophecies as the several successive sections of an organic 
 system of divine revelation to manJdnd. 
 
 Prophecy was first developed into an office in Moses, 
 who became the model of all subsequent Hebrew 
 prophets. Prior to Moses the prophetic function is dis- 
 played at times in Enoch and Noah, in Abraham and 
 Jacob, but it is sporadic, Moses predicts a prophet like 
 himself over against the sorcerers and diviners of the 
 Canaanites, but knows nothing of an order or succession 
 of prophets. Prophecy remains sporadic until Samuel, 
 who is called to the office of prophet, and who like Moses 
 at first combines the prophetic and regal functions, but 
 after the resignation of his civil authority establishes the 
 prophetic office apart by itself, and becomes the founder 
 of prophetical schools. With Samuel the prophetic office 
 takes its place as an independent office alongside of the 
 royal and priestly orders, and enters upon centuries of 
 development. 
 
 The prophets at first appear like Samuel with some 
 of the functions of the judges. They suddenly appear at 
 the court of the king or before a national assembly. 
 They execute their commission of exhortation, promise or 
 warning, and disappear. Their religious instruction has 
 a political cast. The schools of the prophets are frequently 
 mentioned in the historical books at various places and in 
 considerable numbers. They seem to have been engaged 
 in the study of the instruction of Jahveh and in His 
 worship with songs and dances. To them we may attri- 
 bute the earlier historical poems and poetic narratives 
 embedded in the historical books. They were being pre- 
 pared through many generations from Samuel to Joash 
 for the peculiar work the prophetic order was ordained to 
 do. They gave birth to the schools of psalmody and the 
 schools of wisdom, and prepared the way for the greatest 
 prophets. They combined the history and the poetry, the 
 
26 MESSIANIC PROPHECY. 
 
 laws and the wisdom, to reproduce them at the appointed 
 time in higher and grander forms. 
 
 After the division of the kingdom it was in the 
 northern reahn that the prophetic activity had the fullest 
 development. This was in order to lead Israel through 
 the severe crises in her history. And thus the prophetic 
 order rises rapidly to a sublime elevation and grandeur 
 in Elijah and Elisha as they appear endowed with 
 miraculous power, and boldly confront kings and princes 
 as if they would single-handed turn the heart of princes 
 and bend the nation to the will of Jahveh. 
 
 But these functions of the prophetic office, making 
 history as great religious heroes, and recording the history 
 of redemption with its covenants and institutions, were 
 preparatory to the highest function of giving the divine 
 revelation in historical development and in a living, 
 growing and ever consolidating organism. Combining 
 the sum-total of the divine revelation of the patriarchs 
 and judges, and especially of Abraham and Moses and of 
 Samuel, they rolled it along with immense and ever 
 increasing weight, power and sublimity, hasting on to the 
 latter days. The prophets as an order of preachers and 
 teachers constitute a grand stairway, advancing prophet 
 after prophet in linked succession until the organism of 
 prophecy is completed and the revelation of the Messiah 
 is at hand. 
 
 As the prophetic office was rising to its highest functions, 
 it developed into four schools or tendencies, three of 
 which, the school of psalmody, the school of wisdom, and 
 the school of the ritual, moved in the ordinary planes of 
 prophecy, while the proplictic function of the schools of 
 the prophets moving in narrower lines rose to its tower- 
 ing heights of guiding the nation through the perplexities 
 of the present, towards a realization of the grander ideals 
 of the future. The whole Old Testament is prophecy 
 
HEBREW PROPHECY. 27 
 
 in the broader sense of the term, and yet when we 
 distinguish the law from prophecy we are halting on the 
 threshold of a still more thorough discrimination which 
 eliminates from prophecy in general, the Law and the 
 Wisdom and the Psalter, in order to rise at once to a 
 conception of prophecy which is at the same time narrower 
 and higher. For the Hebrew prophets grasp the great 
 essential principles of the Hebrew religion. They trace 
 them in their most characteristic features in historical 
 development. They apprehend the exact issues of their 
 own times. They realize the eternal ideals of the 
 prophetic system. They raise these on the banners of 
 reform. The Hebrew prophets are thus essentially a 
 series of reformers. Their office is to hold up the ideal 
 of reform and urge to its realization. They are the true 
 successors of Moses — they lead on to Christ. They 
 marshal the religious forces of Israel, and from age 
 to age advance the lines of the faithful in closer con- 
 formity to the divine ideal, which lies at the basis of the 
 Hebrew religion, and which dominates its history. This, 
 then, is the great feature of Hebrew prophecy, its grand 
 march forward in spite of every obstacle from triumph to 
 triumph. The author of the Epistle to the Hebrews ^ 
 begins the roll-call of the heroes, but stops almost at the 
 beginning for want of time and space to complete them. 
 No such names are to be found in the history of any 
 other nation, — or in the history of all the other religions 
 combined, — heroes of battles the most sublime the world 
 has ever seen ; battles not for the rehgion of Israel alone, 
 but for the religious progress of humanity, for the ever- 
 lasting religion of mankind. 
 
 1 Heb. xi. 
 
28 MESSIiVNIC PEOPHECY. 
 
 IX. THE PPvOPHETIC IDEAL. 
 
 § 13. Hchrevj jjro'ijliccy comhines in a remarkable, 
 manner the real and tJie ideal. If the real is in exact con- 
 formity to truth, still more is the ideal a mirror of the divine 
 mind. The ideal of Hebrew 'prophecy is the regulative 
 factor of the entire Old Covenant revelation. It is at once 
 the goal and the impulse of the entire historical develop- 
 ment. It comprehends the essential principles of religion^ 
 doctrine and morals. It comhines the circumstantial and 
 the variahle with the essential and invariable to be ulti- 
 mately attained by all. Above all, it is an ideal of the 
 complete redemp)tion of mankind. 
 
 In the marvellous progress of Hebrew prophecy the 
 most significant factor is the combination of the real and 
 the ideal. In the midst of the circumstantial and the 
 variable, adapted to particular persons and occasions, the 
 determining influence is ever the essential ideal which 
 abides, amidst all the vast variety and intricate complexity 
 of detail, the permanent, the everlasting and the ultimate 
 — not a stereotyped ideal in forms to which everything 
 must be conformed, but a living ideal adapting itself 
 with ease and grace to every circumstance and every 
 occasion and every person, and yet so exalted above the 
 temporal and the local and the purely formal, that these 
 are incapable of limiting its growth or checking its pro- 
 gress. It is indeed a living, an eternal, an absolute, an 
 infinite ideal — what else can it be than the product of 
 the di\T[ne mind ? 
 
 This ideal is readily discernible throughout Hebrew 
 prophecy. We see it not only in the ten commandments, 
 the quintessence of Mosaism, but it pervades the entire 
 legislation and all tlie codes, as the regulative element 
 giving shape and organization to the whole. It is this 
 ideal that makes the Psalter the psalm book of the uni- 
 
HEBEEW PROPHECY. 29 
 
 versal Church, that gives the Wisdom literature its 
 ethical influence upon all times and lands, that makes 
 Hebrew history the mirror of humanity, that constitutes 
 the Hebrew prophets the teachers of the world. Call 
 this ideal what we please, supernatural or natural, it 
 matters not. It is higher and grander than any other 
 natural known to man ; it is so much higher and grander 
 that it separates Hebrew prophecy from all other pro- 
 phecy. It gives it a unique position and importance. 
 It is an ideal ever realizing itself, and yet as high above 
 reality as ever. If it be not divine in origin and direc- 
 tion, whence did it originate ? It lifts us to the higher 
 powers — it has the attributes of the Infinite One. It is 
 divine revelation. 
 
 If we look at the doctrines of the Hebrew prophets 
 and compare them with the doctrines of other prophets, 
 the divine features of these doctrines are manifest. Thus 
 the doctrine of the unity and personality of God, as the 
 God of creation and of redemption, was gTandly conceived 
 and stated in uniform and ever advancing clearness and 
 consistency by the Hebrew prophets alone. Compare 
 with this idea of God, the Polytheism, Pantheism, and 
 Deism of other religions, and we are forced to the inquiry, 
 whence could this idea have come save from God Himself ? 
 We do not claim that such an idea could not be evolved 
 by the human mind. But, in fact, such an idea has not 
 been evolved in any other religion. Such an idea is not 
 readily accepted by those who are not in sympathy with 
 the Christian religion. The human mind drifts to Pan- 
 theism or Deism rather than to the Biblical doctrine of 
 God. It seems impossible truly to apprehend the Biblical 
 doctrine of God save by personal union with God through 
 the grace which the Bible itself offers. The union of the 
 finite with the infinite can be effected only by the Infinite; 
 the personal knowledge of the Infinite can be afforded 
 
30 MESSIANIC PEOPHECT. 
 
 only by the advent of the Infinite Himself. The human 
 soul is capable of tliis divine knowledge, and Hebrew 
 prophecy gives the divine knowledge that satisfies the 
 soul. This is an evidence that that prophecy has a 
 divine source. 
 
 The Hebrew doctrine of man is no less divine. The 
 unity of the race is a unique conception of the Bible. It 
 is above the prejudices of the other religions against 
 other races. The Hebrew prophets were Hebrew patriots, 
 but their prophecies grasped humanity and embraced the 
 world. This original unity of mankind lost by sin is to 
 be restored by grace, and the Hebrew doctrine of the 
 ideal man — holy and perfect as God is holy and perfect — 
 is so grand and inspiring that the philosophy and theology 
 of our times has as yet failed to apprehend it. "Wliere 
 do we find such an intense and realistic conception of 
 sin ? How dark and dread the representation, and yet 
 how true to fact and human consciousness ! The Hebrew 
 prophets were faithful men — they saw human sin through 
 divine eyes, and they portrayed it in its guilty colours. 
 The natural man was incapable of such true and noble 
 anthropology without divine instruction. 
 
 But prophetic theology culminates in its doctrine of 
 redemption. This is the golden thread of Hebrew history 
 and of the Hebrew religion. The union of God and man 
 by redemption, that is the noble ideal that inspires 
 Hebrew prophecy throughout : steadily and unfalteringly 
 the prophets lead the nation to the apprehension and 
 realization of that ideal. It has none of that miserable 
 pessimism that characterizes so many of the lower 
 religions and even the lower philosophies of our day. 
 It has none of that spurious optimism which the human 
 reason yearns for and pantheistic systems present. It 
 represents the good and the evil in everlasting conflict ; 
 but this conflict is a conflict which is a development of 
 
HEBKEW^. PROPHECY. 3 1 
 
 redemption into higher stages and grander achievements. 
 The doctrine of redemption given by the Hebrew prophets 
 is a divine idea, and cannot be explained as an evolution 
 of human hopes and fears and aspirations. 
 
 The theology of the Hebrew prophets throughout is 
 such a wondrous combination of reality and truth, of the 
 temporal and the eternal, the actual and the ideal, that 
 it evinces the conception of a mind that grasps the ages 
 in faithful and vivid realization, and that has the power 
 of representing that conception in terms that stand the 
 test of time and circumstance. The doctrines of the 
 Hebrew prophets transcend the powers of human appre- 
 hension and conception, and like the sublime ideas of the 
 reason — form and time and space — circumscribe human 
 knowledge, and invoke the Deity to explain them as 
 conceptions of the divine mind. 
 
 In the sphere of doctrine the ideal is most easily 
 detected and presented. It is in the sphere of religion 
 and of morals that Hebrew prophecy is ordinarily attacked. 
 But it is just in these departments where the necessity 
 of adaptation to time and place and circumstance is 
 most apparent. No prophecy could be true prophecy 
 that would not meet the practical issues of life. Hebrew 
 prophecy in its historic development adapts itself to the 
 needs of the day and the person and the affair. Hence 
 we must eliminate the circumstantial and the variable 
 from the essential and the permament in these depart- 
 ments. But it is this very power of adaptation that 
 proves the original vitality and wondrous efficacy of the 
 Hebrew religion and the prophetic ethics. We are not 
 dismayed at the lowest stages of religion when we see it 
 advancing through the centuries to higher and higher stages 
 towards the realization of a perfect ideal. We are not 
 surprised at a low grade of morals tolerated in a rude 
 and untutored people, when we see that grade rising 
 
32 MESSIANIC PROPHECY. 
 
 higher and higher in the divine discipline of a nation. 
 The imperfection and the grossness of the earlier Hebrew 
 religion, and the morals of the earlier stages of Hebrew 
 prophecy, are patent to all, but these do not disprove the 
 divinity of the grand religious and ethical ideals of 
 I)rophecy. There is this strife between the divine ideal 
 and the historical reality which makes the history of 
 Israel seem like a series of apostasies, and which has so 
 coloured the stream with sin and e\il that theologians 
 have been too often forgetful that it is in fact a stream 
 ever flowing onward. The divine ideals are indeed ever 
 constraining the people of Israel to conformity with 
 them ; and the prophets are the standard-bearers in this 
 religious and ethical progress of the nation. These ideal 
 elements are essential to the system of Hebrew prophecy, 
 they are in religion and in morals the constitutive parts 
 — they are the primitive, the permanent, the advancing, 
 yes, the ultimate and eternal elements. They are abso- 
 lutely true and everlastingly real. They cannot be 
 expjlained save by a conjunction of di\dne forces with 
 human agencies. They involve a union of God and man 
 in the prophetic heroes of redemption. 
 
 These phenomena, these essential features of the 
 Hebrew prophecy, imply an extraordinary divine influ- 
 ence, continued from age to age, giving unity to the 
 prophecy of a great number of different prophets. 
 Hebrew prophecy presents us a system of instruction 
 which cannot be explained from the reflections of the 
 human mind. It gives us a view of redemption as the 
 final goal of the world's history, which is heaven-born, 
 and not a human invention. It accomplishes a work in 
 advancing the redemption that overcomes all human 
 resistance as by a divine force. Its holy character — its 
 spotless purity — its absolute truth — its implicit confidence 
 in the ultimate accomplishment of the most beautiful. 
 
HEBREW PROPHECY. 33 
 
 elevating and sublime hopes — all combine in showing 
 that one supreme, superhuman energy inspired it all. 
 
 Demanding the most searching criticism from the start, 
 it has endured that criticism in all ages — such a criti- 
 cism as no other prophecy has been able to endure — such 
 as has, in fact, beaten into ruins all other prophecy. A 
 still more searching criticism it is passing through to- 
 day, that abiding the test, its truth and reality may 
 conquer and sway mankind. 
 
 The Hebrew prophets therefore were prophets not 
 merely in the sense of the oracles and sibyls and prophets 
 of other religions, but in that holy men of God spake as 
 they were moved by the Holy Spirit of Jahveh. 
 
CHAPTER n. 
 
 PREDICTIVE PROPHECY. 
 
 § 14. Prediction is a common feature of the religions 
 of mankind, hut it is com'paratively a small section of 
 Hebrew ])rojfiiecy. Hebrew prediction gains its vast 
 significance from its content, the central nucleus of the 
 2)rophetic ideal, the comjMion of redem-ption through the 
 Messiah. 
 
 It is a common habit so to identify prophecy with 
 prediction tliat the terms to many minds become practi- 
 cally identical. But prophecy is properly far more 
 extensive. Prediction constitutes but one feature of 
 genuine prophecy, and that not the common, but the 
 extraordinary feature. It is only one section, and that 
 the smallest, of the range of prophetic instruction. It 
 is a weakness rather than an excellence to exalt the 
 predictive element as such. It is one of the evil fruits 
 of an unwholesome apologetic that has been transmitted 
 to us from the previous century, when there was a greedy 
 grasping after anything and everything in. the form of 
 prediction that might in any way serve to exalt the super- 
 natural character of the Bible.^ Prediction is not a 
 
 1 " We can liere proceed on an observation which has akeady 
 forced itself upon us, while we were discussing the prophecies 
 regarding the judgment upon Israel. To the question, ' fulfilled or 
 not fulfilled,' we received from time to time no clear or unambiguous 
 answer. Nay, what is of greater significance, more than one para- 
 graph of the prophetical writings, which yet treats of the future, 
 scarcely admits of being regarded as prediction. This would be 
 
 34 
 
PREDICTIVE PEOPHECY. 35 
 
 peculiar feature of Hebrew prophecy. It is found in 
 other domains than religion, and occurs in all religions. 
 The human mind is endowed with certain faculties which 
 may be trained to prediction. A statesman who under- 
 stands the constitutional history of his country, and is 
 master of the political forces at work in the present, may 
 be able to predict the combinations that these will 
 assume, and their issues in the future. A theologian 
 may be able to discern the coming conflicts in the Church 
 and predict in a measure the results. The laws that 
 govern human action are as exact and certain in their 
 operation as the laws of the physical universe. It only 
 needs a knowledge sufficiently extensive, an insight suffi- 
 ciently profound, a foresight sufficiently clear, to predict 
 the future of an individual, a family, or a nation. 
 There is moreover among men an anxiety respecting 
 the future which is so widespread as to be natural. 
 And when the issue of present events and present action 
 is important, it is natural, and it is common to seek the 
 counsel of the higher powers. A Christian under such 
 circumstances resorts to prayer. A heathen under the 
 same circumstances resorts to prophets of various 
 kinds. 
 
 Prediction as a phase of Hebrew prophecy can only 
 be understood from the general conception of religious 
 instruction. Prediction is the instruction that prophecy 
 gives as it looks forth from the present into the future. 
 Prediction is the most important section of Hebrew 
 
 wholly inexplicable, if prediction had been the chief object of the 
 prophets. On the other hand, such a phenomenon is in the highest 
 degree natural, if they had another task, a different aim. But such 
 is indeed the case. Their business is not to communicate what 
 shall happen, but to insist upon that which ought to happen. The 
 maintenance of the Jahveh-worship as they comprehended it — • 
 that is what they had in view in the whole course of their activity." 
 — Kuenen's Prop7ie^5 and Prophecy in Israel, p. 344, London 1877. 
 
36 MESSIANIC PROPHECY. 
 
 prophecy, simply because it presents the essential 
 ideal of the completion of redemption through the 
 Messiah. 
 
 I. THE SOUECES OF PEEDICTION. 
 
 § 15. There are many sources of 'p'^^^dictioii to wliicli 
 the heathen resort, such as, necromancy, magic^ divination, 
 augury, astrology, 'palruistry , the use of Teraphim ; all of 
 which are forhidclen in the Old Testament under penalty 
 of death. The only source of prediction to vjhich the 
 Hebrews iccre allowed to resort was the sacred lot, whose 
 decision ivas an expression of the will of Jahveh. Jahveh 
 was the sole source of 'prediction. He gave it and ivithheld 
 it as He pileased. 
 
 Heathen prediction is almost exclusively of a lower 
 grade than the instruction given in the religious systems 
 of the world. It is of a coarse, sensuous and super- 
 stitious type, and prediction constitutes a much greater 
 proportion of heathen prophecy than it does of Hebrew 
 prophecy. 
 
 The lowest form is probably necromancy. This was 
 a favourite resort of the relioiion of Baal — consulting^ 
 the dead by means of ' necromancers who were supposed 
 to hold communications with them. We have a curious 
 case of this in the bringing up of Samuel for Saul by 
 the witch of Endor.^ Necromancy is supposed to have 
 been connected with some form of ventriloquism, and to 
 have been usually associated with the assuming of the 
 ecstatic state throui^h the use of druc^s and stimulatinsj 
 exercises. These necromancers are in the Old Testament 
 associated with wizards ^ and magicians ^ who used magic 
 
 ^ Such a necromancer is called an 31 x, and such a woman is called 
 mistress of an niX- See 1 Sam. xxviii. 
 
 2 D^JVIV ^ D^aiJ^DD. 
 
PREDICTIVE PROPHECY. 37 
 
 arts of various kinds, and are represented ^ as " muttering 
 and chirping," using strange ejaculations and frenzied 
 exhortation and warning. 
 
 There is another class of these heathen prophets called 
 diviners,^ who seek for direction in the future by the 
 investigation of combinations in various objects of nature. 
 The most common of these is in the use of the entrails 
 of animals and the observation of the flight of birds, the 
 rustling of leaves or the movement of sacred animals 
 or unusual occurrences. This is called augury, and 
 was extensively practised by the Greeks and Komans. 
 Divining by observing the movements of liquids in a 
 vessel or hydromantic is. referred to by Joseph.^ There 
 is a divining by shooting arrows and noting their flight, 
 as in the case of the king of Babylon.^ Teraphim, little 
 images of household deities, are also employed for this 
 purpose.^ There is still another class of heathen 
 prophets called astrologers, who seek in the movements 
 of the stars and the appearances of the heavenly bodies 
 and the phenomena of the skies guidance for the affairs 
 of earth. Then there is the most inveterate of all these 
 forms of heathen prophecy, witchcraft and palmistry. 
 Indeed there are scarcely any phenomena of nature 
 which have not been resorted to by men in their anxiety 
 to determine the future of themselves or others.^ 
 
 It is characteristic of Biblical prophecy that it de- 
 nounces all these forms of heathen superstition. It puts 
 them under the ban, and regards them as sins against 
 the divine majesty, incurring the penalty of death. The 
 idea at the bottom of all this heathen prediction is that 
 the Deity will manifest His will for the guidance of His 
 
 1 Isa. viii. 19. ^ Qsj^Dp. ^ Gen. xliv. 5. 
 
 * Ezek. xxi. 21-23. * Ezek. xxi. 21 ; Zech. x. 2. 
 
 « Kiiper, Das FropheterUhum das Alien Bundes^ p. 1 seq., Leipzig 
 1870. 
 
38 MESSIANIC PROPHECY. 
 
 worshippers. The custom of the rehgion determines the 
 methods to be used. 
 
 The only use of natural objects that is lawful in 
 Biblical prophecy is the casting of lots. In the ancient 
 times of Israel we have a number of examples of the 
 use of the sacred lot. It detects the criminal Achan ^ and 
 the innocent Jonathan.^ It divides the Holy Land 
 among the tribes.^ It determines the time and the 
 circumstances of battles. The Urim and Thummim 
 is ordinarily regarded as a sacred lot to be cast by 
 the priest ; but it is properly a sacred stone in the 
 sacred bag^ of the high priest, which assured him that 
 he would have the divine illumination and complete 
 knowledge necessary to enable him to decide on the 
 religious questions submitted to him. It is the priest 
 who is thereby guided to speak the predictive and decisive 
 word. To this Urim and Tlmmitiim of the priest's ephod, 
 Saul and David frequently resort for guidance.^ 
 
 Saul is represented as in a desperate condition when he 
 is abandoned by God, who answers him " neither by dream 
 nor by Urim nor by prophet."^ He resorts to the un- 
 lawful necromancy only to hear the bitter tragedy that 
 awaited his rebellious career. The prophet Isaiah rebukes 
 Israel for resk)ring to the necromancers rather than to 
 God: 
 
 " When they say unto you, Seek unto the necromancers and unto 
 
 the wizards ; — 
 Ye chirpers and niutterers, sliould not a people seek unto their 
 
 God? 
 On behalf of the living will they seek unto the dead for instruction 
 
 and for testimony ? " ^ 
 
 1 Josh. vii. 14 seq. 2 1 g^j^^ ^j^.^ 43^ 
 
 ' Josh, xiv.-xix. 
 
 * D'^Onni Dnixn (Lev. viii. 8). These are abstract intensive 
 plurals, meaning, enlightenment, and completion or perfection. 
 ^ 1 Sam. XXX. 7 seq. « 1 Sam. xxviii. 6. 
 
 ^ Isa. viii. 19. We disregard the Massoretic accents here, 
 
PREDICTIVE PROPHECT. 39 
 
 n. DIVINE SOURCE OF HEBREW PREDICTION. 
 
 § 16. Hebrew prediction uses the several phases of 
 Hebrew prophecy. It is distiiiguished hy its contents from 
 all other prediction. These contents are of such a character 
 as to im'ply divine origination and direction. They are 
 gathered into an organism that presents a divine ideal of 
 redemption which transcends human powers of construction. 
 
 Hebrew predictive prophecy rises up in sublime majesty 
 above every form of divination, and uses all the varied 
 forms of prophecy, especially the higher, to present its 
 instruction. The prediction is sometimes given in dreams 
 or visions in the ecstatic state. In these cases the 
 future is represented in dramatic forms in the imagina- 
 tion and fancy. The conditions for such prediction are in 
 the constructive power of the imagination, in sleep and 
 the ecstatic state. These creatures of the imagination 
 are ordinarily occasioned by strong recollections, by intense 
 interest in particular things, by great anxiety with 
 reference to certain events. It is not uncommon for the 
 imagination under such circumstances to leap into the 
 future experience by foreboding or ardent anticipation. 
 The imagination may discern the issues in which we are 
 interested more clearly and accurately than the reasoning 
 powers. These predictions, not uncommon to the dream 
 and the vision, present us phenomena kindred with 
 Biblical prophecy. They present us the psychological 
 conditions which show such predictions to be not only 
 possible but probable. How then does Biblical pre- 
 
 because the poetry has here the hexameter movement (see chap, 
 vii. 7). D''£)V2VDn. The article is here for the vocative case, as 
 often in Hebrew. The absence of the preposition is against taking 
 it as in apposition to D''DV*T''"I ^^' Trwvh is ordinarily taken as 
 exhortation to the people. ".To the law and to the testimony ! " 
 But we should expect in this case the preposition pj?, as in the 
 previous context. 
 
40 MESSIANIC PROPHECY. 
 
 diction differ from these predictions of the imagination ? 
 An attentive examination of the phenomena ought to 
 convince any scientific observer that the predictions that 
 occur in the dreams and visions of Hebrew prophecy- 
 transcend the native energies of the imagination. The 
 imagination can only reconstruct the material given to it. 
 The predictions of Hebrew prophecy present us material 
 as well as combinations of material that must have had 
 another origin than the previous experience of the pro- 
 phet. The vision of Abraham, as to the 400 years' 
 pilgrimage of his seed in Canaan and in Egypt, not only 
 gives the pilgrimage of his seed in Canaan and in Egypt, 
 which was a natural product of his imagination ; but 
 also the long duration of an affliction through many 
 generations before the ultimate conquest of Canaan and 
 the realization of the covenant promises, which was the 
 reverse of the natural operation of his imagination under 
 the circumstances.^ The dreams of Pharaoh as to the 
 years of plenty and famine, while they sprang out of the 
 natural circumstances of the land of Egypt and the 
 position of Pharaoh, yet in their elaboration they tran- 
 scend any possible combinations of the imagination with- 
 out external guidance, which could hardly have been 
 other than su]3erhuman.^ The necessity of interpretation 
 and the exactness of the interpretation when the secret 
 clue was given, show that the adjustment was that of a 
 higher power which had made the dream to correspond 
 with the predetermined reality. The same is true of the 
 dreams of Nebuchadnezzar, the visions of Daniel and 
 others.^ The natural conditions and features of the 
 person who dreams and is in ecstasy are there, but the 
 prediction itself is so extraordinary, so comprehensive, so 
 exact, so unerring, that it implies an infalHble divine 
 influence. Passing from the prediction of the dream and 
 ^ Gen. XV. * Gen. xli. ^ Dan. ii., vii. 
 
PEEDICTIVE PEOPHECT. 41 
 
 the vision to the prediction in the song of the ecstatic 
 state, we observe that Balaam's predictions^ were the 
 reverse of his wishes, his hopes and his wilful determina- 
 tion and effort that they should be otherwise. His 
 imagination was constrained by an overpowering influence 
 to bless in the harmonies of sacred song the people whom 
 he anxiously strove to curse in odes of triumph of their 
 enemies. Such prediction cannot be explained by purely 
 natural influences. 
 
 But ordinarily the predictions of the Hebrew pro- 
 phets issue from men who are in entire sympathy with 
 their utterances. They are expressed with an intensity 
 of emotion and a rhetorical vigour which assume the 
 forms of poetry and song, and sometimes are accompanied 
 with bodily action and symbolical illustration. 
 
 Predictive prophecy is ordinarily of the highest kind, 
 in the forms of human language spoken or written. As 
 such it expresses the insight and the foresight of the 
 prophet, where the reasoning powers co-operate with the 
 imagination and the fancy in the construction of the 
 grandest conception of prophecy. 
 
 It is necessary to discriminate the natural from the 
 supernatural features. No one should deny that the 
 Hebrew prophets were men of extraordinary genius. It 
 is not necessary to degrade the Hebrew prophets as men 
 in order to exalt the divine influence that employed 
 them. They exhibit a wonderful familiarity with the 
 history of their nation. They were patriots in the best 
 sense. They show a wide acquaintance with the religious 
 and political afiairs of neighbouring nations. They were 
 statesmen. But above all they were pious men, whose 
 religious experience was intense, whose devotion was pro- 
 found, and whose ethical character was exalted. We 
 expect such men to have wondrous insight and foresight 
 ^ Num. xxiii.-xxiv. 
 
42 MESSIANIC PROPHECY. 
 
 Their intimate acquaintance with the past, and their 
 familiarity with the present, urged them to a keen appre- 
 hension and a vivid realization of the future. 
 
 We are not surprised to find prediction mingled with 
 historical instruction and direct practical guidance of the 
 people in the affairs of the present. We should not 
 think it necessary to explain all of the predictions of the 
 prophets from an extraordinary divine influence. As 
 men who were pre-eminently wise, and gifted with the 
 highest religious endowments, living in communion with 
 God, their wisdom was capable of prediction such as 
 transcended that of other men. 
 
 But when we have eliminated all that can fairly be 
 demanded in this regard, it should be acknowledged by 
 the careful student that there is a great body of Hebrew 
 prediction which cannot be so explained. The insight of 
 the Hebrew prophet is so profound that it transcends the 
 native energies of human perception, the comprehension 
 is so vast that the conception trained to its highest 
 caj)acity could not grasp it, — the foresight is so far- 
 reaching that no human imagination could spring to its 
 goal. Hebrew predictive prophecy, while it arises in 
 accordance with the psychological condition of the human 
 soul, so transcends its normal powers that we are con- 
 strained to think of the divine mind as its source and 
 inspiration. 
 
 This is true if we measure Hebrew prophecy merely 
 by the consciousness of the individual prophet ; but 
 when we consider that the prophets were linked in a 
 chain, and that their predictions are combined in a system, 
 — an organic whole which no individual proj)het could 
 possibly comprehend, which now stands before the 
 scholarly world in marvellous unity and variety as the 
 object of the study of the ages of the past, which absorbs 
 the energies of the present, and which arches the future 
 
PEEDICTIVE TEOPHECY. 43 
 
 even to the end of the world, — we are forced to the 
 conviction that the one master of the Hebrew prophets 
 was the Spirit of God ; and that the organic system of 
 prophecy is a product of the mind and will of God. 
 
 III. THE SYMBOLICAL FORM OF HEBREW PREDICTION. 
 
 § 17. Prediction from its very nature ^presents the future 
 in the forms of the 'present and the past. These forms are 
 not real and literal representations of the future, but ideal 
 and symlolical. The interpreter finds the ideal prediction 
 in the form of the symbol. Symbolism rises in several 
 grades from the use of external objects of sense to the more 
 internal and higher ideals of the imagination and fancy. 
 
 We are met on the threshold of Hebrew prediction 
 with the bold statements of Kuenen, that Hebrew 
 prediction has been proved false by history in so many 
 particulars that the system cannot be regarded as true 
 and divine. Its predictions have not been fulfilled in 
 the time allotted them, and the fulfilment is no longer 
 possible. The reverse of the predicted has often 
 happened. Hebrew prediction has been disproved by 
 events, and it must take its place with all other prophecy 
 as a compound of truth and error, of blasted hopes and 
 disappointed expectations.^ These charges will not bear 
 serious examination. They really concern only the 
 scholastic theory of prophecy and misinterpretations of 
 predictions. 
 
 The scholastic theory of prophecy, which was essentially 
 Montanistic, failed to distinguish between the form and 
 Ihe substance of prophecy. It sought above all verbal 
 accuracy and circumstantial and detailed fulfilment. It 
 sought by strained interpretations to identify prophecy 
 and history. The efibrts to show the literal fulfilment 
 1 Kuenen in I.e. chap. v. 
 
44 MESSIANIC PROPHECY. 
 
 of the predictions of Daniel in the history of Israel from 
 the exile to the advent, in its dreadful inconsistencies of 
 interpretation, have so disgraced the science of Biblical 
 Interpretation that it is a marvel that the book has 
 survived such cruel manipulation. The vain efforts to 
 find Christian history depicted in the Apocalypse of 
 John has so damaged the book that we are not surprised 
 that even Christian scholars should have abstained from 
 its study as unprofitable. Predictive prophecy has been 
 made a burden to apologetics by the abuse that has 
 been made of it by self-constituted defenders of the faith 
 and presumptuous champions of orthodoxy. It is necessary 
 that evangelical critics should rescue predictive prophecy 
 from the hands of those who have made such sad mistakes. 
 
 Kuenen has taken advantage of the errors of the 
 scholastic theory and interpretation of predictive pro- 
 phecy, and has dealt Hebrew prediction the severest 
 blows it has ever received. We shall parry these blows 
 of Kuenen by showing that they have destroyed the 
 scholastic theory, but they have not in the slightest 
 degree injured Hebrew prediction as such. 
 
 Predictive prophecy has its necessary forms and 
 limitations, which we should carefully study in order to 
 understand it. We shall first distingjuish the form from 
 the substance of the prediction, and then present the 
 necessary limits of Hebrew prediction ; for we would 
 unfold the truth which Tholuck has so well expressed 
 when he says, " It is not prediction of the accidental, but 
 of that which is of religious necessity, which is the 
 essential thing in Hebrew prophecy." ^ 
 
 Kuenen has the right of it over against the scholastic 
 apologists when he says : " When they assert that the 
 prophecies have been fulfilled exactly and literally, and 
 thence deduce far-reaching consequences, we cannot rest 
 
 ^ Die Propheten, p. 77. 
 
PREDICTIVE PROPHECY. 45 
 
 satisfied with the general agreement between the prediction 
 and the historical fact, but must note also along with that 
 the deviation in details, as often as such a deviation is 
 actually apparent." ^ But Kuenen and the Scliolastics are 
 here alike in error, for the prophecies are predictive only 
 as to the essential and the ideal elements. The purely 
 formal elements belong to the point of view and colour- 
 ing of the individual prophets. We are not to find exact 
 and literal fulfilments in detail or in general, but the 
 fulfilment is limited, as the prediction is limited, to the 
 essential ideal contents of the prophecy. We start 
 therefore from the point of view of the prediction, and 
 thence rise through several forms of prediction. 
 
 The future judgment and redemption, the tv/o poles of 
 predictive prophecy, are necessarily based on present 
 experience of discipline and upon the history of redemp- 
 tion and judicial acts of Jahveh in the past. Looking 
 forth into the future, prophetic prediction clothes and 
 represents that which is to come in the scenery and 
 language familiar to it in the present and in the past. 
 The most suitable events, persons, and things of the past 
 and the present are employed. Hence the type or the 
 symbol lies at the basis of all genuine prediction. The 
 particular type chosen depends partly upon the experience 
 of the prophet and the circumstances of the times ; 
 partly upon divine command or the enlightenment of the 
 prophetic Spirit. 
 
 § 18. The lowest form of symholic prophecy is the use of 
 external things like cords, sticks, yokes, vessels and the like, 
 to represent in a rude hut graphic way the impending 
 event. 
 
 The historical books of the Old Testament contain a 
 large number of examples of the use of rude symbols ; 
 1 111 I.e. p. 132. 
 
46 MESSIANIC PROPHECY. 
 
 and the prophetical books give not a few of them. Thus 
 Ahijah the Shilonite "laid hold of the new garment 
 which was on him, and rent it in twelve pieces. And he 
 said to Jeroboam, Take thee ten pieces ; for thus saith 
 Jahveh, the God of Israel, Behold, I will rend the kingdom 
 out of the hand of Solomon, and will give ten tribes unto 
 thee." ^ The pieces of garment here symbolize the tribes 
 of Israel, and the rending of the cloth, the division of the 
 tribes into two kingdoms, with ten tribes to one kingdom 
 and two to the other kingdom. Sometimes we cannot be 
 sure whether the symbolic thing was actually used or 
 was simply put into the discourse of the prophet. Thus 
 Ezekiel uses two sticks with the names of Judah and 
 Israel, which he joins to make one stick in his hand in 
 order to represent the ultimate reunion of the kingdoms.^ 
 Jeremiah uses two baskets of figs, the one very good, the 
 other very bad, to represent the good and the evil classes 
 in Israel and the ultimate ruin of the one and redemption 
 of the other.^ 
 
 These are sufficient examples of a large number of 
 symbohc things used by the Hebrew prophets. No one 
 would look for exact and literal fulfilment of these 
 symbols. All agree in seeking the ideal content. 
 
 § 19. The Hebrew ^;?'6»j?7i,c^s ordinarily -use liiglicr 
 symhols, which are called types, such as historic persons or 
 events, great institutions, or experiences in real life. The 
 exact correspondence of type and antitype is impossible. 
 The antitype transcends the type as the ideal transcends the 
 form which is inadequate to present it. 
 
 The doctrine of typology has been greatly abused in 
 the Christian Church, by seeking and finding types every- 
 where in Scripture. There is indeed no limit to the use 
 of types. Almost every person, thing, circumstance or 
 1 1 Kings xi. 30, 31. ^ Ezek. xxxvii. 16 seq. ^ j^^^ ^^iv. 
 
PREDICTIVE PROPHECY. 47 
 
 event may be used to represent an antitype in some 
 respect. There is a proper use of typology in the 
 practical interpretation of the historical books. But we 
 have here only to do with the types which the prophets 
 themselves use. These are in sufficient variety as they 
 are gathered from the past or the present, from persons 
 or things, from circumstances or events, from experiences 
 of everyday life, and from the great objects of nature. 
 
 The type may be a person like Moses, David, or 
 Solomon. What more natural than that the Messiah 
 should be represented as a second Moses, a prophet like 
 him and yet his superior ; a warlike monarch, victorious 
 as David ; a prince of peace like Solomon ? There have 
 been those who have argued from the prediction of a 
 second Elijah, that the original Elijah was to rise from 
 the dead ; but Jesus gave the true interpretation when 
 He saw this second Elijah in John the Baptist.^ The 
 nature of the type is such that it enables us to under- 
 stand in general what the character of the person so 
 represented is to be, but exact identification or literal 
 correspondence between the type and the antitype would 
 be no less absurd than if we were to suppose that the 
 prophet conceived of the resurrection of every person he 
 used as a type, — such a conception would indeed destroy 
 typology altogether. The person is a type used to 
 represent another, person in the particulars of the predic- 
 tion. The person used as a type belongs to the form of 
 the prediction and not to its substance. He is illustrative, 
 descriptive and representative, but nothing more. He no 
 more corresponds with the exact reality of the future 
 than the ten pieces of the garment of Ahijah corresponded 
 with the ten tribes of Israel. 
 
 When now instead of a person we use an institution 
 like the passover, or the ark of the covenant, or the tiara 
 1 Matt. xi. 14 ; Mai. iv. 5. 
 
48 MESSIANIC PEOPHECY. 
 
 of the high priest as symbols of the institutions of the 
 new dispensation, the laws of symbolism forljid that we 
 should expect exact and literal correspondence. They 
 require that with a certain formal correspondence the 
 antitype should be vastly higher and grander in form 
 than the type. Transcendence is essential to the idea of 
 the type. So in the use of a great historic event like 
 the exodus, or the conquest of Canaan, or the captivity 
 in Egypt, or the wanderings in the wilderness to represent 
 the future experience of redemption, to expect exact 
 correspondence and literal fulfilment destroys the very 
 nature of typology. 
 
 The higher we ascend in symbolism the more difficult 
 the discrimination between the essential ideal of the 
 symbol and the unimportant clothing, but this does not 
 justify the interpreter in insisting upon exact and literal 
 conformity in the one case any more than in the other. 
 It rather urges to a closer study of the symbol in order 
 to make those discriminations upon which the meaning 
 of the prediction depends. For the Hebrew prophets 
 rise to the most intricate themes in their symbolism. 
 They not only use the external history of the past with 
 its great persons, institutions and events, but they freely 
 employ the great persons and institutions and events of 
 their own times, and even enter into the deep and sacred 
 experiences of their own souls, in order to represent the 
 innermost experience of future persons and generations. 
 To expect exact and literal fulfilment of such types is 
 unnatural and unscientific. It transc^resses the nature of 
 the type, which requires that the symbol or type should 
 represent the prediction only in certain given features. 
 The type is the clothing of the predicted ideal. It is the 
 duty of the interpreter to determine the essential idea, 
 and to decline to allow himself to be absorbed either in 
 the general features or in the minute details of the type. 
 
PKEDICTIVE PrtOPHECY. 49 
 
 It is the one aim of the interpreter to find the key to 
 the symbol, and by it unlock the mystery of the repre- 
 sentation. For predictive prophecy is and must be a 
 higher parabolic teaching. If the Hebrew moralists used 
 ancient stories and legends, and clothed them with familiar 
 scenery in order to point a lesson (and the Hebrew 
 Haggada is full of this method of instruction) — if our 
 Saviour used the parable to enforce an ideal that was to 
 be of everlasting importance and we find it a delightful 
 task to search for the key, why should any one deem it 
 essential to find exact correspondence in the prophetic 
 symbol ? Why should he not rather use every effort to 
 find the door to its mysteries ? Indeed, predictive 
 prophecy from its very nature not only assumes the 
 symbolic form, but it hides its solution. For the peril to 
 prediction is in efforts on the part of false prophets and 
 impostors to realize it. The clue is a secret clue, often 
 so carefully hidden that centuries of study have not found 
 it. Prophecy is its own interpreter, and it is often 
 designed by the infinite mind that its solution should 
 remain unknown until the event itself occurred. Like 
 the predictive dreams of Pharaoh and Nebuchadnezzar, 
 they need a Joseph or a Daniel to find the golden thread 
 to guide through their labyrinthine mysteries. The great 
 symbols of Hebrew predictive prophecy remained riddles 
 of comfort and warning — all the more dread and inspiring 
 from their profound and awful mystery — until they were 
 resolved by the events predicted. The first advent is 
 the great resolver of all Old Testament prophecy. Jesus 
 opened the understanding of His apostles that they might 
 understand the Scriptures. The second advent will give 
 the key to New Testament prophecy. It is the Lamb 
 that has been slain, the everlasting and blessed One who 
 alone opens the sealed book, solves the riddles of time, 
 and resolves the symbols of ]3rophecy. 
 
60 MESSIANIC PROPHECY. 
 
 § 20. Tlie Hebrew prophets rise to a higher use of 
 syriibolism in the constructions of the imagination and the 
 fancy. Tliey eni'ploy the parable, the allegory and the tale. 
 In these forms of prediction there . is a contrast between 
 the real and the ideal, which is sometimes expressed in 
 the extravagance and grotesqueness of the representation. 
 The fulfilment is the reverse of literal and. exact cor- 
 responde7ice. 
 
 Hebrew prophecy rises above the simple use of the 
 type to a higher form which has been called typico- 
 prophetic. Sometimes the type remains by itself as if by 
 simple index, without explanation, it would point out in 
 a graphic symbol as a sign the impending future ; but 
 often the type is found inadequate in itself for the work 
 of prediction. The prophet works with it, strains and 
 stretches it beyond any possible proportions, so that it 
 becomes extravagant and even grotesque. This use of 
 the type is in order to emphasize the contrast between 
 the type and the antitype, and shows that exact, literal 
 correspondence is impossible. Thus the poet uses a 
 gigantic vine to illustrate the marvellous growth of the 
 kingdom of God. It was transplanted from Egypt to 
 Canaan, covered the whole land, reached with its branches 
 from the Mediterranean to the Euphrates, cast the cedars 
 of Lebanon in shade of its gigantic boughs.^ Thus 
 Daniel uses the stone cut out of the mountain without 
 hands growing to become a vast mountain filling the 
 whole earth.^ The mountain of the house of Jahveh 
 rises above the highest mountains.^ Ezekiel represents 
 the New Jerusalem and the holy land in impossible 
 proportions and situations.* Some of these cases are so 
 grotesque and extravagant that no one could for a 
 moment think of an exact and literal fulfilment. And 
 
 ^ Ps. Ixxx. * Dan. ii. 
 
 • ]\Iiciih iv. Isa ii. * Ezek. xl. seq. 
 
 
PKEDICTIVE PEOPHECY. 51 
 
 yet there are a large number of predictions wliicli in 
 their proper interpretation are no less impossible. These 
 have been so interpreted by Scholastics as to find exact 
 fulfilment, and by Eationalists as to show that they have 
 not been fulfilled. A striking example of this is the 
 new temple and holy land and institutions of Ezekiel, and 
 under this head may be brought all that large class 
 relating to Israel's future which Kuenen argues to be 
 unfulfilled and to be impossible of fulfilment. He classi- 
 fies them thus : (1) the return of Israel out of captivity ; 
 (2) the reunion of Ephraim and Judah ; (3) the supremacy 
 of the house of David ; (4) the spiritual and material 
 welfare of the restored Israel ; (5) the relation between 
 Israel and the Gentiles ; (6) Israel's undisturbed con- 
 tinuance in the land of their habitation.^ 
 
 If exact and literal fulfilment of these prophecies was 
 designed in the predictions, then we must agree with 
 Kuenen that they have been disproved by history ; but 
 it is against the laws of prophetic prediction so to inter- 
 pret them. These predictions are not only impossible 
 now, but in form many of them always were impossible. 
 Israel in predictive prophecy is not Israel after the flesh 
 but Israel after the spirit, as the Apostle Paul explains.^ 
 The true children of Abraham are the faithful.^ The 
 Christian Church is the legitimate successor of the Israel 
 of old and the heir of its promises.* The essential 
 contents of these predictions when eliminated from their 
 formal elements are spiritual and not carnal.^ The type 
 was made extravagant and impossible so as to show that 
 the ideal contents were in contrast with their formal 
 presentation. It is thus essential to this form of pre- 
 diction that the realization should be the reverse of 
 literal and exact correspondence. 
 
 1 In I.e. p. 189 seq. 2 j^o^ [^ g^q, 3 j^q^^ jy, 
 
 * 1 Pet. ii. 4 seq. * Konig in l,c. ii p. 396 seq. 
 
52 MESSIA.N1C PROPHECY. 
 
 § 21. The highest form of Hehrew prophecy is called 
 direct prophecy. But even here the symbolical form is iiot 
 abandoned. There is a more subtile use of symbolical 
 language. This is especially true in the combinations of 
 sacred numbers. The secret clue is to be discovered as the 
 only safe guide to interpretation. 
 
 The highest form attained by Hebrew prediction is 
 ordinarily called direct j)rophecy. It seldom is found 
 alone, but usually accompanies the type as its explana- 
 tion. Sometimes the type is abandoned as inadequate, 
 and symbolical language assumes its place for the higher 
 stage of the prediction. Then again the prediction rises 
 in three stages. Beginning with the type, the prophet 
 advances to such a use of it that it becomes extravagant 
 in his hands. It is then cast aside and he springs to his 
 climax in direct prophecy. Even in this highest form of 
 prediction the symbolical form is not abandoned, it is 
 only changed to the use of figurative, illustrative, descrip- 
 tive language, and the interpretation instead of becoming 
 easier has become more difficult. This is especially the 
 case ill the use of numbers. It is just here that the 
 Apologists have made the greatest blunders which the 
 Eationalists have not been slow to utihze for the 
 destruction of Hebrew prophecy. 
 
 Thus Kuenen insists that because the prophets expected 
 that their predictions would soon be realized ^ and that 
 the events predicted were close at hand,^ they were 
 mistaken, and their predictions were not fulfilled even 
 when they happened at a long time subsequently or may 
 yet be capable of realization. So it is represented that 
 because Jesus and His apostles expected the second 
 advent very soon after the first that they were mistaken. 
 But all these objections rest upon a mistaken conception 
 of predictive prophecy. The times of prophecy are as 
 1 lu i.c. p. loa 2 i^ iq^ p. 110. 
 
PREDICTIVE PEOPHECT. 53 
 
 symbolical as the objects themselves. We claim that all 
 prophetical numbers are symbolical, and that none of 
 them are to be taken as exact or literal. The efforts of 
 interpreters to determine from the numbers of Daniel 
 the intervals to the first advent have ignominiously 
 failed. The efforts of interpreters to measure the times 
 of the Apocalypse and indicate the times of the second 
 advent are worse than ridiculous. Those who indulge 
 in such follies are blindly labouring to undermine and 
 destroy Hebrew prophecy and the Bible itself, of which 
 it is an essential part. 
 
 The prophets all share in this characteristic feature of 
 presenting their predictions as near of realization.^ If 
 the prophetic numbers are taken as exact and literal, 
 consistency of interpretation forces us to regard these 
 terms also as exact and literal. But if we take this 
 position, then we cannot escape the conclusion that all 
 of the prophets were in error as to the element of time, 
 and that their predictions were in so far false. But we 
 claim that the prophetic temporal terminology is symboli- 
 cal as prophetic prediction is throughout symbolical, and 
 that exact and literal numbers are against the essential 
 principle of prediction. It would reduce predictive 
 prophecy to a system of chronology. The prophetic 
 numbers are riddles and enigmas to be solved after the 
 key is found. The meaning is not on the surface. This 
 is true also of the terms near and at hand. The pro- 
 phets ever continue to use these expressions as the 
 technical language of prophecy. How could they go on 
 doing so if these terms had a strict and exact meaning ? 
 Every prophet would appear to his successors as in error 
 in this particular. Nearness to Joel would prove a long 
 historical distance to Isaiah. Isaiah's nearness would be 
 
 1 The Hebrew term mp and the Greek 'iyyvg are essential pro- 
 phetic terminology. 
 
54 MESSIANIC PEOPHECY. 
 
 long past to Jeremiah, and Jeremiah's to Malachi, and yet 
 they go on representing the day of Jahveh as at hand — 
 His judgments and His redemption as near, without any 
 indications of a lack of confidence in their predecessors, 
 but with a full reliance upon the integrity of prophecy. 
 And Jesus and His apostles use these identical terms in 
 the same way, although all the prophetic predictions of 
 the Old Testament were remote to them. 
 
 Still further, while Jesus uses this prophetic termi- 
 nology, He expressly teaches that the times and seasons are 
 reserved to God, that no man, or angel, or even the Son 
 of man can define them.-^ These terms must therefore 
 have a technical prophetic sense, and this is not difficult 
 to determine. The nearness and the at hand of prophetic 
 prediction indicate the certainty of the events. They 
 are as vivid to the mind and as ardently desu-ed or 
 anxiously dreaded as the events of to-morrow. They 
 are on the to-morrow of prophecy — those latter days in 
 view of which every intervening time is of infinitesimal 
 importance and overlooked as of trifling moment. The 
 nearness and at hand of prophetic prediction indicate also 
 the uncertainty of the time. The interval between the 
 to-day of prophecy and the to-morrow of prophecy is 
 but a night-time of uncertain duration, so uncertain that 
 to-day is and must ever be of supreme importance. For 
 to-day is a preparation, not for the interval until the 
 last days, but for the last day itself, which is at hand in 
 the sense that it is ever impending. 
 
 Thus in every form of prediction the laws of predic- 
 tion preclude exact and literal fulfilment. They require 
 us to find the key or clue, and only by the key or clue 
 can we find those essential ideal elements, originally 
 designed in the prediction, embodied in it, stereotyped 
 therein, and waiting for the time when the event will 
 ^ Matt. xxiv. 42 seq. ; Mark xiii. 32 seq. ; Acts i. 7. 
 
PREDICTIVE PROPHECY. 55 
 
 justify them and prove their reality and their divine 
 origin. When Hebrew prophecy is regarded from this 
 point of view, we observe that its fulfilment has been 
 raised above the designs of impostors and deceivers. 
 False Messiahs have presented themselves as fulfillers of 
 Hebrew prophecy, and these have ever pointed to some 
 trivial details, and urged literal and exact correspondence ; 
 but when the true Messiah came. His correspondence with 
 prophecy was not distinctly recognized. It was not 
 exact and literal. It was not on the surface. It was 
 not until the death on the cross, the resurrection and 
 ascension of the Messiah that the key to Old Testament 
 prophecy was given, and its solution found in part. The 
 risen Saviour opened the understanding of His apostles 
 that they might understand the Scriptures. It will not 
 be until the second advent that the ultimate solution of 
 the prophetic system will be given. The first advent 
 resolved all Hebrew prophecy into two great parts, and 
 in giving us the fulfilment of the one part it guarantees 
 the fulfilment of the other part. 
 
 IV. THE LIMITS OF PREDICTION. 
 
 § 22. The prophets are human beings, and although they 
 hecome the instruments of eonveying divine ideas to their 
 fellow-men, yet these divine ideas assume the forms and the 
 clothing of the human medium through which they pass. 
 They cannot transcend the psychological and physical 
 features of human nature. 
 
 The prophets being men of intellectual and moral 
 worth, influenced by the divine Spirit to think, feel and 
 act with reference to the divine ideas imparted to them, 
 they speak and write and act under the physical and 
 psychological laws of their own being. The prophets, 
 looking into the future, follow the lines of the move- 
 
56 MESSIANIC PROPHECY. 
 
 ments of their own times, tracing them to their results. 
 Their insight and foresight are intensified by the energy 
 of the divine Spirit which enlarges their native intellec- 
 tual and moral powers to the extent that may be 
 necessary for the purposes of the prediction. 
 
 § 23. It is a law of jpredictive pro^phecy that the pro- 
 phet foresees the final goal to which the movements of his 
 time are tending, and which they will inevitably reach ; hut 
 he does not foresee all the conditions and circumstances 
 that intervene or modify the approaches to that end. 
 
 He predicts in a few broad outlines and graphic 
 touches, but he is not and he cannot be an annalist or a 
 historian. He sees the final end of redemption or of 
 judgment upon the individual, the nation or the world ; 
 but he cannot grasp in his conception or delineate in his 
 representation all the forces converging to that end, or 
 the various curvings of the historical movements in their 
 approaches to the ideal. He sees the end to be attained, 
 and the relation to that end of the persons or things or 
 events in which he is more immediately concerned ; but 
 he cannot see the intervening objects and events, and the 
 forces constantly increasing in complexity as they con- 
 verge towards it/ The prophet stands as it were 
 upon a lofty mountain. Far in the distance, beyond 
 the range that bounds the horizon of his generation, 
 he sees the goal of the journey. But he cannot see 
 all the hills and valleys, the rocks and streams and 
 the lesser mountain ranges which intervene between 
 him and the predicted goal. It seems but a short 
 journey, and it would be short if it were possible to 
 move on directly to the goal. But this is not possible, 
 for events must take their course in accordance with 
 
 ^ Riehm in I.e. 2 Aufl. p. 104 seq. ; Edinburgh edition, p. 84 seq. ; 
 also Konig in I.e. ii. p. 307 seq. 
 
PREDICTIVE PROPHECY. 57 
 
 human conditions and circumstances. The prophet 
 cannot emancipate himself from his human nature and 
 surroundings. He cannot divest himself of his historic 
 position and circumstances. He cannot ignore or escape 
 his point of view. God has given him his position as a 
 religious teacher in a particular generation and in a 
 certain epoch of the world's history and in a certain 
 geographical locality. Hence his prediction clothes itself 
 with the local, the temporal and the circumstantial dress. 
 The future events cannot be presented in prediction in 
 the circumstances of the future and from the point of 
 view of the future. If that were so it would no longer 
 be prediction, but history. 
 
 § 24. Prediction rises above temporal measurements and 
 chronological distinctions. The end in view ever seems near 
 as the object of hope and ardent longing, or the object of 
 dread and anxious foreboding, the central theme of the 
 message of comfort or of warning ; and yet the prophet 
 knows not the times or seasons which God hath reserved to 
 Himself 
 
 The prophet may be able to measure the distance in 
 time in symbolical numbers having in the proportions of 
 prophecy a relative importance ; but he cannot count in 
 measures of human time, or enable his interpreters in 
 subsequent ages to calculate better than himself.^ The 
 times of prophecy are enigmatical and in the highest 
 degree uncertain. If they show, on the one hand, the 
 great deliberation of God, that He prepares the way for 
 the fulfilment of His promises as if a thousand years were 
 but a day or the fraction of a night, and that He waits 
 for the completion of the appointed time when the ages 
 have became full and ripe for the event ; they yet show, 
 on the other hand, the swift and inevitable movement of 
 1 Riehm in I.e. 2 Aufl. p. 109 seq. 
 
58 MESSIANIC PKOPHECY. 
 
 the divine purpose, as if a thousand years' labour were to 
 be accomplished in a day or an hour or a moment ; for 
 when that moment approaches, which is the final goal 
 of all prophecy, that supreme hour of the world, that day 
 of doom, which is ever presented as near and at hand, 
 events will move with the rapidity of the lightning 
 flash and surprise the whole creation with that most 
 wonderful transformation, which is the ripe fruit of the 
 entire development of the earth, the birth for which the 
 creation has been travailing through the centuries. 
 
 This then is the ringing lesson of all predictive pro- 
 phecy. Be patient in suffering, for redemption is surely 
 coming — we know not how quickly. Eepent immediately, 
 for the day of judgment may come at any moment. 
 This is the constant attitude of Biblical prophecy — this 
 is the lesson of its symbolical near and at Imnd. 
 
 § 25. There is an uncertain factor in all prediction 
 which depends upon the ever varying relations of God and 
 man in the interp)lay of human freedom and divine law. 
 The variation of motives in the divine mind and in human 
 experience, and the corresponding variation of forces in 
 history, shorten or prolong, simplify or maize complex and 
 uncertain all preparatory times and events. 
 
 This is the most difficult and the most neglected of 
 all the limitations of Hebrew prediction. It vsprings out 
 of the divine constitution of the individual man, and the 
 complex organization of human society and national life. 
 Kuenen very properly emphasizes this point, but in such 
 a way as to make Hebrew prediction altogether human 
 and altogether uncertain.^ We should use great caution 
 here so as not to do violence either to the divdne or 
 the human element. The representations of Scripture 
 show very clearly that there is a divine motive for 
 ' In I.e. p. 346 seq. 
 
PEEDICTIVE PROPHECY. 59 
 
 hastening the time of prediction, namely, in order to the 
 redemption of the elect. And there is a divine motive 
 for lengthening the interval, to increase their number. 
 And so men must sometimes pray for the coming of the 
 Eedeemer, and then again for the progress of redemption. 
 This interplay of motives in the divine mind and in 
 human petition, and of forces in history, shorten and 
 prolong and render uncertain all preparatory times and 
 institutions. In the predictions of judgment there are 
 limitations in the warning to repentance and the possi- 
 bility of redemption. In the predictions of redemption 
 there are ever limitations in warnings against sin 
 and apostasy and the possibility of judgment. Thus in 
 the larger frame of the prediction there are conflicting 
 forces and movements which cannot prevent its ultimate 
 reahzation, but which lengthen or shorten the interval 
 and modify the circumstances and conditions. 
 
 Hebrew prophecy is not ashamed of occasional re- 
 calling of circumstantial threatenings and promises. 
 God is the Sovereign and Father of His people.-^ He 
 has not wound up human events like a clock and left it 
 to unwind itself in the remorseless swing of its pendulum. 
 He watches over the destinies of the world with patient 
 love and providential care. In the general drift of His 
 purpose and the immense sweep of His design He has 
 provided for occasional modifications and adaptations to 
 time and place and circumstances. God and man are 
 united in the working out of the purpose of redemption, 
 and that working gives opportunity to repentance unto 
 salvation. The conditional element does not destroy the 
 essential prediction any more than it destroys the work- 
 ings of God in the past and the present. It rather 
 enhances the glory of Hebrew predictive prophecy that 
 it has room for the free play of the conditional factor, 
 * Konig in I.e. p. 390 seq. 
 
60 MESSIANIC PEOPHECY. 
 
 without permitting it to modify the determinative and 
 essential factor. 
 
 Ever bounding the prophetic range of insight and fore- 
 sight is the horizon of a complete redemption. It is the 
 same with each prophet as he comes with a fresh message 
 and sees farther and wider and deeper than his pre- 
 decessors ; and so along the whole line of prophets even 
 into the New Testament and in the prophetic utterances 
 of Jesus and His apostles. This does not show any in- 
 correctness in the earlier prophecies, but rather that they 
 were what they must be from the very nature of the 
 case, partial and incomplete. The prophetic inspiration 
 is all the grander, that these partial revelations coming 
 from so many different persons, in widely different inter- 
 vals of time, yet fit into each other with the utmost 
 nicety, adjusting themselves to the harmonious proportions 
 of one complete and perfect system of divine revelation ; 
 as so many folds of a developing germ, unfolding slowly 
 yet grandly in majestic proportions into the historical 
 Messiah, Christian salvation, the second advent hope and 
 the Dies irae, 
 
 V. MESSIANIC PROPHECY. 
 
 § 26. The central theme and the culmination of 
 Hebrew prophecy is the Messiomic ideal. Messianic pro- 
 phecy is the prediction of the completion of redemption 
 through the Messiah. 
 
 Hebrew prophecy rises in higher and higher stages 
 until it culminates in Messianic prophecy. This is the 
 central theme about which all its lessons cluster. This 
 is the fountain whence all its streams of blessing and of 
 cursing flow in never-ending succession. Messianic pro- 
 phecy is the prediction of the fulfilment of redemption 
 through the Messiah. This prediction is not confined to 
 
PREDICTIVE PROPHECY. 61 
 
 official prophets — it is not limited to any form of Old 
 Testament literature. It is found in the history and in 
 the poetry as well as in the prophetic books. It is 
 indeed spread all over the literature of the Bible as the 
 thread of light that binds its writings into an organism 
 of redemption. 
 
 Messianic prophecy is in some respects not an adequate 
 term, for we do not limit ourselves to those predictions 
 which point evidently to a personal Messiah. The 
 material of Messianic prophecy embraces the work as 
 well as the person of the Messiah ; and indeed all those 
 benefits that result to the kingdom of God through Him ; 
 in other words, everything that has to do with the future 
 redemption. Hence von Orelli prefers the term " com- 
 pletion of the kingdom of God." ^ But the kingdom of 
 God is in some respects too wide a term and in other 
 respects too narrow. The completion of redemption is 
 the proper idea rather than the completion of the king- 
 dom of God. But inasmuch as this completion is 
 accomplished only through the Messiah, — as His person is 
 the central theme to which the fulfilment of redemp- 
 tion ever points, — it seems better to embrace Him in the 
 definition and make His name the characteristic one in 
 the general terminology. This we do sufficiently well if 
 we embrace all the elements under the term Messianic 
 prophecy and define it as the completion of redemption 
 through the Messiah. 
 
 We have then to determine the relation of the com- 
 pletion of redemption through the Messiah to the general 
 doctrine of redemption in Hebrew prophecy. The 
 doctrines of Hebrew prophecy may be embraced under 
 the three divisions : God, Man, and Eedemption. The 
 doctrine of redemption may be presented — (1) As a pre- 
 
 ^ C. von Orelli, The Old Testament Prophecy of the Consummation 
 of GocPs Kingdom traced in its Historical Development, Edin. 1885. 
 
62 MESSIANIC PROPHECY. 
 
 sent possession of the people of God ; (2) as an acquisi- 
 tion in a future state ; (3) as completed in the times of 
 the Messiah. The first is the doctrine of redemption 
 proper, the second is the doctrine of the future state, the 
 third is Messianic prophecy. Indeed the three develop 
 necessarily out of the prophetic doctrine of redemption. 
 
 The Biblical doctrine of redemption as a divine revela- 
 tion has the characteristic of completeness. It is ever 
 unfolding to perfection. It contains in its earliest state- 
 ments the whole doctrine of redemption in germ. It 
 comprehends at once the past, the present and the future. 
 It covers this life, the coming life in this world and the 
 future life beyond the grave. It is essentially progressive 
 redemption. The present redemption kindles the hope of 
 a more complete redemption in the future. As the past 
 leads on to the present, so the present advances into the 
 future, and the attention is fixed upon the ultimate goal 
 of glory. 
 
 To the individual and the succeeding generation this 
 must be beyond the gateway of death ; but to the 
 chosen people as a people, and to the race of man which 
 is conceived as an everlasting unit, there is a steady and 
 constant advance to the Messianic goal. Hebrew pre- 
 dictive prophecy, in its view of redemption in the future, 
 springs from past and present experience of redemption. 
 The Old Testament redemption advances in a long line 
 of historic and predictive succession towards the New 
 Testament redemption, and the New Testament redemption 
 marches onward towards the redemption of the Messianic 
 end, and in this end it is the privilege of the living and 
 the departed alike to share. Thus the two systems of 
 present advancing redemption and future completed 
 redemption are related as substance and shadow, as type 
 and antitype, as the building in course of erection to the 
 finished building, as the elementary and preparatory 
 
A 
 
 PREDICTIVE PKOPHECY. 63 
 
 studies to the perfected wisdom. In the redemptive 
 system of the Old Testament we see the unfolding germ 
 whose flower and fruit appear under the New Covenant. 
 The child Israel is trained by the pedagogy of prophecy 
 for the manhood of Messianic times. The redemption 
 of the Law and the Prophets is realized in Him who came 
 to fulfil the Law and the Prophets. And thus the 
 Messianic prophecy of the Old Testament may be re- 
 garded as the New Testament in the Old — the ever 
 living and developing ideal which inspired the faith, 
 hope and love of the Old Testament saints, and gave 
 their elementary redemption its sole efficacy and grace. 
 And so with still greater intensity of meaning the New 
 Testament Messianic idea has as its mission the edifi- 
 cation of the Church of Christ and its preparation for 
 the grander and ultimate glories of the perfect redemption 
 of the second advent and the end of the world. 
 
 VI. THE FULFILMENT OF MESSIANIC PROPHECY. 
 
 * § 2 7. Messianic jprophecy is an advancing organism 
 expressing in ever richer and fuller representations the 
 ideal of complete redemption through the Messiah. History 
 advances with prophecy toward the samx goal, hut prediction 
 points the way. History constantly approximates to the 
 Messianic ideal. It seems to fulfil the prediction as it 
 advances, and to give ground for the theory of a douhle 
 sense or a progressive fulfilment; hut this is only the 
 preparation of history for the real fulfilment which awaits 
 it at the end of the course in the Messiah of history, the 
 suffering, reigning and glorified Redeemer. 
 
 The essential ideal of Messianic prophecy determines 
 the principles by which it is to be interpreted. It is 
 the highest and the essential phase of predictive prophecy. 
 It is yet an ideal in constant development. There is no 
 
64 MESSIANIC PEOPHECY. 
 
 section of Biblical doctrine which has been so little 
 understood and so much abused as Messianic prophecy. 
 The Scholastics have interpreted the Messianic passages 
 in accordance with the Christian doctrine of the person 
 and work of Christ, from the point of view of a logical 
 system of theology derived from the Bible, and they have 
 ignored the organic system of Messianic prophecy in the 
 ^ Bible itself. They have overlooked the stages of develop- 
 v ment of the Messianic idea. They have neglected its 
 varied phases. They have seen neither the unity nor 
 the variety of the organism. They have sought above 
 all things an Old Testament Christology. On the other 
 hand, Kationalists have ignored the ideal element, and, in 
 limiting the Messianic prediction to the local, temporal 
 and circumstantial elements, determine the substance of 
 the prediction by its external form, seeking in every- 
 way to exclude references to the Messiah and the 
 redemption brought to the world through Him. If pre- 
 dictive prophecy in general can be interpreted only by 
 finding the key, much more is this the case with 
 Messianic prophecy, the culmination of predictive pro- 
 phecy. For this we need the Master's key — that will 
 unlock the mysteries of each prediction, and pass us 
 through the entire system of predictions. We hesitate 
 not therefore to state that the key of Old Testament 
 prophecy is the first advent of the Messiah which 
 unlocks a large number of its chambers. Bat the key 
 of the entire system will not be given until the second 
 advent. But this does not justify us in forcing New 
 Testament meaning into Old Testament passages. If the 
 Messiah gives us the key, He does not transform the 
 predictions into histories. It is still necessary for us 
 to see the connection between the Messiah as the central 
 object of the prediction and the mind of the predicting 
 prophet and tlie stage of redemption present to his 
 
PREDICTIVE PROPHECY. 65 
 
 experience. There is but one legitimate method for the 
 interpretation of Messianic prophecy, and that is, (1) 
 to study each prediction by itself with the most patient 
 criticism and painstaking exegesis in all the details ; (2) 
 to study it in relation to other predictions in the series 
 and note the organic connection ; (3) to study it in rela- 
 tion to Christ and His redemption. Such a method will 
 discern that Messianic prophecy of the Old Testament 
 is an organic whole — an advancing organism culminating 
 in the Christ of the incarnation, of the cross and of the 
 throne. 
 
 This enables us to test the theory of the double 
 sense. There is no double sense to Hebrew prediction. 
 The prediction has but one sense. But inasmuch as 
 the prediction advances from the temporal redemption of 
 its circumstances to tbo eternal redemption of the 
 Messiah, and it is part of a system of predictions in 
 which the experience of redemption is advancing, it 
 cannot be otherwise than that some of the elements of 
 the predicted redemption should be realized in historical 
 experience ere the essential element of the Messianic 
 redemption is attained. This has induced some inter- 
 preters to speak of a successive fulfilment, or of a 
 fulfilment in gradual approximation to the end. This 
 is not a true representation of the facts of the case. 
 There is but one fulfilment in the Messianic times. 
 But all history is preparing the way and advancing 
 toward that fulfilment. As prediction is rising in suc- 
 cessive stages to higher and broader and more extensive 
 views of the Messianic redemption, the history of re- 
 demption is advancing with it towards the same end. 
 Thus we ought to expect that the Messianic ideal should 
 be realized in some of its phases ere the ideal itself is 
 attained, and that the later predictions should base 
 themselves on these partial realizations. But we should 
 
66 MESSIANIC PROPHECY. 
 
 not be willing to acknowledge that the predictions find 
 their fulfilment in these historic and predictive approxi- 
 mations. The Messianic ideal is the one essential thing 
 to be determined in its relation to the Messianic end. 
 
 The Messianic idea, in its historic development, will 
 separate itself more and more from the temporal, the 
 local and the circumstantial, in order to rise to greater 
 heights. We shall take care therefore in tracing its 
 development to note this gradual differentiation, and to 
 observe at the same time the historic process of redemp- 
 tion in its preparation for and advance toward this ideal, 
 which, like the city of God and the enthroned Eedeemer, 
 ever rises in greater glory before it. 
 
CHAPTEE III. 
 
 PRIMITIVE MESSIANIC IDEAS. 
 
 There are several Messianic prophecies in the Penta- 
 teuch, — that unique collection of material relating to the 
 origin of Israel and mankind. These prophecies are 
 separated by wide intervals of time, — they mark the 
 great epochs of the world from the origin of our race 
 until the settlement of Israel in the land of Canaan. 
 
 These prophecies are contained chiefly in ancient 
 pieces of poetry, which the several authors of the narra- 
 tives of the Pentateuch inserted in their histories. They 
 received their present order from the hands of an inspired 
 editor, who combined these ancient stories into a match- 
 less organism to constitute for all time the fundamental 
 divine Word to mankind.-^ 
 
 ^ The analysis of the Pentateuch into four distinct narratives, 
 with their distinct codes of legislation, is the result of a century of 
 study by the most famous critics of the age. There are slight 
 differences of opinion in the analysis at some points ; but these are 
 chiefly at the seams which bind the narratives together, and are 
 due to the editor's work, who in his efforts to make the entire com- 
 position as harmonious and symmetrical as possible, sometimes 
 obscured the signs of difference. But the concord of critics in the 
 work of analysis as a whole is wonderful, in view of the difficulties 
 that beset the work of higher criticism. The few objectors among 
 Hebrew scholars display their own unfamiliarity with the practical 
 work of criticism, when they overlook these solid results and point 
 to the difficulties as evidences that the problem has not been solved. 
 The differences of opinion among practical critics, and the difficulties 
 in the analysis, are where they ought to be from the very nature of 
 the case. Instead of disproving the work of criticism, they are 
 therefore an indirect evidence of its correctness. The differences 
 and difficulties disappear one after another as the investigation 
 
 67 
 
68 MESSIANIC PROPHECY. 
 
 The priestly narrator, in the first chapter of Genesis, 
 gives an ancient poem of the creation/ In the sixth 
 strophe we have a description of the endowment of man- 
 kind as the last, the highest and the best of the host of 
 God. 
 
 § 28. Mankind was created in the divine image, and 
 endoived with dominion over the creatures. His destiny 
 was to assume sovereigntij, and take possession of the earth 
 ty a numerous ^posterity, 
 
 "And God said, Let us make mankind in our image and according 
 
 to our figure, 
 That they may have dominion over the fish of the sea and the birds 
 
 of heaven and the cattle. 
 And over all the earth, and over all that creep upon the earth. 
 And God created mankind in his image, 
 In the image of God he created him, 
 Male and female he created them. 
 
 advances. The evidences for the analysis into four narratives are — 
 (1) Differences in use of words and phrases ; (2) differences in style 
 and methods of composition ; (3) differences in point of view and 
 representations of religious institutions, doctrines and morals. We 
 have given this latter subject a thorough investigation. We have by 
 careful induction gathered the theology of each of the documents 
 by itself and then compared them, and have found such a thorough- 
 going difference, that it is simply impossible that they should have 
 come from the same original author. We hope at some future time 
 to present the theology of the Pentateuch to the public. In the 
 meanwhile we refer to Dillmann, Genesis, 4th Aufi. 1882 ; Reuss, 
 Gesch. der Heiligea Schriften A. T. 1881 ; Kuenen, Hist. crit. Onder- 
 zoek, i. 1885 ; Wellhausen, Die Composition des Hexateuchs, in hia 
 Shizzen u. Vorarbeiten, ii. 1885; also my "Critical Study of the 
 History of the Higher Criticism," Presbyterian Review, 1883, p. 69 seq. 
 
 Scholars are not agreed in the names that they give to the four 
 documents. The priestly narrator is the Q. of Wellhausen, the A. 
 or first Elohist of Dillmann. The jjrophetic narrator is the Jahvist. 
 The theocratic narrator is the second Elohist. The Deuteronomist 
 is agreed to by all. 
 
 ^ See my article on " The Poem of the Creation," in the Old 
 Testament StvdeMy April 1884. 
 
PRIMITIVE MESSIANIC IDEAS. 69 
 
 And God blessed them and said unto them, 
 
 Be fruitful and multiply, and fill the earth and subdue it, 
 
 And have dominion over the fish of the sea and the birds of heaven, 
 
 And over all the animals which creep upon the earth. 
 
 And God said, Lo I I do give you all herbage, 
 
 The seed scatterer which is on the face of the earth. 
 
 And all the trees in which is the fruit of the tree scattering seed ; 
 
 For you shall it become food, and for all the animals of the earth. 
 
 And for all the birds of the heaven, and for everything creeping 
 
 upon the earth. 
 In whatever there is breath of life — all the greenness of herbage I 
 
 do give for food. 
 And it became so ; and God saw all that he had made, and it was 
 
 very excellent." —Gen. i. 26-30. 
 
 The poet represents that mankind was endowed with 
 the image and figure of the heavenly intelligences with 
 whom God consulted in making our race.^ That image 
 is the essential form, the mode of manifestation of 
 heavenly beings. It is not merely physical, it is not 
 merely moral, it is the form in which the essential nature 
 manifests itself, the inner form, the mode of being which 
 distinguishes man and his archetypes from all other 
 beings, — that form which shapes the physical in the 
 world of sense into the graceful and majestic body which 
 distinguishes man from all other creatures, and which in 
 
 1 The plurals n^V^ and ^3Di^^ are referred by the older inter- 
 preters to the Trinity; but this overlooks the several stages in the 
 divine revelation. The doctrine of the Trinity is a Christian doctrine, 
 and it was first revealed in the New Testament. Some have thought 
 of a co-operation of God and nature in the production of man, but 
 this is against the usage of the poem, which represents God as com- 
 manding His host, and nature as obedient to His commands. Dill- 
 mann and Orelli explain the jjlural of the verb and suffix after the 
 analogy of the emphatic plural of the noun, so that God speaks out 
 of the fulness of His own being. But such a usage of the verb and 
 suffix is elsewhere unknown. It is best to think of God as associat- 
 ing with Himself, in the creation of man, the heavenly intelligences 
 whose form, as well as that of God Himself, man shares. This is 
 the view of Philo, Targum Jonathan, Easchi, Aben Ezra, G abler 
 and Delitzsch, and is in accordance with Ps. viii. 6, which is based 
 on our passage. (See § 49 of this volume.) 
 
70 MESSIANIC PEOPHECY. 
 
 the spirit world is the mode of manifestation by which 
 individuals are distinguished from one another and 
 recognise one another. The image of God with which 
 man is endowed covers his entire nature — it is the form 
 of his essential being.^ In this image of God the destiny 
 of man is involved. This is presented in our poem as 
 having dominion over the other creatures of God, the 
 earth itself, and the animal and vegetable species upon it. 
 This dominion is to be obtained not by an individual 
 man, or a pair, but by a human race. Man was created 
 in sexes, was blessed with fruitfulness, and commanded 
 to fill the earth and subdue it. All things without 
 restriction were given into his hands — all animals and 
 the entire vegetable world. The entire earth and its 
 wealth are to be subdued by his godlike majesty and 
 power. Man is the lord of nature. He is very excellent, 
 and all things that are given by the Creator into his care 
 are likewise very excellent as an organized host of God. 
 There were no sin and no evil. Man was supreme over 
 all, and his destiny was to assert his supremacy over all 
 
 ^ n?)i and niD*l are synonymous. They both refer to the form 
 or figure of man, and not to the pictorial Kkeness. Some theologians 
 refer the form to the higher nature of man. But there is nothing 
 in the text or context to suggest such an interpretation. The con- 
 text m-ges us to think of the entire man as distinguished from the 
 lower forms of creation, — that which is essential to man and may be 
 communicated by descent to his seed. The bodily form cannot be 
 excluded from the representation. Indeed it is this form which is 
 assumed by angels and the theophanic Malakh and the Son of God 
 Himself. The bodily form is only the physical expression of a 
 spiritual form which continues with man in Sheol after death, in 
 which also God reveals Himself to disembodied spirits in the future 
 life (Ps. xvii. 15). This form is indeed the mode of expression of 
 the heavenly intelligences in their relations to each other. It involves 
 all the higher endowments of man, his reason, conscience, intelli- 
 gence, power of speech, all by which, as a higher being, he acts in 
 the world of spirits and tlie world of matter. Physical matter is 
 not the form of man, it is shaped and used by the form, which 
 is essentially spiritual, and it disappears with the decay of tht 
 material substance. 
 
PRIMITIVE MESSIANIC IDEAS. 71 
 
 the earth. This is conceived as a task before him to be 
 accomplished only through a numerous posterity. It is 
 through the multiplication of the children of men that 
 the earth is to be subdued and the sovereignty of man- 
 kind accomplished. This is not the reduction to sub- 
 mission of a series of hostile provinces and rebellious 
 creatures ; but the gradual taking possession of a king- 
 dom given to mankind by God, and which he assumes in 
 province after provmce of his vast domain by divine 
 right. 
 
 This blessing and original endowment of mankind is 
 not specifically a Messianic prophecy, and yet it is the 
 condition and framework of all prophecy, for it is the 
 divine plan for mankind — the divinely - appointed goal 
 of his history. 
 
 I. THE PROTEVANGELIUM. 
 
 § 29. The protevangelmm is a divine blessing wrapt in 
 Judgments. It predicts the ultimate victory of the seed of 
 the woman over the serpent, after a conflict in which both 
 parties will he wounded. 
 
 Messianic prophecy begins with the dawn of human 
 history. The history of mankind opens with a sublime 
 tragedy — the original sin of our first parents, and their 
 expulsion from the garden in Eden. They bear with 
 them from Paradise the Magna Charta of human history ; 
 they enter into the world to engage in a life -long 
 struggle whose issue is death and victory. From their 
 Creator's hands they received the protevangelium, the 
 glad tidings of redemption. It was wrapt about with 
 curses and sorrows ; thereby they recognise God as their 
 Eedeemer. The protevangelium is contained in the poem 
 of the Fall of Mankind, with which the prophetic 
 narrator begins his story. The human pair had been 
 
72 MESSIANIC PROPHECY. 
 
 formed by the hands of God, and the breath of His 
 nostrils had imparted to them life and inteUigence. 
 God entered into the sphere of his own creation in 
 theophany, in order to endow mankiad with godlike 
 faculties and train them in their exercise. The garden, 
 with its trees and animals, was for the education of our 
 race. There can be no religious training without trial. 
 The temptation was necessary for the ethical culture of 
 Adam and Eve. The tree of life and the tree of death 
 set before them in simple, graphic and impressive forms 
 the good and the evil. The enjoyment of the permissible 
 good gave them an increasing experimental knowledge 
 of the good. The abstinence from the prohibited e\al 
 gave them an increasing theoretic knowledge of the 
 evil ; and thus the discrimination between the good and 
 the evil became sharper as they advanced in ethical 
 culture. The trees had accomplished their purpose, the 
 time had come for a higher temptation, the animal 
 tempter is added to the tree. An evil spirit assumes 
 the form of the serpent, and tempts the woman to trans- 
 gression. 
 
 The serpent is evidently something more than the 
 animal serpent. There is intelligence, conception, speech, 
 and knowledge higher than that of the man or the 
 woman. The woman knew that she had to deal, not 
 with a mere serpent, one of the animals under her 
 dominion, but with a higher power, a spiritual intelli- 
 gence, who had entered the garden in hostihty to her 
 Creator, with the avowed purpose of delivering man from 
 bondage. As the Creator assumed human form in order 
 to the creation and trainmg of the human pair in the 
 garden of Eden, so now a hostile spirit assumed the form 
 of the serpent in order to deceive and ruin them. Tliere 
 is nothing in this primitive poem to indicate that the 
 author attributed to the animals of Eden powers of 
 
TRIMITIVE MESSIANIC IDEAS. 73 
 
 reasoning and speech. The author would rather, by 
 attributing the naming of animals to man, and by- 
 showing that man could find no companion among 
 them, imply that the powers of reasoning and speech 
 were endowments of man which the animals did not 
 possess. 
 
 The tempter assails all the avenues of human nature. 
 The woman's physical appetite is excited by the fruit of 
 the tree ; her sesthetic sense is attracted by its beauty ; 
 her intellectual powers are stimulated by the promise of 
 godlike knowledge ; she ought to have resisted and to 
 have overcome this temptation, and thereby advanced to 
 a higher state of godlikeness in the possession and 
 enjoyment of the good ; but she was seduced and she 
 was overpowered ; she yielded and she fell. She seduced 
 her husband and he fell with her. The human pair fell 
 from godlikeness and became like evil spirits. But there 
 was a difference between the tempter and his victims, 
 and in that difference there was the possibility of redemp- 
 tion. There was a threefold gradation in guilt and a 
 threefold gradation in punishment. For the evil spirit, 
 the tempter, there was no excuse. He was altogether a 
 tempter and blasphemer. The woman was tempted, 
 and sinned, and became a tempter. The man was 
 tempted and transgressed. God appears in theophany 
 as Judge and as Eedeemer. He presents our race 
 with the protevangelium wrapt in the severe sentences 
 of judgment pronounced upon the three transgressors. 
 Herein is the germ of promise which unfolds in the 
 history of redemption. Out of the despair of the first 
 fall, in the experience of the first sin and shame, sorrow 
 and pain, the heart of man rebounds with hope into the 
 future which was opened by the divine prediction. It 
 was the voice of the theophanic God which said unto 
 the serpent — 
 
74 MESSIANIC PROPHECY. 
 
 " Because thou hast done this, cursed be thou, 
 Away from all beasts and from all animals of the field ; 
 Upon thy belly shalt thou go, 
 And dust shalt thou eat all the days of thy life. 
 And enmity will I put between thee and the woman, 
 And between thy seed and her seed ; 
 lie shall bruise thee on the head, 
 And thou shalt bruise him on the heel." * 
 
 — Gen. iii. 14, 15. 
 
 The animal serpent is degraded from the position to 
 which he was entitled by his grace and beauty and his 
 intelligence, and reduced to a wretched condition as a 
 fugitive from the presence of man and animals, con- 
 demned to hide from them and flee from their j)resence 
 and their wrath.^ 
 
 The strophe rises to the punishment of the evil spirit, 
 which used the animal as his instrument. There is a 
 prediction of a perpetual enmity not only between the 
 woman and the serpent, but between the entire race 
 and descendants of the woman and the serpent. This 
 enmity involves a perpetual conflict, in which injury is 
 wrought on both sides. The wounds inflicted by the 
 serpent are in secret and in treachery, behiod the back 
 of man and beneath his heel. But the wounds inflicted 
 by man upon the serpent are openly upon his head, 
 crushing him to death in the dust. 
 
 The term seed is a generic term for the entire race of 
 
 1 See my article, " The Poem of the Fall of Mankind," in the 
 Refonmd Quarterly Review^ April 1866. 
 
 ^ li^n "l^rij by is thought by Keil and Delitzsch, after the older 
 interpreters, to imply that the form of the serpent was changed ; 
 that previously he had walked in the garden among the other 
 animals, and now for the first was condemned to crawl in the dust. 
 The phrase isy b^^s has also been interpreted to the effect that the 
 serpent's food was the dust. But eating the dust is similar to the 
 ])hrase biting the dust, and ini})lies nothing more thiin hving in 
 the dust of the ground. The curse denounces a change of condition 
 rather than of form. 
 
PEIMITIVE MESSIANIC IDEAS. 75 
 
 descendants of the woman on the one hand and the 
 serjDent on the other. The seed of the serpent embraces 
 all the evil race derived from him. This prediction 
 points not merely to the whole family of snakes, but to 
 the serpents of the higher world, the evil spirits, and to 
 the serpents among mankind, the evil men, and seducers, 
 called by Jesus the children of the devil,^ indeed all the 
 forces of evil which array themselves against the children 
 of God. The seed of the woman embraces the human 
 race as such, that is, all who take part in the conflicts of 
 the race with the forces of evil. There are those who 
 by birthright belong to the seed of the woman who 
 become by apostasy the children of the serpent. There 
 are also those who are won as trophies of grace from the 
 seed of the serpent and are adopted into the seed of 
 redemption. These two great forces are in conflict 
 throughout history. 
 
 This enmity and conflict are to result in an eventual 
 and final victory of man over the serpent. It is some- 
 thing more than a mere dislike and hostility to snakes ; 
 it is a conflict in which man is to bear a brave and 
 hazardous part ; and the victory is one which is to over- 
 come the vast injury wrought by the serpent in the 
 temptation and fall of man. It is a victory which is a 
 redemption from evil and sin, as the fall was a fall into 
 sin and evil. We have then a blessing to the human 
 race involved in this curse of the serpent ; a promise of 
 redemption to be accomplished not by the woman, but by 
 her seed. Her seed is the entire race of her descendants. 
 But inasmuch as the serpent is represented as bruising 
 the heel of the man, and is distinguished from his seed in 
 God's direct address to him as thou, and the original 
 tempter himself is thus to be the finally crushed and 
 conquered foe, it seems to be necessary to think of the 
 1 John viii. 44. 
 
76 MESSIANIC PKOPHECY. 
 
 seed of the woman as culminating in an individual victor 
 who is to be the champion of his race and gain the final 
 victory over the serpent.^ This last conflict is to be a 
 conflict in wdiich there will be no more deception of the 
 woman ; but the son of the woman, a second Adam, will 
 avenge his mother's shame and his father's dishonour, and 
 retrieve the fortunes of his race by transforming death 
 into victory.^ 
 
 Thus we have in tliis fundamental prophecy explicitly 
 a struggling, suffering, but finally victorious human race, 
 
 ^ The unity of the seed is maintained in the demonstrative i<in and 
 the suffix 1J-. The individuality of the serpent is also emphasized in 
 the final conflict by the nnSj which shows that the serpent of the 
 temptation and the serpent of the final conflict are the same 
 individual. The nn5< is contrasted with the t^in, and as the nns is 
 discriminated from the seed of the serpent, so we must see in the 
 final conflict an individual son of man arising out of the seed of 
 the woman to become the serpent bruiser. The Roman Catholic 
 reference of j^in to the Virgin Mary is supported by the neglect to 
 distinguish between the masculine and feminine of the demonstrative. 
 It is also favoured Ijy the contrast between the serpent and the woman 
 wliich runs through the stro])he. But the sufhx 1J~ cannot be 
 feminine, and the reference to the woman would require the re- 
 appearance of Eve in order to the final victory, and not a second Eve, 
 one of her descendants. Eve is punished by the sorrows of child- 
 birth. In child-birth is her hope of redemption. The Redeemer is 
 to be born of the woman, ;ind to lead His race to the ultimate victor3^ 
 
 2 There is some difficulty in the verb C)1C^, which occurs but thrice 
 in the Old Testament. But in Ps. cxxxix. 11 the best critics correct 
 the text to ''jnit^'\ so that we have but one passage (Job ix. 7) to 
 bring into comi)arison. The parallelism of Job ix. 7 urges the mean- 
 ing, crush or bruise ; and that is best suited to our passage. The 
 Syr., Vulgate, Arab., Targum of Jonathan and Samaritan Targum 
 favour this. But the LXX. and the Targum of Onkelos favour the 
 meaning, watch, guard ; and these latter are followed by Gesenius 
 and Dillmann. The weight of authority is in favour of wound. The 
 wound on the head is a crushing, a mortal wound ; a trampling under 
 foot, a victory. The wound on the heel might also be regarded as 
 moital, if we think of the venom of the serpent's sting. But this is 
 inapju'ojjriate to the Messianic idea. There is a contrast between 
 head and heel which suggests a contrast between a crushing defeat 
 and a slight injury to the victor. If any one shoidd prefiir to think 
 that the victory is gained l)y the death of the victor, he will not 
 cause any other difHculty to the Messianic fulfilment than that it 
 seems unlikely that the first rediction should be so precise. 
 
PRIMITIVE MESSIANIC IDEAS. 77 
 
 and implicitly a struggling, suffering and finally victorious 
 son of the woman, a second Adam, the head of the race. 
 The seed of the woman expands through the ages into a 
 race of multitudes of individuals, but in that expanding 
 seed there is a central nucleus in which the original unity 
 is maintained. In the fulness of time this gives birth to 
 the second Adam, the Eedeemer. The protevangelium is 
 a faithful miniature of the entire history of humanity, a 
 struggling seed ever battling for the ultimate victory. 
 Here is the germinal idea which unfolds in the sufferings 
 and sorrows, the hopes and joys of our race until it is 
 realized in the sublime victories of redemption. 
 
 The protevangelium is the only Messianic prophecy 
 which has been preserved from the revelations made by 
 God to the antediluvian world. Centuries roll on 
 without any further light on the future redemption. The 
 sentences of judgment realize themselves in the death of 
 our first parents and their posterity. The sorrows of 
 woman and the toils of man come upon generation after 
 generation of mankind. Sin develops in the descendants 
 of Adam until they become totally corrupt and ripe for 
 the judgment which comes upon them in the great 
 catastrophe of the deluge, blotting them out from the face 
 of the earth, with the exception of a single family which 
 is redeemed in the ark owing to the righteousness of a 
 single man. The protevangelium is the star of promise in 
 the night of the deluge, but there was no sign of day- 
 break. The going forth from the ark into the renovated 
 earth begins a new era of mankind, and this era is opened 
 with the second Messianic prophecy. 
 
 II. THE BLESSING OF SHEM. 
 
 The family of Noah was redeemed in the ark from 
 the judgment of the deluge. The original destiny of 
 
78 MESSIANIC PROPHECY. 
 
 mankind to subdue the earth to his dominion, and the 
 promise of the protevangelium that the seed of the woman 
 would gain the victory over the serpent, were the inherit- 
 ance of Noah pressing on to realization through his 
 children. Immediately on going forth from the ark to 
 take possession of the renovated earth, he expresses his 
 faith and gratitude by a subhme act of worship. This 
 is described in that ancient poem of the deluge which is 
 preserved in the story of the prophetic narrator. 
 
 § 30. Immediately after tlie dehige a divine 2^ro7nise 
 assures tlie posterity of Noah of the stahility of the earth, 
 and the uniformity of the seasons. 
 
 And Xoah built an altar to Jaliveh, 
 
 And took some of all the clean beasts, 
 
 And some of all the clean birds, 
 
 And offered a whole burnt- offering on the altar. 
 
 And when Jahveh smelled the odour of gratification,* 
 
 Jahveh said to his very soul, 
 
 I will not again any more curse 
 
 The gi'ound for man's sake, 
 
 Though the structure of the heart of man be evil from his youth ; 
 
 And I will not again any more smite 
 
 All living things as I have done. 
 
 During all the days of the earth. 
 
 Seed-time and harvest, and cold and heat, and summer and winter, 
 
 And day and night will not cease." — Gen. viii. 20-22. 
 
 This strophe of the poem of the deluge contains a 
 sublime promise of God, which though not strictly a 
 Messianic promise, yet aflbrds the conditions for the 
 further development of the Messianic idea. The earth 
 to be subdued by man is to remain essentially the same 
 throughout its history. The regular course of the seasons 
 
 ^ nn'^J n''")- This is an odour or scent that gives gi'atification or 
 satisfaction to God. It is the odour of the wliole burnt-offering, 
 ■which is accepted by God as pleasing and gratifying to Him. 
 
PRIMITIVE MESSIANIC IDEAS. VO 
 
 will continue until the period of the earth is completed. 
 The sin of mankind is recognised as a factor in the 
 conflict, — sin not only in the tempter and the outer 
 world, but sin which is in the very structure of the 
 innermost man. And yet no great catastrophe will 
 change the form and condition of the earth until the 
 destiny of man has been accomplished. 
 
 Sin survived the deluge and soon manifested itself in 
 the children of Noah. An act of sin is the occasion of 
 the second great Messianic prophecy which opens the 
 second epoch of the world's history. 
 
 § 31. In the prediction of Noah the curse of Canaan is 
 servitude, while Ham and his other sons are ominously 
 'passed hy. The Messing of Japhct is enlargement. Tlie 
 blessing of Shem is the dwelling of God in his tents. 
 
 The second Messianic prophecy, like the first, is a 
 blessing which springs up in contrast to a curse. Sin 
 and shame are the occasion of the prediction. The sin 
 is agauist the second father of our race, the patriarch 
 Noah. The shame is in the evil conduct of his youngest 
 son Ham. The sentence and the blessing are pronounced 
 not directly by God, but by the patriarch, who in the 
 spirit of prophecy speaks not only his own determinations 
 but also the divine decree. The blessing and the curse 
 give a fresh glance into the history of mankind, — a 
 history which is not only a struggle against evil spirits 
 with the assurance of an eventual victory, but is also a 
 struggle between three great races of mankind. 
 
 There are three parties in this prediction of the 
 patriarch. There are again three degrees of virtue and 
 sin represented in the three children. The sin and 
 shame are confined to one son, Ham, but the virtue of 
 Japhet is transcended by the piety of Shem. These 
 three degrees of moral character in the three children of 
 
80 MESSIANIC PROPHECY. 
 
 the patriarch receive their interpretation in the history 
 of tlie races which were to spring from them and people 
 the earth. 
 
 " He said, Cursed be Canaan ; 
 A servant of servants will he become to his brethren. 
 And he said, Blessed be ^ the God of Shem, 
 And let Canaan be servant to him. 
 May God spread out Japhet, 
 And may He dwell in the tents of Shem, 
 And let Canaan be servant to him." — Gen. ix. 26-27. 
 
 The aged patriarch, inspired by the spirit of prophecy, 
 reads in the faces and souls of his sons the lines of 
 passion and of character that will distinguish the races 
 of their descendants and determine their history. The 
 shameful conduct of Ham in dishonouring his aged father 
 was an index of the sensual nature of the man which 
 would perpetuate itself in his children and give character 
 to his race. It is singular that the glance of the patriarch 
 should pass over the guilty Ham to the grandson Canaan. 
 It was in accordance with retributive justice that Ham 
 should receive in his own experience the same dishonour 
 through his son that he himself had been guilty of to 
 his father Noah. It was also to sharpen the curse by 
 distinguishing one of the sons of Ham, upon whom it 
 would pour itself out to the full, while the father and 
 his other sons are passed by in ominous silence. The 
 curse of Canaan is servitude to his brethren — the hard 
 toil of mankind is intensified in the sorrows and bitter- 
 ness of human bondage. 
 
 The patriarch turns from Ham to his brothers. He 
 sees in their respectful conduct in hiding their father's 
 nakedness the manly reverence and virtue of their 
 characters. Shem, the first-born, the heir of his father's 
 
 1 The prophetic narrator here inserts the divine name Jahveh 
 in the ancient poem. 
 
PRIMITIVE MESSIANIC IDEAS. 81 
 
 o 
 
 religious nature, first receives the blessing. Eeflectin 
 upon all that God had done for him, the patriarch 
 invokes the divine blessing upon his son. The first 
 revulsion of feeling recalls the shameful conduct of his 
 youngest son, and the curse the second time bursts from 
 his lips — 
 
 " Let Canaan be servant to him." 
 
 The soul of the patriarch now expands under the 
 inspiration of prophecy, and he utters the full and final 
 prediction in which all the members appear. His soul 
 bounds within him as he beholds the manly virtue of his 
 second son, and taking his inspiration from his name he 
 said : ^ " May God enlarge Japhet," spread him, and give 
 him a large place, a large portion for his inheritance. 
 Then turning to Shem, he continued, and "may He 
 (that is, God) dwell in the tents of Shem." Let God be 
 his portion and his inheritance. May God grant His 
 presence and take up His abode with him. Once more 
 recurring to the wicked son, the curse for the third time 
 came forth — 
 
 " Let Canaan be servant to him." 
 
 Shem is the central figure of the prophecy, Canaan its 
 dark background, and Japhet its distant perspective. 
 The curse of Canaan is servitude, while Ham and his 
 other sons are ominously passed by. This corresponds 
 with his nature, which was sensual. The blessing of 
 Japhet is enlargement, in accordance with his nature, 
 which was ideal. The blessing of Shem is the presence 
 and the indwelling of God, in accordance with his 
 character, which was spiritual. 
 
 Leaving Canaan and Japhet, we shall consider more 
 closely the blessing of Shem, in which the Messianic 
 prophecy is contained. 
 
 ^ nSS the name, and naS the verb, are both from nDS. 
 
82 MESSIANIC PROPHECY. 
 
 The blessing of Shem is the presence and indwelling 
 of God.^ The Shemites have God for their portion. 
 The divine presence is ever in their tents — they are the 
 bearers of the true religion. The law the prophets and 
 Christianity came through them. Eeligious contemplation 
 is the chief characteristic of the face. The central 
 idea of the prophecy is the advent of God to dwell in 
 the tents of Shem ; the divine advent being the germ of 
 .a Messianic idea at the opposite pole from the seed of 
 the woman of the protevangelium. 
 
 In the former prophecy we have the human side of 
 Messianic redemption brought out in the victory of the 
 seed of the woman over the serpent. Here, on the other 
 hand, we have the divine side of Messianic redemption 
 in the prediction of the advent of God as a blessing in 
 the tents of Shem. These two lines of Messianic 
 
 ^ Authorities gi-eatly differ as to the subject of pK». The Targum 
 of Onkelos, Philo, Maimoiiides, Rashi, Aben Ezra, Baumgarten, 
 Delitzsch, Couant, Lewis, et al., take wrh^ as the subject ; but 
 the ancient Fathers and Reformers and the great body of modern 
 interpreters, even Dillmann, regard Japhet as the subject. It is 
 better to take D\"1?5^ as the subject for the following reasons : — (1) 
 The presumption is that the subject of the previous clause, especially 
 in a parallel line of Hebrew poetry, should be the subject of the 
 following clause, where no subject is given. It is possible that the 
 unexpressed subject should be found in the indirect object of the 
 previous clause ; but it should require a strong reason from the 
 context. (2) The Heptastich containing the blessings and the curse 
 is subdivided into three parts by the curse of Canaan as a refrain. 
 In the first part, a distich, only Canaan appears. In the second 
 part, also a distich, Canaan and Shem appear. In the third part, a 
 tristich, the three sons appear. We might suppose that Japhet is 
 the central figure of the tristich, as Shem had been of the previous 
 distich. This would justify our making him the subject of pt^'"' ; 
 but it would place Shem in subordination to him, and represent 
 Japhet as the hero of the prophecy. But, on the other hand, the 
 trend of the poetic movement seems rather to bring the three sons 
 in co-ordination in the tristich as two sons are co-ordinated in the 
 previous distich. (3) In the narrative of the honourable conduct of 
 the two l)rothers, the name of Shem comes first, as if he were more 
 prominent, and indeed the leader in that which was done. It 
 
PRIMITIVE MESSIANIC IDEAS. 83 
 
 prophecy, the human and the divine, henceforth develop 
 side by side in Messianic prophecy ; they approximate 
 at times, but never converge till they unite in the person 
 of Jesus Christ, the God-man, at His first advent, and still 
 more at His second advent. 
 
 III. THE BLESSING OF ABRAHAM. 
 
 Another long interval occurs in the history of the 
 development of the Messianic idea. The sons of Noah 
 multiply until they become families, tribes and nations, 
 and crowd the original home of the race. 
 
 In chastisement for their ungodliness they are dispersed 
 from Babel, and proceed to the fulfilment of their re- 
 spective destinies. From among the Shemite tribes which 
 remained on the Euphrates, rapidly degenerating from 
 the pure religion, God chose a single pair, Abram and 
 
 seems singular, therefore, that he should be placed in subordination 
 to Japhet in the blessing. (4) The patriarch blessed the God of 
 Sliem in the previous distich. God is thus in a peculiar sense the 
 God of Shem. It is entirely in keeping with this blessing that the 
 God of Shem should dwell in the tents of Shem. (5) The peculiar 
 blessing of Japhet is expansion. There is slight connection between 
 that blessing and the dwelling in the tents of Shem. The most 
 natural interpretation of dwelling in the tents of Shem would be, 
 that he was to conquer Shem and occupy his territory. But this 
 would be a humiliation to Shem, which would be little better than 
 the curse of Canaan, and not at all in keeping with the story on 
 which the prophecy is founded. (6) There is another interpretation 
 of D{^, which seems more appropriate if the verb is to have Japhet 
 as subject, namely, "tents of name," or " tents of renown," repre- 
 senting that the expansion of Japhet would be accompanied with 
 world-wide fame and renown. But this would so greatly emphasize 
 the blessing of Japhet as to cast Shem into shadow. (7) The 
 context of the narration and the previous distich would lead us to 
 expect that Shem should be the prominent figure in the prophecy. 
 This is also in accordance with the subsequent history and with 
 the development of the Messianic idea. If Japhet be the subject, 
 we have more of a political than a religious prophecy, which seems 
 to me unnatural to the experience of the patriarch uaider the 
 circumstances. 
 
84 MESSIANIC PKOPHECY. 
 
 his wife, to go forth from their native land into a far 
 country to be the parents of a chosen people, and be a 
 blessing to the world. The call of Abram begins a new 
 era in history, and as such, like the previous eras, opens 
 with a Messianic prophecy. 
 
 § 32. The covenant with Abraham established a blessed 
 relationship between the seed of Abraham and God, and 
 betioeen the seed of Abraham and 7riankind, and also 
 assigned the seed of Abraham a land of blessing. 
 
 The original prediction is given by the prophetic 
 narrator. It is a prediction in the form of a blessing. 
 It is contained in a direct address of Jahveh to Abraham. 
 We are not informed whether it was through a theophanic 
 appearance as is usual in this author, or by an internal 
 communication to the soul of the patriarch. 
 
 "And Jahveh said unto Abram, 
 Go thou from thy land, 
 
 And from thy kindred, and from thy father's house, 
 Unto the land which I will show thee : 
 And I will make thee a great nation, 
 And I will bless thee, and I will make thy name great ; 
 Therefore be thou a blessing, 
 And I will bless those blessing thee ; 
 But those making light of thee shall I curse ; 
 And all the clans of the earth ^ will bless themselves with thee." 
 
 — Gen. xii. 1-3. 
 
 Abram is called to separate himself from his kindred 
 in order to become the father of a chosen seed of blessing. 
 He is summoned to leave his native land and go forth 
 into a land which Jahveh will give him for an inheritance. 
 He is assured that in this land his name will become a 
 blessing to all the clans of the eartb. Abram obeys the 
 
 1 The important technical terms in this prediction are PHJ ''"1)1 
 and nDHNn nriDSJ'D b^ These we reserve for consideration farther 
 on. See p. 89. 
 
PEIMITIVE MESSIANIC IDEAS. 85 
 
 call, and thereby gains the blessing as an inheritance ; 
 and secures for himself and mankind advancement in the 
 Messianic promise. He goes forth into the land of 
 Canaan ; and in the midst of that land, at Shechem, by 
 the oak of Moreh, he is assured that he is in the promised 
 land ; and there he erects an altar to Jahveh, as the 
 sacred pledge that he had taken the divine promise to 
 himself ajid recognized Jahveh as the God of the promised 
 land. 
 
 We notice first of all a narrowing of the elective grace 
 of God from the seed of the woman, through the race of 
 Shem to the seed of Abraham. And yet this limitation 
 does not destroy the universality of the previous promises 
 — rather this limitation itself is in order to intensify the 
 chosen nucleus for the benefit of the whole. What is lost 
 in extension is gained in intension. The thoughts are 
 concentrated on the seed of Abraham, and his seed is 
 made the channel of blessing to all. And thus the 
 previous Messianic ideas of a suffering and victorious 
 human race, and the advent of God to the tents of Shem, 
 have an important development, especially the former, — 
 that is, the human side of Messianic redemption, — in that 
 there is a more exact specification as to form and place in 
 the indication of a special seed of blessing and a parti- 
 cular place of blessing ; and thereby also of a blessed 
 relationship of the particular seed of Abraham to the 
 whole seed of the woman. 
 
 There is striking contrast between the reality and the 
 ideal promise. Abraham was an old man and child- 
 less, yet Jahveh promised to make of him a great and 
 innumerable seed. He went forth from his native land 
 not knowing whither, yet he was a pilgrim to a holy, 
 blessed land. He went, separating himself from his race 
 and kindred, and yet he was the chosen means of uniting 
 the kindreds and races in a common blessing. 
 
86 MESSIANIC PP.OPIIECY. 
 
 The original promise is unfolded still further in the 
 story of the prophetic narrator. 
 
 " Lift up now thine eyes and see, from the place where thou art, 
 northward and southward, and eastward and westward : for the 
 whole land which thou art seeing, to thee will I give it, and to thy 
 seed for ever, and will set thy seed as the dust of the land, that if a 
 man be able to number the dust of the land, thy seed also may be 
 numbered. Arise, walk about in the land to its length and to its 
 breadth, for to thee will I give it." — Gen. xiii. 14-18. 
 
 The promised land is enlarged from the " this land," as 
 seen at Shechem, to " the whole land " which he could 
 see from the hill country of Judah, " northward and 
 southward, and eastward and westward " — " its length and 
 its breadth." The promise, " I will make thee a gTcat 
 nation," is enlarged by the comparison of the promised 
 seed with the innimierable " dust of the land." 
 
 "We have still another Jah\dstic reference to the pro- 
 mise in the form of a divine reflection upon it in view of 
 His purpose to destroy Sodom and the cities of the plain. 
 
 " Shall I go on concealing from Abraham what I am about to do, 
 seeing that Abraham will altogether become a nation, strong and 
 mighty,^ and all the nations of the earth will bless themselves with 
 him ? » —Gen. xviii. 17-19. 
 
 The theocratic narrator gives the blessing of Abraham 
 in another form. Abram was anxious lest he should 
 remain childless, and lest his inheritance should fall into 
 the hands of his chief steward Eliezer. His anxiety was 
 removed by the prediction of God Himself. 
 
 " This one will not be thine heir : on the contrary, he who will 
 come forth from thy bowels, he will be thine heir. And he led him 
 forth without, and said, O look heavenward, and count the stars, if 
 thou art able to count them ; and he said to him, Thus will thy seed 
 become." — Gen. xv. 4, 5. 
 
 * Snj ••1J of xii. 2 has become Dl^fyi bm '•'11 The ninDK^D b:2 
 riDlNn of xii. 3 appears in the vaiiaut y^i^^ ^^1J ^D. 
 
PRIMITIVE MESSIANIC IDEAS. 87 
 
 In accordance with this prediction, the seed of Abram 
 is not merely to be derived from his household, — his 
 dependants, — but from his own son who is yet to be born. 
 And his seed is to be as innumerable as the stars. The 
 prediction then enlarges upon the promised land, and 
 declares that it is not immediately to pass into the 
 possession of the seed of Abraham. There is to be a 
 period of four hundred years of bondage in Egypt. A 
 fourth generation will return from bondage and take 
 possession of the promised land. This prediction is 
 precise in describing the extent of the land. It is to 
 embrace the territory from the river of Egypt to the 
 Euphrates. The lands of the eleven nations are specified, 
 including the aboriginal population, the tribes of the 
 Canaanites, the Syrian Hittites, and their associate nations. 
 A vast territory is assigned as an inheritance to the 
 posterity of Abram. -^ 
 
 The priestly narrator gives the blessing of Abram in 
 connection with the establishment of the Abrahamic 
 covenant, which is sealed by the sign of circumcision, and 
 accompanied by an expressive change of name. 
 
 " It is I, ^El Shadday,^ walk about before me, and be thou perfect ; 
 and I will make my covenant between me and thee, and I will 
 multiply thee very greatly. And Abram fell upon his face. And 
 God spake with him, saying, I, — lo ! my covenant will be with thee, 
 and thou wilt become father of a multitude of nations, and thy name 
 will no more be called Abram ; but thy name will be Abraham : for 
 a father of a multitude of nations do I make thee. And I will cause 
 thee to be very very fruitful, and make thee into nations ; and kings 
 from thee will issue. And I will establish my covenant between me 
 and thee, and thy seed after thee for generations, for an everlasting 
 
 1 Gen. XV. 18-21. 
 
 2 The divine name "^l^ 7X is the characteristic name of the God of 
 the patriarchs according to the priestly narrator. It is a combina- 
 tion of ^i5, the Strong, and I'ltJ', the Mighty. ^fe< is commonly used 
 with predicates such as "»n{^. 
 
88 MESSIANIC PROPHECY. 
 
 covenant, to become God to thee and to thy seed after thee ; and I 
 •vdll give to thee and to thy seed after thee the land of thy sojourn- 
 ing, the whole land of Canaan, for an everlasting possession ; and I 
 shall become God to them." — Gen. xvii. 1-8. 
 
 The promised land is the " land of thy sojourning," the 
 " whole land of Canaan." This is to be an " everlasting 
 possession " of his seed. The promised seed is expanded 
 into " a multitude of nations," which takes the place 
 of the "great nation" of the blessing in the poem of 
 the prophetic narrator. Accordingly the name Abram, 
 " exalted father," is changed into Abraham, " father of a 
 multitude," and nations and kings are to issue from him. 
 He is to be the father of a race, and not merely of a 
 single tribe or nation. 
 
 The last form of the Abrahamic blessing is given by 
 the editor of the Pentateuch in the combination of the 
 representations of the prophetic and theocratic narrators 
 with some additional features of enlargement and of 
 explanation. The trial of Abraham and his faithfulness 
 in the severest strain upon his faith, were the occasion for 
 the final advancement of his blessing. 
 
 " And the Malakh Jahveh ^ called unto Abraham a second time 
 from heaven, and said : By myself I swear, is the utterance of 
 Jahveh, that because thou hast done this thing and hast not with- 
 held thy son, thine only one, that I will richly bless thee, and I will 
 gi^eatly multiply thy seed as the stars of heaven and as the sand 
 which is upon the shore of the sea, that thy seed may inherit the gate 
 of their enemies ; and all the nations of the earth will bless them- 
 selves in thy seed, because that thou hast hearkened to my voice." — 
 Gen. xxii. 15-18. 
 
 This blessing is more than a blessing or a covenant, it 
 
 ^ nin"' "li^^D. This is not an angel commissioned by Jahveh, but 
 a theophany of Jahveh Himself in the form of an angel. Hence the 
 constant identification of Jahveh and the Malakh Jahveh, the 
 transition from one to the other, and the recognition of the Malakh 
 as God on the part of those to whom the theophanies were made. 
 
PRIMITIVE MESSIANIC IDEAS. 89 
 
 is in the form of a divine oath. There is no advance- 
 ment in the promised land beyond the whole land of 
 Canaan of the covenant which is given in the priestly 
 narrative. The promised seed is to become as innumerable 
 as the stars of heaven (as in the theocratic narrative) and 
 as the sand of the sea-shore, which is a third comparison 
 differing from the dust of the land of the prophetic 
 narrator. But the third feature of the original promise 
 is that which receives amplification here. " All the clans 
 of the earth will bless themselves in thee," and " all the 
 nations of the earth" of chap, xviii. of the prophetic 
 narrator become " all the nations of the earth will bless 
 themselves in thy seed." -^ And " I shall curse those 
 making light of thee " of the original promise is enlarged 
 into " thy seed will inherit the gate of their enemies." 
 This is an unfolding of the curse upon those making 
 light of Abram. They are reduced to submission by 
 war. 
 
 The blessing of Abraham becomes the inheritance of 
 Isaac. The children of Abraham by Hagar and Keturah, 
 Ms concubines, separate themselves and become heads of 
 
 1 The chief difficulty in the blessing of Abraham is in the "1313:1 
 nD"lXn nnae^ b^ ']2 (xii. 3), which appears in xxii. 18 as l^ianni 
 in&^n ''"'I!! b^ iy"lT!2- The parallelism in thought is manifest, and yet 
 every word except 73 is different. The latter passage is clearer and 
 later, and should be regarded as an interpretation of the former by 
 the Eedactor, who had the advantage of both the prophetic and 
 theocratic narrators in his final representation. The extent of the 
 blessing in the latter passage is " all nations," which takes the place 
 of " all clans." This is like xviii. 18 of the prophetic narrator. The 
 greater divisions are substituted for the lesser, for according to the 
 constitution of Israel the nation was divided into tribes, and these 
 tribes into clans. The nations are limited by |*"isn, which takes 
 the place of the riDlXn. The nD1i< is used in the first passage 
 probably to distinguish it from the pij< in the limited sense of land. 
 But in the second passage there is no need of distinction. It is 
 possible to think of |*1X in the latter passage as used in the limited 
 sense, referring to the land of Canaan, and think of the nations of 
 Canaan. But in the development of the Messianic idea it is sub- 
 
90 MESSIANIC PPwOPHECY. 
 
 tribes and nations. The prophetic narrative gives an 
 account of a theophany to Isaac when he went up to 
 BeersheLa, in which the Abrahamic blessing is assigned 
 to him without enlargement. 
 
 " It is I, the God of Abraham thy father, fear not, for I shall be 
 with thee, and bless thee, and multiply thy seed, for the sake of 
 Abraham my servant." — Gen. xxvi. 24. 
 
 The blessing is transmitted to Isaac, and first of all 
 by divine assignment prior to the birth of the twins. 
 
 *' Two nations are in thy womb. 
 And two peoples will separate themselves from thy bowels ; 
 And people will be stronger than people, 
 And the greater will serve the lesser." — Gen. xxv. 23, 24, 
 
 This prediction breaks up the seed of Isaac into two 
 nations, assigns the headship with the blessing to Jacob, 
 and makes Edom subject to him, as Canaan had been 
 made subject to Shem in the blessing of Shem. The 
 favouritism of the father sought to overcome the divine 
 assignment, but the craft of Eachel and Jacob secured 
 
 sequent to the protevangelium and the blessing of Shem, and it 
 seems altogether inappropriate to give it such a limited reference. 
 And when we consider the subsequent development of the Messianic 
 idea in the history, this is still more inappropriate. The nations of 
 Canaan were rather the enemies whose gates the seed of Abraham 
 possessed, than nations who congratulated themselves upon the 
 presence of Israel in their land, and participated in their blessing. 
 The blessing in the last form comes upon the nations through the 
 seed of Abraham, which is more specific than the original promise 
 that it was to come through Abraham himself. The verb gives the 
 chief difficulty. The Hithpael of the second passage must be taken 
 as reflexive. This favours the view that the Niphal of the same verb, 
 in the firet passage, should be reflexive also. The Niphal may be 
 passive, but the passive meaning should never be adopted unless 
 there is evidence against the usual reflexive meaning of the form. 
 We do not hesitate, therefore, to adopt the view of most recent 
 interpreters, De Wette, Gesenius, Ewald, Knobel, Delitzsch, Dill- 
 mann, et al, that the form is reflexive, and we render, "bless 
 themselves with thee." 
 
PRIMITIVE MESSIANIC IDEAS. 01 
 
 the birthright for the divinely - appointed heir. The 
 prophetic narrative gives the patriarchal blessing — 
 
 ** May God give to thee of the dew of heaven 
 And of the fatness of the earth, 
 And abundance of corn and new wine. 
 May peoples bless thee, 
 And nations do thee homage ; 
 Be thou a mighty one to thy brethren, 
 And let the sons of thy mother do thee homage. 
 Cursed be those cursing thee, 
 And blessed be those blessing thee." — Gen. xxvii. 27-29. 
 
 The promised land is here emphasized as to its 
 fertility and fruitfulness. The nations are to be sub- 
 dued, and are to recognize the supremacy of Jacob. The 
 blessing is enlarged in a theophany granted to Jacob on 
 his way to Haran. 
 
 " And he said, It is I, Jahveh, the God of Abraham thy father 
 and the God of Isaac. The land upon which thou art abiding, to 
 thee will I give it and to thy seed. And thy seed will become as 
 the dust of the land, and thou wilt break out westward and east- 
 ward, and northward and southward ; and all the clans of the land 
 will bless themselves with thee,^ And lo I shall be with thee, and 
 keep thee in every place whither thou goest, and bring thee back to 
 this land. Yea, I shall not forsake thee until that T have done that 
 which I have spoken to thee." — Gen. xxviii. 13-16. 
 
 This prediction is a reiteration of xii. 1-5 and xiii. 
 14—17. The only advance is in the enlargement of tlie 
 promise, " I shall be with thee/' of xxvi. 24, into " I 
 shall be with thee and keep thee, and bring thee back — 
 
 ^ "lyiT^ is an addition by the editor, who combined the prophetic 
 and theocratic narratives. Otherwise the language of the original 
 promise recurs, ndsn ninSt^'O SlD ^n 131DJ1, and xiii. 14-17 
 reappears in |*"ixn "IQj;. And " the land upon which thou art abid- 
 ing, westward and eastward, and northward and southward," is a 
 slight variation of "the place where thou art, northward and south- 
 ward, and eastward and westwai-d." " To thee shall I give it " is an 
 exact verbal repetition. 
 
92 MESSIANIC PROPHECY. 
 
 will not forsake thee." The personal care and presence 
 of Jahveh are greatly emphasized. The priestly narrative 
 gives the same blessing in different forms. It is first 
 mentioned in connection with the sending of Jacob to 
 Padan Aram. 
 
 " Thou slialt not take a wife of the daughters of Canaan. 
 Arise, go to Padan Aram, 
 
 To the house of Bethuel the father of thy mother, 
 And take thee a wife from thence 
 Of the daughters of Laban thy mother's brother. 
 And may ''El Shadday bless thee. 
 
 And may he make thee fruitful, and may he multiply thee, 
 So that thou may become a congi^egation of peojjle. 
 And may he give to thee the blessing of Abraham, 
 To thee and to thy seed with thee, 
 To inherit the land of thy sojourning, 
 Which God gave to Abraham." ^ — Gen. xxviii. 1-4. 
 
 This is simply the repetition of the Abrahamic 
 covenant of Gen. xvii. The priestly narrative gives a 
 reiteration of the blessing on the return from Padan 
 Aram, which is accompanied with a change of the name 
 of Jacob into Israel, as Abram's name had been changed 
 into Abraham. 
 
 " Thy name will not be called any more Jacob, but, on the contrary, 
 Israel will thy name become. And he called his name Israel. And 
 God said to him, It is I, 'El Shadday, be fruitful and multiply. 
 A nation and a congregation of nations will come from thee ; and 
 kings will issue from thy loins. And the land which I gave to 
 Abraham and to Isaac, to thee will I give it ; and to thy seed after 
 thee shall I give the laud." ^ — Gen. xxxv. 9-12. 
 
 ^ nC ^S is the divine name, as in xvii. 1-8. D''"13 pOH appears in 
 the synonymous D'^Oy i^Hp. The verb ms and the phrase V15< 
 1^"1jO ''ilso recur. 
 
 2 This piece closely resembles xxviii. 1-4 and xvii. 1-5. WOV /Tip 
 is here D^13 ^Hp. " Kings from thy loins issue " takes the place of 
 " Kings from thee issue " of xvii. 6. 
 
PEIMITIVE MESSIANIC IDEAS. 93 
 
 IV. THE BLESSING OF JUDAH. 
 
 The family of Jacob has increased to twelve sons, with 
 numerous grandchildren and dependants. They have 
 descended into Egypt to sojourn for a wliile under the 
 protection of the wise and great Joseph. The aged 
 patriarch upon his dying bed, in accordance with tlie 
 traditions of his family, is about to pronounce his bless- 
 ing, and the spirit of prophecy comes upon him, and lie 
 utters the fourth Messianic prophecy. All temporal 
 possessions fade from his view in the contemplation of 
 those covenant promises, to attain which in early youth 
 he had outwitted his brother who undervalued them, 
 and to which he had clung through weakness and varied 
 fortunes even to the last hour of his existence. Subhme 
 act of faith, guided by the spirit of prophecy, he divides 
 the promised land as if it were already in his possession. 
 
 § 33. Jacob divides the promised land among his sons, 
 exditding none from the inheritance, hut assigning the head- 
 ship to Judah. Judah is promised the attai7iment of his 
 portion, — the pre-eminence in Israel, the ohedience of the 
 nations, and the enjoyment of the manifold blessings of the 
 land. The other sons share in these blessings in a measure^ 
 but Eiihraim is to enjoy them to an extraordinary degree. 
 
 The prophecy takes up the covenant blessing of 
 Abraham, and unfolds it, bringing out new and important 
 features. Thus the leading thought to Abraham had 
 ever been the promised seed, about which his faith, hope, 
 aspirations and trials ever centred. With reference to 
 this element of the covenant, there is an important 
 difference from the previous testaments of the promise. 
 Abraham and Isaac have each excluded all but one son 
 from the covenant relation. Jacob, however, excludes 
 none of his children. For although he denounces his 
 
94 MESSIANIC ITvOPHECY. 
 
 three eldest sons, and deprives them of their rank, 
 assigning them a subordinate position on account of 
 their passionate character, which boiled over in incest 
 and wanton cruelty, he does not deprive them of a share 
 in the promised land, which he divides up among all his 
 sons in accordance with their respective characters and 
 the relative part they have to play in history. And 
 when he comes to Judah he singles out this tribe as a 
 nucleus in the midst of the tribes. As Israel had been 
 set apart as a nation of blessing in the midst of the 
 nations, so Judah is now set apart as the leading, con- 
 quering tribe in the midst of the tribes. 
 
 " thou, Judah, thy brethren will praise thee ; 
 Thy hand will be on the neck of thine enemies. 
 The sons of thy father will do homage to thee. 
 O lion's whelp, Judah ! 
 From the prey, ray son, thou dost go up. 
 He doth bow down. He doth lie down as a lion, 
 And as a lioness. Who will rouse him 1 
 The sceptre will not depart from Judah, 
 Nor the ruler's rod from between his feet, 
 Until that which belongs to him come. 
 And he have the obedience of the peoples ; 
 Binding to the vine his ass, 
 And to the choice vine the foal of his ass, 
 He doth wash with wine his garment, 
 And with the blood of gi'apes his clothing ; 
 Dark flashing his eyes with wine, 
 And white his teeth with milk." — Gen. xlix. 8-12. 
 
 The essential idea which Jacob found in the Abrahamic 
 covenant was the promised land. His whole life and 
 experience as an exile and a wanderer had caused him to 
 lay hold of this feature with all tlie strength of his soul. 
 
 It is this element of the promise that has the higliest 
 development in his prophecy. The promised land is to 
 be conquered from the original inhabitants. Judah in 
 lion-like heroism and power leads the van of his warlike 
 
PEIMITIVB MESSIANIC IDEAS. 95 
 
 children. The patriarch's glance follows the fortunes of 
 this victorious march, and discerns its goal of conquest. 
 The interpretation of the prediction depends upon the 
 meaning of Shiloh. The English versions regard this as 
 a name of the Messiah. But this view was not intro- 
 duced to the Christian Church till the sixteenth century, 
 and has slight exegetical support. All the ancient versions 
 and interpreters take a different view of the form. We 
 follow the LXX. version in our rendering.^ 
 
 ^ T\y^ is the term that contains the clue to the meaning of the 
 prediction. In the discussion that follows we have been greatly- 
 indebted to the admirable critical study of Prof. Driver upon this 
 word in the Journal of Philology^ 1885. 
 
 I. Tlie Massoretic pointing seems to rest upon either of two inter- 
 pretations — (1) It is Shiloh, the place of the tabernacle and the 
 ark, before Jerusalem was chosen as the holy city. This is a 
 favourite view of modern critics. It is favoured by the name of the 
 place, ^^''^ From this point of view Shiloh is the goal of the march 
 of the tribes, the place in the promised land whose occuj^ation v/ould 
 give the assurance that the conquest had been made. The resting 
 of Judah there at the head of the tribes would imply the taking 
 possession of the inheritance. I formerly held this opinion, but 
 have been constrained to abandon it. For there is no early autho- 
 rity in its favour. It is a modern opinion, and the ancient view 
 is better supported by text and context. (2) It would seem that 
 the Massoretic pointing originated from the opinion that rh'^^ was 
 the noun, p^Ji; with the suffix n meaning his son, for we find this in 
 the Targum of Pseudo-Jonathan, and in several leading Jewish 
 scholars from the tenth century onwards. There is no such Hebrew 
 word in the Old Testament ; but the Mishna uses h'h^, with the 
 meaning, embryo. Calvin adopted this opinion, and was followed by 
 others in the sixteenth century. This interpretation has no Biblical 
 authority, and is not in accordance with the context. It has been 
 abandoned in recent times. (3) rh^^ has been taken as the name of 
 the Messiah. The first appearance of this opinion is in the Talmud, 
 Sanh. 986. But here we have no interpretation of the passage or 
 the word, but simply an appropriation of the word for a name of 
 the Messiah, just as we have Yinnooi from Ps. Ixxii. 17, Channiah 
 from Jer. xvi. 13, Menachtm from Lam. i. 16, and the Leprous one 
 from Isa. liii. 4, and so on. See § 45. On such a slender basis 
 the name was introduced to Christians by Sebastian Miinster in 
 1534, and through his influence passed over into the Great Bil)le in 
 1539, and has been retained in all the subsequent English versions. 
 "We shall give sufficient reasons to show that it is an untenable 
 
96 MESSIANIC PROPHECY. 
 
 The idea of the patriarch is, that Jiidah will assume 
 the headship of Israel, and lead the nation in its march 
 until they attain possession of their inheritance, namely, 
 the promised land, and especially the submission and 
 obedience of the peoples. Having attained this goal of 
 the promise, Judah abides in everlasting peace and 
 prosperity. 
 
 The patriarch, after assigning the headship to Judah, 
 enlarges upon the fertility of the land which Judah is to 
 enjoy and in which the other sons are to share. Joseph 
 
 opinion, but first we shall present the other interpretations. (4) 
 Koseniniiller, Geseniiis and others have taken the form as shortened 
 from pp'^C' or Dlt'"'ii'- B'^^t such a reduction of the form is inade- 
 quately supported, and we should certainly expect the older form 
 in such an archaic piece of poetry. It matters little whether it be 
 taken as the name of a person, e.g. rest-bringer, or of a place, place 
 of rest. This class of opinions has no proper support in etymology 
 or in the text or context. 
 
 II. The Massoretic pointing is an interpretation, and it is not 
 sustained by the Samaritan Codex or the ancient Versions. The 
 Samaritan Codex has T0\^ ', and tlie versions, with the exception of 
 the late Pseudo-Jonathan, go back on the same form. The LXX., 
 Aquilla, S3'mmachus, Peshitto, Targum Onkelos, Targ. Jerusalem, 
 and even Saadia read ^i^J^•, and Ezek. xxi. 32 seems to favour 
 
 this form in its L2£w'0n 1^ "iC'i^ i<l '^V^, which seems to be a remini- 
 scence of our passage. (See § 77.) The Targums of Onkelos and 
 Jerusalem render "whose is the kingdom." The Peshitto renders 
 "whose it is," which is explained by Aphraates and Ephraim as 
 " whose is the kingdom." Saadia rendei^s "whose it is." The LXX. 
 and Theodotion render 'iu; uv Ix^pj roi ccTroKsiusua. ai/ro. This is 
 favoured by von Orelli and Driver, and seems to me to be the true 
 interpretation. Judah is to retain the sceptre until he gain 
 possession of his own^ the inheritance assigned him. 
 
 HI. There are several other opinions that seem to me unsatis- 
 factory. (1) Jerome reads HTC^ = one sent. (2) Lagarde and 
 Bickel amend the text by reading rfp'StJ^ "his desired one." (3) 
 
 Cheyne would read "h rm"' NU'' ^3 ly. 
 
 The present weight of critical opinion is so decidedly against taking 
 this as a personal name of the Messiah, that it would not be worth 
 while to discuss it further were it not that the English versions 
 have deei)ly impressed this error on the minds of multitudes. 
 Besides the arguments which we have adduced from the form itself, 
 
PRIMITIVE MESSIANIC IDEAS. 97 
 
 is the son wlio is to enjoy prosperity in the greatest 
 
 measure. 
 
 " A fruitful bough is Joseph, 
 A. fruitful bough by a fountain, 
 With branches it doth mount upon the wall, 
 When they were bitter against him they went on shooting ; 
 When the bowmen were hostile to him, 
 His bow abode in perennial strength ; 
 And the arms of his hands were active, 
 Because of the hands of the Mighty One of Jacob, 
 Because of the name of the Shepherd of the stone of Israel,^ 
 Because of the ^El of thy father. 
 
 and the authority of all the ancient versions, which, however they 
 may differ in other respects, all agree in not taking it as the name 
 of the Messiah, we shall give some general arguments — (1) All 
 previous Messianic prophecies, and all those that follow for many 
 centuries, with the single exception probably of the prophecy of 
 Moses, are generic, and do not refer specifically to an individual 
 Messiah. To make this prophecy not only specific, but so specific 
 as to give the name of the Messiah, disturbs the course of develop- 
 ment of the Messianic idea, and is without example until a very late 
 period of Biblical prophecy. (2) The historical and psychological 
 experience of Jacob was such as to induce him to lay great stress 
 upon the promised land and victory over his enemies. He is divid- 
 ing his inheritance among his children, and he thinks of their con- 
 quering that inheritance from its present possessors and dispossessing 
 them. If, now, we regard Shiloh as the name of a person, we are 
 compelled to suppose that the stress was for him still mote than for 
 Abraham upon the promised seed. For he would not only lesignate 
 a tribe, Judah in the midst of the tribes, but still further, name a 
 Shiloh of the tribe of Judah, which would be a double leap in pro- 
 phecy without any psychological preparation, and without a parallel 
 in the development of the Messianic idea. (3) We have further- 
 more the fact that no such name as Shiloh is given to the Messiah 
 elsewhere in the Old Testament. In the development of the 
 Messianic idea, such a name has no subsequent unfolding. The 
 New Testament does not know of it. A Jewish rabbinical conceit 
 gave birth to the notion, and it was introduced to the modern 
 Christian world by scholars who were too much influenced by 
 such conceits without altogether understanding them in their origin 
 and significance. 
 
 1 This is a difficult line, and is variously interpreted. The LXX. 
 and Vulgate lead in pointing Ut^'O — thence, the Syriac and Targum of 
 
 Onkelos point DC'D = because of the name. This is more in accord- 
 ance with the parallelism, which requires that the preposition ]0 
 
98 MESSIANIC PROPHECY. 
 
 Now may ^El Shadday help thee,^ 
 
 And bless thee with the blessings of heaven above, 
 
 With the blessings of the deep crouching beneath, 
 
 With the blessings of the breasts and womb. 
 
 The blessings of thy father do prevail 
 
 Over the blessings of the ancient mountains,^ 
 
 The desirable things of the everlasting hills ; 
 
 Let them come on the head of Joseph, ^ 
 
 Upon the crown of the prince of his brethren." — Gen. xlix. 22-26. 
 
 The blessings of the tribes are inherited in the course 
 of the history of Israel. They reach beyond the conquest 
 of Canaan hy Joshua and Caleb. They transcend the 
 victories of David and the wealth of Solomon. They 
 point to the last days which bounded the vision of the 
 last of the patriarchs as he was about to depart to his 
 fathers. They will find their realization only in the 
 fruition of Messianic prophecy at the end of the w^orld, 
 
 should have the same force in the three parallel lines. It is best, 
 with Herder, Ewald and Dillmann, to regard ny"i as construct 
 before pt^, and to tind a reference to the stone of Bethel (xxviii. 
 18 seq., XXXV. 14). Jacob uses the name Shepherd for God in 
 xlviii. 15. 
 
 1 The Massoretic nj^l is not supjDorted by the LXX., Sam., 
 
 Syriac, Saadia, and some Hebrew MSS., which read ^X1, which ai'e 
 then followed by Bleek, Hitzig, Tuch, Ewald, and Dillmann. The 
 rendering of the Ee vised Version, "And by the Almighty, who 
 shall bless thee," is unjustifiable. For the force of the jjreposition 
 p cannot be carried over into the clause DNl, and it is against the 
 laws of Hebrew syntax to translate a weak Vav with an imperfect 
 as a relative clause. The principles of textual criticism, both 
 internal and external, require pt?. 
 
 2 The Massoretic pointing "»-|in, and the attachment of Ij; to the 
 
 next clause, are incorrect. The Samaritan Codex reads ny nn, which 
 may be best pointed as "ly nn. The fully written in for n belongs 
 
 to the earlier stages of vocalizing the text, and is of the nature of 
 interpretation. This pointing interprets the foiTU as from n~in, to 
 conceive, and hence "those who conceived me," my parents. But 
 mn belongs to the mother and not the father. The parallelism 
 " everlasting hills " strongly supports " ancient mountiiins." So 
 most modern critics and the margin of the Revised Yei-sion. 
 
PRIMITIVE MESSIANIC IDEAS. 99 
 
 for He who reigns until all things are put under His 
 feet will first gain for Judah and Israel all that belongs 
 to them : the obedience of the nations of the world, 
 the supremacy over mankind. The Lion of the tribe of 
 Judah, who opens the seals of the book of heaven (Eev. 
 V. 5, xxii. 16), is He who goes on conquering and to 
 conquer until His enemies are made His footstool, and 
 universal peace and prosperity prevail. There is in 
 this prophecy explicitly only the victorious Judah, the 
 submissive nations, and the occupation of the promised 
 land by the tribes of Israel ; but implicitly there is also 
 the Hon of Judah, the praise of Israel, the conqueror of 
 the nations, the Messiah, who is to bring all these 
 promises to their fruition. 
 
 And thus the primitive promises of redemption have 
 risen in several stages through the seed of the woman, 
 the race of Shem, the seed of Abraham, Isaac and Jacob, 
 to the tribe of Judah. The redemption is a victory over 
 the serpent, a subjugation of the Canaanites, the Edomites, 
 and the nations of the land and the earth. All nations 
 wiU bless themselves with the blessings of this redemp- 
 tion. The fruits of the victory are in a land of blessing. 
 God dwells among the Shemites — He is the God of 
 Shem, and especially of Abraham, Isaac and Jacob, and 
 their seed for ever. He gives them a land as an inherit- 
 ance, which is rich and fertile and filled with every 
 blessing. These Messianic promises of the patriarchs 
 constitute the most precious inheritance, which they 
 transmit to the tribes of Israel as the bearers of redemp- 
 tion for mankind. 
 
CHAPTEE lY. 
 
 MESSIANIC PROPHECY OF THE MOSAIC AGE. 
 
 The blessing of Jacob was the comfortable hope and ideal 
 inheritance of the Hebrews during the dark years of 
 Egyptian bondage. It began to realize itself when Jahveh, 
 with mighty hand and outstretched arm led forth His 
 people through the sea and the wilderness, to His own 
 august presence at Mount Sinai. 
 
 L ISRAEL THE SON OF JAHVEH. 
 
 § 34. Jalhvcli adopts Israel as his first-horn son, assigns 
 him an inhcintance in the midst of the nations, and guides 
 him with paternal care until he takes possession of it. 
 
 Moses was commissioned by Jahveh to deliver Israel 
 from Egypt. The prophetic narrative gives an account 
 of the message he bears to Pharaoh king of Egypt. 
 
 " And thou shalt say unto Pharaoh, Thus saith Jahveh, Israel is 
 my son, my first-born. And I say unto you, Dismiss my son that 
 he may serve me. If thou dost refuse to dismiss him, I shall go on 
 to slay thy son, thy first-born." — Ex. iv. 22, 23. 
 
 In this commission Israel as a nation was adopted ij 
 into the sonship relation, as the first-born of the nations ; 
 and was thereby taken under the special protection and fi 
 guidance of God, who assumes the personal name Jahveh i'i. 
 as the Father of Israel. This relation is more fully ex- fe 
 plained in the song of Moses, which has been preserved h'l 
 in the prophetic narrative. 
 
MESSIANIC PROPHECY OF THE MOSAIC) 'AQ-S.: t(M; 
 
 " Is he not thy father who begat thee ? 
 Did he not make thee, and prepare thee ? 
 Remember the days of old, 
 
 Consider the years of generation after generation ; 
 Ask thy fathers to tell thee, 
 Thine elders to say to thee. 
 
 When 'Ely on would give the nations an inheritance ; 
 When he would disperse the sons of mankind, 
 Establish the bounds of the nations, 
 According to the number of the sons of Israel ; 
 For the portion of Jahveh is his people, 
 Jacob the line of his inheritance, — 
 He finds him in a grazing land. 
 In a waste, howling wilderness, 
 
 He encompasses him about, he attentively considers him, 
 He guards him as the pupil of his eye." — Deut. xxxii. 6-10. 
 
 n. THE KINGDOM OF GOD. 
 
 § 35. God redeems Israel from Egypt as His ovm choice 
 property, and constitutes him a kingdom of priests and a 
 holy nation. 
 
 After the safe arrival of Israel at the mountain of 
 God, the first word was a promise unfolding the Messi- 
 anic idea with reference to Israel as a nation. Moses 
 was the mediator of this promise. He receives it from 
 a theophany, and bears it to the people whom he has led 
 from Egypt unto the mountain of God. The theocratic 
 narrative gives it in the poetic form. 
 
 " Thus shalt thou say to the house of Jacob, 
 And thou shalt announce to the sons of Israel, 
 Ye have seen what I did to the Egyptians, 
 And that I bore you on eagles' wings. 
 And brought you unto myself ; 
 
 And now if you will attentively hearken to my voice, 
 And keep my covenant, 
 
 You will become to me a choice possession beyond all peoples, 
 Though the whole earth is mine ; 
 
 Yea, you will become unto me a kmgdom of priests and a holy 
 nation." —Ex. xix. 3-6. 
 
i'dS' MESSIANIC PROPHECY. 
 
 This promise was fundamental to the Mosaic covenant 
 relations prior to the Siaaitic legislation. All the 
 world belongs to God, and yet in the midst of the world 
 He has chosen a nation whom He has redeemed from 
 bondage and taken to Himself as a purchased possession, 
 a valued property/ God is sovereign of the whole earth, 
 and yet He has elected a nation over whom He is to 
 reign in a special and peculiar manner. Thus we have 
 a further unfolding of the second Messianic prophecy, in 
 that the dwelling of God in the tents of Shem becomes 
 the reign of God as the King of the kingdom of Israel. 
 And thus the foundation of the idea of the kingdom of 
 God was laid, which henceforth constitutes one of the 
 most essential Messianic ideas. 
 
 The kingdom of God is a kingdom of priests, a holy 
 nation. It has a sacred ministry of priesthood, as well 
 as sovereignty with reference to the nations of the world. 
 As holy, the Israelites are the subjects of their holy 
 King, and as priests they represent Him, and mediate 
 for Him with the nations. Thus the third feature of the 
 Abrahamic covenant is unfolded. As the essential thing 
 to Abraham had been the promised seed, and as the 
 essential thing to Jacob had been the promised land, so 
 now, when Israel had become a nation, separating itself 
 from the Egyptians, and entering into independent 
 national relations to the various nations of the world, 
 the essential thing became the relation which they were 
 to assume on the one side to God their king, and on the 
 other to the nations, and indeed first of all the positive 
 side of that relation. This is represented in our promise : 
 as a ministry of royalty and priesthood. They are a 
 kingdom of priests, a kingdom and a priesthood combined 
 in the unity of the conception, royal priests or priest kings.^ 
 
 * D^'jriJ DDpDD. The construct relation combines the two terms 
 
MESSIANIC PROPHECY OF THE MOSAIC AGE. 103 
 
 This is the way in which the seed of Abraham is to 
 be a blessing to the world. They have priestly and 
 royal functions to fulfil. As the redeemed of God, they 
 are His priests, and are to mediate the redemption of the 
 world. As kings they are to be the armed host of God, 
 to subdue the nations to His sceptre. 
 
 Thus Israel was called to a universal priesthood. 
 This priesthood was prior to the establishment of any 
 priestly office in Israel, and is not to be interpreted in 
 any technical sense. This universality in the calling of 
 Israel as a nation is at the basis of all the Mosaic insti- 
 tutions, and was not abrogated by any subsequent 
 legislation. The selection of an order of priesthood 
 in Israel, at a subsequent time, did not do away with 
 the universal priesthood of the nation. The establish- 
 ment of a royal dynasty did not supersede the royalty 
 of the nation. The promise maintained its validity in 
 all the subsequent history of Israel. It was reassumed 
 by the Christian Church, which in a peculiar sense 
 became the property of God, a kingdom of priests and 
 a holy nation,^ owing to its union with the priest king 
 after the order of Melchizedek. In the priesthood of the 
 nation there is the generic priesthood which advances 
 through the Levitical, Aaronic, and Zadokite lines, until 
 it culminates in the Messianic priest. In the royalty 
 of the nation there is the generic divine kingdom on 
 earth, which advances through the dynasty of David 
 until it culminates in the King of glory, who at the head 
 
 in one conception. It is a closer relation • than the genitive case. 
 It is nearer the compound noun. The second term is something 
 more than a closer definition or qualification of the first. The con- 
 ception of priesthood and royalty are so combined that, in their 
 unity, the one is as important as the other. They are priest-kings 
 and also royal priests, both in one. And this is ascribed to the 
 nation as a whole, just as sonship is ascribed to the nation as a 
 whole, in the prophetic narrative. 
 
 ^ 1 Pet. ii. 9 ; comp. Eph. i. 14 ; Tit. ii. 4 ; Col. i. 12, 13. 
 
104 MESSIANIC PROPHECY. 
 
 of an army of priest-kings conquers in the last battle of 
 the world.^ 
 
 in. THE CONQUERING STAR. 
 
 § 36. Balaam represents that the kingdom of God is 
 apart from the nations of the world. God is its king. It 
 is composed of vast numlers, and is irresistihle. It will 
 subdue all nations to its sceptre. 
 
 Under the inspiration of the promise at Horeb the ten 
 words and the book of the covenant were given ; and 
 the organized kingdom of God set out on the march to 
 Canaan. After forty years' wanderings under the leader- 
 ship and discipline of their heavenly King, they arrive 
 on the banks of the Jordan and prepare to cross to the 
 conquest of the promised land. Here they at once enter 
 into conflict with many strong nations, who try their 
 energies to the utmost. Some of them are conquered ; 
 others are hostile, but are prevented by fear from 
 engaging them ; the whole land of Canaan is preparing 
 to resist their advance over the Jordan. Out of these 
 circumstances the next Messianic prophecy arises. This 
 prophecy is not like the previous ones, either from the 
 voice of God in theophany to the patriarch or nation, or 
 through the inspired patriarch to his children. It is 
 through a prophetic voice of one outside the fold of 
 Israel. And it was eminently fitting that the darker 
 side of the relation of Israel to the world should be 
 unfolded in this way. Balaam was one of the wise men 
 of the East, dwelling in a land where religion has ever 
 been of a purer and nobler type than on the banks of 
 the Kile or the Indus. He had doubtless been inclined 
 to seek the God of Israel by the fame of His mighty 
 works, which had been noised abroad among the nations. 
 He was an inquirer after the true God with the spirit of 
 ^ Rev. V. 10, xix. 11 seq. 
 
MESSIANIC PEOPHECY OF THE MOSAIC AGE. 105 
 
 a heathen magician, like Simon Magns and Judas of 
 New Testament times, a child of the devil, influenced 
 by the love of money to make the true religion a means 
 of gain. Balaam seems to have been widely known as a 
 prophet whose blessings and curses were alike effective. 
 
 The king of Moab, fearing the Israelites who had 
 passed him by, and coveting the rich land which the 
 Amorites had conquered from him, now in the possession 
 of the Israelites, thought that if he could gain the God 
 of Israel to his side, he might overthrow them. So he 
 sends to Balaam to come and curse them. Balaam, 
 coveting the large rewards offered, desires to go, but is 
 warned by God — 
 
 " Thou shalt not go with them, 
 Thou shalt not curse the people ; 
 For blessed be they." —Num. xxii. 12. 
 
 The king of Moab continues to urge him with pressing 
 invitations, and at last God permits him to go, with a 
 warning that he should obey the word of God. He 
 goes to Balak, and three times the king takes him to as 
 many different mountain peaks that he may curse Israel. 
 Three times the prophet goes with Balak, hoping that 
 God may change, and that he may be permitted to curse 
 Israel. But each time the curse is transformed into a 
 blessing of increasing significance, until the fourth 
 attempt ends in the complete discomfiture of Balak and 
 a grand Messianic prophecy. At first he ascends the 
 high place of Baal, and from the midst of seven heathen 
 altars reiterates the blessing of Abraham. 
 
 "Lo, a people alone, he dwelleth, 
 And he reckons himself not among the nations. 
 Who hath numbered the dust of Jacob ? 
 Or who hath counted ^ the fourth of Israel 1 
 
 ^ In accordance with the parallelism, we read, after von Orelli, 
 1SD ^D instead of "IDDD- 
 
106 MESSIANIC PROPHECY. \ 
 
 I 
 
 Let me,' myself, die the death of the upright, | 
 
 And let my last end be like his." — Num. xxiii. 7-10. 
 
 He next ascends to the summit of Pisgah, and the bless- ! 
 ings of Judah and of the covenant of Horeb combine. | 
 
 " Lo, to bless I have received (commandment) ; i 
 
 And if he bless I cannot reverse it. i 
 
 He doth not behold trouble in Jacob, j 
 
 And he doth not see misery in Israel. ! 
 
 Jahveh his God is with him, j 
 
 And the shout of a king is in him. \ 
 
 ^El has been bringing him out of Egypt, 
 As the swiftness of the yore-ox has he, \ 
 
 For there is no magic in Jacob, \ 
 
 And no divination in Israel ; j 
 
 At the due time it will be said of Jacob ] 
 
 And of Israel, what hath ^El wrought ? ; 
 
 Behold, the people rises up as a lioness, . 
 
 And as a lion lifts himself up : | 
 
 He will not lie down until he devour prey, 1 
 
 And drink the blood of the slain." ' 
 
 —Num. xxiii. 20-24. i 
 
 The third time he ascends Peor, and the blessings of j 
 Abraham and Jacob combine. 
 
 " How excellent are thy tents, Jacob, j 
 
 Thy tabernacles, Israel, as vales,* 'j 
 
 Spread forth as gardens by a river, j 
 
 As lign-aloes which Jahveh planted, \ 
 
 As cedars beside waters. } 
 
 May water flow from his buckets, • 
 
 And his seed be on many waters, • 
 
 And may his king be higher than Agag, \ 
 
 And may his kingdom exalt itself. \ 
 
 ' •»C'Si is not "my soul" or "my life," but is reflexive, "myself," 
 as frequently in Hebrew. 
 
 2 The Massoretic accents of vers. C, V are incorrect. The paral- 
 lelism is rather — 
 
MESSIANIC PROPHECY OF THE MOSAIC AGE. 107 
 
 'El has been bringing liim forth from Egypt, 
 
 Yea, as the swiftness of the yore-ox has he. 
 
 He eateth up the nations, his adversaries, 
 
 And their bones gnaweth and crusheth.^ 
 
 He doth couch, doth lie down as the lion, 
 
 And as a lioness ; who would stir him up ? 
 
 Blessed be those blessing thee, 
 
 And cursed be those cursing thee." — Num. xxiv. 5-9. 
 
 In these blessings Balaam unites the lines drawn bj 
 previous predictions, in order to advance from them to a 
 further unfolding of the Messianic idea in his last 
 prediction. 
 
 " I see it, but it is not now ; 
 I observe it, but it is not near. 
 A st^ar doth advance out of Jacob, 
 Yea, a sceptre doth arise out of Israel, 
 And it doth smite through the corners of Moab, 
 And it doth break down all the sons of tumult. 
 And Edom has become a possession, 
 Yea, Israel is a doer of valiant deeds ; 
 Yea, let one out of Jacob have dominion over his enemies, 
 And destroy the remnant of Seir." ^ — Num. xxiv. 17-19. 
 
 After predicting the triumph of the kingdom of God 
 over Edom and Moab, the prophet turns to the other 
 hostile nations near and far — Amalekites, Kenites and 
 Assyrians. 
 
 " First of the nations was Amalek, 
 But his last end (extends) unto one ready to perish. 
 
 * The !Massoretic ^'1 = arrow, is against the context, which 
 refers to the yore-ox and the lion, and the use of arrows is inappro- 
 priate to these animals. It seems to us that the original reading 
 was I'nDl D"^r DilTiro^'yV The Massoretic }>nD'' V^*ni has arisen by 
 repetition of similar letters. 
 
 - We change the text by transferring vn''S from the line where it 
 is inappropriate to the sense and the structure of the line, to the 
 line where it is really needed to supply the verb with an object 
 and complete the line. We also change the meaningless "i^yo into 
 'V'^Z\ which seems to be needed by the context. We also think 
 that "V^^ nt^'' rrm is a mistaken repetition of nC'"!'' DHi^ HMV 
 
108 MESSIANIC PROPHECY. 
 
 Strong is thy dwelling-place, 
 
 And set in the rock thy nest : 
 
 Nevertheless Kain will be for wasting ; 
 
 How long ere Asshur cany thee away captive ? 
 
 Alas ! who can live when ^El establishes it % 
 But ships will come from the coast of Kittim 
 And afflict Asshur and afflict Eber ; 
 But he also will go on unto one ready to perish." 
 
 — Num. XX iv. 20-24. 
 
 Balaam unfolds the royal side of the relation of Israel 
 to the nations, as the previous prophecy had unfolded 
 rather the priestly side. The term sceptre is generic, 
 and does not point to a monarch, but to Israel as the 
 kingdom of God. The term star is synonymous with 
 sceptre, and is fitting in the mouth of the semi-heathen 
 prophet from the East, who was accustomed to find in 
 the stars indications of future events, as his predecessors 
 and successors in the Orient from the most ancient 
 times. Thus the prophecy predicts that Israel, as the 
 kingdom of God, will subdue the nations and destroy all 
 enemies. The prominent nations of the prophet's time 
 represent the hostile nations of all time, who are subdued 
 in turn by the kingdom of God. The nations mentioned 
 here are representative ones : those far and near in the 
 range of the prophet's vision. They are the types and 
 forerunners of all those nations who war against the 
 Israel of God, as they are presented to us in later pro- 
 phecy ; the enemies of this stadium of history being the 
 advanced guard, the front line of an innumerable host, 
 advancing in every epoch of history, until the final 
 conflict with Gog and ^lagog at the end of the world 
 (Rev. XX. 8 sq.). Explicitly the prophecy is generic, 
 and refers to the kingdom of God as thus triumphant ; 
 but implicitly it involves in the subsequent development 
 of the idea the royal house of David, and his subjugation 
 
MESSIANIC PROPHECY OF THE MOSAIC AGE. 109 
 
 of the nations, and still further, the royal sceptre of 
 David's greater son. 
 
 rV. THE EVERLASTING PRIESTHOOD. 
 
 § 37. Fhinehas receives the covenant of the everlasting 
 priesthood of his seed as a reward of fidelity. 
 
 When Israel appeared before Jahveh at Mount Horeb 
 they received their Messianic calling with reference to 
 the nations of the world, and a divine instruction to 
 enable them to fulfil this calling and to mark them off 
 from the other nations as a royal, priestly, consecrated 
 people, the inheritance of God. This instruction was 
 given in successive revelations from the theophany of the 
 pillar of cloud and fire, unfolding and enlarging more 
 and more as the. people were able to comprehend it. 
 The fundamental instruction, according to the four narra- 
 tives, was the ten words of the tables of stone, the tables 
 of the covenant, the tables of the testimony, as they are 
 variously called by the writers of the Pentateuch. This 
 fundamental instruction was enlarged into a decalogue of 
 worship, called the Little Book of the Covenant, by the 
 prophetic narrative ; ^ into the twelve decalogues, which 
 constitute the Greater Book of the Covenant of the 
 theocratic narrator ;^ into the Book of Instruction of the 
 Deuteronomist, and the sanctity code and priest code of 
 the priestly narrator.^ These several codes all have 
 passed through a series of later editings, which have 
 enlarged and modified them in some respects, but they 
 
 1 Ex. xxxiv. 12-28. See my article, "Little Book of the 
 Covenant," in The Hehreio Student, Chicago, May 1883. 
 
 2 Ex. XX. 22-xxiii. See my article, "Greater Book of the 
 Covenant," in The Hebrew Student, June 1883. 
 
 ' The sanctity code is in a body in Leviticus ; but the priest code 
 is scattered through Exodus, Leviticus, and Numbers, accompanied 
 with historical introductory statements. 
 
110 MESSIANIC PROPHECY. 
 
 give US essentially the divine instruction through the 
 mediator Moses in varied modes of representation and 
 forms of codification.'* 
 
 The priestly narrator lays great stress upon the priest- 
 hood and the sanctity of the religious institutions of 
 Israel. God was enthroned in the most holy place, to 
 which there was graded access by several ranks of 
 priesthood, culminating in the great high priest. The 
 single Messianic prophecy of the priestly narrator has 
 the priesthood as its theme. The fortitude and fidelity 
 of Phinehas earns him the promise. 
 
 " Therefore say, Lo, I am going to give to him my covenant of 
 peace ; and he and his seed after him will have the covenant of an 
 everlasting priesthood, because that he was zealous for his God and 
 made an atonement for the children of Israel." — Num. xxv, 12, 13. 
 
 The priestly succession is here assigned to the line of 
 Phinehas for ever. The Messianic feature is in the 
 estabhshment of an everlasting priesthood. This is a 
 generic prophecy which culminates in the everlasting 
 priesthood of the Messiah, the great High Priest after 
 the order of Melchizedek. And thus the priesthood of 
 the nation has advanced to an everlasting order of priests 
 in the nation. 
 
 V. THE PROPHET LIKE MOSES. 
 
 § 38. Moses predicts a propliet like himself, divinely 
 authorized to speak, who will complete the divine instrii^ction 
 and demand obedience under penalty of judgment. 
 
 The four Messianic prophecies last considered are of one 
 group, all unfolding some phase of the Abrahamic covenant. 
 
 The stress for Abraham and Isaac was upon the 
 
 1 See my article, " A Critical Study of the History of the Higher 
 Criticism, with Special Eeference to the Pentateuch," Presbyterian 
 Review, iv. p. 74 seq. 
 
MESSIANIC PROPHECY OF THE MOSAIC AGE. Ill 
 
 promised seed, for Jacob upon the promised land, for 
 Israel as a whole upon their relation to the nations of the 
 world ; at Sinai, when alone with their King and God, 
 upon their priestly ministry of blessing ; on the mountains 
 of Moab, when in conflict with the nations, upon their 
 royal work of subjugating and reigning over them. The 
 everlasting priesthood of Phinehas springs from the 
 necessity of priestly mediation for Israel himself. These, 
 with the protevangelium relating to the seed of the 
 woman, are all of one common type ; they are all generic 
 in character; they represent the future redemption as 
 coming through the seed of the woman, the race of Shem, 
 the seed of Abraham, the tribe of Judah, the kingdom of 
 Israel, the priesthood of Phinehas. They do not explicitly 
 point to an individual, although the individual Messiah 
 is ever implicitly involved. The Messianic prophecy 
 upon which we are now to reflect is of a different 
 character and type. 
 
 The Deuteronomist emphasizes the relation of love 
 between Jahveh and His people. Jahveh has chosen 
 Israel out from the nations to be His own people. He 
 is Jahveh their God. As Moses said unto Israel — 
 
 " Only to your fathers Jahveh did cleave, to love them, and chose 
 their seed after them, even you above aU the peoples " — I)eut. x. 16. 
 
 The Deuteronomist represents Moses as saying in the 
 midst of his discourse — 
 
 " According to all that thou didst ask from Jahveh thy God in 
 Horeb, in the day of the assembly, saying, ' I cannot again hear the 
 voice of Jahveh, my God, and this great fire I cannot see again, 
 lest I die.' And Jahveh said unto me, ' They have done well in 
 what they have spoken. A prophet will I raise up for them, from 
 the midst of their brethren, like thee ; and will give my words in 
 his mouth, and he will speak unto them all that I charge him. 
 And it will come to pass that whosoever will not hearken unto my 
 words which he will speak in my name, I will require it of him.' " 
 — Deut. xviii. 16-19. 
 
112 MESSIANIC PROPHECY. 
 
 Moses humbly recognizes the incompleteness of his 
 work, while he projects the divine instruction into the 
 future, and sees its completion in another prophet like 
 him, yet his superior in authority and dignity, who is to 
 be the prophetic mediator between Jahveh and His royal 
 people, who is to take up the instruction as Moses left it, 
 and unfold it in still more significant relations.^ 
 
 The work of this prophet is to declare the whole 
 word of God with authority, demanding obedience under 
 the penalty of the divine judgment. The very fact that 
 the prophet is like Moses involves in that resemblance 
 a ministry like that of Moses, and, indeed, a ministry of 
 instruction and revelation of the word of God. And in 
 
 1 The interpretation depends primarily upon the signification of 
 ^5"»2^ Is it a collective or a simple singular ? Does it refer to the 
 prophetic order, or an individual prophet ? The Jewish commen- 
 tators and most recent interpreters regard it as a collective and 
 generic term. There is much in favour of this view. The context 
 speaks of the priests and Levites as a class, and the false prophets 
 and heathen magicians as classes. Again, unless this passage be 
 interpreted as referring to the order of prophets, there is no passage 
 in the Pentateuch that recognizes or authorizes later prophecy. 
 Furthermore, all previous Messianic prophecy is generic, and the 
 first prophecy of the next period is also generic. We should expect 
 such an one here. But there is insufficient authority for taking 
 j^^aj as collective. The Samaritans base their Messianic hopes on 
 this passage, rejecting all later prophecy, and interpret it as refer- 
 ring to a Messianic prophet. The context is also in favour of an 
 individual prophet; for the prophet is not only represented as 
 coming forth from Israel, but is also compared with Moses, and 
 thus presumptively he is an individual likewise. It is true that the 
 Mosaic instruction makes no provision for an order of prophets. 
 But it is not necessary that it should do so. Later prophecy does 
 not depend on the Pentateuch for its authority, but upon God Him- 
 self, who called the ])rophets immediately and sent them forth as 
 He did Moses. The reign of Jahveh, the King of Israel, was 
 immediate and continuous over His people. The priest code pre- 
 scribed an order of priests, but nothing further. Jahveh, the 
 theocratic King, reigned over the people, and He commissioned 
 whom He would to speak and act for Him ; and herein was the 
 guarantee for the perpetuity and unfolding of divine revelation. 
 It was necessary that the priestly organization of the people should 
 be always complete ; for their communion with their God must be 
 
MESSIANIC PROPHECY OF THE MOSAIC AGE. 113 
 
 that the instruction and revelation of Moses is the word 
 of God that liveth and abideth for ever, it is involved 
 that the instruction and revelation of that prophet will 
 not be in antagonism with that of Moses, but a further 
 unfolding and completing of it. We have already re- 
 marked that the instruction of Moses was not delivered once 
 for all in a complete and organized form ; but successively 
 in the unfolding of the primitive germ in the tables ; and 
 that presumptively it had not reached its end and goal, 
 but was still in an incomplete condition. The prophecy 
 that we are studying predicts the prophet who is to carry 
 that development on to its end, and bring the revelation 
 to its completion. Indeed, the entire legislation of the 
 
 continuous and unbroken. But it was not necessary that there 
 should be an unbroken and continuous unfokling of divine revela- 
 tion. God made new revelations of His will as the people were 
 trained by the older revelation to receive them ; so that in some 
 cases development was rapid, in other cases tardy. It was not even 
 necessary that the royal organization of the people should be always . 
 complete and unbroken. The princes of the tribes as the represen- 
 tatives of Jahveh communed with their King through the Urim 
 and Thu7nmim ; only on critical occasions was a princely mediator 
 required, and he was always called forth by Jahveh when needed. 
 The divine Spirit came upon such men as Joshua and Gideon, and 
 they led the people and delivered them from their enemies. The 
 prophetic ministry was fulfilled as a rule through the instructions, 
 written or unwritten, in the hands of the people. It was only 
 when these needed unfolding that Jahveh summoned a prophet to 
 reveal His wiU, to increase and enlarge the material of the divine 
 revelation. And hence no official prophet appeared in Israel until 
 Samuel, the last of the D'DDK^, and the father of a new era. The 
 prophetic office of Moses was not transmitted to his successors. 
 And hence there was nothing in the historical or psychological 
 experience of Moses to incline him to predict an order of prophets. 
 The very fact of the distinction between his own ministry and that 
 of the Levitical priesthood in this particular would incline him to 
 look for one summoned directly by Jahveh like himself, without 
 predecessors or successors. Thus, in accordance with the general 
 principle of prophecy, he sees the Messianic end in which the divine 
 instruction left incomplete by himself will be completed by a 
 prophet greater than himself ; but he does not see all the interven- 
 ing steps to that end. He sees only that first stadium in which 
 false prophets and magicians appear to mislead the people. 
 
 H 
 
114 MESSIANIC PROPHECY. 
 
 Pentateuch is predictive in character, looking forward 
 with Moses to its completion and fulfilment in the 
 prophet greater than Moses. The ten words of the 
 tables are the germ, the fundamental instruction ; but 
 even these are capable of improvement, and do improve in 
 the ethical development of the religion of Israel. And 
 the same is true of the Little Book of the Covenant of the 
 prophetic narrator and the Greater Book of the Covenant 
 of the theocratic narrator, the Deuteronomic code, and 
 the sanctity code and priest code of the priestly narrator ; 
 for the subsequent revelation of the psalmists and prophets 
 give the worship of the people and their civil and social 
 life an ever advancing development — all tending to their 
 completion in the prophet who was to come, the second 
 Moses. 
 
 . The characteristics of the prophet predicted are thus : 
 "(1) that he is to be an Israelite, (2) that he is to be like 
 Moses, (3) that he is to be authorized to declare the 
 whole word of God with authority. There is no prophet 
 in Jewish history who at all satisfies these conditions. 
 None can compare with Moses, or be said to stand as his 
 superior in completing his revelation ; none in the history 
 of Israel until the advent of Jesus Christ.'^ 
 
 ^ This John the Baptist recognized when he cried, saying, " This 
 was He of whom I said, He that cometh after me is preferred before 
 me : for He was before me. . . . For the law was given through Moses, 
 but grace and truth came through Jesus Christ. No one hath seen 
 God at any time ; the only-begotten Son, which is in the bosom of the 
 Father, He hath declared' Him " (John i. 15-18). Philip after he had 
 found Jesus said to Nathanael, " We have found Him of whom Moses 
 in the law and the prophets did write " (John i. 45). The Samaritan 
 woman recognized Jesus as the Messiah, the prophet (John iv. 29). 
 The multitude on the sea of Galilee exclaimed, " This is truly the 
 prophet that should come into the world " (John vi. 14), Jesus tells 
 the Pharisee, " For had ye believed Moses, ye would have believed 
 me ; for he wrote of me. But if ye believe not his writings, how 
 shall ye believe my words ? " (John v. 46, 47). The Pharisees 
 accused Jesus of violating the law and wishing to do away with the 
 religion of Moses, but He said, " I came not to destroy the law or 
 
MESSIANIC PROPHECY OF THE MOSAIC AGE. 115 
 
 VI. THE BLESSING AND THE CUESE. 
 
 § 39. The doctrine of divine judgment springs from the 
 divine instruction in the several codes, and the Uessings and 
 curses attached thereto as their sanction. 
 
 The four narrators of the Pentateuch give us four 
 different representations of the divine judgment, each in 
 accordance with the nature of his code. The simplest 
 representation is appended to the greater book of the 
 covenant.^ The representation of the prophetic narrator 
 is not connected with his code, — the little book of the 
 covenant,^ — but is in the song of Moses.^ The Deutero- 
 nomist gives a solemn enumeration of the blessings and 
 curses in connection with his code.* The priest code 
 gives its sanction at the close of the sanctity code.* We 
 shall first consider the blessings beginning with the 
 covenant code. 
 
 " If ye will serve Jahveh your God, he will bless thy bread and 
 thy water, and I will remove sickness from thy midst. There shall 
 
 the prophets, but to fulfil" (Matt. v. 12). The apostles likewise \ 
 represent Jesus as the prophet like Moses. Thus Peter in his 
 address in the temple quotes our prophecy, and applies it to Jesus 
 (Acts iii. 22-26) ; Stephen also (Acts vii. 37). Paul represents 
 Christ as the end of the law for righteousness, that is, its culminating 
 end (Rom. x. 4) ; so also the law as the pedagogue leading to Christ 
 (Gal. iii. 24). The Epistle to the Hebrews represents Jesus as the 
 Mediator of the New Covenant of which the Old Covenant through 
 Moses was the shadow and type. The resemblance to His brethren 
 was that they might not be brought face to face with God. Hence 
 Jesus was made like His brethren (Heb. ii. 17), in order that He 
 might sympathize with them and save them. The resemblance of 
 Jesns to Moses, and His superiority, is well carried out in Heb. iii. 
 Jesus is compared with Moses in faithfulness in all his house, and 
 yet is counted worthy of more glory than Moses, inasmuch as he 
 who hath built the house, the Church, hath more honour than the 
 house, to which even Moses belonged, Moses being but a servant, 
 Christ being the Son. Hence the application of the third thought of 
 our prophecy in the warning not to harden the heart against Christ, 
 as Israel had hardened their hearts against Moses. 
 
 1 Ex. xxiii. 20-33. * Ex. xxxiv. 12-28. * Deut. xxxii. 
 
 * Deut. xxvii.-xxviii. '^ Lev. xxvi. 
 
116 MESSIANIC PROPHECY. 
 
 not be one failing of her young or barren in thy land ; the number 
 of thy (lays will I fultil. My terror will I send before thee, and I 
 will discomfit all the people among whom you w^ill come. . . . And 
 I will make thy boundary from the Red Sea even to the sea of the 
 Philistines, and from the wilderness unto the Eiver ; for I will give 
 into your hand the inhabitants of the land, and thou wilt drive them 
 from thy presence." — Ex. xxiii. 25-31. 
 
 The song of Moses describes the blessings of the land 
 of promise, and expresses regret that they could not be 
 fulfilled. 
 
 *' If they were wise, they would understand this, 
 They would discern their end : 
 How would one pursue a thousand, 
 And two put a myriad to flight." — Deut. xxxii. 29, 30. 
 
 The Deuteronomist enlarges upon the blessings of 
 obedience. 
 
 " Blessed wilt thou be in the city, and blessed wilt thou be in the 
 field. Blessed will be the fruit of thy body, and the fruit of thy 
 ground, and the fruit of thy cattle, the increase of thy kine, and the 
 young of thy flock. Blessed will be thy basket and thy kneading 
 trough. Blessed wilt thou be when thou comest in, and blessed w^ilt 
 thou be when thou goest out. Jaliveh will cause thine enemies that 
 rise up against thee to be smitten before thee ; they w^ill come 
 out against thee by one way, and will flee before thee by seven 
 ways. . , . Jahveh will open unto thee his good treasure, the 
 heaven, to give the rain of thy land in its season, and to bless all 
 the work of thine hand : and thou wilt lend unto many nations, and 
 thou wilt not borrow. And Jahveh will make thee the head and 
 not the tail ; and thou wilt be above only, and thou wilt not be 
 beneath." — Deut. xxviii. 3-13. 
 
 The blessing of the sanctity code is not so elaborate 
 as the rhetorical form in Deuteronomy, but it is more 
 comprehensive. 
 
 " If in my statutes ye walk, and my commandments ye kee]3 and 
 do them, I will give your rains in their season, and the land will give 
 its produce, and the trees of the field will yield their fruit. And the 
 threshing will reach for you the vintage, and the vintage wiU reach 
 
MESSIANIC PROPHECY OF THE MOSAIC AGE. Il7 
 
 the planting, and ye will eat your bread to the full and dwell in con- 
 fidence in your land. And I will give peace in the land, and ye will 
 lie down and there will be none to affright ; and I will cause the evil 
 animal to cease from the land, and the sword will not pass through 
 your land ; and ye will pursue your enemies, and they will fall before 
 you by the sword, and five of you will pursue a hundred, and a 
 hundred of you will pursue a myriad ; and your enemies will fall 
 before you by the sword. And I will turn unto you, and make you 
 fruitful, and multiply you, and establish my covenant with you, and 
 ye will eat old store, and bring forth the old because of the new. 
 And I will put my tabernacle in your midst, and my soul will not 
 abhor you, and I will walk about in your midst, and become your 
 God, and ye will become my people."— Lev. xxvi. 3-12. 
 
 These blessings of the covenant are the ideals of the 
 prophets, and they recur one after another in the later 
 prophecies of the Psalter and the prophets. They are 
 based upon the blessings of the patriarch Jacob.^ 
 
 The curses of the Mosaic codes are also the basis of 
 the predictions of divine judgment that constitute one 
 of the most significant features of prophecy. The book 
 of the covenant is meagi-e here. The people are warned 
 not to rebel against the theophanic Malakh, lest he 
 should not forgive their transgression.^ The song of 
 Moses is elaborate here, and lays the basis of the doctrine 
 of the divine judgment. 
 
 " And he said, I will hide my face from them, 
 
 I will see what their end will be : 
 
 For they are a very froward generation, 
 
 Children in whom there is no faith. 
 
 They have moved me to jealousy with that which is not God ; 
 
 They have provoked me to anger with their vanities ; 
 
 And I will move them to jealousy with those which are not a people ; 
 
 I will provoke them to anger with a foolish nation. 
 
 When a fire is kindled in mine anger, 
 
 It doth burn unto Sheol beneath ; 
 
 And devour the earth with her increase, 
 
 And lick up the foundations of the mountains. 
 
 Gen. xlix. * Ex. xxiii. 21. 
 
118 MESSIANIC PEOPHECY. 
 
 I will heap mischiefs upon them ; 
 
 I will sj^end mine arrows against them ; 
 
 They will be wasted with hunger, and devoured with burning heat 
 
 And bitter destruction ; 
 
 And the teeth of beasts will I send upon them, 
 
 With the poison of crawling things of the dust. 
 
 "Without the sword will bereave, 
 
 And within the chambers terror ; 
 
 Both young men and virgins, 
 
 The suckling with the man of grey hairs. 
 
 Verily I lift up my hand to heaven, 
 
 And say, as I live for ever ; 
 
 If I have whetted my sword, the lightning. 
 
 That mine hand may take hold on judgment ; 
 
 I will render vengeance to my adversaries, 
 
 And recompense them that hate me ; 
 
 I will make mine arrows drunk with blood, 
 
 And my sword will devour flesh ; 
 
 Of the blood of the slain and the captives. 
 
 Of the chief of the leaders of the enemy." — Deut. xxxii. 20-42. 
 
 The Deuteronomist enlarges upon the curses, both in 
 the specification of the transgressions that are cursed 
 and of the curses themselves, concluding with the general 
 prediction. 
 
 " And it will come to pass, that as Jahveh rejoiced over you to 
 do you good, and to multiply you, so Jahveh will rejoice over you 
 to cause you to perish, and to destroy you ; and you will be plucked 
 from off the land whither thou goest in to possess it. And 
 Jahveh will scatter thee among all peoples, from the one end of 
 the earth even unto the other end of the earth ; and there 
 thou wilt serve other gods, which thou hast not known, thou 
 nor thy fathers, even wood and stone. And among these nations 
 wilt thou find no ease, and there will be no rest for the sole 
 of thy foot ; but Jahveh will give thee there a trembling heart, 
 and failing of eyes, and pining of soul : and thy life will hang 
 in doubt before thee ; and thou wilt fear night and day, and wilt 
 have none assurance of thy life : in the morning thou wilt say. 
 Would God it were even ! and at even thou wilt say, Would God 
 it were morning ! for the fear of thine heart which thou wilt fear, 
 
MESSIANIC PEOPHECY OF THE MOSAIC AGE. 119 
 
 and for the sight of thine eyes which thou wilt see. And Jahveh 
 will bring thee into Egypt again with ships, by the way whereof 
 I said unto thee, Thcai shalt see it no more again : and there ye 
 will sell yourselves unto your enemies for bondmen and for bond- 
 women, and no man will buy you." — Deut. xxviii. 63-68. 
 
 The curses of the sanctity code are given in Leviticus. 
 We give the most significant of them, omitting the pro- 
 tases of the conditional clauses, all of which imply 
 transgression of the code. 
 
 " I also will do this unto you, and appoint terror over you, con- 
 sumption and fever that will consume the eyes, and make the soul 
 to pine away : and ye will sow your seed in vain, and your enemies 
 will eat it ; and I will set my face against you, and ye will be 
 smitten before your enemies : and they that hate you will rule over 
 you ; and ye will flee when none pursueth you. . . . And I will 
 break the pride of your power ; and make your heaven as iron, and 
 your earth as brass : and your strength will be spent in vain ; and 
 your land will not yield her increase, and the trees of the land will 
 not yield their fruit. . . . And I will send the animal of the field 
 against you, and it will rob you of your children, and destroy your 
 cattle, and make you few in number ; and your ways will become 
 desolate. . . . And I will bring a sword upon you that will exe- 
 cute the vengeance of the covenant ; and ye will be gathered together 
 unto your cities. And I will send pestilence among you ; and ye 
 will be delivered into the hand of the enemy. . . . And ye will eat 
 the flesh of your sons, and the flesh of your daughters will ye eat. 
 . . . And I will make your cities a waste, and bring your sanctuaries 
 unto desolation, and I will not smell your odour of gratification. 
 And I will bring the land into desolation : and your enemies which 
 dwell therein will be astonished at it. And you will I scatter 
 among the nations, and draw out the sword after you : and your 
 land will be a desolation, and your cities will be a waste. Then will 
 the land enjoy her Sabbaths, as long as it lieth desolate, and ye be 
 in your enemies' land. . . . And yet for all that, when they be in 
 the land of their enemies, I will not reject them, neither will I 
 abhor them, to destroy them utterly, and to break my covenant 
 with them : for I am Jahveh their God ; but I will for their sakes 
 remember the covenant of their ancestors, whom I brought forth 
 out of the land of Egypt in the sight of the nations, that I might 
 be their God : I am Jahveh."— Lev. xxvi. 16-45. 
 
120 MESSIAXIC PROPHECY. 
 
 Before entering upon another period it is requisite 
 that we should gather into a higher generalization the 
 results thus far attained. There are several Messianic 
 prophecies in the Pentateuch which may be grouped 
 under four heads : the Adamic, Noachic, Abrahamic, and 
 Mosaic, for the fourth, fifth, and sixth are but the further 
 unfolding of the third. There are two lines of Messianic 
 prophecy, the human and the divine ; the human, the 
 culminating head of the woman's seed, who gains the 
 victory over the serpent ; the divine, the descent of 
 Jahveh to dwell in the tents of Shem, to bestow blessings 
 upon the faithful and judgments upon His enemies. 
 There are two channels of blessing, the seed of Abraham 
 and the land of Canaan ; the seed of Abraham through 
 the lion of the tribe of Judah, the land of Canaan as the 
 inheritance of the tribes of Israel. The universal in- 
 heritance of mankind is mediated by the central inherit- 
 ance of Israel. There are two phases of blessing, the 
 ministry of a holy, priestly, and royal people, the son 
 of God ; and the sovereignty of a victorious kingdom 
 of God. There is a second Moses, whose prophetic 
 ministry will complete the revelation of God, and an 
 everlasting faithful priesthood for the people of God. 
 
 Now these are the great outlines of Messianic pro- 
 phecy, the broad foundations upon which all later pro- 
 phecy is built. These are separated for the most part 
 widely from one another ; they do not harmonize as yet, 
 but they unfold each by itself, approximating to its 
 fellows, developing new lines into which they depart; 
 but all centre at last in the Messiah at His first or second 
 advent. Like the stars, they relieve the darkness of the 
 olden time, receiving constant additions to their number 
 until they all at last are absorbed in the dawning sun of 
 redemption. 
 
CHAPTER V. 
 
 THE MESSIANIC IDEA IN THE DAVIDIC PERIOD. 
 
 The period of the Judges was ill adapted for the develop- 
 ment of the Messianic idea. The conquest of the Holy 
 Land and the settlement of the tribes in the midst of tlie 
 conquered Canaanites whom they had failed to drive out, 
 resulted in breaking up the national unity, in lowering 
 the spiritual tone through the influence of the people of 
 the land, and in decay of the religious life of the nation. 
 It had been impossible to observe any of the Mosaic 
 codes during the wandering in the wilderness. It was 
 also impossible to realize the Mosaic ideal during the 
 period of the Judges. An effort was made after crossing 
 the Jordan to advance in religious life by observance of 
 circumcision and the passover ; but little progress was 
 made beyond the simplest requirements of the code of 
 the covenant. For several centuries Israel remained in 
 a disorganized condition. But Jahveh did not forsake 
 them. He sent His Spirit upon heroic men to deliver His 
 people from their enemies and bring them back to their 
 allegiance to Himself. There was a long succession of 
 disastrous defeats and of marvellous victories. The 
 enemies of Israel were gradually worn out, and Israel 
 was more firmly established in the land. The period of 
 the Judges closes with no important enemy save the 
 Philistines, who had attained a pre-eminence in Palestine 
 greater than that of any of the hostile nations which 
 preceded them in the oppression of Israel. At this time 
 
 121 
 
122 MESSIANIC PKOPHECY. 
 
 Eli was the presiding priest at Shiloh, and liis two sons, 
 Hophni and Phinehas, ministered as his assistants ; but 
 with such impiety, that they dishonoured the worship of 
 Jahveh and brought ruin on their father's house. The 
 deep-seated corruption of the sons of Eli is the occasion 
 of a prediction which, while it concerns chiefly the house 
 of Eli and the succession in the priesthood, also points 
 to the Messianic end, as it gives direction to the pre- 
 diction of the everlasting priesthood in the line of the 
 faithful Phinehas. 
 
 I. THE FAITHFUL PRIESTHOOD. 
 
 § 40. A faithful priesthood ivill take tJie place of the 
 unfaithful li7ie of Eli, and ininister hefore an anointed 
 king for ever. 
 
 An unnamed man of God comes to Eli with the 
 following prophecy. 
 
 " And T will raise me up a faithful priest. 
 According to that which is in my heart and in my souP will he do. 
 An d I will build him a faithful ^ house, 
 And he will walk before mine anointed ^ always. 
 And it will come to pass, that all that are left in thine house 
 Will come to bow down to him for a piece of silver,'' 
 And will say, Put me, I pray thee, into one of the priest's offices, 
 That I may eat a morsel of bread." —1 Sam. ii. 35, 36. 
 
 » "'C'S^ni '•ZIdSi are rendered by the Ke vised Version, "in my heart 
 and in my mind." But nni?, in usage, is associated with the mind, 
 and C'DJ is more closely connected with the emotional nature. 
 
 2 The Revised Version rendei-s |DXJ nU, a sure house. But it 
 is more consistent to give the same meaning to |DN3 here as with 
 jONJ jnD above. 
 
 3 This is one of a number of passages that indicate that a king- 
 was in the mind of Israel Jis an ideal longing from the beginning. 
 The disorganization of the nation, the independence and rivalries of 
 the tribes, prevented the realization of the ideal of Deut. x^^i. 14-20 
 until the time of Saul and David. 
 
 « The Ma&soretic text adds urb 1331, but this is not in the LXX. ; 
 
THE MESSIANIC IDEA IN THE DAVIDIC PERIOD. 123 
 
 This prediction removes the eldership and presidency 
 in the priesthood from the line of Eli to another line 
 which is not here designated. It is a narrowing of the 
 elective grace of God with reference to the everlasting 
 priesthood promised to Phinehas.^ A faithful priest and a 
 faithful house will be raised up instead of the unfaithful 
 Eli and his house. To this faithful priesthood the family 
 of Eli will do homage, as the brother of Jacob did 
 homage to him.^ The chief difficulty in this piece is the 
 statement that this faithful priest will " walk before mine 
 anointed." The anointed cannot then be the anointed 
 priest, but must be another anointed one, namely a king. 
 This then involves the conception of a royal dynasty 
 with whom the Messianic priest would be in faithful 
 association. There is a transition from priest to priestly 
 house, so that the prediction is generic. 
 
 n. THE ALL-KNOWING JUDGE. 
 
 § 41. Jahveh is the all-hnowing Judge. He espouses the 
 cause of the weak and executes justice. He judges the whole 
 earthy and will exalt the king of Israel. 
 
 Jahveh was preparing Israel for a new era in his 
 history. The pious Hannah was chosen as the mother of 
 the prophet who was to introduce the Davidic age. 
 Hannah, like Sarah of old, bursts forth in a song of praise 
 inspired by the prophetic spirit in view of the gift of her 
 son to her by God and her devotion of her son to God. 
 She rises to the conception of the all-knowing Judge, and 
 sings the praise of Jahveh in a song which is re-echoed 
 through all subsequent prophecy, and especially in the 
 
 it disturbs the rhythm, makes the line too long, and is a premature 
 statement of that which comes appropriately in the climax of the 
 last line. 
 
 ^ Num. XXV. 12, 13. ^ Gen. xxvii. 29. 
 
124 MESSIANIC PEOPHECY. 
 
 song of the blessed Virgin, the mother of the Messiak 
 The song is a \d\dd description of the new era, in which 
 the all-knowing Jahveh weighs the actions of men, and 
 equitably readjusts the inequalities of human life. 
 
 I. " Then Hannah prayed and said, 
 My heart doth exult in Jahveh, 
 My horn ^ is exalted in Jahveh, 
 My mouth is enlarged '^ over mine enemies, 
 Yea, I rejoi€e in thy salvation. i 
 
 There is none holy like Jahveh, i 
 
 Yea, there is none beside thee, 
 And there is no rock like our God. 
 
 n. Speak no more proudly,^ 
 
 Let not bold words issue from your mouth ; \ 
 
 For an all-knowing ^ God is Jahveh, 
 
 And by him ^ are deeds weighed. 
 
 Heroes of the bow are broken,^ 
 
 But stumblers gird on valour ; 
 
 The full for bread hire themselves, 
 
 But the hungry keep holiday for ever ; ' 
 
 The barren doth bear seven, 
 
 But the one having many children doth languish. 
 
 ^ Tlie horn is the s}Tubol of strength and dignity (Pss. Ixxxix. 2-4, 
 cxii, 9, cxxxii. 17). 
 
 ^ The widening of the mouth is a gesture of laughter and joy 
 (Ps. cxxvi. 2 ; Isa. Ix. 5). 
 
 ' The iMassoretic text repeats T\T\2'y \ but it is without force, and 
 destroys the rhythm. 
 
 * niyT 7N. The abstract plural should be rendered " all-knowing." 
 
 5 The Qeri i^) is better than the Kethihh ^^. 
 
 ^ 0^33 nL*'p. Tlie construct has the force of combining the two 
 nouns into a compound like the English hmcnien. 
 
 ^ The Massoretic text connects ly with the next line. But it gives 
 no good sense there, and it leaves the one line too short, and makes 
 tlie other too long. The LXX. has another reading which does not 
 satisfy. Bottcher and Thenius would read p2Vi*, and render " cease 
 from labour." This gives an appropriate thought. But it is easier 
 to render ^]} " for ever," and attach it to the previous line. Thia 
 gives an appropriate contrast. 
 
THE ^rESSIANTC IDEA IN THE DAVIDIC PERIOD. 125 
 
 m. Jahveh kill?, and he quickens, 
 
 He brings dovni to Sheol, and he doth Vjiing up ; ^ 
 
 Jahveh dLsinherits, and he enriches, 
 
 He humbles, yea, he lifts up on high ; 
 
 He ralseth up from the dust the weak, 
 
 From the dunghill he exalts the poor, 
 
 To enthrone ^ him with nobles. 
 
 That he mar give him a throne of glory a3 an inheritance ; 
 
 For Jahveh's are the pillars of earth. 
 
 And he set upon them the world. 
 
 rV. The feet of hLs favoured ones he guards, 
 But the wicked in darkness are silenced ; 
 For not by power can a man prevail.^ 
 Let Jahveh's adversaries be frightened, 
 Over them in heaven may he thunder,* 
 Jahveh judgeth the ends of earth, 
 In order to give strength ^ to his king, 
 In order to exalt the horn of Ms anointed." 
 
 —1 Sam. ii. 1-10. 
 
 The reign of Jahveli in judgment has in view the 
 exaltation of a king in Israel. These predictions of a 
 royal dynasty in Israel advanced toward realization 
 through Samuel, who becomes at first a prophet like 
 Moses, and the founder of the prophetic order, then is 
 called to the judgeship, and finally transfers his political 
 authority to the king, in order to be above all things 
 and alone the pjrophet of J'^ ^ The children of 
 Israel were impelled by the cii-„_-... .nces in which they 
 were placed to yearn for a king and a dynasty, and the 
 national unity which this involved. The capture of the 
 
 ^ There is an abrupt change by the 1 con-sec. which may be 
 expressed by the English emphatic present, 
 
 * ilhny is a final clause. 
 
 ® There is a play upon the noun ~2; in the verb 12:'- 
 
 * The text of the LXX. reads r.~' for in"' and rhj for "i^y, and 
 in maLy M.SS. inseits several lines from the text of Jer. ix, 23, 24. 
 These have crept in from the margin. The rhythm and strophical 
 organization are to be found only in the Hebrew text. 
 
 * |n^1 and DH^i are final clau-ses. 
 
126 MESSIANIC PROPHECY. 
 
 ark and the destruction of Shiloh brought this to the 
 focus of a popular demand. The demand assumed the 
 form of rebellion against Samuel and against Jahveh, 
 whom Samuel represented ; because it was really the 
 demand for a permanent dynasty which would prevent 
 the direct calling of the individual by God ; but it was 
 in the line of the Mosaic ideal and of the divine purpose, 
 although it was premature on the part of the people. 
 The reign of Saul was a temporary provision, which 
 showed how premature the establishment of the kingdom 
 had been. The reign of Saul was a transition from the 
 old order of things to the new. Though Saul was the 
 king, Samuel remained the master of political as well as 
 religious affairs. 
 
 First with the anointing of David and his establish- 
 ment on the throne of Zion, first after the removal of the 
 ark thither, and the establishment of the religious and 
 political unity of the nation in Jerusalem, did Messianic 
 prophecy make a new advance. 
 
 III. THE COVENANT WITH DAVID. 
 
 § 42. Jahveh adcypts the seed of David as His Son, 
 whom He will chastise hy human agents for sin, hit will 
 never forsake. He ^promises to build David's seed into an 
 everlasting dynasty, and that He will dwell in the house to 
 he erected hy it in His honour. 
 
 The occasion of the covenant with David was the 
 desire of David to build a house to Jahveh in Jerusalem. 
 This desire was rewarded with a promise which tran- 
 scends all previous predictions in its unfolding of the 
 Messianic idea. Nathan the prophet came to David with 
 the prediction which in its Messianic part is as follows -} — 
 
 ^ There are two versions of the prediction, the one in 2 Sam. 
 vii. 11-16, the other in 1 Chron. xvii. 10-14. We give "what seems 
 
THE MESSIANIC IDEA IN THE DAVIDIC PERIOD. 12*7 
 
 " Therefore Jahveh dotli tell tliee,i 
 That Jahveh will make ^ thee a house, 
 And it will come to pass when thy days will be fulfilled,* 
 And thou wilt lie down * with thy fathers, 
 I will raise up thy seed after thee, 
 Him who will issue from thy bowels.* 
 I will establish his kingdom. 
 He will build a house to my name,^ 
 And I will establish his throne for ever.'^ 
 I will become a father to him. 
 And he will become a son to me ; 
 "Whom when he acts perversely I will chastise ^ 
 With rods of men and with blows of the sons of men ; 
 But my mercy I will not remove from him,^ 
 According as I removed it from him who was before theej^** 
 
 to us to be the original text, so far as we can determine it from a 
 comparison of these versions. The prediction is a poem with the 
 trimeter movement. 
 
 ^ The chronicler omits riin\ and changes ^^jini into ^"^^ii,). The 
 rhythm is preserved in Samuel. 
 
 2 The chronicler uses njl"' for n^]}\ and "'iD for •). The less precise 
 text of Samuel is to be preferred. 
 
 8 The chronicler reads IN^O ""IJ n\Tl for ix^D'' ^D. Here the LXX. 
 of Samuel agrees with the chronicler, and his text is better save 
 that the imperfect tense is to be preferred. 
 
 * The chronicler has DV Dd!?^ for r\i< n^DC^V The syntactical 
 construction and the archaic expression of Samuel are to be pre- 
 ferred. 
 
 fi The chronicler has ']>JD0 n\T' for y])^^ n:;\ The LXX. of 
 Samuel reads n'TT'. This is less precise, and is better ; but I'lyiDD 
 is simpler and more archaic. 
 
 ^ The chronicler has ""^ for ijOK^!?. The text of Samuel is more 
 archaic. 
 
 ^ The text of Samuel omits the suffix of 1XD5 and inserts in^fetD. 
 But this insertion is not in the LXX. of Samuel, and it makes the 
 line too long. The chronicler is to be preferred. 
 
 ^ Lines 11 and 12 are not given by the chronicler. But there is 
 no sufficient reason to doubt their originality. 
 
 * The chronicler reads ""DyD ^"'D^^, which is supported by the 
 LXX. of Samuel, and is better than 13^)0 11D''. 
 
 ^^ The chronicler is better here. The mention of Saul by name 
 in Samuel is too close for the original poem, and is more like subse- 
 quent reflection and explanation. 
 
128 MESSIANIC PROPHECY. 
 
 And thy house will be made firm for ever,i 
 Thy ^ throne will be established for ever." 
 
 —2 Sam. vii. 11-16 ; 1 Chron. xvii. 10-14 
 
 There are three elements in this prediction — (1) The 
 everlasting reign of the house of David ; (2) the erection 
 of the house of Jahveh by the seed of David ; (3) the 
 exaltation of the seed of David to the rank of sonship 
 with God, with paternal discipline on account of sin, and 
 with everlasting mercy. These three elements are the basis 
 of the Messianic idea throughout subsequent prophecy. 
 They unfold the previous predictions of redemption. 
 
 1. The prediction of Balaam, of a sceptre and star 
 arising out of Jacob, is now to be unfolded in the sceptre 
 of David's line. Jacob's prediction of the lion of the 
 tribe of Judah, who conquers peace and prosperity and 
 gains possession of all that belongs to him, is advanced 
 in the lion of Bethlehem, and prefigured in the victories 
 of his brilliant reign. The throne of David rises higher 
 than the sceptre of Jacob and the conquering chieftain 
 of Judah — it enlarges the scope of the prediction, and 
 fills it with grander conceptions. The prophecy is still 
 generic. The kingdom of Israel, the tribe of Judah, is 
 narrowed into the seed of David. The seed of David 
 assumes the place and significance of the seed of the 
 woman and the seed of Abraham. 
 
 2. The erection of the house of Jahveh is the further 
 unfolding of the blessing of Shem. Jahveh is not only 
 to dwell in the tents of Shem, in the midst of the tribes 
 of Israel, as their King and their God, but He is to take 
 
 1 The text of Samuel 'Tjn''l pSil is to be preferred to the chron- 
 icler's Tl'^m inTnDjn- But both texts insert nJ?JDD without sufii- 
 cient reasons. It seems to be explanatory. Samuel appends y^p?, 
 which is not in the chronicler, and seems to have arisen by repetition 
 from the previous line. 
 
 ^ The chronicler incorrectly uses the third person of the suffix 
 for the second person. 
 
THE MESSIANIC IDEA IN THE DAVIDIC PERIOD. 129 
 
 up His abode in Jerusalem, in a temple to be erected by 
 the seed of David. There is no explicit reference to 
 Solomon as the builder of the temple, but to the seed of 
 David in general. The temple of Jahveh is to be an 
 everlasting temple, and the seed of David as a whole is 
 to have the care of that temple, which is conceived of in 
 the prediction in its culmination, and not merely in the 
 temple erected by Solomon. The temple of Solomon 
 was the historical movement toward a realization of 
 the prediction ; it was not the accomplishment of 
 the ideal of the prediction, for that ideal was some- 
 thing higher and more glorious than the temple of 
 Solomon. 
 
 3. The highest feature of the prediction of ISTathan is, 
 however, in the relation of sonship thereby established. 
 Israel at the exodus had been taken up into the relation 
 of sonship to Jahveh. Jsrael was His son. His first- 
 born. Now this relation of sonship is applied to David 
 and his seed in a peculiar and higher sense. This 
 relation of sonship involves two special phases — chas- 
 tisement and mercy. The chastisement is on account 
 of sin, and in order to its removal. This feature is 
 omitted by the chronicler. It is chastisement by paternal 
 love, — it is by the use of men of high and low degree. 
 But it is a chastisement of redemption. The mercy of 
 God, His paternal mercy, is everlasting ; it will never 
 depart from David and his seed as it had departed from 
 Saul. The conception of the suffering seed of the prot- 
 evangelium is now advanced to a higher stage — the 
 suffering is not here through the temptations and assaults 
 of the evil one, the serpent, but through the chastise- 
 ment of paternal love. The affliction comes through 
 evil men who render the supremacy and the victory 
 difficult and hazardous, but cannot stay it or prevent its 
 ultimate realization. For over above aU this affliction is 
 
 I 
 
130 MESSIANIC PEOPHECY. 
 
 the hand of the Father God who uses these wicked men 
 as the rods of His chastening love. 
 
 The prediction has been rashly interpreted as referring 
 to Solomon. But Solomon is only the herald of its 
 realization, like David himself. Solomon by his historical 
 transactions points the way to the ultimate realization 
 in the Messiah, who pursued the way of suffering to 
 gain the glories of redemption, who suffered the chastise- 
 ments of His Father God for the redemption of the race. 
 It is true we cannot refer the committing iniquity, the 
 acting perversely, to Him as a person. But none of the 
 features of the prediction refer to Him directly as a person. 
 The prediction throughout is generic. It finds its 
 realization in him as the culmination of David's line. 
 The dynasty of David is an everlasting dynasty. It 
 continues from David onward to reign over Israel, but 
 it is only in Jesus Christ that it really becomes an 
 eternal throne. The dynasty of David is the builder 
 of the house of Jahveh, beginning with Solomon and 
 continuing through the noble monarchs of that line to 
 care for the temple of their God ; they rebuild it under 
 Zerubbabel, but it is not until Jesus Christ erected the 
 temple of humanity in heaven at the right hand of 
 God that the prediction attained its ideal. The paternal 
 mercy and chastisement were realized in the history of 
 the Davidic dynasty, but that mercy was first made sure 
 for ever in the suffering of Jesus Christ when He was 
 chastised, not for His own sins, but for the sins of the 
 Davidic dynasty, of Israel and the world. In the pro- 
 phecy of Nathan the predictions of the Pentateuch are 
 transformed into new ideals to constitute the basis of 
 Messianic predictions in the future. 
 
 The Davidic covenant is the embodiment of the hope 
 of David and the theme of his last meditations. The 
 prophetic historian, the author of the Books of Samuel, 
 
THE MESSIANIC IDEA IN THE DA VI DIG PERIOD. 131 
 
 has preserved the last words of the sweet singer of Israel 
 in the following beautiful poem : — 
 
 I. " Utterance ^ of the man whom the Most High ^ has raised up. 
 The Spirit of Jahveh speaks in me, 
 And his word is upon my tongue. 
 The God of Israel doth say to me, 
 The Eock of Israel doth speak. 
 
 II. A ruler over men — righteous : 
 A ruler in the fear of God, 
 
 Yea, he is like the morning light when the sun rises, 
 A morning without clouds, 
 Fromshiniug, from rain, tender grass sprouts from the earth. 
 
 III. Is not thus my house with ^El ? 
 
 For an everlasting covenant hath he made with me, 
 Arranged in all things, and secured, 
 Yea, all my salvation and every delight, 
 "Will he not cause it to sprout 1 
 
 IV. But the worthless, all of them are thrust away ' like thorns ; 
 For they cannot be taken with the hand ; 
 
 The man touching them 
 
 Must be armed with iron and the spear's staff; 
 
 And they will be utterly * consumed with fire." 
 
 — 2 Sam. xxiii. 1-7. 
 
 ^ The editor has enlarged the first strophe by dwelling upon the 
 character of David as the anointed of God ; thus — 
 " Anointed of the God of Jacob, 
 Sweet in the songs of Israel." 
 ^ pj;, according to Gesenius, is an adverb = on high, highly, but 
 it is only here in this sense. The Vulgate renders ^y as a pre- 
 position, de Christo. It is better to take ^]i as a shortened form of 
 ]\'hv^ as in Hos. ii. 7, vii. 16, and to follow the LXX. 6u dviarmnf 
 &i6;, and point the verb Dpn. 
 
 2 njp is Hoph. part. : only here from y\^ = shake out, thrust 
 
 away, or from inj = Jlap wings and fleCy and thus chased away. 
 *I3p is used in Job xx. 8. • 
 
 ^ T\2'^li = in their dwelling, from 2l^i. But the LXX. reads DK^'sa 
 
 by transposition of letters, and the Vulgate icsque ad 7iihiiumy 
 reading nntJ*, cessation, from n2^. 
 
132 MESSIANIC PROPHECY. 
 
 In this swan - song David clings to the Messianic 
 promise as his greatest delight. He pictures the righteous, 
 God-fearing ruler shining forth like the dawn and spring- 
 ing up like the tender grass after a shower. He expresses 
 his confidence in the firm, sure and everlasting covenant 
 of God, that He will cause all his salvation and delight 
 to spring up in due time, and that He will utterly 
 destroy all the wicked adversaries. 
 
 The life and experience of David and Solomon his 
 son become the typical frames of the Messianic idea, 
 as they fill up the outlines of the prediction of Nathan. 
 It matters little whether these are presented to us in 
 the words of David or Solomon, or of some other poet 
 of their circle or age. That David or Solomon is their 
 theme, and their experience the Messianic type, justifies 
 us in treating them together. 
 
 IV. THE CONQUEPJNG KING. 
 
 § 43. Psalm GX. cites an utterance and oath of Jahvch 
 to the Messiah, enthroning him at his right hand as the 
 friest-king after the order of Melchizedek. He then stands 
 at his right hand as he goes forth at the head of a i^riestly 
 army to the conquest of the nations. 
 
 The 110th Psalm is in the form of an utterance from 
 Jahveh respecting the son of David. It is therefore a 
 prediction that unfolds the prediction of Nathan. It is 
 composed of two strophes of six pentameter lines each. 
 
 I. " Utterance of Jahveh to my Lord ; ^ 'sit enthroned at my right 
 hand 
 Till I make thine enemies a stool for thy feet ; ' 
 
 ^ "'J1i<^- The Psalmist recognizes the recipient of the utterance 
 of Jahveh as his Lord and Sovereign. The utterance was made 
 directly to him ; as in Ps. ii., the Messiah himself cites a decree of 
 Jahveh. 
 
THE MESSIANIC IDEA IN THE DAVIDIC PERIOD. 133 
 
 The rod of thy strength Jahveh sendeth out of Zion : 
 
 Rule in the midst of thine enemies.^ 
 
 Thy people are volunteers ^ in the day of thy host, in beauty of 
 
 holiness. 
 From the womb of the morning thou hast the dew of thy young 
 
 men.^ 
 
 3 
 
 II. Jahveh hath sworn, and he will not be sorry, 
 
 ' Thou art a priest for ever after the order of Melchizedek.' 
 The Lord on thy right hand doth smite kings in the day of his 
 
 wrath. 
 He judgeth among the nations. It is filled with dead bodies;* 
 He doth smite the chiefs^ [goi^ig] over^ a wide land. 
 Of the brook on the way he drinketh,^ therefore he lifteth his 
 
 head." 
 
 The first strophe cites an utterance exalting the 
 Messiah to the right hand of God, to a throne of supre- 
 macy over all his enemies. He is then represented as 
 riding forth from Zion in his chariot, at the head of an 
 army of youthful volunteers, a multitude vast as the 
 dew-drops of the morn, in fulness and freshness of 
 youth, and in holy and beautiful attire. 
 
 The second strophe cites an oath of Jahveh making 
 
 ^ Line 4 is a half line in order to a metrical pause. 
 
 ^ nm^ is used, as in Judg. v. 2, to indicate the heroic courage of 
 the people. They volunteer to follow their king into the battle. 
 There is no sufficient reason for thinking of the free-will offerings of 
 the priest code. 
 
 ^ im?'' ^D = dew of thy youth. The youth does not refer to the 
 age of the king, as some have supposed, but to the age of the volun- 
 teers. They are young men in holy attire. They spring forth at 
 his call as fresh and numerous as the dew-drops at the break of day. 
 
 * r\V)i S/JQ- The verb is intransitive. Its subject is the battle- 
 field, which is sufficiently plain from the context. 
 
 ^ t^X"l is collective, and parallel with D'^D^C 
 
 ^ ^y is pregnant, implying the verb *]!?n. It indicates the wide 
 extent of the battlefield and the victory. 
 
 '^ This is a reminiscence of the victory of Gideon and his men at 
 the spring Harod (Judg. vii.). The king presses on in pursuit of his 
 foes, and drinks of the brook while in movement, without halting. 
 He is eager to gain a complete victory. He lifts up his head in the 
 proud consciousness that it has been gained. 
 
134 MESSLLNIC PROPHECY. 
 
 the Messiah a priest-king after the order of Melchizedek. 
 It represents Jahveh on his right hand in the conflict. 
 We see him dashing in pieces the kings and the chiefs 
 of the enemy in order to exalt the Messiah to be chief 
 over all. The victorious march extends over a wide 
 country; the battlefield is filled with the slain. The 
 Messiah is wearied with the struofde, but he halts not 
 in his march of victory, drinking of the brook on the way 
 like the warriors of Gideon, and tarries not until his 
 exaltation over all has been accomplished. 
 
 This prediction combines priesthood and royalty in 
 the Messiah. It is thus an unfolding of the covenant 
 of Sinai. As the nation of Israel had then been consti- 
 tuted a kingdom of priests, a holy nation, so now by a 
 divine oath the Davidic monarch is constituted the priest- 
 king at the head of a kingdom of priests. Melchizedek 
 is the model for such a priest-king coming down from 
 primitive times. The prediction of Balaam is resumed, 
 and the conquering sceptre which dashes in pieces all 
 enemies is now in the hands of this priest - king, the 
 second David. Zion is the seat of his dominion over the 
 nations. The intimate relationship is represented as an 
 enthronement at the right hand of Jahveh, and also as 
 the presence of Jahveh at his right hand in the battle. 
 This idea was never realized in the history of Israel. It 
 belongs to the great High Priest after the order of 
 Melchizedek, who reigns on the heights of the heavenly 
 Zion until all things are subdued to His heavenly sceptre. 
 
 V. THE ENTHRONED MESSIAH. 
 
 § 44. Psalm II. rej^irescnts the Messiah enthroned on Zion 
 at the right hand of Jahveh as His son, citing a divine 
 decree entitling him to the position, ivith all its prerogatives, 
 of universal and everlasting sovereignty. 
 
THE MESSIANIC IDEA IN THE DAVIDIC PEKIOD. 135 
 
 " Wliy do nations rage,^ 
 And peoples meditate a vain thing ? 
 Kings of earth set themselves, 
 And rulers do take counsel together : 
 Against Jahveh, and against his anointed, 
 Saying^ ' Let us break their bands asunder, 
 
 And let us cast away their cords from us.' 
 
 II. He that is throned in heaven laugheth : 
 The Lord derides them : 
 Then he speaks unto them in his anger, 
 And in his hot wrath troubles them, 
 
 Baying^ * Verily, I, even I, have set my king 
 On Zion, my holy mountain.' 
 
 III. Let me tell of a decree of Jahveh,^ 
 He said unto me, ' Thou art my son, 
 I, to-day,* have begotten thee. 
 Ask of me and I will give nations,^ 
 
 Thine inheritance and possession will be the ends of earth ; 
 Thou shalt break them with an iron sceptre, 
 As a potter's vessel dash them in pieces.' 
 
 ■^ ^T\ is an Aramaic word only used here in Hebrew. It is 
 kindred with K^yi = to quake. It indicates the noisy demonstra- 
 tions, the tumult that precedes rebellion, 
 
 2 The second strophe is an antistrophe to the first, so arranged 
 that every line is in antithesis to its fellow, with the single exception 
 of the fifth. We should expect the object of the wrath of God to 
 be mentioned here to correspond with the previous strophe. In 
 view of the symmetry of the psalm in other respects, I cannot 
 escape the feeling that a line has been omitted by a later editor or 
 copyist. 
 
 ^ nin^ pn PX. We disregard the Massoretic accents, and regard 
 pn as construct before nins and thus we avoid the awkward placing 
 of niiT' before the verb, which seems to be without force here, and it 
 also make the lines more symmetrical. 
 
 ^ The day is the day of the installation. The begetting is the 
 establishment in the official sonship relation, as in the prediction of 
 Nathan (2 Sam. vii. 11-16) and the covenant with Israel (Ex. 
 iv. 22). 
 
 _* We follow the rhythm and disregard the Massoretic accents in 
 this line and the following. 
 
136 MESSIANIC PROPHECY. 
 
 lY. And now, ye kings, act wisely, 
 Be instructed, judges of earth. 
 Serve Jaliveh with fear, 
 
 And reverence with trembling, render^ sincere^ homage, 
 Lest he be angry, and ye perish in the way ; 
 For soon his anger may be kindled. 
 Blessed are all who seek refuge in him." 
 
 The first strophe represents the nations as plotting to 
 throw off the yoke of the recently installed monarch, the 
 anointed son of Jahveh. In the antistrophe Jaliveh is 
 seen quietly laughing at their uneasiness, deriding their 
 vain devices, speaking in anger to those who are rising 
 up in rebellion, and terrifying with his wrath the plotting 
 assembly, all culminating in the decisive word that God 
 had already installed the Messiah. 
 
 The second part of the psalm introduces the Messiah 
 himself as speaking ; telling of a decree of Jahveh which 
 
 1 "We disregard the accents of lines 4 and 5, and attach ^^"Ip^J 
 to the previous line, and thus make a better rhythm. 
 
 2 13 is rendered " son " in the Peshitto and modern Versions. But 
 the E. V. in the margin rightly calls attention to the renderings of 
 the ancient Versions. The Targum renders, "receive instruction;" 
 the LXX. Ipa^otads 'TTuiliixg ; the Vulgate, appreheridite cUsciplinam. 
 They take 13 as the Aramaic noun, meaning " instruction," " jDiety." 
 Aquilla, Symmachus and Jerome render, " worship in purity," and 
 take 12 as meaning "pure," "clear." The rendering "son" has 
 only the Peshitto in its favour. The word is only found once in 
 Hebrew, in Prov. xxxi. 2, which is distinguished by other 
 Aramaisms. The Peshitto's authority is weakened by the fact that 
 it follows its own dialect. Our psalm uses the Hebrew p for son 
 in ii. 2. Moreover, the absence of the article is hard to explain with 
 this meaning. The previous line exhorts to reverence Jahveh, and 
 the following context is referred more naturally to Him. The con- 
 text urges that we should have here some expression of reverence 
 and submission to Jaliveh. Moreover, we should expect " kiss the 
 sceptre," rather than " kiss the son." The ancient Versions, with 
 the exception of the Peshitto, give strong external authority in 
 favour of the rendering to which the context tends. This is best 
 given by taking 12 as a proper Hebrew word, with the meaning 
 " pure," " sincere," and by translating " render sincere homage ; " 
 for the kiss is the kiss of homage and not of affection. The rhythmical 
 arrangement that we have given favours this view. 
 
THE MESSIANIC IDEA IN THE DAVIDIC PERIOD 137 
 
 entitled him to the rank of sonship and dominion over 
 the nations. The antistrophe of this part is a warning 
 to those inclined to rebellion, that they submit themselves 
 with sincere homage to the divinely-enthroned monarch. 
 The cited decree reminds us of the oracle of Ps. ex. 
 and the promise, 2 Sam. vii. ; but the contents of the 
 decree are somewhat different from either of these pre- 
 dictions. We have therefore another and an independent 
 divine communication. There is an advance upon 
 the conception of Ps. ex. There the Messiah was 
 called to the right hand of Jahveh, and rides forth to the 
 battle at the head of an army of priest - kings to the 
 victory over the nations. Here the Messiah is calmly 
 seated at the right hand of Jahveh in the relation of son- 
 ship, enthroned on Mount Zion, and rebuking his enemies 
 with a divine decree, which entitles him to his position, 
 with all its prerogatives of sovereignty. The relation of 
 sonship is emphasized. The subjugation of the rebellious 
 is represented as the inevitable result of his irresistible 
 power. The conquest of Ps. ex. is presupposed.^ 
 
 VI. THE EIGHTEOUS KING. 
 
 § 45. Psalm LXXII. rejpresents the Messianic hing riding 
 in righteousness, mercy and peace, receiving the homage of 
 the nations, the source and olject of universal blessing. 
 
 The psalm presents the aspirations of Israel for the 
 Messianic king, and, with a prayer for divine endow- 
 
 ^ The decree is cited by Paul in Acts xiii. 33 and Eom. i. 4, and 
 rightly applied to the enthronement of Jesus the Messiah at the 
 right hand of God in heaven at His ascension. In the Epistle to the 
 Hebrews (i. 5) it is combined with 2 Sam. vii., and referred to the 
 enthroned Jesus. In Acts (iv. 25) the fruitless rebellion of the 
 nations is applied to the gathering together of Herod and Pilate, 
 the Gentiles and the people of Israel against the crown rights of 
 Jesus. These New Testament writers clearly discern the essential 
 features of the prediction as fulfilled in the antitype of Solomon. 
 
138 MESSIANIC PROPHECY. 
 
 ments, predicts the character of the monarch and his 
 reign. None but Solomon could present the type for 
 such an ideal. Each of the three strophes begins with a 
 prayer. They correspond with the prayer of Solomon 
 for wisdom at Gibeon and at the dedication of the 
 temple. Never before or subsequently has there been 
 such a reign of peace and glory in Israel. The predic- 
 tions of the Messianic king were pointed in a more 
 peaceful direction by the reign of Solomon. We observe 
 in this psalm a further unfolding of the blessings of the 
 nations, which have been presented already in the 
 Abrahamic promise, but have assumed in the subsequent 
 predictions of Jacob, Balaam and the previous psalms the 
 form of subjugation and crushing. Here the sceptre of 
 iron is transformed into a sceptre of reconciliation and 
 peace. 
 
 I. " O God, give thy judgments ^ to a king, and thy righteous- 
 ness to a king's son. 
 He will judge thy people with righteousness, and thine 
 
 afflicted with judgment. 
 The mountains will bear peace for the people, and the hilk 
 
 in righteousness. 
 He will judge the afflicted of the people, save the sons of the 
 
 poor, and he will crush oppressors. 
 They will fear thee as long as the sun, and before the moon 
 
 through all generations. 
 He will come down like rain upon the mown grass : as 
 
 showers will he water the land. 
 In his days wiU the righteous flourish ; and abundance of 
 
 peace till the moon be no more. 
 
 ^ The Revised Version neglects the jussives of vers. 8 and 15 
 and renders them as futures. The margin renders them and the 
 common forms of the imperfect that follow, all alike as jussives. 
 Both are wrong in neglecting the dillerenees in form and meaning. 
 The strophes begin with the jussives of petition and then change 
 into the imperfects of prediction. The Eevised Version entirely 
 misses the rhythm. The psalm is a hexameter with occasional 
 pentameters and tetrameters. 
 
THE MESSIANIC IDEA IN THE DAVIDIC PERIOD. 139 
 
 II. Yea, let him rule from sea to sea ; and from the river unto 
 
 the ends of the earth. 
 Before him they that dwell in the wilderness ^ will bow ; 
 
 his enemies will lick the dust. 
 Kings of Tarshish and the isles will render tribute,^ 
 Kings of Sheba and Seba will bring gifts, 
 Yea, all kings will do obeisance to him : all nations will 
 
 serve him.^ 
 He will have pity upon the weak and poor ; and the persons 
 
 of the poor will he save ; 
 From oppression and from violence he will redeem their life ; 
 
 and precious will their blood be in his eyes. 
 
 III. Yea, let him live ; and let them give him of the gold of Sheba : 
 And let them pray for him continually ; all the day bless him. 
 Let there be abundance of grain in the land,* — 
 On the top of the mountains it will rustle with its fruit like 
 
 Lebanon, 
 Yea, they will bloom out of the city as the grass of the earth. 
 Let his name be for ever ; before the sun let his name sprout 
 
 forth.s 
 And all nations will bless themselves ^ with him ; they will 
 
 pronounce him happy." 
 
 1 QNi^f = the animals or tribes of the dry and waterless wastes. 
 
 ^ "l^DtJ'tC, a noun, only used here and Ez. xxvii. 15, is formed by 
 prefix K from 13 L^. It means gift, hwe, tribute. 
 
 ^ There is an interpolation between the fifth and sixth lines, as 
 we can see by comparing Job xxix. 12 — 
 
 "b nry |\si ^m y^^o n"'3x h'^T '•a 
 
 The clause with "i^ is different from all the other clauses of the 
 previous and subsequent context, which are all clauses of direct 
 statement in future indicatives in the progressive parallelism. 
 
 * Line 3 of strophe III. is a broken line in order to gain a 
 metrical pause. The Revised Version follows the accents and misses 
 the movement here and in the following line. 
 
 * pi'', Hiph. of p^ The Qeri has p:>, Niph. The word is only 
 found here. It means to sprout^ produce fruit. Jinnon is a 
 Talmudic name for the Messiah, based on this passage (Schottgen, 
 de Messia, p. 4) and Talmud, Synhed. 986. 
 
 ^ D''13 i^D U 1D"i3n"' is based on the Abrahamic promise, Gen. xYii 
 18, xxvi. 4. (See p. 89.) 
 
140 MESSIANIC PROPHECY. 
 
 The reign of Solomon was marked by a multitude of 
 tributary gifts and voluntary presents sent by many 
 nations and presented by their princes to the wise and 
 great monarch. Egypt, Phoenicia, Sheba, Tarshish, and 
 possibly India honoured him with gifts. This made it 
 possible to see in him the reflection of the Messiah 
 receiving the grateful offerings of the nations. The 
 universality of the blessing is well brought out. It 
 attains a climax in the closing reiteration of the 
 Abrahamic blessing. There is also an unfolding of the 
 blessing of the holy land in the line of the prediction 
 of Jacob. 
 
 Vn. THE BRIDAL OF THE MESSIAH. 
 
 § 46. Psalm XLV. re'j^rescnts the Messianic king in 
 Godlike majesty as a hridcgroom espousing and rejoicing 
 over the nations as his brides. 
 
 The occasion for the composition of this psalm was 
 probably the marriage of Jorani of Judah with Athalia 
 of Israel.-^ But it matters little if some other monarch 
 be regarded as tlie type. The Psalmist contemi)lates the 
 glories of the bridegroom, the splendours of the bridal 
 ceremony, and the joys of the marriage. These mirror 
 to him the bridal of the Messiah with the nations. 
 There is an advance from Ps. ii., which presents the 
 absolute authority and permanence of the reign of the 
 Messiah over the nations, through Ps. Ixxii., which 
 describes the blessings of that reign, to Ps. xlv., 
 which represents the relation of the Messiah to the 
 nations as a marriage relation. The psalm is com- 
 posed of three rapidly increasing strophes with refrains ; 
 the external form corresponds with the swell of the 
 description. 
 
 ^ See Delitzsch, Fsalmen, 4 Aufl. p. 359, Leipzig 1883. 
 
THE MESSIANIC IDEA IN THE DAVIDIC PEKIOD. 141 
 
 I. " My heart swells with a goodly matter : 
 I am saying my work respecting a king : 
 My tongue is the pen of a ready wi'iter, 
 Thou art fairer than the children of men ; 
 Grace has been poured out on thy lips ; 
 
 Therefore God hath blessed thee for ever. 
 
 II. Gird thy sword upon thy thigh, 
 O hero,^ thy glory and thy majesty ; 
 In thy majesty prosper, ride on. 
 
 In behalf of faithfulness and meekness, — righteousness ;* 
 That thy right hand may show thee wonders. 
 Thine arrows are sharp ; 
 Peoples fall under thee ; 
 Thou art in the midst ^ of the king's enemies. 
 Thy throne, divine one,* is for ever and ever : 
 A sceptre of equity is the sceptre of thy kingdom ; 
 Thou dost love righteousness and hate wickedness : 
 Therefore God, thy God, hath anointed thee. 
 
 ^ The Massoretic accents are wrong. The rhythm, parallelism, and 
 assonance favour the arrangement 
 
 ^mni 11)7] -lua 
 
 ^ p1^"niiy is anomalous, nijy is not a construct, but an absolute 
 
 shortened because of the MakJceph. py^ is therefore in apposition 
 with it. The LXX. inserts «a/. 
 
 3 D72 is not to be connected with arrows, but with the monarch, 
 who is represented as pressing into the midst of his enemies, 
 as in Ps. ex. 2, "]^n''J< mp3. Comp. Ex. xv. 8, D^"a^3. 
 
 * DTlPi^ *1^^D^. The most natural interpretation is to take D'Tli'J^ 
 as vocative, and conclude that the monarch is addressed as divine. 
 This is not strange to ancient poetry. The great kings reflect the 
 divine majesty, and in a sense partake of the divine nature. Comp. 
 Ps. viii. 5, Ixxxii. 6, John x. 35, where D\1/X is used for the 
 exalted monarchs and heavenly intelligences. The Messianic king 
 is pre-eminently the son of God, and as such might with projn-iety 
 be addressed as DTl^J^, without any thought of confounding him 
 with the one God of Jewish faith. Hupfeld, Moll, et al.^ take ")S<DD 
 as construct before DTli^i^, notwithstanding the suffix, and refer to 
 several passages where they find a corresponding usage. But these 
 may all be explained in another way, so that this usage is not 
 sufficiently sustained. Ewald, Hitzig, et al.^ regard DN"!??^ as predi- 
 cate, the substantive being used as an adjective, and render, " My 
 throne is divine ; " but this lacks justification in Hebrew usage. 
 
142 MESSIANIC PROPHECY. 
 
 III. O, oil of joy 1 above thy fellows, — 
 Myrrh and aloes, — cassia — 
 All thy garments are from ivory palaces, 
 Whence ^ kings' daughters make thee glad. 
 In thy precious things the queen doth stand. 
 At thy right hand in gold of Ojjhir. 
 Hearken, daughter, consider and incline thine ear, 
 And forget thy people and thy father's house ; 
 And let the king desire thy beauty : 
 Since he is thy lord, do homage to him ; 
 And the daughter of Tyre will come with a gift, 
 The richest nations will court thy face. 
 All glorious is the king's daughter ; 
 The inner palace ^ is of tissue of gold : 
 
 ^ "We divide the strophe here (a) because the refrain seems to be 
 but a single line at the close of the three strophes ; (6) the strophes 
 thus gain the proper number of lines to make a regular proportion 
 in the increase, each strophe in turn doubling its predecessor in the 
 swell of the song ; (c) the anointing of the refrain is weakened by 
 the limitation of it to joy, for it was the anointing of the instal- 
 lation ; {d) the strophe appropriately begins with the theme that 
 characterizes it, namely, the joy of the bridegroom. Accordingly 
 the king is represented as himself the oil of joy. He is sur- 
 rounded with all the delightful odours and plants, so that he himself 
 concentrates them and embodies them (see Song of Songs L 3, 
 iv. 13 seq.). 
 
 2 "tjio is explained (a) as an incorrect form of njDD or "ii?OD, and 
 thus parallel with the previous ♦o. The LXX. renders l| au nv(Dpct,va.v 
 ai. This would favour a reading "Ji'D, for this song, like the Song 
 of Songs, belongs to the dialect of Samaria, where ~^ is used for 
 yi^^' This by mistake would be reduced to iJD. This gives the 
 proper sense. The ivory palaces are then the boxes that contained 
 the })recious garments of the bridegroom, possibly made by the 
 hands of the princesses to gratify him. (6) A favourite interpretation 
 in recent times is to take ""JD as a defective form of CiiJO = stringed 
 
 instruments, and to think of the music of the marriage. So E.V. 
 after Ewald, Hupfeld, Delitzsch, Eiehm, Perowne, et al. But this 
 is nothing more than an attractive and fashionable theory, (c) The 
 Targum takes it as Minni = Armenia ; but there is nothing to sustain 
 this conjecture. 
 
 ® The RV. attaches nD"'32 to the king's daughter, and renders it 
 
 " within the palace," thinking that she had already entered. But 
 this is against the following context, which represents her as being 
 
THE MESSIANIC IDEA IN THE DAVIDIC PERIOD. 143 
 
 Her clothing is of embroidery : * 
 She is conducted to the king : 
 The virgins follow after her, 
 Her companions are conducted to thee, 
 They are conducted with joy and exultation, 
 They are brought into the king's palace. 
 Instead of thy fathers may thy children be, 
 Whom thou wilt set as princes in all the earth. 
 Let me celebrate thy name in all generations. 
 
 Therefore peoples will praise thee for ever." 
 
 The Messianic bridegroom is Godlike, but he is not 
 identified with God in this psalm. As the son of 
 God, the anointed, he bears the divine majesty and 
 reflects the divine glory.^ 
 
 Vm. THE ADVENT OF JAHVEH AS DELIVERER. 
 
 § 47. Jaliveh comes in tJieopJiany for the deliverance 
 of Ms anointed^ the suhjugation of his enemies, and the 
 extension of his dominion, 
 
 Ps. xviii. is one of the choicest hymns in the 
 Psalter. It is of eight strophes, of fourteen trimeter 
 lines each. It is probably Davidic in origin, as it seems 
 to reflect his historic experience. But his experience 
 is idealized, and therein the Messianic element appears. 
 
 conducted to the king. It is best therefore to discard the accents 
 and connect this word with the next line. The poet then describes 
 the interior of the palace as decorated with tissue of gold. 
 
 ^ The lines now become dimeters to increase the vigour of the 
 description and make the movement more rapid and abrupt. 
 
 i?t:h bin 
 nnnx mijini 
 
 ^ This is cited in Heb. i. 9, together with extracts from Ps. ii., ex., 
 and 2 Sam. vii., to show the exalted nature of Christ's sonship and 
 His elevation above angels. The marriage of the son of David with 
 the daughter of the nations, represents the marriage of the Messiah 
 with His Church (John ill. 29 ; Eph. v. 25 \ Eev. xix. 7-9). 
 
144 MESSIANIC PROPHECY. 
 
 The psalm is given in another text with some important 
 variations in 2 Sam. xxii. By a careful examination of 
 these two texts and their versions, we have adopted 
 the text that lies at the basis of the translation that 
 follows. 
 
 The adoption of David and his seed into the relation 
 of divine sonship secures them the favour, the everlasting 
 mercy, and occasional interpositions of God in their behalf. 
 The psalm described such an interposition in the coming 
 of God in theophany to deliver the Psalmist from great 
 trouble. It then describes the exaltation of David, the 
 subjugation of his enemies, the extension of his rule 
 to distant nations, and the praise of God among them 
 for the wonders He has wrought. 
 
 " Thou hast delivered me ^ from the strivings of my people ; 
 Thou wilt set me ^ at the head of the nations : 
 A people I know not will serve me, 
 At the hearing of the ear will they obey me ; * 
 Strangers will fawn ^ upon me, 
 Strangers will fade away from their strongholds.* 
 Jahveh liveth, and blessed be my rock ; ^ 
 Yea, exalted be the God of my salvation : 
 The ^El who taketh vengeance for me, 
 
 ^ The readings '•itDPSni and ^loj; of Samuel are to be preferred on 
 account of their closer historical application. 
 
 2 The reading '':D''E^'n of the psalm is to be preferred to "'3"lDtJ*n, 
 because it is more consistent with the context. 
 
 3 This line is transposed with the following in Samuel : the paral- 
 lelism of the psalm is simpler. 
 
 * The Hithpael IL^n^n*' of Samuel is to be preferred to the Piel of 
 the psalm. 
 
 ^ The text of Samuel inserts "|"i!in''1 by repetition from the 
 kindred letters (Dn)')"l)lD?D(D) that follow. It gives no good sense, 
 and makes the line too long. The psalm by transposition of two 
 radicals reads i:iin''l, and gives a good sense. The line in both cases 
 is too long. The B.V. breaks up the line into two short lines, and 
 spoils the strophe. Both are alike insertions, and should be stricken 
 out. 
 
 * Samuel inserts Tjj;, which is possibly original. 
 
THE MESSIANIC IDEA IN THE DAVIDIC PERIOD. 145 
 
 And who bringeth down peoples under me,^ 
 
 Who bringeth me out from my enemies,^ 
 
 Yea, he will lift me up above those rising against me : 
 
 From the violent ^ thou wilt deliver me ; 
 
 Therefore I shall give thee thanks among the nations, 
 
 To thy name will I sing praises, Jahveh ; * 
 
 Who magnifies the great salvation of his king, 
 
 And shows mercy to his anointed, 
 
 To David and to his seed for ever." 
 
 — 2 Sam. xxii. 44-51 : Ps. xviii. 43-50. 
 
 IX. JAHVEH THE VICTORIOUS KING. 
 
 § 48. Psalm XXIV, re^presents Jahveh Sahaoth entering 
 the holy city as the triumphant King of Israel. 
 
 The removal of the ark of the covenant from the 
 house of Obed-Edom to Jerusalem^ by David, in a 
 festival procession of great magnificence, was a turning- 
 point in the history of Israel. It united the residence 
 of Jahveh, the great King of Israel, to the residence of 
 the dynasty of David, which had been selected by him 
 for the Messianic king. There can be little doubt that 
 the second half of the 24th psalm was composed with 
 this event in view, whether it belong to the first part of 
 the psalm or not. The psalm is antiphonal, with 
 responsive voices and a chorus. 
 
 ^ The psalm reads niT'l, but it is an Aramaism, and is difficult 
 to explain with its 1 consec. The clause appears in Ps. xlvii. 4, 
 and may have been unconsciously assimilated by a copyist owing 
 to the similar letters of the original participle which is preserved in 
 *V^'0 of Samuel. The context requires a participle. 
 
 ^ The '•S^VID of Samuel is better suited to the context. 
 
 ^ DDH C^''N is not violent man, as if an individual were thought 
 of. But Ej^it^ is a noun of relation, and the phrase means, violent 
 fellow, or the violent. 
 
 * n^n^ makes the previous line too long. By transposing it the 
 lines become correct trimeters. 
 
 * 2 Sam, vi. ; 1 Chron. xv. 
 
146 MESSIANIC PKOPHECY. 
 
 r"Lift up your heads, O ye gates ; 
 Chorus. -<Yea, lift yourselves,^ ye everlasting doors: 
 
 (That the King of Glory may come in. 
 
 Inquiry. Who, then,^ is the King of Glory ? 
 
 (Jahveh, strong and mighty, 
 ( Jahveh, mighty in battle. 
 
 ( Lift up your heads, O ye gates, 
 Chorus. < Yea, lift them, ye everlasting dooi-s ; 
 ( That the King of Glory may come in. 
 
 Inquiry. Who is he,^ the King of Glory ? 
 
 „ (Jahveh Sabaoth, 
 
 Response. | He is the King of Glory." 
 
 Jahveh the triumphant King of Israel enters the city 
 that He has selected as His residence and everlasting 
 capital. He has conquered all His enemies, and is to 
 reign from thence over all, and manifest His glory to 
 the nations.^ 
 
 X. THE IDEAL MAIT. 
 
 § 49. The ideal man in his humility is a little "below 
 the heavenly intelligences in dignity^ hut is exalted to 
 dominion over all C7xatures. 
 
 ^ li^C'jn is Niphal, and is reflexive rather than i:>assive. The gates 
 are personified, and called upon to rise up and extend themselves 
 in every way, so as to give worthy entrance to a monarch of such 
 majesty and glory. 
 
 2 nt is used to emphasize the interrogative, as frequently in 
 Hebrew. It is incorrectly rendered ^^this king" in A.V.^ and is 
 altogether ignored in R.V. In ver. 10 it is enlarged to nt Sin ""D. 
 This is incorrectly rendered by II.V. and A.V., as if it were ">0 
 ntn *Tl33n ^bo- The inquiry is. Who is this one ? namely, the King 
 of Glory, the one you are praising so greatly. 
 
 ^ The triumphant entrance of Jahveh into Zion is the type of the 
 ascension of the Messiah, Jesus, to the heavenly Zion after His 
 triumphant resurrection. 
 
THE MESSIANIC IDEA IN THE DAVIDIC PERIOD. 147 
 
 I. " Jahve\ our Lord, 
 
 How excellent is thy name in all the earth ! 
 Thou whose glory doth extend ^ over the hccavens, 
 Out of the mouth of little children and sucklings, 
 Thou dost establish strength because of thine adversaries, 
 To silence the enemy and the avenger. 
 When I see thy heavens, the work of thy fingers, 
 Moon and stars which thou hast prepared. 
 What is frail man, that thou shouldest be mindful of him % 
 Or the son of man, that thou visitest him % 
 
 II. When thou didst make him a little lower ^ than the divine beings,^ 
 With glory and honour crowning him ; 
 
 Thou madest him to have dominion over the works of thine hands. 
 All things thou didst put under his feet ; 
 Sheep and oxen all of them. 
 And also beasts of the field, 
 
 ^ n^n is in form a cohortative imperative of jfiJ. Bottcher regards 
 it as a permissive imperative, and renders, " mayest thou thyself set 
 thy glory in the heaven." Gesenius renders, " which glory of thine 
 set thou above the heavens." But this is against the context, which 
 is a praise of God's glory as manifest, and not a petition that it 
 may be displayed. Kimchi, Delitzsch, and others take it as infin. 
 const, for the usual nn = n^n = HiH, like mi for ni"l (Gen. xlvi. 
 3). The E.V. follows the Peshitto and Jerome, Hupfeld and 
 Perowne, in rendering " who hast set ; " as if the form were "^^^3. 
 But it is better to follow the LXX. Wv^ph, with Ewald, Eiehm, 
 Hitzig, and read njn^ as a cognate stem with njn = stretch out, 
 extend. 
 
 2 imonril. The l consec. imperf. cannot be rendered as in R.V., 
 " For thou hast." It begins a new strophe, and is preceded by 
 imperfects, to which it cannot be in consecution. We regard it as 
 the protasis of a temporal clause with the historic imperfect in the 
 apodosis. 
 
 ^ □"•ni'i^O is rendered by the ancient Versions and New Testament 
 citation (Heb. ii. 7), so also A. V. : " angelsP This is not strictly 
 correct, because it would exclude the divine Being Himself. But it 
 is incorrect to think of the divine Being alone as in the R.V. 
 DTl^JK refers to the divine beings, the godhke ones, the heavenly 
 intelligences, who reflect the divine majesty. Hupfeld and Heng- 
 stenberg render by the abstract '■'■ dimnity ;^^ so Perowne, "little 
 lower than God, or little less than divine." But this lacks sufficient 
 justification. 
 
148 MESSIANIC PROPHECY. 
 
 Birds of lieaven and fishes of the sea, 
 
 Those that pass through the paths of the seaa 
 
 Jahveh^ our Lord^ 
 
 How excellent is thy name in all the earth ! " 
 
 Tliis beautiful little psalm may be regarded as a 
 reminiscence of the original endowment of mankind as 
 given in the Poem of the Creation.-^ First, the humility 
 of man is presented over against the glory of God. In 
 dignity he was made to fall a little short of those divine 
 beings who are associated with God as heavenly intel- 
 ligences, or, as we would now say, the angels. He is 
 yet crowned with glory and honour, and with dominion 
 over all creatures. This dominion of man is his original 
 endowment, the ideal after which he is to strive all his 
 life. It is the ideal of the human race as such. The 
 psalm presents that ideal manhood which is first realized 
 in the second Adam, who achieved the ideal for Himself 
 and the race.^ 
 
 XI. THE IDEAL MAN TEIUMPHANT IN DEATH. 
 
 § 50. Psalm XVI. is a typical Messianic psalm, present- 
 ing the ideal man enjoying the favour of God in a happy 
 lot in life, and in communion with God after departing 
 from life. 
 
 Psahn xvi. is composed of three strophes of eight 
 trmieter lines each. 
 
 1 See § 28. 
 
 2 The Messiah at His advent seems to have kept this ideal in 
 mind in His favourite term for Himself, o vUg to^ dv^puTrov, used no 
 less than fifty different times in the Gospels (seventy- eight if we 
 count the parallel passages ; Keim, Jcsil von Nazara^ ii. 66). For 
 this term indicates in the usage of Jesus at once His humility and 
 His destiny as the second Adam. 
 
THE MESSIANIC IDEA IN THE DAVIDIC PERIOD. 149 
 
 " Preserve me, ^El, for I seek refuge in thee. 
 
 I say ^ to Jahveh, ' Thou art my Lord : ^ 
 
 Is not my good dependent on ^ thee ? ' 
 
 (I say) to the saints * which are in the land, 
 
 * My nobles,^ in whom is all my delight.' 
 
 Their sorrows will be multiplied who exchange for another. 
 
 ^ fl"!^X is pointed as 2 fern. perf. We must then supply the sub- 
 ject '•^aj, as the Targum and margin of E.Y. But this is awkward, 
 and is thought of only as the easiest way of explaining the Masso- 
 retic points. Disregarding them, we may take the form as the 1st 
 pers. perf., with final > elided, like the Aramaic mpj^- So LXX., 
 Vulgate, and E.Y. Gesenius, Hupfeld, Ewald, Perowne. Indeed n 
 
 occurs in two MSS., De Eossi, and also in Ps. cxl. 13 ; Job xlii. 2 ; 
 1 Kings viii. 48 ; Ezek. vi. 69. 
 
 ^ '•yikS is the divine name Lord. But the ancient Versions render 
 " My Lord ;" so E.V. The pointing should then be changed to "lyix. 
 Hupfeld thinks that the "• — is to distinguish the form from "•yij^, 
 
 " my lords ; " but such a change is no more likely in this case than 
 in other emphatic plurals, and it runs the greater risk of being 
 mistaken for the divine name itself. 
 
 ^ 7V is variously explained — {a) by Ewald, Delitzsch and E.V., 
 "owr beyond;" (b) by Eiehm and Moll, "wi addition to;'' (c) by 
 Kimchi and Eashi, " incumbent upon." Hupfeld gives ^2 the mean- 
 ing " only," — but without sulficient authority in usage, and renders, 
 "my happiness rests only upon thee." Perowne changes ^2 into 
 *>;:, and renders, " my happiness rests ivholly upon thee." The LXX. 
 and Vulgate render, " since thou hast no need of my goods ; " 
 giving py the meaning of " for," " for the profit of," as if it were 
 PJ5. The Peshitto renders, " my good is from thee ;" and Jerome, 
 " non est sine te." We prefer to regard the clause as interrogative. 
 
 * D''k^npb. Ewald gives ^ the force of "as /or," "as regards;" 
 Hupfeld, Moll, and Perowne, " belonging to." It is best to regard 
 it as parallel with nirT'S and thus the indirect object of mD^^. 
 
 ^ ''■}*''n5< is regarded by Gesenius {Lekrg. § 176c?) as a construct 
 
 for the absolute. But this is bad grammar. It is a construct before 
 the relative clause that follows, if we retain the Massoretic points. 
 But it is better to point n^'nNI ="my nobles." The LXX, Vulgate 
 
 and Arabic Versions take the form as a verb, and are followed by 
 Schiirer, Diestel and Kamphausen, who read nnS- The chief 
 
 difficulty remains in the 1 and the nion. The 1 is taken by De 
 
150 MESSIANIC PEOPHECY. 
 
 I shall not oflfer their drink-offerings of blood,^ 
 And I shall not take their names upon my lips. 
 
 II. Jahveh is my portion,- my inheritance and my cup : 
 Thou maintainest ^ my lot. 
 The lines have fallen to me in pleasantness ; * 
 Yea, I have a goodly heritage. 
 I shall bless Jahveh who doth counsel me : 
 Yea, in the dark night ^ my reins will teach me. 
 I have set Jahveh before me continually : 
 Since he is on my right hand, I shall not be moved. 
 
 III. Therefore my heart doth rejoice, 
 And my glory ^ exult, 
 Yea, my flesh dwells in trust ; 
 For thou wilt not abandon me myself to Sheol, 
 
 "Wette and R.Y. as introducing the apodosis ; but it involves a 
 transfer of the nDH, and if this is to be done it is still better to 
 transfer the l to D'^D'npi'. However, we may take the 1 as inten- 
 sive, " yea," " verily," The riDH is best taken as the representative 
 of the copula, if the present text is preserved. 
 
 ^ DID. ]D is the preposition expressing the source or material. 
 The drink-offerings are regarded as consisting of blood, because they 
 were offered with hands stained with bloodshed. 
 
 ^ r\2D is probably an Aramaism for TlJIO, as rhni for ''n!'^^ It 
 
 is explained by Ewald as a construct of ni3D ; so Hupfeld (see Ps. 
 xi. 6, Ixiii. 11 ; 2 Chron. xxx. 4). 
 
 ^ T'Cin is usually taken as Hiph. of ']?0S like the Arabic root, 
 meaning "full, ample.'" But Hupfeld, Perowne, Delitzsch and 
 R.V. regard it as an irregular participle of '']^n=heldfccst, maintain. 
 Bbttcher thinks that it is a diminutive of "])on = dear little posses- 
 sion. The LXX. favours the pai'ticiple. But in this case the 
 pointing should be changed. Ewald takes it as a noun, with the 
 meaning possession. This is best, if the Massoretic points are 
 followed. 
 
 * D^0''Dy3 is rendered by R.V., after Ewald, Delitzsch, Perowne 
 and others, as lovely places. But it is more properly, with Hupfeld, 
 BiJttcher and Moll, an abstract plural, meaning lovelviess, sweetness. 
 So r\'h'h is not night seasons, but dark night, as in Song iii. 1. 
 
 * nUD is a synonym of K^QJ (comp. Ps. vii. 6), with reference to 
 personal honour. 
 
THE MESSIANIC IDEA IN THE DAVIDIC PERIOD. 151 
 
 Thou wilt not suffer thy favoured one ^ to see destruction ; ^ 
 Thou wilt make known to me the path to life, 
 Fulness of joys is in thy ^ presence, 
 Pleasures on thy right hand for evermore." 
 
 The Psalmist bases his hopes on having sought and 
 found refuge with God, from whom comes all his good. 
 His delight is in the pious of the land, and he will not 
 compromise himself with other gods or with the offerings 
 of the wicked. His happy lot has been assigned him by 
 God, and he looks confidently into the future. He does 
 not expect to escape death, but he is assured that God 
 will not forsake him when he departs to Sheol. He will 
 not see destruction there, but will find a path of life and 
 will enjoy the presence of God, and will be placed at 
 His right hand for evermore. The Psalmist has no 
 thought of a resurrection, but of a blessed experience of 
 communion with God after death. This ideal is a Messi- 
 anic ideal, first to be attained by the man in whom alone 
 God is entirely well pleased. It was first through the 
 resurrection of Jesus Christ that the attainment of this 
 hope became possible and actual for the human race.* 
 
 ^ ^T'DH- The Qeri is to be preferred in accordance with the 
 ancient Versions, the N. T. citations (Acts ii. 27, xiii. 35) and ancient 
 interpreters ; so Delitzsch, Perowne and others. It is also most in 
 accordance with the context. The Kethibh Tj^T'Dn is the more difficult 
 reading, and on that account is preferred by Ewald, Hupfeld and 
 others. But this is the only reason in its favour. The external 
 and internal evidence outweighs this. 
 
 ^ nnt^ is rendered by the ancient Versions except the Targum, 
 and by the N. T. citation, Acts ii. 27, destruction, corruption, as a 
 segholate noun from nntJ' = to corrupt, destroy. But Gesenius, 
 Ewald, Hupfeld, Delitzsch and Perowne render pit, as if it were a 
 noun from rW = to sink down, and so parallel with b^i^^ ; but this 
 derivation is not so easy, and the ancient authorities are to be 
 followed. 
 
 3 ]^j^ = ^er» = in association with the face or presence of Jahveh. 
 
 * Accordingly Peter applies the passage directly to Jesus Christ, 
 Acts ii. 27, and Paul in Acts xiii. 35, and rightly ; for although there 
 is no thought of a resurrection from Sheol in the psalm, yet the 
 
152 MESSIANIC PROPHECY. 
 
 The Messianic idea in the Davidic period made a 
 marked advance both on the human and on the di\dne 
 sides. The ideal of the race is presented in the dignity 
 of man as falling a little short of heavenly intelligences, 
 and exalted to dominion over the creatures. The pious 
 man enjoys the special favour of God in this life, and is 
 assured of the continuance of that favour after death. 
 The Davidic king has become the especial channel of 
 the Messianic ideal. He has been exalted to the position 
 of divine sonship, has been enthroned on Mount Zion as 
 a priest-king, and has received authority to reign over 
 Israel and the nations. He conquers all enemies, espouses 
 them as his brides, and reigns in peace and righteousness 
 over them for ever. He is scourged by his divine Father 
 on account of sin, but will never be forsaken by the 
 divine mercy. He builds the temple of Jahveh, and 
 enjoys the divine presence in his capital. He has a 
 faithful priesthood associated with him. 
 
 The divine side of the Messianic idea has unfolded in 
 parallelism with the human side. Jahveh comes in 
 theophany to deliver His anointed and subdue his 
 enemies. He is a great conqueror, a King of Glory, who 
 battles at the right hand of the Messiah, and triumphs 
 over all foes. He ascends to Mount Zion to reign there 
 for ever. He is the all-knowing Judge who rights all 
 wrongs, and is especially gracious to the weak, the 
 afflicted, and the oppressed. 
 
 resurrection of Jesus Christ for the first time revealed to man what 
 ■was that blessful experience that the pious might expect to enjoy 
 with God after death. There is no thought of a personal Messiah 
 in the psalm ; yet in that David and none of his successors attained 
 the realization of this blessed hope, it led on to the Messiah who first 
 was able to attain it for Himself and His people. 
 
CHAPTEE VI. 
 
 MESSIANIC IDEAS OF THE EARLIER PROPHETS. 
 
 The Hebrew Scriptures contain a collection of sacred 
 writings named by the Eabbins, the later prophets, to 
 distinguish them from the earlier prophets, the historical 
 narratives of Joshua, Judges, Samuel and Kings. These 
 are prophets in the higher sense. 
 
 Joel. 
 
 The earliest of these prophets was Joel, who prophesied 
 during the first part of the reign of Joash.-^ Many 
 recent critics of the school of Graf think that the; 
 prophecy is post-exilic and the representation apocalyptic, 
 on account of the ritualistic tendencies of the prophet ; 
 but his intense yet classic style, the reference to the 
 Pliilistines and Arabians as the chief enemies, the general 
 and indefinite representation of the Messianic idea, as 
 well as his entire theological attitude, point to the earlier 
 times. The occasion of his prophecy was a fearful plague 
 of locusts which had come upon the land and laid it 
 waste. This was followed by a distressing drought, 
 consuming all that the locusts had left. The prophet 
 interprets these events as divine chastisements, heralding 
 still severer affiictions in the great and terrible day of 
 Jahveh. Hence he exhorts the people to turn to Jahveh 
 with all their hearts, to call a solemn assembly by the 
 ^ So Credner, Hitzig, Ewald, Keil, Delitzsch, Wiinsche. 
 
 158 
 
154 MESSIANIC PEOPHECY. 
 
 sound of the trumpet, and to fast and weep and pray, 
 saying — 
 
 " Spare thy people, Jahveh, 
 And give not thine heritage to reproach, 
 That the nations should rule over them ; 
 Wherefore should they say among the peoples, 
 Where is their God ? " —Joel ii. 17. 
 
 The prophet then assures them that Jahveh is jealous 
 for His land, that He pities His people, and that He will 
 do great things for them. The former prosperity will 
 return with the removal of the chastisements. He will 
 pour out His Spirit on all flesh, judge the nations in the 
 vale of judgment in the great and terrible day, and give 
 everlasting peace and prosperity to His people. 
 
 The style of Joel is classic and highly poetical His 
 discourse " is like a rapid sprightly stream flowing into a 
 dehghtf ul plain." ^ 
 
 I. THE DAY OF JAHVEH. 
 
 § 51. Joel describes the advent of Jahveh ly His Spirit 
 in the outpouring of the manifold gifts of prophecy upon all 
 classes and conditions of men ; in the display of wonders 
 on earth and in heaven heralding the approach of the great 
 and terrible day ; and in the deliverance in Jerusalem for 
 all who call upon Jahveh, and are called by Him. All 
 natioiis are assembled in the vale of Jchoshaphat for 
 judgment. This is represented as a great harvest accom- 
 p)anied with convulsions of nature. The people of God 
 become a fertile land, their enemies a desolate wilderness, 
 
 **And it will come to pass afterward, 
 I will pour out my Spirit upon all flesh ; 
 And your sons and your daughters will prophesy, 
 Your old men will dream dreams. 
 Your young men will see visions : 
 
 1 Wiinsche, Joel^ p. 38, Leipzig 1872. 
 
 I 
 
MESSIANIC IDEAS OF THE EARLIER PROPHETS. 155 
 
 And also upon the bondmen and upon the bondwomen, 
 
 In those days I will pour out my Spirit, 
 
 And I will put wonders in heaven, 
 
 And on earth ^ blood and fire and pillars of smoke, 
 
 The sun will change itself into darkness, and the moon into blood, 
 
 Before the coming of the great and the terrible ^ day of Jaliveh, 
 
 And it will come to pass that whosoever will call on the name of 
 
 Jahveh will be delivered ; 
 For in Mount Zion and in Jerusalem will be rescue, 
 According as Jahveh doth say. 
 And among the survivors ^ whom Jahveh is going to call." * 
 
 — Joel iii. 
 
 Joel vividly describes the advent of Jahveh in the 
 outpouring of His Spirit on all flesh, and in providing 
 salvation for His people in the great and terrible day of 
 His wrath. Joel dwells on the former part of his theme 
 in the third chapter, the latter part being the dark back- 
 ground from which, after presenting it, he returns to the 
 scenes of the past and the present. He recalls the sad 
 features of the invasion of Judah by the Arabs and the 
 Philistines in the reign of Jehoram, when they carried 
 into captivity the children of Judah, and spoiled the land 
 of its riches.^ From this sad scene he rises in the 
 assurance of divine retribution to his theme of the divine 
 judgment. He proclaims it at first with reference to 
 these nations individually, as an exact recompense ; and 
 then from these as types he rises in prophetic thought to 
 
 1 pt^n is usually attached to the previous line ; but the paral- 
 lelism and rhythm are against it. There may be a reference to war 
 in the expressions of this line ; but if this be so, it is, in accordance 
 with iv. 9 seq., a reference to the war of Jahveh, in which the 
 theophany and convulsions of nature constitute the principal 
 features. 
 
 2 The LXX. read nx"l3, and rendered by im(pect/^, and is followed 
 by the New Testament in Acts ii. 20. 
 
 ^ The LXX. read DntJ'^ = evangelized ; but this is a later usage, 
 and is not well sustained. 
 
 * The ^5-lp of Jahveh is antithetical to the iOp of the people. 
 
 * 2 Chron. xxi. 16. 
 
156 MESSIANIC PROPHECY. 
 
 the judgment-seat of the world, and beholds all nations 
 assembled for judgment. 
 
 We have seen that Messianic prophecy has two lines 
 of development which run parallel with each other, and 
 never coincide under the Old Testament, — the advent of 
 Jahveh, and the advent of the seed of the woman, who is 
 also the seed of Abraham and the seed of David. The 
 advent of Jahveh is now represented in two distinct 
 phrases : first, as an advent of grace and revival through 
 the outpouring of His Spirit, and then as an advent of 
 judgment in the outpouring of His wrath. In subsequent 
 prophecy these two phases generally appear apart, but 
 sometimes blend together, as in Chapter III., in sublime 
 mystery. Under the New Testament fulfilment, however, 
 the divine advent is resolved into two advents, the one at 
 Pentecost, the other at the judgment day at the end of 
 the world.-^ 
 
 In the interpretation of this prophecy we are not to 
 limit its range to the era of the first advent, for the 
 advent of grace is an advent which continues until the 
 advent of judgment. The time between the advents is 
 the last day of Old Testament prophecy. Hence the 
 mingling of the two in the predictions.^ 
 
 ^ Peter (Acts ii.) claims that this prophecy was fulfilled in the 
 outpouring of the Holy Spirit on the day of Pentecost. And Paul 
 (Kom. X. 12, 13) applies our passage to the universal gosjjel call and 
 the calling upon God through faith in Jesus Christ and the confession 
 of His name. The description of the wonders reappears in Matt. 
 xxiv. 29, e.g. in the discourse of Jesus as premonitions of the 
 destruction of the world. 
 
 ^ Thus the gifts of the Holy Spirit were striking and marvellous 
 on the day of Pentecost, when He descended in theophany to abide 
 with men ; and His gifts, the ■)cocoi(juoi.Tot of Rom. xii. 6, 1 Cor. xii., 
 were peculiar to that age. Yet notwithstanding these gifts of the 
 Holy Spirit have disappeared for eighteen centuries as to their more 
 striking and miraculous forms, they are none the less present, 
 and have ever been present with increasing and not diminishing 
 fulness and efficacy, as to their substance and real intrinsic worth. 
 They are the more in accordance with the promise itself, that they 
 
MESSIANIC IDEAS OF THE EARLIER PROPHETS. 157 
 
 The prediction of the great judgment is in the form of 
 a proclamation of Jahveh, the King of Israel, to the 
 nations, calling them to the last conflict, which is to 
 decide the destiny of all. It is composed of three 
 strophes. 
 
 I. " Proclaim ye this among the nations ; 
 Consecrate war ; ^ arouse the heroes ; 
 Let all the men of war draw near, come up. 
 Beat your ploughshares into swords, and your pruning-knives 
 
 into spears : 
 Let the weak ^ say I am a hero. 
 Assemble ^ and come all nations, 
 
 have become so common and universal in their form as well as in 
 their substance ; for the Holy Spirit is the abiding Paraclete, as the 
 Saviour promised (John xiv. 16). Like the meek and lowly Jesus, 
 He prefers the quiet and unostentatious impartation of His gifts and 
 graces, as He distributes appropriately to each individual of the 
 millions of Christian souls, marshals the forces of the Church in 
 her conflicts with Antichrist, and steadily and constantly advances 
 towards the completion of the work of grace for the world. 
 
 In the same way we are to interpret the wonders of heaven and 
 earth. We may think of the marvels of the theophanies at the 
 crucifixion, the resurrection and Pentecost, but guided by our 
 Saviour's interpretation of the fall of the tower of Siloam (Luke 
 xiii. 4, 5), and His reference to the destruction of Jerusalem (Matt. 
 xxiv.), we are to regard the great and the little convulsions of the 
 heavens and the earth as individually and collectively heralds of the 
 approaching convulsions of the judgment day. And thus guided by 
 St. Paul (Eom. x. 12), we see the deliverance on Mount Zion in the 
 redemption of Jesus, and think of the gospel call going forth through 
 the Spirit and Bride to the ends of the earth ; and of that constantly 
 increasing number from all parts of the world who confess the name 
 of Jesus, and find salvation through faith and the communion of 
 prayer. 
 
 1 War was consecrated by sacrifices : see 1 Sam. vii. 8 ; Isa. xiii. 3 : 
 Jer. li. 27. 
 
 2 j»>^n is found only here in the nominal form. Job xiv. 10 has 
 the verbal form. These are the only two examples of the use of 
 this stem in Hebrew in the sense that is common to it in Aramaic. 
 
 ^ tJ>iy is found only here. It is rendered by the LXX., Peshitto 
 and Targum, assemble, come together. This is favoured by the 
 parallelism. Most interpreters prefer to regard it as kindred with 
 li^n, and render, hasten. 
 
158 MESSIANIC PROPHECY. 
 
 From round about gather ^ thither, 
 
 Lead down,^ Jahveh, thy heroes. 
 
 Let the nations arouse themselves to come up 
 
 Unto the valley of Jehoshaphat ; for there shall I sit enthroned 
 
 To judge all nations from round about. 
 
 Put forth the sickle, for harvest is ripe : 
 
 Come, tread ye ; for the winepress is full, 
 
 The fats overflow ; for their wickedness is great. 
 
 II. Multitudes, multitudes in the valley of decision, 
 
 For near is the day of Jahveh in the valley of decision. 
 
 The sun and moon j^ut on mourning, 
 
 And the stars withdraw their brightness, 
 
 And Jahveh roareth from Zion, 
 
 And from Jerusalem giveth his voice ; 
 
 So that heaven and earth quake : 
 
 But Jahveh is a refuge for his people, 
 
 And a stronghold for the sons of IsraeL 
 
 Then will ye know that it is I, 
 
 Jahveh, your God, 
 
 Dweller in Zion my holy mountain. 
 
 And Jerusalem will be a holy place. 
 
 And strangers will no more pass through her. 
 
 III. And it will come to pass in that day, 
 
 The mountains will drip with new wine, 
 
 And the hills will flow with milk. 
 
 And all the brooks of Judah will flow with water.^ 
 
 And a fountain will issue from the house of Jahveh,* 
 
 And water the vale of Shittim.^ . 
 
 ^ 1V3P31 is Niphal perfect with Vav consec. But it is rendered 
 by the Versions as an imperative. This is favoured by the context 
 and the rhythm. Kimchi, Ewald and Wlinsche take the form as an 
 anomalous imperative. But it is better to read an imperative at 
 once, ivapn without the 1. , v ., 
 
 2 nnjn is Hiph. imper. of nnj. The LXX. renders, o 'Trpccvg earc^ 
 
 8 This representation of the wonderful fertility of the land is 
 based upon the earlier promises. Gen. xlix. ; Ex. iii. 8 ; Lev. xxvi. 
 
 * The stream from the house of God is a familiar conception of 
 later prophecy, where it is more elaborate ; see Ps. xlvi. 4 ; Ezek. 
 xlvii. ; Zech. xiv. 8 ; Kev. xxii. 3. 
 
 ^ D^DC^n, the acacias. This was the name of the waste section 
 
MESSIANIC IDEAS OF THE EAELIER PROPHETS. 159 
 
 Egypt will become a desolation, 
 
 And Edom will become a desolate wilderness, 
 
 Because of violence ^ toward the children of Judah, 
 
 When they shed innocent ^ blood in their land. 
 
 But Judah will abide for ever, 
 
 And Jerusalem for generation after generation. 
 
 And I will cleanse ^ their blood that I have not cleansed, 
 
 For Jahveh is a dweller in Zion. " * — Joel iv. 9-21. 
 
 This is the classic passage referring to the divine 
 judgment which reappears in all subsequent Old Testa- 
 ment prophecy, and in the New Testament in the words 
 of our Saviour and John. We see first the assembly of 
 armed hosts of all nations before the throne in the valley 
 of decision. On the one side stand the armies of the 
 enemies. On the other side stand the armies of God, 
 the weakest of its warriors a hero. The judgment is not 
 so much a conflict of armies as a great harvest. There 
 is a reaping with the sickle of judgment, a treading of 
 grapes in the winepress. Multitudes are in great terror 
 and confusion, for all nature is in commotion. The 
 sun, moon and stars put on mourning. Heaven and 
 earth quake, and a terrible voice causes all nature to 
 tremble. Finally, we observe the result of this judgment. 
 The enemies have become a desolation, a desolate wilder- 
 
 on the east of the Jordan where the Israelites were seduced by the 
 Moabites, Num. xxv. 1. The prophet represents this stream as 
 crossing the Jordan in its influence. This is impossible in fact. It 
 is thus an evidence of the symbolical character of the representation 
 (see p. 50). 
 
 •^ D!on. The construct is here the construct of the object — violence 
 
 towards. 
 
 2 ^tp:, for the usual ""pj, only here and Jonah i. 4, an Aramaism. 
 
 ^ Tl'^p^ Biel of npi = to be pure ; Niph., to be innocent ; Piel, to 
 make pure, cleanse, and so to pronounce clean, acquit. The cleans- 
 ing away may be by ceremonies of atonement or by punishment. 
 The context is in favour of the latter. 
 
 * 1^3 pK^, an appropriate close to the prophecy, to emphasize 
 this as the great central fact of consolation and confidence. Comp. 
 n'O^ nin\ Ezek. xlviii. 35. 
 
160 MESSIANIC PROPHECY. 
 
 ness, while the condition of the people of God is as 
 an exceedingly fertile land. Jahveh dwells in Zion, 
 Jerusalem is holy, the land flows with wine and milk. 
 A fountain of living waters goes forth from the house of 
 God and quickens the most barren portions of the land, 
 so that there is everywhere life and prosperity, for God 
 dwells in Zion, the fountain source of every blessing to 
 His land and people.* 
 
 Amos. 
 
 The second Messianic prophet is Amos the herdsman 
 of Tekoa. Amos prophesied during the reign of Jeroboam 
 II. of Israel and Uzziah of Judah. Jeroboam II. was 
 the greatest of all the kings of the northern kingdom. 
 He conquered Damascus and all Syria to the Euphrates, 
 although he did evil in the sight of Jahveh, as did his 
 namesake the founder of the monarchy.^ Uzziah of 
 Judah served Jahveh and prospered. He conquered 
 Edom and Arabia Petrsea to the gulf of Elah and the 
 river of Egypt.^ 
 
 During these reigns the kingdoms of Israel and Judah 
 enjoyed a wider dominion than that of David. Israel 
 was never more prosperous ; but, alas ! tliis prosperity 
 was all external. The house of David was still bereaved 
 of the northern tribes, who were corruj)t and hostile ; so 
 much so, that during the previous reign of Amaziah of 
 Judah they had broken down the wall of Jerusalem and 
 spoiled the temple and the king's palace.* The breaches 
 had not been healed, but were growing wider and wider, 
 
 ^ We are guided by our Saviour (Matt, xxiv.), in His prophecy of 
 the destruction of Jerusalem and the world, to refer the prophecy 
 to the final judgment of the last great day (see also Eev. vi. 12, 
 xiv. 14-20, xvi. IG, xx. 11-15, xxii. 13). 
 
 2 2 Kings xiv. 24, 25. « 2 Chron. xxvi. 
 
 * 2 Kin<js xiv. 12-14 ; 2 Chron. xxv. 17-24. 
 
MESSIANIC IDEAS OP THE EAELIER PROPHETS. 161 
 
 more and more incurable. Israel and Judah both feel 
 secure in their prosperity ; but the prophet sees the 
 internal corruption, and warns of the impending wrath of 
 Jahveh/ who will scourge them as Damascus, Gaza, Tyre, 
 Edom, Ammon, Moab, " for three transgressions and for 
 four." ^ Judah, and still more Israel, will be involved 
 in no less severe ruin. Fire will kindle in their walls 
 and devour their palaces. They have been warned by 
 famine, by drought, by locusts and mildew, by pestilence 
 and war, by earthquake and fire. The several charges 
 of the fourth chapter conclude with the warning, " Pre- 
 pare to meet thy God, Israel." In chap. vii. the 
 prophet sees a vision of locusts, then a terrible fire 
 devouring all before it. These are not to be. Jahveh 
 stands with plumb-line over the wall. All the high 
 places and sanctuaries of Israel are to be made desolate. 
 Finally, in chap. ix. the prophet sees Jahveh stand- 
 ing over the altar of the temple court and commanding 
 His destroying angel to smite the altar and temple and 
 davsh them in pieces upon the head of all the people. 
 None will escape the judgment, wherever they may hide, 
 in Sheol or heaven, in the bottom of the sea or woody 
 Carmel ; for before Him all nature trembles, the earth 
 melts, and becomes like Egypt in the overflow of the 
 Nile. There is to be a sifting as of corn in a sieve, but 
 not one grain of wheat will perish. 
 
 n. THE REBUILDING OF THE RUINED HOUSE OF DAVID. 
 
 § 52. Amos predicts that Israel will he sifted among 
 the nations, hut not a grain will he lost. The ruined house 
 of David will he restored to its former ;prosjperity. It will 
 
 ^ W. E. Smith, The Prophets of Israel, Lecture III., Edinburgh 
 1882. 
 
 ^ The terrible refrain of the first and second chapters 
 
 L 
 
162 MESSIANIC PROPHECY. 
 
 take possession of the nations as its inheritance. TJie land 
 will become rich and fruitful as the everlasting abode of 
 the 2^co2)le of God. 
 
 I. " For, lo ! I am going to give charge, 
 
 And sift the house of Israel among all nations, 
 
 As grain is sifted in a sieve. 
 
 And not a grain falls to the ground. 
 
 All the sinners of my people will die by the sword, 
 
 Who are saying it will not come nigh, 
 
 The evil will not overtake us. 
 
 In that day I will raise up the fallen hut of David,* 
 
 And wall up its breaches,^ and raise up its ruins,^ 
 
 And build it as in days of old ; 
 
 In order that they may seek Jahveh,* 
 
 The remnant of Edom and all nations, 
 
 Upon whom my name is called, 
 
 Is the utterance of Jahveh, doer of this. 
 
 II. Lo, days are coming, is the utterance of Jahveh, 
 When the ploughman will overtake the reaper, 
 And the treader of gi^apes, the sower of seed,^ 
 And the mountains will drip with new wine, 
 And all the hills will melt ; ^ 
 
 ^ Ttn n3D, booth or hut, indicating gi-aphically the reduced con- 
 dition of the T)1 n"'n of the prediction in 2 Sam. vii. (see § 42). 
 
 ^ pi^inti- The fern, plural suffix is from the resolution oi the 
 house into its walls. It may contain a reference to the division of 
 the kingdoms. 
 
 ^ riD^in, fem. noun, only here, from D")n, tear down. 
 
 * The Hebrew text has n\1^ ^n^?C' HS W^^^ The LXX. (Alex, 
 codex), New Testament, Acts xv. 17, and Arabic Version read 
 DIX nnsC' T\V\'' nx ^^'n'^- Some MSS. of LXX. read TIN. The 
 Vuigate, Peshitto and Targiim support the Massoretic text. The 
 rhythm favours the LXX. so far as nin^ HN l^ll^ are concerned. 
 The pointing USl^ seems to us better suited to the context and the 
 dependence on previous predictions. The Messiah is called Bar 
 Naphli (Talmud, Sanhed. fol. 96. 2) on the basis of this passage. 
 
 ^This is the same blessing as that attached to the sanctity code, 
 Lev. xxvi. 5. 
 
 * Compai'e Joel iv. 18. 
 
MESSIANIC IDEAS OF THE EARLIER PROPHETS. 163 
 
 And I will restore the prosperity ^ of my people Israel, 
 
 And they will build waste cities, and inhabit them ; 
 
 And plant vineyards, and drink their wine ; 
 
 And make gardens, and eat their fruit ; 
 
 And I will plant them upon their land, 
 
 And they will not again be thrust out from upon their land 
 
 Which I have given them ; 
 
 Jahveh thy God doth say." 
 
 The prophet takes up the human side of Messianic 
 prophecy, and views the Messianic blessings as resulting 
 from the restoration of the prosperity of the house of 
 David. The house of David appears to the prophet as 
 reduced from a palace to a hut, and then as in ruins ; so 
 far below the Davidic glory had his seed fallen. But 
 this condition is not to continue, the breaches are to be 
 walled up, the ruins are to be re-erected, they will be 
 rebuilt as in former times. The promises made to 
 Abraham, Israel and David are to be fulfilled. The 
 remnant of Edom, and all the heathen upon whom 
 Jahveh's name shall have been called, will seek Jahveh. 
 The blessings of the promised land, especially as presented 
 in the blessing of Jacob ^ and connected with the reign 
 of the Messianic king,^ are to be fulfilled. Harvests 
 will follow one another in rapid succession, the land will 
 overflow with fruit, and the hillsides will be covered with 
 flocks and herds. The land becomes the abiding habitation 
 of the people under the protection of God. Thus the same 
 blessings are here ascribed to the restoration of the house 
 of David as in Joel accompany the advent of Jahveh.* 
 
 The person of the Messiah does not appear in this 
 prophecy, but there is the generic reference to the house 
 of David and the people of Israel.^ 
 
 ^ T\)2^ 31t^'= restore prosperity ; nUK^ is from y\\i^, and not from 
 
 2 Gen. xlix. 3 pg, ixxii. * Joel iv. See p. 158. 
 
 * James in his discourse, Acts xv. 16, guides us to find the fulfil- 
 
164 MESSIANIC PROPHECY. 
 
 HOSEA. 
 
 The third Messianic prophet is Hosea, who prophesied 
 during the latter part of the reign of Jeroboam II. of 
 Israel and Uzziah of Judah, and also during the reign of 
 their immediate successors/ 
 
 The brilliant period of Jeroboam II. was followed by 
 a sad decline into political and social ruin. ^ There was 
 no truth, no mercy, no knowledge of God in the land of 
 Israel ; and so utterly had they apostatized that they 
 were abandoned by Jahveh to ruin. In this spirit 
 Hosea prophesied, being the Jeremiah of the northern 
 kingdom. 
 
 Hosea is really one of the greatest of the prophets of 
 Israel. Eated as such by the ancient synagogue, he 
 stands first in the order of the twelve lesser prophets. His 
 style differs greatly from that of the classic Joel. He 
 is rude and rough, original in thought and expression, 
 obscure and difficult. Unusual words, constructions and 
 metaphors are frequent. He is bold and impetuous as a 
 mountain torrent, sublime in denunciation as a thunder- 
 storm, and yet tender and affectionate in his consolations 
 as the dew of the morning and the light of dawn. He 
 is fond of imagery, especially from the forest, mountain and 
 field ; and lives as a warm-hearted patriot in the earliest 
 scenes of Hebrew history, from which he draws frequent 
 illustrations of future blessedness.^ " The address of the 
 prophet is like a wreath woven of the most different 
 flowers, comparisons entwined with comparisons, meta- 
 
 ment of this prophecy in the erection of the kingdom of Christ on 
 the day of Pentecost, and in the gathering in of the Gentiles by 
 apostolic labours. 
 
 ' The later title is apparently incorrect in extending his pro- 
 phetic activity into the reign of Ahaz and Hezekiah. There is no 
 internal evidence for it. See W. K. Smith in Ix.^ Lecture IV. 
 
 2 Comp. Wiinsche's Hosea, p. xxvii. seq. 
 
MESSIANIC IDEAS OF THE EARLIER PROPHETS. 165 
 
 phors joined to metaphors. He breaks a flower, and 
 throws it away in order again at once to break another. 
 As a bee he flies from one bed of flowers to another in 
 order to suck honey from the most different kinds of 
 sap." ^ 
 
 ni. THE RESTORATION OF ISRAEL. 
 
 § 53. Hosea predicts the restoration of Israel after dis- 
 cipline, (a) 21ie children of Israel are guilty of whoredom 
 with Baal ; they receive the names, Jezreel ('M scatter eth), 
 lo-ruhamah (uncompassioned) and Lo-ammi (no people of 
 mine). They are to unite under one head, the second 
 David, to receive co7)ipassion, to he the children of the living 
 God, and to he planted in their land for ever, (b) Mother 
 Israel, guilty of adidtery with Baal, is rejected hy her 
 husband Jahveh. But after faithful discipline in the 
 wilderness she is restored to the land, where she is remarried. 
 The divine attributes become the bonds of union. All nature 
 responds to His will, and war is brought to an end. (c) 
 Jahveh is faithful in love to unfaithful Israel. After 
 depriving her for a while of the benefits of civil and religious 
 institutions, she returns with penitence to Jahveh and the 
 second David, (d) Israel is to go into captivity, hut will not 
 he abandoned. Jahveh will roar like a lion, and the 'people 
 will flock like birds from the lands of their exile and inhabit 
 their oivn land again, (e) Israel is to die of plague and 
 pestilence, and descend into Sheol ; but Jahveh will ransom 
 him from thence, (f) Israel is to become a very fruitful 
 land, blessed with the dew of the love of Jahveh. 
 
 The human and the divine lines of the Messianic 
 
 idea are in the prophecy of Hosea, yet they are distinct. 
 
 Hosea takes up the familiar Oriental idea that Israel is the 
 
 wife of Jahveh, and that all forsaking of Him and going 
 
 ^ Eichhorn's Einleitung^ 4 Aufl. iv. p. 286. 
 
1G6 MESSIANIC PKOPHECY. 
 
 after idols is adultery/ This idea he carries out under 
 three symbolic transactions, the deep fall of the adulterous 
 wife being described in order to set forth in the end the 
 grandeur of her restoration. 
 
 I. "And Jahveh said unto Hosea, Go take thee a woman of 
 whoredom ^ and children of whoredom : for the land is committing 
 great whoredom in departing from ^ Jahveh. So he went and took 
 Gomer, daughter of Diblaim ; and she conceived, and bare him a 
 son. And Jahveh said unto him, Call his name Jezreel ; for in a 
 little while I will visit the blood of Jezreel upon the house of 
 Jehu, and will cause the kingdom of the house of Israel to cease. 
 And it will come to pass in that day,"* I will break the bow of 
 Israel in the vale of Jezreel. And she conceived again, and bare a 
 daughter. And He said to him. Call her name Lo-ruhaiimh : ^ for 
 I will no more have compassion on the house of Israel ; for I will 
 entirely take them away.^ And I will have compassion on the 
 house of Judah, and save them by Jahveh their God, and I will 
 not save them by bow, nor by sword, nor by battle, by hoi^es, nor 
 by ridei^. And she weaned Lo-ruhamali, and conceived, and bare 
 a son. And He said, Call his name Lo-ammi: for ye are not my 
 people, and I will not be youi-^. 
 
 And the number of the children of Israel will be as the sand of 
 the sea, which cannot be measured nor numbered ; and it will 
 come to pass, in the place where it will be said to them, Ye are not 
 my people, it will be said to them, Sons of the Hving God. And 
 
 ^ See W. R. Smith in I.e. p. 170 seq., for a fine explanation of 
 the origin of this representation. 
 
 ^ D''3"liT- The abstract plural indicates that the whole bent of the 
 woman was harlotry. 
 
 ^ "'inSD is pregnant, implying the verb "[pn. 
 
 * t^inn DVH- The day of battle on which the fate of the kingdom 
 was decided in the plain of Jezreel, the historic battlefield of 
 IsraeL "We have no historic account of a battle with the Assyrians 
 here ; but such an one is not improbable. 
 
 ^ ncm ^ may be taken as Pual part, with ^ elided, or as 3 fem. 
 sing, of the perf. 
 
 ^ XC^t^ Nt^^ This verb is rendered by R.V. and many inter- 
 pretei-s in the technical sense " pardon," " that I should in any wise 
 pardon them ; " l)ut the context favours the more common meaning, 
 " take away," which is followed by most interpreters. 
 
MESSIANIC IDEAS OF THE EARLIER PROPHETS. 167 
 
 the cliildren of Judah and the children of Israel will gather them- 
 selves together, and appoint them one head, and go up from the 
 land : for great will be the day of Jezreel." — Hos. i.-ii. 2. 
 
 The prophet is commanded to take a wife whose whole 
 bent is harlotry, and whose children inherit their mother's 
 evil propensities. It is doubtful whether the command 
 was designed to be actually obeyed. It seems altogether 
 unnecessary that the symbol should have taken form in 
 real life. The graphic representation in the language of 
 the prophet was sufficient. The representation is realistic 
 and intense with passion; but this only shows the 
 powerful imagination of the prophet and his descriptive 
 power under the influence of the prophetic spirit.^ 
 Whether real or ideal, the symbol is plain enough. 
 Israel is the adulterous wife, and the people are her 
 impure children. This section of the prophecy plays 
 upon the names of the three children, thereby contrasting 
 the chastisement with the restoration. 
 
 Jezreel, the first and most prominent name, means, 
 'El scattereth and 'El planteth. Thus Israel is to be 
 scattered in defeat and slaughter upon the battlefield of 
 the plain of Jezreel. Here the plain of Jezreel is the 
 scene of the judgment, as the vale of Jehoshaphat in 
 Joel. And the prophecy derives great force from 
 the play upon the names of these well - known 
 localities. 
 
 But Jezreel also means God soweth ; so in this place 
 He will gather them together again under one head. 
 Judah and Israel will march forth from the land of their 
 captivity in the days of Jezreel, will be planted or 
 
 ^ W. E. Smith in I.e. p. 180, is not sufficiently considerate when 
 he says : " It is difficult to understand how any sound judgment can 
 doubt that Hosea's account of his married life is hteral history." 
 The representation of Dr. Smith is eloquent and persuasive, but it 
 is not altogether convincing. 
 
168 MESSIANIC PROPHECY. 
 
 sowed in Jezreel, and become multitudinous as the sand 
 of the sea-shore in fulfihnent of the Abrahamic promise. 
 
 Lo-ruhamah means uncompassioned — or she is not 
 compassioned. This was the condition of Israel when 
 abandoned by Jahveh, when His tender mercies gathered 
 about Judah alone. But in the Messianic time Lo- 
 ruhamah becomes Buhamah, the compassioned. Israel and 
 Judah mutually recognize one another as sisters. The 
 sure mercies of David ^ flow upon them tlirough the one 
 head, the Messiah of David's line, whom Israel and Judah 
 will jointly recognize and follow in marching up from 
 the land of their captivity. 
 
 Lo-ammi means no people of mine, because Israel had 
 been rejected by God, who refused any longer to be theirs. 
 But in the Messianic time they become Ammi — my 
 people. Israel and Judah will mutually recognize their 
 brotherhood, and that each alike is the people of God. 
 Yes in the very place, that is Jezreel, where it was said 
 to them. Ye are no people of mine, it will be said to 
 them, " My people ; " " The sons of the living God." 
 
 This portion of the prediction brings into view a 
 second David as the monarch under whom the restoration 
 is to take place.^ 
 
 11. There is another variation of the symbol in chap. ii. 
 In the first representation the stress was laid upon the 
 punishment of the children and their restoration. The 
 stress is now laid upon the mother herself. 
 
 I. " Say ye to your brethren, Ammi ; 
 And to your sisters, Ruhamah. 
 Plead with your mother, plead ; 
 
 1 2 Sam. vii. See p. 129. 
 
 2 The fulfilment of the prediction is found, according to Eom. ix. 
 25, 1 Pet. ii. 10, in the gathering together of the children of God 
 by adoption under the one head, Jesus Christ. 
 
MESSIANIC IDEAS OF THE EAELIER PKOPHETS. 169 
 
 If she will not be my wife, 
 I will not be her husband. 
 
 Then let her remove her whoredoms from her face, ■ 
 
 And her adulteries from between her breasts ; i 
 
 Lest I strip her naked, 1 
 
 And set her as the day when she was bom,* j 
 
 And make her as a wilderness, \ 
 
 And set her like a dry land, i 
 
 And slay her with thirst ; : 
 
 And upon her children have no compassion ; | 
 
 For they are children of whoredom. t 
 
 II. Verily their mother played the harlot : i 
 
 She that conceived them acted shamefully when she said, i 
 
 I will 2 go after my lovers, ] 
 
 The givers of my bread and my water. 
 
 My wool and my flax, mine oil and my drinks. i 
 
 Therefore, behold, I am going to hedge her ^ way with thorns, i 
 
 And wall up her wall, ; 
 
 That she may not find her paths. 
 
 When she would pursue her lovers, - ! 
 
 She will not overtake them ; i 
 
 When she would seek them, she will not fiind. ! 
 
 Then she will say, I will ^ go, j 
 
 And I will return unto my former husband ; I 
 
 For it was better for me then than now. j 
 
 i 
 
 III. Indeed she did not know \ 
 
 That it was I who gave to her \ 
 
 The corn, and the new wine, and the new oil, ! 
 
 And silver I multiplied to her, ] 
 
 And gold which was used * for Baal. \ 
 
 Therefore I shall take again ] 
 
 My corn in its time and my new wine in its season, j 
 
 ^ ni^in, rare use of infin. Niph. with suffix. It is passive. 
 
 ^ n37X, cohort, expresses resolution. 
 
 ^ The Massoretic text has ']Dn, but this has nothing in its favour 
 except difficulty. LXX. Arabic, Peshitto read ilDIl, her way. 
 
 * IK'Vj a relative clause. There is a transition from the mother to 
 the people, in order to bring out the imiversality of the guilt. 
 
170 MESSIANIC PKOPHECY. 
 
 And pluck away my wool and my flax, 
 
 Used for covering ^ her nakedness. 
 
 And now I will reveal her shame 
 
 In the eyes of her lovers, 
 
 Seeing that no one ^ can deliver her from my hand, 
 
 And I will cause all her mirth to cease in her feasts, 
 
 Her new moons, and her sabbaths, and all her festivals. 
 
 IV. And I will lay waste her vine and her fig-tree, 
 "Whereof she said. 
 They are a hire ^ for me 
 That my lovers gave to me ; 
 And I will make them a forest, 
 And the wild beasts of the field will devour them. 
 And I will visit upon her the days of Baalim, 
 "When she used * to burn incense to them ; 
 When ^ she decked herself with her nose-rings and her jewels. 
 And went after her lovers ; 
 And me she forgat, is the utterance of Jahveh. 
 Therefore, behold, I am going to allure her, 
 And bring her unto the wilderness. 
 And speak unto her heart. ^ 
 
 V. And I will give to her her vineyards from thence, 
 And the vale of ' Akhor for a door of hope. 
 And she will respond " there as in the days of her youth,^ 
 As in the day of her going up from the land of Egypt. 
 And it will come to pass in that day, is the utterance of Jaliveh, 
 Thou wilt call me my husband, 
 
 ^ niD^^' is pregnant, implying a verb, therefore we render, " used 
 to cover." 
 
 2 t:'''X is here indefinite, " one," t/j. 
 
 ^ n^nx is only found here. It is a noun, from |nj, with the mean- 
 ing, hire. 
 
 * "l^Dpn is a frequentative imperf. 
 
 ^ 1V^'\ is an emphatic change of tense to emphasize and give 
 
 direction to the specific charge. 
 
 ^ nnyi'y = unto her heart, to her very soul, or inner nature. 
 
 '' T^'^'H may have either of the two meanings, to sing, as Jerome, 
 Saadia, De Wette, Umbreit, Wiinsche, et al. ; or to respond, as 
 Ewald, Hitzig, Hengst., Keil, Nowack. The latter is more suited 
 to the context. 
 
 ^ D'^liyJ is abstract plural, youth. 
 
MESSIANIC IDEAS OF THE EARLIER PROPHETS. l7l 
 
 And thou wilt not call me any more my Baal,^ 
 
 And I will remove the names of Baalim from her mouth, 
 
 And they will not be remembered any more by their name ; 
 
 And I will conclude for them a covenant in that day, 
 
 With the wild beast of the field and with the bird of heaven, 
 
 And the creeping thing of the ground, and the bow and the 
 
 sword, 
 And the battle will I break from the land, 
 Amd I will cause them to dwell in confidence. 
 
 VI. Verily,2 I will espouse thee to me for ever ; "" 
 
 Verily,2 I will espouse thee to me in righteousness, 
 And in justice, and in mercy, and in compassion ; 
 Verily,^ I will espouse thee to me in faithfulness. 
 And thou wilt know that I am Jahveh ; ^ 
 And it will come to pass in that day I will respond ; 
 I will respond to the heavens, is the utterance of Jahveh. 
 And they will respond to the earth ; 
 And the earth will respond to the com, 
 And the new wine and the new oil, 
 And these will respond to Jezreel^ 
 And I will sow her to me in the land, 
 And I will have compassion upon Lo-ruhamak^ 
 And I will say to Lo-ammi^ Thou art my people, 
 And he will say. My God." — Hos. ii. 3-20. 
 
 This section brings before us mother Israel guilty of 
 adultery with Baal. Her children are exhorted to plead 
 with her to forsake her adulteries. Yet she does not 
 
 ■^/OT- There is here a play upon words, ^ya was an ancient 
 divine name, meaning Lord, and synonymous with piX. It was in 
 early times used of the true God, Jahveh ; but in the time of Hosea 
 it had become so associated with the sun-god of the Canaanites, 
 that it must be no longer used for the true God. It is probable 
 that |nx was used in Judah as ^j;n in Israel, i^yn = my lord, is used 
 over against ''t^>"'X, my man, my husband. 
 
 2 The weak Vavs with the imperfects are intensive. It seems 
 difficult to give them any other meaning here. 
 
 ^ The Massoretic text of the Western Jews is niH"' nx TiyiS and 
 this is supported by the LXX. But the Babylonian codex reads 
 nin*' ""Jt? ""D, and this is supported by the Vulgate, and seems best 
 suited to the contrast between "»t)y2 and '^^'^^ above. 
 
172 MESSIANIC PKOPHECY. 
 
 repent, and therefore is stripped of her gifts that she had 
 received of her husband Jahveh, and had attributed to 
 Baal. Jahveh hedges up her way and walls her in, so 
 tliat she cannot attain unto Baal. Then she repents 
 and returns unto her husband. He receives her again, 
 but first subjects her to disciphne, as with Israel in the 
 wilderness. Here the prophet uses the exodus from 
 Egypt and the entrance into Canaan as the symbolic 
 framework for his Messianic prophecy. As at the early 
 marriage Jahveh led her forth from Egypt into the 
 wilderness, so now at the restoration she goes forth into 
 the wilderness. There her husband comforts her, and 
 gives her the vineyard of which he had stripped her. 
 Erom the wilderness he leads her back into her land by 
 the vale of Akhor. This vale had been the vale of 
 tribulation to ancient Israel through the sin of Achan, but 
 had become a door of hope, being the vale through which 
 they ascended to the capture of Ai, and thus obtained 
 a permanent lodgment in the midst of the land.^ Thus 
 restored Israel will pass through the vale of tribulation, 
 and even there find a door of hope through which she 
 will enter into possession of her inheritance. She is 
 then reunited to her husband for ever. A covenant with 
 the animal kingdom is made, and the instruments of war 
 are destroyed. The covenant with the animal kingdom, 
 in accordance with Gen. i. and Ps. viii., is to bestow 
 upon Israel the original endowment and ideal inheritance 
 of mankind. The instruments of war are destroyed in 
 order to permanent peace. The divine attributes are the 
 holy bands which bind together in indissoluble union. 
 
 " All nature responds to the advent of Jahveh. It is 
 
 as if we heard the sublime harmonies of the powers of 
 
 nature as they act upon one another, sustained and 
 
 moved by the fundamental tone of the creating and 
 
 ^ Josh. vii.-viii. 
 
MESSIANIC IDEAS OF THE EARLIER PROPHETS. 1*73 
 
 shaping spirit."^ The marriage of Jahveh to Israel is 
 somewhat different from the marriage of the Messianic 
 king to the nations as we have observed it in Ps. xlv. 
 The marriage is a remarriage of an unfaithful wife.^ 
 
 III. The prophet, in the third section of his symbol, 
 lays stress upon the great love of Jahveh to His unfaithful 
 wife. 
 
 " And Jahveh said unto me, Go again, love a woman, beloved of a 
 friend and an adulteress, according to the love of Jahveh toward the 
 children of Israel ; though they are turning unto other gods, and 
 are lovers of raisin cakes.^ And so I bought * her to me, for fifteen 
 pieces of silver and a homer and a half of barley, and said unto 
 her, Many days thou shalt abide for me ; thou shalt not commit 
 whoredom, and thou shalt not belong to any one. And I also will 
 (abide) for thee. For during many days the children of Israel will 
 abide, without a king and without a prince, and without a peace- 
 ofifering and without a pillar, and without an ephod or teraphim.^ 
 
 * TJmbreit, Commentar u. d. Kleinen Propheten^ Hamburg 18V7. 
 
 2 "We are then to think not of the bridal of the Messiah of the 
 New Testament, which is from another point of view like that of 
 Ps. xlv., but of the Church as the mother (Rev. xii.), as the woman 
 clothed with the sun, and with the moon under her feet, and having 
 upon her head a crown of twelve stars, who is persecuted by the 
 dragon and driven into the wilderness, yet is preserved by God for 
 eventual restoration ; for as Hengstenberg says : " The three 
 stations — Egypt, the wilderness, and Canaan — are ever present; 
 but we go from the one to the other only with the feet of the spirit, 
 and not as under the Old Covenant, at the same time with the feet 
 of the body." 
 
 3 nti*"'tJ^N = grape or raisin cake, used as nn^D by the worshippers 
 of Baal, and eaten in the sacrificial meals (comp. 1 Sam. xxv. 18). 
 
 ^ m3S<. The meaning "buy" is generally given to this form 
 mD in accordance with the context. The price is the price of a 
 slave (Ex. xxi. 32), half in money and half in barley. The wife of 
 Jahveh had become the slave concubine of Baal. There is here, as 
 in chap, ii., a reference to deliverance from bondage in which EgyjDt 
 is the basis of representation. 
 
 ^ These things of which Israel would be deprived are arranged in 
 three pairs, the one referring to the service of Baal, the other to the 
 service of Jahveh. During her period of discipline, civil and 
 religious institutions would not be in her possession. 
 
174 MESSIANIC PEOPHECY. 
 
 Afterwards the children of Israel will return, and seek Jahveh their 
 God and David their king ; and come trembling ^ unto Jahveh and 
 unto his goodness in the latter days." — Hos. iii. 
 
 This passage emphasizes the love of Jaliveh towards 
 Israel notwithstanding her unfaithfulness, a love which is 
 punitive and yet restorative. She is to abide many days 
 alone as a widow away from her husband and away from 
 her lover Baal. This is interpreted to mean that Israel 
 will abide many days without a government and without 
 a worship of their own, without the king of David's line 
 and without a prince of any other line, without the 
 worship of Jahveh and without the worship of Baal. 
 Afterwards they will seek Jahveh their God and David 
 the Messianic king, and come trembliug to Jahveh in 
 the latter days. It is evident that the prophet does not 
 identify the human Messiah, the second David, with 
 Jahveh, although they are closely united so that a 
 returning to the one is a returning to the other.^ 
 
 Hosea gives several fine pictures of the restoration, and 
 uses symbols of great strength and beauty. Chapter xi. 
 represents the deliverance from Egypt under the figure of 
 a father teaching his son to walk and drawing him on 
 with cords of love. But the son becomes rebellious 
 notwithstanding loving care, healing words, and tender 
 provisions for his support. On this account he is delivered 
 over to the Assyrian. The prophet then grap]\ically 
 depicts the grief of the father and the resulting restora- 
 tion. 
 
 " How can I give thee up, Ephraim ; 
 Deliver thee over, Israel ? 
 How can I make thee as Admah,* 
 Set thee as Zeboim ? 
 
 ^ i>^< *inD is pregnant, so that J<13 is to be supphed. 
 
 * Compare Ps. ii. and ex. See pp. 132-137. 
 
 * These are the cities destroyed with Sodom (Gen. xiv. 8). 
 
MESSIANIC IDEAS OF THE EARLIER PROPHETS. l75 
 
 Mine heart is turned within me, 
 
 My compassions are kindled together. 
 
 I will not execute the heat of my anger, 
 
 I will not again destroy Ei>liraim : 
 
 For I am ^El, and not man ; 
 
 A Holy One in the midst of thee : 
 
 And I will not come to consume/ 
 
 After Jahveh they will go, 
 
 As a lion will he roar : 
 
 When he roaretli, 
 
 Then let ^ children come trembling from the seaward, 
 
 Come trembling like a bird from Egypt, 
 
 And as a dove from the land of Asshur ; 
 
 And I will cause them to dwell in their houses, 
 
 Is the utterance of Jahveh." — Hos. xi. 8-11. 
 
 This prediction looks forward to a second deliverance 
 from captivity after the model of the Egyptian. But the 
 captivity is viewed as extending to Egypt, Assyria and 
 the seaward. 
 
 Chap. xiii. gives another representation of the punish- 
 ment and of the restoration. Israel has destroyed himself 
 by his iniquity. The kings, given by God to the people 
 reluctantly in accordance with their cravings, can no 
 longer save them. The time for punishment has come, 
 Israel is to die and be restored after he has descended 
 into Sheol. 
 
 ^ "l^V? might be brute, cattle, beast. It would heighten the con- 
 trast of the previous line — God and no man ; a holy God, and not a 
 beast to devour. A.V. and E.V. render "in the city;" but this 
 would require the article and does not give good sense, n"*!? is taken 
 by many, De Wette, Henderson, Gesenius, and Ewald, as from n^y = 
 to be hot, and so they get the meaning anger ; but this is question- 
 able, and is not in accordance with the parallelism. Many recent 
 interpreters, Steiner, Cheyne, et al, think of nyp, to consume, destroy, 
 and point it as infin. or participle. This is suited to the context and 
 seems to be best. 
 
 2 The weak 1 with the imperf. cannot be taken as the apodosis, 
 for that would require 1 consec. of the perfect. We might take it aa 
 in emphatic parallelism ; but we would rather expect that the 
 trembling would be the result of the roaring, and not co-ordinate 
 with it. It is better therefore to take it as jussive. 
 
176 MESSIANIC rROPHECY. 
 
 " From the power of Sheol I will redeem thee, 
 From death I will ransom thee. 
 Where are thy plagues, Death ? 
 Where is thy pestilence, Sheol ] 
 Compassions will be hid from mine eyes." — Hos. xiii. 14. 
 
 Jahveh here summons death and Sheol to do their 
 worst, — brmg on their plagues and pestilences, and put 
 Israel to death. He will not interpose in His compassion 
 to save the nation. But after the nation has died and 
 has gone into the Sheol of the nations, then Jahveh will 
 redeem them by bringing them up from Sheol and by 
 imparting to them new life. The prophet thus predicts 
 a national resurrection. This is the first appearance of 
 the conception of a resurrection in the Old Testament 
 theology. It first emerges as a Messiaidc idea, in 
 connection with the restoration of the nation as a nation.^ 
 
 Chap. xiv. 2-10 represents the restoration in language 
 of tenderness and beauty. The Assyrian captivity is 
 coming. Nevertheless it will not totally destroy the 
 nation. The people are called to repentance and obedi- 
 ence, and receive the promise of di^dne love and revival 
 The poem is dramatic. We have first an exhortation of 
 the prophet, then Ephraim addressing Jahveh in penitence, 
 and Jahveh responding with promises of blessing. This 
 is then continued in a conversation between Ephraim 
 and Jahveh. The prophet concludes with an exhortation. 
 
 {Prophet) " O return, Israel, 
 
 Unto " Jahveh thy God ; 
 
 For thou hast stimibled by thy iniquity. 
 
 1 The R.V. correctly renders this passage and removes the errors 
 of the A.Y. The passage is quoted by Paul in 1 Cor. xv. 55 and 
 applied to the triumph of the individual believer over death. The 
 application was a proper one. It is not, however, an interpretation 
 of our passage, for it has in mind only the resurrection of Israel as a 
 nation, and lias no reference to the resurrection of the body. The 
 same idea of a national resuiTection recurs in Ezek. xxxvii. 
 
 2 *]y for the usual ^S- 
 
MESSIANIC IDEAS OF THE EARLIER PROPHETS. 177 
 
 Take with you words, 
 And return unto Jahveh ; 
 Say unto him everything.^ 
 
 {Israel) Forgive iniquity and accept good ^ things ; 
 And we will render the fruit ^ of our lips. 
 Asshur cannot save us, 
 Upon horses we will not ride, 
 And we will not say any more our god 
 To the work of our hands ; 
 Thou by whom the orphan receives compassion. 
 
 (Jahveh) I will heal their apostasy, 
 I will love them freely ; 
 For my anger hath turned from him. 
 T will be as the dew to Israel ; 
 Let him bloom as the wild flower,* 
 And let him strike his roots like Lebanon, 
 Let ^ his shoots grow, 
 And let his majesty be as the olive, 
 And let him have scent like Lebanon ; 
 
 ^ ^3 is regarded by many interpreters as a rare use of the word 
 as an adverh = altogether ; but Hebrew idiom would use the infin. 
 absolute for this purpose. It is taken by Vulgate, R.Y., Henderson, 
 Gesenius, etc., as a rare example of the separation of this adjective 
 from its noun = all iniquity ; but this is bad syntax, and it also 
 makes the line too long and the previous line too short. The 
 LXX. seems to have read instead of it the negative ^ with >::. It 
 is best to attach it to the previous line, after Houbigant, Newcome, 
 et al. These make it qualify the subject of the verb, " all of you ; " 
 but it is better to take it as the object, " all, everything ^^ make a 
 complete confession. Compare p3 nt^V) Isa. xliv. 24. 
 
 2 3itD is also taken as an adverb by A.V., Henderson, and many 
 others, ^^ graciously.^' But it is better, with LXX. Vulg. R.V., and 
 most interpreters, to take it as an object of the verb. We should 
 then refer it to the good things to be offered as a sacrifice. 
 
 ^ CIQ. Thus pointed it is bullock, as the lips are represented as 
 taking the place of bullocks, the latter being in explanatory appo- 
 sition ; so Vulgate, Ewald, R.V. But the margin of the R. V. follows 
 the LXX. and Syriac. Newcome and Steiner rightly prefer it. 
 
 * ny^lK^. The wild flower of Sharon, the anemone, the brilliant 
 scarlet. See Song of Songs ii. 1, 2. 
 
 ^ t]'' is a jussive form, and this forces us to render it as jussive, 
 and make the context conform thereto. 
 
178 MESSIANIC PEOPHECY. 
 
 Let those who abide in his shadow return, 
 
 Let them quicken ^ the corn, 
 
 And let them bloom Hke the vine, 
 
 And their memory be as the wine of Lebanon. 
 
 Ephraim ^ What have I to do any more with idols 1 
 {Jahveh) I have responded, and I shall ^ regard him. 
 
 {Ephraim) I am like a green cypress. 
 
 {Jahveh) Of me is thy fruit found. 
 
 {Prophet) Whoso is wise, let him understand these things ; 
 Understanding, let him know them : 
 That the ways of Jahveh are upright, 
 And the righteous walk therein, 
 But transgressors stumble therein." 
 
 Tlie restoration of Israel is here conceived as accom- 
 panied with great prosperity, as in Joel and Amos.* The 
 land becomes exceedingly fertile like the slopes of 
 Lebanon. Corn and wine, the olive tree, aromatic plants, 
 and wild flowers abound. The people rejoice under the 
 love and blessing of Jahveh, all the more that they have 
 been restored to favour after a season of discipline on 
 account of sin, and that in the experience of heartfelt 
 repentance they have found forgiveness. 
 
 Messianic prophecy in this period has advanced under 
 the experience of suffering on the part of Israel, and in 
 
 ^ Quicken the corn, to make it live and grow, or cultivate it ; a 
 strange expression, justified by the symbolism of the passage. 
 
 2 Ephraim is here introduced into the text by mistake. It 
 really belongs to the margin or the thought. So the Jewish inter- 
 preters Raschi, Aben Ezra, and Kimchi supply '^0i<^ Cheyne, 
 Nowack, et al. follow the LXX., and regard all but the third member 
 of the verse as the words of Jahveh, and accordingly read 17 for 
 "»^. But these first lines are as we have given them, the first and 
 third words of Ephraim, the second and fourth words of Jahveh. 
 
 ^ "IJIIC^Nll. The tense changes to contrast the response ah'eady 
 
 given with the promise of future watchful care. 
 * See pp. 158 and 162. 
 
MESSIANIC IDEAS OF THE EARLIER PROPHETS. 179 
 
 view of the impending exile of the northern kingdom. 
 Both lines of the Messianic idea assume a new form in 
 view of these circumstances. The advent of Jahveh has 
 two sides. It is on the one hand for the revival of 
 Israel, and on the other hand for the judgment of all the 
 nations that are hostile to His kingdom. It is especially 
 the restoration of Israel that is emphasized. The restora- 
 tion is represented as the remarriage of an adulterous 
 wife after a period of discipline ; as the recall from exile 
 of a rebellious son ; as the resurrection from the dead of 
 one upon whom the plagues of death have been heaped 
 by divine punishment ; as the bestowal of blessings upon 
 a repenting people ; as a revival through the outpouring 
 of the divine Spirit upon all classes and conditions of 
 men ; and as the bestowal of wonderful fertility and 
 peace upon the holy land. 
 
 The house of David is to fall into ruins and then be 
 rebuilt, and gain its supremacy over Israel and the 
 nations. The returning exiles are to return in allegiance 
 to David as well as to Jahveh, and are to unite under 
 His headship. 
 
CHAPTEE yil. 
 
 ISAIAH AXD HIS CONTEMPORAEIES. 
 
 The earlier prophets, whose predictions we have con- 
 sidered in the previous chapter, had the rival kingdoms 
 of Israel and Judah more or less in view. They accom- 
 panied the northern kingdom in its failures with their 
 expostulations, rebukes, exhortations and promises. The 
 Assyrian period came, and this great world-power, after 
 conquering Syria, the earlier foe of Israel, finally over- 
 threw Israel herself and removed considerable numbers of 
 the people into captivity. The age of Hezekiah intro- 
 duces a new era of revival and prosperity for Judah, 
 after severe struggles and conflicts. Judah is now alone 
 the kingdom of God without a rival. Jerusalem 
 becomes the centre of the kingdom of God as never 
 before. The Assyrian is the rod of chastisement. He 
 strives to reduce Judah to the same condition as Israel, 
 but in vain. For the struggle is now a struggle about 
 the holy standard itself, and Jahveh espouses the cause of 
 His suffering people. He raises up His greatest prophets. 
 He pours forth divine instruction in richness and fulness 
 transcending every previous period. Jahveh Himself 
 comes down in theophany as in days of old, and works 
 stupendous miracles in the destruction of the host of 
 Sennacherib and in the healing of Hezekiah.^ A new 
 era began for Judah. A great revival took place. 
 Sacred psalmody and wisdom were revived. Collections 
 * 2 Elings xix.-xx. ; Isa. xxxvii.-xxxviii 
 
 ISO 
 
ISAIAH AND HIS CONTEMPOEARIES. 181 
 
 of psalms and sentences were made, and several great 
 prophets uttered prophecies which emphasized as never 
 before the spirituality of the true religion, and urged the 
 nation to move forward toward the realization of the 
 prophetic ideal. 
 
 The earliest of the prophecies of this period is probably 
 that little piece which was quoted by Isaiah and Micah 
 from an older prophet.-^ These two prophets use the 
 older prediction, and set it in the midst of other pre- 
 dictions. The variations between the two texts are slight. 
 We give the original text so far as we can from a careful 
 criticism of the two passages. 
 
 I. THE EXALTATION OE THE HOUSE OF JAHVEHi 
 
 § 54. The temple mount is to he exalted above all 
 mountains as the throiie of Jahveh, the goal of the pilgj^im- 
 age of the nations, the source of instruction and judgment. 
 The reign of Jaliveh will result in the destruction of the 
 weapons of war, and in universal peace and prosperity, 
 
 " And in the latter days it will come to pass, 
 That the mountain of the house of Jahveh will appear, 
 EstabHshed ^ on the top of the mountains,^ 
 And it will be exalted above the hills ; 
 
 ^ Isa. ii. 1-4 ; Micah iv. 1-5. 
 
 2 Isa. ii. 2 destroys the rhythm by transposing \\21 to the beginning 
 of the sentence, before nin\ riTI^ means, to become, to come forth, 
 to appear. 
 
 ^ J^X"13 = on the head or top of the mountains, that is, exalted 
 above them all, so that all mountains radiate from it to the several 
 parts of the earth. It is thus rendered visible to all that they may 
 direct their pilgrimages thither. This physical transformation is in 
 the mind of Ezek. xl. 2 and Zech. xiv. 10. It is impossible in 
 fact, but this makes it all the more evident that the prediction is in 
 the sjinbolical form (see p. 50 seq.). It is against the context to 
 render, with Kleinert and others, " as the chief of the mountains," 
 as pre-eminent in estimation. 
 
182 MESSIANIC PKOPHECY. 
 
 And peoples will flow unto it.^ 
 And many nations will go and say, 
 Come and let us go up unto the mount of Jahveh, 
 Unto the house of the God of Jacob ; 
 That he may teach us of his ways, 
 And that we may walk in his paths ; 
 For out of Zion will go forth instruction, 
 And the word of Jahveh from Jerusalem. 
 And he will judge between the nations,^ 
 And admonish many peoples ; 
 And they will beat their swords into ploughshares, 
 And their spears into pruning-hooks ; ^ 
 Nation will not lift up sword against nation, 
 And they will not learn war any more. 
 And they will dwell each under his vine 
 And under his fig-tree, and none will make them afraid.* 
 For the mouth of Jahveh Sabaoth hath spoken it." 
 
 The prophet beholds the temple mount, which had 
 been highly exalted by the erection of the temple of 
 Solomon, despised and scorned by the proud hills of the 
 earth upon which the temples of other gods were situated.^ 
 He sees this temple mount rising from its degraded con- 
 
 1 Isaiah reads D^liH ^D V^&5 nn::i ; Micah, D^Dy vhv T\n:). The 
 text of Micah is to be preferred. The preposition py is more suited 
 to the idea of the mountain ascent. There is a variation in the 
 terms D''Dy and D""")!! throughout, and this variation is not uniform, 
 but seemingly capricious. Thus Isaiah uses Ci;! in Unes 5 and 13 
 for the D"'Cy of Micah, but the reverse is the case in lines 6 and 14. 
 But the LXX. of Isaiah in line 6 reads D""!!!, and this is doubtless 
 correct. 
 
 2 This line and the following are lengthened in Micah by the 
 addition of cai in the former and pirn"*iy in the latter. The 
 shoiter lines of Isaiah are more suited to the rhythm. Isaiah uses 
 D"'3"» D'^JOy for D''^Vy D"'1J of Micah. These seem to be intentional 
 variations. But the simplicity of the text of Isaiah commends itself 
 as more likely to be that of the original author. 
 
 ^ There are several slight variations, e.g. fj^ in Isaiah ; "Jj^l in 
 Micah (1. 8) ; Dfimn in Isaiah for Dn^nmn in Micah (1. 15) ; 
 fc^ti^'' in Isaiah for l&<t>>t in Micah (1. 17) ; 'moi?"' in Isaiah for Y\1)J?> 
 in Micah (1. 18). 
 
 * Lines 19, 20 and 21 are only given by Micah. 
 
 * Comp. Ps. Ixviii. 15, 16. 
 
ISAIAH AND HIS CONTEMPOKAKIES. 183 
 
 dition, until it towers above the mountains as the central 
 mountain of the world, visible and accessible to all 
 nations who flow in streams of pilgrimage unto it. From 
 the presence of Jahveh goes forth instruction to guide 
 them so that they walk in the light of it. At the same 
 time judgment goes forth to destroy the instruments of 
 war, so that every one may abide in peace and safety. 
 Universal and everlasting peace is the goal of the 
 prediction. 
 
 It is vain to seek for any physical fulfilment of the 
 prediction. The sublime description transcends anything 
 that is physical or historical, and from this very fact 
 points to the ideal content which is realized in the 
 exaltation of Jesus Christ to be the heavenly temple, the 
 source of instruction, judgment and everlasting peace to 
 the world. 
 
 The higher criticism of Zechariah has shown that the 
 section chaps. ix.-xi. belongs to the age of Hezekiah. 
 It differs from the other parts of Zechariah (1) in 
 historical situation, which is in the last days of the 
 northern kingdom ; (2) in style and language, especially 
 in its poetical structure and spirit ; (3) in its theological 
 conception. There are several important Messianic ideas 
 in this beautiful trimeter poem. These are in many 
 Tespects presupposed in the corresponding predictions of 
 Isaiah and Micah.^ It would seem that this section, 
 together with the section chaps, xii.-xiv., by a post-exilic 
 
 1 C. H. H, Wright, in his Zechariah and his Prophecies coTisidered 
 in relation to Modern Criticism, London 1879, does not succeed in 
 removing the objections to the traditional view. Stade in ZeitschHft 
 f. alttest. Wissenschaft, 1882, rightly sees that Zech. xii.-xiv. is 
 post-exilic, but does not sufficiently estimate the differences between 
 this section and the one now under consideration. We cannot enter 
 on the discussion here ; see OreUi in I.e. p. 251 seq. We put the 
 Messianic predictions in their historical order, and this presents one 
 line of argument for the proper historic situation. 
 
184 MESSIANIC PROPHECY. 
 
 author other than Zechariah, were appended to Zechariah 
 in order to make the four books of the prophets symme- 
 trical in length. The same was the case with the addi- 
 tions to Isaiah/ It should always he remembered that 
 the twelve lesser prophets were in ancient times treated 
 as a single book. 
 
 n. THE KING OF PEACE. 
 
 § 55. Zion rejoices at the advent of her king, who 
 comes mech and yet victorious, riding upon the foal of an 
 ass. He has destroyed the wecqoons of war^ and reigns in 
 'peace over the earth. 
 
 " Exult greatly, O daughter of Zion ; 
 Shout for joy, O daughter of Jerusalem : 
 Lo, thy king cometh to thee : 
 Bighteous and victorious ^ is he ; 
 Lowly, and riding upon an ass, 
 Even upon a colt, the foal of an ass. 
 And I will cut ofif the chariot from Ephraim, 
 And the horse from Jerusalem, 
 And the battle bow wiU be cut ofif ; 
 And he will speak peace to the nations ; 
 And his rule will be from sea to sea. 
 And from the Biver unto the ends of earth." 
 
 — Zech. ix. 9, 10. 
 
 This prediction presents the same essential idea as the 
 prophecy just considered, ]\Iicah iv. 1-5. The establish- 
 ment of universal peace is there attributed to the exalta- 
 tion of the temple, and here it is attributed to the \ictory 
 of the Messianic king ; but the theme of both predictions 
 
 1 See p. 192. 
 
 2 ytJ^j is Niph. part, of J?ir\ save, and is " one saved," e.g. by God 
 
 and hence triumphant, victorious, Isa. xlv. 17 ; Deut. xxxiii. 29. 
 "Having salvation" of the B.V. is hardly correct. The margin, 
 " having victory," is better. 
 
ISAIAH AND HIS CONTEMPORAEIES. 185 
 
 is universal and everlasting peace. It is probable that 
 both pieces came from the same unknown prophet. The 
 king is here presented in somewhat different features 
 from the king of the Psalter.^ There the glory and 
 power of the king were emphasized. Here the king's 
 humility and righteousness. He rides upon the ass, the 
 animal of peace, because the war-horses have been 
 destroyed. The representation is nearest to that of 
 Ps. Ixxii. We have here the original of the repre- 
 sentations of Isaiah and Micah.^ 
 
 m. KESTOEATION THROUGH THE SEA TROUBLE. 
 
 § 5Q. Israel and Judah will he restored from exile to 
 their own land. Jahveh will hring them from Egy;pt and 
 Assyria ly means of great wonders, and they will dwell in 
 the lands of Gilead and Lebanon, and walk in the name of 
 Jahveh. 
 
 This passage continues the previous prophecy, and 
 predicts the restoration of Israel and Judah after exile. 
 
 I. " When ^ Jahveh Sabaoth hath visited 
 His flock, the house of Judah, 
 He will make them as his war-horse * in the battle ; 
 From him is the corner-stone, from him the tent-pin, 
 From him is the battle-bow, 
 From him comes forth every oppressor, together. 
 And they will become as heroes trampling under foot 
 In the mire of the streets, in the battle ; 
 And they will fight when ^ Jahveh is with them, 
 
 1 Pss. ex., ii., xlv. See §§ 43, 44, 45, 46. 
 
 ^ Isa. ix. 1-7, xi. 1-9 ; Micah v. 2-5. 
 
 ^ It is best to take '>3 in both of these cases as having temporal 
 force rather than causal. 
 
 ^ "iTin DID = his majestic horse in the battle, reminds one of the 
 war-horse of Job xxxix. 20. C. H. H. Wright renders state-horse. 
 The context favours war-horse. 
 
186 MESSIANIC PROPHECY. 
 
 Aod tlie riders on horses will be put to shame. 1 
 
 And I will strengthen the house of Judah, ' 
 
 And the house of Josej^h will I save. i 
 
 II. And I will restore ^ them, for I have compassion on them, \ 
 
 And will become as when I did not cast them oflf : j 
 
 For I, Jahveh, am their God ; yea, I will answer them.* | 
 
 And Ephraim vdU. become like a hero, ; 
 And their lieart will rejoice as with wine ; 
 And their sons will see and be glad ; 
 
 Let ^ their heart exult m Jahveh. ; 
 I will hiss for them, and I will gather them ; 
 When I have redeemed them, they will multiply as they didi 
 
 multiply ; * 
 
 And I will scatter them ^ among the peoples, '^ 
 
 And in the distant parts they will remember me, < 
 
 And live with their sons, and return. i 
 
 III. And I will restore them from the laud of Egj^pt, j 
 
 And from Assyria will I gather them ; J 
 
 And unto the land of Gilead will they come, ; 
 
 And to Lebanon will I brmg them ; '.| 
 
 And room will not be found for tliem. 1 
 
 And he will pass through the sea Trouble,® rj 
 
 And smite the sea Billows, j 
 And put to shame all the gulfs of the Nile ; 
 And the pride of AssjTia will be brought low, 
 And the sceptre will depart from Egypt. 
 
 ^ CniDK^n is a composite form which has arisen from a doubt; 
 whether it was D^"^3i^'1^ from 2^'' or D>nu^L^^■t from 2)1^. Thai 
 LXX. read the former, and is followed by the margin of R.V.j 
 after Gesenius, Hengstenberg, Chambers, et al. The Yulgatej 
 and Peshitto read the latter, and are followed by Ewald. This is 
 better, as at the beginning of the next strophe. 
 
 2 The 1 used with D^yxi should be noted. It is the intensive "|. ; 
 
 * 73'» is jussive in form and should have a jussive meaning. So' 
 
 C. H. H. Wright properly renders it. j 
 
 * The multiplication of Israel in the future is based upon theiri 
 multiplication in former days. I 
 
 ^ This expression reminds us of Hos. i. 6 seq. 
 ^ Water is a frequent figure of trouble and distress both fori 
 individuals and nations, see Ps. Ixix. 2 and Isa. xvii. 12. i 
 
ISAIAH AND HIS CONTEMPOKAEIES. 187 
 
 And I will strengthen them in Jahveh ; 
 
 And in his name will they walk about, is the utterance of 
 Jahveh." — Zech. x. 3-12. 
 
 This is a prediction of an ultimate victory of the house 
 of Judah and the house of Joseph combined in a struggle 
 against their common enemies. Under the leadership of 
 Jahveh Sabaoth they become heroic, and like the war- 
 horse trample under foot all who resist them. Ephraim 
 is to go into exile and be scattered as seed in distant 
 parts, in Egypt and Assyria. He is to pass through the 
 sea wliich is called Trouble and Billows, but he will be 
 restored from Egypt and Assyria and will walk in the 
 name of Jahveh.^ 
 
 rV. THE REJECTED SHEPHERD. 
 
 5 7. Tlic good She'pherd, Jahveh, rejects His flock Israel, 
 He has heen estimated, hy them at the miserable jprice of a 
 slave. These poor wages are rejected, and the Shepherd's 
 staves, heaiity and concord, are broken as a symbol of the 
 separation. 
 
 The previous context describes the evil shepherds 
 destroying the flock for their own advantage, and closes 
 with the resolution of Jahveh to act as the shepherd of 
 
 1 This piece is intermediate in its representations between Hosea 
 on the one side and Isaiah and Micah on the other. The reference 
 to the house of Judah and the house of Joseph is after the manner 
 of Hos. i. 6, 7. The scattering and multiplication of Israel is like 
 Hos. i. 4, 10, ii. 23. The sea Trouble resembles the Vale of the 
 Troubler of Hos. ii. 15. On the other hand, the reference to the 
 northern frontier, Gilead and Lebanon, corresponds with the refer- 
 ence to the land of Zebulun and Naphtali, Perea and district of the 
 nations, in Isa. ix. 1. The restoration from Egypt and Assyria 
 resembles Hos, xi. 10, 11, but it is much nearer Isa. xi. 15, 16. The 
 walking in the name of Jahveh resembles Micah iv. 2-5. It seems 
 to us that essentially the same historic situation must be at the 
 basis of these predictions, and that our passage is intermediate 
 between Hosea and Isaiah. 
 
188 MESSIAiaC PROPHECY. 
 
 this most miserable flock, wHcli is about to be led to the 
 slaughter. 
 
 I. " And I took me two staves, 
 
 One I called Beauty,^ 
 
 And the other I called Concord ; ^ 
 
 And I served as shepherd of the flock, 
 
 And destroyed the three shepherds in one month ; 
 
 And my soul became weary with them, 
 
 And their soul also loathed me. ] 
 
 And I said, I will not be your shepherd ; ! 
 
 The one about to die will die, j 
 
 And the one to be destroyed will be destroyed, \ 
 
 And the rest will devour j 
 
 Each the flesh of his companion. 
 
 II. And I took my staff Beauty, ^ 
 And cut it asunder, j 
 To break the covenant > 
 That I had concluded vnth all peoples. • 1 
 And it was broken in that day : 
 
 And the most miserable sheep knew it was so^ ' 
 
 Those who regard me — \ 
 
 That it was the word of Jahveh, 
 
 And I said unto them. 
 
 If it seem good to you, ' 
 
 Give me my hire ; > 
 
 And if not, leave it. , 
 
 m. And they weighed my hire thirty silverlings, 
 And Jahveh said unto me, 
 Cast it out for the potter : 
 The lordly price 
 That I am prized at of them. 
 
 ^ D^J = beauty, loveliness, the endearing name of the relation o| 
 the shepherd to the flock. It is j^urely ideal of what the relation; 
 ought to be. i 
 
 ^ Dv2n is an abstract intensive plural, meaning, concord (soj 
 Ewald renders, " Eintracht "). It is usually rendered as bands orj 
 bonds. Orelli renders " confederacy." j 
 
ISAIAH AND HIG CONTEMPOKAEIES. 189 
 
 And I took the thirty silverlings, 
 
 And cast it out 
 
 In the house of God for the potter. 
 
 And I cut asunder my second staff, 
 
 The Concord, 
 
 To break the brotherhood 
 
 Between Judah and Israel." — Zech. xi. 7-14. 
 
 This passage is given by the interpreters generally in 
 the prose form. They are led to do so on the theory 
 that we have here a narrative of what the prophet did 
 in obedience to the command. But the entire piece is a 
 poem of the trimeter movement and of the same 
 strophical organization. In fact, it was impossible for 
 the prophet to illustrate the command of Jahveh in 
 symbolic action. He could take the staves and then 
 break them. He might induce some one to give him the 
 thirty silverlings, and then could cast them away. But 
 these are a very small portion of the shepherd's com- 
 mission. He is to act as shepherd. He cuts off three 
 other shepherds, probably the kings of the time. He is 
 accepted as a shepherd for a season and then afterwards is 
 rejected, and the money is given him as his hire. The 
 shepherd of Israel is Jahveh the King, and can be no one 
 else.^ This piece involves the coexistence of the two 
 kingdoms of Judah and Israel. It relates to the final 
 ruin of the kingdom of Israel on account of their rejection 
 of the sovereignty of Jahveh. There is a striking 
 resemblance to Hosea in the silverlings, the price of a 
 slave. Hosea gives this as the price paid by Jahveh for 
 Israel when she was redeemed from her bondage as a 
 slave concubine. It is here the price that Israel pays 
 for the care that Jahveh had exercised over them. The 
 staff Beauty is the symbol of the estimation in which 
 Jahveh held His people. It is parallel with the faithful 
 1 See C. H. H. Wright in I.e. p. 304. 
 
190 MESSIANIC PEOPHECY. 
 
 love of Jahveh as represented by Hosea. The staff 
 Concord is the symbol of the brotherly union between 
 Israel and Judah. Hosea represents that this brother- 
 hood will again be recognized in the final restoration. 
 The same conception recurs in Ezekiel/ The rejection 
 of the shepherd Jahveh, and of the people of Israel by 
 Jahveh, is similar to the mutual rejection of husband and 
 wife in Hosea.^ 
 
 Isaiah, 
 
 Isaiah is beyond question the greatest of the Old 
 Testament prophets. In a prophetic activity extending 
 through a long period of varied experiences and historical 
 changes, he has given us one of the grandest monuments 
 of inspired thought and utterance. Isaiah was a many- 
 sided man, indeed we might say all-sided, for his peculi- 
 arities consist not in individualities of style or thought, 
 but in that he combines in his fully rounded character 
 the excellences of all who had gone before him, adopting 
 and building into the system of his prophecy the best 
 thoughts of his contemporaries and predecessors, yet with 
 such an originality and appropriateness of setting that no 
 one could regard him as a copyist or a plagiarist. " He is 
 not the especially lyrical prophet, or the especially 
 elegiacal prophet, or the especially oratorical and horta- 
 tory prophet, as we should describe a Joel, a Hosea, a 
 Micah, with whom there is a greater prevalence of some 
 
 1 See § 82. 
 
 ^ This i);i.ss;ige is applied to the betrayal of Jesus by Judas in 
 Matt, xxvii. 5. Jesus the Messiah is the divine Shepherd, who 
 was rejected and sold into bondage for this miserable price. The 
 correspondence, in fact, is not owing to the precision of the prophetic 
 prediction, but is owing to the correspondence in situation between 
 the rejected Jahveh of the times of the decay of the northern kingdom 
 of Israel and the rejected Messiah of the New Testament. The 
 prophecy of the rejected shepherd is here not direct prophecy but 
 simply and alone typical. 
 
ISAIAH AND HIS CONTEMPOKARIES. 191 
 
 particular colour ; but, just as the subject requires, he 
 has readily at command every different kind of style and 
 every different change of delineation ; and it is precisely 
 this that, in point of language, establishes his greatness, 
 as well as in general forms one of his most towering points 
 of excellence. His only fundamental peculiarity is the 
 lofty majestic calmness of his style, proceeding out of the 
 perfect command which he feels that he possesses over 
 his subject-matter." ^ 
 
 The prophecies of Isaiah cover a wide range, both as 
 to subject-matter and as to form. His prophecies relate 
 to Israel, and the nations brought into relations with her. 
 They spring up out of the circumstances of the historical 
 present in order to leap forth into the most distant 
 future. No prophet sees more clearly and describes more 
 vividly the Messiah and His times. 
 
 The Book of Isaiah is a collection of several groups 
 of prophecies by Isaiah himself, to which have been 
 attached other anonymous prophecies, which are in his 
 spirit and style, from his own times and also from the 
 period of the exile. It is first necessary to eliminate those 
 that rejflect the situation of the exile. These recognise 
 that Babylon is the great enemy, and that deliverance from 
 Babylon is the great Messianic blessing ; whereas Isaiah 
 is the great prophet of the Assyrian period. The sections 
 to be removed are (1) xiii.— xiv. 23 ; (2) xxiv.-xxvii. ; 
 (3) xxxiv.-xxxv. ; (4) the great prophecy contained in 
 chaps, xl.-lxvi. It seems that these anonymous pro- 
 phecies were gathered about the name of Isaiah as the 
 sentences of wisdom were grouped about the name of 
 Solomon, the psalms about the name of David, and the 
 laws about the name of Moses. These pieces differ from 
 the writings of Isaiah in style, historic situation, theology 
 
 ^ Ewald, Die Propheten des alten BundeSy i. p. 280, Gottingen 
 1867-68. 
 
192 MESSIANIC PKOPHECT. 
 
 and conception, altliough they resemble him in spirit, and 
 approj)riate not a few of liis ideas.-^ 
 
 Limiting ourselves to the genuine prophecies of Isaiah, 
 they may be arranged in three groups. (1) Chaps, i-xii 
 These relate to di\dne judgments upon Judah and Israel. 
 There were two successive editings of this group by 
 Isaiah or his disciples. Chaps, ii-v. were first pubhshed, 
 and then the larger collection. Chaps. vi.-xii. were 
 appended, and chap. i. was made the introduction to the 
 whole. (2) Chaps, xiv. 24-xxiii. This is a group of 
 messages against the surrounding nations : Philistia, 
 Moab, Damascus, Israel, Ethiopia, Egypt, Babylon, Edom, 
 Arabia, Tyre and the valley of vision (Jerusalem). 
 (3) Chaps. xx\dii.— xxxiii. give a group of woes upon 
 Israel and Judah in view of certain definite transgressions.^ 
 
 In the first group of the prophecies of Isaiah there 
 
 ^ The unity of Isaiah is still stoutly defended by many scholars, 
 who prefer to adhere to the traditional view with all its difficulties, 
 rather than follow the methods of the higher criticism, and accept 
 its results. The same essential principles are involved in the literary 
 analysis of Isaiah as in the literary analysis of the Pentateuch, the 
 Psalter, and the Book of Proverbs and the "Wisdom literature 
 generally. Tradition has ascribed these gi'oups of wi-itings to the 
 four gi'eatest names in Hebrew literary history. But literary and 
 historical criticism in all these cases has disclosed gi^oups of writings 
 of different authors and different times. This literary analysis has 
 disturbed many traditional opinions that seem to have had no other 
 origin than pure conjecture ; but it has enabled us to undei-stand 
 the historic origin of the several writings, has given the key to their 
 correct interpretation, and lias showTi the wondrous variety of form 
 and content in Hebrew literature. The develojiment of the inspired 
 literature and the(»logy is now beginning to disclose itself with a 
 wealth of meaning which was unknown to those who in an uncritical 
 age imposed their conjectures upon the word of God, and which 
 escapes those who allow themselves to be blinded by these human 
 conjectures and traditions to the real facts and truths of the 
 Scriptures themselves. We have no space here to discuss the 
 question. We shall arrange the ^vTitings in their historic order, 
 and let the development of the Messianic idea give its own testimony. 
 See especially Chap. X. 
 
 ^ See W. II. Smith, FropJiets of Israel^ p. 210 seq. 
 
ISAIAH AND HIS CONTEMPORAKIES. 193 
 
 is a considerable amount of Messianic material. The 
 first prediction is a quotation from the older prophet 
 that we have already considered ^ with the concluding 
 exhortation — 
 
 " house of Israel, come ye, 
 And let us walk in the hght of Jahveh." — Isa. ii. 5. 
 
 The Messianic idea of Isaiah is first opened up in 
 Chap. IV. 
 
 V. PURIFICATION OF ZION. 
 
 § 58. Jahveh will come to refine and purify His people, 
 so that the remnant will become holy and blessed. The 
 land will become wonderfully fruitful^ and it will be 
 frotected by the abiding presence of Jahveh. 
 
 "In that day the sprout of Jahveh will become splendid and 
 
 glorious. 
 And the fruit of the land will become majestic and illustrious 
 
 for the rescued of Israel. 
 And it will come to pass, that, as for the residue in Zion, and 
 
 the remainder in Jerusalem, 
 They will be called holy,^— all who are inscribed unto life in 
 
 Jerusalem. 
 When Adonay shall have washed away the filth of the daughters 
 
 of Zion, 
 And the blood of Jerusalem shall put away » from her midst by 
 
 the spirit of judgment, and by the spirit of burning. 
 Jahveh will create'^ upon all the established places of Mount 
 
 Zion, and upon her places of convocation, 
 A cloud by day, and smoke and brightness of flame of fire by 
 
 night : 
 
 * See § 54. 
 
 ^ ^^ IDt^^ belongs to the style of Hosea, Isaiah, and the great 
 prophet of the exile, instead of the usual -^ K"ipV See xix. 18. 
 
 ^ nn for the usual m2, used only here, Jer. U. 34, Ezek. xl. 38, 
 and 2 Chron. iv. 6. 
 
 * i^-ia, a strong word, seldom used in pre-exilic literature. 
 
 N 
 
194 MESSIANIC PEOPHECT. 
 
 For upon all the glory a canopy and a pavilion ^ will appear 
 For a shade by day from heat, and for a ref age and shelter 2 from 
 storm and from rain." — Isa. iv. 2-6. 
 
 This prediction is of great importance. It really 
 opens up two new phases of the Messianic idea. It 
 lays stress upon the discipline of the people of God 
 themselves, and also upon a holy remnant to be redeemed 
 from the fiery trials about to destroy the nation as a 
 whole. A new line is opened for the doctrine of the 
 advent of Jahveh. There is a judgment, not upon the 
 nations as in Joel,^ but upon perverse Israel after the 
 manner of Hosea.'* Israel is disciplined and then 
 restored. The restoration is through a fiery trial. It is 
 for the washing away of filth in order to purity, beauty 
 and holiness. The blessings of the advent are (1) 
 wonderful fruitfulness of the holy land, usually associ- 
 ated with the divine advent ; ^ (2) the purity and 
 holiness of the people of God, a favourite conception 
 of Isaiah, which is dwelt upon in subsequent prophecy ; 
 (3) Jahveh dwelling with His people for ever. This 
 conception is always associated with the advent of 
 Jahveh. Here, however, the symbolism is taken from 
 the history of the exodus.® The pillar of cloud and 
 
 ^ n3D, for the dwelling-place of God, Ps. xviii. 2. 
 "Iino^, a late word, only here for "in D. We would expect npv 
 
 over against Dl'', but it was omitted probably in order to doubling 
 the epithets. 
 
 3 See § 51. ■» See § 53. 
 
 * There has been some dispute as to the meaning of " Sprout of 
 Jahveh ; " some refer it to the Messianic shoot of Isa. xi. 1, Jer. 
 xxiii. 5, and Zech, iii. 8, vi. 12 ; but the shoot in these cases is the 
 shoot of David and from the stump of Jesse. Here the shoot is the 
 shoot of Jahveh. The parallelism "fruit of the land" favours the 
 reference of " Sprout of Jahveh " to the sprouting forth of the land 
 under the reviving influence of Jahveh, as is usual in predictions 
 of the divine advent. The representation would then be essentially 
 the same as Joel iii. 18 and Hos. ii. 22. 
 
 « Ex. xiv. 19 seq. 
 
ISAIAH AND HIS CONTEMPORARIES. 195 
 
 fire ^ is to be renewed. A divine canopy will protect 
 Israel from all harm. 
 
 VI. IMMANUEL. 
 
 § 59. A wonderful child vnll he horn of a young 
 woman, and he named Immanuel. He is the sign and 
 pledge that Jahveh is with His people, and that He will 
 deliver them. Distress will continue in the land until His 
 maturity. 
 
 The invasion of Judah by the allied Syrians and 
 Israelites, and the great distress resulting therefrom, were 
 the occasion of the prediction of the wonderful child 
 Immanuel. Ahaz the king of Judah is challenged by 
 the prophet Isaiah to ask a sign from Jahveh, with the 
 range of choice from Sheol to heaven. When he declines 
 to ask, a sign is promised by Jahveh Himself. 
 
 " Hear now, O house of David ; Is it too little for you to weary 
 men, that you should weary my God also? Therefore Jahveh ^ 
 Himself will give you a sign ; Lo, young woman,^ thou art pregnant, 
 
 1 See § 51. 
 
 2 t^in is emphatic = himself. Some MSS., followed by Lowth 
 and Cheyne, read nirT* for ""Jlx. The divine name seems unnecessary. 
 
 ^ riD^yn is a young, marriageable woman, whether virgin or not. 
 rb\r\2. is the usual word for virgin and nS^X for wife, but T\t2hv ^^J 
 be either. The article is taken by some as designed to point out the 
 woman as a distinct and conspicuous one. But then the question 
 arises, What woman ? Some then think of the wife of the prophet 
 on the ground that his children were appointed to be signs to Israel 
 (Isa. viii. 18). Ewald takes the article as generic ; but there seems 
 to be no propriety for such a usage here. It is better to take the 
 article as the sign of the vocative, O thou young woman. This is 
 favoured by the HKIp, which is pointed as 2 fern. And it is thus 
 rendered by LXX. Aquilla and Symmachus. nxip is taken by 
 Gesen. § 74. 1 ; Ewald, § 194 ; Delitzsch, et at, as a secondary 
 form of the 3 fem. for the usual nX"ip. But this is improbable. If 
 it were pointed {^^'Ji^, it might refer to Ahaz as subject; but that is 
 
196 MESSIANIC PROPHECY. 
 
 and about to bear a son, and call his name Immanuel.^ Curds and 
 honey will he eat at ^ the time of his knowing to refuse ^ evil and 
 choose good. For before the boy knows to refuse evil and choose 
 good, the land, because of whose two kings thou art anxious, will be 
 abandoned."— Isa. vii. 13-17. 
 
 Under the solemn circumstances of this prediction one 
 would expect something more than the birth of a child in 
 the family of Ahaz or of Isaiah, or in some unknown 
 household. The significance of the sign is in the child 
 and his name, and not in the mother. The Hebrew word 
 might mean a virgin, but it does not in itself convey the 
 idea of virginity. If the prophet wished to emphasize 
 virginity, he would doubtless have used another and a 
 more definite term. The child bears the significant name 
 Lamanuel, 'El is with us. 
 
 The child is a sign or pledge that God is with His 
 people. It was not so much to convince Ahaz that the 
 predicted events would surely follow in the captivity of 
 Syria and Samaria by the Assyrians, with the desolation 
 of the land of Judah ; but rather that, in the- midst of 
 these calamities, God would abide with His people. The 
 child is not represented as the incarnate God, but as the 
 pledge of the divine deliverance. The deliverance was 
 
 unlikely. The Syriac and N. T. citation translate as if they 
 read j<-|p. Prof. Toy prefers the participle nX"ip in accordance 
 with m^\ This is better if the subject is to be the 3 fern. But 
 we should then have three participles in co-ordination. 
 
 ^ bx 13^rV is compounded of h^, the divine name, and l^rDy = with 
 us, and thus the child's name is 'El is ivith us. It does not affirm the 
 divinity of the child, but that the child bears this name as the sign 
 or pledge of the divine presence. Indeed "liT'pin = strength of 
 Jahveh, is a similar use of the divine name. If Hezekiah were not 
 too old, he might be regarded as in the mind of the prophet at the 
 time. 
 
 ^ in VIP. The ^ denotes the point of time, Ewald, § 21 7(/, 2 ; 
 Lowth, Delitzsch, Diestel, Cheyne, et al. It can hardly express 
 pnrjiose here. 
 
 ^ DIX^ and linn. These infinitives absolute are used for the 
 classic infins. construct, a usage which begins with Isaiah. 
 
ISAIAH AND HIS CONTEMPORARIES. 197 
 
 not to be wrought at the birth of the child, for the 
 infancy was to pass in hardship. He would be com- 
 pelled to live upon curds and honey, the products of a 
 land that had become a wilderness, a place for shepherds 
 and their flocks. The affliction of the land was to con- 
 tinue until the maturity of Immanuel. This pledge was 
 given in a period of impending distress. It remained a 
 predicted pledge until the birth of the Messiah. There is 
 no reason why we should seek a fulfilment of the sign in 
 the time of Ahaz. It is a sign which was expressly 
 assigned to the future. It matters little whether the 
 prophet or his hearers looked for a speedy fulfilment. It 
 was not for them to measure the times and intervals of 
 the divine plan of redemption. If they looked for the 
 birth of such a son in the time of Ahaz or Hezekiah, they 
 were disappointed. There is no historical evidence of any 
 such birth or of any such child. The names assigned to 
 the children of the prophet are plain enough, but there is 
 no connection of this name with any of his children. If, 
 however, any one should prefer to think that a child of 
 the prophet or the royal house bore this name as a sign, 
 the prediction would then become typical and cease to 
 be direct prediction, but the Messianic idea would not be 
 lost. This Immanuel would be a type of the great 
 Immanuel, just as David and Moses and Solomon and 
 others have been such types of the Messiah. 
 
 The passage is a Messianic passage, and the prelude 
 to the predictions of the Messianic king which follow in 
 Isaiah and in Micah. Isaiah subsequently gives the 
 child to be born many sacred names ; and Micah points 
 to the mother in Bethlehem.^ The affliction from the 
 Syrians was followed by an Assyrian period of affliction. 
 The Assyrian was followed by the Babylonian, the 
 Babylonian by the Greek, and the Greek by the Eoman. 
 1 Isa. ix. 6, xi. 1 seq. ; Micah v. 3. 
 
198 MESSIANIC PROPHECY. 
 
 These world - powers rose successively to afflict Israel. 
 Isaiah predicts the approach of the Assyrian affliction, he 
 sees no farther. But he projects into the future the 
 divine pledge in the child Immanuel as a comfort to the 
 faithful remnant in Judah. This pledge remained as the 
 abiding prediction of comfort through all the subsequent 
 periods of affliction until the Messiah was born of the 
 Virgin Mary.-^ 
 
 VII. THE PRINCE OF PEACE, 
 
 § 60. ^ great light was to shine upon the north-eastern 
 frontier of Israel, exalting the people as highly as they had 
 been previously humiliated, as the first of the Israelites to 
 go into exile. A great deliverance will he wrought, tran- 
 scending that of Gideon in the day of Midian. A child of 
 the house of David will he horn, a7id hear the names, Wonder- 
 ful Counsellor, Divine Hero, Distributor of Spoils, and 
 Prince of Peace. He will reign on the throne of David 
 in righteousness for ever. All military equipments will he 
 destroyed in order to universal peace. 
 
 The invasion of Israel and the carrying away into 
 captivity of the inhabitants of Galilee and Perea by 
 Tiglath Pilezer ^ was the historical basis of the prediction 
 of the Prince of Peace. A thick darkness overshadows 
 the land, and the people are plunged into despair ; they 
 are the first of the Israelites to go into captivity, and to 
 suffer its deep humiliation. They are accordingly the 
 first to be exalted, and their exaltation will be as high 
 as their humiliation was deep. 
 
 " But she who now has trouble will not have gloom. 
 As the former time brought into contempt the land of Zebulon and 
 the land of Naphtali ; 
 
 1 Matt. i. 21 25. « 2 Kings xv. 29. 
 
ISAIAH AND HIS CONTEMPORARIES. 199 
 
 The last time will certainly ^ bring to honour the way of the sea, 
 
 beyond Jordan, the district of the nations. 
 The people that walk in darkness do see a great light : 
 Those dwelling in a land of dense darkness, light doth shine upon 
 
 them. 
 Thou hast increased the nation whose joy thou didst not ^ increase ; 
 They rejoice before thee as the joy in the harvest, 
 According as men exult when they divide spoil. 
 For the yoke of his burden, and the staff of his shoulder, 
 The rod of the one oppressing him, thou hast broken oflf as in the 
 
 day of Midian. 
 For as regards every piece of armour ^ of the one arming himself 
 
 with clatter, and garment rolled in blood, 
 
 ^ There is a contrast between an earlier affliction and a later 
 blessing, in the first line of the strophe. It is then expanded in 
 the two following lines. It is then still further expanded in the 
 remainder of the strophe. The movement of the poetry is hexa- 
 meter. 
 
 2 The E.Y. follows the Qeri t>y but the A.V. translates the 
 Kethihh ^. The Babylonian codex agrees with the Western codices 
 here. The Peshitto, Targum, and Saadia agree with the Qeri ; but 
 Symmachus and the Vulgate are with the Kethihh. The LXX. 
 renders, to 'TrMiarou rou "hxov 6 KXT'/iyw/Si h £u(^povvvy} aov. The 
 documentary evidence favours the Kethihh, and the Versions are 
 divided. Following the LXX., se^^eral modern critics change the 
 text to T^r\, Selwyn and Studer, or n^Jn, as Krochmal, Eobertson 
 Smith and Cheyne. The Qeri is easy ; but the 'h would be in an 
 unnatural position, and apparently superfluous to the sense and the 
 rhythm. If we render, "Whose joy thou didst not increase," as 
 Hitzig, Eeinke, Hengst. et at., we have a contrast which is in accord 
 with viii. 23. Orelli follows the Kethihh, but takes nnDtJTl as 
 nominative of the clause. The sp is the more difficult reading, and 
 is to be preferred on that account. The three great principles of 
 textual criticism count for K'p. 
 
 3 pj^D is only found here in Hebrew. The Versions and authori- 
 ties greatly differ. The LXX. renders aToAij, and thinks of a word 
 like the Syriac zayno, from zayen, to arm. This is followed by 
 Hitzig, Reinke, Knobel, Diestel, et al. It has the oldest authority 
 in its favour, and is in accordance with the context. The Peshitto 
 read it, however, pxti' = tumult ; Saadia, the Vulgate and Targum 
 render in various ways, showing their doubt as to the form. Joseph 
 Kimchi suggested the meaning shoe, after the Aramic po. This 
 
 has been followed by most recent interpreters. We prefer to 
 f oUow the LXX. 
 
200 MESSIANIC PEOPllECY. 
 
 It will be for burning, the fuel of fire. 
 
 For a child is born to us, a son is given to us ; and the rule is upon 
 his shoulder. 
 
 And his name is called Wonderful Counsellor, Divine Hero, Dis- 
 tributor of Spoils,^ Prince of Peace ; 
 
 For the increase of his rule and for peace without end upon the 
 throne of David and over his kingdom, 
 
 To establish it, and to confirm it in justice and righteousness from 
 henceforth even for ever. 
 
 The zeal of Jahveh Sabaoth will do this." — Isa. viii. 23-ix. 6. 
 
 The prophet sees a great light shining on the north- 
 eastern frontier of the land which had been the fiist to 
 suffer the humiliation of captivity. This indicates a 
 great deliverance, which transcends the victory gained by 
 Gideon over the Midianites in the plain of Jezreel. The 
 nation will reap the harvest of \dctory, and rejoice in the 
 division of the spoils. The victory will be so complete that 
 all the military equipments will be burned up in order 
 to the establishment of universal peace. The factory 
 has been gained by a prince of the house of David. 
 
 ^ 1]) ""DX is usually rendered " Everlasting Father," either think- 
 ing of the fatherly rule of the Messiah as an everlasting one 
 (Delitzsch, Cheyne and Orelli), or as attributing a divine attribute 
 to the Messiah, as the Everlasting One. Dathe and Chambers take 
 3X as a noun of relation as in Arabic, and render, possessor of the 
 attribute of eternity. But the Messianic king is not so closely 
 identified with Jahveh in the development of the idea. It is best 
 to take 3i< as a noun of relation, and with Hitzig, Knobel, Diestel, 
 Kayser, Kuenen, et ah, think of "ly in the sense of booti/, as in 
 Isa. xxxiii. 23, Gen. xlix. 27, Zeph. iii. 8 ; so that the meaning is, 
 owner, possessor, or distributor of booty. This is most suited to the 
 context, which lays great stress upon the rejoicing in the spoils of 
 the victory. It is best suited to the order of the Messianic titles. The 
 climax is the Prince of Peace, as parallel with the destruction of the 
 weapons of war. This is preceded naturally by Distributor of Booty, 
 as parallel with the joy in the division of the spoils above. The rise 
 in thought is then clear — (1) the Wonderful Counsellor — the planning 
 of the campaign and the direction of the battle ; (2) the Divine Hero, 
 the warrior with divine majesty, valour and irresistible power, in 
 the conflict itself ; (3) the Distributor of Booty after the conflict ; 
 and (4) the Prince of Peace, in the everlasting reign of the Messiah. 
 
ISAIAH AND HIS CONTEMPORARIES. 201 
 
 Names of honour are heaped upon him to indicate his 
 glorious part in the conflict. The names are four — (1) 
 He is a Wonderful Counsellor. The victory is due to 
 his wise plans and his marvellous skill in conducting the 
 battle. His wisdom in counsel shines like a great light 
 in the land he has delivered. (2) He is a Divine Hero, 
 a heroic 'El. He has proved himself a hero, a valiant 
 warrior and irresistible conqueror. He has displayed 
 godlike prowess. He has carried on the campaign with 
 godlike majesty and glory. He has surpassed the mar- 
 vellous victory of Gideon. (3) He is a Distributor of 
 Spoils, His victory has been so great, that the spoils are 
 vast. He distributes them to his people, and they 
 greatly rejoice in the rich rewards of the victory. (4) 
 He is above all a Prince of Peace. The victory has been 
 a decisive one ; so decisive, that all the armour has been 
 consumed with fire. There is no further need of 
 weapons. He is to reign as the Prince of Peace, and 
 secure everlasting peace. 
 
 This representation of the Prince of Peace is an 
 enlargement of Zech. ix.'^ The destruction of the 
 weapons of war is after the example of Hos. ii.^ The 
 everlasting reign on the throne of David is in accordance 
 with the royal Messianic Psalms.* This Prince of Peace 
 is no other than Jesus Christ.* 
 
 VIII. THE FRUITFUL SHOOT. 
 
 § 61. A twig comes forth from the stump of Jesse, a 
 shoot from his roots hears fruit. The sevenfold gifts of the 
 divine Spirit rest upon him, endowing him to fidfil his 
 
 1 See p. 184. 2 gee p. 171. 
 
 ^ Ps. ii., ex., and especially Ixxii. See pp. 132-140. 
 * The evangelist Matthew sees this great light shining in the 
 ministry of Jesus in Galilee, Matt. iv. 15, 16. 
 
202 MESSIANIC PROPHECY. 
 
 work of judging the 'poor with spiritual discernment, and 
 the wicked vjith the rod of his mouth. Girded with right- 
 eousness and faithfulness, He estaUisJies universal peace in 
 the earth, in which the animal kingdom shares. The 
 knowledge of Jalivch becomes universal. The shoot becomes 
 the standard about ivhich the Tiat: ns rally. The strife of 
 Ephraim and Jiidah will come to an end. A great 
 deliverance from Egypt and Assyria will take place, and 
 the people of God return to their land on a highway of 
 redemption. 
 
 The invasion of Judah by the Assyrians was the 
 occasion of the prediction of the wonderful shoot. The 
 Assyrian was the rod of Jahveh's anger. He continued 
 to afflict Judah until the nation became a mere stump in 
 the ground. Then Assyria, having served the divine 
 purpose, will perish. But the stump will put forth a 
 shoot that will be fruitful and abide for ever. 
 
 I. " And a twig will come forth from the stump of Jesse, 
 And a shoot from his roots will be fruitful ; 
 And the spirit of Jahveh will rest upon him, 
 The spirit of wisdom and understanding, 
 The spirit of counsel and might, 
 The spirit of knowledge and the fear of Jahveh.^ 
 And not according to the sight of his eyes will he judge, 
 And not according to the hearing of his ears will he admonish ; 
 But he will judge in righteousness the weak, 
 And administer equity to the meek of the land, 
 
 ^ The Massoretic text gives another line here. But it is doubtful. 
 Bickell suggests that it has arisen by repetition from the previous 
 line, — an easy error of a scribe, as is manifest when the lines are 
 written one above the other — 
 
 nin^ nj<-i'n innni 
 
 If it be retained, it is the Hiph. infin. of nil, and is to be rendered, 
 *' his scenting," or "smelling, will be of the fear of Jahveh." ^ This use 
 of the form is unexampled, and Cheyne is probably correct in follow- 
 ing Bickell. The omission of this line makes the strophe consist of 
 fourteen lines, a very common strophe for trimeters. 
 
ISAIAH AND HIS CONTEMPORARIES. 203 
 
 And smite the terrible ^ witli the sceptre of his mouth, 
 And with the breath of his lips will he slay the wicked 
 And righteousness will be the girdle of his loins, 
 And faithfulness the girdle of his waist. 
 
 II. And the wolf will dwell with the lamb, 
 And the leopard lie down with the kid, 
 And the calf and young lion and fatling together, 
 And a little child be leader over them. 
 And the cow and bear will graze : 
 Together will their young lie down, 
 And a lion like the ox will eat straw ; 
 And a suckling will play over the hole of the asp, 
 And over the light hole ^ of the great viper ^ 
 The weaned child will have stretched out his hand.* 
 And they will not harm or destroy 
 In all my holy mountain. 
 
 For the earth will have been filled with knowing ^ Jahveh, 
 As the waters are covering the sea. 
 
 III. And in that day the root of Jesse will appear. 
 
 Which is about to stand as a banner of the peoples. 
 
 Unto him will nations resort ; 
 
 And the place of his resting will become glorious. 
 
 And it will come to pass in that day, 
 
 Adonay will a second time stretch forth his hand. 
 
 To get the remnant of his people, 
 
 1 Krochmal, Lagarde and Cheyne rightly regard y'*']]} as the 
 correct reading instead of p5<. There seems to be no proper contrast 
 between the earth and the weak, as there is between the meek and 
 wicked. p"ij; would be the most suitable word over against the 
 
 ^ mii^D is a noun formed by D from "ilj?. It is the place of light, 
 or light hole. 
 
 ^ ""JiySV is, according to Tristram, the great viper. 
 
 * mn is only found here. It is probably equivalent to rnS to 
 put out the hand. The perfect tense is singular in this connection. 
 It is explained by Ewald, Bottcher, et al., as an exam]:)le of the 
 omission of 1 consec. of perfect ; by Driver as a prophetic perfect. 
 But it is better to regard it as a future perfect in order to bring out 
 the fact that the child will remain alive and unharmed after doing 
 this daring thing. 
 
 * njn, fern, of yi ; for the proper infin. r\V% see Hab. ii. 14. 
 
204 MESSIANIC PROPHECY. 
 
 Which remain from Asshur, 
 
 And from Egypt, and from Pathros, and from Ciish, 
 
 And from Elam, and from Shinar, and from Hamath ; ^ 
 
 And will lift up a banner to the nations, 
 
 And collect the outcasts of Israel, 
 
 And the dispersed of Israel will he gather 
 
 From the four corners of the earth. 
 
 rV. And the jealousy of Ephraim will depart, 
 
 And the adversaries of Judah will be cut off; 
 
 Ephraim will not be jealous of Judah, 
 
 And Judah will not distress Ephraim, 
 
 And they will fly upon the shoulders of the Philistines seaward, 
 
 Together they will spoil the sons of the East, 
 
 Edom and Moab will become a prize of their hand,^ 
 
 And the sons of Ammon will become their subjects, 
 
 And Jahveh will put under a ban the tongue of the Egyptian 
 
 sea. 
 And wave his hand over the river with his violent blast,* 
 And smite it into seven channels, 
 And cause them to go over dry shod ; 
 And a highway will be for the remnant of the people who wiU 
 
 be left from Assyria, 
 As it was to Israel in the day of his going up from the land of 
 
 Egypt." 
 
 The wonderful shoot springs from the stump of Jesse 
 and becomes exceedingly fruitful ; for he is endowed with 
 all the graces of the divine Spirit. These graces are 
 arranged in three pairs, with a single introductory one : 
 — (1) Wisdom and understanding, the internal compre- 
 
 ^ D"'n ^"'{<D1 seems to be a later addition. As Cheyne says : "The 
 fact that D"»"'i^ and DM ''''X are specially characteristic of chaps, 
 xl.-lxvi, renders it a little doubtful whether Isaiah himself wrote 
 the latter phrase in this verse, which indeed seems complete with- 
 out it. The earliest absolutely certain occurrences of □'•'X are in 
 Jer. ii. 10, xxxi. 10. Would Isaiah have used D\T ""^J^ ^'is a technical 
 phrase in but one passage of his ' occasional prophecies' ?" (ii. p. 147). 
 
 ^ rh\^D only here and Esth. ix. 19, 22. The d of the object, that 
 upon which the hand is put, prize. So nyCiJ'D, the audience, 
 1 Chron. xi. 25, hearers, subjects. 
 
 ^ D''y only here. It is a mistake for Wi^J. LXX. has iv 'Tn/iVfcctTf 
 ^tociM : so Peshitto and Vulgate. 
 
ISAIAH AND HIS CONTEMPORAPJES. 205 
 
 hensive wisdom and the external practical discernment of 
 things ; (2) counsel and might, the counsel to devise the 
 plan and direct it, with the external might to carry it 
 into execution ; (3) knowledge and the fear of Jahveh, 
 practical personal acquaintance with Jahveh, and the 
 reverential fear of Him which constitutes true religion. 
 These graces of the divine Spirit enable the Messiah to 
 reign in righteousness and peace. His rule is especially 
 to right the wronged, and to relieve the poor and the 
 afflicted. He judges not according to the eye or the ear, 
 but according to the piety and internal character of his 
 subjects. 
 
 The result of such a dominion is the establishment of 
 universal peace. The animal kingdom shares in this peace. 
 The enmity between the wild and the domestic animals 
 disappears. The enmity between man and the beasts of 
 prey departs. The enmity between man and the serpent 
 no longer continues. The little child has dominion over 
 the animals, and the babe sports with the serpent. The 
 curse of Eden is transformed into universal blessing. 
 The knowledge of Jahveh covers the earth as the waters 
 cover the sea, so that there is not only universal peace, 
 but universal personal acquaintance with God. 
 
 The second section of the prediction relates to the 
 establishment of peace between the nations. The root of 
 Jesse becomes the standard and rallying point. The 
 strife between the northern and southern kingdoms 
 departs. The nations that are not reconciled are reduced 
 to submission or destroyed. Grand highways of redemp- 
 tion are established, and the exodus from Egypt is tran- 
 scended by an exodus from all lands of the dispersion. 
 The holy land is restored to its destined glory. This 
 prediction is in all respects an expansion of the ideas of 
 Zech. x.^ 
 
 i See § 56. 
 
206 MESSIANIC PEOPHECY. 
 
 IX. UNION OF EGYPT AND ASSYRIA WITH ISRAEL. 
 
 § 62. Egypt and Assyria will he united with Israel as 
 tJie people of God, speaking the holy language and serving 
 Jahveh with altar and sacrifice. Ethiopia and Tyre will 
 consecrate offerings to Jahveh. 
 
 The second section of Isaiah is a group of prophecies 
 against the nations. These were delivered at different 
 times and under various circumstances. There is one 
 striking Messianic prediction in this collection, and two 
 less important predictions. Ethiopia is to send a present 
 unto Jahveh ^ to Mount Zion. And the merchandise of 
 Tyre will be consecrated unto Jahveh.^ But the most 
 significant prediction is with regard to the two rival 
 world - powers, Egypt and Assyria, who have been the 
 chief enemies of Israel in her history. 
 
 *' In that day Egypt will become like women, and tremble, and 
 fear because of the lifting up of the hand of Jahveh Sabaoth, which 
 he is about to lift up against them. And the land of Judah will 
 become a consternation to Egypt : ^ every time when one mentions 
 it unto him, they will fear because of the purpose of Jahveh Sabaoth 
 which he purposeth against them. 
 
 In that day there will be five cities in the land of Egypt speaking 
 the tongue of Canaan, and swearing allegiance to Jahveh Sabaoth : 
 one of them will be named the city of protection.* 
 
 ^ Isa. xviii. 7. 2 jg^ xxiii. 18. 
 
 * Wn or n:in is only found here. It is kindred with Jin = to 
 dance in a circle, and so in Ps, cvii. 27, to reel from drunkenness. 
 Here it is probably the reeling in terror as synonymous with Tin 
 and ins. 
 
 * ^')J}^ '^^'^ as pointed by the Massoretes means city of destruction. 
 So Peshitto, Aquilla, Theodotion, Cheyne, Orelli. The temples and 
 images of false gods are to be torn down and destroyed. However, 
 the Vulgate, Symmachus, Saadia, Talmud, Rashi, Vitringa, Hitzig, 
 Nagelsbach read D"in = sun, and render, city of the sun = Helio- 
 polis. The LXX. read piv = righteousness, and is followed by 
 Geiger. Gesen., Eosenm., Knobel, Ewald read D"|n _ well protected, 
 happy, after the Arabic stem. This best suits the context. 
 
ISAIAH AND HIS CONTEMPORARIES. 207 
 
 In that day there will be an altar for Jahveh in the midst of the 
 land of Egypt, and a pillar ^ at the side of its boundary for Jahveh ; 
 and it will become a sign and witness for Jahveh Sabaoth in the land 
 of Egypt : when they cry unto Jahveh, because of oppressors, that 
 he will send ^ to them saviours, and strive and deliver them. And 
 Jahveh will be known to the Egyptians, and the Egyptians will 
 know Jahveh. 
 
 In that day it will come to pass that they will serve with peace- 
 offering and vegetable-offering, and vow vows unto Jahveh and 
 pay them ; and Jahveh will smite Egypt, continually smiting and 
 healing ; and they will return unto Jahveh, and he will be entreated 
 of them, and will heal them. 
 
 In that day there will be a highway from Egypt to Assyria, and 
 Assyria will come into Egypt, and Egypt into Assyria, and Egyptians 
 will serve with Assyrians.^ 
 
 In that day Israel will become a third to Egypt and Assyria, a 
 blessing in the midst of the earth, with which * Jahveh Sabaoth will 
 have blessed him, saying. Blessed be my people, Egypt, and the work 
 of my hands, Assyria, and my inheritance Israel." — Isa. xix. 16-25. 
 
 Egypt was the ancient enemy of Israel from the 
 times of the exodus. Assyria was the great world-power 
 whose supremacy was at this time most to be dreaded. 
 The little kingdom of Judah was distracted by parties 
 which represented the interests of these two great rivals. 
 Judah was on the verge of ruin. But the kingdom of 
 Judah was the kingdom of God, and Jahveh gives the 
 victory. The prophet predicts the overthrow of Egypt 
 and its subsequent redemption. He rises far above the 
 strife of party and the war of nations, and points to that 
 
 1 The nnVD to Jahveh at the boundary is a memorial pillar or 
 pyramid. 
 
 2 rh\^^) expresses the purpose of the sign. The E.V. disregards 
 the weak 1, and renders as if it were ) consec. of the perfect. 
 
 3 The easiest rendering of niti^S Hi^ is as the definite accusative, 
 after the LXX., Targ., Peshitto, and Vulgate. But this is so against 
 the context that interpreters generally regard nfc< as the preposition 
 of association with, 
 
 * nt^N can hardly be, forasmuch as, as Cheyne supposes, or, so that 
 (Orelli). It goes back upon nD")3 of the previous line, as Ewald 
 interprets it. 
 
208 MESSIANIC PROPHECY. 
 
 golden age in which all strife and war will cease ; when 
 Egypt and Assyria and Israel will all be one people, 
 sharing the sacred names that are the peculiar inheritance 
 of Israel. They will worship Jahveh the God of Israel, 
 and they will all alike speak the sacred language of 
 Canaan. "Xever had the faith of prophet soared so 
 high, or approached so near to the conception of a 
 universal religion, set free from every trammel of national 
 individuality." ^ Such an era never dawned for Assyria 
 or for Egypt. But these ancient nations were to the 
 prophet the enemies of the kingdom of God who were 
 first to be overthrown and then reconciled. They 
 represent the nations of the world which were eventually 
 to be incorporated in the kingdom of God. The predic- 
 tion can never be realized for these nations, because they 
 have ceased to exist ; but it will yet be realized in that 
 great peace of the world which is the hope of all the 
 nations of mankind. 
 
 X. THE CORNER-STONE OF ZIOK 
 
 § 63. A corner-stone is laid in Zion that is worthy of 
 all confidence. It will abide firm in the overwhelming 
 storm. 
 
 The third section of the prophecies of Isaiah opens and 
 closes with Messianic features. The Assyrian invasion 
 brings upon Judah the severest affliction. It is like an 
 overwhelming flood that sweeps away everything in its 
 pathway. Tliose who trust in alliances to save them 
 will be sorely disappointed. There is only one place of 
 refuge, and that is in the city of God. Its corner-stone 
 will be made firm and sure amidst all the troubles. It 
 will prove the only safe reliance. 
 
 1 W. K. Smith, Prophets of Israel, p. 336. 
 
ISAIAH AND HIS CONTEMPOEARIES. 209 
 
 ** Therefore hear the word of Jahveh, ye men of scorning, 
 Ye rulers of this people which is in Jerusalem ; 
 Since ye say, We have concluded a covenant with death, 
 And with Sheol have made an agreeujent/ 
 The overflowing scourge when it passeth along ^ will not come 
 
 to us ; 
 For we have set lies our refuge, and in falsehood have hidden 
 
 ourselves. 
 Therefore thus saith Adonay Jahveh, 
 
 Lo, 1 am about to lay ^ a foundation stone in Zion, a test stone ; * 
 A precious corner foundation ^ is about to be laid, he who believeth 
 
 will not be ashamed.® 
 And I will set justice for a line, and righteousness for a plummet ; 
 And hail will sweep away the refuge of lies. 
 And the secret place of falsehood ^ waters will wash away, 
 And your covenant with death will be annulled,^ 
 And your agreement with Sheol will not stand. 
 The overflowing scourge when it passeth along, — ye will be trodden 
 
 down by it." 
 
 — Isa. xxviii. 14-18. 
 
 The conception of the firm abiding corner-stone of 
 Zion recurs in the later psalm. 
 
 1 HTn is usually taken as equivalent to nitn of ver. 18, and in the 
 sense suggested by the parallelism, that is, agreement. 
 
 2 The Qeri -j^y is correct. 
 
 * 1'B\ implies a relative clause =1 am he who hath ; but the LXX. 
 and Vulgate versions read, I will found. Hence it is better, with 
 Stade, Cheyne, et al.^ to point "^D\ 
 
 * |n^ is i^st stone, and not tested stone. 
 
 * IDID nip"* n^D are combined by the construct states into one idea. 
 *1D1D is Hoph. part, parallel with 'lp\ 
 
 6 M^ssoretic text reads tnn% haste away; but the LXX., Peshitto 
 and Targum ^y, which is better. Cheyne's suggestion, ^'<ty — give 
 way, we cannot follow. 
 
 ' It is necessary on account of the contrast with line 6 to supply 
 "Ipt^, as Cheyne suggests. 
 
 * 1231 is unique here in the sense usually given to it, and JV)2 is 
 fem. It is better, with the Targum, Hupf ., Wellh., Cheyne, et al.y to 
 read "^2^ (see Jer. xxxiii. 21). 
 
 O 
 
210 MESSIANIC PROPHECY. 
 
 " The stone the builders refused 
 Has become the head of the comer ; 
 It is from Jahveh this has happened, 
 It is wonderful in our eyes." ^ — Ps. cxviii. 22, 23. 
 
 XI. ZION THE CITY OF THE GREAT KING. 
 
 § 64. Zion will become the quiet abode of Jaliveh the 
 glorious judge, warrior, and king, a place of streams where 
 hostile fleets ap'pear only to he shattered and to become the 
 spoil of the people of God. 
 
 The Assyrian troubles deepen the confidence of the 
 prophet and his disciples in Jahveh the great king of 
 Zion. This confidence reaches its climax in Isa. xxxiii. 
 The prophet sees that the storm has rolled away, the 
 invasion has ceased, Zion is safe, Jaliveh reigns supreme 
 over all. 
 
 L " Hear, ye that are far off, what I have done j j 
 
 And know, ye that are near, my might. 
 Sinners in Zion do fear ; 
 Trembling doth seize the profane. 
 Who of us can abide with devouring fire ? 
 Who of us can abide with everlasting burnings ? 
 One walking in perfect righteousness,^ and speaking uprightly, 
 Befusing the spoil of oppressors. 
 Shaking his palms from holding a bribe. 
 Shutting his ears from hearing of bloodshed, 
 And closing his eyes from seeing evil; 
 He will dwell in the heights ; 
 The strong places of rocks will be his high place : 
 His bread will be given ; his water will be secured. 
 
 IL A king in his beauty thine eyes will behold : 
 
 Will see a land of remote places. ; 
 
 Thine heart will muse on terror ; 
 
 ^ These two passages are frequently cited in the New Testament 
 (IVIatt. xxi. 42; Mark xii. 10 ; Luke xx. 17 ; Acts iv. 11 ; Rom. 
 ix. 33, X. 11 ; 1 Pet. ii. 6, 7), and referred to the Messiah Himself. 
 
 * mplV is an emphatic plural. 
 
ISAIAH AND HIS CONTEMPORARIES. 211 
 
 Where is the scribe, where is the weigher ? 
 
 Where is the counter of the towers ? 
 
 The people made strong thou wilt not see, 
 
 The people of lip too deep to be heard, 
 
 Of stammering tongue which cannot be understood. 
 
 Behold Zion, the city of our solemnities : 
 
 Thine eyes will see Jerusalem a habitation, 
 
 A quiet tent that cannot be packed up,^ 
 
 Whose stakes will not be removed for ever, 
 
 And none of its cords will be torn away, 
 
 Verily ^ Jahveh is there ^ in majesty. 
 
 m. We have a place of rivers. 
 
 Channels extended on both sides ; 
 
 Ships of scourging * will not sail therein. 
 
 And the majestic ship will not sail over it. 
 
 For Jahveh is our judge, 
 
 Jahveh is our lawgiver, 
 
 Jahveh is our king, 
 
 He will save us. 
 
 Thy ropes have broken in pieces ; they cannot repair them, 
 
 The base of the mast * — they do not spread the flag. 
 
 Then the booty of prey was divided in abundance, 
 
 The lame have preyed upon prey. 
 
 The inhabitant will not say, I am sick, 
 
 The people who dwell therein are forgiven their iniquity." 
 
 — Isa. xxxiii. 13-24. 
 
 * |yv is used only here. It means to pack up for a journey. 
 
 ^ DX ""D is not but, as Cheyne, et al. It is strong asseveration, 
 as Prov. xxiii. 18. (See Delitzsch on this passage.) 
 
 * DK^ of the Massoretic text is suited to the previous context ; but 
 
 DK^ of LXX. and Peshitto is more suited to the following context, 
 and is followed by Lowth. We adhere to the Massoretic text, but 
 attach 1J^ to the following line, which begins the next strophe. 
 ■* lo'itJ^ has the same meaning here as in xxviii. 15. 
 
 * We cannot agree with Delitzsch, Cheyne, et al., that the ship is 
 here Zion, over against the ships of the Assyrian, for the represen- 
 tation is rather of a shipwreck than of a victorious ship. It would 
 not accord with the previous representation of the glory and 
 security of Zion under the dominion of Jahveh. The feminine suffix 
 is entirely appropriate as a lively direct address to Assyria. And 
 then the appropriation of the spoil is entirely suited to the wrecking 
 of the attacking ships. 
 
212 MESSIANIC PROPHECY. 
 
 This passage is an enlargement and development of 
 the prediction of Isa. iv.^ The passage begins with a 
 description of the true citizen of Zion.^ Such an one 
 will see the king clothed in his beauty, and will enjoy 
 the happy land of the promise. All unrighteousness of 
 speech and behaviour will be banished from the land. 
 Zion will be a quiet abode, a tent whose cords and 
 stakes will be immoveable ; a place of streams and broad 
 channels, like the great cities of the Nile and the 
 Euphrates. But no hostile ships will appear therein. 
 They will be broken up and become the prey of the 
 inhabitants of Zion. Its streams are streams of peace 
 and salvation. Jahveh, the glorious king, warrior, and 
 judge, reigns in Zion, supreme over all.^ " The record of 
 the prophet's work closes with the triumphant strains of 
 the thirty-third chapter, written perhaps before the cata- 
 strophe of Sennacherib, but after the result was already 
 a prophetic certainty, because Judah had at length bent 
 its heart to obedience to Jehovah's word. In this most 
 beautiful of aU Isaiah's discourses the long conflict of 
 Israel's sin with Jehovah's righteousness is left behind ; 
 peace, forgiveness, and holy joy breathe in every verse, 
 and the dark colours of present and past distress serve 
 only as a foil to the assured felicity that is ready to dawn 
 on Jehovah's land." * This splendid ideal seems to the 
 prophet impending after the destruction of the Assyrian 
 invaders ; but it is an ideal that stiLL awaits realization in 
 Him who is at once the Son of David and the Son of God, 
 in that glorious time when His reign of peace and righteous- 
 ness shall have attained its fruition at the end of the age. 
 
 1 See p. 193. 
 
 ' This is a variation of Pss. xv. and xxiv. 3-6. 
 3 The stream of Zion is another form of the river of God of 
 Joel iii. 18. See p. 158. 
 
 * W. R. Smith, Prophets of Israel, p. 354. 
 
ISAIAH AND HIS CONTEMPORARIES. 213 
 
 There are two psalms of the Korahite Psalter which 
 describe the glories of Zion as the city of the great 
 king. These descriptions are ideal and not real. Like 
 Isa. xxxiii., they give a picture of what Zion is to be 
 after the destruction of the Assyrian invader. We place 
 them in this period because they reflect its historical 
 situation. They have many features of resemblance 
 with Isaiah.^ 
 
 § 65. Zion, the city of the great king Jahveh, is the 
 safe abode of the people of God. Its beauty and glory 
 reflect the majesty of God. Jahveh quiets the commotions 
 of the nations, rebukes the rebellious, and reigns over the 
 earth. Tlie weapons of war are destroyed in order to the 
 establishment of universal peace. 
 
 * "In this psalm there occur, moreover, very remarkable coinci- 
 dences, both of thought and expression, with those prophecies of 
 Isaiah which were uttered in prospect of the Assyrian invasion. 
 The prophet had compared the Assyrian army about to come to a 
 mighty river, the Nile or the Euphrates, overflowing its banks, 
 carrying desolation far and wide, rising till it had submerged all 
 but the most prominent objects. The Psalmist employs a like 
 image when he compares the enemies of his country to an angry sea, 
 its waves roaring, and the mountains trembling at the swelling 
 thereof. Isaiah had described the peace and safety of Jerusalem, 
 weak and defenceless as she seemed to all eyes but the eye of Faith, 
 under the emblem of her own gently-flowing stream of Siloam 
 (viii. 6). The poet also sings the praises of that stream, whose 
 channels make glad the city of God. Thus each has recourse to 
 similar metaphors, and each heightens their effect by contrast. 
 Again, the prophet had assured the house of David that it had a 
 better defence than that of chariots and horses ; had laughed to 
 scorn the power of the enemy, saying, ' Associate yourselves, and 
 ye shall be broken in pieces . . . take counsel together, and ye 
 shall come to nought . . . for God is with us ' (Immanu ^El) ; and 
 had symbolized the promised deliverance by the birth of the Child, 
 Immanuel. The ever-recurring thought of the psalm is, ' God is 
 our refuge and defence ; ' ' God is in the midst ' of the Holy City ; 
 Jehovah (God) of Hosts is with us {Immanu). The burden alike of 
 prophecy and psalm is Immanuel^ God with W5." — Perowne, Book of 
 Psalms^ p. 394 seq., 6th ed. 1886. 
 
214 MESSIANIC PEOPHECY. 
 
 I. " God is ours,^ a refuge and strength, 
 
 A help in troubles ready to be found ; 
 
 Therefore we shall not fear though the earth change, 
 
 And though mountains be moved into the heart of the seas ; 
 
 Its waters roar,^ — be troubled,^ 
 
 Mountains shake with the swelling thereof. 
 
 Jahveh Sahaoth is with us ; * 
 
 The God of Jacob is our refuge, 
 
 II. A river '^ (there is) whose streams make glad the city of God, 
 The holy place of the tabernacles of 'Ely on. 
 
 God is in her midst ; she cannot be moved : 
 God will help her at the turn ^ of the mom. 
 Nations raged — kingdoms were moved ; 
 Has he uttered his voice, the earth melteth, 
 
 Jahveh Sahaoth is with us ; 
 
 The God of Jacob is our refuge, 
 
 m. Come, behold the doings '' of Jahveh, 
 
 What wonders ^ he hath done in the earth. 
 He is causing wars to cease unto the ends of earth ; 
 The bow he breaketh, and cutteth the spear in sunder.' 
 * Be still, and know that I am God : 
 
 1 1^^ = ours, belonging to us. It is stronger than our God, or our 
 refuge. 
 
 ^ "ICn"' is concessive, carrying on the construct infinitive. 
 
 ^ icn = boil, ferment, swell, heave, only found here in this sense. 
 It is used of wine in Ps. Ixxv. 9 ; and in the Poalal, Lam. i. 20, 
 ii. 11 ; and Job xvi. 16. 
 
 * The refrain at the close of this strophe has been omitted, and it 
 should be restored, as occasionally elsewhere in Hebrew poetry. 
 
 ^ nni is emphatic in position, in strong contrast to the swelling, 
 raging sea. 
 
 ^ nijcb = at the turning of the morning, towards morning after 
 the night of trouble. Comp. Pss. xxx. 5, xc. 14. 
 
 ^ m^ySD for the older ^yQ. 
 
 ® niCC^ is taken from J erome, Calvin, A. V. et al. as desolations ; 
 by LXX. Peshitto, Hupfeld, Ewald, Perowne, et al. as wonders or 
 terrible things. 
 
 ^ The destruction of the instruments of war is, as in Hos. ii. 20 ; 
 Isa. ix. 4. We regard the clause ^^2 Pjlt^'' Hl^jy as a later 
 marginal addition that has crept into the text. It is trimeter in the 
 midst of tetrameters, and makes the strophe one line too long. 
 
ISAIAH AND HIS CONTEMPORARIES. 215 
 
 I shall be exalted among the nations, 
 I shall be exalted in the earth.' 
 
 Jahveh Sahaoth is with us ; 
 
 The God of Jacob is our refuge.** — Ps. xlvi. 
 
 Ps. xlviii. describes the glories of Zion as the city 
 of the great King. j 
 
 I. " Great is Jahveh, and highly to be praised, 
 In the city of our God, his holy mount. 
 Beautiful in elevation, the joy of the whole earth is Mount 
 
 Zion, 
 On the northern side,^ the city of the great king. 
 God in her palaces is known for a refuge. 
 For, lo, the kings assembled,^ they passed by together ; 
 They saw, so they were amazed ; they were dismayed, they 
 
 hasted away. 
 Trembling seized them, writhing as a woman in travail. 
 With the east wind thou breakest the ships of Tarshish.' 
 As we have heard^ so have we seen 
 In the city of Jahveh Sahaoth^ in the city of our God : 
 God establisheth her for ever* 
 
 n. "We have pondered thy mercy, O God, in the midst of thy 
 temple. 
 
 As is thy name, O God, so is thy praise, 
 
 Unto the ends of the earth thy right hand is full of righteous- 
 ness. 
 
 Let Mount Zion rejoice, the daughters of Judah exult, 
 
 Because of thy judgments, Jahveh.* 
 
 ^ The northern side of Zion was pre-eminently the city or fortress 
 of the king. 
 
 ^ The assembled nations before Jerusalem remind us of the 
 Assyrian army as described by Isa. x. 28-34 and Micah v. 1-6. 
 
 ^ The reference to the ships of Tarshish is in accordance with 
 Isa. xxxiii. 21. 
 
 ■* These three lines seem to us to be a refrain. It is possible that 
 the single line of refrain at the close of the second strophe should be 
 lengthened by the insertion of the first and second lines of this 
 refrain. The second strophe is just two hues short of the first. 
 
 * The LXX. version reads mrT* here. It is necessary to insert it 
 for the sake of the rhythm. 
 
216 MESSIANIC PROPHEUT. ' 
 
 Go about Zion, and encircle her, count her towers ; 
 Set thy mind upon her bulwarks, consider her palaces ; ' 
 
 That ye may tell it to the generation following j 
 
 That God our God is thus : ^ | 
 
 For ever and ever he guideth i«." * — Ps. xlviii. j 
 
 ! 
 
 MiCAH. 
 
 Micah and Isaiah were contemporaries. They are i 
 closely related in their range of ideas and the historical j 
 situation that underlies them. The relation is close and | 
 thoroughgoing, extending through the entire book of 
 Micah and the genuine predictions of Isaiah. They 
 were either in the relation of master and pupil or of j 
 bosom friendship. The latter is probably the true : 
 relation, although Isaiah represented the higher classes of \ 
 the capital and Micah the rural population.^ They 
 co-operated in their work of strengthening the faithful in ! 
 Judah in the midst of the storms of disaster that came | 
 upon the nation. Jeremiah represents that Micah \ 
 delivered his prophecy in the reign of Hezekiah, and that l 
 he produced a profound impression.'* This seems to 
 favour the opinion that Micah's prophetic activity began ' 
 a little later than Hezekiah's, for his book of prophecy ; 
 in its present form is an organic whole.^ The Messianic , 
 
 1 nt is emphatic, and means thus and so — this^ e.g. all that the i 
 psalm has described Jahveh to be. 
 
 * niO 7y is a liturgical term, a shortened form of pS TWO hv of i 
 Ps. ix. 1. It does not belong to the text. It is rendered by the LXX. ; 
 as if it were niDj^y, and so parallel with th^V IV of the last line of 
 the refrain of the first strophe. But we have already had oijiy 
 
 n:n. i 
 
 ^ See W. E. Smith, Prophets of Israel, p. 288 seq. 
 
 * Jer. xxvi, 18 refers to the passage Micah iii. 12, which is one 
 of the most striking predictions in the book. 
 
 ^ It is possible that the present book was a reissue of earlier ; 
 prophecies by the prophet himself ; that he worked them over and i 
 organized them in their present form. ; 
 
 I 
 
ISAIAH AND HIS CONTEMPOEAEIES. 217 
 
 prediction of Micah rises in three stages in chaps, iv.— v. 
 He first cites the production of an older prophet, that the 
 mountain of the house will be established on the top of 
 the mountains.^ This was in order to relieve his own 
 prediction, that Jerusalem would become a heap of ruins, 
 and the mountain of the house a forest.^ The second 
 stage of the prophecy resembles the prediction of Amos.^ 
 The tower of David has lost its ancient dominion, but it 
 will recover it again. The daughter of Zion is to pass 
 through the pangs of childbirth, and to be treated shame- 
 fully by the great ones of the earth. But the mind of 
 Jahveh is that the nations are to be gathered as sheaves 
 of the threshing-floor to be threshed out by the bullock 
 Zion, whose horns are of iron and whose hoofs are brass. 
 There is a mingling of symbols, the shepherd's tower, the 
 daughter of Zion, and the bullock. These combine in 
 representing that although Zion may be conquered for a 
 little season, she is ultimately to triumph over all.* The 
 highest stage of the prediction is reached in the representa- 
 tion of the Euler from Bethlehem. 
 
 XII. THE EULER FROM BETHLEHEM. 
 
 § 66. ^ ruler will he horn in little Bethlehem who will 
 hear the name of Peace. Re will go forth to fulfil the 
 ancient promises, and hecome great unto the ends of the earth. 
 
 " And thou, Bethlehem Ephrathah,^ 
 Little to be among the thousands of Judah, 
 Out of thee ^ will come forth for me 
 
 1 See p. 181. 2 Micah ill. 21. 
 
 3 See p. 161. * Micah iv. 8-13. 
 
 ^ nn~iQX takes the place of the flock tower of the second section of 
 the prediction, and the mountain of the house of the first section. 
 It is a synonym of Bethlehem. 
 
 ^ TjOD is emphatic in position. The subject is not expressed. It 
 is indefinite, to be defined by the following ^^"Q- 
 
218 MESSIANIC PROPHECY. 
 
 j 
 One who is to become ruler in Israel ; 1 
 
 Whose goings forth are from of old, from ancient days.^ 
 Therefore he will give them up, ! 
 
 Until the time that one which travaileth ^ has brought forth : 
 Then the residue of his brethren will return, j 
 
 Together with ^ the children of Israel. 
 
 And he will stand and act as shepherd in the strength of Jahveh, i 
 In the majesty of the name of Jahveh his God ; | 
 
 And they will abide,^ for now he will becoiiie great j 
 
 Unto the ends of the earth. \ 
 
 And this one will be Peace." ^ — Micah v. 1-4. ! 
 
 I 
 The prophet sees Zion in great straits. She is besieged \ 
 and captured. Her ruler is treated shamefully. The 1 
 line of David returns to the original home of the family ! 
 at Bethlehem. Thence the royal house had issued from 
 a shepherd life to be the shepherds of Israel. Thither 
 they have returned, and thence they will reissue in ' 
 Messianic times. The prophet conceives of the restora- i 
 tion of the ruined house of David as in the prediction of j 
 Amos,® only he uses as a symbol the history of the I 
 elevation of David to the throne. The ancient promises \ 
 will be fulfilled. The ideal king of the Davidic covenant '^ ; 
 
 I 
 ^ VnXVlD is parallel with j<V, and therefore DlpO is parallel with j 
 '^'012. Only the former denote temporal origin, the latter local j 
 origin. The reference is not to the eternal generation of the Messiah, , 
 as some have hastily supposed, misled by the New Testament \ 
 doctrine of the Son of God ; but to the ancient promises of the ' 
 advent as evidences of the ancient purjDose of God to raise up the ! 
 Messiah. 
 
 ' nihv is the mother of the Messiah, which can hardly be other ; 
 than j^ersonal here. The article is omitted because the mother is ' 
 emphatically indefinite. We are to think of the same mother as | 
 the HD^y of Isa. vii. 14, and the ^JC^D is the same as the Prince of 
 Isa. xi. 
 
 ^ ''03"Py = together with, and not unto, as Kdeinert, et al. 
 
 * 13D''*1. They will dwell, e.g. in safety, as in ISIicah iv. 4 ; Joel ! 
 iv. 20 ; Amos ix. 15. 
 
 * wb^ is a name given to the h^i^- He has the same essential ] 
 attribute as the king in Zech. ix. 9 and the prince in Isa. ix. 6. j 
 
 « See p. 161. 7 See p. 126. 
 
ISAIAH AND HIS CONTEMrOEARIES. 219 
 
 cannot fail those who hope for his appearance. He will 
 come forth from little Bethlehem and become a ruler 
 whose dominion will extend to the ends of the earth. 
 The proud invader will be driven back. Under His 
 dominion Israel will become as refreshing dew in the 
 midst of the nations, realizing their everlasting priesthood ; 
 and they will rava^^^e their enemies as a lion in the midst 
 of a flock, accomplishing their destiny as the kingdom 
 of God. But the aim of the advent is peace. The ruler 
 from Bethlehem will be Peace. That will be His most 
 characteristic feature and work. And thus our prophet 
 is in accord with Isaiah and the other prophets ^ of the 
 epoch in looking forward through the storms of the time 
 to the realm of peace and the sway of a Prince of 
 Peace.^ 
 
 1 See pp. 184, 198. 
 
 2 This prediction was cited by the Sanhedrin (Matt. ii. 5 seq.) in 
 response to the inquiry of the Eastern sages where the Messiah 
 was to be born. 
 
CHAPTER Yin. i 
 
 j 
 
 JEREMIAH AND HIS CONTEMPORARIES. i 
 
 The brilliant period of Hezekiah was followed by a sad : 
 decline under Manasseh and Amon, which reduced the 
 land so that it could not recover. Josiah, a noble king, ; 
 attempted a reform, and led the nation in a further j 
 advance toward the Mosaic ideal. The Deuteronomic | 
 code was brought forth from the neglected temple, sacred 1 
 psalms again resounded in the house of Jahveh, and holy 
 prophets gathered about the king to encourage him in i 
 his work.-^ But this revival separated the pious nucleus i 
 from the mass of the people, who decKned to follow in j 
 the path of progress. The death of the heroic king in a ' 
 fruitless struggle at the ancient Megiddo brought events i 
 to their crisis.^ The prophets of Jahveh were unable to : 
 prevent the reaction which brought in its train the sure 
 ruin of the nation, and severe afflictions to the pious \ 
 remnant. The great prophet of the age of Josiah was ; 
 Jeremiah ; but he was sustained by lesser prophets, I 
 Zephaniah, Habakkuk and others. The earliest of the j 
 prophets of tliis period was Zephaniah, whose prediction ; 
 was given early in the reign of Josiah. i 
 
 i 
 
 Zephaniah. ' 
 
 "With the prophet Ssephanya we meet for the first i 
 time a considerable diminution of prophetic originality ; 
 
 1 2 Kings xxii. ; 2 Chron. xxxiv. 
 
 * 2 Kings xxiii. 29, 30 ; 2 Chron. xxxv. 20-26. i 
 
 220 { 
 
JEEEMIAH AND HIS CONTEMPOEAEIES. 221 
 
 he repeats a good deal almost verbally from older pro- 
 phets, and, on the other hand, the style is very ornate 
 and pointed, ii. 1, 2, iii. 11, 18. Wliat is new is especially 
 the extended survey of all lands and nations, and the 
 general review of the spiritual affairs and prospects of 
 the whole earth, the destruction of Jerusalem being only 
 incidentally foretold. We see that the small separate 
 nation, with its ancient national distinctions, must neces- 
 sarily lose itself more and more in the general life of the 
 nations of the earth, whilst, nevertheless, the truths which 
 had lived in it remain the same and gain ever greater 
 validity in and through all nations." ^ 
 
 I. THE GEEAT JUDGMENT OF JAHVEH. 
 
 § 67. Zephaniah predicts that a great and terrible day 
 of judgment is near icpon Judah and Jerusalem and all 
 nations. But there will he a deliverance of the dispersed 
 righteous. Israel will again dwell in her land, Jahveh the 
 Saviour in her midst, rejoicing over her in love. Israel 
 will he renowned and praised in all the earth, and the 
 nations, even from the distant parts of Africa, will unite 
 in the worship of Jahveh. 
 
 It seems that Zephaniah had in mind the Scythian 
 invaders. Those mysterious hordes from the steppes of 
 the North filled the inhabitants of Asia with consterna- 
 tion. The prophet sees them as the instruments of the 
 wrath and judgment of Jahveh for the destruction of the 
 nations far and near. 
 
 "I will utterly consume everything from upon the face of the 
 
 ground ; 
 The utterance of Jahveh is, I will consume man and beast ; 
 
 1 Ewald, Ccm. on the Prophets of the 0. T. iii. p. 16, London 
 
 1878. 
 
222 MESSIANIC PEOPHECY. 
 
 I will consume the birds of heaven and the fish of the sea, and the 
 stumbling-blocks with the wicked ; 
 
 And cut oif mankind from upon the face of the ground, is the utter- 
 ance of Jahveh." ^ 
 
 This is a strong representation of the utter destruction 
 of everything. The day of Jahveh is at hand, and 
 universal ruin is impending. The judgment comes first 
 upon the idolaters of Jerusalem and Judah. Jahveh 
 will search Jerusalem with lamps in order to visit them 
 with punishment. 
 
 "Near is the great day of Jahveh, near and greatly hasting.^ 
 
 Hark ! the day of Jahveh ; the hero is bitterly crying ^ there. 
 
 A day of overflowing wrath is that day, a day of distress and 
 
 trouble. 
 A day of waste and wasteness, a day of darkness and gloom, 
 A day of clouds and thick darkness, a day of the trumpet and alarm, 
 Against the fenced cities and against the corner towers. 
 And I will bring distress upon mankind, and they will walk like 
 
 the blind, 
 Because they have sinned against Jahveh ; 
 And their blood will be poiu-ed out Hke dust, and their flesh * like 
 
 dung. 
 Neither their silver nor their gold will be able to deliver them, in 
 
 the day of the overflowing wrath of Jahveh, 
 And by the fire of his zeal all the earth will be devoured. 
 For a completion,^ yea, a sudden destruction will he make of all the 
 
 inhabitants of the earth." — Zeph. i. 14-18. 
 
 1 Zeph. i. 2, 3. 
 
 * *inD is infin. abs. Piel. Elnobel takes it as partic. with D 
 
 omitted. 
 
 ® n~ii* is only found here in Kal, and in Isa. xlii. 13 in the 
 
 Eiphil. The cognate languages justify the meaning, cry aloud. 
 
 * U^nh is only found here in this sense. It is used in Job xx. 
 23 and Ps. xi. 6 ior food. 
 
 * n^nn: is part. Niph. of ^ni, and means, sudden destruction, 
 Conip. nv"in3, Isa. xxviii. 22. n!?3 is used here in the same sense 
 as in Isa. xxviii. 22 and Jer. xxx. 11. 
 
JEEEMIAH AND HIS CONTEMPOSARIES. 223 
 
 In view of this universal judgment, men are called to 
 penitence and seeking Jahveh. 
 
 " Gather yourselves together, yea, gather together, O shameless nation, 
 
 Before the decree come to the birth, like chaff the day has passed by, 
 
 Before the heat of the anger of Jahveh come upon you. 
 
 Before the day of the anger of Jahveh come upon you. 
 
 Seek ye Jahveh, all the meek of the earth who have wrought his 
 
 judgment ; 
 Seek righteousness, seek meekness : it may be ye will be hid in the 
 
 day of the anger of Jahveh." — Zeph. ii. 1-3. 
 
 The prophet then describes the destruction of the cities 
 of the Philistines in rapid succession. Moab and Ammon 
 became like Sodom and Gomorrah. The Ethiopians will 
 be slain by the sword. Assyria will be overthrown, and 
 Nineveh become like a desert. 
 
 But this judgment has in view a gracious purpose of 
 redemption, and this not only embraces Israel but also 
 the nations. 
 
 I. " Therefore wait for me, is the utterance of Jahveh, for the day 
 
 of my rising up for booty : ^ 
 For my judgment is to collect nations, that I should gather 
 
 kingdoms ; 
 To pour upon them my indignation, all the heat of my anger ; 
 For with the fire of my zeal all the earth will be devoured. 
 For then I will turn unto^ the peoples, the lip will be purified, 
 That all of them may call on the name of Jahveh, and serve 
 
 him with one shoulder. 
 From beyond the rivers of Gush will be my incense ; * the 
 
 daughter of Phut will bring a Minchah.* 
 
 ^ OreUi, after the LXX. and Peshitto, reads ^^^ = to testify. But 
 the Massoretic 1]p is best sustained. 
 
 2 It is rendered by E.V. "I will turn to the people a pure language," 
 but ^J5 has the force of unto. Jahveh turns tmto the people in favour, 
 after the judgment. milH is then a participle with verbal force. 
 
 ^ "iny, incense, is parallel with nilJD, and cannot be rendered 
 suppliant. Ewald sees the correct meaning and reads t^)Z)= Libi/a, 
 parallel with Cush, instead of |^1Q, which must refer to the dispersed 
 of Israel, and is not in accordance with the context. 
 
 * For Minchah, see p. 8. 
 
224 MESSIANIC PEOPHECT. 
 
 II. In that day thou wilt not^ be ashamed of all thy deeds wherein 
 
 thou hast transgi^essed against me : 
 For then I will remove from thy midst thy proudly exulting 
 
 ones, 
 And thou wilt not again be haughty any more in my holy 
 
 mountain. 
 And I will leave over in thy midst a meek and weak people, 
 
 and they will seek refuge in the name of Jahveh. 
 The remnant of Israel will not do iniquity and will not speak 
 
 falsehood ; 
 And there will not be found a deceitful tongue in their mouth; 
 For they will feed as a flock and lie down, and there will be 
 
 none to terrify. 
 
 III. Sing, O daughter of Zion, shout for joy, O Israel ; 
 
 Rejoice and exult with aU thy heart, O daughter of Jerusalem. 
 Jahveh hath removed thy judgments, hath cleared away thy 
 
 enemy : 
 The King of Israel, Jahveh, is in thy midst ; thou wilt not 
 
 fear evil any more.^ 
 In that day Jerusalem will be called ^Al-TiraH; Zion, ^Al~ 
 
 yirpu-yadhayikhj^ 
 Jahveh thy God is in thy midst, a hero who saveth : 
 He rejoiceth over thee with joy, renews his love,^ exults over 
 
 thee with singing. 
 
 1 The negative ^ is difficult, and yet is the best sustained. It 
 refers to a time when there will be no more shame for sin, because 
 there will be no more sin. Hitzig would read t^Jj, " Mayest thou 
 
 be ashamed." This would be more natural. But there is no neces- 
 sity for forsaking the Massoretic text and the Versions. 
 
 '^ The LXX. reads ''i<"in = see, and so many Massoretic MSS., and 
 these are followed by Henderson, et al. But the Compl. and the 
 majority of the best Massoretic MSS. read ''N1TI, and so the 
 Vulgate. This is best suited to the context. 
 
 ^ ''i^in'Sx = Fear not, is a name given to Jerusalem, and 
 T'T' 1D"i''"?i< = ?e^ not thine hands he slacks a name given to Zion, as 
 Jerusalem is called in Jer. xxxiii. 16, IJplV ^1^^ and in Isa. Ixii. 4, 
 Ilephzibah and Beulah. 
 
 ■* LXX. and Peshitto read tJ^nnS and are followed by Houbigant, 
 Kewcome, Ewald, et al. This is well sustained, and is more suited 
 to the context than the Massoretic K^nn\ he silent^ which is followed 
 by most interpreters. 
 
JEKEMIAH AND HIS CONTEMPORAEIES. 225 
 
 IV. The afflicted ^ for the place of assembly I have collected. Of 
 
 thee they were, burdened with reproach for her sake.^ 
 Lo, I am about to deal with all who afflict thee at that time, 
 And I will save the halt, and the outcast will I gather, 
 And make them a praise and a name in all the earth where 
 
 they were shamed. 
 At that time will I bring you, and at the time will be my 
 
 gathering of you : 
 For I will make you a name and a praise among all the 
 
 peoples of the earth. 
 When I restore your prosperity before your eyes, saith 
 
 Jahveh." — Zeph. iii. 8-20. 
 
 This prediction of Zephaniah is remarkable for its 
 extension of redemption to the nations after the judgment. 
 It is a further unfolding of Isa. xix. 18-25.^ As in 
 Isaiah, Egypt was to speak the language of Canaan, so 
 here the worship of Jahveh will become universal. All 
 nations will have their lips purified so as to call upon 
 the name of Jahveh. The nations that are especially 
 prominent in this worship, according to the conception 
 of the prophet, are the distant nations of Africa, the 
 Ethiopians and the Libyans. These will offer their 
 incense offerings and their vegetable offerings. This is 
 similar to the prediction of Isaiah, that there was to be 
 an altar in the land of Egypt. The universal worship of 
 Jahveh in Messianic times is represented in the forms of 
 the ceremonial of the altar and the offerings of the Old 
 Testament dispensation. This representation is the 
 clothing of the ideal, and not the ideal itself. For in the 
 
 ^ ''J13, const. Niph. part. nr=«#*c^; for the usual ''ji:, see Lam. 
 
 i. 4 (nii^j)- Houbigant, Newcome, et al. follow the LXX. and read 
 "7\'^y\^ = thy ajfiicted ones, nyio is taken by LXX., Ewald, Henderson, 
 et al. as festival, as in Lam. i, 4, ii. 6. But it is better to think of 
 the place of assembling, parallel with Zion. 
 
 ^ n''i5y=/or her sake, that is, Zion^s sake. But the Peshitto, 
 Targum, some Massoretic MSS. read ^"h))) and these are followed 
 by Newcome. 
 
 « See p. 206. 
 
 P 
 
226 MESSIANIC PROPHECY. 
 
 times of the Messiah, universal worship rises above the 
 local altars and the ceremonial of sacrifice. 
 
 The prophet is also remarkable for the tenderness 
 with which he represents the relation of Israel and 
 Jahveh. He advances in the line of Hosea.^ The union 
 is a marriage union. New names are given in the day of 
 restoration, and Jahveh rejoices as in a great marriage 
 festival. Here we have " one of the boldest, most 
 wondrous sayings of the Old Testament, which is not 
 presumptuous only because the seer was vouchsafed a 
 glimpse into the unfathomable decree of love revealed 
 in the New Testament."^ Israel will no longer be 
 reproached and afflicted by the nations, but will be 
 honoured and praised by all the earth. 
 
 II. THE ADOPTION OF THE NATIONS IN ZION. 
 
 § 68. Psalm LXXXVIL describes the adojption of the 
 nations into the city of God and their enrolment among the 
 citizens of Zion. 
 
 This in some respects is the most remarkable of the 
 psalms. It may be compared with Ps. xlv. and Isa. xix. 
 18-25 in its attitude to the nations of the world. But 
 its outlook is wider even than Zeph. iii. 9, 10. The 
 mention of Babylon alongside of Egypt shows that we 
 have passed from the Assyrian period into the Babylonian. 
 It is nearer to the representation of Zephaniah, and it is 
 probable that it belongs to this general period, if not 
 later. 
 
 " His foundation * in the holy mountains Jahveh is loving,* 
 The ffates of Zion are better than all the tabernacles of Jacob. 
 
 1 See p. 172. ^ Orelli in I.e. p. 321. 
 
 ^ irniD"' is only found here for ^DID of Isa. xxviii. 16. 
 * The characteristic tense of this piece is the participle. It must 
 be given its classic force, unless we regard the poem as post-exilic, 
 
JEREMIAH AND HIS CONTEMPORARIES. 227 
 
 Glorious things are being spoken in ^ thee, city of God ! 
 
 I mention Eahab ^ and Babel as belonging to those who know 
 
 me; 
 Lo, Philistia and Tyre with Gush : ' This one was born there.' 
 And as belonging to Zion, it is said, — 'This one and that one 
 
 were ^ born in her.' 
 And 'Elyon, Jahveh — he establisheth her. 
 He counteth in writing * up the peoples, — ' this one was born 
 
 there.' 
 Yea, they are singing as well as dancing all who dwell in thee."* 
 
 Delitzsch aptly names this psalm " the city of the 
 regeneration of the nations." ^ Perowne appropriately 
 says, " Foreign nations are here described, not as captives 
 or tributaries, not even as doing voluntary homage to the 
 greatness and glory of Zion, but as actually incorporated 
 and enrolled, by a new birth, among her sons. Even 
 the worst enemies of their race, the tyrants and oppressors 
 of the Jews, Egypt and Babylon, are threatened with no 
 curse, no shout of joy is raised in the prospect of their 
 overthrow, but the privileges of citizenship are extended 
 to them, and they are welcomed as brothers. Nay more, 
 God Himself receives each one as a child newly born 
 
 when the participles may represent the other tenses as in Aramaic. 
 This piece is a pentameter, nrii^ is correctly attached to the first 
 line by Hupfeld, Perowne, et al. 
 
 ^ TJ3 may be taken as of thee, with Perowne, E.V. et al. But it 
 is better, with Hupfeld, to render in thee. 
 
 2 3ni is a name of Egypt, as in Ps. Ixxxix. 11 and Isa. xxx. 7, on 
 account of her pride, as a sea monster. 
 
 ^ For the thought, compare Isa. xix. 18-25 (see p. 206). 
 
 ^ lin^ is infin. construct as E.V. But Ewald, Hitzig, Delitzsch 
 follow the LXX. and Targum in regarding IITIS = 3n3 = book or 
 
 writing, for the usual nSD- Jerome renders by participle. 
 
 ^ The LXX. reads KocToiKiet = py?^. Hupfeld points ^y^)i^. 
 
 Bottcher '>j''pQ. The latter is better. Ewald reads ijiyD^ my arts. 
 
 "•y yo = fountains, springs, e.g. of life, is retained by Delitzsch, who 
 
 puts these words in the mouth of the singers. Perowne regards 
 them still as words of God. The R.V. also retains this pointing. 
 ^ Delitzsch, Psalmen^ p. 603. 
 
228 MESSIANIC PEOPHECY. 
 
 into His family, acknowledges each as His son, and 
 enrolls him with His own hand in the sacred register of 
 His children." ^ 
 
 The representation differs from Ps. xlv., in that there 
 the union with the nations was through the bridal re- 
 lation established with them by the Messianic king.^ 
 Here it is a divine adoption into the rank of sonship, 
 and an enrolment in the register of the citizens of Zion. 
 In Isa. xix. 18—25, Egypt and Assyria are united with 
 Israel as the people of God, and share alike the sacred 
 names expressing the covenant relation of Israel to God.^ 
 Here the stiU more sacred relation of sonship in the 
 original calling of Israel * is extended to them. Israel 
 was then the first-born son of Jahveh, and no other such 
 sons were mentioned. Here Jahveh enrolls many sons 
 in his family, and all distinctions between them have 
 passed away. In Zeph. iii. the nations are purified 
 to worship God with lip and with ofi'erings, and the 
 distant nations of Africa are especially mentioned.^ 
 Here a family of nations is assembled from all parts, 
 including Babylon and Egypt, Philistia and Ethiopia. 
 In Zeph. iii. Jahveh was represented as reigning 
 over restored Israel. Here the nations who have been 
 assembled in Zion are represented as singing and dancing 
 in celebration of the festival of their adoption and 
 registration and union with one another and with Jahveh. 
 
 m. THE RESTORATION OF THE VINE ISRAEL. 
 
 § 69. The vine Israel has hcen ravaged hy the leasts of 
 the Nile and the EuiiiJirates. Psalm LXXX. is a 'prayer 
 for restoration, and especially for support to the Messianic 
 son of man, the man of JaJivelis right hand. 
 
 ^ Perowne, Booh of Psahns, ii. p. 133. ^ See p. 140. 
 
 * See p. 206. * See p. 100. » See p. 225. 
 
JEREMIAH AND HIS CONTEMPORAEIES. 229 
 
 Ps. Ixxx. probably belongs to the time of Josiah, when 
 Egypt was the chief enemy of Judah. It has four 
 strophes marked by refrains. The third strophe is a 
 double strophe with a double refrain. The other 
 strophes are of six trimeter lines, with a refrain of two 
 lines, 
 
 I. " Shepherd of Israel,^ O give ear, 
 
 Leader of Joseph like a flock ; 
 Enthroned ^ above the cherubim, O shine forth.* 
 Before Ephraim, and Benjamin, and Manasseh,* 
 • O stir up thy strength, 
 And O come for salvation to us. 
 
 Elohim,^ restore us, 
 
 And let thy face shine that we may he saved. 
 
 II. Jahveh, Elohim, Sabaoth. 
 
 How long dost thou smoke ^ during^ the prayer of thy people ? 
 
 1 This is a reminiscence of Gen. xlix. 24. It is a favourite term 
 of the Psalms of Asaph. Comp. Pss. Ixxiv. 1, Ixxviii. 52, Ixxix. 13, 
 and also the group xcv.-c. 
 
 2 y;^^ is pregnant = enthroned, as the cherubim are here conceived 
 as constituting the throne of Jahveh, as in the tabernacle and the 
 temple. 
 
 ^ nysin. This is a favourite idea of the Psalter of Asaph. See 
 Ps, 1, 2 ; Deut. xxxiii. 2 ; Ps. Ixxxiv. 11. 
 
 4 The exclusive mention of the tribes in Middle Palestine may be 
 accounted for from that part of the blessing of Jacob upon which 
 the psalm is based. Perowne thinks of their association in the 
 order of the march from Sinai (Num. ii. 17-24). It may also be 
 from the feeling that Judah in her present crisis needs the aid of 
 these tribes. If the psalm was written after the exile of these 
 tribes, there still remained powerful remnants in the time of Josiah. 
 And these might be stirred up to espouse the cause of the national 
 God in the revival of the time of the heroic Josiah. 
 
 ^ The refrains of the three strophes differ only in the divine 
 names, which increase from DmI^X to n*lSn^ Wrh)!^ in the second 
 refrain, and n"IN2V D\~!i?J< niH'' in the fourth. The third refrain 
 uses the same divine names as the second refrain, but heaps up 
 imperatives of supplication. 
 
 ^ jK^y is the smoking of the nostrils in anger. Comp. Pss. xviii. 8, 
 Ixxiv. 1. 
 
 ^ n^Dnn. The n can hardly express hostility. It has rather 
 temporal force, in the time o/, during. 
 
230 MESSIANIC PKOPHECY. 
 
 Tliou hast given them the bread of tears ^ to eat, 
 
 And hast given them to drink out of tears as a measure ; • 
 
 Thou settest us as a strife to our neighbours, 
 
 And our enemies are mocking at us.^ 
 
 Elohim^ Sabaoth restore W5, 
 
 And let thy face sldne that we may he saved. 
 
 m. A vine out of Egypt * thou removest, 
 
 Thou dravest out nations and so ^ didst plant it ; 
 
 Thou didst clear away before it, and cause it to take root, 
 
 And the land was filled with its roots.^ 
 
 The mountains were covered with its shadow. 
 
 And the cedai^ of 'El '' with its boughs. 
 
 It put forth its branches unto the sea, 
 
 And unto the river its shoots. 
 
 Why hast thou broken down its hedges, 
 
 So that all the passers-by are plucking it ? ' 
 
 ^ nyron Urb. ^ Comp. Ps. xlii. 3 ; Job iii. 24 ; Lam. iii. 15. 
 
 ^ niyon^. 3 is used in a local sense. The tears constitute the cup 
 out of which the Psalmist drinks. The Hebrew says: drink in 
 a cup, where we would say : di'iiik out of a cup. We might give 3 
 an instrumental force. As we say feed v:ith food, the thirst might 
 be satisfied with tears. The latter view forces us to regard ^i^'h^ as 
 adverbial, as LXX. iv yArpu. In the other case it is taken as in 
 apposition, a third measui'e. 
 
 ^ \t2h should be iji?, as LXX. and Vulgate gave it. So 
 Ewald et al. A.V. and E.Y. have wrongly followed the Massoretic 
 texts. 
 
 * This allegory of the vine is based upon the blessing of Joseph, 
 even in its phraseology (see p. 97). 
 
 ^ nyonv The "1 consec. expresses result. 
 
 « We transpose X^?2m with r\''^'\^ on account of the rhythm. 
 
 ^ h^ '•nS as in ^s mn, Ps. xxxvi. 7. Hupfeld thinks that the 
 idea that the cedars of Lebanon were covered by the boughs of 
 this vine is too enormous a figure, and insists upon the particle of 
 comparison. " Its boughs are as those of the cedars of God ; " 
 so A.V. and E.V. But the margin of E.V. gives it correctly after 
 most critics. The parallelism is decidedly for it, and such enormous 
 figures are not unusual in Hebrew poetry. See Micah iv. 1 ; 
 Ezek. xvii. 22. See p. 50. 
 
 ® nnt? is a rare fonn, only found here. It is 1 consec. perfect, 
 expressing the frequentative imperfect. 
 
JEREMIAH AND HIS CONTEMPORARIES. 231 
 
 The boar out of the forest ^ is ravaging it,^ 
 And the beast ^ of the fields is feeding on it. 
 
 Elohim, Sahaoth turn now, look from heaven^ 
 
 See and visit this vine ; * 
 
 And protect ^ that which thy right hand planted, 
 
 And he over the branch ^ thou hast strengthened for thyself, 
 
 IV. It is burnt with fire, it is cut down/ 
 
 At the rebuke of thy face let them perish. 
 
 Let thy hand be over the man of thy right hand, 
 
 Upon the son of man thou hast strengthened for thyself : 
 
 And we will not depart from thee : — 
 
 Quicken us, and on thy name we will call. 
 
 Jahveh, Elohim, Sahaoth restore us, 
 
 Let thy face shine that we may he saved}* 
 
 This psalm uses the symbol of the vine to set forth 
 the original planting in the holy land, the present evil 
 condition of affairs and the future restoration. The 
 symbol was taken from the blessing of Jacob, and the 
 
 ^ "lyS with suspended y, is probably for "ib{>, as Hupfeld, Gratz, 
 et at, referring to the Nile, and thereby indicating that Egypt is the 
 river swine, the hippopotamus who is ravaging Israel. This would 
 put the psalm in the time of Josiah, as the only period in the 
 history of Israel subsequent to the exodus when Egypt was the 
 chief enemy, except for the brief period in the reign of Rehoboam. 
 
 ^ nJ0D"l5'' — a quadriliteral for DD3, only found here. Comp. 
 for the idea, Ps. Ixxxix. 40, 41. 
 
 ^ t"*? = full-breasted beast. See Ps. 1. 11, where alone elsewhere 
 it has this sense. These animals from the forest probably refer to 
 the Edomites, Moabites, and other nations on the east of the Jordan. 
 
 * The Psalmist heaps up the synonymous y\^ t22n ni<"l and 
 
 ^ n3D1. If this pointing be correct, it is an unusual form of the 
 
 cohort.-imperative p3 for nsb- In this case it would be better to 
 
 regard the pointing as incorrect. The A.Y. and R.V. follow the 
 chief Versions, except LXX., and regard it as a feminine noun, like 
 p, with the meaning, stock, stem. Gratz would read n32, garden. 
 
 The context favours the imperative, and Perowne rightly adopts it. 
 ^ |3 is used, after Gen. xUx. 22, as shoot. 
 
 "^ nniDD fern. pass. part. nD3, an Aramaic word, only here and 
 Isa. xxxiii. 12 in Hebrew. 
 
232 MESSIANIC PROPHECY. 
 
 Psalmist makes free use of the original representation. 
 But there are two Messianic psalms in his mind. The 
 term " son of man " was derived from the ideal man of 
 Psalm viii. and the " man of thy right hand " from the 
 conquering king of Psalm cx.^ These two Messianic terms 
 are combined in their reference to the Messianic head of 
 Israel, who is to be the object of the divine favour in the 
 times of the restoration. The Messiah is here viewed as 
 the head of a redeemed people rather than as himself 
 their Saviour. The divine advent assumes the most im- 
 portant position in the Messianic idea even when the 
 Messianic head of the nation is brought into view. 
 Eedemption is in the shining forth of the divine glory 
 from Zion. In this is the hope of Israel 
 
 Habakkuk. 
 
 The prophet Habakkuk belongs to the Babylonian 
 period. He issued his prophecy somewhat later than 
 ZeiDhaniah, probably in the reign of Jehoiakin. " Great 
 as Habaqquq is in thought, he is no less so in language 
 and literary skill ; he is the last prophet belonging to 
 the age preceding the destruction of Jerusalem who is 
 master of a beautiful style, of powerful description, and 
 an artistic power that enlivens and orders everything with 
 charming effect. We are still able to admire in him the 
 genuine type and full beauty of ancient Hebrew pro- 
 phecy ; he is its last pure light, and although he already 
 reproduces much from older books, he still maintains 
 complete independence." ^ 
 
 Habakkuk complains to Jahveh, and calls upon the 
 everlasting and holy God to look upon the evil that the 
 Chaldeans are doing in their invasion, and to visit them 
 
 ^ See pp. 132 seq., 178 seq. 
 
 2 Ewald, Prophets^ English edition, iii. p. 32. 
 
JEREMIAH AND HIS CONTEMPORAEIES. 233 
 
 with punishment. Jahveh responds to this complaint 
 with a grand representation of the just complaints of the 
 nations against the greedy and unscrupulous kingdom. 
 This response is introduced by a striking contrast between 
 the wicked kingdom and the righteous people of God. 
 
 " Behold a puffed up person, his soul is not upright in him ; 
 But a righteous man, by his faithfulness will he live." ^ 
 
 This gives the assurance that the faithful, righteous 
 people of Israel will live when the proud oppressor will 
 come to ruin. This piece concludes with an assurance of 
 the powerful presence of Jahveh Himself. 
 
 "Jahveh is in his holy temple ; 
 Be silent before him, aU the earth." * 
 
 In the midst of the complaint of the nations the pro- 
 phet quotes a prediction from Isa. xi. 
 
 "Woe to the one building a city with bloodshed. 
 And establishing a town with iniquity 1 
 Behold, is it not from Jahveh Sabaoth 
 That the peoples toil for the fire. 
 And the nations in vain become weary 1 
 For the earth will be filled. 
 With knowing the glory of Jahveh, 
 As the waters cover over the sea." ' 
 
 The prophet concludes with a sublime representation 
 of the advent of Jahveh for judgment and salvatioa 
 
 IV. THE ADVENT OF JAHVEH IN GLORY. 
 
 § 70. Habakhuk describes the advent of JcihveJi for the 
 redemption of his jpeojple and the destruction of their enemies. 
 
 1 Hab. ii. 4. ^ Hab. ii. 20. 
 
 3 Hab. ii. 12-14. The last verse is clearly a use of the older 
 Isaiah xi. 9. Hab. uses sten for the nt^^D of Isaiah, nvrh for nV"T, 
 inserts nU3 before niHS and uses D^ hv 1DD"» for D"'DDD uh 5 but 
 there is no change in the idea. 
 
234 MESSIANIC PROPHECY. 
 
 L " Jahveh, I have heard the report of thee, 
 I fear, Jahveh, thy work.^ 
 In the midst of the years revive him,^ 
 In the midst of the years make known, 
 In rage remember compassion. 
 
 II Eloah Cometh from Teman, 
 
 And the Holy One from Mount Paran,' 
 
 His splendour doth cover the heavens, 
 
 And the earth is filled with his renown, 
 
 And brightness appeareth * like the light, 
 
 He has rays * of light (coming forth) from his hands, 
 
 And he makes ^ a hiding of his splendour, 
 
 HI. Before him goeth pestilence, 
 
 And fever goeth forth at his feet ; ^ 
 
 He doth stand and measure ^ the earth, 
 
 He doth see and shake the nations. 
 
 Then the everlasting mountains are scattered. 
 
 The eternal hills sink down. 
 
 The ancient ways ^ are his. 
 
 rV. In trouble I see the tents of Cush, 
 
 The curtains of Midian's land are trembling. 
 Is it against rivers it doth burn, Jahveh ? 
 Or against rivers is thine anger, 
 
 ^ We arrange the lines in accordance with the parallelism. ']fjyQ 
 is Jahveh's work in theophany, His judgment, especially as in ver. 
 16, the cause of fear to the Psalmist. 
 
 2 liT'Tl. The suffix refers to Israel and not the work. 
 
 ^ These are the places of theophany in Deut. xxxiii. 2 and Judg. 
 V. 4. 
 
 * n\"in has here the meaning, become, appear. 
 
 * D'':"lp = horns or rays of light, as in Ex. xxxiv. 29, 30. 
 
 6 g^" = there, is the Massoretic reading followed by Jerome and 
 RY. The verb Db> of the LXX. Aquilla, Sym. and Peshitto is 
 followed by Hitzig, and is the better reading. 
 
 ^ V^:"lb, at his feet, after him in his steps. 
 
 ®/n?3''"l is taken as Poel of "no = measure, by Vulgate, Kimchi, 
 Steiner, et al. It is derived from Tio = t:iD = totter, waver, by 
 LXX., Targ., Delitzsch, Ewald, et al. 
 
 ® nUvn = ways, as in Prov. xxxi. 27. 
 
JEREMIAH AND HIS CONTEMPORAEIES. 235 
 
 Or against the sea thine overflowing wrath, 
 That thou ridest upon thy horses,^ 
 Thy chariots — for salvation 1 ^ 
 
 V. Thy bow is made entirely bare ; 
 Sworn are the rods of thy word. 
 Thou cleavest streams to the earth. 
 Have they seen thee, the mountains writhe, 
 A flood of waters doth overflow, 
 A great deep doth utter its voice, 
 On high it doth lift its hands. 
 
 VI. Sun and moon stand in their boundary ; 
 In the light of thine arrows they move,' 
 At the shining of thy lightning-spear. 
 With indignation thou marchest through the earth, 
 With anger thou threshest the nations ; 
 Thou dost go forth for the salvation of thy people, 
 For the salvation of ^ thine anointed. 
 
 VII. Thou dost dash in pieces the chief away from the house of 
 the wicked, 
 Laying bare the foundation to the neck. 
 Thou dost pierce with his rods the chief,* 
 When his rulers ^ are rushing in to scatter me. 
 Their exaltation is as it were to devour the afflicted in secret. 
 Thou dost tread on the sea. 
 With thy horses, the foam of many waters. 
 
 1 The horses of Jahveh are to be compared with the cherubic 
 chariot of Ps. xviii. 10. 
 
 2 nyiC''' is usually taken as the absolute of the previous "TTin^lD. 
 But it is better to regard it as the accusative of purpose or of 
 direction. 
 
 ^ ID^n'' is taken by some as a relative clause. But it is better to 
 think of the movement of the sun and moon in the light of the arrows 
 of the lightnings, over against the standing still of the sun in the 
 previous context. 
 
 ^ It is better to read ni^ VK^in. The Massoretic ]}^'< with nx is 
 awkward. 
 
 s The Massoretic accents are incorrect. We follow the paral- 
 lelism. 
 
 6 it-|p) is used here as in Judg. v. 7, 11, dominion for the rulers, 
 chieftains. 
 
236 . MESSIANIC PROPHECY. 
 
 Vm. I hear, my belly is agitated, 
 At the sound my lips quiver, 
 Kottenness comes into my bones, 
 And beneath ^ me I am trembling : 
 When I am awaiting the day of trouble, 
 The coming to a people to crush him. 
 
 IX. For the fig-tree was not blooming. 
 
 And there was no produce in the vines, 
 The work of the olive failed. 
 And the fields did not yield food, 
 The flock was cut off from the fold. 
 And there were no cattle in the stalls. 
 
 X. Yerily, I will exult in Jahveh, 
 
 I will rejoice in the God of my salvation ; 
 
 Jahveh Adonay is my army. 
 
 He hath made my feet like hinds. 
 
 To cause me to ride upon the high places." 
 
 — Hab. iii. 
 
 This sublime piece of poetry is in the trimeter move- 
 ment. As in the previous prophecy, we have first the 
 prayer of the prophet for re^dval and mercy in the midst 
 of the display of wrath upon the wicked enemies. This 
 is followed by six strophes describing the advent in 
 theophany, after the manner of the blessing of Moses, 
 the song of Deborah and the song of David.^ The poem 
 concludes with two strophes describing the terror of the 
 prophet in the first experience of the glories of the 
 theophany, and then a final strophe exhibiting his joy in 
 the experience of redemption. This advent of Jahveh is 
 the same advent which is ever looked for in the unfold- 
 ing of the divine side of Messianic prediction. Here the 
 redemption of his people is the chief object in the view of 
 the prophet, who advances from a condition of fear to joy 
 in the contemplation of it. 
 
 1 innn = beneath me, or the lower parts. 
 * Deut. xxxiii. ; Judg. v. ; Ps. xviii. 
 
JEREMIAH AND HIS CONTEMPOEAPJES. 237 
 
 V. THE RIGHTEOUS JUDGE. 
 
 § 71. Psalm L. represents God as the righteous judge. 
 He comes in theophany for judg7)ient. The righteous and 
 the wicked are alike warned to offer thank-offerings and. 
 glorify God^ lest they he destroyed hy the fire of His wrath. 
 
 Psalm 1. describes a theophany from Zion with devour- 
 ing fire and raging tempest for judgment upon the 
 righteous and the wicked. The ethical tone and high 
 spirituality of the psalm resemble Habakkuk, and the 
 advent is described in somewhat similar terms. It is an 
 advent of light and glory. The historical situation of the 
 psalm is somewhat doubtful, but it is quite well suited to 
 this period, and is best considered in connection with 
 Habakkuk. The righteous and the wicked are alike 
 warned against external sacrifices, and are exhorted to 
 sincere worship with thank-offerings and votive offerings. 
 The psalmist is remarkable for his breadth of view and 
 sublime representation of divine glory and power extend- 
 ing over the entire earth from sunrise to sunset. The 
 psalm is composed of three equal strophes, with a refrain 
 which is essentially the same in thought, and yet varies 
 somewhat in accordance with the strophe to which it 
 is attached. The refrain is missing from the first strophe. 
 And it is not easy to restore it in its original form. 
 
 L " ^El Elohim ^ Jahveh doth speak, 
 
 And call the earth from the rising of the sun unto the going 
 
 down thereof. 
 Out of Zion, the perfection of beauty, God doth shine forth. 
 Let our God come, and let him not keep sUent ! ^ 
 
 \ niiT' DNHPt? 75^. These tbree divine names are used side by side 
 as independent names of God. 
 
 2 ^rr* ^5< must be rendered as jussive. The R.V. is in error in 
 rendering it as indicative, ^^ shall not keep silence." Ewald renders 
 " darf nichi ; " DeUtzsch " kann nicht." 
 
238 MESSIANIC PROPHECY. 
 
 A fire devouretli before him, and round about him it is very 
 
 tempestuous. 
 He calleth to the heaven above and to the earth to judge his 
 
 people. 
 * Gather unto me my favoured ones, who have made a 
 
 covenant with me by a peace-offering,' 
 The heavens do declare ^ his righteousness, that God is judge 
 
 Himself.2 
 
 II. ' O hear, my people, and I will speak, Israel, 
 
 And I will testify unto thee, I, God, thy God. 
 
 Not for thy peace-offerings will I reprove thee, or thy whole 
 burnt-offerings which are contmually before me, 
 
 I will not take from thy house a bullock, from thy folds he- 
 goats ; 
 
 For mine are all the wild animals ^ of the forest, beasts upon 
 mountains where thousands are."* 
 
 I know all the birds of the mountains, and the wild beasts ^ 
 of the fields are with me. 
 
 If I were hungry, I would not say it to thee ; for mine is the 
 world and its fulness.*^ 
 
 Shall I eat the flesh of bulls, or drink the blood of goats ? 
 
 Ofer unto God a thank-ofering^ and pay unto ' Ely on thy vows, 
 
 And call iipon me in the day of trouble, I will deliver thee, and 
 do thou glorify me.' 
 
 III. But unto the wicked God doth say, * "What shall be thine, 
 
 Declaring my statutes, thou hast taken my covenant in thy 
 mouth. 
 
 1 'KVy^\ The 1 consec. imperf. goes back upon the perfect with 
 
 which the Psalm begins. This is the strict classic style. It is 
 wrongly rendered by E.Y. " shall declare" 
 
 ^ The first strophe has eight lines, but the refrain has been 
 omitted by the' copyist as in Ps. xlvL at the close of the first 
 strophe, 
 
 ® "ly IDTl. The archaic ending for the sake of the rhythm. 
 
 4 mn for the usual nn tending to Aramaism. The construct 
 
 may mean thousands of mountains, or mountains where thousands 
 are, as in margin of R.V. 
 
 ^ '^"[^ fT- Comp. Ixxx. 14, where T''T is used in the same sense 
 for full- breasted animals. These are the only two passages where 
 it is so used. Isa. Ixvi. 11 uses the word for the breast of women. 
 
 * T\^hty\ h2r\ as in Ps. xxiv. 1. 
 
JEREMIAH AND HIS CONTEMPORARIES. 239 
 
 Seeing that thou hatest instruction, thou hast cast my words behind 
 
 thee, 
 When thou sawest a thief, thou didst run with him, and thy portion 
 
 was with adulterers ; 
 Thy mouth thou hast put forth to evil, and thy tongue frameth ^ 
 
 deceit ; 
 Thou sittest down, against thy brother speaketh, against thy 
 
 mother's son givest a thrust. 
 These hast thou done, and I have kept silence,^ thou thoughtest 
 
 that I am altogether ^ such an one as thyself ; 
 I will reprove thee, and I will set it in order before thine eyes. 
 
 Now consider this. 
 Ohj forgetters of God, lest I tear thee in pieces, and there he none to 
 
 deliver, offer a thank-ofering, 
 Should he glorify me, and prepare his way^ I wUl show him the 
 
 salvation of GodJ " * 
 
 Jeremiah. 
 
 Jeremiali is the second great prophet of the canon. 
 He was consecrated from the womb to the sad work of 
 blasting the false hopes of his people, and of tasting 
 with them the bitterness of their anguish.^ 
 
 Jeremiah is pre-eminently the prophet of sorrow. It 
 was a mournful task that was imposed upon him, with 
 iron will and bleeding heart to become the constant 
 bearer of evil tidings to a perverse generation sinking 
 ever deeper and deeper into ruin. Jahveh made him 
 a strong city, an iron pillar and brazen walls against 
 
 ^ T'DVn only here in Hiphil. It is found in Niph. Num. xxv. 
 3, 5, Ps. cvi. 28 ; and in Pual, 2 Sam. xx. 8. It is probably as 
 Gesenius renders, hind, fasten in Kal, and construct, frame in Hiph. 
 
 ^ TlCinni. The 1 conjunctive co-ordinates in order to the 
 emphatic contrast of the action of God with the acts of the wicked. 
 
 ^ n\"li< nvn. The infin. construct is used for infin. absokite ; an 
 unusual combination. In Isaiah and later writers the infin. abs. 
 is used for the construct, but not the reverse. It shows that 
 the distinction is passing out of use. In Aramaic it is lost altogether. 
 
 * These lines are wrongly pointed by the Massoretes. We have 
 here a refrain like the refrain of the second strophe. 
 
 « Jer. i. 4r-lO. 
 
240 MESSIANIC PROPHECY. 
 
 the whole land, kings and princes, priests and people ; ^ 
 and though they fought against him and persecuted him 
 with cruelty and bitterness, they could not prevail 
 acfainst him, for Jahveh was with him, and he lived to 
 see his evil tidings fulfilled on the land and people, and 
 to accompany the last remnant in their flight from the 
 devastated city and land to Egypt. His own experience 
 is expressed in the words — 
 
 " Oh that my head were waters, and mine eyes a fountain of tears, 
 That I might weep day and night for the slain of the daughter of 
 
 my people ! 
 Oh that I had in the wilderness a lodging-place of wayfaring men, 
 
 that I might leave my people, 
 That I might go from them, for they are all adulterers, an assembly 
 
 of treacherous men." — Jer. ix. 1, 2. 
 
 "Teremya's literary style has still in these later 
 times much that is peculiar and even original, great 
 wealth of new figures with great delicacy of description, 
 a literary facility that readily adapts itself to the most 
 different subjects, combined with graphic transparency, 
 and with all this an unadorned simplicity which is very 
 unlike the greater artificiality of his contemporary 
 Habaqquq. ]^ot withstanding all this, his language 
 already bears the most unmistakeable marks of a declining 
 and depressed age : it no longer possesses such a prompt 
 and firm mastery of itself, the thoughts crumble under 
 the hand of the speaker ; an imposing arrangement and 
 a clearly cut conjunction of the sentences become rare, 
 each thought occurs in a more disconnected and detached 
 manner, is often di^awn out to a great length, while it 
 is multiform and not finely articulated like a living 
 whole ; and this greater disjointedness, this longer, 
 slower movement becomes most perceptible when the 
 larger sections, the separate wholes, of his works are 
 i Jer. i 18, 19. 
 
JEREMIAH AND HIS CONTEMPORARIES. 241 
 
 examined. In certain passages it seems as if the author 
 were dimly conscious of this defect, the style becoming 
 suddenly unusually contracted, compressed and terse ; 
 but this artificial terseness is not continued long." ^ 
 
 The prophet was associated with Josiah in the reforms 
 that were conducted on the basis of the Deuteronomic 
 code. It was natural therefore that he should be greatly 
 influenced by this code, and that his entire book should 
 be coloured by its language, style, and doctrines, and 
 that his spirit and temper should be greatly under its 
 power.^ 
 
 The prophecies of Jeremiah are divided into three 
 parts, with an introductory chapter giving the prophet's 
 call, and a concluding historical chapter. The first part 
 is a collection of discourses with reference to Judah, 
 accompanied with historical material (chaps, ii.-xxiv.). 
 The second part is a collection of prophecies of judgment 
 and of comfort (chaps, xxv.-xlv.). The third part is a 
 group of messages to the nations (chaps. xlvi.-li.).^ 
 
 In Part I. we have two Messianic prophecies, the one 
 relating to the divine advent and the other to the 
 Messianic king. 
 
 1 Ewald, Prophets, iii. pp. 65, 66. See also Graf, Der Prophet 
 Jereinia, p. xxxii, Leipzig 1862. 
 
 ^ Jeremiah was a priest, and yet he shows no acquaintance with 
 the priest's code. This seems to imply that he knew it not, whether 
 it was in existence or not. His code of Mosaic legislation was the 
 Deuteronomic code, and that was his ideal of reform, and the norm 
 of Israel's transgression. 
 
 ^ In the LXX. parts ii. and iii. are transposed, and the order of 
 the messages differs. Moreover, there are numerous omissions of 
 greater or lesser extent, so that the LXX. is only seven-eighths of 
 the Massoretic text. Graf has shown that these omissions are 
 largely in the omission of unnecessary matter, belonging to the 
 diffuse style of the prophet, and are due to his tendency to repeat 
 himself ; and he pronounces a very unfavourable judgment against 
 the LXX. version of our pro]:)het (see his Jeremiah, p. xli. seq.). 
 But the judgment of Ewald and other critics is more favourable to 
 the LXX. version It is clear fiom the Book of Jeremiah itself 
 
242 MESSIANIC PROPHECY. 
 
 VI. JEECTSALEM THE THEOXE OF JAHVEH. 
 
 § 72. Jahveh the Saviour marries Ms exiled people. 
 Selecting one from a city and two from a clan, he restores 
 them to Zion, setting over them shepherds after his oivn 
 heart. They will come together out of the land of the 
 north unto the inheritance of their fathers. New institutions 
 will he estaUished. Entire Jerusalem will he called the 
 throne of Jahveh, and all nations will gather to it. 
 
 "Turn, turncoat children/ is the utterance of Jahveh ; for I am 
 
 lord 2 over you : 
 And I will take you one ^ from a city, and two from a clan, and bring 
 
 you to Zion, 
 And give you shepherds according to mine heart, and they will feed 
 
 you with knowledge and discretion. 
 And it will come to pass when ye increase and become fruitful in 
 
 the land, in those days, is the utterance of Jahveh, 
 They will not say any more : the ark of the covenant of Jahveh, and 
 
 it will not again come to mind. 
 And they will not remember it, and they will not visit it, and it 
 
 will not be made any more. 
 At that time they will call Jerusalem the throne of Jahveh. 
 And all nations will assemble * themselves unto it, to the name of 
 
 Jahveh, at Jerusalem. 
 
 that several editions of his prophecies were issued from time to 
 time under his direction, and by his pupil Baruch. It seems alto- 
 gether likely that the differences between the LXX. and the 
 Massoretic text rest upon differences in early Hebrew MSS. 
 The whole subject needs a fresh and thorough investigation. It 
 seems to me that Ewald is correct in his opinion that the LXX. 
 version is correct in its arrangement of parts ii. and iii. — See Ewald, 
 Prophets, iii. p. 83. 
 
 ^ D^331C = part Polel, with D omitted, as in Hos. i. 6, means 
 turners, turncoats, apostates ; referring to Israel and Judah. 
 
 ^ ^n^yi mingles the idea of lord and husband. The 3 strengthens 
 the meaning of lordship. The perfect is the perfect of the state. 
 Ewald rendei^ Schutzherr. 
 
 ^ "int^. The selection is complete, wherever one or two could be 
 found. None will be overlooked. It does not indicate the small 
 number of redeemed, but rather that the number is complete. 
 
 "* lipi is Niph. perf. of nip. It is only found here and in Gen. i. 7. 
 
JEREMIAH AND HIS CONTEMPORARIES. 243 
 
 And they will not go any more after the stubbornness ^ of their 
 
 evil heart. 
 In those days the house of Judah will go with the house of Israel, 
 And they will come together out of the land of the north * unto the 
 
 land that I gave their fathers for an inheritance." 
 
 — Jer. iii. 14-18. 
 
 This prophecy dates from the reign of Josiah. It has 
 the same essential idea that we have found in Hosea ^ of 
 the marriage relation between Israel and Jahveh. The 
 people have been dispersed, and are widely scattered in 
 their exile, but they will not be overlooked. Every one 
 will be remembered. Every city and tribe will be visited, 
 and even where there may be but one or two faithful 
 children, they will be recovered, and all will be brought 
 back to the inheritance of their fathers. This reminds 
 us of the prediction of Amos, that in the sifting of Israel 
 among the nations not a grain would be lost.* Israel 
 and Judah will again be united. But the most significant 
 feature of this prediction is its transformation of the 
 institutions of the old covenant. The ark of the covenant 
 was the most sacred of all the institutions of Israel. It 
 was the chest that contained the tables of the covenant. 
 Upon it was the cherubic throne, the place where God was 
 enthroned in theophanic glory. It was placed in the 
 throne-room of the temple, the centre and source of every 
 blessing to Israel. And yet in the new dispensation 
 that Jeremiah predicts, after the restoration from exile, 
 the ark of the covenant will cease to exist. The glories 
 of the ancient ark of the covenant will be forgotten. No 
 other ark will be made to take its place. For something 
 higher and better will be given. The entire city of the 
 
 ^ ni"»"lK^ = hardness, stubbornness ; a Deuteronomic expression. 
 
 2 Ewald inserts niDlXn ^2D1 after the LXX. This would force 
 us to break the line into two lines, and make them shorter than the 
 rhythm seems to require. 
 
 » Hos. ii. Seep. 172. * Amos ix. 9. See p. 161. 
 
244 MESSIANIC PROPHECY. 
 
 new Jerusalem will assume its place. The whole city 
 will be the throne of Jahveh. His theophanic glory 
 will envelope it, and occupy all its streets and houses. 
 The whole city will be as holy as was the most 
 sacred part of the temple, and its inhabitants will enjoy 
 the privileges of its priesthood. The prophet doubtless 
 has the pillar of cloud and fire in mind, and his predic- 
 tion is an advance in the line of Isaiah.-^ 
 
 VII. THE EIGHTEOUS BRANCH. 
 
 § 73. Jeremiah describes tJie Messiah as the righteous 
 hranch. The name " Jahveh is our righteousness " is given 
 to him and to the New Jerusalem. The exodus from Egypt 
 will no more he remembered because of the greater exodus 
 from all countries of the dispersion and the restoration to 
 tlie holy land. The Bavidic monarchy and the Zevitical 
 Ijriestliood vnll he everlastiyig. 
 
 The Massoretic text gives two passages, the one from 
 part first of the collection (xxiii. 5-7), and the other 
 from part second (xxxiii. 14-22). These are essentially 
 the same, and yet they differ in certain important 
 particulars, showing that the second passage is an enlarge- 
 ment and an improvement upon the first. The second 
 passage is not found in the LXX. version. It was not in 
 the MSS. used by the Greek translator, but there are no 
 sufficient reasons for doubting its genuineness. We shall 
 place them side by side, that the points of resemblance 
 and difference may be manifest. 
 
 " Lo, days are coming, is the " Lo, days are coming, is the utter- 
 utterance of Jahveh, when ance of Jahveh, when I will accom- 
 I will raise up for David a plish the good word ^ which I have 
 
 1 Isa. iv. 5, 6. See p. 194. 
 
 ^ 31Dn "13"in. This seems to refer to the previous prediction, xxiii 
 5, 6, and to show that we have here a new edition of it. 
 
JEREMIAH AND HIS CONTEMPORARIES. 
 
 245 
 
 righteous Branch,^ and he will 
 reign king, and prosper and 
 do justice and righteousness 
 in the earth. 
 
 In his days Judah will be 
 saved, and Israel will dwell in 
 confidence: and thisishisname 
 which they will call him,^ 
 Jahveh is our righteousness. 
 
 Therefore, behold, days are 
 coming, is the utterance of 
 Jahveh, when they will not 
 say any more, as Jahveh 
 liveth who brought up the 
 children of Israel from the 
 land of Egypt ; but as Jahveh 
 liveth who led up and who 
 brought the seed of the house 
 of Israel from the land of the 
 
 spoken unto the house of Israel and 
 concerning the house of Judah. In 
 those days and at that time, I will 
 cause to sprout for David a righteous 
 Branch ; ^ and he will do justice and 
 righteousness in the earth. In those 
 days Judah will be saved, and 
 Jerusalem will dwell in confidence ; 
 and this is what they will call her,^ 
 Jahveh is our righteousness. 
 
 For thus saith Jahveh, there will 
 not be cut off of David a man sitting 
 upon the throne of the house of 
 Israel ; or of the Levitical priests 
 there will not be cut oif a man from 
 before me, ofiering whole burnt- 
 offerings and burning the incense of 
 vegetable offerings and making peace 
 offerings always. 
 
 And the word of Jahveh came 
 unto Jeremiah, saying. Thus saith 
 Jahveh, If thou canst break my 
 covenant with the day and my cove- 
 nant with the night that there be no 
 day or night in their season, then 
 also my covenant with David my 
 servant might be broken that there 
 should be no son for him, reigning 
 on his throne ; and with the Levitical 
 
 ^ r\pn riDV of xxxiii. 15 is but a slight variation of the p^Ti HD^ 
 of xxiii. 5, the construct relation being employed instead of the 
 adjective. The term is similar to the "ion and iVJ of Isa. xi. 1. 
 
 " "15<ip'' of xxiii. 6 has an indefinite subject = they will call him. 
 The nominal suffix is used instead of the proper verbal suffix "^"^T". 
 It is possible that it should be pointed as 3 pi. without suffix •iS"ip\ 
 with the object, understood. This would bring the passage into 
 closer relations to n^ N"lp'' of xxxiii. 16, where the suffix certainly 
 refers to Jerusalem. Ewald thinks that the name is given in xxiii. 6 
 to the people, and would point ^^Ijpl' as Niphal. In Ex. xvii. 15 
 Moses called the name of an altar he erected to Jahveh ^S? •Iin"' = 
 Jahveh is my banner. 
 
246 MESSIANIC PROPHECY. 
 
 north, and from all lands priests, my ministers. In that the 
 whither I hav% dispersed host of heaven cannot be numbered 
 them ; and they will dwell and the sand of the sea cannot be 
 upon their own land." — Jer. measured, so will I increase the seed 
 xxiii. 5-8. of David my servant, and the Levites 
 
 who minister to me." — Jer. xxxiii. 
 
 14-22. 
 
 In these passages Jeremiah takes up the prediction of 
 Isaiah with reference to the Messianic king and clothes 
 it with new ideas.^ The name " Jahveh is our righteous- 
 ness " reminds us of " 'El is with us " of Isaiah. The 
 Messianic king bears this name as the sacred pledge to 
 Israel that their righteousness was to be found in Jahveh. 
 Accordingly, in the parallel passage, the same name is 
 given to the new Jerusalem, because it is to be the 
 throne of Jahveh. The reign of Jahveh and the king of 
 David's line is to be in the interests of righteousness. 
 The deliverance from the lands of the dispersion will so 
 transcend the exodus from Egypt that the latter will 
 pass out of remembrance of the people. The second 
 passage enlarges the prediction by embracing several 
 ancient covenants, the covenant with Xoah as to the 
 perpetuity of the seasons, the covenant with Abraham as 
 to the numbers of his seed, the covenant with Phinehas 
 as to the perpetuity of the priesthood, and the covenant 
 with David as to the everlasting reign of his seed.^ All 
 these covenants are alike inviolable, and are sure of 
 fulfilment notwithstanding the impending destruction of 
 Jerusalem and dispersion of the nation, 
 
 VIII. THE KESTORATION AND THE NEW COVENANT. 
 
 § 74. Rachel weeping for her children is comforted hy the 
 ^promise that they unll return from the land of the enemy. 
 
 * Isa. vii. 14, xi. 2 seq. See pp. 195-206. 
 
 « See pp. 78, 84, 109, 126. . 
 
JEREMIAH AND HIS CONTEMPORARIES. 247 
 
 JaJiveli loves them with an everlasting love, and after He 
 has chastised them for their sins and hrought thein to repent- 
 ance He will restore them. A very great multitude of all 
 classes and conditions will ixturn and will serve Jahveh 
 their God and David their king. Jahveh ivill plant them 
 in their own land, and it will become V)onderfully fruit- 
 ful, and the people will rejoice with great festivity. A new 
 covenant will he constituted, the divine instruction heing 
 written upon the heart so that all will know Jahveh. 
 Jerusalem will he rehuilt, and with all its suburbs it will 
 become holy to Jahveh. 
 
 Towards the close of his prophetic activity Jeremiah 
 issued a little book of comfort, which embraces the chief 
 features of the Messianic idea that had been communi- 
 cated to him by the divine Spirit. This little book is in 
 the spirit of Hos. i-iii. It is at the basis of the great 
 book of comfort, Isa. xl.-lxvi. It is a poem of the 
 hexameter movement, and is throughout a piece of rare 
 beauty and power. 
 
 I. " Verily, thus said Jahveh : 
 
 Hark ! we hear a trembling — fear, and there is no peace. 
 Ask ye now, and see whether a male is about to bear a child : 
 Why do I see every man with his hands on his loins, as a 
 
 woman in travail, 
 And all faces are turned into paleness ? 
 Woe ! for that day is greater than any like it : 
 And it is a time of distress to Jacob ; yet will he be saved 
 
 from it. 
 And it will come to pass in that day, is the utterance of Jahveh 
 
 Sabaoth, 
 I will break his yoke from off thy neck, and thy bands tear off;^ 
 And foreigners will no more enslave them ; but they will serve 
 
 Jahveh their God,^ 
 
 ^ Comp. Isa. X. 27. 
 
 We disregard the accents and follow the rhythm in attaching 
 
 this clause to this Hne. 
 
248 MESSIANIC PEOPHECY. 
 
 And David their king whom I will raise up for them. 
 Therefore, thou my servant Jacob, fear not, is the utterance 
 
 of Jahveh, and be not terrified, Israel. 
 For, lo, I am about to save thee from afar, and thy seed from 
 
 the land of their captivity. 
 And Jacob will return, and be at rest, and be quiet, and there 
 
 will be none to make him afraid ; 
 For T will be with thee, is the utterance of Jahveh, to save thee 
 
 when I make a full end,^ 
 Among all nations whither I shall have dispersed thee, only 
 
 of thee I w411 not make a full end,^ 
 But I will chastise thee with judgment, and not altogether 
 
 acquit thee. 
 
 II. Verily, thus saitk Jahveh : 
 
 Thy bruise is ill, thy wound is incurable, there is none to 
 
 espouse thy cause. 
 For dressing ^ the wound, medicines, bandage thou hast none, 
 
 all thy lovers have forgotten thee ; 
 They seek thee not ; for I have wounded thee with the wound 
 
 of an enemy ; 
 With the chastisement of a cruel one on account of the 
 
 multitude of thine iniquities, because thy sins are strong 
 
 in number. 
 [Why criest thou because of thy bruise that thy sorrow is ill 1 
 Because of the multitude of thine iniquities, because thy sins 
 
 are strong in number I have done these things to thee.^] 
 Therefore all who devour thee will be devoured, and all thine 
 
 adversaries, all of them, will go into captivity, 
 
 ^ n^3 as in Zeph, i. 18. 
 
 2 We make both lines close with this word to bring out the 
 antithesis and the parallelism. The rhythm favours it, aud we go 
 against the Massoretic points. 
 
 ^ 11TD7 = for dressing, binding up the wound. We agree with 
 Graf in attaching this word to the next clause with niJ^Dlj but we 
 cann^-'t agree with him in his rendering, wound. 
 
 ^ The LXX. omits this and the previous line. They are a repeti- 
 tion of the previous context in the form of a question. Some think 
 that it belongs to the diffuse style of the prophet, and that it has 
 been omitted by the LXX. on that account. Possibly it was not in 
 the original text at all The strophe becomes more symmetrical 
 without it. 
 
JEREMIAH AND HIS CONTEMPORAEIES. 249 
 
 And thy spoilers will become a spoil, and all who prey on thee 
 
 will I give for a prey. 
 For I will put a bandage upon thee, and from thy wounds will I 
 
 heal thee, is the utterance of Jahveh. 
 For an outcast they call thee, ' it is Zion who has no one seeking her.' 
 Thus saith Jahveh : 
 Lo, I am about to restore the prosperity of the tents of Jacob, 
 
 and upon his tabernacles I will have compassion ; 
 And the city will be built upon her hill,i ^nd the palace according 
 
 to its plan will abide. 
 And praise will go forth from them, and the sound of merry- 
 makers : 
 And I will multiply them, and they will not be few ; and I will 
 
 glorify them, and they will not be small in number. 
 And their children will be as aforetime, and their congregation will 
 
 be established before me. 
 And I will visit upon all their oppressors, and their majestic one 
 
 will come forth from themselves. 
 And their ruler from their midst will go forth, and I will bring 
 
 him near, and he will approach unto me. 
 For who is this who hath pledged his heart to approach unto me 1 is 
 
 the utterance of Jahveh. 
 [And ye will become to me a people, and I will become to you a 
 
 God.] 
 Lo, a storm from Jahveh, hot anger is gone forth ; 
 A storm sweeping all before it, upon the head of tjie wicked it 
 
 whirls, 
 The heat of the anger of Jahveh will not turn until he has done it^ 
 
 and until he has accomplished the plans of his heart. 
 In the last day ye will understand it,^ 
 
 1 n^n is fem. of ^n, hill, like the corresponding word in Arabic. 
 
 See Josh. xi. 13 ; Deut. xiii. 17. 
 
 2 Graf looks upon vers. 23, 24 with suspicion, because they are an 
 exact copy of xxiii. 19, 20 with the exception of the use of lilJno 
 for ^binnD, the insertion of |nn, and the omission of nm. It is then 
 necessary to strike out the last line of ver. 22, for it is impossible 
 that it should be followed immediately by xxxi. 1, and the line is a 
 favourite expression constantly recurring in the prophet. What- 
 ever view we may take of vers. 23, 24, the previous line is suspicious. 
 It is usual to make the second strophe begin with ver. 23, but I 
 cannot see the propriety of it. The strophes are indicated by nD("'j) 
 
250 MESSIANIC PROPHECY. 
 
 At that time, is the utterance of Jahveh, 
 
 I will become God to all the clans of Israel, and they will 
 
 become to me a people. 
 Thus saith Jahveh : 
 
 A people, survivors of the sword, found grace in the wilder- 
 ness. 
 He went on that he might give Israel rest, from afar Jahveh 
 
 appeared unto me.^ 
 With an everlasting love I loved thee ; therefore I drew 
 
 thee in mercy. 
 Again will I build thee, and thou wilt be built, virgin of 
 
 Israel ; 
 Again thou wilt put on thy tabrets, and go forth in the dance 
 
 of merry-makers. 
 Again thou wilt plant vineyards in the mountain of Samaria, 
 
 when planters have planted they will praise.^ 
 For there is a day when the watchmen in Mount Zion will 
 
 proclaim, 
 * Arise, and let us go up to Zion, unto Jahveh our God.' 
 
 III. Verily, thus saith Jahveh: 
 
 Sing for Jacob with gladness, and shout for the chief of the 
 
 nations : — let it be heard ; 
 Praise and say, ' Jahveh hath saved his people,* the remnant 
 
 of Israel ; ' 
 Lo, I am about to bring them from the land of the north, and 
 
 gather them from the sides of the earth, 
 Among them the blind and the lame, the woman with child 
 
 and her that travaileth with child together : 
 
 1 Ewald follows the LXX. and reads 1^, to him. This is better 
 suited to the context ; but the more difficult reading is to be pre- 
 ferred, with Graf and most others. 
 
 2 The LXX. renders uiutauTo and pointed ^i)^n. This is better 
 
 than i^7\ of the Palestinian and Babylonian codices, which means, 
 
 make common or profane. The E.V. " enjoy the fruit thereof " is a 
 modification of the same idea. 
 
 * V^^n is pointed by the Massoretic text as an imperative. It 
 is so taken by the Vulgate, R.V., Ewald, Graf, et al. But the LXX. 
 renders huaiv as if it were a perfect. This is best suited to the 
 context. 
 
JEREMIAH AND HIS CONTEMPORARIES. 251 
 
 A great congregation will return hither; with weeping will 
 
 they come and with supplication ^ 
 I will lead them, I will bring them unto rivers of water, in a 
 
 straight way, wherein they will not stumble. 
 For I have become a father to Israel, and Ephraim is my 
 
 first-born. 
 Hear the word of Jahveh, ye nations, and declare it in coasts 
 
 afar off : 
 Say, * the scatterer of Israel will gather him, and keep him as a 
 
 shepherd doth his flock.' 
 For Jahveh has ransomed Jacob, and redeemed him from the 
 
 hand of a stronger tlian he. 
 And they will come and sing in the height of Zion, and flow 
 
 unto the goodness of Jahveh, 
 Unto the corn and unto the new wine, and unto the new oil 
 
 and unto the young of the flock and the herd: 
 And their soul will become as a watered garden, and they will 
 
 not sorrow any more at all. 
 Then the virgin will rejoice in the dance, and the young men 
 
 and old men together : 
 And I will change their mourning into joy, and I will com- 
 fort them and cause them to rejoice more than their 
 
 sorrow. 
 And I will refresh the soul of the priests with fatness, and my 
 
 people will be satisfied with my goodness, Ls the utterance 
 
 of Jahveh. 
 
 IV. Thus saith Jahveh : 
 
 Hark, in Eamah lamentation is heard, bitter weeping, 
 
 Rachel is weeping for her sons ; she doth refuse to be com- 
 forted for her children, because they are not. 
 
 Thus saith Jahveh : 
 
 Refrain thy voice from weeping, and thine eyes from tears ; 
 
 For there is hire for thy work, is the utterance of Jahveh ; 
 and they will return from the land of the enemy. 
 
 And there is hope for thy latter end, is the utterance of 
 Jahveh ; and thy sons will return to their boundary. 
 
 I distinctly heard Ephraim bemoaning himself, 
 
 ^ It is better to disregard the accents, with Hitzig and Graf, and 
 connect D''J"lJnn2 with the previous context and make the next line 
 begin with D^^mX- 
 
252 MESSIANIC PEOPHECY. 
 
 ' Thou hast chastised me, and I was chastised as an untamed 
 calf : 
 
 Eestore me that I may return ; for thou art Jahveh my God. 
 
 For after my turning away, I was sorry ; and after I was 
 taught, I smote upon my thigh ; 
 
 I was ashamed, and I was also confounded ; for I bore the 
 reproach of my youth.' 
 
 Is Ephraim a precious son unto me, or a child of delights : 
 
 That as often as I speak with him I earnestly remember him 
 again ? 
 
 Therefore my bowels moan for him ; I will have great com- 
 passion on him, is the utterance of Jahveh. 
 
 Set thee up waymarks, set thee up pillars,^ 
 
 Set thy heai-t to the highway, the way thou hast gone.^ 
 
 Return, O virgin of Israel, return hither ^ unto thy cities. 
 
 How long wilt thou go round about,^ thou turncoat daughter ? 
 
 For Jahveh hath created a new thing in the earth, a female will 
 encompass a male.* 
 
 V. Thus saith Jahveh Sahaotk, God of Israel : 
 
 Again will they say this thing in the land of Judah and in its 
 
 cities, when I restore their prosperity : 
 ' May Jahveh bless thee, habitation of righteousness, mountain 
 
 of holiness. 
 And let Judah and all its cities dwell together therein— the 
 
 husbandmen and those who tent about with flocks ; ' 
 When I have refreshed the weary soul and every sorrowful soul 
 
 I have filled : 
 
 ^ D^'TllDn is only found here. It is from -inn, like mcn, pillar ; 
 see Song iii. 6 ; Joel iii. 3. 
 
 ^ TlD^Jn. This Ktlhihh is supported by the Vulgate. But the 
 LXX. is with the Qeri D^i^n, and this is rightly followed by R.V. 
 
 ^ nps = rk^ 1J? = hither. It can hardly agree with Dny on 
 account of the failure of the article. 
 
 ^ ppronnn is only found here and in Song v. 6. pDil, to depart. 
 The Hitlipael is to go round about. 
 
 ^ l^IDD is commonly understood in the sense that a woman would 
 get a man with child. But this has nothing to recommend it in 
 the context. The LXX. has quite a different reading, which lias 
 little to commend it, Ewald renders " turned into a male ; " and 
 Blayney, cause to turn about, put to flight ; Orelli renders encom- 
 pass, with the idea of guarding, protecting, as in Deut. xxxii. 10 ; 
 Ps. xxxii. 10. This is best. 
 
JEREMIAH AND HIS CONTEMPORARIES. 253 
 
 ' On this account I waked and saw, and my sleep was sweet to me.' ^ 
 
 Lo, the days are coming, is the utterance of Jahveh, 
 
 When I will sow the house of Israel and the house of Judah with 
 
 the seed of man and the seed of cattle. 
 And it will come to pass, according as I watched over them to pluck 
 
 up and to break down and to overthrow, and to destroy and to 
 
 afflict ; 
 So will I watch over them to build and to plant, is the utterance 
 
 of Jahveh. 
 In those days they will no more say, 
 ' The fathers have eaten sour grapes, and the children's teeth are set 
 
 on edge ; ' 
 But every one will die for his own iniquity. 
 All men, whosoever eateth the sour grapes, his teeth will be set on 
 
 edge. 
 Lo, days are coming, is the utterance of Jahveh, 
 When I will conclude with the house of Israel, and with the house 
 
 of Judah, a new covenant ; 
 Not according to the covenant that I concluded with their fathers 
 In the day of my strengthening their hand to bring them forth 
 
 from the land of Egypt ; 
 Which covenant with me they did break, although I was lord over 
 
 them, is the utterance of Jahveh. 
 For this is the covenant that I will conclude with the house of Israel 
 
 after those days, is the utterance of Jahveh : 
 I do put my instruction within them, and upon their heart will I 
 
 write it ; 
 
 ^ This line has great difficulty. It is taken by some as the words 
 of God who has awaked from a sleep, which is conceived as lasting 
 during the exile, for the restoration of His people. But God could 
 hardly represent Himself as sleeping, however appro]3riate such an 
 idea might be to an impatient sufierer. It is taken by others as 
 tlie words of the prophet, who has given this prediction, as it were 
 in a sweet dream ; but njC^ is hardly the state of ecstasy. It is 
 better to regard it as the words of the people. Ewald thinks of a 
 quotation from a familiar song. Graf refers to Ps. iii. 6 for a similar 
 situation. It seems to me that it is best to take the line as the words 
 to be uttered in the land of Israel at the restoration. There are two 
 words, the first uttered when " I restore their prosperity," embracing 
 two lines ; the second uttered " when I have refreshed the wearj' 
 soul, and every sorrowful soul have filled," which consists of one 
 line. This refreshment and comfort was like waking from a sweet 
 refreshing sleep. 
 
254 MESSIANIC PROPHECY. 
 
 And I will become a God for them, and they will become a 
 
 people for me ; 
 And they will not teach any more, each his friend, and each his 
 
 brother, saying, ' Know Jahveh ; ' 
 For all of them will know me, from the least even to the greatest 
 
 of them, is the utterance of Jahveh. 
 For I will pardon their iniquity, and their sins I will not 
 
 remember any more. 
 
 VL Thus saith Jahveh : 
 
 Giver of the sun for light by day, the ordinances of the moon and 
 
 stars for light by night ; 
 Exciter of the sea, so that its waves moan, Jahveh Sabaoth his 
 
 name.^ 
 If these ordinances can depart from before me, is the utterance 
 
 of Jahveh ; 
 Then the seed of Israel may cease from being a nation before me 
 
 always. 
 Thufi saith Jahveh : 
 If heaven can be measured above, and if the foundations of the 
 
 earth can be searched beneath ; ^ 
 I also may reject all the seed of Israel for all that they have 
 
 done, is the utterance of Jahveh. 
 Lo, days are coming,^ is the utterance of Jahveh, 
 When the city will be built to Jahveh from the tower of 
 
 Hananel unto the corner gate, 
 And a measuring-line will go out over against it,* over the hill 
 
 Gareb, and it will go round about to Goath, 
 And the whole valley of corpses and ashes and aU the pools* 
 
 unto the brook Kedron, 
 
 ^ Isa. li. 15 and Job xxvi. 12 have essentially the same words. 
 There is a borrowing here. Isaiah and Jeremiah are identical, but 
 Job varies the construction slightly. 
 
 2 The 1 co-ordinate should be noticed. 
 
 ^ The Kethibh omits D^J<3 ; but it is rightly given in the Qeri^ 
 LXX. and Vulgate. 
 
 * The Kethibh reads nip by repetition of the n of mon. The Qeri 
 makes the correction. The St. Petersburg codex agrees with the 
 "Western codices, nip may be the correct form here and 1 Kings 
 vii. 23. 
 
 ^ The Kethibh has mrD'lJJ'n, the LXX. cc7up7if4,cj^, so St. Peters- 
 burg codex. Ewald follows this and renders pools, on the ground 
 
JEEEMIAH AND HIS CONTEMPORARIES. 255 
 
 Unto the corner of the horse gate eastward, Holy to Jahveh will 
 
 they become, 
 It will not be plucked up, and will not be torn down for ever." 
 
 — Jer. xxx.-xxxi 
 
 This beautiful and touching hexameter is Messianic 
 throughout. Its great theme is the restoration of Israel 
 from exile after severe discipline by Jahveh, and the 
 establishment of a new covenant and new institutions in 
 place of the old. 
 
 The first strophe describes the great distress about to 
 come on Jerusalem in the day of Jahveh's visitation. 
 Israel will go into captivity, but will afterwards be re- 
 stored. Other nations will be brought to complete ruin, 
 Israel alone will be chastised on account of sin, but will 
 not suffer complete ruin. They will return to Jahveh their 
 God and David their king. 
 
 In the second strophe Israel's wound is described as 
 incurable, his sins are so numerous that he must be 
 severely punished. But Jahveh will eventually heal him 
 and restore him to Zion. As he led Israel out of Egypt, 
 so He has an everlasting love and will have compassion 
 on him. The city will be rebuilt with its palaces, the 
 mountains of Samaria will be planted with vineyards, 
 Zion will again be the resort of pilgrims, and great 
 festivals will be celebrated with music and dancing. A 
 king from their own midst will rule over them, and he 
 will have special access to Jahveh. 
 
 The third strophe omits the reference to chastisement, 
 
 that D'nC' is kindred with D'lT ; so Eeinke. Keil refers to the 
 cognate Arabic stem with the meaning cut, separate, and renders, 
 place cut off. Streane renders, quarries or rugged rocks. The Qeri 
 has niDIC'n, fields. This is followed by K.V. and A.V. ; so 
 Nagelsbach. The Vulgate reads niD tTW-, regionem mortis. As 
 Graf states, niDltiTI is the more difficult reading, and no one would 
 be likely to change an easy word into a difficult one. But, on the 
 other hand, the change of the letter T into i is so easy that it is not 
 surprising, and if once made it would be perpetuated. 
 
256 MESSIANIC PKOPHECY. 
 
 except so far as this is involved in the weeping and 
 siipi*lication of the returning penitents, and deals entirely 
 with the restoration. There is great rejoicing over Jacob, 
 who has become chief of the nations. A great multitude 
 of all classes and conditions return to Zion, under the 
 leadership of Jahveh their tender Father. The land 
 regains its ancient fertility, and there is universal joy 
 and festivity. 
 
 The fourth strophe dramatically represents Eachel 
 weeping for her children, who have gone into exile or 
 have perished. But she is comforted with the promise 
 that they will return from their captivity. Ephraim is 
 then seen confessing his sins and turnim? to Jahveh with 
 sincere repentance. Jahveh turns to him with tender 
 paternal love, and recognises him as His own precious 
 son in whom He delights. This piece is in the manner 
 of Hos. xi.^ 
 
 The fifth strophe represents the inhabitants of Judah 
 congratulating themselves and pronouncing blessings on 
 the holy city. Jahveh will more than counterbalance 
 His chastisements by blessings. He will plant them in 
 the holy land, and discriminate between the righteous 
 and the wicked. A new covenant will be made in place 
 of the old. Its instruction will no more be written in 
 books or on tables of stone, but on the heart ; and there 
 will be no more need of Levitical teachers or prophets, 
 for all will know Jahveh, both small and great ; and all 
 sins will be forgiven and forgotten. In this prediction 
 Jeremiah rises above the covenant of Hos. ii.,^ and 
 attains a conception of a dispensation so new that the 
 old is transformed and transfigured. 
 
 The prediction reaches its culmination in the last 
 strophe. The divine covenant is as inviolable as the 
 ordinances of heaven. The seed of Israel can never be 
 1 See p. 174. 2 gee p. 171. 
 
JEREMIAH AND HIS CONTEMPORARIES. 257 
 
 entirely rejected. There is to be a separation of the 
 righteous from the wicked. Jerusalem has been de- 
 stroyed, but it is to be rebuilt in greater glory than ever. 
 Its entire extent is to spring up in palaces. Even the 
 suburbs, the hill Gareb, the abode of lepers ; and the 
 valley of Hinnom, the place of refuse, of corpses and of 
 ashes, are to be cleansed, and Holiness to Jahvch is to be 
 the title of the whole. The same inscription that was 
 upon the tiara of the high priest of Israel is to be upon 
 entire Jerusalem. This is in accordance with the repre- 
 sentation of chap, iii., that the city was to take the place 
 of the ark of the covenant.^ It is also in accordance 
 with chap, xxxiii., that it was to bear the name, " Jahveh 
 is our righteousness." ^ The new Jerusalem will take the 
 place of the most sacred things of the old covenant. 
 As its inhabitants are to have the divine instruction 
 written on their hearts, to be all alike acquainted with 
 Jahveh, and to be forgiven their sins, and thus to 
 be holy to God ; so it is in keeping therewith that 
 the city should be altogether holy as the throne of 
 Jahveh, whose presence and glory will pervade the whole 
 of it. 
 
 The Messianic idea of Jeremiah transcends all previous 
 predictions in its representation of the glories of the new 
 covenant. The Messianic king retires into the back- 
 ground of the representation, for it is Jahveh Himself 
 who accomplishes the redemption of His people. This 
 advent is conceived on the basis of the story of the 
 exodus and the covenant of Sinai. But Jahveh will 
 come again in a still more glorious manner, and will 
 deliver His people in a more marvellous way, and 
 will establish a new covenant that will transcend 
 the old in spirituality, in comprehensiveness, and in 
 power. 
 
 1 See p. 242. ^ See p. 245. 
 
 B 
 
258 MESSIANIC PROPHECY. 
 
 IX. THE IXYIOLABLE COVENANT WITH DAVID. 
 
 § 75. Jahveh is faithful to His covenant with David, 
 notwithstanding the decline of the dyna.sty. His mercies 
 are everUisting. He will come and dwell in Zion for ever, 
 'provide abundantly for its inhabitants, and cause pro- 
 sperity and splendour to sprout forth for David. 
 
 Pss. Ixxxix. and cxxxii. are so similar to Jeremiah 
 xxxiii. in their conception of the inviolability of the 
 Davidic covenant, that it is most convenient to treat 
 them here, whatever their date may be. It seems pro- 
 bable, however, that they belong to the last days of the 
 Jewish monarchy prior to the exile. They differ from 
 the predictions of Jeremiah in their lyric form, and in 
 their lamentation and prayer. The Messianic king is in 
 the background, as in Jeremiah. The only hope is the 
 advent of Jahveh Himself. 
 
 Ps. Ixxxix. is composed of four strophes of twelve 
 tetrameter lines each, enclosing before the last strophe 
 seven strophes of eight trimeter lines each. The enclosed 
 piece gives a long paraphrase of the covenant with David, 
 and a lamentation over its apparent failure. The intro- 
 ductory strophes set forth the faithfulness and the mercy 
 of God, and the closing strophe is a plea based there- 
 upon. 
 
 I. " Of the mercies of Jahveh will I sing for ever : 
 
 I shall make known thy faithfulness with my mouth to all 
 
 generations. 
 For I said, mercy will be built up for ever ; 
 It is the heavens^ wherein thou wilt establish thy faithfulness. 
 * I made a covenant with my chosen, 
 I sware unto David my servant ; 
 
 ^ D''Dt^* at the beginning of the line is very emphatic. It is a 
 local accusative followed by a relative clause defined by DHS- 
 
JEREMIAH AND HIS CONTEMPORAEIES. 259 
 
 For ever I will establish thy seed, 
 
 And build thy throne to all generations.' 
 
 Then let ^ heaven praise thy wonders, Jahveh ; 
 
 yea, in the assembly of the holy ones thy faithfulness. 
 
 For who in the skies can be compared to Jahveh ? 
 
 Can be like unto Jahveh among the sons of the gods ? * 
 
 II. 'El is very terrible in the council of the holy ones, 
 Inspiring awe above all round about him is Jahveh.* 
 O God of hosts, who is like thee ? 
 A mighty one, O Jah,* and thy faithfulness is round about 
 
 thee. 
 Thou art ruler over the pride of the sea : 
 When its waves rise thou stillest them. 
 Thou hast crushed Rahab as a slain man ; 
 "With an arm of strength thou hast scattered thine enemiea. 
 Thine is heaven, yea, thine is earth ; 
 The world and its fulness thou hast founded them. 
 The north and south thou hast created them. 
 Tabor and Hermon rejoice in thy name. 
 
 III. Thine is an arm with might : 
 
 Thy hand is strong, thy right hand is lifted up. 
 
 Righteousness and justice are the foundation of thy throne : 
 
 Mercy and faithfulness go to meet thy face. 
 
 Blessed are the people who know the trumpet sound. 
 
 In the light of thy face they walk, Jahveh. 
 
 In thy name they exult all the day. 
 
 And in thy righteousness are they exalted. 
 
 1 IIVV The weak 1 shows that the form is jussive. It is an 
 exhortation to praise in view of the covenant promise. 
 
 ^ wh^ ""^S, can hardly be "sons of the mighty," as the R.V. 
 The margin is only partly correct in rendering ■" sons of God." The 
 conception is that the DvK are the heavenly intelligences associated 
 with God, the assembly of angels, p is a noun of relation, hke 
 ^^'\^'' ""33. The reference then is to the heavenly beings, the race 
 of angels. It is inappropriate to refer DvK here to " the mighty," 
 and in the very next clause translate ^x as God. 
 
 ^ T\W is attached to the next verse by the Massoretes. We restore 
 it to its line in accordance with the parallelism and rhythm. 
 
 * n"* pon should be joined to the following context. The 
 Massoretic points are to be disregarded. 
 
260 MESSIANIC PEOPHECY. 
 
 For thou art the glory of their strength 
 In thy favour thou wilt exalt ^ our horn 
 For our shield belongeth unto Jahveh ; 
 And our king to the Holy One of Israel 
 
 TV. Then thou didst speak in a vision 
 To thy favoured ones,^ and didst say, 
 * I have laid help upon a hero ; 
 I have exalted one chosen out of the people. 
 I have found David my servant ; 
 With my holy oil I have anointed him, 
 "With whom my hand will be established j 
 Yea, mine arm will strengthen him. 
 
 V. The enemy will not do him violence ; 
 
 And the iniquitous fellow will not afflict him ; 
 
 I will beat down his adversaries before him. 
 
 And those hating him I will smite. 
 
 And my faithfulness and mercy will be with him ; 
 
 And in my name will his horn be exalted. 
 
 And I will put his hand on the sea, 
 
 And his right hand on the streams. 
 
 VL He will call me " My father, 
 
 Thou ^ art my '£Jl and the rock of my salvation.* 
 
 Yea, I will make him my first-born, 
 
 ' Ely on * to the kings of the earth. 
 
 My mercy will I keep for him for ever, 
 
 And my covenant will be confirmed for him. 
 
 And I will establish his seed for ever. 
 
 And his throne as the days of heaven. 
 
 ^ D"'"in of the Eethihh and Vulgate is to be preferred to the Qert 
 
 Di-in. 
 
 2 The plural is best sustained by MSS. and Versions. But the 
 context is strongly in favour of the singular. The plural is the 
 more difficult reading. The weight of evidence is in its fas"our. 
 
 ^ nnx is attached by the Massoretic accents to '•^x. It seems to 
 be better to attach it to 'f^^. 
 
 * jvS'y is a divine name. It is incorrect to render it " highest.'* 
 It is parallel with "my first-born." The Messianic king is made an 
 P"'Vy to the kings of the earth, as Moses was made an D\1^X to 
 Aaion, Ex. iv. 16, 
 
JEREMIAH AND HIS CONTEMPOKAKIES. 261 
 
 VII. If his sons forsake my instruction, 
 And walk not in my judgments ; 
 If they profane my statutes, 
 And keep not my commandments : 
 Then will I visit their transgressions with a rod, 
 And their iniquity with blows. 
 But my mercy I will not break off,^ 
 And will not be false to my faithfulness. 
 
 VIII. I will not profane my covenant, 
 
 And the issue of my lips I will not alter. 
 
 Once I sware in my holiness ; 
 
 I will not lie unto David ; 
 
 His seed will endure for ever. 
 
 And his throne as the sun before me, 
 
 As the moon which is established for ever, 
 
 And a witness made firm in the sky.' 
 
 IX. But thou hast cast off and rejected, 
 
 Hast overflowed with anger against thine anointed. 
 Thou hast rejected ^ the covenant of thy servant, 
 Thou hast profaned his ornament to the ground. 
 Thou hast broken down all his hedges ; 
 Thou hast made his strongholds a ruin, 
 '*' All passing by do spoil him : 
 
 He has become a reproach to his neighbours. 
 
 X. Thou hast lifted up the right hand of his adversaries. 
 Thou hast made all his enemies to rejoice, 
 Yea, thou turnest back the edge ^ of his sword. 
 
 1 T'Si^ is well sustained, but it is difficult in form and in meaning. 
 The proper form of "ns would be IQi^. We might, however, think 
 of niD = -nD, the weak stems not infrequently passing over the one 
 into the other. The passage is based on 2 Sam. vii. 15, and the 
 lines are so much alike that we are tempted to read "T'DX- See 
 p. 127. 
 
 ^ nmX3 is only found here and Lam. ii. 7. Hupfeld suggests 
 that it is a mistake for |*^{^ Delitzsch agrees with Gesenius in 
 comparing the Arabic word of the same form meaning, abhor, and 
 that the stem is kindred with -ni<. 
 
 * ")1V is ordinarily to be translated rock ; but in Ex. iv. 25 it is a 
 sharp stone or a knife for cutting, and it must have a similar mean- 
 ing here. Fried. Delitzsch (in his Prolegomena eines neuen Heb. 
 
262 MESSIANIC PROPHECY. 
 
 And hast not made him stand in the battle. 
 Thou hast made his brightness to cease, 
 To the ground thou hast cast down his throne 
 Thou hast shortened the days of his youth : 
 Thou hast covered him with shame. 
 
 XI. How long, Jahveh, wilt thou hide thyself for ever ? 
 Will thy heat burn like fire ? 
 Remember, Adonay,^ how fleeting it is : 
 For what vanity thou hast created all the sons of man. 
 What man is he that shall live and not see death ? 
 That can deliver himself ^ from the power of Sheol ? 
 Where are thy former mercies, Adonay, 
 Which thou didst swear to David in thy faithfulness ? 
 Remember, Adonay, the reproach of thy servants ; 
 My bearing in my bosom all the many peoples ; 
 Wherewith thin* enemies, Jahveh, do reproach, 
 Wherewith they do reproach the footsteps of thine anointed.* 
 
 — Ps. Ixxxix. 
 
 The three introductory strophes dwell upon the mercy 
 and faithfulness of God as exhibited in heaven and on 
 earth. The throne of Jahveh is founded on righteous- 
 ness and justice, but mercy and faithfulness are His 
 attending ministers. The king of Israel is the anointed 
 of Jahveh. He belongs to Him, and the divine faithful- 
 ness is pledged to maintain him and exalt him. 
 
 The body of the poem enlarges upon the covenant 
 with David, looking at it from every point of view and 
 setting it in every light. It seems as if the author finds 
 
 Aram. Wdrte7'huchs, 1886, p. 165) derives the words from "inv, to be 
 sharp, and thus explains both meanings. It is accordingly unneces- 
 sary to render roc^- here. 
 
 ^ The ^JS"12T of the Massoretic text is extremely difficult. 
 Delitzsch and Perowne explain the ""^N as in emphatic position, 
 "l^n riD ^3X for ""js "l^n no, "how sh..rt a time I have to live," 
 and so R.V. "how short my time is." But these all paraphrase to 
 escape the difficulty. It seems best to adopt the suggestion of 
 Houbigant, that ^:6^ is a mistake for ^1^. See iJlN IDT below. 
 
 * IC^DJ is the reflexive "himself," as often in Hebrew. It is 
 incorrectly rendered " his soul " by R.V. 
 
JEREMIAH AND HIS CONTEMPORARIES. 263 
 
 it difficult to leave so attractive a theme. He closes 
 with a lamentation that the covenant has been rejected, 
 that the throne of the king has been cast to the ground, 
 and that the anointed is covered with shame. 
 
 The closing strophe is an urgent plea for the speedy- 
 advent of Jahveh to display His former mercies, to fulfil 
 His ancient covenant with David and to remove the 
 reproach of His people. 
 
 Psalm cxxxii. resembles the previous psalm in its 
 method of citing the prediction of Nathan in the form of 
 paraphrase ; but it is calmer in tone. It is composed of 
 four strophes of ten trimeter lines each. The first 
 strophe gives an account of the anxiety of David to erect 
 a great tabernacle for Jahveh. The second strophe 
 describes the removal of the ark of the covenant from 
 Kirjath Jearim to the holy city. The third strophe 
 paraphrases the covenant with David. The fourth 
 strophe gives a prediction that is based on the covenant. 
 
 I. " Jahveh, remember for David 
 All his aflflictions ; 
 How he sware unto Jahveh, 
 Vowed to the Mighty One of Jacob ; 
 * I will not come into the tent of my house, 
 Nor ascend upon the couch of my bed,^ 
 I will not give sleep to mine eyes, 
 To mine eyelids slumber, 
 Until I find a place for Jahveh, 
 A great tabernacle ^ for the Mighty One of Jacob.* 
 
 II. Lo, we heard of it in Ephrathah, 
 We found it in the field of Ja'ar.* 
 Let us come to his great tabernacle,' 
 
 ^ The K.Y. is inconsistent in rendering " tabernacle of my house," 
 and then substituting " bed " for " couch of my bed." 
 
 ^ ni^DK^'D is an emphatic plural, " great tabernacle," It is improper 
 to neglect the plural, as the R.V., or to translate "tabernacles," as 
 in the margin of the R.V. 
 
 ^ lyi is a proper name, and is not to be rendered " wood " or 
 " forest." See 1 Chron. xiii. 5. 
 
264 MESSIANIC PEOPHECY. 
 
 Let us worship at his footstool. 
 
 arise, Jahveh, to thy resting-place ; 
 Thou and the ark of thy strength. 
 
 Let thy priests be clothed with righteousness, 
 And thy favoured ones shout for joy. 
 For the sake of David thy servant, 
 Turn not away the face of thine anointed, 
 
 III. Jahveh sware to David, 
 
 In faithfulness ^ from which he will not depart ; 
 
 ' Of the fruit of thy body 
 
 "Will I set on a throne for thee.^ 
 
 If thy sons keep my covenant, 
 
 And my testimonies that I will teach them, 
 
 Also thy children will continue for ever. 
 
 They will be enthroned on a throne for thee.' * 
 
 For Jahveh hath chosen Zion ; 
 
 He desired it for a dwelling-place for himself. 
 
 IV. ' This is my resting-place for ever. 
 
 Here will I sit enthroned ; for I desire it. 
 
 Her provision I will abundantly bless ; 
 
 Her poor I will satisfy with bread, 
 
 And her priests will I clothe with salvation, 
 
 And her favoured ones will shout aloud for joy. 
 
 There will I cause a horn to sprout for David, 
 
 1 have prepared a lamp for mine anointed ; 
 His enemies will I clothe with shame ; 
 But upon him his crown will be brilliant.' " 
 
 — Ps. cxxxii 
 
 This prediction is not only based upon the covenant 
 with David, but it also involves the predictions of Isaiah 
 and Jeremiah with regard to the shoot and sprout.* The 
 Messianic king will sprout forth in freshness, vigour, 
 and glory when Jahveh takes up His abode permanently 
 
 ^ With Delitzsch and Perowne we detach niON from the previous 
 line and follow the rhythm. 
 
 2 With Delitzsch we find two lines here. 
 
 * There are two Jines here also, as Delitzsch sees. 
 
 * Seep. 201. 
 
JEREMIAH AND HIS CONTEMPORARIES. '265 
 
 in Zion and fills it with blessing. Zion will become a 
 centre of salvation as His everlasting throne. All classes 
 of the people, and especially the poor, will be abundantly 
 supplied with provisions for their wants. This supply is 
 here attached to the reign of Jahveh, as in Ps. Ixxii. it 
 was the result of the reign of the Messiah.^ The priests 
 will not only be mediators of salvation, but they will be 
 clothed with it and will personally possess it. Thus 
 they will fulfil their ministry of everlasting priesthood 
 in accordance with Jer. xxxiii.^ But the second 
 David will be the chief recipient of favour. His horn 
 will sprout, his dignity will spring up like a tender 
 plant ; his lamp, that is, the light from him, will shine 
 brightly ; his diadem will be brilliant, he will reign in 
 glory, and all his enemies will be clothed with shame.^ 
 
 1 See p. 138. ^ 2 gee p. 246. 
 
 * This psalm resounds in the hymn of Zachariah the father of 
 John the Baptist^ Luke i 68-70. 
 
CHAPTER IX. 
 
 EZEKIEL. 
 
 EzEKiEL was the first of the prophets of the exile, and 
 as such began a new section in Messianic prophecy. He 
 was carried away captive with Jehoiachin, eleven years 
 before the destruction of Jerusalem, and settled in exile 
 on the banks of the Chebar. In the fifth year of his 
 exile he was called to the prophetic office, and laboured 
 at least twenty-two years. Nothing is known of the pro- 
 phet outside of his own writings. He was a younger 
 contemporary of Jeremiah, with whom he exchanged 
 prophecies. He was called to be a watchman for Israel, 
 to warn with faithfulness, knowing that their blood would 
 be required of him. Hence he was stern, strict and 
 severe in his prophetic work. He was also a priest by 
 descent, and therefore regarded the temple as of great 
 importance. He depicts its desecration by idolaters, and 
 describes its abandonment by Jahveh in His cherubic 
 chariot. He represents that Jahveh abides as a sanctuary 
 with His people in their temporary exile, and that He 
 will ere long restore them to a new temple in the holy 
 land, where He will dwell with them for ever. His 
 description of the cherubim and of the new temple of 
 the latter days is based upon the temple of Solomon, bat 
 it combines in its symbolism the winged creatures and the 
 more massive and stately buildings of the temples of the 
 great cities of the Chaldean empire. The Hebrew ideal 
 of the temple is transformed by the mixture of this 
 
EZEKIEL. 267 
 
 foreign material, and it assumes a higher and grander 
 form. Ezekiel was fond of symbols and allegories, and 
 through them he presents graphically and strongly the 
 great truths of the divine discipline and restoration. He 
 is the father of the last form of Old Testament pro- 
 phecy which may be called Apocalyptic. His language 
 departs from the classic style by the formation of new 
 words and the indulgence of Aramaic terms and ex- 
 pressions. Ezekiel is, as Hengstenberg represents, " a 
 gigantic appearance, well adapted to struggle effectively 
 with the spirit of the times of the Babylonian captivity ; 
 a spiritual Samson who, with powerful hand, grasped the 
 pillars of the temple of idolatry and dashed it to the 
 earth, standing alone, yet worth a hundred prophetic 
 schools, and during his entire appearance, an evidence that 
 the Lord was still among His people although His visible 
 temple was ground to powder." ^ 
 
 The prophetic activity of Ezekiel was divided into two 
 parts by the destruction of Jerusalem in the eleventh 
 year of Zedekiah. Previous to this event his office was to 
 scourge the people with the threatenings of the Lord ; 
 but subsequently to comfort them with the promises of 
 restoration. 
 
 The introduction describes the manner of his call, 
 chaps. i.-iii. 21. Part I. chaps, iii. 22-xxiv. gives 
 prophecies of judgment against Jerusalem and Judah. 
 Part II. chaps, xxv.— xxxii. gives seven prophecies against 
 the heathen nations, like the corresponding collections in 
 Isaiah and Jeremiah. Part III. chaps, xxxiii.-xlviii. 
 contains prophecies respecting the restoration of Israel, 
 the overthrow of the nations of the world, and the 
 erection of the new temple and the divine kingdom. 
 
 There are three Messianic passages in Part I. 
 * Hengstenberg, Christology^ ii. p. 3, Edinburgh edition. 
 
268 MESSIANIC PROPHECY. 
 
 L JAHVEH THE SANCTUARY. 
 
 § 76. JaJiveh vnll he the sanctuary of His people during 
 the short time of their exile, and then restore them to their 
 oum land. He will remove all its abominations, and give 
 them one heart of flesh and a new spirit so that they will 
 lualk in His ways. 
 
 " Therefore say, Thus saith Adonay Jahveh : Yerily I have 
 removed them far off among the nations, and verily I have dispelled 
 them in the lands, and have become for them a sanctuary for a little 
 while in the lands whither they are come. 
 
 Therefore say. Thus saith Adonay Jahveh : I will gather you from 
 the peoples, and collect you from the lands in which ye have been 
 dispersed, and give you the land of Israel. And they will come 
 thither and remove all its detestable things and all its abominations 
 from it. And I will give them one heart, and a new spirit will I 
 put within them ; and remove the heart of stone from their flesh 
 and give them a heart of flesh, in order that they may walk in mine 
 ordinances and keep my laws and do them, and become a people to 
 me, and I may become a God to them." — Ezek. xi. 16-20. 
 
 Jahveh is here represented as the real temple of the 
 exiles for the short period of their dispersion, that is, 
 during the brief interval between the departure of Jahveh 
 from the old temple at Jerusalem until the erection of a 
 new temple by the returned exiles. Jahveh will ere long 
 restore them to their own land after having purged away 
 all their abominations and made them holy. He will 
 give them a new heart and spirit. Their inner man is 
 to be changed. This heart will become a heart of flesh 
 instead of a heart of stone — that is, a truly human heart. 
 It will also be one heart — the people will have true unity, 
 they will be one in the centre of their being. This pre- 
 diction is in the line of Isa. iv.,^ which set forth the 
 purification of Israel by divine chastisement. It is also 
 a further unfolding of Jer. xxx.-xxxi. There, the 
 » See p. 193. 
 
EZEKIEL. 269 
 
 divine instruction was to be written on the heart instead 
 of upon tables of stone ; ^ here, the heart itself is to be 
 changed. The presence of God will no more be con- 
 ditioned upon local and geographical relations, or a 
 material temple. God without the temple is better than 
 the temple without God. This the exiles were to learn 
 before God and the temple again could come together. 
 The little while is the interval between the theophanic 
 leaving of the old temple and a divine advent to a new 
 temple. It would be difficult to find such an advent at 
 the restoration under Zerubbabel. We must look to the 
 advent of Jesus the God-man for the renewal of the heart 
 and spirit of the people. 
 
 IL THE WONDERFUL CEDAE SPRIG. 
 
 § 77. The kingdom of God is like a sprig of cedar that 
 will he phccked from a lofty tree and 'planted upon the 
 mountains of Israel, and grow to le a majestic tree towering 
 above the land. 
 
 " Thus saith Adonay Jahveh : I will take of the foliage ^ of the 
 lofty cedar,' from the highest of its shoots will I pluck a tender one, 
 and I wiU plant it upon a high and exalted mountain ; * in the 
 mountain of the height of Israel will I plant it. And it will produce 
 boughs and yield fruit, and become a majestic cedar ; and every 
 wild animal ^ will dwell under it ; and every bird of every wing 
 in the shadow of its hanging boughs ^ will dwell. And all the trees 
 of the field will know that I, Jahveh, have humbled the proud tree, 
 and I have exalted the humble tree, I have dried up the green tree, 
 
 1 See p. 256. 
 
 ^ niDV only in Ezekiel. It is rendered by A.V. and RV.=top. 
 
 ^ TinJI is rightly omitted by Cornill, after the Peshitto, as alien to 
 the construction of the verse. 
 
 * 7)br\ from ?7n=sway to and fro, to be exalted. 
 
 ^ Cornill inserts HTl ^D after the LXX. on the ground that it is 
 required by the context. Birds do not dwell U7ider trees, but in 
 them ; animals are therefore needed to justify the preposition nnn. 
 
 * HvT is bough, from rhl, to hang down. 
 
270 MESSIANIC PROPHECY. 
 
 and I have made fruitful the dry tree : I, Jahveh, have spoken and 
 will do it." 1— Ezek. xvii. 22-24. 
 
 This is a beautiful parable in the manner of Ps. Ixxx. 
 and Micah iv.^ It is a gigantic symbol, and thus all 
 the more suited to represent the wonderful growth of 
 the kingdom of God from a tender shoot to a majestic 
 tree.^ The sprig represents the faithful and restored 
 remnant of Israel. That faithful remnant will realize in 
 the future all the Messianic predictions of the past. 
 The divine ideal of prophecy is not to be destroyed with 
 the ruin of the nation and the destruction of the majority 
 of the people. It matters little how small the remnant 
 may be. That little remnant inherits all the promises, 
 and will fill the world with its marvellous growth. 
 
 III. THE RIGHTFUL KING. 
 
 § 78. The tiara of the priest and the crown of the hing 
 will he removed, and the kingdom remain in ruins until 
 the advent of the one appointed ly Jahveh. 
 
 " Thus saith Adonay Jahveh : Eemove ^ the mitre, and take off 
 the crown. This is not the one ; ^ exalt the lowly one,^ and abase 
 
 ^ Tl'^Ci'Vli ^ phrase of Ezekiel. 1 consec. of perfect after perfect 
 changes the tense from past affirmation to future fulfilment. 
 
 2 See pp. 181 and 229. 
 
 ^ The same thought is presented in the parable of the grain of 
 mustard seed, Matt. xiii. 31. 
 
 * The ancient Versions, LXX., Peshitto, Targ., Vulgate take the 
 infin. construct T^Dn, D"'"in and i)'»3::M as infinitives absolute like 
 nn^n. They rest upon a dilFerent pointing. So Cornill at once 
 changes the text to infinitives absolute. So A.V. and R.V. render. 
 Ewald changes the 7^2^T\ into n''3!in to conform with the three 
 infinitives construct, and renders, "Zu entfernen ist der Kopfbund 
 und wegzunehmen die Krone ! das ist nicht das ! das Niedrige ist zu 
 erhohen und das Hohe zu erniedrigen." If the Massoretic text be 
 more authoritative than the Versions, the one infin. absolute should 
 be assimilated to the three infinitives construct, and not the reverse. 
 But the Versions are more correct, and should be followed here. 
 
 * nXT vh nt^T = this is not this, that is, is not the one to abide, is 
 not the permanent Messianic kingdom. 
 
 * nSsC'n is pointed as if it were an archaic ace of 7QB>, and 
 
 T T T - * 
 
EZEKIEL. 271 
 
 the lofty one. An overthrow,^ an overthrow, an overthrow will I 
 make it — even this.^ He is not until the coming of the one whose 
 riglit it is and I give it him." — Ezek. xxi. 31, 32. 
 
 The removal of the crown of the king and the tiara of 
 the priest is their deposition from office. The kingdom 
 and the priesthood are to be abolished for a season. 
 The present kingdom is not the Messianic kingdom. 
 The present official priest and king are not those who are 
 to realize the Messianic ideal. They both will remain in 
 ruins until the advent of the one appointed by Jaliveh 
 — in other words, until the advent of the Messiah. It is 
 thought by many that this passage is a reminiscence of 
 Gen. xlix.^ It is vain to find a fulfilment of this pre- 
 diction in the princedom of Zerubbabel, or the high- 
 priesthood of Jeshua, on the return from the exile. The 
 priesthood and the princedom then were but shadows of 
 the priesthood of Phinehas and the royalty of David. 
 The priesthood lacked the TJrim and Thummim as the 
 princedom lacked real authority. The one appointed by 
 Jahveh was and is Jesus Christ. 
 
 There are no Messianic prophecies in the second part 
 of Ezekiel, but the third part is chiefly Messianic. 
 
 therefore masc. like n3)in. But it is really feminine, and refers to 
 n^<T) and should be pointed ni?DL:'n. Comill changes HDiH into 
 
 nnnsn and makes it feminine. 
 
 ^ my, thrice repeated, is only found here. It is an intensive noun 
 with the meaning overthrow, ruins. But the LXX., Vulgate and 
 Targum take it as jiy, iniquity. 
 
 2 The Massoretic riM iih HXT D!l is extremely difficult. If it is to 
 stand, the discrepancy of gender should he noted, and riJ<T ninst go 
 with the previous clause and nTI with the following clause. Tlie 
 R.V. is incorrect in rendering, " This also shall be no more." 
 Cornill escapes the difficulty by reconstructing the text so as to 
 read : nTin ni<T3 rb ^1S = " Woe to it. Thus it will remain until he 
 come." 
 
 « See p. 96. 
 
272 MESSIANIC PKOPHECY, 
 
 IV. THE FAITHFUL SHEPHERD, 
 
 § 79. Jalwch, the fctitliful shepherd of Israel ^ will recover 
 His scattered sheep, restore them to their own land again, 
 ylaee over them a seeond David as their shepherd, and make 
 with them a new covenant of peace and blessing . 
 
 " For thus saith Adonay Jaliveh : Lo, I will come and seek my 
 sheep and search them out. As a shepherd searcheth out his flock 
 in the day of tempest,i so will I search out my sheep and deliver 
 them from all the places whither they have been scattered in the day 
 of cloud and dense darkness : and will bring them out from the 
 peoples, and gather them from the lands, and bring them to their 
 own land, and feed them on the mountains of Israel, by the water- 
 coui-ses, and in all the dwelling-places of the land. In excellent 
 pasture will I feed them, and on the mountain of the height of 
 Israel will be their abode. There will they lie down in excellent 
 abode, and in a fat pasture will they feed on the mountains of 
 Israel. I will feed my flock and I will make them to lie down, is 
 the utterance of Adonay Jahveh. The lost one I will gather, and 
 the outcast will I bring back, and the bruised wiU I bind up, and 
 the sick will I strengthen, and the strong will I keep.^ I will feed 
 them with justice. ... I will save my flock, and they will no more 
 become a prey ; and I will judge between sheep and sheep. And 
 I will place over them one shepherd, and he will feed them, even 
 my servant David ; he will feed them, and he will become a 
 shepherd for them. And I, Jahveh, will become their God, and mv 
 servant David a prince in their midst. I, Jahveh, have spoken it. 
 
 And I will conclude with them a covenant of peace, and I will 
 cause evil animals to cease from the land. And they will dwell 
 
 1 The Massoretic niKnE)3 1:nV linn "iDVn DV3 is certainly very 
 awkward. We sympaihize with (Jornill in following the Peshitto 
 and reading nSlD DV3 instead of it. The Versions have found 
 difficulty, and are divided in their testimony. But the simplicity of 
 the Peshitto and its conformity to the context commends it. The 
 Massoretic text has jjrobably arisen from a marginal gloss. 
 
 ^ The Massoretic T»DK^J< involves a contrast with the previous con- 
 text that is unnatural and unexpected. The LXX. Peshitto and 
 Vulgate read "l^t^X, which is more ap})ropriate to the context, and is 
 rightly followed by Coruill. It would appear that nJDtJTI HKI was 
 a marginal gloss. 
 
EZEKIEL. 273 
 
 securely in the wilderness, and sleep in the woods. And I will 
 make them and the places round about my hill a blessing,^ and I 
 will cause the shower to come down in its season : there will be 
 showers of blessing. And the tree of the field will yield its fruit, 
 and the land will yield its produce, and they will be secure upon 
 their own land, and will know that it is I, Jahveh, when I have 
 broken the bars of their yoke, and delivered them from the hand of 
 those who make bondsmen of them. And they will not become any 
 more a spoil to the nations, and the animals of the land will no 
 more devour them ; and they will dwell securely, and there will be 
 none to terrify them. And I wiU raise up for them a complete 
 plantation. 2 And they will not be taken away by hunger in the 
 land, and they will not bear any more the reproach of the nations. 
 And they will know that I, Jahveh, their God, am with them and 
 that they are my people, the house of Israel, is the utterance of 
 Adonay Jahveh. My sheep, the sheep of my pasture, are ye,^ and 
 I am your God, is the utterance of Adonay Jahveh." 
 
 — Ezek. xxxiv. 11-31. 
 
 Jahveh is the shepherd of Israel. The exiles are His 
 flock that have been scattered by storm and tempest. 
 He will not forsake them, but will search them out and 
 gather them together, and restore them to their fold in 
 the land of Israel. The prophet has in mind the 
 same conception that we have found in Ps. Ixxx.* 
 In Zech. xi. Jahveh the good shepherd rejected his 
 flock after they had treated Him as a miserable slave.^ 
 Here the good shepherd recovers His sheep. In con- 
 
 ^ The clause HDia TlVn:! ni3''nD is exceedingly difficult. The 
 LXX. omits nD"l3. The limitation to " round about my hill," that 
 is, Zion, is unnatural. Cornill suggests that the original reading was 
 niT2"l = showers, as in Deut. xxxii. 2; Jer. iii. ; Ps. Ixv. 11, Ixxii. 6. 
 This would admirably suit the context. But there is no sufficient 
 reason for departing from the text. 
 
 ^ The DEJ'/' of the Massoretic text and Vulgate version is not so 
 suited to the context as Dpsj> of the LXX. and Peshitto. There has 
 been a transportation of letters. We agree with Cornill in preferring 
 
 the tbl^- 
 
 ^ D^X of the Massoretic text gives a very unsatisfactory sense. 
 It is best with the LXX. to strike it out ; so Cornhill rightly jndgeg. 
 
 * See p. 229. » See p. 187. 
 
 S 
 
274 MESSIANIC PROPHECY. 
 
 nection with the restoration a new covenant is established. 
 This covenant bears the significant name, covenant of 
 peace, because it secures exemption from war and per- 
 manent safety in the holy land. The animal kingdom 
 will be at peace with them, and the land will become 
 wonderfully fruitful. The plantation will become so 
 complete in its fruitfulness that there will be no more 
 hunger in the land, but every want will be satisfied. 
 This covenant with nature is in the line of Hosea.-"- The 
 second David appears in the prediction as in Hosea and 
 Jeremiah,^ but he is in a subordinate position. He is 
 appointed by Jahveh to his shepherd's office, and enters 
 upon his service after the redemption and restoration 
 have been accomplished by Jahveh Himself. 
 
 V. THE GREAT PURIFICATION. 
 
 § 80. Israel vjill he restored to their own land. They 
 will he s2rrinJcled with clean water and purified. They 
 will receive a new heart and spirit instead of the heart of 
 stone. They ivill enjoy great prosperity in the land, which 
 luill hecome like the garden of Eden. 
 
 " And I will scatter upon you pure water, and ye will be puri- 
 fied from all your uncleannesses ; and from all your idols will I 
 purify you, and give to you a new heart ; and a new spirit will I 
 give within you, and remove the heart of stone from your flesh, and 
 give to you a heart of flesh ; and my spirit will I give within you, 
 and I will cause that you will walk in my statutes, and that my 
 
 judgments ye will keep and do them And the desolate land 
 
 will be tilled, whereas it was a desolation in the eyes of every passer- 
 by. And they will say, yonder desolate land is become like the 
 garden of Eden ; and the cities that were waste and desolate and 
 torn down are fenced and inhabited." — Ezek. xxxvi. 25-35. 
 
 Ezekiel here represents that the restoration is to be 
 connected with a great purification. The purification in 
 the previous section was accomplished by a great national 
 ^ See p. 172. ^ ggg pp_ 174 an^j £47 seq. 
 
EZEKIEL. 275 
 
 discipline and through suffering. Here it is by the 
 application of pure water. The prophet uses the cere- 
 monial purification of Israel as a great symbol to set 
 forth the great purification that is to transform the 
 nation by transforming its heart and spirit. This is to 
 be accomplished not by any human priests through the 
 use of rites and ceremonies, but by God Himself, who 
 makes a great national baptism. This baptism cleanses 
 the entire nation within and without. It removes all 
 the external uncleanness due to the worship of idols and 
 the indulgence in corrupt practices. But it also removes 
 the deeper impurity of a hard, stubborn and rebellious 
 heart, a reluctant disposition and unruly temper. A 
 new heart takes the place of the old heart, and it is a 
 heart of flesh responsive to the touch of the divine hand. 
 The heart of stone, cold, hard and insensible, is taken 
 away. A new spirit is imparted to Israel, and that is a 
 spirit given directly by God Himself, — a spirit that is in 
 sympathy with the Spirit of God and acts under the 
 divine impulse. Such a purified people are to dwell in 
 a purified land. As there has been a new creation of 
 man after the manner of the creation of Adam by the 
 inbreathing of the breath of God, so there is a renovation 
 of the earth, and it becomes like the garden of Eden, and 
 Paradise is restored. The prophet has in mind the poem of 
 the Temptation and the Fall; and the story of the origin of 
 our race ^ gives him the symbol by which to set forth the 
 new life of Israel in the land of promise, in the new Eden. 
 
 VI. THE GREAT RESUEEEOTION. 
 
 § 81. AWiough the nation is dead, and is hecome a heap 
 of dry hones, the Spirit of Jahveh will hring them to life and 
 animate them with the courage of a great army of God, 
 ^ See Gen. ii. 7. 
 
276 MESSIANIC PROPHECY. 
 
 " And I prophesied as I was commanded : and there was a sound 
 when I prophesied, and, lo, an earthquake, and bones approached 
 bone unto its bone. And I saw, and, lo, sinews upon them, and flesh 
 came up, and skin covered them over above : but there was no 
 breath in them. Then he said unto me. Prophesy unto the breath,^ 
 son of man, and say unto the breath. Thus saith Adonay Jahveh : 
 From the four winds, come thou, O breath, and breathe upon these 
 slain, that they may live. And I prophesied as he commanded me, 
 and the breath came in them, and they lived, and stood up upon 
 their feet a rery very great host. And he said unto me. Son of 
 man, these bones are the whole house of Israel : lo, they are saying, 
 Our bones are dried up, and our hope is lost ; it is cut off from us. 
 Therefore prophesy, and say unto them. Thus saith Adonay Jahveh : 
 Lo, I am about to open your graves and bring you up from your 
 graves, my people ; and bring you to the land of Israel. And ye 
 will know that it is I, Jahveh, when I open your graves, and when 
 I bring you up from your graves, my people, and put my breath in 
 you, and ye live and I place you in your own land ; and ye wiU 
 know that it is I, Jahveh. I have spoken and I will do it, is the 
 utterance of Jahveh."--Ezek. xxxviL 7-14. 
 
 The prophet uses the creation of Adam by the 
 inbreathing of the breath of life from God as a symbol 
 of the restoration of Israel. It is probable that he had 
 in mind also the prediction of a national resurrection 
 that we have found in Hosea.^ This symbol does not 
 imply the Christian doctrine of the resurrection of all 
 men from the dead. It moves only in the sphere of 
 
 ^ There is considerable difference of opinion, in this section, as to 
 the proper rendering of niin. The R V. renders it " wind " twice 
 in this verse ; and then once in this verse and once in the following 
 verse "breath." In ver. 14 it renders it "spirit." The margin 
 gives the alternative renderings " breath " for the renderings " wind " 
 and " spirit," and " wind " or " spirit " for the rendering " breath." 
 It seems to us that it is necessary to render uniformly by " breath." 
 The prophet has in mind here, as in the previous section, the creation 
 of Adam in Eden by the inbreathing of the breath of life from the 
 divine nostrils. This breath is still absent from the body. He 
 summons it to come from all quarters and enter with its life the 
 bodies that have come out of their graves. This breath is called 
 the breath of God, because it is conceived here, as in Gen. ii. 7, 
 as having its source in God. The breath and the spirit are not 
 discriminated. 
 
 3 See p. 176. 
 
EZEKIEL. 277 
 
 national death and national resurrection. The nation of 
 Israel is dead. It has died upon the battlefield. The 
 field is covered with the slain. The flesh has disappeared 
 from the bones, and they have become very dry. All 
 hope seems to have perished. But the divine promises 
 will be fulfilled. The grace of God is supreme over death. 
 At the word of divine command, and in obedience to the 
 prophet's summons, the bones move together to their 
 proper places, the flesh and the sinews come upon them, 
 and the body is reconstituted. But it still lacks the 
 breath of life. At the summons of the prophet, the 
 breath comes rushing in, and the bodies live and rise to 
 their feet a very very great army. This resurrection of 
 Israel is accomplished by the command of God. God 
 Himself comes in theophany with convulsions of nature 
 to bring it about. The symbol is a symbol of the resur- 
 rection of Israel as a nation, and their restoration to the 
 holy land. It becomes associated in subsequent prophecy 
 with the doctrine of a universal resurrection, because the 
 restoration of Israel, that the prophet had in view, can 
 be accomphshed only in the resurrection of all mankind 
 in the last great day, and their establishment in the new 
 Jerusalem upon the new earth. But this wider outlook 
 was not granted to Ezekiel. 
 
 VII. THE GREAT REUNION. 
 
 § 82. Israd and Judah will he reunited under the 
 second David. A new and everlasting covenant of 'peace 
 will he made with them, and the sanctuary of Jahveh will 
 abide in their midst for ever. 
 
 " Thus saith Adonay Jahveh : Lo, I am about to take the whole 
 house of Israel ^ from among the nations, whither they be gone, and 
 
 1 Cornill rightly follows the LXX. i)i<-){5>"« n^n ^D in preference to 
 the Massoretic ^i^ltJ^ "'32, on the ground that the change in the 
 direction of the Massoretic text was easier than the reverse. 
 
278 MESSIANIC PROPHECY. 
 
 gather them from round about, and bring them unto their land, 
 and make them one nation in my land ^ on the mountains of Israel ; 
 and one king will they all have for king, and they will not be two 
 nations any more, and they will not be divided into two kingdoms 
 any more. And they will not defile themselves any more with 
 idols or with their detestable things, nor with any of their trans- 
 gressions ; but I will save them from all their apostasies ^ wherein 
 they have sinned, and will cleanse them ; and they will become a 
 people to me, and I will become a God to them. And my servant 
 David will be king over them, and they all will have one shepherd, 
 and in my judgments will they walk, and my statutes will they 
 keep and do them. And they will dwell upon the land which I 
 gave to my servant, to Jacob, in which their fathers dwelt ; and 
 they will dwell upon it, they, their children, and their children's 
 children for ever ; and David my servant will be their prince for 
 ever. 
 
 And I will conclude a covenant of peace with them ; an everlast- 
 ing covenant will be with them ; ^ and I will give my sanctuary in 
 their midst for ever. And my dwelling-place will be with them ; 
 and I will become a God to them, and they will become a people to 
 me. And the nations wiD know that I, Jahveh, am sanctifying 
 Israel, when my sanctuary is in their midst for ever." 
 
 — Ezek. xxxvii. 21-28. 
 
 This prediction is the renewal of several earlier ones 
 in a new form. The prophet uses a very simple symbol, 
 the union of two sticks. This sets forth the reunion of 
 the two sections of Israel, Judah who has just gone 
 into exile and the northern kingdom that has long been 
 in exile. They are both to unite under the second David, 
 as in Hosea.* In connection with this reunion a new 
 
 1 The LXX. '•^n^n is preferable to the Massoretic pN3, as Cornill 
 states. It is more suited to the style of the prophet, and is wai'mer. 
 
 2 The Massoretic DHTIDK^I^^" their dwellings," does not give 
 
 good sense in the context. The LXX. translates ix.uo[/,iav. It is 
 etter to read D^TlU1£^*D = " their apostasies," after Symmachus, 
 with Ewald and Cornill. So the mai-gin of the E.V. renders " their 
 backslidings." 
 
 3 The Massoretic Dni5< TT'mn"! D^nn:i is not in the LXX. The 
 Peshitto omits DTin^V The whole is probably a marginal gloss that 
 has crept into the text. It distui'bs the context. 
 
 * See p. 167. 
 
EZEKIEL. 279 
 
 covenant of peace will be established that will endure 
 for ever. This is a renewal of Ezekiel xxxiv/ The 
 divine sanctuary will abide in their midst for ever after 
 they have been consecrated and prepared for it. The 
 little season when Jahveh was their sanctuary without a 
 Visible sanctuary will be past, and the everlasting union 
 in the holy land will be accomplished.^ 
 
 VIII. THE JUDGMENT OF GOG. 
 
 § 83. There will he a great final co7ifliGt with Gog at 
 the head of nations fronn the ends of the earth. These will 
 he overthrown hy the advent of Jahveh, vjho will rain fire 
 and hrimstone upon them and utterly destroy them. But 
 He will pour out His Spirit on His people, and restore 
 them to their own land. 
 
 " And the word of Jahveh came unto me, saying, Son of man, 
 set thy face toward Gog, of the land of Magog, the prince of the 
 chiefs^ of Meshech and Tubal, and prophesy against him, and say, 
 This saith Adonay Jahveh : Behold I am against thee, O Gog, 
 prince of the chiefs of Meshech and Tubal ; and I will turn thee 
 about, and put hooks into thy jaws, and I will bring thee forth, 
 and all thine army, horses and horsemen, all of them clothed in full 
 armour, a great company with buckler and shield, all of them 
 handling swords : Persia, Gush, and Put with them ; all of them 
 with shield and helmet : Gomer, and all his hordes ; the house of 
 Togarmah in the uttermost parts of the north, and all his hordes j 
 
 1 See p. 273. ^ gee p. 2G8. 
 
 ^ ^t?"l S'^C^J is rendered in the RY. prince of Eosh ; so most 
 interpreters ; after the LXX. Sym. Theod. even the latest, Orelli 
 and Cornill. But the A.V. and the margin of the E.V. render 
 correctly " chief prince," after the Vulgate, Peshitto, Aquila, and 
 Targum ; so rightly Hengstenberg, Ewald, and Smend. There ia 
 no such country as Eosh known to the Bible, and there is no pro- 
 priety whatever in referring it to Eussia. (See C. H. H. Wright, 
 Biblical Essays, p. 99 seq., Edin. 1886.) We should also expect a 
 leader of these hordes, who would bear a more exalted title than 
 " prince," whereas the prince over chiefs of many tribes and nations 
 is what the context really requires. 
 
280 MESSIANIC PKOPHECY. 
 
 even many peoples with tliee. . . . When thou shalt ascend, thou 
 wilt come like a storm, thou wilt be like a cloud to cover the land, 
 thou, and all thy hordes, and many peoples with thee. . . , And it 
 will come to pass in that day when Gog shall come against the land 
 of Israel, is the utterance of Adonay Jahveh, that my fury will 
 come up into my nostrils. Yea, in my zeal and in the fire of my 
 overflowing wrath do I speak. Surely in that day there will be a 
 great earthquake upon the land of Israel ; and the fishes of the sea, 
 and the birds of heaven, and the wild animals of the field, and all 
 creeping things that creep upon the earth, and all the men that are 
 upon the face of the earth, will quake at my presence, and the 
 mountains will be thrown down, and the steep places will fall, and 
 every wall will fall to the gi'ound. And I will call against him every 
 terror,^ is the utterance of Adonay Jahveh. Every man's sword 
 wdll be against his brother. And I will plead against him with 
 pestilence and with blood ; and I will rain upon him, and upon his 
 hordes, and upon the many peoples that are with him an overflow- 
 ing shower, and great hailstones, fire and brimstone. . . . And 
 they that dwell in the cities of Israel will go forth, and make fires * 
 of the weapons, both the shields and the bucklers, the bows and the 
 arrows, and the handstaves, and the spears, and they will set fire to 
 them seven years. . . . And it will come to pass in that day, that 
 I will give unto Gog a place for burial in Israel, the valley of 
 Abarim on the east of the sea ; and they will stop up the valley : ^ 
 and there will they bury Gog and all his multitude ; and they will 
 call it the valley of * Hamongog. And seven months will the house 
 
 1 The Massoretic mn ''"irrl^D^ is not suited to the context. The 
 LXX. ttAu <p6(3ov /Liu^octpec; is much better in this respect. It 
 involves the Hebrew ^^"l^ b^, which is rightly adopted by Cornill. 
 "We also agree with him in striking out ^in. This is not suited to 
 rnin, and is not found in some of the best MSS. of the LXX. It 
 is a premature specification, which is unnatural in view of the 
 details that follow. 
 
 '■^ The LXX. and Peshitto omit )1]}2), and it seems to be a 
 margiual gloss explanatory of the unusual p^^n. It is therefore 
 properly stricken out by Cornill. 
 
 ^ Dnayn should be pointed D'^inyn, the mountains of Moab, 
 
 outside of the holy land of the restoration ; and the LXX. and 
 Peshitto should be followed, and the Massoretic x\-i JiDDm changed 
 into x-'jn nx ippni after Cornill, and DnaynTIN should be eUded 
 as a vain repetition from the margin. 
 
 * i)^ ri^n. The name combines iJion ^31 J1J above, the multitude 
 of Gog, Gog and all his multitude. 
 
EZEKIEL. 281 
 
 of Israel be burying of them, that they may cleanse the land. . . . 
 And thou, son of man, thus saith Adonay Jahveh : Say unto the 
 birds of every wing, and to all the wild animals of the field. Assemble 
 yourselves, and come ; gather yourselves on every side to my sacri- 
 fice 1 that I do sacrifice for you, even a great sacrifice upon the 
 mountains of Israel, and ye will eat flesh and drink blood. Ye 
 shall eat the flesh of the mighty, and drink the blood of the princes 
 of the earth, of rams, of lambs, and of goats, of bullocks, all of them 
 fatlings of Bashan. And ye shall eat flesh ^ till ye be full, and 
 drink blood till ye be drunken, of my sacrifice which I have sacri- 
 ficed for you. And ye shall be filled at my table with horses and 
 chariots, with mighty men, and with all men of war, is the utter- 
 ance of Adonay Jahveh. . . . Therefore thus saith Adonay Jahveh : 
 Now will I restore the prosperity of Jacob, and have compassion 
 upon the whole house of Israel ; and I will be zealous for my holy 
 name. And they will forget ^ their rebellion, and all their trespasses 
 whereby they have trespassed against me, when they dwell securely 
 in their land, and there be none to make them afraid ; when I have 
 brought them again from the peoples, and gathered them out of 
 their enemies' lands, and am sanctified in them in the sight of many 
 nations. And they will know that it is I, Jahveh their God, in 
 that I caused them to go into captivity among the nations, and I 
 gathered them unto their own land ; and I will leave none of them 
 any more there ; and I will not hide my face any more from them ; 
 for I have poured out my Spirit upon the house of Israel, is the 
 utterance of Adonay Jahveh." — Ezek. xxxviii.-xxxix. 
 
 The prophet looks forward to the reoccupation of the 
 holy land by the children of Israel. They will dwell in it 
 in peaceful security without the need of walled towns 
 
 1 Jahveh Himself makes a great n2], and the flesh of the victims 
 makes a great feast for the birds and beasts of prey. 
 
 2 -)*^2 is the correct reading, after the Vulgate and Peshitto, in 
 accoixi with the context. The Jpt^ of the Massoretic text is not so 
 good, although supported by the LXX. 
 
 ^ ib^JI is the Massoretic reading, a shortened form of 1X5^31 = "they 
 wiU bear." So the Versions and interpreters generally take it. 
 But it is better, with Hitzig and Cornill, to read itJ'J, and render 
 " forget." This is more in accordance with the context, and gives 
 us a thought similar to Zeph. iii. 11. Cornill would change DnD^3 
 
 into DniD b^. This would give a better sense, but it is nob 
 necessary. 
 
282 MESSIANIC PROPHECY. 
 
 and fortresses. Their prosperity and apparently unpro- 
 tected condition will in the last days provoke the greed 
 of distant nations. The Scythians, the scourge of the 
 ancient world, those mysterious hordes of cavalry from 
 the steppes of Central Asia, whom we have already 
 met in the predictions of Zephaniah,-^ rise before the 
 mind of the prophet as the symbol of the last enemies 
 of the people of God. Gog is the prince of the chiefs of 
 these savage tribes, who rush upon the holy land like a 
 horrible tempest. They whirl along with them in their 
 swift career nations from all parts of the earth. For 
 Persia, Ethiopia, Libya, Gomer and Togarmah, Meshech 
 and Tubal, SH take part in this great invasion. 
 Nations from the most distant parts of Europe, Asia, and 
 Africa simultaneously arise and rush to the centre of the 
 earth to attack the innocent and unprotected people of 
 God, and rob them of their peace and wealth.^ Such 
 a conflict we have seen already in Joel,^ but the vision of 
 that prophet was confined to a narrower range. There 
 they battle in the vale of Jehoshaphat, here the combat 
 is upon the mountains of Israel. The hordes of the 
 enemy cover the whole land like a dense cloud. But 
 Jahveh has not forsaken His people. He is their only 
 protector and saviour, but they need no other. Gog and 
 his host have been gathered together for slaugliter. 
 
 Jahveh comes with a great earthquake that shakes 
 all nature and brings every lofty thing to the ground. 
 He comes with a tempest raining fire, and brimstone, and 
 hailstones upon the armies of the nations. They are 
 thrown into a panic and turn their swords against each 
 other,^ and pestilence combines with every ill to destroy 
 
 1 See p. 221. 
 
 2 See 0. H. H. Wright, BihUcal Essays, p. 108 seq., Edin. 1886. 
 
 3 See p. 157. 
 
 * The prophet combines several features of theophanies of 
 
EZEKIEL. 283 
 
 them. From all parts the birds and beasts of prey 
 gather to devour their carcases. Their bones are so 
 numerous that for seven months the house of Israel will 
 be busy in burying them, and a great valley will be 
 filled up with their carcases. Their weapons will be so 
 numerous that they will serve the people of the land for 
 seven years with sufficient firewood. The overthrow is 
 to be total, overwhelming, and final. The prophet now 
 concludes with a brief reference to the security of restored 
 Israel. Jahveh has poured out His Spirit upon them, 
 and they recognise God as their deliverer, and His face 
 will no more be hid from them. The advent of the 
 Spirit of Jahveh is not so prominent as in Joel,^ because 
 the prediction deals chiefly with the great deliverance 
 wrought in the last conflict, and the prophet has in mind 
 another great prophecy of the restoration. 
 
 This prediction has no historical reference. It is in 
 its nature apocalyptic. It points to a conflict to follow 
 the restoration. It is taken up again by the author of 
 the New Testament Apocalypse as the appropriate symbol 
 of the final conflict of the world.^ 
 
 IX. THE HOLY LAND OF THE RESTOEATION. 
 
 § 84. Ezclciel gives a detailed description of the holy 
 land of the restoration, its division among the tribes, the 
 sacred portions of the priests, Levites, and prince ; the holy 
 city named Jahveh Shammah ; the temple, its stately 
 structure and sanctity ; the priesthood limited to the faithful 
 and holy line of Zadok ; and the ritual, which differs from 
 
 ancient times. The earthquake is frequent in theophanies, Ex. 
 xix. 18 ; Num. xxvi. 10 ; Ps. xviii. 7 ; fire, hailstones, and tempests 
 are mentioned, Gen. xix. 24 ; Josh. x. 11 ; Judg. v. 20 ; and the panic, 
 Judg. vii. 22 ; 1 Sam. xiv. 20 ; 2 Chron. xx. 23. 
 
 1 See p. 155. 2 j»ev. xx. 7-10. 
 
284 MESSIANIC PROPEECY. 
 
 that of the jpriest code hy its relative simplicity and the stress 
 laid upon the sin-offerings at the hcginning of the year. 
 From the temple a stream of life issues, increasing as it 
 goes in depth and power. Its waters give life to the larren 
 portions of the land, and even the Dead Sea and its shores, 
 with the exception of a few salt tracts. The hanks of the 
 river are lined with trees of life, yielding healing leaves 
 and monthly fruits. The garden of Eden and the new 
 Jerusalem are comhincd. 
 
 Ezekiel closes his book of prophecy with the greatest 
 symbol that he or any other prophet ever conceived. He 
 combines in his representation the story of Paradise, the 
 holy land of the conquest, the temple of Solomon, and 
 the structures of the great cities of the Babylonian empire, 
 — all that was greatest and best in the history and ex- 
 perience of his own nation and other nations, in order to 
 set forth the wondrous excellence of the holy land of 
 the restoration. Most modern interpreters hesitate to 
 accept the entire section, chaps, xl.-xlix., as Messianic. 
 Even Hengstenberg limits th-e Messianic element to chap, 
 xlvii. 1-12.^ Wellhausen and his associates regard the 
 whole as the programme for the returning exiles that 
 was afterwards expanded into the priestly legislation. 
 But it seems to us that the whole section is one great 
 symbol. 
 
 " It is Ezekiel's peculiarity not to picture the days to 
 come in general outline, but thoroughly to enter into 
 and appropriate such anticipations of the future, both in 
 inward and outward respects. Hence he does not simply 
 foretell the re-erection of the temple and holy nation in 
 whose midst God will take up His abode for ever ; but 
 this perfect restoration of God's house, in which nothing 
 that ever belonged to it will be lost, is carried out before 
 
 ^ Hengsteuberg, The Prophecies of the Prophet EzeJciely p. 348, 
 Ediu. 1874. 
 
EZEKIEL. 285 
 
 his eyes to the least minutiae. In this process, indeed, 
 the 0. T. limitation asserts itself more strongly than in 
 the prophets elsewhere, while often transcended in spirit 
 it cannot be permanently overcome by the existing power 
 of conception. In great measure the picture is only a 
 prophecy of the true consummation of God's kingdom, in 
 so far as the Mosaic cultus is so also. Here, where 
 prophecy sketches the concrete shape of the future 
 Church, it falls back into the typical. It is a descrip- 
 tion of God's perfect residence in the imperfect figurative 
 language of the Old Covenant." ^ 
 
 It is necessary for us to remember that the symbolism 
 is elaborate and intricate, but this is in order to set forth 
 clearly and strongly the ideal that it is our privilege to 
 determine. 
 
 The temple of Ezekiel is situated on an exceeding high 
 mountain, as in Micah and Isaiah.^ It is a stately 
 structure like a city. It is enclosed in a wall, a reed 
 high, and is five hundred cubits square, and has an outer 
 border of fifty cubits. This area is in the midst of a 
 sacred portion of Jahveh, assigned to the priests of the 
 line of Zadok, 25,000 x 10,000. North of this portion 
 is the portion of the Levites of the same dimensions. On 
 the south is the portion of the city of equal length, but 
 only half the width. The portion of the prince extends 
 along the east and west sides of these three portions. The 
 holy land is a narrow strip along the Mediterranean Sea, 
 from Hamath to the river of Egypt, all of it on the west 
 of the Jordan. The tribes receive their portion beginning 
 at the north. Seven are on the north of the four reserved 
 portions, in the order, Dan, Asser, Naphtali, Manasseh, 
 Ephraim, Eeuben, Judah. Five are on the south, in the 
 order, Benjamin, Simeon, Issachar, Zebulon, and Gad : This 
 
 1 Orelli, in I.e. pp. 373, 374. 
 « See p. 181. 
 
286 MESSIANIC PROPHECY. 
 
 arrangement differs so greatly from the original division 
 of the land that it must be regarded as a new arrange- 
 ment. 
 
 It is not difficult to discern the ideal element here. 
 The land of the restoration is to be distributed among 
 the tribes of Israel in accordance with the new con- 
 ditions and circumstances that may arise. The temple 
 of Ezekiel is separated from the holy city, each of these 
 having its own sacred enclosure. The temple is in the 
 midst of the portion of the faithful and holy priests of the 
 Une of Zadok. It is to be regarded as vastly more 
 sacred than the ancient temple. It is much more 
 magnificent, and is more carefully guarded. The walls of 
 the temple enclosure are like the walls of a city, and they 
 have three gates of elaborate construction and stately 
 buildings in which are the guard-rooms of the Levitical 
 priests. Access to the sacred places is guarded with 
 extreme care. 
 
 At the distance of 1 cubits from the outer gates are 
 three inner gates leading to the inner court. These are 
 of the same stately character as the outer gates, only the 
 apartments of the north and south gates are places of 
 purification for the washing and slaughter of the victims, 
 and they have associated with them in the outer court 
 additional buildings containing dressing-rooms for the 
 priests. The east gate is the gate through which Jahveh 
 enters to take possession of the temple. After the divine 
 entry in theophany, the outer gate must remain closed 
 for ever. The east gate of the inner court is to be 
 opened on the sabbaths and new moons, and the prince 
 is to enter therein and worship at the threshold while the 
 priests offer his offerings. It is also to be opened for the 
 prince to make a free-will offering. 
 
 The inner court is 100 cubits square. None but the 
 priests of the line of Zadok can enter it. The Levitical 
 
EZEKIEL. 287 
 
 priests are degraded from the priesthood for unfaithful- 
 ness, and are assigned the duty of guarding the outer 
 court of the temple. But the line of Zadok are exalted 
 to higher privileges of sanctity owing to their faithfulness.-^ 
 This is an unfolding of the Messianic idea of the 
 covenant with Phinehas, the faithful priesthood that was 
 to be substituted for the house of Eli, and the eternal 
 priesthood of the prediction of Jeremiah.^ The priests of 
 the line of Zadok are clothed in pure white linen in 
 their ministry. These garments are to be worn in the 
 ministry in the inner court, and are to be deposited in 
 the halls for the priests. The priests are to keep them- 
 selves from every form of impurity. They are the 
 ministers of the inner court of the temple, and as such are 
 exalted in holiness beyond anything that had been pre- 
 viously prescribed. The priests of the new dispensation 
 are to be faithful and holy. None but such priests will 
 be able to minister before Jahveh when He comes in His 
 glory. The priests have the additional office of instructing 
 the people and judging causes according to the law of 
 Jahveh. This function is an unfolding of the provisions 
 of the Deuteronomic code.* The divine instruction flows 
 forth from them to the people of God. The temple is 
 situated in the inner court. It is of the same size and 
 general character as the temple of Solomon. But it is 
 distinguished by the absence of the ark of the covenant 
 from the most holy place. Here Ezekiel is in entire 
 accord with Jeremiah.* The glory of Jahveh, which has 
 entered through the east gates, has filled the house and 
 dwells there for ever. Furthermore, the temple has no 
 lamp-stand, and it combines the altar of incense and the 
 table of shew-bread of the old temple in the one wooden 
 
 1 Ezek. xl. 46, xliii. 19, xliv. 15 seq. 
 
 « See pp. 110, 122, 246. » Deut. xyii. 
 
 * Jer. iii. 14-18. iSee p. 242. 
 
288 MESSIANIC PROPHECY. 
 
 altar table before Jahveli. Tlie inner court has no lavera 
 and no brazen sea, for the places for purification are in 
 the chambers of the inner gates and the halls of the 
 priests. The only thing in the court is the great altar 
 upon which the offerings to Jahveh are made. And 
 thus there is greater simplicity in the furniture of the 
 new temple, as greater stress is laid upon the glory of 
 Jahveh that occupies it and the sanctity of His priest- 
 hood. 
 
 The offerings embrace the same kinds as the priest 
 code, and yet the ritual is simpler and differently 
 arranged. The offerings are all to be made by the 
 priests of the line of Zadok who receive them from the 
 prince whose duty it is to provide them. The prince 
 receives them from the people. This gradation of 
 responsibility in providing and making the offerings is a 
 better security than the looser provisions of the priest- 
 code. The ritual service embraces the morning sacrifice, 
 the sabbaths, the new moons, passover, and tabernacles. 
 No mention is made of the evening sacrifice, Pentecost, 
 the feast of trumpets, or the day of atonement. On the 
 other hand, there is a special emphasis upon the first and 
 the seventh days of the first month, in the offering of the 
 sin-offerings of expiation, that seems to exclude the day 
 of atonement of the priest-code. These sin-offerings 
 differ from the sin-offerings of the day of atonement in 
 that they consist of a bullock, and that the blood is 
 applied to the door-posts of the temple, the corners of 
 the base of the altar, and the gate-posts of the inner 
 court, to purify the sanctuary and cleanse it in its most 
 essential parts from the uncleanness of the people in 
 which it was situated. As the inner court is the place 
 of sacrifice into whicli only the Zadokite priests may 
 enter, and from which even the other Levitical priests 
 are excluded, so it appears that even the Zadokite priests 
 
EZEKIEL. 289 
 
 are not permitted to enter the temple itself, for the hlood 
 of the most sacred sin-offering, which in the prescription 
 of the priest code is taken into the holiest of all and 
 applied to the base of the throne of Jahveh, the Kafiporeth 
 above the ark of the covenant, is here applied only to 
 the doors of the temple. It appears that the whole 
 temple has assumed the sanctity of the holy of holies of 
 the Solomonic temple, and there is no high priest in 
 Ezekiel's representation to enter even the outer room of 
 the temple. This is in keeping with the absence of 
 the ark of the covenant, the lamp-stand, the shew-bread 
 and the incense, and the limitation of the temple 
 furniture to a simple altar table before Jahveh. 
 
 The ideal of Ezekiel thus emphasizes so greatly the sanc- 
 tity of the new temple and its priesthood that it increases 
 the difficulty of access to God. This at first seems to be 
 a decline in the development of prophecy rather than an 
 advance, and to be far from what we should expect in a 
 Messianic prediction. But we observe that the pro- 
 phet has in view just this thing, to exalt the majesty and 
 sanctity of the new temple and its ritual ; and if the 
 difficulty of access is enhanced here, it is relieved in 
 part by the provision of faithful and holy priests of the 
 line of Zadok who are all alike faithful and holy, and 
 who need no high priest of superior rank and sanctity 
 to mediate for them with God. It is also still further 
 relieved by the prophecy that we have already con- 
 sidered where a new spirit and a heart of flesh were 
 promised to God's people.^ If the prophet dwells on the 
 external here, and presses it even to extremities, he 
 certainly is no less extreme in his unfolding of the 
 internal there. The holy land of the restoration will 
 solve all these paradoxes. Each prediction is a separate 
 glance into a future that is transcendently glorious. 
 1 See p. 274. 
 T 
 
290 MESSIANIC PKOPHECY. 
 
 The time had not yet come for faithfulness and 
 sanctity, the characteristic features of the line of Zadok, 
 to be extended to the entire people as a kingdom of 
 priests. And the great high priest who was to embody 
 these traits of character in perfection had not yet risen 
 from the line of Zadok as its culmination. The pre- 
 diction is absorbed in the glories of the divine advent, 
 and the second David appears merely as the princely 
 head of the nation, providing the national sacrifices to be 
 offered by the priests of the line of Zadok, and leading 
 the nation in its devotions. 
 
 The prophecy concludes with a description of the 
 river of life issuing from the temple. This stream we 
 have already found in Joel, Isaiah, and the Psalter.^ But 
 our prophet is much more elaborate. He describes it as it 
 trickles down from the side of the gate, then increasing 
 as it goes with wonderful rapidity so that its waters rise 
 about the soles of the feet, to the knees, to the loins, and 
 finally become a flood that cannot be passed. These 
 waters are waters of life. They impart life to the waste 
 and desolate regions, so that even the waters and banks of 
 the Dead Sea are healed and filled with life, with the 
 exception of a few salt tracks reserved for desolation. 
 On the banks of the stream are trees of life, with healing 
 leaves and monthly fruits.^ The prophet thus uses the 
 imagery of the garden of Eden to show that in his con- 
 ception Paradise is to be restored and attached to the 
 new Jerusalem.^ The prophecy concludes with the 
 name of the city, " Jahveh is tliere^' which reminds us of 
 the name of the same city in Jeremiah,* " Jahveh is our 
 righteousness." 
 
 1 See pp. 158 seq., 211, and 214. 
 
 2 Ezek. xlvii. 1-12. 
 
 * This conception of Ezekiel is resumed in Rev. xxii. 
 
 * See p. 246. 
 
CHAPTEE X. 
 
 PROPHETIC VOICES OUT OF THE EXILE. 
 
 The destruction of Jerusalem by Nebuchadnezzar, king 
 of Babylon, and the removal of its inhabitants into exile, 
 seemed to be the death of the Jewish nation. But the 
 destruction of the temple and its furniture by fire, and 
 the desecration of its sacred places by the tramp of the 
 heathen, seemed to the pious Jew still more dreadful. It 
 looked as if God had abandoned His people, and that the 
 national religion had died also. But the religion of 
 Jahveh was indestructible. It was not to perish with 
 the exile of the nation as so many other religions had 
 perished. In the greatest calamities it displayed its 
 power. It rose fresh and vigorous from the ruins of its 
 holy places. These were but the external forms of the 
 religion of Jahveh, and not the religion itself. It at 
 once assumed newer and higher forms suited to the con- 
 dition of the exile, and it pointed forward to forms of 
 external manifestation that infinitely transcend the 
 ancient forms. The destruction of the holy city and 
 temple was indeed the work of Jahveh Himself. The 
 Chaldean was His servant, to accomplish His purpose of 
 chastisement upon His people. This chastisement was 
 a striking to death, a turning the world upside down ; 
 but the Chaldean, like the Assyrian before him, is to 
 perish in the divine judgment that wiU come upon him 
 for his sins. Israel will rise from the dead and a new 
 world will take the place of the old. 
 
 291 
 
292 MESSIANIC PKOPHECY. 
 
 In these times of exile Jahveh raised np His greatest 
 prophet, one who mastered the situation, grasped the pro- 
 blem of the exile, and saw its solution in a great act of 
 divine judgment and of redemption. The name of this pro- 
 phet has not been handed down to posterity. He issued 
 his prophecies anonymously. They were circulated 
 among his countrymen in the different regions of the 
 dispersion. It was not likely that he could safely 
 attach his name to his predictions, or that they could be 
 circulated in public during the period of the Babylonian 
 supremacy. His prophecies were issued from time to 
 time, and subsequently gathered into that masterly poem 
 that is contained in chaps, xl.— Ixvi. of Isaiah. It seems 
 to us that chaps, xiii.-xiv. and chaps, xxxiv.— xxxv. of 
 Isaiah are from the same great author. They are so 
 complete in themselves, and of such length, that he did 
 not deem it best to include them in his final collection. 
 Indeed, they are the preludes to his great composition. 
 
 The great unknown did not stand alone. There were 
 others associated with him who have left us their pro- 
 phecies. Some of these are also contained in the Book 
 of Isaiah, and others are preserved in the Psalter. The 
 literary difterence between these writings and those that 
 w^ere issued previous to the exile is well stated by Ewald : 
 "All the writings which arose in this transition time are 
 alike in this, that they bear the common impress of being 
 purely literary productions, and exhibit no traces whatever 
 of a previous public prophetic work and speech. In the 
 case of the earlier prophets, every book, indeed almost 
 every piece, is a glass through which we can clearly 
 discern by a hundred signs the public work of the pro- 
 phet which lies behind it ; and even in the Book of 
 Hezeqiel a large portion of his public life and work is 
 interwoven, at least of the time before the destruction of 
 Jerusalem. Now, however, after the peoj^le had for 
 
PROPHETIC VOICES OUT OF THE EXILE. 293 
 
 many decades entirely lost their freedom, and conse- 
 quently the captivity had long silenced the public 
 ministry of all the prophets of Israel, a longer or shorter 
 book, though bearing the outward form used by the old 
 prophets, nevertheless could no longer be the ripe fruit of 
 public labours, and could nowhere show real traces of 
 them. The word had no choice but to adopt literature 
 as its vehicle ; the prophet was compelled to become a 
 writer. These writings came forth indeed from the 
 heart of this excited and agitated time, for the most part 
 without much elaboration as genuine pamphlets of the 
 day, reflecting with the freshest life and warmth the 
 feelings of the passing day, and speaking straight from 
 the heart ; yet throughout, as proceeding simply from 
 the inspiration of an individual, not as from the public 
 national life of Israel. And really this is a chief mark 
 which distinguishes all these pieces from those of the 
 older prophets; they may indeed be recognized by a 
 hundred other signs, and the more closely we compare 
 them with older pieces, the more evidence we find that 
 they could not have been written earlier than in this 
 extraordinary time. But this one mark is of the greatest 
 significance ; any one who is really acquainted with the 
 older prophets, will feel that writings which exhibit in every 
 respect the characteristics of literary effort and diction 
 must belong to quite another sphere of prophetic labour."^ 
 Whatever opinion of their authorship may be held, 
 these writings take their place in the exile, so far as the 
 development of the Messianic idea is concerned. They 
 exhibit a marked advance beyond Jeremiah and Zepha- 
 niah ; and the great unknown is certainly at a higher 
 stage of religious development than Ezekiel.^ 
 
 1 Ewald, Prophets, English edition, iv. pp. 228, 229. 
 These pieces all exhibit features of the period of the exile. 
 Those who still maintain that Isaiah was their author admit this, 
 
294 . MESSIANIC PROPHECY. 
 
 The sufferings of the Jews as they went forth into 
 exile were greatly enhanced by the cruelty of the 
 neighbouring tribes of Moab and Edom, who were united 
 by ancient ties of kinship. These joined with the 
 oppressor in the bitterest hours of Judah, and without 
 cause outdid the Babylonian in deeds of violence and 
 crime. It was natural, therefore, that Israel's hope of 
 restoration should be mingled with anticipations of judg- 
 ment upon these nations as well as upon the great world- 
 
 and hold that these pieces are apocalypses, in which the situation of 
 the prophet is ideal as well as the predictions themselves. But 
 there is no reason for such a violent hypothesis. It is a law of pro- 
 phecy that the historical situation of the prophet should be the basis 
 of his prediction. See p. 56; also A. B. Davidson, The Ex- 
 positor, August 1885, p. 86 ; and Orelli in I.e. p. 415. This alone 
 makes the prediction useful to his contemporaries. There is no 
 reason for an anticipation of the situation of the exile in the age of 
 Hezekiah to make it the basis of a prediction of the iMessianic 
 time. God does not raise up prophets before their time. He does 
 not give predictions until they are needed. Isaiah lived in the 
 Assyrian period, and his prophecies dealt with that period and its 
 issues. The prophecies we are now to consider all deal with the 
 Babylonian period and its relation to the Messianic age. Tlie 
 theology of these pieces is in decided advance beyond that of Isaiah 
 — all along the line of doctrine, religion, and morals. It is also in 
 advance of Jeremiah and of Ezekiel. There are sufficient evidences 
 that these authors were familiar with Isaiah, but there are also 
 evidences no less great of their use of Jeremiah, Zephaniah and 
 other prophets. It is indeed characteristic of the great unknown 
 that he grasps the theology of the past, and reconstructs it for the 
 future in higher and grander forms. 
 
 The language of these pieces is also different from that of the age 
 of Hezekiah or of Josiah. There are large numbers of words of 
 late formation. But the most striking feature is the difference in 
 syntax. The syntax of this prophet is at a considerable stage of 
 decay beyond that of Jeremiah, and is nearer to Ezekiel in its 
 neglect of the vav consecutive and use of the simple vav. This is 
 all the more striking in a prophet of such elegance of style as the 
 grent unknown shows himself to be throughout his poem. It is 
 sufficient for us to state that the four great principles of internal 
 evidence, upon which the science of the higher criticism depends, 
 are decidedly in favour of exilic writers for these compositions, 
 namely — (I) Their historical situation ; (2) their style ; (3) their 
 theology ; (4) their depending upon Zephaniah and Jeremiah and 
 
PROPHETIC VOICES OUT OF THE EXILE. 295 
 
 power, Babylon. There are several predictions of this 
 kind belonging to the early days of the exile, from prophets 
 who had themselves witnessed the destruction of the city. 
 The most important of these is the apocalypse contained 
 in Isa. xxiv.-xxvii.^ This is one of the finest pieces of 
 poetry in the Old Testament. It is composed of twelve 
 strophes in the hexameter movement, and is remarkable 
 for its alliteration, rhyme and play upon words ; ^ in all 
 
 other prophets. The external evidences in favour of their com- 
 position by Isaiah are purely traditional. They rest upon nothing 
 more substantial than the fact that the sections were appended to 
 Isaiah at an early period. It is noteworthy that there is an histori- 
 cal section xxxvi.-xxxix., which includes a prediction of Isaiah and 
 a song of Hezekiah. This clearly was designed to be the close of 
 the book by the editor who made it. It is extremely improbable 
 that any editor or author would have inserted such an historical 
 section before the great prophecy. It is probable that these anony- 
 mous writings were appended to Isaiah in order to make the book 
 of similar size with the other three great prophetic books, Jeremiah, 
 Ezekiel and the Twelve. It is also noteworthy that Isaiah is placed 
 third in order, in the most ancient Jewish tradition, between Ezekiel 
 and the Twelve, as if its composite character was recognized. And 
 the Talmud represents that the work M^as edited by the college of 
 Hezekiah and not by the prophet himself. See my Biblical Study, 
 p. 176. 
 
 ^ This piece has so many peculiarities of style and doctrine, that 
 it must be ascribed to an anonymous author, who has left this piece 
 as his only literary monument. See Knobel, Jesaia, p. 205 seq., 
 4 Aufl. There is some difference of opinion as to the exact location 
 of the prophecy in the period of the exile. It is not easy to deter- 
 mine this question. It seems to me to belong to the earlier years 
 of the exile, when the destruction of Jerusalem and the evil conduct 
 of Moab were fresh to the experience of the people. 
 
 * The word-play of these lines should be noted — 
 
 nnn nnm x^^r\ pun p^ir\ xxiv. 3. 
 ijan rh2: n^b?os pxn nba: rh^^ xxiv. 4. 
 
 nn Dnn nni \-\n Dnn xxiv. le. 
 
 Y-\^r\ nm"' rvhv nai nnsi ^ns xxiv. 17. 
 
 pN HDDlDnn DID pN* minsnn -iid pwS nyy-inn y-i xxiv. 19. 
 
 D''-l?^*k^♦ nnt^'D n^^i2^ ^n:^'D xxv. 6. 
 
 D^'^pT^D Dnro:^' cn'^ro D^Jn*L^• xxv. 6. 
 
 ann vj-in ii.iD n« r\'2n \t\2'd d^ddh xxvii. 7. 
 
296 MESSIANIC PEOPHECY. 
 
 these respects transcending every other piece of Hebrew 
 poetry. 
 
 I. THE DESTEUCTION OF THE GREAT METROPOLIS AND THE 
 ANNIHILATION OF DEATH AND SORROW. 
 
 § 85. This aiiocalyiise clcrpicU the, judgment of the nations, 
 among whom Moab and the great world - poiucrs, the 
 leviathan Babylon and the dragon Egypt, are especially 
 mentioned. The earth staggers like a drunkard and 
 swings like a hamriiock. It is utterly laid waste, and all 
 classes and conditions of its population are scattered. The 
 ki7igs of the earth and the evil powers of the heaven are shut 
 up in the dungeon and are punished. The wicked oppressors 
 will die for ever. But Israel's corpse belongs to Jahveh. The 
 light of life will quicJcen their dead bodies, and their shades 
 will come forth from Sheol. Death and sorroiv ivill be 
 abolished for ever. The people will be gathered one by one 
 from all lands of their exile, and restored to Mount ZioUy 
 where they will unite luith all nations in the banqitet pro- 
 vided for them by Jahveh. 
 
 L " Behold, Jahveh is about to make the earth empty, and make 
 
 it waste, 
 And turn it upside down, and scatter abroad the inhabitants 
 
 thereof. 
 And it will be as with the people, so with the priest ; as 
 
 with the servant, so with his master ; 
 As with the maid, so with her mistress ; as with the buyer, 
 
 so with the seller ; 
 As with the lender, so with the borrower ; as with the taker 
 
 of usury, so with the giver of usury to him. 
 The earth will be utterly emptied, and it will be utterly 
 
 spoiled : 
 Yerily, Jahveh hath spoken this word. 
 The earth doth mourn, doth fade away, the world doth 
 
 languish, doth fade away. 
 
PKOrHETIC VOICES OUT OF THE EXILE. 297 
 
 The highnesses ^ of the earth do languish, the earth also is 
 
 polluted under the inhabitants thereof : 
 Because they have transgresssed the instructions, changed the 
 
 ordinance, broken the everlasting covenant. 
 
 II. Therefore the curse doth devour the earth, and they that 
 
 dwell therein are found guilty : 
 Therefore the inhabitants of the earth are burned, and few 
 
 men left. 
 The new wine doth mourn, the vine doth languish, all the 
 
 merry-hearted do sigh. 
 The mirth of tabrets doth cease, the noise of them that 
 
 rejoice doth end, the joy of the harp doth cease. 
 They cannot drink wine with a song ; strong drink is bitter 
 
 to them that drink it. 
 The city of chaos ^ is broken down : every house is shut up, 
 
 that no man may come in. 
 There is a crying in the streets because of the wine ; all joy 
 
 is darkened, the mirth of the land is gone into captivity. 
 In the city is left desolation ; and the gate is smitten with 
 
 destruction. 
 For thus will it be in the midst of the earth among the 
 
 peoples. 
 As the beating of an olive tree, as the grape gleanings when 
 
 the vintage is done. 
 
 HI. Those lift up their voice, they shout ; 
 
 Because of the majesty of Jahveh, they do cry aloud from 
 
 the sea. 
 Therefore the glory ^ of Jahveh is in the coasts,* 
 The name of Jahveh, the God of Israel, in the coasts of the sea. 
 
 ^ D11D must have the same meaning here as in ver. 21, where it 
 is clearly a collective ; so Knobel and the margin of the K.V. 
 Cheyne renders quite aj^propriately " highnesses." This line is 
 completed in the first half of the next verse. 
 
 ^ inn JT'ip. The city or town is doomed to VID, that is, the 
 original chaotic condition of the earth before the creation of light 
 (Gen. i. 2). 
 
 3 The pointing of the Massoretic text 1123 is against the context. 
 
 The LXX. read T)D3, which is better suited to the parallel Dt^, and 
 to the context, which is not an exhortation, but a statement of a fact. 
 There has been a transposition of v See also ver. 23. 
 
 * DnX3 is difficult. It is omitted by the LXX. The Vulgate 
 renders in doctrijiis, thinking of the iri7n and Thumnmn, Gesenius 
 
298 MESSIANIC PKOrnECY. 
 
 From the skirt of the earth have we heard songs, * glory to 
 
 the righteous.' 
 I said, I pine away, I pine away, woe is me ! 
 The treacherous dealers have dealt treacherously ; yea, the 
 
 treacherous dealers have dealt very treacherously. 
 Fear, and the pit, and the snare are upon thee, inhabitant 
 
 of the earth. 
 And it will come to pass, that he who fleeth from the noise 
 
 of the fear will fall into the pit ; 
 And he that cometh up out of the midst of the pit will be 
 
 taken in the snare. 
 
 IV. For the windows on high are opened, and the foundations of 
 
 the earth do shake. 
 The earth is utterly broken,^ the earth is clean dissolved, the 
 
 earth is entirely moved. 
 The earth staggereth like a drunken man, and moveth to and 
 
 fro like a hammock ; ^ 
 And the transgression thereof rests heavy upon it, and it 
 
 falls, and will not rise again. 
 And it will come to pass in that day, Jahveh will visit, 
 Upon the host of the high ones ^ on high, and upon the kings 
 
 of the earth upon the earth. 
 
 renders, region of light, and is followed by the E.Y. It is better, 
 with Lowth, Hitzig, Knobel, and Cheyne, to read D''''X3. This is 
 favoured by the style of the author. He first mentions the praise 
 as coming from the sea, u^tD ; then in the coasts D^^X3, and finally 
 combines them in DNT ^^S<:2. The omission of the LXX. is due 
 probably to the feeling that D^'t< was merely a repetition, and 
 without force. 
 
 ^ The Massoretic text should be corrected by striking out the n 
 of nyi, which is an anomalous form, and against the analogy of 
 lis and DIO- It has arisen by repeating the initial n of the next 
 word. pt^n should be deprived of the n, which is against the 
 analogy of the other clauses, and has arisen by repeating the closing 
 n of the previous word. Moreover, the rhythm requires the striking 
 out of these two unnecessary syllables in a line sufficiently long 
 without them. The line is composed of three parts of two accents 
 each. 
 
 ' njiprr is rendered by the R.V. hut ; but it is better, after Knobel, 
 Gesenius, Ewald, and Cheyne, to render liammock. 
 
 ^ Ihe host of the high in the height are the heavenly host, 
 including possibly the angel princes of the nations in hostility to 
 Israel, who are contrasted with the kings of the earth's surface. 
 
PROPHETIC VOICES OUT OF THE EXILE. 299 
 
 And they will be gathered together, as prisoners are gathered 
 in a dungeon,! and shut up in the prison. 
 
 And after many days will they be visited, and the moon will 
 be confounded, and the sun ashamed ; 
 
 For Jahveh Sabaoth doth reign ^ in Mount Zion and in 
 Jerusalem, 
 
 And before his eldei-s will be glory. ^ 
 
 V. Jahveh, thou art my God : I will exalt thee, I will praise 
 
 thy name ; 
 For thou hast done wonderful things, counsels of old, perfect 
 
 faithfulness. 
 For tliou hast made of a city an heap ; of a defenced city a ruin : 
 A palace of strangers to be no city ; one that will never be 
 
 built, 
 Therefore will a strong people glorify thee, the city of the 
 
 terrible nations will fear thee. 
 For thou art a stronghold to the poor, a stronghold to the 
 
 needy in his distress, 
 A refuge from the storm, a shadow from the heat, 
 For the blast against the terrible ones ^ is as a storm against 
 
 a wall. 
 
 This is a conception that belongs to the exile, and the times that 
 follow. Cheyne compares Ps. Ixxxii., where, after Bleek, he explains 
 the D\"l7i< as the patron spirits of the nations. See also Dan. x. 1 3. 
 Cheyne also refers to the LXX. of Deut. xxxii. 8, "He set the 
 bounds of the nations according to the number of the angels of 
 God." Ewald and Delitzsch also think of the evil powers of heaven. 
 
 ! The pit is from the context a place of imprisonment, so that 
 it is better to render dungeon. The reference may be to the prison 
 house of Slieol, where the evil spirits and wicked kings are reserved 
 for punishment. See 2 Pet. ii. 4 ; Jude 6. 
 
 2 "]^D is not the perfect of the sui'e future, as R.V., but either 
 " hath become king," as Cheyne, or " doth reign," as an emphatic 
 present. 
 
 ^ The last line is a shortened line, as is common in Hebrew 
 strophes. It is apart from the previous line, and does not qualify 
 it, but has its own copula. The elders are either the elders of the 
 people over ag.iinst the evil angels and kings, or the heavenly elders, 
 a£ in Eev. iv. 4, over against the evil host of the high on high. 
 
 * ~\^p DID loses its dithculty if we regard it as parallel with 
 \V^2 nins, and make the line begin with D''^'"iy ni"! ""J. mi is then 
 the construct of the object, wind or blast beating against the terrible 
 ones as a storm against a wall. It is similar to "j>iv ^^ of xxvi. 11, 
 
300 MESSIA^^IC PROPHECY. 
 
 As the beat in a dry jjlace wilt thou bring down the noise 
 
 of strangers, 
 As the heat by the shadow of a cloud, the song of the terrible 
 
 ones will be brought low. 
 
 YI, And Jahveh Sabaoth will make for all peoples in this 
 
 mountain 
 A banquet ^ of fat things, a banquet of wine on the lees, 
 Of fat things full of marrow, of wines on the lees well refined, 
 And he will swallow up in this mountain the face of the- 
 
 covering that is cast over all peoples. 
 And the veil that is spread over all nations, 
 He doth swallow up death for ever ; 
 
 And 'Adonay Jahveh will wipe away tears from oflf all faces ; 
 And the reproach of his people will he take away from off 
 
 all the earth : verily, Jahveh hath spoken it. 
 And it will be said in that day, Lo, this is our God ; we have 
 
 waited for him to save us : 
 This is Jahveh : we have waited for him to be glad and 
 
 rejoice in his salvation. 
 
 VII. When ^ the hand of Jahveh shall rest on this mountain, 
 
 Moab will be trodden down in his place, even as straw is 
 
 trodden down in the water of the dunghill. 
 And when he spreads forth his hands in the midst thereof, 
 
 as he that swimnieth spreadeth forth his hands to swim ; 
 He will lay low his pride together with the craft of his hands, 
 
 and the fortress of the high fort of thy walls : 
 He doth bring it down, lay it low, and bring it to the ground, 
 
 even to the dust. 
 In that day will this song be sung in the land of Judah : 
 A city of strength have we : salvation is put for walls and 
 
 ramparts. 
 
 ^ nn'J'?3 is a banquet. It is not a feast in the Biblical sense, 
 which is always associated with sacrificial meals of the peace-offering. 
 Even Cheyne has been misled to think of a great peace-offering in 
 which Jahveh is the host. But there is nothing in the context to 
 suggest such a thing. The peoples are rather invited to a rich 
 banquet, as a s}Tnbol of the joy of the great deliverance when all 
 sorrow and death "wall disappear. 
 
 ^ The particle "iD introduces a new stro]Dhe and a temporal clause. 
 Moab is Drought into view, in order to contrast his ruin with the 
 redemption of Jerusalem. 
 
PROPHETIC VOICES OUT OF THE EXILE. 301 
 
 Open the gates, that a righteous nation keeping faithfuhicss 
 may enter. 
 
 One in purpose firm thou keepest in peace ; in peace, for in 
 thee he trusteth : 
 
 Trust in Jahveh for ever : yea, in Jah Jahveh ^ a rock ever- 
 lasting. 
 
 VIII. Verily he hath brought down them that dwell on high, a city 
 
 inaccessible ; 
 He layeth it low, he layeth it low even to the earth ; he 
 
 bringeth it even to the dust. 
 The foot trampleth it ; the feet of the afflicted, the steps of 
 
 the weak. 
 The righteous hath a way: smooth, level, thou rollest the 
 
 path of the righteous : 
 Yea, on the way of thy judgments, Jahveh, have we waited 
 
 for thee : to thy name and to thy memorial is the desire 
 
 of our soul. 
 With my soul have I desired thee in the night : yea, with 
 
 my spirit within me I seek thee early : 
 For according as thy judgments are in the earth, the inhabit- 
 ants of the world do learn righteousness. 
 Should favour be showed to the wicked, he doth not learn 
 
 righteousness, in the land of uprightness he deals 
 
 wrongfully ; 
 And he beholds not the majesty of Jahveh. Jahveh, should 
 
 thy hand be lifted up, they see it not : ^ 
 Let them see and let them be ashamed ; zeal for the people, 
 
 yea, fire for thine adversaries, let it devour them.^ 
 
 ^ nin'' nv This combination of divine names is only found here 
 and in xii. 2. n" is a shortened form of ninv It is not infrequent 
 in Hebrew poetry by itself. It is thought by some that r\)r\^ here is 
 a later marginal gloss. There can be no doubt that the rhythm of 
 the line would be better without it, and the omission is favoured by 
 theLXX. 
 
 2 This clause is parallel with the first clause of the previous line, 
 giving us an example of introverted parallelism, which has escaped 
 the notice of the Massoretes, who connect it with the wrong verse. 
 
 ^ "in^ t^'S is the construct of the object, fire against thine adver- 
 saries in antithesis with zeal for thy people. The R.V. folio \ys 
 Knobel, Delitzsch and most interpreters in taking the suffix m 
 D^35<n as pleonastic. The advent of Jahveh is in a blaze of glory, 
 which on the one side is zeal for His people, and on the other fire to 
 devour their adversaries. 
 
302 MESSIANIC PROPHECY. 
 
 TX. Jahveh, thou wilt ordain peace for us : for thou hast also 
 
 wrought all our works for us. 
 Jahveh our God, other lords beside thee have had dominion 
 
 over us ; 
 But by thee only will we make mention of thy name.^ 
 They are dead, they shall not live ; they are deceased, they 
 
 shall not rise : 
 Therefore hast thou visited and destroyed them, and made 
 
 all their memory to perish. 
 Thou hast increased the nation, Jahveh, thou hast increased 
 
 the nation, thou hast glorified thyself : thou hast enlarged 
 
 all the borders of the land. 
 Jahveh, in trouble they visited thee, they poured out a 
 
 prayer ^ when thy chastening was upon them. 
 Like as a woman with child, that draweth near the time of 
 
 her delivery, is in pain and crieth out in her pangs ; 
 So have we been before thee, Jahveh. We have been with 
 
 child, we have been in pain. 
 We have as it were brought forth wind ; we have not wrought 
 
 any deliverance in the earth ; neither have the inhabit- 
 ants of the world fallen. 
 
 X Thy dead shall live ; my dead body,^ they will arise. 
 Awake and sing, ye that dwell in the dust : 
 
 ^ If we could follow the LXX. iKros aov oLxxou ovk ofhcti/,iv, and 
 insert l^yT" VO before -jn 13^, we would have a better line than the 
 present Hebrew text. 
 
 2 T^>rh i^ the whisper of incantation, magic. There is no other 
 example of its use in a good sense. And yet the context so strongly 
 urges it that most interpreters, Knobel, Nagelsbach, Delitzsch, 
 Cheyne and R.Y. render " prayer." But Ewald and Bottcher look 
 for a solution of the difficulty 'in a different interpretation of ^s^:^'^. 
 The LXX. i'j 6'Ki-^u ^tx.poi and the Vulgate in tribulatione murvmris, 
 suggested to Bottcher the rendering, " trouble was the ban of thy 
 chastisements." Ewald from an ^Ethiopic word gets the meaning 
 ring, circle, and renders tm!? Jlp^*' "magic circle." The rhythm 
 forces us to combine these two words by a Maqqeph. This favours 
 taking pp^; as a noun. The LXX. probably read the text "^n^ pOp. 
 
 ^ ^n^33 is incorrectly rendered by B.V. " my dead bodies." It 
 is singular, " my corpse." Israel is here conceived in its unity as a 
 nation. It lies dead in the dust of the grave, but it belongs to 
 Jahveh and will rise again. Ewald and others render the imper- 
 fects as jussives ; but it is better, with Cheyne and others, to regard 
 them as predictive. 
 
PEOPHETIC VOICES OUT OF THE EXILE. 303 
 
 For thy dew is as the dew of the light of life,^ and the earth 
 
 will cast forth the dead. 
 Come, my people, enter thou into thy chambers, and shut thy 
 
 doors about thee : 
 Hide thyself for a little moment, until the indignation be 
 
 overpast. 
 For, behold, Jahveh cometh forth out of his place to punish 
 
 the inhabitants of the earth for their iniquity : 
 The earth also will disclose her blood, and will no more cover 
 
 her slain. 
 In that day Jahveh will visit with his sore and great and 
 
 strong sword 
 Upon leviathan the swift serpent and leviathan the crooked 
 
 serpent ; 
 And he will slay the dragon that is in the sea.* 
 
 XI. In that day, a pleasant ' vineyard, sing ye of it. 
 I, Jahveh, do keep it ; I water it every moment, 
 
 ^ nnii< is taken by Gesenius, Furst, Bottcher, Hitzig, RY. and 
 others as plural of "iix, herbs. But this seems inappropriate. It 
 is best, with Ewald, Delitzseh, Cheyne and margin of R.V., to take 
 it as plural of 11 X, light. The plural is then the emphatic plural, 
 the light of life (Ewald, Delitzseh), or everlasting light : the light 
 from God which quickens the dead bodies, as the dew quickens the 
 plants of the earth. The C^XQT are the shades, departed spirits. 
 The RV. renders " the dead," and misses the sense. 
 
 2 These three lines have been wrongly separated from their 
 strophe by the Massoretes, and attached to the following chapter. 
 There is the same contrast between Israel and his oppressors as 
 we have found in the previous strophes. There is considerable 
 difference of opinion as to the refert^nce of these terms. Most 
 interpreters think of three empires, of which Eg3^pt is the last, 
 according to li. 9 and Ezek. xxiv. 3, the other two being Media 
 and Babylon (Hitzig), Scythia and Babylon (Bottcher), Media and 
 Persia (Ewald), Assyria and Chaldea (Delitzseh). Vitringa, Knobel 
 and Reinke think that but one empire is referred to. Cheyne 
 thinks that there is a mythical reference to the storm dragon. It 
 seems best to think of two empires. The latter, Egypt, is sufficiently 
 designated by D^3 ")t^*X j'':nn ; the former, Babylon, by the term 
 irr*"!^, — the two epithets nna i^n: and Jinbpy t^nj are simply an 
 emphatic description of the same monsfer. 
 
 ^ "ion, fermei>ted wine, is only found here and in Deut. xxxii. 
 14. Some MSS., the LXX. and Targum read ijon. These are 
 rightly followed by Lowth, Hitzig, Ewald, Delitzseh, Knobel and 
 Cheyne. 
 
304 MESSIANIC PKOPHECY. 
 
 Lest any visit upon it, I keep it night and day. 
 
 Fury I have none : would that I had briers, thorns ; 
 
 I would march upon them in battle, I would burn them 
 
 together. 
 Or else let him take hold of my strength, that he may make 
 
 peace with me : make peace with me. 
 In days ^ to come let Jacob take root ; 
 And Israel will bloom and be fruitful, and the face of the 
 
 world will be full of fruit. 
 Hath he smitten him as he smote those that smote him ? or 
 
 is he slain according to the slaughter of them that were 
 
 slain by him ? 
 In exact measure,^ when thou sent her away, thou didst 
 
 contend with her. 
 
 XII. He hath expelled ^ with his rough blast in the day of the 
 
 east wind. 
 Therefore by this will the iniquity of Jacob be covered over, 
 And this is all the fruit of taking away his sin ; 
 When he maketh all the stones of the altar as chalkstones ; 
 Beaten * in sunder, the Asherim and the sun-images will rise 
 
 no more. 
 Verily the defenced city is solitary, an habitation deserted 
 
 and forsaken, like the wilderness : 
 There the calf feeds, and there he lies down, and consumes 
 
 the branches thereof. 
 When the boughs thereof are withered, they are broken off; 
 
 the women come and set them on fire ; 
 For it is a people of no understanding : 
 
 ^ D"'X3n. We should supply tl^jy, as in Jer. xxxi. 38. The early 
 omission of this word made the line obscure, and the Versions diifer 
 greatly in their rendering of it. 
 
 ^ nXDND is only found here. It is usually taken as nt<D nXD, 
 the rej^etition being iu the style of our poet, that is, in mejisure by 
 measure, thus by careful measurement so as not to exceed the 
 bounds ; see Jer. xxx. 11 : So R.V. idter most interpreters. Hitzig, 
 Ewald, Knobel take it as Pilpal of x*,d = i'lT = disquiet, drive away. 
 But this is more suited to the following context than to the previous 
 Hne. 
 
 ® njn is only found here and Prov. xxv. 4. It is similar to 
 nr, and after Sj-riac and Arabic analogies means expel, reject. 
 
 ^ niV2iQ refers to n^TD ^J3N, but belongs to the following line, 
 and is in emphatic position. 
 
PEOPHETIC VOICES OUT OF THE EXILE. 305 
 
 Therefore he that made them has no compassion upon them, 
 and he that formed them shows them no favour. 
 
 And it will come to pass in that day, that Jahveh will beat 
 
 off his fruit, from the flood of the Eiver unto the brook 
 
 of Egyjjt, 
 And ye will be gathered one by one, O ye children of Israel, 
 And it will come to pass in that day, that a great trumpet 
 
 will be blown, 
 And they will come which were ready to perish in the land 
 
 of Assyria, and they that were outcasts in the land of 
 
 Egypt; 
 And they will worship Jahveh in the holy mountain at 
 
 Jerusalem." 
 
 This apocalypse is Messianic throughout. It presents 
 vividly and strongly the divine judgment upon the world 
 and the redemption of God's people. These two con- 
 trasted results of the divine advent are not kept apart, 
 but are mingled and repeated again and again as the 
 poet advances in strophe after strophe. 
 
 The first strophe predicts that the earth will become 
 a waste, and that all classes of its inhabitants will be 
 scattered and will perish because of their transgressions. 
 In the second strophe the great city of the world is 
 brought into view and called the city of chaos, to indicate 
 that it is doomed to return to the condition of the earth 
 before God created the light upon it. The third strophe 
 begins with a glance at the glory of God sounding forth 
 from the redeemed upon the distant coasts of the sea ; 
 and then vividly describes the vain efforts of the fugitives 
 to escape the divine judgment.^ The fourth strophe 
 enlarges the judgment scene until it embraces heaven and 
 earth. The windows of heaven are opened for a great 
 storm ; the sun and the moon hide their light in shame 
 and confusion ; ^ there is a great earthquake, the earth 
 staggers like a drunkard and swings like a hammock, 
 1 See Amos ix. 2 seq. ^ g^g j^^j ^y^ ^5^ p^ j^^g^ 
 
 U 
 
306 MESSIANIC rPvOPHECY. 
 
 and then is entirely broken up and removed.^ All this 
 is but an intensification of previous predictions. But in 
 one respect this judgment scene transcends all others, 
 for it not only includes the kings of the earth, but also 
 alongside of them and distinguished from them, the host 
 of the high on high, which can only be understood of the 
 evil spirits of the air, the evil angels and angel princes 
 of the hostile nations. These are imprisoned in the 
 dungeon of Sheol and visited with punishment. Here 
 then is the original of those representations of the judg- 
 ment of the evil angels which recur in later prophecy.^ 
 
 In striking contrast with these imprisoned evil spirits 
 and kings are the elders on Mount Zion, before whom 
 the glory of Jahveh, the King of Israel, is manifested. 
 These might be referred to the elders of Israel were it 
 not for the late origin of this prediction, the contrast 
 with the host of the high on high, and the fact that they 
 are the elders of Jahveh, belonging to Him in a peculiar 
 sense. We are therefore to find here the origin of the 
 conception of the twenty-four elders of the Apocalypse of 
 the New Testament who have immediate access to the 
 throne of God, and before whom His glory is peculiarly 
 manifest.^ 
 
 The fifth strophe is a song of praise to Jahveh for His 
 acts of judgment and mercy. The sixth strophe describes 
 a great banquet provided by Jahveh for the redeemed 
 from all nations on Mount Zion. In connection with 
 this banquet it is proclaimed that death, the great shroud 
 that envelopes all peoples, is abolished for ever ; and 
 Jahveh wipes away tears from all faces, and removes 
 
 ^ See Ezek. xxxviii. 19 seq., p. 280 seq. See also Kev. xvi. 19-21, 
 ■which is based on this passage. 
 
 2 The ai)ocaly]ise of Enoch lays great stress upon the judgment 
 of the evil angels ; but we find it sufficiently represented in 2 Pet. 
 ii. 4 ; Jude 6 ; Eev. ix. 1 seq., xii. 7, xx. 1. 
 
 * See Rev. iv. 4 seq. 
 
PROPHETIO VOICES OUT OF THE EXILE. 307 
 
 sorrow and shame for ever. The apocalypse reaches its 
 height in this Messianic triumph over death and sorrow, 
 and it gives us a unique feature of the divine advent 
 which becomes the basis of the predictions of the New 
 Testament/ The original curse of man pronounced in 
 the garden of Eden upon our race is overcome. The 
 divine blessing has transformed the curse ; the divine 
 judgment has transformed the world ; the wicked have 
 been destroyed, the righteous have been redeemed, death 
 has been swallowed up in victory. 
 
 The seventh strophe contrasts the ruin of Moab, and 
 his strong city, with the city of Israel, the city of God 
 whose walls and rampart are salvation, and whose trust 
 is in an everlasting rock. The eighth strophe triumphs 
 over the world's metropolis, that has been brought so low 
 that the feet of the afflicted people of God trample it 
 under foot. The judgment of God is greatly desired by 
 the righteous, but the wicked refuse to see until the blaze 
 of the divine glory destroys them. The ninth strophe 
 begins with a feeling of gratification. The proud oppres- 
 sors who had lorded it over Israel have been destroyed, 
 they are dead and will never revive, but Israel has been 
 marvellously increased and his borders have been extended. 
 The strophe concludes with the humiliating thought that 
 all the sufferings of Israel were fruitless in themselves 
 until Jahveh wrought deliverance in answer to his prayer. 
 The tenth strophe is an anti-strophe to the previous one. 
 The wicked oppressors will have no resurrection, but 
 Israel will rise again. Israel is the corpse of Jahveh. 
 It belongs to Him, and He will watch over it, and at the 
 proper time raise it from the dead. Though it may have 
 become dust in the ground and its shades may wander in 
 Sheol, the divine light, the light of life will quicken it 
 as the dew quickens the herbs of the field, and the shades 
 1 See 1 Cor. xv. 54 ; Kev. vi. 12-17, xxi. 4. 
 
308 MESSIANIC PHOPHECY. 
 
 will come forth from Sheol, the dust will rise in the body, 
 and Israel will live again. This is the same idea of a 
 national resurrection that we have found in Hosea and 
 Ezekiel.^ In view of this hope Israel is to seek refuge 
 in God during the brief period of trial, and wait until the 
 divine judgment has been executed upon the swift and 
 crooked leviathan, Babylon ; and upon the dragon of the 
 sea, Egypt. 
 
 The eleventh strophe is a beautiful song of Jahveh's 
 vineyard. It touchingly describes His care over it, the 
 zeal with which He defends it from its enemies, and the 
 certainty of its marvellous increase. The face of the 
 world will be filled with its fruit.^ The present and past 
 discipline has been carefuUy measured. Its end was 
 redemption from sin. Israel has not been smitten to 
 death as Babylon, has not been slain as Egypt — the 
 smiting has been of a different sort, and, although it has 
 resulted in the death of the nation, Israel will revive, but 
 Babylon and Egypt will not revive. The twelfth strophe 
 describes the exile and punishment of Israel as in Order 
 to their redemption. The heathen altars, with their 
 pillars in honour of Ashera and Baal, will be utterly 
 destroyed, and all the iniquity of Jacob will be covered 
 over in this punishment. 
 
 This apocalypse has a supplement of five lines. This 
 may have been taken from an older prophet, possibly 
 Isaiah. But it gives a very suitable conclusion to the 
 apocalypse, although not in such a high poetic strain as 
 the body of the piece. There is to be a great harvest in 
 the entire region from the Euphrates to Egypt, and the 
 exiles are to be gathered one by one.^ A great trumpet 
 
 1 See pp. 176 and 275. 
 
 2 This song of the vineyard is based partly upon Isa. v. and partly 
 resembles Ps. Ixxx. See p. 229. 
 
 * See Jer. iii. 14, p. 242. 
 
PROPHETIC VOICES OUT OF THE EXILE. 309 
 
 will be blown as a signal for all the exiles to return to 
 the holy mountain at Jerusalem.^ 
 
 At a considerably later date the great unknown issued 
 a prediction of the destruction of Babylon by the Medes 
 and the judgment of the world. It is contained in Isaiah, 
 chaps, xiii.-xiv. 23. It is the prelude to the judgment 
 upon Babylon by Cyrus of chaps, xl.-xlviii., and is 
 possibly one of the earlier predictions referred to therein.^ 
 There is nothing that we have not found already in older 
 prophecies so far as the Messianic idea is concerned. 
 The predictions of Joel, Zephaniah, and Ezekiel with 
 reference to the day of Jahveh are repeated. The same 
 great conflict reappears with the convulsions of nature 
 that accompany it.^ 
 
 " Set ye up an ensign upon the bare mountain, hft up the voice 
 
 unto them,* 
 Wave the hand, that they may go into the gates of the nobles. 
 
 I have commanded my consecrated ones,^ 
 Yea, I have called my mighty men for mine anger, my proudly 
 
 exulting ones.^ 
 Hark ! a multitude in the mountains, like as of a great people ! 
 Hark ! a tumult of the kingdoms of the nations gathered together ! 
 Jahveh Sabaoth mustereth the host for the battle. 
 They come from a far country, from the uttermost part of heaven, 
 Jahveh, and the weapons of his indignation, to destroy the whole 
 
 earth. 
 Howl ye ; for the day of Jahveh is at hand ; as destruction from 
 
 Shadday it cometh.'' 
 Therefore aU hands will be feeble, and every heart of man will 
 
 melt : 
 
 1 There can be no doubt that this Httle section resembles very 
 much Isa. xi. 15, 16. 
 
 2 iSee A. B. Davidson, Expositor, April 1884, p. 257. 
 2 See pp. 150 seq., 221 seq., and 279 seq. 
 
 * This line resembles Isa. xl. 9. 
 
 * ''^IpO. The warriors of Jahveh were consecrated for the holy 
 war. See Joel iv. 9 ; Jer. xxii. 7, li. 27, 28 ; Zeph. i. 7. 
 
 * "TIIXJ T^'y- Thiis same phrase is found in Zeph. iii. 11. 
 
 * This line is identical with Joel i. 15. 
 
310 MESSIANIC PKOPHECY. 
 
 And they will be dismayed ; pangs and sorrows will take hold of 
 
 them ; they will be in pain as a woman in travail ; 
 They will be amazed one at another ; their faces will be faces of 
 
 flame. 
 Behold, the day of Jahveh cometh, cruel, with wrath and heat of 
 
 anger ; ^ 
 To make the land a desolation, and to destroy the sinners thereof 
 
 out of it. 
 Verily the stars of heaven and the constellations thereof will not 
 
 give their light ; 
 The sun will be darkened in his going forth, and the moon will 
 
 not let her light sliine.^ 
 And I will visit upon the world for their evil, and upon the 
 
 wicked for their iniquity ; 
 And I will cause the arrogance of the proud to cease, and will lay 
 
 low the arrogancy of the terrible. 
 I will make a man more rare than fine gold, even a man than the 
 
 pure gold of Ophir. 
 Therefore I will make the heavens to tremble, and the earth will 
 
 be shaken out of her place,^ 
 In the overflowing wrath of Jahveh Sabaoth, and in the day of 
 
 the heat of his anger." — Isa. xiii. 1-13. 
 
 Another anonymous apocalypse has been preserved in 
 Isa. xxxiv.-xxxv. It differs from the previous apocalypse 
 in poetical structure, and in its entire style and repre- 
 sentation. It resembles very much the great prophecy 
 contained in Isa. xl.-lxvi. It seems to be an earlier 
 piece by the same author, the prelude and outline of 
 that great composition. In the previous apocalypse 
 Babylon was the great enemy, but Egypt, and especially 
 Moab, were associated with him. In this apocalypse 
 Edom takes the place of Moab, and becomes the central 
 figure of the judgment scene. This apocalypse difiera 
 from the previous one in the unfolding of its theme. 
 There, the judgment and the redemption were presented 
 in a series of contrasted pictures running through the 
 
 1 Comp. Zeph. i. 14-16. * Comp. Joel iv. 16. 
 
 * Comp. Ezek. xxxviii. 20. 
 
PROPHETIC VOICES OUT OF THE EXILE. 311 
 
 several strophes of the poem. Here, the prophet first 
 presents the judgment scene and then the redemption in 
 the second half of his piece. This enables us to consider 
 the two scenes apart, and to attach to them corresponding 
 representations from other writings. 
 
 11. THE BLOOD-BATH OF JAHVEH, 
 
 § 86. This apocalypse gives a picture of the judgment 
 of the earth. The judgment is a great slaughter. Edoiiv 
 hecojncs the blood-hath of Jahveh. Heaven and earth are 
 contaminated with the blood and carcases of the slain. 
 The heavens are rolled tip as a scroll, and their host fade 
 as the foliage of a tree. 
 
 " Draw near, ye nations, to hear ; 
 And ye peoples, hearken ; 
 Let the earth hear, and the fulness thereof ; 
 The world, and all things that spring forth out of it. 
 For Jahveh hath indignation against aU nations, 
 And wrath against all their host : 
 He hath put them under the han, he hath given them to the 
 
 slaughter, 
 And their slain will be cast out, 
 And the stink of their carcases will come up. 
 And the mountains will be melted with their blood, 
 And all the host of heaven will consume away.^ 
 And the heavens will be rolled together as a scroll : 
 
 ^ 1p?D3 ia the Niphal of \>p'0. It is used in Ps. xxxviii. 6 of 
 running ulcers ; in Zech. xiv. 12, of the wasting away of eyes and 
 tongue as by the plague of leprosy ; in Lev. xxvi. 39, Ezek. xxiv. 
 23, xxxiii. 10, of the pining or wasting away in iniquity. These pas- 
 sages all force us to see here the figure of a foul disease, a running 
 sore. Gesenius, after Vitringa, thinks of the melting of the lights 
 of heaven Hke wax candles; but the Oriental lights were lamps, not 
 candles. The rendering of the R.V., "dissolved," has no justifica- 
 tion. The host of heaven are contaminated with the rotting carcases 
 upon the surface of the earth, and break out in foul ulcers, so that 
 they waste away as by disease. This is a dreadful figure, but it 
 suits the context and Zech. xiv. 12. 
 
312 MESSIANIC PrvOPHECY. 
 
 And all their host will fade away, 
 
 As the leaf fadeth from oflf the vine, 
 
 And as a fading leaf from the fig-tree. 
 
 For my sword hath drunk its fill in heaven : 
 
 Behold, it will come down upon Edom, 
 
 And upon the people of my ban, to judgment; 
 
 The sword of Jahveli is filled with blood, 
 
 It is made fat with fatness. 
 
 With the blood of lambs and goats, 
 
 With the fat of the kidneys of rams : 
 
 For Jahveh hath a sacrifice in Bozrah, 
 
 And a great slaughter in the land of Edom, 
 
 And the wild oxen will come down with them, 
 
 And the bullocks with the bulls ; 
 
 And their land will be drunken with blood. 
 
 And their dust made fat with fatness, 
 
 For it is the day of Jahveh's A' engeance ; 
 
 The year of recompense in the controversy of Zion.^ 
 
 And the streams thereof will be turned into f)itch. 
 
 And the dust thereof into brimstone, 
 
 And the land thereof will become burning pitch. 
 
 It will not be quenched night nor day ; 
 
 The smoke thereof will go up for ever ; 
 
 From generation to generation, it will lie waste ; 
 
 None will pass through it for ever and ever." 
 
 The symbols of the divine judgment are quite new to 
 the Messianic idea. The great slaughter of the final 
 conflict has appeared in many previous predictions.^ But 
 here it is described in dreadful details. The mountains 
 flow with the blood, the bodies of the slain defile the 
 earth, and the foul odours of the rotting carcases rise to 
 the heavens and contaminate them with running sores, 
 so that they waste away as if afflicted with leprosy.' 
 
 ^ This same idea is found in Isa. Ixi. 2 and Ixiii. 4, 
 
 2 See Joel iv. 18-21, p. 158. Ezek. xxxviii., xxxix. ; see 
 
 p. 279. 
 
 ^ This representation recurs in Isa. Ixvi. 24, and especially in 
 
 Eev. xiv. 20. 
 
PEOPHETIC VOICES OUT OF THE EXILE. 313 
 
 There are two other significant figures. The heavens are 
 rolled up as the leaves of a scroll, and the heavenly- 
 bodies fade and fall like leaves from a tree.^ This indi- 
 cates that in the view of our prophet heaven and earth 
 are to pass away, and that the pruneval chaos is to 
 return again. The special doom of Edom is that of 
 Sodom and Gomorrah.^ 
 
 The counterpart to the reduction of the earth to 
 chaos is the renovation of nature described in chap. xxxv. 
 But before we enter upon this dehghtful theme, we shall 
 bring into consideration two other pieces of prophecy that 
 deal with the judgment of Edom. The first of these is 
 that wonderful dramatic poem that the great unknown 
 has taken up into his marvellous composition in Isa. 
 Ixiii. 1-6. It has no organic connection with its context, 
 and it is best to treat it here. • 
 
 {Prophet) " Who there ^ is coming * from Edom, 
 
 Stained red ^ in his gai^ments from Bozrah ; 
 Who there made glorious in his apparel, 
 Stretching himseK ^ in the greatness of his strength? 
 
 1 These figures reappear in Matt. xxiv. 29 and Rev. vi. 13. 
 
 2 Gen. xix. 24-28. 
 
 3 nr '•D is here as usual, "Who there," or "Who then." nt has 
 the same force in the third fine as Knobel rightly gives it. The 
 demonstrative emphasizes the interrogative. 
 
 ■* N2 should have its force as a participle. It is followed by three 
 other participles in the parallel lines. These should all have their 
 fuU force. 
 
 ^ pion is rendered by Gesenius, "splendid ;" by Ewald, "crimson;' 
 by Cheyne, "bright red," all thinking of the colour. The RV. 
 renders " dyed," and leaves the colour to be understood. It is best 
 to render in accordance with the context, "stained red," thinking 
 of the blood-bath. 
 
 ^ nvv is rendered by the R.V., after the Vulgate, Lowth, Cheyne 
 and others, " marching." But this is not justified by the usage of 
 the word or the context. Gesenius and Nagelsbach render " tossing 
 the head ; " Dehtzsch, " bending to and fro ; " Ewald and Knobel, 
 " stretching himself." The victor is exulting, and expresses it in the 
 stretching of the body as he moves along. 
 
ol4 MESSIANIC PROPHECY. 
 
 (Jahveh) I that speak in righteousness, 
 That am mighty to save. 
 
 (Prophet) Wherefore art thou red in thine apparel, 
 
 And thy garments like him that treadeth in the winefat 1 
 
 (Jahveh) I have trodden the wine-press alone ; 
 
 And of the peoples there was no man with me : 
 
 Yea, I have been treading ^ them in mine anger, 
 
 And trampling them in my fury, 
 
 So that their juice ^ is sprinkled upon my garments, 
 
 And all my raiment I have stained.' 
 
 For the day of vengeance was in my heart ; 
 
 And the year of my redeemed is come. 
 
 Yea, I was looking and there was none to help ; 
 
 And I was wondering and there was none to uphold ; 
 
 And so mine own arm brought salvation for me, 
 
 And my fury it upheld me. 
 
 ^ D^IIV The interpretation' of the piece depends upon the point- 
 ing of the vavs in this verb and those that follow. The Massoretic 
 pointing seems to involve the interpretation that they are futures, 
 and so the A.Y. renders them. But the classic syntax would require 
 that the imperfects that follow Tl^lT should be vavs consecutive, 
 all the more that we have a distinct jussive form in T» (ver. 3), and 
 that it is followed by a perfect at the close of the verse. If the 
 pointing be thus changed, as urged by Cheyne and others, the 
 rendering of the R.V. is correct. The Massoretic pointing involves, 
 in accordance with classic Hebrew syntax, that all these imperfects 
 witli weak vavs should be final clauses, for a change of tense from 
 the perfect to the imperfect is made by a vav consec. of the per- 
 fect. But this piece agrees with the syntax of the great unknown 
 in disregarding strict classic rules, and therefore we should follow 
 the usage of our prophet in his preference for weak vavs with 
 the imperfect for the ordinary uses of the imperfect. Driver and 
 Diestel are certainly correct, however, in pointing the jussive of ver. 3 
 15-), and we should notice the Massoretic ycini. It seems to us that 
 
 we should follow the Massoretic pointing in other respects and give 
 the imperfects the force of continued action in the past. This 
 will remove all the difficulties of the syntax. Then we have to 
 notice that t*1 ^^^'^ ^K^ini both change the tense in order to express 
 
 the result of the previous actions. 
 
 2 nV3 is the juice of the grape— and here the life-blood of the 
 enemies. 
 
 ^ TlSi^iX is an Aramaism for Tlbxjn. It may have arisen from a 
 copyist mistake. 
 
PBOPHETIC VOICES OUT OF THE EXILE. 315 
 
 Verily, I have been stamping the peoples in mine anger, 
 And I have been breaking them to pieces ^ in my wrath, 
 And I have been pouring down their juice on the earth." 
 
 — Isa. Ixiii. 1-6. 
 
 Edoiii is here, as in the previous prophecy, a symbol of 
 the enemies of God. He has been visiting them in 
 judgment. He has trodden them in the wine-press of 
 His wrath, and so great has been the slaughter that it 
 has become a blood bath to the conqueror himself. This 
 is described by the victor himself in response to the inquiry 
 of the prophet, who sees him approaching, coming up from 
 Edom with blood-stained garments, and with triumph 
 displayed in his entire attitude and in every step. There 
 can be no doubt that this conqueror of Edom is Jahveh 
 Himself.' 
 
 There is still another prediction of triumph over Edom 
 that belongs to the early times of the exile, namely, the 
 prophecy or Obadiah.^ We should not be surprised at 
 
 ^ Diaii'S is followed by the LXX. Vulg. Vitringa, Gesenius, 
 Delitzsch and R.V. But Houbigant, Lowth, Hitzig, Knobel, Ewakl 
 and Chepie follow some Hebrew MSS., after the Peshitto and Tar- 
 gum, read D13t^'N"l, and render " break in pieces," which seems to be 
 required by the parallelism. 
 
 2 There "can be no doubt that Eev. xix. 13 seq., in its representa- 
 tion of the triumph of the Messianic Word of God, has our passage 
 in view. This has induced many of the older interpreters to refer 
 this prediction to the serv^ant of God. But the Messiah is the anti- 
 type of the conqueror of Edom, in that He is not only the servant 
 of Jahveh, but is also Jahveh Himself. 
 
 ^ There is great difference of opinion among interpreters as to 
 the date of Obadiah, Many, even Orelli, regard him as the earliest 
 of the prophets, whose little prophecy has been used by Joel and 
 Jeremiah. But he properly belongs to this period, as Ewald and 
 J. J. S. Perowne show. He uses Joel freely. The relation between 
 Jeremiah and this prophet is not so easily determined. Obad. 1-4 
 and Jer. xlix. 14 seq. are very much alike, and yet there are striking 
 differences. Each omits something contained in the other, and each 
 gives new matter that is not contained in the other. Obadiah's piece 
 is a little fuller, and this might favour the opinion that he was later ; 
 but, on the other hand, Obadiah is briefer than Joel in the matter 
 common to them. We cannot agree with Perowne in the opinion 
 
316 MESSIANIC PROPHECY. 
 
 the number of predictions that use Edom as the symbol 
 of the enemies, for the cruelty and treachery of Edom 
 were deeply impressed upon the minds of the exiles.^ 
 
 " For the day of Jahveh is near ^ upon all nations : 
 
 As thou hast done, it will be done unto thee ; thy recompense will 
 
 return upon thine own head.^ 
 For as ye have drunk upon my holy mountain, all nations will drink 
 
 continually, 
 And they will drink, and swallow down, and become as though they 
 
 had not been : 
 But in Mount Zion will he rescue,* and there will be a holy place ; ^ 
 And the house of Jacob will possess their possessions, 
 And the house of Jacob will be a fire, and the house of Joseph a 
 
 flame. 
 And the house of Esau will become stubble, and they will burn 
 
 among them, and devour them : 
 And there will not be any survivor^ to the house of Esau; for 
 
 Jahveh hath spoken it. 
 
 that Jeremiah borrowed from Obadiah. We incline to the opinion 
 of Ewald, that both of them used an older prophet. It is the custom 
 of all these later prophets to use earlier ones, some of them known 
 to us and others unknown. 
 
 1 " Deepest of all was the indignation roused by the sight of the 
 nearest of kin, the race of Esau, often allied to Judah, often inde- 
 pendent, now bound by the closest union with the power that was 
 truly the common enemy of both. There was an intoxication of 
 delight in the wild Edomite chiefs, as at each successive stroke 
 against the venerable walls they shouted, ' Down with it ! down 
 with it ! even to the ground.' They stood in the passes to intercept 
 the escape of those who would have fled down to the Jordan valley ; 
 they betrayed the fugitives ; they indulged their barbarous revels 
 on the temple hill. Long and loud has been the wail of execration 
 which has gone up from the Jewish nation against Edom. It is the 
 one imprecation which breaks forth from the Lamentations of 
 Jeremiah; it is the culmination of the fierce threats of Ezekiel; 
 it is the sole pui'pose of the short sharp cry of Obadiah ; it is the 
 bitterest drop in the sad recollections of the Israelite captives by 
 the waters of Babylon ; and the one warlike strain of the evan- 
 gelical prophet is inspu^ed by the hope that the divine conqueror 
 should come knee-deep in Idumtean blood. Lam. iv. 21, 22 ; Ezek. 
 XXV. 8, 12-14 ; Obad. 1-21 ; Jer. xUx. 7-22 ; Isa. Lsiii. 1-4."— 
 Stanley, Jewish Churchy ii. p. 556. 
 
 2 See Joel i. 15 and Zeph. i. 14. ^ See Joel iv. 3. 
 * See Joel iii. 5. * See Joel iv. 17. * See Joel m. 5. 
 
PROPHETIC VOICES OUT OF THE EXILE. 3l7 
 
 And they of tlie south will possess the Mount of Esau ; and they of 
 
 the lowland, the Philistines ; 
 And Ephraim ^ will possess the field of Samaria ; and Benjamin, 
 
 Gilead. 
 And the captivity of this host ^ of the children of Israel will possess 
 
 that which belongeth to the Canaanites, even into Zarepbath ; 
 And the captivity of Jerusalem, which is in Sepharad, will possess 
 
 the cities of the south. 
 And saviours will come up on Mount Zion, to judge the Mount of 
 
 Esau; 
 And the kingdom will be Jahveh's." — Obad. 15-21. 
 
 The only additional feature in this prophecy is the 
 reoccupation of the holy land in sections. There is a 
 specification of several of the more prominent tribes, and 
 of the two great divisions of Israel, which reminds us in 
 part of Ps. Ixxx., and in part of Ezek. xlix.* 
 
 ni. THE TEANSFORMATION OF NATURE. 
 
 The second section of the apocalypse, Isa. xxxiv.-xxxv., 
 is the counterpart to the first section. There, we saw a 
 picture of the corrupting of the earth and its return to 
 primeval chaos. Here, we see a picture of the transfor- 
 mation of the wilderness into a garden. 
 
 ^ mc^ nx before DHDJ^ has arisen by repetition of the same words 
 before jnDC^. They make the line too long for the rhythm. They 
 are against the parallelism, which, in the other cases, makes a section 
 of Israel the subject of 1t^'~l^ They involve the exclusion of Ephraim 
 from the land of the restoration, against the context, which repre- 
 sents the house of Joseph as united in the war against Edom. It 
 would make Judah the inheritor of the country of Ephraim in 
 violation of the covenant and contrary to all precedents. 
 
 ^ r]^r\ hnn of the Massoretic text is " this host or army." But it 
 is difficult to understand what is meant. The LXX. renders ^ dpx^i 
 etvTYi, reading t>nn, infin. abs. Hiph. of ^^n, to begin. This would 
 then refer to the northern kingdom as the first to go into exile. 
 These are to return and occupy the region of the Canaanites on the 
 north, as in the next clause the Jerusalemites are to occupy the 
 cities of the south. 
 
 s See pp. 228, 285. 
 
318 MESSIANIC PROPHECY. 
 
 § 88. A liigfitvay of redemption is provided for the 
 redeemed to return to their land. It is transformed from 
 a desert into a garden. All evils, physical and moral, are 
 removed. Sorroio flees away, and everlasting joy comes in 
 its stead. 
 
 I. " Let the wilderness and the solitary place be glad ; ^ 
 
 And let the desert rejoice,^ and let it blossom as the rose, 
 
 Let it blossom abundantly, and let it rejoice 
 
 Even with joy ^ and singing ; 
 
 The glory of Lebanon has been given unto it, 
 
 The excellency of Carmel and Sharon ; 
 
 They see the glory of Jahveh, 
 
 The excellency of our God. 
 
 Strengthen ye the weak hands, 
 
 And confirm the feeble knees. 
 
 Say to the fearful of heart, be strong ; 
 
 Fear not : behold your God. 
 
 He cometh with vengeance, with a divine recompense 
 
 He cometh to save you. 
 
 IL Then the eyes of the blind will be opened, 
 And the ears of the deaf will be unstopped, 
 Then will the lame man leap as an hart. 
 And the tongue of the dumb will sing : 
 For in the wilderness waters will break out, 
 And streams in the desert, 
 And the mirage ^ will become a pool. 
 And the thu'sty gi'ound springs of water ; 
 
 ^ tl'W^^ is difficult. The D cannot be the suffix, for the verb is 
 intransitive, and there is nothing in the context to which it can 
 refer. Luther, Lowth, Eichhorn and Hitzig take it as a repetition 
 by mistake of the initial letter of the following word. Most critics 
 think that the archaic plural p has been assimilated to the following 
 letter, so after Aben Ezi'a, Ewald, Delitzsch, Fiirst, Cheyne, Diestel. 
 
 ^ 7jm seems to be jussive, unless we suppose that at this stage of 
 the language the distinction in form between the jussive and 
 indicative has well-nigh disappeared. 
 
 ^ TO^^ is an example of the construct before the conjunction vav. 
 Other examjjles are found in Isa. xxxiii. 6 and Ezek. xxvi. 10 ; so 
 Ewald, Geseuius, Bottchcr and Green. 
 
 * 3"Hy is the mirage, like the con-esponding Arabic word. 
 
PROPHETIC VOICES OUT OF THE EXILE. 319 
 
 In the habitation of jackals, where they lay, 
 There will be grass with reeds and rushes. 
 
 III. And an highway will be there, 
 
 And it will be called the way of holiness ; 
 
 The unclean will not pass over it, 
 
 Nor will it be theirs ; ^ 
 
 Wayfaring men and fools will not wander there,* 
 
 No lion will be there. 
 
 Nor will any ravenous beast go up thereon, 
 
 They will not be found there ; 
 
 But the redeemed will walk there ; 
 
 And the ransomed of Jahveh will return. 
 
 And come with singing unto Zion ; 
 
 And everlasting joy will be upon their heads ; 
 
 Gladness and joy will overtake them. 
 
 And sorrow and sighing will flee away." 
 
 This is a beautiful picture of the land of the redeemed. 
 It reminds us of the representations of Ezekiel with 
 regard to the wonderful fertility of the holy land, his 
 comparison of it with the garden of Eden, and the vision 
 of the river of life and its wonderful trees.^ But our 
 prophecy transcends these and all previous prophecies in 
 its elaborate representations, and becomes the basis of 
 the description of Isa. xl.-lxvi The advent of Jahveh is 
 the source of all these blessings. Nature is transformed 
 at His presence. The earth had been transformed by His 
 
 ^ "»?D^3 &?ini is difficult. It is taken as a circumstantial clause by 
 Knobel, Ewald and others, and rendered, " inasmuch as it is theirs," 
 namely, it belongs to the people of God. It is probable that vav 
 carries over the force of the negative, and we should render " nor 
 shall it be theirs." 
 
 ^ This clause is commonly taken as indicating those who have a 
 right to the way ; but this disturbs the movement of the thought 
 and spoils the climax by a premature announcement. The prophet 
 first indicates those who have no right to the way in six lines, and 
 then in the closiug six lines those who have possession of it. 
 Accordingly we take r\VT\ in a good sense, "wander it," and give 
 ^•"Ij^ the bad sense that it invariably has. The highway of redemp- 
 tion was no place for wayfarers or fools. 
 
 3 See Ezek. xxxiv. 25-27, xxxvi. 35, xlvii. 12, pp. 272, 274, and 290. 
 
320 MESSIANIC PROPHECY. 
 
 wrath into a wilderness, and had returned to its original 
 chaos. It now responds to His blessing in a greater 
 transformation, and becomes like the garden of Jahveh. 
 The most fertile portion of Palestine, Lebanon, Carmel 
 and Sharon are selected as representatives of what the 
 entire land is to be. 
 
 But the blessings extend beyond physical nature. 
 Man is to be redeemed. His bodily ills disappear. The 
 blind, the lame and the dumb are healed, and unite in 
 this universal joy of nature. All sin is banished. A 
 holy highway is established leading into the holy land. 
 No unclean person will enter it, no beast of prey will be 
 found there ; even the fools and wayfarers will have no 
 place there. For it is a highway of redemption — a royal 
 road to the garden of God. All sorrow and sighing are 
 banished, they flee away like evil demons from the holy 
 way of redemption, and joy and gladness fly thither like 
 angels of blessing to crown the heads of the holy people 
 with everlasting happiness.'^ 
 
 IV. THE GEEAT SUFFERER. 
 
 The exile was a bitter experience for the pious 
 Israehte. It transcended the woes of the Egyptian 
 bondage. For then the holy land was a bright pro- 
 spect that had not yet been attained ; but now the holy 
 land had been lost through the sin and folly of the 
 people of God. The pious keenly felt that they were 
 deprived of blessings which they ought to have inherited. 
 They needed redemption from sin even more than deliver- 
 ance from oppressors. The pious were indeed the 
 greatest sufferers, for they shared in the persecution to 
 which Jeremiah and others like-minded had been sub- 
 
 ^ Tliis reminds us of the banquet of joy and the wiping away of 
 tears of Isa. xxv. 6-8. See p. 300. 
 
PKOPHETIC VOICES OUT OF THE EXILE. 321 
 
 jected by the wicked princes and their followers among 
 the people. Piety was now synonymous with affliction 
 and sorrow. The ideal of the suffering Messiah had its 
 genesis in these circumstances, and yet it was not with- 
 out connection with earlier Messianic prophecies. The 
 ideal man of the poem of the creation ^ and of the codes 
 of the Pentateuch ^ had not been realized in the experi- 
 ence of Israel or mankind. The curses were earned and 
 the blessings were forfeited. The problem of redemp- 
 tion was no longer simply the education of the race for 
 its attainment of the divine ideal, or the training of 
 Israel in the sacred institutions of redemption ; but first 
 of all they must be delivered from the curse of sin and 
 the penalties of broken covenants and vows. The 
 problem of redemption became complicated owing to the 
 fact that not only did the sinner suffer for his evil deeds, 
 but the righteous man who strove to serve God, to attain 
 the divine ideal, and to gain the promised blessings, 
 increased his sufferings and sorrows thereby. He sepa- 
 rated himself from his evil surroundings only to incur 
 enmity and persecution. He suffered no longer for sin, 
 but for righteousness' sake. Ideal manhood is to be 
 gained only through the real manhood of fortitude, per- 
 severance, and the patient endurance of persecutions 
 even unto death. This conception is found in germ in 
 the Protevangelium.^ The conflict with Satan and the 
 forces of evil was accompanied with peril, and the victory 
 was to be gained only through suffering. It is also 
 contained in the covenants with Abraham ^ and David. 
 What Egypt was to the seed of Abraham, that the exile 
 became to the seed of David and the children of Israel. 
 The wilderness was the way to the holy land of redemp- 
 tion, and the entrance was through the vale of tribula- 
 
 1 See p. 68. ^ gee p. 115. « See p. 71. 
 
 * See p. 87. * See p. 126. 
 
 X 
 
322 MESSIANIC PROPHECY, 
 
 tion/ But the circumstances of the exile, and especially 
 the experience of the persecuted Jeremiah and his 
 associates, taught the people of God lessons they had 
 never learned before. The sufferings of the nation in 
 exile were to discharge the penalties of its transgressions, 
 but were not to result in ultimate ruin. The nation 
 had indeed died, but it was to rise again in a great 
 resurrection.^ The faithful prophets, the teachers of the 
 nation, are not to suffer persecution and death in vain ; 
 they are to earn and receive the rewards of their faith- 
 fulness. There are several psalms of the exile that 
 present to our view a great sufterer who can hardly be 
 any other than the Messiah. It seems probable that 
 Jeremiah was the type of the great sufferer, for he was 
 the hero of the exiles, the great historical sufferer for God. 
 But even this prince of sufferers does not attain the 
 heights of the ideal of these psalms. He is the basis of 
 the representation, but the divine Spirit guided the 
 psalmists to discern and describe a sufferer whose expe- 
 rience was vastly more bitter than that of Jeremiah, 
 and whose sufferings were rewarded with a redemption 
 which Jeremiah did not gain. 
 
 There is a vividness of intense realization of suffering 
 on the part of these psalmists. They must have been 
 great sufferers themselves. They describe sufferings in such 
 minute details and with such an intensity of feeling, that 
 these must be real though extravagant. The ideal seems 
 to be real, so keenly is it apprehended and so \4vidly is 
 it described. The psalmists sink deep in the apprehen- 
 sion of their own sorrows, but these lead to depths of 
 woe which are apprehended in the imagination and fancy 
 through foreboding and presentiment. Deep in the 
 depths of their own sorrows, from the lowermost pit into 
 which they have fallen they are conscious of deeper woes 
 1 See p. 172. 2 gee pp. 176, 275, 302. 
 
PROPHETIC VOICES OUT OF THE EXILE. 323 
 
 that surge up about them, filling them with treinbling 
 and horror. 
 
 § 88. Fs. XXII, describes a sufferer witJi stretched lody, 
 feverish frarne, and pierced hands and feet. He is sur- 
 7Vic7ided hy cruel enemies, who mock him for his trust in 
 God, and divide his garments as their spoil. Re is aban- 
 doned hy God for a season, until he is brought to the dust 
 of death. lie is then delivered, and praises his deliverer I 
 with sacrifices, in which the great congregation of Israel' 
 join. The ends of the earth are called upon to turn unto 
 Jehovah. * 
 
 I. " My 'El, my 'El, why dost thou forsake me ? 
 
 Far from my salvation are the words of my roaring.' 
 
 My God, I cry in the daytime, but thou answerest not ; 
 
 And in the night ; and there is no silence to me. 
 
 But O thou holy one, 
 
 Enthroned upon the praises of Israel : 
 
 In thee our fathers trusted : 
 
 They trusted, and thou didst deliver them : 
 
 Unto thee they cried, and they were rescued : 
 
 In thee they trusted, and were not ashamed. 
 
 II. But I, a worm and no man ; 
 
 A reproach of mankind, and despised of the people : 
 
 All seeing me laugh me to scorn; 
 
 They shoot out the lip, they shake the head, 
 
 (Saying) ' Eoll on Jahveh ; let him deliver him ; 
 
 Let him rescue him, if he delight in him.' 
 
 But O thou who took me from the belly ; 
 
 "Who made me trust, upon the breast of my mother ; 
 
 Upon thee was I cast from the womb, 
 
 From the belly of my mother thou art my 'El. 
 
 ^ '•in. The construction is disputed. The A.V., R.V., so 
 Perowne, render as if the force of the preposition p with ''nV1t^'^ 
 were carried over to this word. But it is better, with Jerome, 
 Delitzsch, and the margin of the E.V., to make the clause complete 
 in itself. There is a chasm between the words of the cry and the 
 redemption. This is the inexplicable feature of the sufferings. 
 
324 MESSIANIC PEOPHECY. 
 
 III. Be not far from me, for there is trouble ; 
 Be neai', for there is no helper.^ 
 
 Many bulls have encompassed me : 
 
 Mighty ones of Bashan have enclosed me ; 
 
 They gape upon me with tlieii' mouth — 
 
 A lion ravening and roaring. 
 
 As water I am poured out, — 
 
 Yea, all my bones have parted themselves : 
 
 My heart is become like wax ; 
 
 It is melted in the midst of my bowels. 
 
 IV. My strength is dried up like a potsherd, 
 And my tongue is made to cleave to my jaws ; 
 And in the dust of death thou layest me ; ^ 
 For dogs have encompassed me : 
 
 The assembly of evil ones have enclosed me ; 
 
 They are piercing my hands and my feet.* 
 
 I count all my bones ; 
 
 They look, they stare upon me ; 
 
 They divide my garments among them, 
 
 And over my clothing they cast a lot. 
 
 V. O thou, Jahveh, be not far off : 
 My strength, O haste to my help ; 
 O deliver my Hfe from the sword, 
 
 ^ r\2T\p is wrongly attached to the previous line by the Masso- 
 retes and most interpreters. 
 
 2 The K V. renders ''jnSK^n as a perfect, " Thou hast brought me." 
 Perowne renders as future, " Thou wilt lay me." It is better, with 
 Delitzsch, to render as present, " Thou layest me." 
 
 ^ """INS, as pointed in the Massoretic text, is difficult of explana- 
 tion, it seems to require the rendering " like the lion." But the 
 figure of the lion has been left above where the form rT^IX was used ; 
 ••"^i^ is not used for Hon in the Psalter. The ancient Versions all 
 render by a verb, though they differ somewhat in the meaning 
 given to the form. The LXX., Peshitto, Arabic and Vulgate render 
 "they pierced" or "bored through," taking ~i{<3 as equivalent to 
 "113 = niD. But Aquila, Symmachus and Jerome follow the corre- 
 sponding Arabic word, and render " bound." The consensus of the 
 Versions can be explained only by a different pointing. In this 
 case it is easier to point as a construct participle '•■l^<^, as Perowne, 
 
 than to change the form into a perfect llfc^D, as Delitzsch after 
 several Hebrew MSS. 
 
PEOPHETIC VOICES OUT OF THE EXILE, 325 
 
 From the power of the dog my darh'ng, 
 
 Save me from the mouth of the Hon. 
 
 Yea, from the horns of the yore ox thou hast answered me. 
 
 I will declare thy name to my brethren, 
 
 In the midst of the congregation I will praise thee. 
 
 Ye that fear Jahveh, praise him ; 
 
 All the seed of Jacob, glorify him. 
 
 VI. Yea, stand in awe of him, all the seed of Israel, 
 For he hath not despised. 
 
 And he hath not abhorred the affliction of an afflicted one ; 
 And he hath not hid his face from him ; 
 But when he cried unto him he heard. 
 From thee comes my praise in the great congregation : 
 My vows I shall pay in the presence of those who fear him. 
 The meek will eat and they will be satisfied : 
 Those who seek him will praise Jahveh, 
 (Saying) ' Let your heart live for ever.' 
 
 VII. Let all the ends of the earth remember, and let thera turn 
 
 unto Jahveh, 
 And let all the kindreds of the nations worship before thee ; 
 For Jahveh's is the kingdom, and he is ruling over the 
 
 nations. 
 Have all the fat ones of the earth eaten and worshipped, 
 All who go down to the pit and he who did not keep his soul 
 
 alive will bow down ; 
 A seed will serve him. It will be told of 'Adonay to the 
 
 generation, 
 They will come, and they will declare his righteousness to a 
 
 nation to be born, that he hath done it." 
 
 This psalm is composed of six strophes, of ten tri- 
 meter lines each, with a supplementary strophe of seven 
 pentameter lines.-^ The first strophe presents the sufferer 
 in his extremity. He is abandoned by God, and unable 
 
 1 This psalm bears the name of David in the title. But it is 
 well known that the titles of the psalms do not come from their 
 authors, but from very late editors. It is disputed whether 111? 
 denotes authorship by David, or indicates that the psalm originally 
 belonged to another Psalter that bore the name of David without 
 meaning to imply that David was the author of the psalms contained 
 
326 MESSIANIC rROPIIECY. 
 
 to explain an experience so different from that of the 
 fathers. Those who seek refuge in Jahveh liave ever 
 been delivered, but he seems to be an exception. The 
 second strophe describes the cruel mockery of his enemies. 
 They make sport of his trust in God, and exult over 
 his abandonment. The next two strophes describe the 
 terrible situation of the sufferer. He is surrounded by 
 his enemies, who combine the evil dispositions of dogs, 
 wild bulls, lions and wicked men. They gloat over his 
 sufferings and greedily wait for his death, that they 
 may appropriate his garments and divide them as a spoU. 
 He suffers as a man whose body is racked with pain, 
 so that every bone stands forth in its own individuality 
 with its special ache. He is consumed with fever, and 
 burns with intense thirst. His hands and feet are 
 pierced or bored through, and he is alone in his agony, 
 with no helper. These sufferings transcend those of any 
 historical sufferer, with the single exception of Jesus 
 Christ. They find their exact counterpart in the suf- 
 ferings of the cross. They are more vivid in their 
 realization of that dreadful scene than the story of the 
 Gospels. The most strilving features of these sufferings 
 are seen there, in the piercing of the hands and feet, 
 the body stretched upon the cross, the intense thirst, and 
 the division of the garments.^ The next two strophes 
 set forth the divine answer to the prayers and vows of 
 the sufferer. He is delivered from the dust of death, 
 and praises his deliverer in the congregation of Israel ; 
 and there is great joy at the sacrificial feast in com- 
 memoration of the event. The supplementary strophe 
 
 therein. Critics are agreed that the date of a jDsalm is to be deter- 
 mined chiefly from internal evidence. Dean Perowne is in accord 
 with most recent critics in assigning this ])sahn to the period of the 
 exile (see Book of Psalms^ 6th ed. 1886, i. p. 244). 
 
 1 Matt, xxvii. 39-46; Mark xv. 29-34; Luke xxiii. 35-38; 
 John xix. 23-30. 
 
PROPHETIC VOICES OUT OF THE EXILE. 327 
 
 sets forth the world-wide importance of this deliverance. 
 All the ends of the earth are exhorted to turn unto 
 Jahveh and worship before Him, who is the universal 
 king and ruler of all nations. His praise will resound 
 in generations yet unborn. 
 
 The sufferings of this psalm are ideal sufferings, based 
 upon the experience of Israel in exile, and especially of 
 the pious prophets ; but they look forward to severer 
 sufferings than any that have yet been endured. This 
 ideal is a Messianic ideal, that finds its only historical 
 realization in Jesus Christ. 
 
 The great sufferer of Ps. xxii. also appears in Pss. xL, 
 Ixix., Ixx. These have the same pentameter movement, 
 and seem to have been originally one poem/ comprising 
 seven strophes, of ten lines each. 
 
 § 89. Fss. XL, LXIX., and LXX. describe a sufferer] 
 wJio is entirely consecrated to the divine service. He siffers - 
 
 1 Ps. Ixx. is only another version of Ps. xl. 14-18. Pss. Ixix. and \ 
 xl. have the same historical situation, and their correspondence in 
 style and phrases is so evident, that it is generally agreed that they 
 have the same author. Although Delitzsch adheres to the tra- 
 ditional view of the authorship of Ps. xxii., he agrees with Hitzig 
 that Pss. xl. and Ixix. have a common origin, and that Ps. Ixix. is 
 best explained from the life of Jeremiah. There are many features 
 of resemblance with that prophet, and also with the Book of Lamen- 
 tations. The diiference between the first and second half of Ps. 
 xl. is recognized by Delitzsch, who agrees with other critics that 
 the two parts were once separate, and tliat they were combined for 
 use in worship. But notwithstanding the break between vers. 12 
 and 13, there is yet, as Perowne remarks, a play in the second 
 half of the psalm on words already occurring in the first half, which 
 shows an original connection between them. The break occurs at 
 ver. 13, and this is not included in Ps. Ixx. A study of the strophical 
 organization of the three psalms has convinced me that all the 
 facts of the case are best harmonized by regarding Pss. xl. and Ixix. 
 as originally one. Ps. xl. 13 is in striking accord with the begmnnig 
 of Ps. Ixix., and is not included in Ps. Ixx. It seems to me therefore 
 that the whole of Ps. Ixix. ought to be inserted here. This explams 
 the omission of ver. 13 from Ps. Ixx., and also its omission from 
 Ps. Ixix., where it was deemed best in making the separation that 
 the psalm should begin with prayer. 
 
328 MESSIANIC PROPHECY. 
 
 reproaches for the people of God. He is consumed with 
 zeal for the house of God. He fasts and prays, and yet is 
 ahandoned hy God to his oiemies. They persecute him 
 bitterly with mocking words and cruel deeds. He is plunged 
 in a miry and watery pit, and is in peril of life. He 
 suffers intense thirst, and is dying of a broken heart. He 
 finds no compassion. Even his own kindred have forsaken 
 him, and he is the scorn of the luicked. They give him 
 vinegar and gall for his nourishment. But his patient 
 waiting is at last rewarded. His enemies incur a terrible 
 doom, luhile he proclaims his deliverance in the great 
 congregation to the joy of all the meek. 
 
 I. "I waited patiently on Jahveli ; and he inclined unto me, 
 
 And heard my cry, and brought me up from the pit of deso- 
 lation, from the clay of the mire,^ 
 And set my feet upon a rock, established my steps. 
 And gave a new song ^ in my mouth — praise to our God. 
 Many see ^ and they fear, and they trust in Jahveh. 
 Blessed is the man who has made Jahveh his trust. 
 And hath not turned unto the proud * and lying apostates. 
 Many things thou hast done, Jahveh my God, 
 Thy wonders and thy thoughts respecting us — there is no 
 
 estimating unto thee. 
 Should I tell and should I speak them, they are stronger ^ in 
 number than can be counted. 
 
 IX Peace- oflfering with vegetable-offering thou hast no delight in ; 
 ears ^ hast thou bored me : 
 
 ^ The same situation is described in similar terms in Ps. Ixix. 
 3, 14 (see strophes iii. lines 4-6, v. lines 1-3), also in Lam. iii. 
 53-58, and in Jer. xxxviii. 6. 
 
 ^ Einn "i-C'. See Isa. xlii. 10 ; 
 
 ^ Compare Isa. xlix. 7, Hi. 15. 
 
 * D'^Urn is only found here. The singular 3n"i is used of Egypt 
 as the boastful and insolent power, the sea-monster, Ps. Ixxxix. 11 ; 
 Isa. U. 9. 
 
 * DVy is used in this sense in Ps. Lxix. 5 and Jer. xxx. 14, 15. 
 
 ^ The LXX. and Heb. x. 5 use auy.a., which is certainly no trans- 
 lation of jtx. Some regard this as a mistake of a Greek copyist, 
 
PEOPHETIO VOICES OUT OF THE EXILE. 329 
 
 Whole burnt-ofFering with sin ^ thou hast not asked : then 
 
 said I, 
 Lo, I am come with the book roll, written concerning me ; 
 To do thy pleasure, my God, I delight, and thy instruction is 
 
 in the midst of my bowels. 
 I have preached righteousness in the great congregation,^ 
 
 behold my lips. 
 I cannot refrain, Jahveh, thou knowest. 
 Thy righteousness I have not covered in the midst of my heart ; 
 
 thy faithfulness and thy salvation. 
 I said, I have not concealed thy mercy and thy faithfulness 
 
 from the great congregation. 
 Thou, Jahveh, wilt not refrain thy compassion from me ; 
 Thy mercy and thy faithfulness will continually preserve me. 
 
 III. For evils have encompassed me until there is no number. 
 Mine iniquities have overtaken me, and I am unable to see ; 
 They are stronger in number than the hairs of my head, my 
 
 heart doth forsake me. 
 Save me, O God, for waters are come unto my life.' 
 I am plunged into the mire of the abyss, and there is no 
 
 standing ; 
 I am come into the depths of water, and a flood doth over- 
 whelm me : 
 
 who repeated the last letter of the previous word, and wrote aa(Aa. 
 instead of tir'/ot, on the ground that some Greek MSS. have uricA, 
 and the Vulgate renders, aures. But it is more likely a correction 
 after the Hebrew. It is possible that the LXX. found D^V in the 
 Hebrew MSS. used by them. See Lam. iv. 7. 
 
 ^ nj^IDn is usually translated " sin-offering" here. But the technical 
 term for sin-offering is n^<t2^, an intensive noun, which corresponds 
 with the Piel of the verb. These intensive forms are alone suited 
 to the idea of expiation, as we see likewise in the corresponding 
 verbs inD, "IQD, K'Tp. Other technical terms are used in this passage, 
 n^iy, n^T and nn^D- There is no reason for an exception in the case 
 of the sin-offering. ilNDn is seldom used in the Old Testament. 
 In the other passages, Gen. xx. 9, Ps. xxxii. 1, it can only mean 
 sin. Why should it mean anything else here ? The context does 
 not require it. For the n^T and nn^D are closely associated offerings, 
 but there is no manner of connection between the npiV and the 
 nXDn. See my article. The Argument e silentio, in the Journal of 
 the Sac. of Bib. Lit. and Exegesis^ 1883, p. 14 seq, 
 
 * Compare Ps. xxii. 23, 2G. 
 
 ' With this line Ps. Ixix. begins. 
 
330 MESSIANIC PROPHECY. 
 
 I am weary with my calling, my throat is become hot, mine 
 
 eyes do fail. 
 "While waiting for my God, those hating me without cause 
 
 have become more than the hairs of my head ; 
 Mine enemies in a lie have become stronger in number than 
 
 my locks.^ What I did not spoil I then returned.^ 
 
 God, thou dost know of my folly ; and my faults from thee 
 
 are not hid. 
 
 TV. Let not those who wait on thee be ashamed through me, 
 
 'Adonay Jahveh Sabaoth : 
 Let not those who seek thee be upbraided through me, God 
 
 of Israel : 
 Because for thy sake I have borne reproach ; upbraiding hath 
 
 covered my face ; 
 
 1 am become a stranger to my brothers, a foreigner to the 
 
 sons of my mother. 
 For zeal for tliine house consumed me, and the reproaches of 
 
 them that reproached thee have fallen on me. 
 When I myself wept with fasting, it became a reproach to me ; 
 When I made my garments sackcloth, I became a proverb to 
 
 them ; 
 Those sitting in the gate compose against me, even the songs 
 
 of wine- bibbers. 
 But as for me, my prayer is to thee, Jahveh, at the time of 
 
 acceptance. 
 O God, in the abundance of thy mercy answer me, in the 
 
 faithfulness of thy salvation. 
 
 V. Deliver me from the mire, and let me not be overwhelmed. 
 Let me be delivered from those that hate me. 
 Let not the flood of waters overwhelm me, and let me not be 
 swallowed up in the abyss. ^ 
 
 ^ ^n''DVD is followed by the KV. and most interpreters, but the 
 thought is inapiDropriate. It should be pointed "TlOi'D, with Ewald. 
 Hupfeld would follow the Peshitto, and read TlI'DVyD = tban my bones. 
 
 ^ y^i< TS is difficult. Delitzsch and Perowne regard tx as 
 equivalent to nXT- But with their rendering, which is followed by 
 the margin of the R.V., we should expect the jussive form. It is 
 better to take TX as the particle of time, and give it its usual force 
 as a vav coiisec. 
 
 ^ W"0 ""pDyiODI has crept into the text by repetition from ver. 3. 
 
PROPHETIC VOICES OUT OF THE EXILE. 331 
 
 Let not the well keep guard over me with its mouth. 
 Answer me, Jahveh, according ^ to the excellence of thy 
 
 mercy, according to the abundance of thy compassion 
 
 turn unto me. 
 And hide not thy face from thy servant. I am straitened. 
 
 Haste, answer me. 
 Draw near unto my life. Eansom it : on account of mine 
 
 enemies redeem me. 
 Thou knowest my reproach, and my shame and my upbraiding. 
 Before thee are all my adversaries. Reproach hath broken 
 
 my heart 
 When 2 I was sore sick, and hoped for some to pity and for 
 
 compassionate ones, and found them not : 
 They gave in my eating gall,^ and in my thirst they give * me 
 
 vinegar to drink. 
 
 VI. Let their table before them become a snare, and for their 
 
 recompense ^ a trap. 
 Let their eyes be darkened from seeing, and their loins be 
 
 continually tottering. 
 Pour out upon them thine indignation, and let the heat of 
 
 thy wrath overtake them. 
 Let their habitation be desolate, in their tents let there be no 
 
 inhabitant. 
 For O thou who hast smitten,^ they have pursued, and they 
 
 recount the pain of thy pierced ones. 
 
 ^ The 3lt3 ""a should be changed to D")tD3, in accordance with the 
 parallel n^D- A similar copyist mistake we have found in Num. 
 xxiii. 7. See p. 105. 
 
 2 The vav consecutive of the imperfect introduces a temporal 
 clause. 
 
 3 See Lam. iii. 15. T\T\2 is only found here. 
 
 * "'J'lpC^^ The change of tense is difficult. We might suppose 
 with some that this is a case where the vav consec. is used with 
 a qualifying word between it and its verb. But it is better to 
 regard it as changing the colour of the action. 
 
 ^ The Massoretic D''Di!?*^ = peaceful, secure, is not so well suited 
 to the context as the reading D''D^K^ = recompense, of the LXX. 
 The R. V. renders, after the Massoretic text, " when they are in peace." 
 
 ® HK^i^ nni< ''3, etc., is rendered by the R. V. " for they persecute 
 him whom Thou hast smitten." But the nnx is emphatic in position, 
 and the relative seems to refer more naturally to it. The Psalmist 
 
332 MESSIANIC PROPHECY. 
 
 Add iniquity unto their iniquity, and let them not come into 
 
 thy righteousness. 
 Let them be blotted out of the book of life, and let them not 
 
 be written with the righteous. 
 Since I am an afflicted one, and a sufferer of pain, O God, let 
 
 thy salvation lift me on high. 
 I will praise the name of God with a song, and I will magnify 
 
 him with a thank-offering. 
 Yea, it will please Jahveh better than an ox or bullock with 
 
 horns — with hoofs. 
 
 VII. Have the afflicted seen, the seekers of God will rejoice (saying), 
 
 ' Let your heart live,' ^ 
 For Jahveh is a hearer of the poor, and the prisoner he hath 
 
 not despised.2 
 O God ^ to deliver me, Jahveh to my help, haste.* 
 Let them be ashamed and let them be confounded, the seekers 
 
 of my life to destroy it.^ 
 Let them be turned backward and dishonoured who delight 
 
 in my evih 
 Let them be desolate ^ for a reward of then- shame, who say ^ 
 
 to me, Aha ! Aha ! 
 Let them exult, and let them rejoice in thee, all who seek thee. 
 
 means to emphasize the fact that Jahveh had smitten him, and that 
 then his enemies had pursued him in addition. The same thought 
 is found in Job xix. 6-22. 
 1 Compare Ps. xxii. 27. 
 
 * The remaining lines of Ps. Ixix. constitute a trimeter, and are 
 a later liturgical addition, and do not properly belong to the psalm. 
 
 ^ The 70th Psalm begins here. We shall give a translation of the 
 text that comes from a critical comparison of Ps. Ixx. with Ps. xL 
 
 * Ps. Ixx. reads '>:h^'irf? DM^X, Ps. xl. "tj^^vnij mn^ nvi- The former 
 is more difficult. The latter repeats mn% and makes the line too 
 long. It would be more natural to add the imjDerative than to 
 leave it off. 
 
 * Ps. Ixx. omits in'' and nniQD? of Ps. xl. This makes the line 
 too short. nSD is an unusual word that a copyist would not be 
 likely to add to an original text, but nrT* is probably an addition. 
 It makes the line too long. 
 
 ^ Ps. Ixx. reads Uli:*"*, Ps. xl. IDK^"*. The hitter is more difficult, 
 and more likely to be original. 
 
 ' Ps. xL gives 1^ after D''"lDfc<n. This Ls more likely to be 
 original. 
 
PROPHETIC VOICES OUT OF THE EXILE. 333 
 
 Let them say continually, Jahveh be magnified, the lovers of 
 
 thy salvation. 1 
 Seeing that I am aiSicted and poor, let 'Adonay think upon me.^ 
 O thou my help and my deliverer, my God, do not tarry." ^ 
 
 This psalm evidently has Jeremiah's experience in 
 view as the basis of its representation. The first strophe 
 gives a brief reference to the miserable situation of the 
 sufferer, and then praises God for the deliverance He has 
 wrought. The order of topic is the reverse of that of 
 Ps. xxii., for the description of sufferings follows the 
 statement of the deliverance. But it is probably chiefly 
 a past experience that the Psalmist is describing. The 
 second strophe sets forth the entire consecration of the 
 sufferer to the divine service. Instead of offering the 
 sacrifices of the ritual, the whole burnt-offerings, peace- 
 offerings, and vegetable-offerings, connected as they might 
 be and often were with sin in the offerer, he offers him- 
 self a sacrifice to God, and is assured that God accepts 
 him. The sufferer has his delight in doing the pleasure 
 of Jahveh. The roll of divine instruction is in his hands, 
 but the divine instruction itself is in his heart ; and he 
 proclaims the faithfulness, mercy and compassion of God 
 to the great congregation of Israel. This reminds us of 
 the new covenant of Jeremiah, of the roll of the law dis- 
 covered in the temple and used as a basis of the reform 
 of Josiah, and of the language of Deuteronomy itself.* 
 
 1 Ps. Ixx. has U'^nbi^ h"i:\ where Ps. xl. has niiT' hli'' and ^nyity* 
 for 'inyi^n. The readings of the latter are better. 
 
 2 Ps. Ixx. has >b n^)n DNli^N*, and Ps. xl. >b aC^H^ ""ilX. The 
 latter is more likely to be correct. 
 
 ^ Ps. Ixx. has nry for "Tliry of Ps. xl., and U'^nhi^ for \n^x. The 
 latter is better. 
 
 ^ Jer. xxxi. 33. See p. 256 ; 2 Kings xxii. 8 seq. ; Deut. xxx. 
 11-14. The Epistle to the Hebrews (x. 8 seq.) applies this passage to 
 Jesus Christ. It follows the LXX. in its deviation from the original 
 text, and yet does not miss the meaning of the passage. The sufferer of 
 the psalm offers himself instead of the offerings of the ritual, and this 
 offering of his own person is accepted by God. None but Jesus Christ 
 could in fact make such a substitution and find entire acceptance. 
 
334 MESSIANIC PROPHECY. 
 
 The third strophe begins the description of the suffer- 
 ings of the Psahnist. His iniquities have indeed over- 
 taken him and overwhelmed him. He does not exclude 
 himself from the company of sinners notwithstanding he 
 has become a sacrifice acceptable to God. The Psalmist's 
 ideal is mingled with the historical reality. He is unable 
 to remove his ideal entirely from the connection of sin 
 and suffering in actual experience. We have no direct 
 prophecy, but typical prophecy.^ 
 
 This sufferer's woes are very great. He is plunged, 
 like Jeremiah, in a pit whose filth defiles him, and whose 
 waters rise up about him and threaten his life. His 
 throat is parched with thirst and with agony in his 
 calling upon God. His enemies have prevailed over him, 
 and they are innumerable, so that they cannot be resisted. 
 They have spoiled him, and forced him to give up that 
 which he had not taken from them. God knows his 
 faults, but they are not against his enemies. These are 
 treating him with injustice and wrong. 
 
 ^ " The history of prophets and holy men of old is a typical history. 
 They were, it may be said, representative men, suffering and hoping, 
 not for themselves only, but for the nation whom they represented. 
 In their sufferings, they were feeble and transient images of the 
 Great Sufferer, who by His sufferings accomplished man's redemp- 
 tions : their hopes could never be fully realized but in the issue of His 
 work, nor their as]:)irations be truly uttered save by His mouth. 
 But confessions of sinfulness and imprecations of vengeance, ming- 
 ling with these better hopes and aspirations, are a beacon to guide 
 us in our interpretation. They teach us that the psalm is not a pre- 
 diction ; that the Psalmist does not put himself in the place of the 
 Messiah to come. They show us that here, as indeed in all Scrip- 
 ture, two streams, the human and the divine, flow on in the same 
 channel. They seem designed to remind us that if prophets and 
 minstrels of old were types of the Great Teacher of the Clmrch, yet 
 that they were so only in some respects and not altogether. They 
 bear witness to the imperfection of those by whom God sj^ake in 
 time j)ast unto the fathers, in many portions and in many ways, 
 even whilst they point to Him who is the Living Word, the perfect 
 revelation of the Father." — Perowne, Book of FsahnSy i. p. 562, 6th 
 ed. 1886. 
 
PKOPHETIC VOICES OUT OF THE EXILE. 335 
 
 The fourth strophe gives the reason of the sufferings. 
 He is persecuted for righteousness' sake, on account of 
 his devotion to God and his consecration to the divine 
 service. His prayers, fastings and tears have excited 
 their contempt, and the sufferer fears lest all the pious 
 will be discouraged and put to shame because of his 
 abandonment by God. He has borne reproaches for the 
 sake of God. He has been consumed with zeal for the 
 temple now in ruins. His own brothers have turned 
 against him, and wine-bibbers have made him their sport 
 and song of derision. But he still perseveres in prayer, 
 and looks forward to the time of acceptance when the 
 faithfulness and mercy of God will be disclosed. 
 
 The fifth strophe describes more vividly the sufferings 
 themselves. The pit of mire and water is like a covered 
 well, it shuts him in so that he cannot escape. His enemies 
 with their reproaches have broken his heart. He is sore 
 sick, and his condition is such that it should excite 
 sympathy and compassion ; but his enemies multiply his 
 sorrows so that his nourishment consists in bitter, sour 
 and poisonous^ food and drink. 
 
 The sixth strophe is a terrible imprecation upon the 
 wicked and cruel enemies of the sufferer. His deliver- 
 ance by his faithful God is sure, but his persecutors will 
 incur a dreadful doom. He will praise God with thank- 
 offerings of songs of praise that will be more acceptable 
 than animal sacrifice, but they will be blotted out of the 
 book of life, and have no portion with the righteous.^ 
 
 1 This is a figure that is frequent in the Old Testament. See Job 
 iii. 24 ; Pss. xlii. 4, Ixxx. 6 ; but especially Lam. iii. 15. The 
 evangelist found a realization of this situation in the thirst of our 
 Saviour upon the cross, when the Eoman soldiers offered Him gall 
 and vinegar (Matt, xxvii. 34 ; John xix. 28, 29). 
 
 2 The Apostle Peter sees this fearful imprecation realized in the 
 death of Judas Iscariot, and the exclusion of the traitor from the 
 band of the apostles (Acts i. 19, 20). 
 
336 MESSIANIC PEOPHECY. 
 
 The last strophe agrees with the last strophe of Ps. 
 xxii. in representing that the deliverance of this sufferer 
 has universal relations. All the afflicted and the seekers 
 after God will rejoice with him, and be comforted with 
 the additional evidence that God is a rewarder of the 
 pious, and that the wicked will surely be confounded and 
 destroyed. 
 
 These psalms of the great sufferer prepare the way for 
 the suffering servant of Isa. liii. 
 
CHAPTEE XI. 
 
 THE PROPHECY OF THE SERVANT OF JAHVEH. 
 
 Isaiah xL-lxvi. is a book of comfort, cheering the exiles X 
 of Israel with the promise of the advent of Jahveh to 
 redeem them from bondage and restore them to their 
 holy land. It is a further unfolding of Jeremiah's book 
 of comfort.^ The apocalypse of Isaiah xxxiv.-xxxv. is 
 its prelude, but it differs from that apocalypse in that 
 the order of judgment and redemption is inverted. The 
 judgment of the nations is separated from the judgment 
 of Babylon, and is associated with the new Jerusalem 
 in a final conflict there after the model of Ezekiel.^ This 
 is given in the appendix to the prophecy, and does not 
 enter into the unfolding of its great theme. The pro- 
 phecy itself is rather a presentation of the glories of 
 redemption. The author stands on the loftiest peak of 
 prophecy. He masses more Messianic predictions in j 
 his book than any of the prophets that preceded him. 
 He carries the Messianic idea to a much higher stage of 
 development, so that he becomes the evangelical prophet, 
 who seems to be the nearest to the Messiah and the 
 theology of the New Covenant. The circumstances of 
 the exile were favourable to this. It is doubtful whether 
 it was possible for a prophet living in the land of Israel 
 in the use of the ceremonial of the temple of Solomon, 
 or the temple of Zerubbabel, to attain those profound 
 spiritual conceptions of God and divine things that per- 
 1 See p. 247. * See p. 279. 
 
 Y 
 
338 MESSIANIC PROPHECY. 
 
 vade the whole of this sublime poem. Even Ezekiel was 
 too near the old temple to escape altogether from the 
 influence of its institutions. But the prophecy of the 
 great unknown reflects the experience of a prophet who 
 had lived long in exile. To liim the worship of Jahveh 
 consists in prayer and fasting, in observance of the 
 Sabbath, and keeping pure from the abominations of the 
 heathen.-^ By these more spiritual religious exercises the 
 faithful people of God could testify their attachment to 
 the religion of their fathers, without any sacred places or 
 sacred institutions. They were thereby brought into 
 closer communion with their God, when priestly media- 
 tion and ceremonial access were out of the question. 
 
 This marvellous prophecy is certainly in its present 
 form a single composition, and yet it is difficult to show 
 any close connection between its parts. Many of them 
 can be removed without disturbing the flow of its 
 thoudit and emotion. There is indeed a lack of con- 
 nection in several places that has attracted the attention 
 of critics, and has led to the conjecture that the prophet 
 uses several more ancient prophecies. This should not 
 surprise us, for it is characteristic of the writers of the 
 period to use older prophets. There are not a few 
 citations from earlier writings that are evident.^ These 
 examples suggest that there are others that are not so 
 evident, but that may be detected by the methods of 
 literary criticism. 
 
 The prophecy is divided into three sections of nine 
 chapters each by the refrains/ xlviii. 22, Ivii. 20, 21, 
 Ixvi. 24. 
 
 But these refrains are more suited to the last chapter 
 than to the body of the prophecy. We should expect 
 
 1 See especially Isa. Hi. 11, Ivi. 1-8, Iviii., Ixvl 17. 
 
 2 See Isa. li. 11, Ixv. 25. 
 
 • See Delitzsch Isaiah, ii. p. 129, 
 
THE rROPHECY OF THE SERVANT OF JAHVEH. 339 
 
 that the refrains of the prephecy would emphasize rather 
 its great theme. A closer examination of the piece dis- 
 closes just such refrains as we should expect in xlii. 
 14-17, xlviii. 20-22, lii. 11-12, Ivii. 14-21, Ixii. 
 10-12. These all involve the divine advent and the 
 deliverance from Babylon. 
 
 The last of these refrains corresponds so closely with 
 the introduction to the prophecy xl. 1-12 that we may 
 recjard it as the original conclusion. This is in accord 
 with other pecuHarities of the closing section. We have 
 already considered the little piece, Ixiii. 1-6, elsewhere.^ 
 It has no sort of connection with its present context. 
 And the section Ixiii. 7-lxvi. betrays a later period of com- 
 position, and a different train of thought from that which 
 pervades the body of the prophecy. The division of the 
 prophecy into three parts seems to have come from the 
 final arrangement when the appendix was added. 
 
 A careful examination of the body of the prophecy 
 discloses other features that show earlier and later 
 sections. There are differences in rhythm, — trimeters, 
 pentameters, and hexameters.^ These differences might 
 have been designed to give variety of movement to a 
 poem of such great length. But there are certain facts 
 that seem to imply that the trimeters were originally 
 a prophecy by itself. The introduction, the conclu- 
 sion, and the intervening refrains have the longer 
 movement. If there be a difference in date, the trimeters 
 must be earlier than the framework of the prophecy 
 
 1 See p. 313. 
 
 2 It is not always easy to distinguisli hexameters from trimeters, 
 for the caesura of the hexameter usually falls in the middle of the 
 line dividing it into two trimeters. But they may he distinguished 
 in part by the occurrence of the caesura sometimes after the second 
 accent and sometimes after the fourth accent ; and in part by the 
 fact that the second half of the hexameter line is complementary to 
 the first. See my Biblical Study, p. 283. 
 
340 MESSIANIC PROPHECY. 
 
 that encloses them. There are also several long pieces 
 of the pentameter movement, and lyrics in the hexameter 
 movement. But there are several other important differ- 
 ences, among which we may mention — (1) That the great 
 theme of the trimeters is the divine advent for the 
 deliverance of the servant of Jahveh, and that in the 
 pentameters and hexameters the wife and mother, Zion, 
 takes the place of the servant in a parallel representation ; 
 
 (2) that the great conqueror who is to be the divine 
 instrument in the deliverance of Israel is referred to in the 
 trimeters in general terms ; but in the other part of the poem 
 is named by his nanle, Cyrus ;^ (3) that the pentameters 
 use quite frequently the divine name 'Adonay Jahveh. It 
 seems to me therefore that there was an earlier prophecy 
 with the trimeter movement, whose great theme was the 
 divine deliverance of the servant of Jahveh ; and that 
 this was taken up into a larger prophecy in a second 
 edition and associated with a parallel theme, the divine 
 deliverance of Zion, the wife of Jahveh. 
 
 But whatever view we may take 'of these differences, 
 it is certainly more convenient to recognise them and 
 to discuss the Messianic idea of the prophecy in accord- 
 ance with the lines thus marked out. 
 
 The trimeter poem that constitutes the original basis 
 01 the prophecy of the great unknown seems to have 
 had its own divisions. We may distinguish five parts — 
 (1) xL-xli. 10, xli. 13-xlii. 13; (2) xlii. 18-xliv. 23; 
 
 (3) xlviii. 1-11, xlix. 1-13; (4) lii. 13-liii., Iv. ; (5) 
 Iviii -lix., Ixi. These parts close with little hymns or pieces 
 of similar character. The theme of these trimeters is the 
 deliverance of the servant of Jahveh. There is consider- 
 able difference of opinion as to the meaning of this term. 
 It is new to the Messianic idea. It is the contribution 
 of this great prophet toward the unfolding of the doctrine 
 
 ^ Isa. xliv. 28, xlv. 1 ; comp. xlvi. 11. 
 
THE PROPHECY OF THE SERVANT OF JAHVEH. 341 
 
 of redemption. Moses and David most frequently bear 
 the title, servant of Jahveh/ but it is also used with 
 reference to other holy men, such as Joshua, Job, Daniel, 
 and Zerubbabel.^ The prophets Jeremiah and Ezekiel 
 use the term for Israel as a whole.^ There can be no 
 doubt that we have the same usage in the great un- 
 known. Israel as a body is the chosen servant of Jahveh, 
 whom He has called and taken to Himself. This is clear 
 in the first passage where it occurs in our prophet. 
 
 " But thou, Israel, my servant, 
 Jacob, whom I have chosen, 
 Seed of Abraham, that loved me,* 
 Thou whom I took hold of from the ends of the earth, 
 And called from the corners thereof, 
 An d to whom I said. Thou art my servant ; 
 I have chosen thee and not cast thee away. 
 Fear not, for I am with thee ; 
 Be not dismayed, for I am thy God ; 
 I do strengthen thee, yea, I do help thee, 
 Yea, I do uphold thee by the right hand of my righteousness." 
 
 — xli. 8-10. 
 
 Israel is here contrasted with the idolaters, as the 
 servant of Jahveh. They have reason to fear the judg- 
 ment that is impending in the approach of the great 
 conqueror from the east, but Israel has nothing to fear ; 
 for Jahveh is all-powerful, and He has raised up this 
 conqueror to do His service. Israel is now caUed the 
 servant of Jahveh as he was once called the son of God, 
 and a kingdom of priests.* The term servant is generic, 
 
 1 See especially Deut. xxxiv. 5 ; Jer. xxxiii. 21 seq. See p. 245. 
 
 2 Josh. xxiv. 29 ; Job i. 8 ; Dan. vi. 21 ; Hag. ii. 23. 
 8 Jer. XXX. 10, xlvi. 27, 28 ; Ezek. xxxvii. 25. 
 
 * "'inx. The participle with the suffix is commonly objective. 
 
 So Knobel and Cheyne rightly take it. But the R. V. adheres to the 
 A. v., and follows most interpreters in taking the suffix as referring 
 to the subject, " whom I love," or "my friend.** 
 
 * See pp. 100, 101. 
 
t 
 
 
 342 MESSIANIC PEOPHECT. 
 
 as the term son and kingdom in those earlier conceptions. 
 If all the passages that we have to consider remained at 
 this level they would still be Messianic, and find their 
 only sufficient fulfilment in Jesus Christ. We shall 
 consider them in their order. 
 
 I. THE SERVANT IN WHOM JAHVEH IS WELL PLEASED. 
 
 § 90. Jahvcli is the redeemer of His servant Israel. 
 He transforms the wilderness into a jparadise lefore him, 
 and provides for all his wants. He raises up a servant in 
 whom He is well pleased, and upon whom He bestows 
 His Spirit. This servant is gentle in his dealings with the 
 weak, and meek in all his relations to the world. But he 
 will deliver iJie captives, will become a covenant for Israel 
 and a light to the Gentiles. 
 
 " Behold, I do make thee a threshing instrument, 
 A sharp new one having teeth : 
 
 Thou wilt thresh the mountains, and wilt beat them smaU, 
 And wilt make the hills as chaff. 
 
 Do thou fan them,* that the wind may caiTy them away, 
 And the whirlwind may scatter them ; 
 And thou wilt rejoice in Jahveh, 
 Thou wilt glory in the Holy One of IsraeL 
 The poor and needy — 
 Seeking water when there is none, 
 Whose tongue doth fail for thirst, — 
 I, Jahveh, will answer them, 
 I, the God of Israel, will not forsake them. 
 I will open rivers on the bare heights. 
 And fountains in the midst of the valleys ; 
 I will make the wilderness a pool of water, 
 And the dry land springs of water. 
 
 1 The E.Y. renders the jussive Dpn, "thou shalt fan them," 
 
 ignoring the form. This might be correct if we supposed that at thia 
 period of the exile the distinction between the jussive and indicativa 
 was passing away ] but we prefer to follow the classic usage. 
 
THE PEOPHECY OF THE SERVANT OF JAIIVEH. 343 
 
 I will plant in the wilderness the cedar, the acacia tree, 
 
 And the myrtle, and the oleaster ; 
 
 I will set in the desert the fir-tree, 
 
 The pine and the box-tree together ; 
 
 That they may see, that they may know, 
 
 That they may consider, that they may understand together, 
 
 That the hand of Jahveh hath done this, 
 
 And the Holy One of Israel hath created it." 
 
 — Isa. xli. 15-20. 
 
 This passage retains the generic reference to Israel as 
 a whole. The redemption is wrought by Jahveh. He 
 makes Israel like a threshing instrument, and all nature 
 is transformed under His blows. This reminds us of the 
 symbol of Micah, where the daughter of Zion is compared 
 with a bullock with iron horns and brass hoofs to thresh 
 the nations.-^ But the representation soon changes, and 
 Jahveh Himself is the actor in the redemption. The 
 poor and needy exiles are provided by Him with supplies 
 for all their wants. Though their way to the holy land 
 be through the desert, they will not thirst. Springs will 
 come forth for them, and pools of water, and all the 
 delightful shade trees will be in their path. This is the 
 same transformation of nature that we have found in 
 Isa. xxxv.^ 
 
 The conception of the servant rises in the next passage 
 to a higher stage. 
 
 I. *' Behold my servant, whom I uphold ; 
 
 My chosen, in whom my soul delighteth ; 
 
 I have put my Spirit upon him ; 
 
 He will bring forth judgment to the nations. 
 
 He will not cry, nor lift up. 
 
 Nor cause his voice to be heard in the street. 
 
 A broken reed will he not break off. 
 
 And the faint wick will he not quench : 
 
 He will bring forth judgment in truth. 
 
 1 Micah iv. 13. * See p. 318. 
 
344 MESSIANIC PROPHECY, 
 
 He will not faint nor be broken,^ 
 Till he set judgment in the earth ; 
 And the coasts wait for his instruction. 
 
 II. Thus saith 'El Jahveh, 
 
 He that created the heavens, and stretched them forth ; 
 
 He that spread abroad the earth and that which cometh out 
 
 of it; 
 He that giveth breath unto the people upon it, 
 And spirit to them that walk therein ; 
 I, Jahveh, have called thee in righteousness, 
 In order to hold ^ thine hand and to keep thee, 
 And to give thee for a covenant of the people, for a light of the 
 
 nations ; 
 To open the blind eyes, 
 
 To bring out the prisoners from the dungeon. 
 And them that sit in darkness out of the prison-house. 
 I am Jahveh ; that is my name ; 
 And my glory will I not give to another, 
 Neither my praise unto graven images. 
 Behold, the former things are come to pass, 
 And new things am I declaring : 
 Before they spring forth I tell you of them. 
 
 Sing unto Jahveh a new song^ 
 
 And his praise from the end of the earth ; 
 
 Ye that go down to the sea, and all that is therein, 
 
 The coasts, and the inhabitants thereof. 
 
 Let the wilderness and the cities thereof lift up their voice, 
 
 The villages that Kedar doth inhabit ; 
 
 Let the inhabitants of Sela sing, 
 
 Let them shout from the top of the mountains. 
 
 ^ It should be noticed that there is a contrast in the condition of 
 the Messianic servant and the people to whom he ministers. They 
 are like a broken reed, p>;-| ; but he will not be broken, pi\ They 
 are like the faint, dim, and expiring wick of a lamp, nn^ ; but he 
 will not faint, nriDV 
 
 ^ ptnXV The jussive form of the first person is unusual. Are 
 
 we to give it its jussive force or regard it as an evidence that the 
 distinction between the indicative and jussive is passing out of use 
 in the time of our ])rophet ? Eeasons may be given on both sides 
 of this question. We prefer to adhere to the classic usage, and 
 regai'd the •) as a weak Vav expressing purpose. 
 
THE PEOPHECY OF THE SEKVANT OF JAHVEU. 345 
 
 Let them give glory unto Jahveh^ 
 
 And declare his praise in the coasts. 
 
 Jahveh will go forth as a mighty man ; 
 
 He will stir up zeal like a man of war ; 
 
 He will cry, yea, he will shout aloud ; 
 
 He will do mightily against his enemies.^^ — Isa. xlii. 1-13. 
 
 Here we have a distinction between Israel and the 
 servant of Jahveh, for the servant has a work to do 
 for Israel as well as the nations. To Israel he is the 
 embodiment of the covenant, namely, the prophetic 
 covenant, the new covenant that we have seen in 
 Jeremiah and Ezekiel.^ He is a light to the nations 
 to enlighten them, to instruct and to guide them as well 
 as Israel. This reminds us of the calling of Israel to 
 be a kingdom of priests.^ The servant is not a king, 
 but a prophet, and yet he is a deliverer, for he rescues 
 the captives from their prisons. He is above all the 
 teacher of the nations. For this office he has been 
 anointed with the divine Spirit, as the Messianic king 
 was anointed in the prediction of Isaiah.^ He is a 
 servant who is entirely acceptable to Jahveh, and thus 
 is distinguished from the sinful and backsliding people. 
 He is gentle and meek in his ministry. He has to deal 
 with the weak and perishing. These are compared to 
 broken reeds and spent wicks. Though they be broken, 
 he will not break them off. He will rather bind them 
 up. Though they shine but dunly, their wicks being 
 destitute of oil, he will not put out the lamps that give 
 no light. He will pour in the oil, and cause them to 
 shine again. It should be noted here as a hint of the 
 work of the servant that is described in subsequent 
 passages, that the same terms are used of the servant as 
 of the people whom he is to redeem, only there is a contrast 
 between them. They are broken and faint. But he will 
 
 1 See pp. 247 and 272. ^ gee p. 101. » See p. 202. 
 
346 MESSIANIC PROPHECY. 
 
 not be faint, and will not be broken. He will have success 
 in his ministry. There is no conception thus far of a 
 suffering servant. His work is a quiet and unosten- 
 tatious work of ministry to the weak and suffering. 
 The section concludes with a refrain of praise. 
 
 Who then is this servant ? Most recent critics think 
 that the prophet presents by personification the ideal 
 Israel, the pious nucleus of the nation, as the Messianic 
 servant. Dr. A. B. Davidson calls attention to the parallel 
 between the prophet's use of the term servant and Zion.-^ 
 He rightly states, " The personification of the community 
 as a mother, is as old as Hosea ; and if personified Zion 
 be distinguished from their own members, there is 
 nothing strange in Israel personified being distinguished 
 
 ^ " The other essential point in the conception of the servant, his 
 activity, is suggested by the word ' servant ' itself. And here the 
 prophet's personification of Israel differs from another of his j^er- 
 sonifications, Zion or Jerusalem (for there is no difference between 
 these two, just as there is none between Israel and Jacob). The 
 conception of the servant Israel is that of a ' people ' in opposition 
 to the other peoples of the world ; the idea of Zion is rather that 
 of a community inhabiting the holy hill and chosen land of the 
 Lord. The one is, so to speak, masculine, active, and entrusted 
 with a mission to the peoples ; the Lord is the husband of the other, 
 who is passive and recipient, and instead of executing any service 
 among the nations is served by them — they bring back her sons in 
 their bosom, and carry home her daughters ujjon their shoulders. 
 The personification Israel, though said to be ' loved ' by Jehovah 
 (chap, xliii. 4), was a less suitable subject for pouring out all the 
 floods of Jehovah's affection upon than Jerusalem, the daughter of 
 Zion — a woman forsaken and gi'ieved in spirit, even a wife of youth 
 when she is cast off (chap. liv. 6). But the two personifications are 
 really identical, for as kings bow down before Zion with their faces 
 to the earth, and lick the dust of her feet (chap. xlix. 23), so before 
 the servant kings shall stand up, and princes shall worship (ver. 7, 
 chap. lii. 15) ; and the ])romise made to the servant, that he should 
 be the light of the Gentiles, is fulfilled in the restored Zion, to whose 
 light the Gentiles come (chap. Ix.). And, what is not unworthy of 
 attention, especially by those who find difficulty in conceiving how 
 the servant Israel could be called ' a covenant of the people,' Zion 
 personified, i.e. the community, inhabitress of Zion, is distinguished 
 from the individual members of the community, her sons and 
 daughters." — A. B. Davidson, Expository Nov. 1884, pp. 356-57. 
 
THE PEOPHECY OF THE SERVANT OF JAHVEH. 347 
 
 from Israelites, from the fragments of Israel scattered 
 in every land — the tribes of Jacob and the preserved 
 of Israel." ^ There can be no doubt that these concep- 
 tions are parallel, as mdeed they represent two stages 
 in the composition of the prophecy ; and there is much 
 in favour of this interpretation. And it makes very 
 little difference, so far as the reference of these passages 
 to Jesus Christ is concerned, whether he be the realiza- 
 tion of this ideal Israel, as he is of the ideal man of 
 Ps. viii.,^ or whether he be predicted in the form of an 
 individual prophet. Delitzsch uses the figure of the 
 pyramid to describe the use of the term servant in this 
 prophecy. "The conception of the servant of Jehovah 
 is, as it were, a pyramid, of which the base is the people 
 of Israel as a whole, the central part Israel ' according 
 to the spirit,' and the summit the person of the mediator 
 of salvation who arises out of Israel." ^ To this Oehler * 
 and Cheyne ^ agree. It is true there is a difficulty in 
 rising from the base to the apex, and then descending 
 again to the base, or in rising or descending half way ; 
 but there is a difficulty in any case, for we have the 
 distinction, whether we define that distinction as a per- 
 sonification or a person, and there is a rising and falHng 
 from the one to the other. The diff'erence is simply 
 whether the ascent be in two grades or in three. 
 
 We are now at a late period in the development of 
 the Messianic idea. We have seen the term seed in its 
 development from the whole human race, through the 
 seed of Abraham, to the seed of David and a personal 
 Messiah.^ We have seen the term son first apphed to 
 
 ^ A. B. Davidson, Expositor, Nov. 1884, p. 358. 
 « See p. 147. 
 
 * Delitzsch, Isaiah, ii. p. 174. 
 
 * G. F. Oehler, Old Testame^it Theology, ii. pp. 399-400. 
 
 * Cheyne, Prophecies of Israel, ii. p. 264, 3rd ed. 1884. 
 « See pp. 71, 83, 126, 202, 244. 
 
348 MESSIANIC PKOPHECY. 
 
 Israel as a nation, then to the dynasty of David, and 
 then at last to the Messianic king.^ The great unknown 
 uses the term servant for Israel as a whole. He was 
 only following the analogy of the terms seed and son, 
 if he unfolded the term servant in the same way until 
 he reached the conception of a great prophet who would 
 for the first realize the ideal of the faithful servant. 
 "With Moses and Da\dd and Jeremiah in his mind, all of 
 whom bore the title servant of Jahveh, he could not 
 find it difficult to conceive of a Messianic servant greater 
 than they. It is difiicult to distinguish a personification 
 from a person. Zion as the mother is an easy personifi- 
 cation, and the usage of prophecy is so plain that there 
 can be no mistake. But we have no such usage to 
 guide us with reference to the term servant. Usage is 
 aU the other way. The application of the term servant 
 to Moses and David and other prophets, would lead the 
 prophet and his readers to understand by servant a prophet 
 like them. 
 
 n. JAHVEH DELIVERS HIS SERVANT ISRAEL. 
 
 § 91. Jalmeh will gather His servant Israel from all 
 lands of their exile. He will Mot out all his sins, will 
 cause him to pass through fire and water unharmed, will 
 make for him a highway in the wilderness, and transform 
 it into a garden. He ivill pour out His Spirit upon their 
 seed, and they will become fncitful. The name of Jacob 
 will be assumed ccs a title of Jwnour. 
 
 In the previous section of the original prophecy the 
 
 servant was at first Israel as a whole, and then in the 
 
 conclusion a ministering servant was distinguished from 
 
 Israel In this the second section of the prophecy the 
 
 1 See pp. 100, 126, 135, 198. 
 
THE PROPHECY OF THE SERVANT OF JAHVEH. 349 
 
 I 
 
 prediction deals with Israel as a nation. There are ^ 
 
 several pieces in which the redemption of the servant is | 
 
 presented in varied forms. 
 
 i 
 
 " And now thus saith Jahveh, 
 Thy creator, O Jacob, and thy former, Israel : 
 Fear not, for I do redeem thee ; 
 
 I have called thee by thy name, thou art mine. ' 
 
 When thou passest through waters I will be with thee ; ' 
 
 And in the rivers, they will not overflow thee : ; 
 
 When thou goest in the fire thou wilt not be burned, 
 And the flame will not consume thee. | 
 
 For I, Jahveh, am thy God, ^ 
 
 The Holy One of Israel is thy Saviour ; ■ 
 
 I have given Egypt as thy ransom, , 
 
 Cush and Seba in thy stead. , 
 
 Since thou art precious in mine eyes ; | 
 
 Thou art honoured, and I love thee ; \ 
 
 And I will give mankind in thy stead, 
 And peoples instead of thy life. 
 Fear not, for I am with thee : 
 From the sun-rising I will bring thy seed, 
 And from the sun-setting I will gather thee : 
 I will say to the North, give up ; 
 And to the South, withhold not : 
 Bring my sons from afar, 
 And my daughters from the ends of earth ; 
 
 All who are called by my name, ■ 
 
 Whom I have created for my glory, i 
 
 Whom I have formed, yea, have made." — Isa. xliii. 1-7. ; 
 
 This piece predicts the redemption of Israel from all j 
 
 lands of their dispersion, in accordance with many pre- i 
 
 vious prophecies. But it gives two new features. The j 
 
 one indicates a miraculous preservation in the midst of j 
 
 all perils, whether these were of fire or water. The ] 
 
 people might be called to pass through waters, but these j 
 
 would not overwhehn them. They might be constrained ^ 
 
 to pass through the midst of the fire, but they would not ! 
 be burned. The faithful care of Jahveh will deliver 
 
350 MESSIANIC PROPHECY. 
 
 them from all evil, and bring them safely to their own 
 land. The rivers are here not dried up as in the predic- 
 tion of Isa. xi./ but they are passed over in safety. This 
 reminds us of the Sea Trouble of the earlier Zechariah.^ 
 The passing through the fire is not viewed as a divine 
 chastisement as in Isa. iv. ; ^ but the fire indicates perils 
 on the journey to the holy land. It is parallel with the 
 rivers and the wilderness.* The other important feature 
 is seen in the use of the other nations as the ransom 
 price of Israel Israel is to be redeemed from bondage. The 
 other nations will be given to the conqueror of Babylon 
 to satisfy him, and induce him to restore Israel to his land. 
 The second Messianic prediction in this section is 
 similar to the first. 
 
 ** Thus saith Jahveh — 
 He who giveth a way in the sea, 
 And in the strong waters a path ; 
 
 He who leadeth forth chariot and horse, army and force, 
 Together they lie down, they will not rise up. 
 They are extinguished, as a wick they are quenched ; 
 The former things remember not, 
 And things of old do not consider. 
 Behold, I am about to do a new thing. 
 Now it will sprout forth, will ye not know it? 
 Yea, I will make a way in the wilderness. 
 In the desert rivers. 
 
 The wild animals of the field will glorify me. 
 The jackals and the ostriches ; 
 For I do give waters in the wilderness. 
 Rivers in the desert, 
 To give drink to my people, my chosen : 
 The people which I formed for myself, 
 That they might declare my praise." — Isa. xliii. 1 6-21. 
 
 The returning exiles are to pass through the sea and 
 strong watei-s in safety. Their enemies wiU be destroyed, 
 
 1 See p. 204. 2 gge p. 185. 
 
 ' See p. 193. * Comp. Isaiah xli. 18. 
 
THE PKOPHECY OF THE SERVANT OF JAHVEH. 351 
 
 as were the chariots and forces of Pharaoh at the 
 crossing of the Eed Sea. They will pass through the 
 wilderness, and rivers will burst forth to give them 
 refreshment.^ 
 
 The third prediction is more important. 
 
 "And now hear, Jacob, my servant ; 
 And Israel whom I have chosen : 
 Thus saith Jahveh, thy maker. 
 
 And thy framer from the womb, who will help thee. 
 Fear not, my servant Jacob ; 
 And Jeshurun whom I have chosen. 
 For I will pour water upon the thirsty land 
 And streams upon the dry ground: 
 I will pour my Spirit upon thy seed, 
 And my blessing upon thine offspring : 
 And they will sprout forth between the waters as grass,* 
 As poplars by the water-courses. 
 This one will say I am Jahveh's ; 
 And this will name with the name of Jacob ; 
 And this will subscribe with his hand unto Jahveh, 
 And use the name of Israel as a title." — Isa. xliv. 1-5. 
 
 This passage renews the familiar promise of the trans- 
 formation of the desert into a garden, but associates with 
 it the outpouring of the divine Spirit upon the seed of 
 Israel. In the previous section the Messianic servant, who 
 ministered to Israel and the nations, received the gift of 
 the divine Spirit ; ^ but here the divine Spirit comes upon 
 Israel as a whole. This is then in accordance with the 
 predictions of Joel and EzekieL* The result of this gift 
 of the Spirit is great fruitf ulness and great honour. The 
 
 1 This is in accordance with the representations of Isa. xxxv. and 
 xli. 14-20. See pp. 318 and 342. _ . r ^- i 
 
 2 ni of the Massoretic text is a compound preposition defectively- 
 written for |U3, and is rendered by the R.V. "among the gi^ass," 
 after most interpreters. But the LXX. inserts n^D, and this is 
 rightly followed by Lowth, Ewald, and Cheyne as more suited to 
 the parallelism. n ^^^ 
 
 ' See p. 343. * See pp. 154 and 283. 
 
352 MESSIANIC PROPHECY. 
 
 other nations will come and attach themselves to Jacob 
 and claim a share in his honourable titles. This is in 
 accordance with the prediction of Isa. xix., that Egypt 
 and Assyria would assume the titles of Israel/ and recalls 
 the adoption of the nations in Zion of Ps. Ixxxvii.^ It is 
 evident that our prophet here conceives that Israel is the 
 ministering servant of Jahveh to the nations, as in the 
 previous section he conceived of a Messianic servant 
 who had a ministry to do for Israel as well as the 
 nations. 
 
 Tliis section closes with a brief prediction of redemp- 
 tion from sin and the hymn of refrain. 
 
 " Eemember these things, Jacob 
 And Israel, for thou art my servant : 
 I formed thee, thou art a servant to me ; 
 
 Israel, thou wilt not be forgotten of me ! 
 
 1 have blotted out as a thick cloud thy transgressions, 
 And as clouds thy sins ; 
 
 Oh, turn unto me, for I do redeem thee. 
 
 Sing J oh heavens, 
 
 For Jahveh hath done it. 
 
 Shout, ye lower parts of the earth ; 
 
 Break forth into singing, ye mountains^ 
 
 Oh forest, and everything therein ; 
 
 For Jahveh hath redeemed Jacob, 
 
 And in Israel mil He beautify Himself." 
 
 III. THE HIGH CALLING OF THE SERVANT. 
 
 § 92. The servant of Jahveh is called from the womb to 
 raise up the tribes of Jacob. At first lie will be concealed 
 in a condition of humiliation, but at last he will he 
 honoured by kings and princes. He will restore Israel to 
 his inheritance, and become the light and salvation of the 
 nations. The exiles will come up from the most distant 
 1 See p. 206. ^ gg^ p. 226. 
 
THE PROPHECY OF THE SERVANT OF JAHVEH. 353 
 
 parts. Jahveh Himself will conduct them. They will no 
 more suffer from hwiger, or thirst, or heat, for nature will 
 he transformed for them into a highway of redemjption, 
 
 I. " Listen, oh coasts, unto me ; 
 
 And hearken, ye peoples, from far : 
 
 Jahveh hath called me from the womb ; 
 
 From the bowels of my mother hath he made mention of my 
 
 name : 
 And he hath made my mouth like a sharp sword, 
 In the shadow of his hand hath he hid me ; 
 And he hath made me a sharp arrow, 
 In his quiver hath he concealed me. 
 And he said unto me, ' Thou art my servant 
 Israel, in whom I will beautify myself.' 
 
 II. But I said, I have laboured in vain, 
 
 I have spent my strength for waste and vanity : 
 
 Yet surely my judgment is with Jahveh, 
 
 And my recompense with my God. 
 
 And now saith Jahveh, 
 
 That formed me from the womb to be his servant. 
 
 To bring Jacob again to him. 
 
 In that Israel is not assembled ; 
 
 That I may be glorified in the eyes of Jahveh 
 
 In that my God is my strength.^ 
 
 And he said, ' It is too light a thing that thou shouldest be 
 
 my servant 
 To raise up the tribes of Jacob, 
 And to restore the preserved of Israel : 
 I will therefore give thee for a light to the nations, 
 To become my salvation unto the end of the earth.' 
 
 1 The Kethibh ^^ is the more difficult reading. It is given also in 
 the Vulgate and by Symmachus, and is followed by Henderson, 
 Hitzig, Hengstenberg, and others. The Qeri is more suited to the 
 previous line, and is the rendering of Aquila, the Targum, R.V. 
 and most interpreters. But this line is part of a hexastich, in which 
 the third and fifth lines are parallel in construction. The structure 
 of the fourth and sixth lines is also parallel. In both of them the 
 subject precedes its verb. This indicates that they are circumstantial 
 clauses. From this point of view the Kethibh is more suited to the 
 context, and being the more difficult reading, and having the best 
 external authority, is to be preferred. 
 
354 MESSIANIC PROPHECY. 
 
 III. Thus saith Jahveh, 
 
 The redeemer of Israel and his Holy One. 
 
 To one despised of person,^ to the abhorred of the nation, to 
 
 the servant of rulers : 
 ' Kings will see and arise, 
 And princes, verily they will do homage, 
 Because of Jahveh that is faithful, 
 The Holy One of Israel, and he hath chosen thee.' 
 Thus saith Jahveh, 
 
 ' In an acceptable time have I answered thee, 
 And in a day of salvation have I helped thee : 
 And I will preserve thee, and give thee for a covenant of the 
 
 people 
 To raise up the land, 
 
 To make them inherit the desolate heritages ; 
 Saying to them that are bound, " Go forth ; " 
 To them that are in darkness, " Show yourselvea."' 
 
 lY. They will feed in the ways. 
 
 And on all bare heights will be their pasture. 
 
 They will not hunger nor thirst ; 
 
 Neither will the mirage ^ nor sun smite them : 
 
 For he that hath mercy on them will lead them, 
 
 Even unto springs of water will he guide them. 
 
 And I will make all my mountains a way, 
 
 And my highways will be exalted. 
 
 Lo, these will come from far : 
 
 And, lo, these from the north and from the west ; 
 
 And these from the land of Sinim.^ 
 
 Sing, oh heavens ; and he joyful^ oh earth ; 
 And break forth into singing, ye mountains ; 
 For Jahveh hath comforted his people, 
 And will have compassion upon his afflicted^ 
 
 ^ tJ^D3 nT3 is variously explained. 1»>D3 is taken by the A.Y. and 
 E.Y., Gesenius, Hengstenberg, and others as a collective, " persons," 
 " whom man despiseth." Ewald, Knobel, Cheyne take the C'QJ as 
 the seat of the feeling, " despised in soul" — " heartily despised." It 
 is better to follow the LXX. and Yulgate, Hitzigand Delitzsch, and 
 think of the t^>SJ as the object of the feeling, " of contemptible soul," 
 or despised in pei^son. See Ps. xxii. 7, UV ^1D- See p. 323. 
 
 ^ :r\\^, see Isa. xxxv. 7, p. 318. 
 
 * D''J"'D pi<. This land must from the context be a distant one. 
 China is the most probable reference, but this is not altogether certain. 
 
THE PROPHECY OF THE SERVANT OF JAHVEH. 355 
 
 This section is an advance upon the conception of the 
 servant of the previous section. There, he was endowed 
 with the divine Spirit ; ^ here, he is called from the womb, 
 and assigned his ministry prior to birth. There, he was 
 made a sharp threshing instrument ; here, his mouth is 
 made like a sharp sword ^ hidden in the hand of Jahveh, 
 and a sharp arrow concealed in His quiver. This 
 reminds us of the representation of the fruitful shoot of 
 David's line, whose mouth was a sceptre, and the breath 
 of whose lips would slay the wicked.^ He has the same 
 ministry here as there both to Israel and the nations,* 
 but the ministry to the nations is emphasized. It was 
 too light a thing for this servant to restore Israel — he 
 has a much greater work assigned him, to become the 
 light and salvation of the nations even to the ends of the 
 earth. . 
 
 A new feature of this servant appears in this section. 
 He is represented in a state of humiliation. He is 
 despised in person, he is abhorred of the nation, he is a 
 servant of rulers. He is in bondage to the heathen 
 rulers. He is an abhorrence to the nation. He is in his 
 own person one to be despised. This corresponds with 
 the representation that he was concealed in the hand and 
 quiver of Jahveh. His condition of humiliation veiled 
 the glorious destiny that was in him. And yet this 
 servant of rulers is to display his glory. The sword wiU 
 flash, and the arrow will reach its mark. Kings will see 
 the flashing of that sword ; they will rise in honour of 
 him who had been abhorred by the people. Princes 
 will prostrate themselves, and do homage to him whose 
 person had once been despised. He will be the hght and 
 salvation of all nations. He will restore Israel, and they 
 will come from the most distant parts and take part in 
 
 * Isa. xlii. 1. See p. 343. « Isa. xli. 15. See p. 342. 
 
 « Isa. xi 4. See p. 203. * Isa. xlii. 6. See p. 344. 
 
356 MESSIANIC PKOPHECY. 
 
 this day of redemption. Nature will transform itself 
 before them, and they will no more suffer hunger or 
 thirst or the scorching of the sun/ 
 
 The servant is here distinguished from Israel, and the 
 same question arises here as in the previous section, 
 whether we are to think of a prophet or of ideal Israel 
 It seems to us that it is most natural to think of a 
 Messianic prophet who was called from the womb like 
 Jeremiah to be the teacher and saviour.^ This prophet 
 is the second Jacob, as the Messiah is elsewhere the 
 second Adam, the second Moses, and the second David. 
 Each of these persons becomes in turn the type of the 
 Messiah.^ 
 
 IV. THE SIN-BEAEING SEEVANT, 
 
 § 93. The servant of Jahveh is a sufferer, unattractive 
 inform, despised and rejected, a man of sorrows, and an 
 outcast. He is innocent as a lamh, and yet is pierced, 
 scourged, aiul crushed for his people. Jahveh lays upon 
 him as a trespass-offering the iniquities of all. He suffers 
 as a suhstitute, and then is highly exalted and rewarded 
 with spoils of victory, a prosperous ministry, and great 
 honour. 
 
 1 Isa. iv. 6, XXXV. 7. See p. 193. ^ Jer. i. 5. 
 
 ^ Another picture of a sufferer is given in Isa. 1. 4-11. This is a 
 piece that stands by itself. It is composed of two strophes of 
 ten pentameter lines each. It resembles Ps. xl. even more than 
 the passages relating to the servant in the great unknown. There 
 is nothing in this piece that indicates that it is Messianic. The 
 sufferings are not extraordinary. The work of this prophet is no 
 more than any prophet of the time might be expected to do. 
 No one would have thought it Messianic were it not for its posi- 
 tion between chaps, xlix. and liii. I agree with Knobel and othera 
 in the opinion that the pro]3het is here giving his own exj)erience. 
 It belongs to the second edition of the prophecy, as it is pentameter 
 in rhythm. 
 
THE PROPHECY OF THE SERVANT OF JAHVEH. 357 
 
 I. " Behold, my servant will prosper,^ 
 
 He will be lifted up and be exalted and be very high. 
 
 According as many were astonished at thee — 
 
 So disfigured more than man was his appearance, 
 
 And his form than the sons of men ; 
 
 So will he startle ^ many nations ; 
 
 Because of him kings will stop their mouths ; 
 
 For what had not been told them they will see,* 
 
 And what they had not heard they will attentively consider. 
 
 II. Who believed our report. 
 
 And the arm of Jahveh, unto whom was it revealed ? 
 
 When ■* he grew up as a suckling plant before him, 
 
 And as a root out of a dry ground ; 
 
 He had no form and no majesty that we should see him, 
 
 And no appearance that we should take pleasure in him ; 
 
 Despised, and forsaken of men,^ 
 
 A man of sorrows, and acquainted with grief,^ 
 
 1 ^'•:3tJ'"' may mean either " deal wisely," as the R. V., Cheyne, 
 Delitzsch, Orelli, or " prosper," as the margin of the R. V. after the 
 Targum, Lowth, Gesenius, Hitzig, Ewald, Knobel and Rod well. 
 
 2 n-f is the Hiph. imperf. of ntJ = leap for joy, exult. The 
 
 Hiphil means either to cause to leap for joy, to rejoice, or sprinkle 
 with water, blood, or oil. The LXX. renders &xv[/.a,novroe,i. The 
 Peshitto and Vulgate render "sprinkle," and are followed by 
 Luther, A.V., R.V., Hengstenberg and most interpreters. Bat 
 this rendering does not suit the context. It is not in accordance 
 with the parallelism, and is alien to the thought of the entire piece, 
 which does not touch upon the work of the priest or of purification, 
 but deals with the sufiferer as a victim and an offering for the re- 
 demption of his people. Furthermore, usage requires the preposition 
 hv or ^s, with the meaning to sprinkle. Hence it is better to fall 
 back, with Ewald, Delitzsch, Nagelsbach, Hitzig, Knobel, Rodwell, 
 Orelli, upon the original meaning, to spring or leap, and render 
 "cause to leap in wonder" or "startle." This is nearer the LXX., 
 and is in accordance with the other gestures of wonder in the 
 context. Cheyne does not decide, and Lowth retained sprinkled, 
 but doubted its correctness. 
 
 ^ See Isa. xlix. 7. 
 
 * ^yi is the protasis of a temporal clause. It is improper to 
 render 1 consec. as causal with the R.V. We might, with Ewald, 
 Delitzsch, Knobel, and others, render it as an independent clause. 
 
 ^ See Isa. xlix. 7 and Ps. xxii. 7. See pp. 323 and 354. 
 
 « Compare Ps. Ixix. 21 See p. 330. 
 
358 MESSIANIC PEOPHECY. 
 
 And as one before whom there is a hiding of the face,' 
 
 Despised, and we regarded him not I 
 
 III. Verily our griefs he bore, 
 
 And our sorrows he carried them. 
 
 But we regarded him as stricken, 
 
 Smitten of God, and humbled. 
 
 But he was one pierced because of our transgi^essions, 
 
 Crushed because of our iniquities ; 
 
 The chastisement for our peace was upon him ; 
 
 And by his stripes there is healing for us. 
 
 We all like sheep strayed away ; 
 
 Each one turned to his own way, 
 
 While Jahveh caused to light on him the iniquity of us all.^ 
 
 IV. He was harassed while he was humbling himself, 
 And he opens not his mouth ; 
 
 Like a sheep that is being led to the slaughter, 
 
 And as an ewe that before her shearers is dumb, 
 
 And he opens not his mouth.^ 
 
 From oppression and from judgment he was taken away, 
 
 And among his contemporaries ■* who was considering, 
 
 That he was cut off from the land of the living. 
 
 Because of the transgression of my people he had the blow ? * 
 
 ^ iriDD is taken by Lowth, Hengstenberg and others, after the 
 
 LXX. and Vulgate, as an unusual form of the part. Hiph. of nriD, 
 and rendered " as one covering his face from us " in shame. The 
 Messiah is here conceived as a leper, an outcast from the congrega- 
 tion. The pointing might be changed to get this meaning. But it 
 is better, with Ewald, Knobel, Delitzsch, Cheyne, R. V., to take it as 
 a noun formed by d and render " a covering of the face before 
 him," as one so disfigured that one could not look upon him. 
 
 ^ 13?^ both at the beginning and close of the verse is exceedingly 
 emphatic. It indicates that all, including the author, are strayed 
 sheep, and that this sufferer is the representative and substitute 
 for all. 
 
 ^ VD nriQ'' ^?71 is repeated for emphasis. 
 
 * )'\)'l ns is an adverbial accusative. The object of the verb 
 nnVC is found in the clause with ''3, as Ewald, Delitzsch, Cheyne 
 and R.V. The older view, that "nH JIN is the object of the verb, 
 maintained by Hengstenberg and given in the A.V., has little to 
 sujiport it. 
 
 '^ IdSj yjJ. The rendering depends upon the interpretation of the 
 
THE PEOPHECY OF THE SERVANT OF JAHVEH. 359 
 
 "With the wicked his grave was assigned, 
 And with the rich ^ in his martyr deatli ; ^ 
 Although he had done no violence, 
 And there was no deceit in his mouth. 
 
 V. But Jahveh was pleased to crush him with grief ! • 
 When he himself offers a trespass-offering,* 
 He will see a seed, he will prolong days ; 
 And the pleasure of Jahveh will jjrosper in his handa ; 
 On account of his own ^ travail he will see ; 
 He will be satisfied with his knowledge ; * 
 
 suffix. It may be either singular or plural. It is taken as plural 
 by the Targum, Gesenius, Ewald and others. It may then be 
 rendered either, the blow came upon them, or the blow due to them, 
 or the blow for them. But it is better, with R. V., Delitzsch, Knobel, 
 Cheyne, Rodwell and Orelli, to take it as singular. 
 
 ^ "^^t^^3; is a collective, rich men. This is taken by Knobel, Orelli, 
 et al., in a bad sense, parallel with D"'y^n. Ewald would read p''^]}, 
 and is followed by Kodwell. Cheyne does not decide between these 
 two views. 
 
 ^ ITlDIZ- The plural is the emphatic plural, violent death or 
 martyr death. See Ezek. xxviii. 10. There is no sufficient reason 
 for reading it as a singular, with Cheyne. Lo wth, Gesenius, Bottcher, 
 Ewald, Orelli, Rodwell derive it from nD3, high place, and think of 
 the tomb or mound on the high place. This is a possible rendering, 
 and is strongly supported, but is not sufficiently plausible to induce 
 us to leave the easiest meaning which is appropriate to the context. 
 The plural of sepulchral mound is urged by Knobel as an evidence 
 that the servant is collective. 
 
 ^ ">7nn is taken by Gesen., Knobel and others as a Syriac form 
 for nbnn, and rendered as a verb ; so R.V., "he hath put him to 
 grief." But it is better, with Hitzig, Ewald, Bottcher and others, 
 to take it as a noun with the article and change the pointing. It 
 is an accusative of closer definition. 
 
 * D''^n DS is a conditional or temporal clause. It is not the 
 2nd pers. referring to Jahveh, as R.V., for a sacrifice was not made 
 by God, but by the offerer, and it was accepted by God. It is the 
 third fem. with it*>Q3 as the subject (so the margin of R.V.), only 
 tJ^S3 here is reflexive, the person himself. The O^i^ is the trespass- 
 offering or guilt-offering of the priest code, which is distinguished 
 from the other offerings by the stress that it puts upon satisfaction 
 and compensation. The R.V. follows the A.V. in rendering sin- 
 offering. But this is nt^Drij and has a different signification that is 
 not suited to the context. 
 
 ^ 1^*23 is reflexive, " himself," and not " his soul," as R.V, 
 
 * "inynQ is attached by the Massoretes to the following clause, 
 
360 MESSIANIC PKOPHECY. 
 
 My righteous servant will justify many, 
 
 And their iniquities he will carry. 
 
 Therefore will I give to him a portion among the great ; 
 
 And with the strong will he divide spoil, 
 
 Because he exposed himself to death, 
 
 And he was numbered with transgressors, 
 
 And he did bear the sin of many ; 
 
 And for transgressors interposes." ^ 
 
 This piece begins the fourth section of the original 
 prophecy, and the conception of the Messianic servant 
 rises to a greater height. In the first section the gentle- 
 ness and meekness of the servant was emphasized, and it 
 was predicted that he would not faint or be broken 
 until he had accomplished his work. In the second 
 section the prediction did not rise above Israel as a 
 whole. In the third section the servant was represented 
 as concealed for a season in a state of humiliation, and 
 then subsequently brought forth by Jahveh to accom- 
 plish His work of redemption. Here these two con- 
 ditions are more strongly contrasted, and the stress is 
 laid upon the sufferings of the servant as the means of 
 redemption. There is here an advance upon the con- 
 ception of the suffering Messiah of the Psalter, whose 
 
 and regarded as in emphatic position ; so most interpreters. But 
 this makes both hues too long for the rh}i;hmical movement of the 
 piece. It is then difficult to explain the knowledge as the instru- 
 ment of justification ; some think that the sulfix is objective, 
 "knowing of him;" others, as R.7., take it as subjective, "his 
 knowledge." It is better to connect it with ysc*^. 
 
 ^ V'JS"'. This verb has akeady been used in ver. 5, It must 
 have a similar meaning here. There "Jahveh caused to hght upon 
 him the iniquity of us all." Here the context suggests the same 
 thought. He is numbered with "transgressors," He bears the sin of 
 many. It is best therefore to render interpose, or mediate, or act as 
 a substitute — for the sin-bearing, and the suffering from divine 
 infliction, are the essential features of his work. The rendering of 
 the R.V., "made intercession," changes the tense, and suggests the 
 doctrine of the priestly intercession of Christ, which is contrary to 
 the theme of the entire piece, which sets forth the victim and not 
 the priest. 
 
THE PROPHECY OF THE SERVANT OF JAHVEH. 361 
 
 sufferings were indeed of world-wide significance, but 
 were not represented as the means of redemption. Here 
 the servant is a sin-bearing servant, and the Saviour of 
 his people from their sins. 
 
 The prediction begins with a distich setting forth the 
 success of the servant and his great exaltation. This 
 corresponds with the previous representation.^ The re- 
 mainder of the first strophe presents the servant in two 
 contrasted conditions. In the former his face and form 
 are so disfigured that he excites the astonishment of men. 
 His sufferings are extraordinary. In the latter his ex- 
 altation is so great, transcending all experience, that 
 the nations are startled and their kings are dumb in 
 wonder.^ 
 
 The second strophe describes the sufferer more fully. 
 He grows up before God as a sapling, as a root out of a 
 dry ground. His origin is in an humble sphere, and in 
 an unpromising condition. This reminds us, on the one 
 hand, of the fruitful shoot that comes forth from the 
 stump and roots of Jesse,^ and, on the other hand, of the 
 concealment of the servant by Jahveh.^ When he attains 
 manhood, he has no majesty of form and no attractive- 
 ness of appearance that men should be drawn to him and 
 recognise him as their prophet and leader. Outward 
 appearances are all against him. He is not only un- 
 attractive, but he is also repulsive. Men of rank and 
 condition turn away from him. His face and form are 
 so dreadful in their expression of sorrow and woe, that 
 men forsake him. They treat him as if he were a leper, 
 and had been smitten by God with a foul disease. They 
 
 ^ The order of topic is the same as we have seen in Ps. xl. See 
 p. 329. 
 
 2 This is a fuller statement of the contrast of Isa. xlix. 7. See 
 p. 354. 
 
 3 Isa. xi. 1. See p. 201. * Isa. xlix. 2. See p. 351. 
 
362 MESSIANIC PROPHECY. 
 
 cover their faces that they may not see him. The third 
 strophe gives the reason of these intense sufferings. He 
 is not suffering for his own sins, but for the sins of his 
 people. His face is bathed in sorrow, and his form is in 
 an agony of suffering because of their transgressions. He 
 bears their sins and their sorrows as their representative 
 and substitute. The sorrows of the nation and the sins 
 of the race are concentrated in his features and embodied 
 in his form. He is pierced, scourged, and crushed, and 
 suffers cruel persecution. But this is not the cause of 
 his agony. He suffers for sin, and that not his own. 
 He is an innocent sufferer, whose grief is enhanced by 
 injustice and wrong, and is intensified by the keen appre- 
 hension of the ill-desert of those for whom he suffers. 
 All else have strayed from the fold of God, he only is 
 faithful, and Jahveh imposes upon him the sum of the 
 iniquity of his people. As the only faithful and innocent 
 one, he comes to the front, stands in the breach and takes 
 upon himself the curse of the nation. We cannot see 
 in this sin-bearing servant any other than an individual 
 prophet, for the author of the prophecy includes himself 
 with all others among the straying sheep, whose sins the 
 servant bears, and for whose redemption he suffers. 
 
 The prophet now advances to the climax of these 
 sufferings. They culminate in death. This is described 
 as the sacrifice of a sheep, and as the death of a martyr. 
 His contemporaries all misunderstand him. He is inno- 
 cent, and yet is esteemed guilty. He does no violence, 
 and yet suffers extreme violence. He has no deceit in 
 his mouth, and yet he is treated deceitfully. He dies 
 as their redeemer, and is cut off because of their trans- 
 gressions, and yet they assign him a grave with the 
 wicked. It is difficult to see in this martyr death any- 
 thing but the tieath of a prophet. It is true that 
 national death and national resurrection are now familiar 
 
THE PROPHECY OF THE SERVANT OF JAHVEH. 363 
 
 Messianic ideas ; ^ but in all these representations the 
 death of Israel is ever a judicial death in punishment 
 for their own sins. Here, however, the prophet describes 
 a martyr, one who suffers for the sins of his people, and 
 not for his own sins. His innocence is contrasted with the 
 guilt of all others, including the author of the prophecy. 
 
 The prophet finally represents that this suffering has 
 been in order to accomplish a divine plan of redemption. 
 He suffers in obedience to the divine appointment. He 
 offers a trespass-offering for the sins of the people, in 
 order to purchase their redemption thereby. The trespass- 
 offering has as its idea the payment of a fine in compen- 
 sation for neglected duties and breaches of the divine 
 law. His death is such a substitution and compensation 
 for sin. When this has been accomplished, the con- 
 dition of humiliation has come to an end, and the 
 exaltation of the servant begins. There is no explicit 
 mention of a resurrection, but this is implicitly involved, 
 for he who has died a martyr's death must rise from the 
 dead in order to receive the rewards of his service. The 
 rewards are success in his ministry, the enjoyment of 
 the spoils of his victory, and exaltation to great honour 
 as the redeemer. This prophecy of the servant who 
 dies and rises from the grave, finds its only fulfilment in 
 the death of Jesus Christ, and in his resurrection and 
 exaltation to his heavenly throne. 
 
 V. THE GREAT INVITATION. 
 
 § 94. ^ great invitation is extended to all to partahe 
 freely of the blessings of the New Covenant. These are the 
 realization of the mercies of God^ assured to David and 
 his seed. The word of Jahveh is as sure as the ordinances 
 of heaven. It will accomplish His purpose, and all nature 
 will rejoice in the redemption of His people, 
 ^ See pp. 176, 275, 
 
364 MESSIANIC PKOPHECT. 
 
 I. " Ho, every one that thirsteth, come ye to the waters, 
 And he that hath no money ; 
 Come ye, buy, and eat ; 
 Yea, come, buy without money, 
 And without price wine and milk. 
 
 Wherefore will ye spend money for that which is not bread ; 
 And your labour for that which satisfieth not ? 
 Hearken constantly unto me, and eat ye that which is 
 
 good, 
 And let your soul delight itself in fatness. 
 Incline your ear, and come unto me ; 
 Hear, and your soul shall live : 
 And I will make an everlasting covenant with you. 
 Even the sure mercies of David. 
 Behold, I gave him for a witness to the peoples, 
 A prince and commander to the peoples. 
 Behold, a nation that thou knowest not thou wilt call, 
 And a nation that know not thee will run unto thee, 
 Because of Jahveh thy God, 
 And for the Holy One of Israel ; for he hath beautified thee. 
 
 XL Seek ye Jahveh while he may be found, 
 Call ye upon him while he is near : 
 Let the wicked forsake his way, 
 And the iniquitous his thoughts : 
 And let him return unto Jahveh, and he will have compassion 
 
 upon him ; 
 And to our God, for he will abundantly pardon. 
 For my thoughts are not your thoughts. 
 
 And your ways are not my ways, is the utterance of Jahveh. 
 For the heavens are higher than the earth : 
 So are my ways higher than your ways. 
 And my thoughts than your thoughts. 
 For as the rain cometh down, 
 
 And the snow is from heaven, and returas not thither 
 Except it hath watered the earth, 
 And made it bring forth, and made it sprout, 
 And given seed to the sower and bread to the eater ; 
 So will my word be that goeth forth out of my mouth : 
 It will not return unto me empty. 
 Except it hath accomplished that which I please, 
 And it hath prospered in the thing whereto I sent it. 
 
THE PROPHECY OF THE SERVANT OF JAHVEH. 365 
 
 For ye will go forth with joy ^ 
 
 And he led forth with peace to the mountaiifis^ 
 
 And the hills will break forth before you into singing^ 
 
 And all the trees of the field will dap their hand. 
 
 Instead of the thorn will come up the fir tree, 
 
 And i^istead of the brier will come up the myrtle tree : 
 
 And it will be to Jahveh for a name, 
 
 For an everlastiiig sign that will not be cut of." 
 
 This section of the prophecy sets forth the fulness 
 and freeness of the new covenant of redemption. This 
 covenant is the realization of the sure mercies of David, 
 that is, the everlasting mercy of Jahveh promised to 
 David and his seed in the prophecy of Nathan.^ These 
 mercies will be extended to the people, to all who accept 
 the invitation to partake of the blessings of the covenant. 
 They are offered freely to all who repent of their sins, 
 and turn unto Jahveh with sincere obedience. The word 
 of God is sure of success. It will be fruitful and 
 accomplish the divine purpose of redemption.^ All 
 nature will rejoice in the restoration of Israel. Thorns 
 and briars, the fruit of the original curse, will give place 
 to trees of beauty to reward the righteousness of the 
 redeemed people.'* 
 
 VI. THE REWARD OF RIGHTEOUSNESS. 
 
 § 95. Israel is called to repentance, true fasting, deeds 
 of righteousness and mercy, and sabbath keeping, with the 
 promise of the advent of Jahveh as their light and glory. 
 
 ^ D''inn is attached by the Massoretes to the next clause, but 
 this spoils the rhythm of both lines. The mountains are the 
 mountains of Israel. 
 
 -' See p. 126 seq. 
 
 * This reminds us of the reference to the Davidic covenant in 
 Jer. xxxiii. See p. 244 seq. 
 
 ^ This description corresponds with Isa. xxxv. See p. 318. So 
 the new covenant is connected with fertility of the land in Ezek. 
 xxxiv. See p. 272 seq. 
 
366 MESSIANIC PROPHECY. 
 
 He li'ill come as a warrior, to interpose on their leTudf and 
 deliver them from their enemies. He vAll hestow upon 
 them a new covenant, and the Spirit of Jahveh will abide 
 with them for ever. 
 
 The fifth section of the original prophecy begins with 
 a trumpet call to repentance. It then gives a careful 
 discrimination between formal fasting and the true fast- 
 ing that is accompanied with deeds of righteousness and 
 mercy. To the latter the promise of redemption is made. 
 
 "Then will thy light break forth as the dawn, 
 And thy health will spring forth speedily : 
 And thy righteousness will go before thee ; 
 The glory of Jahveh will bring up the rear. 
 Then wilt thou call, and Jahveh will answer ; 
 Thou wilt cry, and he will say, Here am I. 
 
 If thou take away from the midst of thee the yoke, 
 
 The putting forth of the finger, and speaking vanity ; 
 
 And shouldest thou ^ draw out thy soul to the hungry, 
 
 And satisfy the afflicted soul. 
 
 Then will thy light rise in darkness, 
 
 And thy thick darkness be as the noon day : 
 
 And Jahveh will guide thee continually, 
 
 And satisfy thy desire in drought, 
 
 And make strong thy bones : 
 
 And thou shalt become like a watered garden, and like a spi-ing 
 
 of water. 
 Whose waters fail not. 
 
 And they that shall be of thee will build the old waste places : 
 Thou wilt raise up the foundations of many generations ; 
 And thou wilt be called. The repairer of the breach, 
 The restorer of paths to dwell in. 
 
 1 The form p2ni is difficult. The weak vav with the jussive 
 seems to be out of place. Strictly it should have its jussive force, 
 and yet most interpreters render it as if it were vav consec. of the 
 perfect carrying on the protasis of the condition. Ewald, Knobel 
 and Delitzsch take it as a new protasis with modal force. This is 
 best, although the indicative form is used in the next clause, and 
 the vav consec. of perfect in the apodosis. 
 
THE PROPHECY OF THE SERVANT OF JAHVEH. 367 
 
 If thou turn away thy foot from the sabbath, 
 
 From doing thy pleasure on my holy day ; 
 
 And call the sabbath a delight, 
 
 And the holy thing of Jahveh honourable ; 
 
 And honour it, so as not to do thine own ways, 
 
 Nor find thine own pleasure, nor speak words : 
 
 Then shalt thou delight thyself in Jahveh ; 
 
 And I will make thee to ride upon the high places of the earth ; 
 
 And I will feed thee with the inheritance of Jacob thy father. 
 
 Verily the mouth of Jahveh hath spoken it." — Isa. Iviii. 8-14. 
 
 The sins of Israel have brought them into trouble and 
 darkness. Jahveh is their light and salvation. The 
 people are called to repentance, to put aside their formal 
 fasting and engage in the real fastings, that alone give 
 pleasure to Jahveh, namely, deeds of righteousness and 
 mercy. They are also exhorted to be faithful to the 
 Sabbath, the holy day of Jahveh. All other holy things 
 have been destroyed. All the more is their fidelity to 
 be shown by the sanctification of the holy day. In 
 response to such repentance Jahveh will come. His 
 glory will be revealed, and His light will shine, and 
 dispel their darkness and gloom. He will guide them 
 continually, and satisfy all their needs, so that they will 
 become like a well- watered garden ; and the wastes of 
 Zion, which have now been long desolate, will be rebuilt. 
 
 Chap. lix. is a severe indictment of Israel for their 
 sins and the evil condition into which they have brought 
 themselves. But the more desperate the condition, the 
 greater the necessity for the di\ine interposition. 
 
 " When Jahveh saw, 
 And it was evil in his eyes that there was no one, 
 And saw that there was no man, 
 And wondered that there was no one to interpose : ^ 
 
 ^ y^IDD is used here of Jahveh as the verb i;''Ja'' is used of the 
 servant in liii. 12. Both Jahveh and His servant must interpose for 
 the redemption of his people. 
 
368 MESSIANIC PROPHECY. 
 
 His own arm brought salvation unto him ; 
 
 And his righteousness, it upheld him. 
 
 And he put on righteousness as a breastplate, 
 
 And an helmet of salvation upon his head ; 
 
 And he put on garments of vengeance, 
 
 And was clad with zeal as a cloke. 
 
 According to their deeds, accordingly will he repay 
 
 Fury to his adversaries, recompense to his enemies ; 
 
 To the coasts he will repay recompense. 
 
 Verily they will fear the name of Jaliveh from the sun-setting, 
 
 And his glory from the rising of the sun : 
 
 For he will come as a rushing stream, 
 
 Which the wind of Jahveh ^ driveth. 
 
 And a redeemer will come to Zion, 
 
 And unto them that tm^n from transgression in Jacob, is the 
 
 utterance of Jahveh. 
 And as for me, this is my covenant with them, saith Jahveh : 
 My Spirit that is upon thee, 
 And my words which I have put in thy mouth, 
 Will not depart out of thy mouth, nor out of the mouth of thy 
 
 seed. 
 Nor out of the mouth of thy seed's seed, saith Jahveh, 
 From henceforth and for ever." — Isa. lix. 16-21. 
 
 This section of the prophecy represents Jahveh Him- 
 self interposing for the redemption of His people, as He 
 had constituted His servant the mediator and the sin- 
 bearing victim. There must be a mediation on the 
 divine side as well as on the human side of the Mes- 
 sianic idea. Jahveh's interposition is not in suffering; 
 that was the work of the servant. He interposes as an 
 almighty conqueror to reward all the enemies of His 
 people according to their ill deserts. For this end He is 
 
 ^ nin'' nil is rendered spirit of Jahveh by the A.Y., after the 
 Targum and the older interpreters. But Lowth, Delitzsch and 
 others, after the Vulgate, render, wind or tempest from God, in 
 accordance with the context. The E.V., after Knobel, Ewald, 
 Cheyne and Eodwell, rendei-s breath of God, which has essentiallj 
 the same meaning. The wind is called the wind of Jahveh, after 
 the analogy of cedars of God, mountains of God, and other the like 
 expressions. 
 
THE PROPHECY OF THE SERVANT OF JAHVEH. 369 
 
 seen arming Himself from head to foot for the conflict, 
 whose result is final victory for His people, and inevit- 
 able ruin for their adversaries. The result of this 
 interposition is that the glory of Jahveh extends over the 
 world from sunrise to sunset. The new covenant is 
 established with the people of God. This covenant is 
 internal, so that the divine words are in the mouths of 
 the seed of Israel unto all generations. This is similar 
 to the representations of Jeremiah and Ezekiel. In 
 Jeremiah the words are written upon the heart ; ^ in 
 Ezekiel, a new heart and a new spirit are given with 
 which to walk in the divine commands ; ^ here the 
 words are in the mouth. All these are varied repre- 
 sentations of the same great thought, tliat the external, 
 formal, and legalistic observance will give place to 
 internal, real and spiritual obedience. The divine Spirit 
 also abides with the seed of Israel for ever. This is a 
 reiteration of the promises of Joel, Ezekiel, and also of 
 the great unknown himself.* 
 
 This fifth part of the original edition of the prophecy 
 gives a final representation of the servant. Some have 
 thought it strange that the prophet should add anything 
 more after he had reached the height of the sin-bearing 
 servant, but really there was something still lacking to 
 complete the picture, and this is now given us in chap. Ixi. 
 
 VII. THE GREAT PREACHER. 
 
 § 96. The servant of Jahveh is anointed with the 
 divine Spirit, and becomes the gentle preacher of redemption 
 to the poor and afllictedy. He proclaims the year of grace^ 
 as well as the day of judgment. He transforms sorrow 
 into joy. The people of Jahveh become the priests, and the 
 Tuitions their servants. Tlie cities of Jndah are rebuilt^ 
 1 See p. 253. ^ g^g p 274. 3 See pp. 154, 283, and 343. 
 
 2 A 
 
370 MESSIANIC PROPHECY. 
 
 and the returning exiles enjoy the blessings of the new 
 covenant, and are recognised as the seed who enjoy the 
 divine blessing. In view of this accomplishment of his 
 work the servant rejoices in a song of praise. 
 
 I. " The Spirit of Jahveh ^ is upon me ; 
 Because Jahveh hath anointed me. 
 To preach good tidings unto the meek he hath sent me, 
 To bind up the broken-hearted, 
 To proclaim liberty to the captives. 
 And deliverance to them that are bound ; 
 To proclaim the acceptable year of Jahveh,* 
 And the day of vengeance of our God ; 
 To comfort all that mourn ; 
 To provide for the mourners of Zion, 
 To give unto them a headdress instead of ashes,' 
 The oil of joy for mourning, 
 
 The garment of praise for the spirit of faintness ; * 
 And they will be called terebinths of righteousness, 
 The planting of Jahveh to beautify himself. 
 
 IL And they will build the old wastes,^ 
 
 They will raise up the former desolations, 
 
 And they will repair the waste cities. 
 
 The desolations of many generations. 
 
 And strangers will stand and feed your flocks, 
 
 And the sons of the alien will be your plowmen and your 
 
 vinedressers. 
 But ye will be named the priests of Jahveh : 
 Ye will be called the ministers of our God : 
 Ye will eat the riches of the nations. 
 
 1 nin"' •'ns m-|. The LXX., N. T. citation (Luke iv. 18), and 
 Vulgate omit the "•ilN, and this is doubtless correct. '>:nx nin"* is 
 characteristic of the pentameter sections of the book, and is not 
 found in the trimeters. Cheyne follows Lowth in omitting it. It 
 should also be omitted, for the same reasons, in the last line but one 
 of the })iece. 
 
 2 Compare Isa. xlix. 8 ; Ps. Ixix. 14. 
 
 3 There is a word-play here. The mourner receives nss instead 
 of IBX- 
 
 * r\ri:i. See Isa. xlii. 3. * See Isa. Ivni. 12. 
 
THE PROPHECY OF THE SERVANT OF JAHVEH. 371 
 
 And in their glory will ye pride yourselves.* 
 
 For your shame ye will have double ; 
 
 And for confusion they will rejoice in their portion : 
 
 Therefore in their land they will possess the double : 
 
 Everlasting joy will be theirs. 
 
 III. For I, Jahveh, love judgment, 
 I hate robbery with iniquity ; ^ 
 And I will give them recompense in faithfulness, 
 And I will make an everlasting covenant with them, 
 And their seed will be known among the nations, 
 And their offspring among the peoples : 
 All that see them will acknowledge them, 
 That they are the seed which Jahveh hath blessed. 
 
 / will greatly rejoice in Jahveh, 
 
 Let my soul he joyful in my God ; 
 
 For he hath clothed me with the garments of salvation, 
 
 He hath covered me with the robe of righteousness. 
 
 As a bridegroom piUteth on a priesfs turban, 
 
 And as a bride adorneth herself with her jewels. 
 
 For as the earth bringeth forth her increase, 
 
 And as a garden causeth that which is planted in it to spring forth, 
 
 So will Jahveh cause righteousness to spring forth. 
 
 And praise before all nations." 
 
 In this passage the idea of the servant of Jahveh 
 reaches its climax. It was not without reason that the 
 Messiah recognised himself most distinctly in this picture, 
 and employed it in his discourse in the synagogue of 
 Nazareth to explain his mission to his unbelieving 
 kindred and townsmen,^ for here we see the Messiah 
 
 ^ liDTin is taken by Knobel, Gesenius, Ewald, Nagelsbach, 
 Eeinke, as Hithp. of IDV change, and rendered exchange them- 
 selves. But Delitzsch, Bottcher, and Cheyne follow the LXX., 
 Peshitto and Jerome in taking -irD"* as equivalent to nCN*, stand 
 forth, and render exalt oneself. This is favoured by Ps. xciv. 4. 
 
 ^ rhSVI as pointed in the Massoretic text is whole burnt-offering. 
 So Jerome, Talmud, Luther, etc. But Ewald, Knobel, Delitzsch, 
 Eeinke, Nagelsbach, Cheyne follow the LXX., Targum, Peshitto, 
 and Saadia in reading n?iy. 
 
 » Lukeiv. 17-22. 
 
372 MESSIANIC PROrHECY. 
 
 preaching the gospel of redemption that he has already 
 achieved, enjoying the fruits of his ministry, and rejoicing 
 in the accomplishment of his work. He is anointed 
 with the divine Spirit, as in the first passage, and becomes 
 a gentle preacher.^ There he was unostentatious and 
 meek in his entire work, not breaking off the broken 
 reed or putting out the faint wick, but yet releasing the 
 captives. Here he has the same work, but as he describes 
 his own mission and work he enlarges upon this feature 
 of it, and we see him binchng up the broken-hearted, 
 comforting mourners, giving them festal robes, instead 
 of the ashes and sackcloth of humiliation and mourning. 
 There he was the light of the nations, as well as the 
 covenant of Israel. This feature was enlarged in the 
 second representation. He raises up the tribes of Jacob, 
 restores them to their own land, and becomes salvation 
 to the ends of the earth.^ Here this is still further 
 enlarged. The redeemed become like terebinths of 
 righteousness, they build the wastes of Judah and 
 Jerusalem, they become the priests of the nations, and 
 the nations become their servants. Thus they realize 
 their original ideal as set forth in the covenant of 
 Horeb.^ They are recognised by the nations as the seed 
 that enjoy the blessing of Jahveh, and thus attain the 
 Abrahamic covenant.* They enjoy the new covenant 
 with its everlasting joy and prosperity, which is now 
 familiar to us from the representations of Jeremiah, 
 Ezekiel, and the great unknown himself. This prophecy 
 thus sums up in itself, and enlarges upon all the previous 
 descriptions of the servant, with the exception of those 
 relating to the suffering substitute. That picture 
 presented fully the servant's condition of humiliation. 
 It mentioned the servant's exaltation only at the begin- 
 
 1 xlii. 1-7. See p. 343. 2 xH^. 1-7. See p. 353. 
 
 8 Ex. xix. 3-6. See p. 101. "* Gen. xii. 1-3. See p. 83 seq. 
 
THE PROPHECY OF THE SERVANT OF JAHVEH. 373 
 
 ning and at the conclusion. That which was left 
 undeveloped there is here the substance of the picture. 
 The servant is here not engaged in the work of substi- 
 tution and interposition, but he is employed in proclaiming 
 the results of it, and in applying the fruits of it, in the 
 preaching of the gospel of redemption to the poor and 
 miserable. The sin-bearing servant needs as his counter- 
 part the joyful preacher of the glad tidings of a redemp- 
 tion that has been accomplished. The servant no longer 
 bears the name of servant, he is preparing the poor and 
 sorrowful for the festival of redemption of the year of 
 grace. It is most fitting, therefore, that the prophecy 
 should conclude with a song of joy in the mouth of the 
 great preacher. He has accomplished his mission, and 
 is entitled to its rewards, and the saddest of all sorrows 
 has been transformed into the purest and loftiest joy. 
 
CHAPTER XIL 
 
 THE PHOPHECY OF THE EESTOEATION OF ZION. 
 
 The second edition of the prophecy is a book of com- 
 fort to Zion, who is personified and represented as the 
 wife of Jahveh and the mother of its inhabitants. The 
 introduction, the conchision, and the four intermediate 
 refrains, together with the several pieces with which they 
 are connected, all set forth the same theme. The advent 
 of Jahveh is at hand. He comes to comfort Zion and 
 restore her wastes. His people are to go forth from 
 Babylon and pass through the wilderness to the holy 
 land. The scenes of the exodus from Egypt are to be 
 transcended in marvellous transformations of nature and 
 by the wonders of the divine guidance. Zion is the 
 central figure of this second edition of the prophecy, as 
 the servant of Jahveh is the chief feature of the first 
 edition. The theme is developed in several sections. 
 
 I. JAHVEH'S HIGHWAY TO ZION. 
 
 § 97. The time of Zions suffering for sin is completed. 
 The ancient promises ivill now he fulfilled. The advent 
 of Jahveh is heralded by messengers, freyared hy a trans- 
 formation of nature and proclaimed hy Zion as glad 
 tidings. Jahveh comes with the strong arm of a ruler 
 and with the tenderness of a shejpherd on the highway of 
 redemption. 
 
 874 
 
THE PROPHECY OF THE RESTORATION OF ZION. 375 
 
 I. "Comfort ye, comfort ye, my people, saith your God ; 
 
 Speak unto the heart of Jerusalem, and proclaim unto her, 
 That her warfare is accomplished, that her iniquity is discharged, 
 That she hath received from the hand of Jahveh double for all 
 
 her sins. 
 Hark ! one proclaiming, ' in the wilderness clear the way of 
 
 Jahveh, 
 Level in the desert a highway for our God. 
 Let every valley be lifted up, and every mountain and hill be 
 
 And the crooked place become straight, and the rugged place a 
 
 plain. 
 And the glory of Jahveh will be revealed, and all flesh will see it 
 
 together. 
 For the mouth of Jahveh hath spoken it.' 
 
 IL Hark ! one saying proclaim. And one is saying, what shall I 
 
 proclaim ? 
 All flesh is grass, and all its glory ^ as the flower of the field. 
 The grass withereth, the flower fadeth, when the spirit of Jahveh 
 
 hath blown thereon. 
 Surely the people are grass. The grass withereth, the flower 
 
 fadeth, 
 But the word of God standeth for ever. 
 
 Go up on the high mountain, Zion that bringest good tidings, 
 Lift up thy voice with strength, Jerusalem that bringest good 
 
 tidings. 
 Lift it up, fear not, say to the cities of Judah, behold your God 1 
 Behold, 'Adonay Jahveh cometh as a strong one,^ his arm ruling 
 
 for him, 
 
 ^ non of the Massoretic text has the meaning of mercy elsewhere. 
 But Ejiobel, Delitzsch, Cheyne and others suppose that it means 
 here, grace, elegance or beauty, as its synonym }n. Bat there is no 
 evidence for it unless it be found in this passage. The LXX. and 
 1 Pet. i. 24 render l6t» as if they read "iin^. This harmonizes 
 with the context, and accordingly is adopted by Ewald. Lowth 
 would read nn. • • /• 
 
 ^ pTna. Ewald regards this as a simple and beautiful variation of 
 nprn n^ of Ex. xiii. 9. It is taken by the LXX., Peshitto, Targum 
 and Gesenius as an abstract, " with strength." But the K. V. and 
 most recent interpreters take it as a concrete with the a essentise. 
 
376 MESSIANIC PEOPHECY. 
 
 Behold, his wage is with him and his recompense before him ; 
 Like a shepherd he feedeth his flock, with his arm gathereth the 
 
 lambs, 
 And in his bosom lif teth them, — those that give suck he leadeth.' 
 
 — Isa. xl. 1-11. 
 
 This introduction is dramatic in form. The message 
 of comfort is first given by the prophet in four lines. 
 The warfare of Zion is now about to come to an end. 
 Her iniquity has been discharged. She has suffered for 
 her sins in double measure. She is now about to receive 
 her reward in the advent of her God. The herald of the 
 advent first appears calling upon nature to prepare a 
 highway. The mountains and hills are to fall down, the 
 valleys are to rise, the crooked places are to become 
 straight, and the rough places smooth, in order that the 
 way of Jahveh may be entirely level, straight, and without 
 impediment. Such a transformation of nature is ever the 
 accompaniment of the divine advent ; but here nature is 
 to prepare the way for Jahveh's advance in the redemption 
 of His people; for He comes in glory as the saviour of Zion. 
 
 In the second strophe two voices are heard, the one 
 receiving from the other the message contrasting the 
 perpetuity and infallibility of the word of divine promise 
 with the frailness and perishableness of man. Finally, 
 Zion and Jerusalem are seen ascending the mountains 
 and announcing to the cities of Judah the glad tidings of 
 the advent. God comes as a strong one, distributing His 
 awards according to the desert of men ; but He is the 
 gentle Shepherd of His people, providing especially for the 
 lambs of the flock and the mothers who are caring for 
 their young. In these closing words the shepherd of 
 Israel reaches the height of its representation. In the 
 earlier Zechariah the shepherd rejects his flock on account 
 of their low estimation of his services.^ In Ps. Ixxx. 
 1 See p. 187. 
 
THE PROPHECY OF THE EESTORATION OF ZION. 377 
 
 the shepherd of Israel is still angry with his people, who 
 earnestly beseech him to come for their salvation.^ In 
 Ezekiel the faithful shepherd is seen recovering his 
 scattered flock and restoring them to their own land.^ 
 Here the shepherd is seen leading his flock on the high- 
 way of redemption. He is tender and gentle, and 
 provides especially for the little suckling lambs and their 
 mothers. These might be weary on their journey. But 
 he takes the lambs in his bosom, and with patient, gentle 
 step conducts the mothers from the land of exile to Zion. 
 Every one, even the feeblest, will share in the great 
 salvation. 
 
 The first refrain of the prophecy is in a little piece of 
 ten lines inserted at the close of the first part of the 
 original trimeter prophecy. It presents the same theme 
 with additional features. 
 " I have been long time silent. Shall I be still ? Shall I restrain 
 
 myself ? ® 
 As a woman in labour will I groan, I will gasp and I will pant 
 
 together. 
 I will lay waste mountains and hills, and all their herbs dry up ; 
 And make rivers into coasts, and pools I will dry up ; 
 And lead the blind in a way they know not. 
 In paths they know not will I make them go ; 
 I will make darkness into light before them, and rugged places into 
 
 a plain,* 
 These things I do with them, and I do not forsake them.^ 
 They are thrust back and are ashamed with shame, those who trust 
 
 in graven images. 
 Those who say to the molten images, ' Ye are our gods.' " 
 
 — Isa. xlii. 14-17. 
 
 1 See p. 228. 2 gee p. 272. 
 
 * {J^nnj? and pDxnX are rendered by the R.Y. and many inter- 
 preters as if they were the same tense as Tl^t^Tin. The difference 
 in tense should be noted. It is best, with Ewald, to regard the 
 imperfects as interrogatives. 
 
 * Compare Isa. xl. 4. 
 
 ^ These are prophetic perfects. It is better to render them by 
 emphatic presents than by futures. 
 
378 MESSIANIC PROPHECY. 
 
 As in the introduction the time of warfare had to he 
 accomplished, so here Jahveh has been long silent. But 
 the time has come for the advent. He is eager for it as 
 a mother to give birth to her child. He is even in the 
 pangs of child-birth, and in His labour there will be a 
 transformation of nature. The mountains and hills will 
 be laid waste, as in the previous representation they were 
 depressed. The rivers and pools that might be in the 
 way are dried up. Even the blind are to be led in a 
 way unknown to them, and their darkness will give place 
 to light. Jahveh will not forsake them, but will accom- 
 plish all these things for them. Only the idolatrous will 
 be brought to shame. As in the previous piece Jahveh 
 was gentle to the suckling children and their mothers, so 
 here He is especially kind to the blind.^ 
 
 II. JAHVEH THE ONLY GOD AND SAVIOUR. 
 
 The second section of the prophecy deals especially 
 with the overthrow of Babylon by Cyrus. The prophet 
 gives a very striking representation of the work of Cyrus 
 in the deliverance of Israel and the execution of the 
 divine judgment upon Babylon and the nations. C}tus 
 now has the same work of judgment to accomplish that 
 the Assyrians and Babylonians had done before him. 
 But this judgment was not a chastisement of Israel as 
 the Assyrian and Babylonian oppressions had been. 
 Cyrus is the conqueror of the enemies of Zion, and her 
 deliverer and restorer. Jahveh raised him up for this 
 purpose, and assigned him his career of conquest. The 
 prophet is thus guided to take a more friendly view 
 of the relation of Israel to the nations, and to 
 discern that Jahveh is the only God and Saviour of the 
 world. 
 
 1 This reminds us of Isa. xxxv. 5. See p. 318. 
 
THE PROPHECY OF THE RESTORATION OF ZION. 3*79 
 
 § 98. Israel will go forth from Bahjlon ivith songs of 
 joy. Jahveh will guide them through the wilderness and 
 quench their thirst hy water from the rocks. All the ends 
 of the earth will turn unto Jahveh, and every tongue will 
 swear allegiance to Him. 
 
 " Declare ye, and bring it forth ; yea, let tliem take counsel 
 together ; 
 
 Who hath showed this from ancient time, hath declared it of old? 
 
 Have not I, Jahveh % and there is no God else beside me ; 
 
 A just 'El and a Saviour ; there is none beside me. 
 
 Look unto me, and be ye saved, all the ends of the earth : for I 
 am 'El, and there is none else. 
 
 By myself have I sworn, the word is gone forth from my mouth 
 in righteousness, and will not return, 
 
 That unto me every knee shall bow, every tongue shall swear. 
 
 Only in Jahveh, one said to me,i are perfect righteousness ^ and 
 strength : 
 
 Even to him will come,^ and will be ashamed all they that were 
 incensed against him. 
 
 In Jahveh will all the seed of Israel be justified, and boast them- 
 selves." — Isa. xlv. 21-25. 
 
 Jahveh is the only God and Saviour. There is no 
 other God. It follows, therefore, that He and He alone 
 must be the Saviour of the world, if salvation is to 
 extend beyond the Jewish race. Our prophet attains 
 this conception, and looks forward to the time when the 
 people will turn unto Jahveh from all parts of the earth, 
 
 ^ "IDX 'h' This is a voice to the prophet, such as we have seen in 
 *J)0t<1 of xl. 3, and will see again in Ivii. 14. 
 
 ^ niplV is probably the emphatic plural. 
 
 ^ ^5n^ The singular is rendered as a plural by the Peshitto, 
 Vulgate, some MSS. of the Hebrew and LXX. There has probably 
 been a transposition of the \ and we should read 1S2V The con- 
 struction of the pentameter line favours this. There are often two 
 verbs at the beginning of a line such as we should have in isn** 
 IK^n"'!. It is ditiicult to find a good reason for the singular form 
 without introducing an awkward contrast into the line. We have 
 the proper contrast between this line and the next. Lowth, Knobel, 
 Ewald, Cheyne and most critics rightly read the plural. 
 
380 IVIESSIANIC PROPHECY. 
 
 and when every knee will bow in His worship, and every 
 tongue swear allegiance to Him. This universal salvation 
 is the result of that line of prophecy that has been 
 extending the boundaries of redemption beyond the 
 borders of the chosen people. We have seen it extended 
 in the earlier Isaiah to Egypt and Assyria, Ethiopia and 
 Tyre/ and in Zephaniah to the Ethiopians and Libyans.^ 
 Ps. Ixxxvii. describes the adoption of the nations : Egypt, 
 Babylon, Philistia, Tyre, and Ethiopia, one after another 
 in the city of God.^ Jeremiah sees all nations assem- 
 bling to the new Jerusalem.^ But the great unknown 
 first grasps the problem of the world - wide extent of 
 redemption, and sees all mankind united in the worship 
 of the one only true God and Saviour. 
 
 The second refrain becomes more specific with reference 
 to the departure from Babylon, as we should expect from 
 its relation to the prophecy respecting Cyrus and the 
 overthrow of Babylon. 
 
 " Thus saith Jahveli, thy Eedeemer, the Holy One of Israel : 
 I, Jahveh, thy God, which teacheth thee to profit, 
 Which leadeth thee in the way thou shouldest go. 
 Oh that thou hadst hearkened to my commandments ! 
 Then had thy peace been as a river, and thy righteousness as the 
 
 waves of the sea ; 
 Thy seed also had been as the sand, and the ofi'spring of thy 
 
 bowels like the grains thereof ; 
 His name will not be cut off nor destroyed from before me. 
 Go ye forth from Babylon, flee ye from the Chaldeans with a voice 
 
 of singing, 
 Declare ye, tell this, utter it even to the end of the eai'th : 
 Say ye, Jahveh hath redeemed his servant Jacob. 
 And they thirsted not, he led them through the deserts ; 
 He caused the watere to flow out of the rock for them ; he clave 
 
 the rock also, and the waters gushed out. 
 There is no peace, saith Jahveh, to the wicked." 
 
 — Isa. xlviii. 17-22. 
 
 See p. 206. ^ See p. 225. 
 
 See p. 226. * See p. 242. 
 
THE PROPHECY OF THE RESTORATION OF ZION. 381 
 
 In this piece we have the reason of the exile. As in 
 the introduction it had been the discharge of a debt of 
 iniquity, so here it had been because of neglect of Jahveh's 
 commands. If Zion had followed the teaching of Jahveh, 
 the ancient promises would have been fulfilled. The 
 seed promised to Abraham would have been as the sands 
 of the sea,^ and their peace would have been like an 
 ever-flowing river, and their righteousness as the waves 
 of the sea. The exile has been only a temporary failure. 
 The promises will yet be fulfilled. The exile is to be 
 followed by restoration, and the exiles are summoned to 
 go forth from Babylon. As in the exodus from Egypt, 
 so will it be in this greater exodus. Waters will burst 
 from the rock to quench the thirst of those whose path 
 leads through the desert to the promised land. 
 
 III. JAHVEH IS FAITHFUL TO ZION. 
 
 § 99. Jahveh is more faithful than a mother. He 
 will never forget Zion, hut will restore her and multiply 
 her children. Re will make hare His holy arm, and redeem 
 Jerusalem. They will march forth from Babylon, a holy 
 people, hearing the sacred vessels, JoJiveh heing at once their 
 vanguard and rearguard. Kings and queens vnll he their 
 foster-fathers and mothers. The watchmen of Zion tell 
 the glad tidings of the advent, and the wastes of Jerusalem 
 break forth in responsive songs. 
 
 The third section of the prophecy gives the complaint 
 of Zion and the response of the faithful Jahveh, im- 
 mediately after the parallel representation of the servant 
 of Jahveh. The piece is a hexameter of twenty lines. 
 "And Zion said, Jahveh hath forsaken me, and 'Adonay hath for- 
 gotten me. 
 Can a woman forget her suckling child, that she should not have 
 compassion on the son of her womb ? 
 
 ' See p. 84. 
 
382 MESSIANIC PROPHECY. 
 
 Yea, these may forget, yet will not I forget thee. 
 
 Behold, I have graven thee upon the palms of my hands ; thy walls 
 
 are continually before me. 
 Thy builders ^ do make haste ; thy destroyers and they that made 
 
 thee waste shall go forth of thee. 
 Lift up thine eyes round about, and behold : all these do gather 
 
 themselves together, they do come to thee.^ 
 As I live, is the utterance of Jahveh, thou shalt clothe thee with 
 
 them all as with an ornament. 
 And like a bride thou wilt gird thyself with thy waste, and thy 
 
 desolate places and thy land that hath been destroyed. 
 Surely now shalt thou be too strait for the inhabitants, and they 
 
 that swallowed thee up will be far away. 
 The children of thy bereavement will yet say in thine ears, 
 The place is too strait for me ; give place to me that I may dwell. 
 Then wilt thou say in thine heart. Who hath borne ^ me these. 
 Seeing I have been bereaved of my children, and am barren, an 
 
 exile, and wandering to and fro, and who hath brought up 
 
 these ? 
 Behold, I was left alone ; these where were they ? 
 Thus saith 'Adonay Jahveh, 
 Behold, I will lift up mine hand to the nations, and set up my banner 
 
 to the peoples : 
 And they will bring thy sons in their bosom, and thy daughters 
 
 will be carried upon their shoulders. 
 
 1 'T'33 of the Massoretic text is followed by the R.V. and moat 
 
 interpreters in the rendering "thy sons." But the L7vX., Vulgate, 
 Targum, Saadia are rightly followed by Lowth, Eichhoru and 
 others in reading ri^y^. So the margin of the K.V. Ewald would 
 insert •q'-yn after "q^n, and thus combine the two readings. 
 
 2 The same line in Isa. Ix. 4 shows where the line must be 
 divided. This compels us to connect >D]X 'n, etc., with the next 
 line, and this forces us to begin the next line with Cl'J'pn'i, and 
 connect it with ver. 19. The ""D is then out of place. It has crept 
 into the text by a very natural assimilation to D73 ''3 and nny "3. 
 
 ^ l^"" '•JO- The R.V. follows Lowth, Gesenius, Ewald and others 
 in rendering, " Who hath begotten me these." Bat it is better, with 
 the margin of the R.V., Knobel, Hitzig, Delitzsch and Cheyne, to 
 render, " Who hath borne." The context shows that the mother is 
 surprised at the number of her children. She does not inquire for 
 the father, but for the mother. 
 
THE PROPHECY OF THE RESTORATION OF ZION. 383 
 
 And kings will be thy foster-fathers, and their queens thy nursing 
 
 mothers ; 
 They will bow down to thee with their faces to the earth, and lick 
 
 the dust of thy feet ; 
 And thou wilt know that it is I, Jahveh, and they that wait for me 
 
 will not be ashamed." — Isa. xlix. 14-23. 
 
 This piece magnifies the faithfulness of Jahveh. He 
 is the gentle Father here, as He is the gentle shepherd 
 in the introduction. He is more faithful than the 
 mother to the babe at her breast. He will never forget 
 Zion. Her walls are graven on His palms as a perpetual 
 memorial. The old Zion is in ruins, and her children 
 are scattered in exile. But the real Zion is the ideal 
 that Jahveh Himself has planned, and the destruction 
 of the old Zion was in order to the erection of the new 
 Jerusalem. The builders make haste to their work. 
 The desolaters will soon be expelled from its ruins. 
 Her children are now scattered, and few in number. 
 But they will be gathered, and marvellously increased. 
 They will become so numerous that it will be difficult 
 to find place for them, and Zion herself will be unable 
 to understand that she can be the mother of such a 
 multitude. 
 
 The relation of Zion to the nations is also unfolded. 
 They will obey the call of Jahveh, and take part in her 
 restoration. They will become the servants of Zion, and 
 bring her children in their bosoms and on their shoulders. 
 Yes, even the kings and queens of the nations will delight 
 in doing honour to the children of Zion. They will 
 become foster-fathers and foster-mothers. They will 
 bow down to the earth in obeisance, and lick the dust 
 of Zion's feet. Zion will be exalted high above all. 
 This exaltation of Zion after a season of humiliation 
 is entirely parallel to the exaltation of the servant of 
 Jahveh after a season of obscurity and servitude, as set 
 forth in that part of the trimeter section of the prophecy 
 
384 MESSIANIC PROPHECY. 
 
 that immediately precedes.^ The exaltation of Zion over 
 the nations is not conceived as a triumph ; hut rather 
 as an enthronement to such a height of excellence that 
 the nations will render willing homage and service. As 
 in the previous section every knee bows to Jahveh, and 
 every tongue swears allegiance to Him, so here those 
 who worship Jahveh will honour Zion likewise. 
 
 This section has as its chief piece a beautiful lyric in 
 three great strophes, enclosed by an introduction, and 
 a conclusion that constitutes the refrain. 
 
 The introduction is an appeal to Zion to remember 
 the ancient promises, and a renewal of the assurance that 
 Jahveh is the comforter of Zion. 
 
 " Hearken to me, ye that pursue righteousness, that seek Jahveh : 
 Look unto the rock whence ye were hewn, and to the hole of the 
 
 pit whence ye were digged. 
 Look unto Abraham your father, and unto Sarah that bare you : 
 For when he was but one I called him, that I might bless him 2 and 
 
 multiply him : 
 For Jahveh doth comfort Zion : he doth comfort all her waste 
 
 places, 
 And make her wilderness like Eden, and her desert like the garden 
 
 of Jahveh : 
 Joy and gladness will be found therein, thanksgiving and the sound 
 
 of melody. 
 Attend unto me, my people ; and give ear unto me, my nation : 
 For instruction will go forth from me, and I will make my judgment 
 
 to rest for a light of the peoples. 
 My righteousness is near, my salvation is gone forth, and mine arms 
 
 will judge the peoples ; 
 The coasts will wait for me, and on mine arm will they trust. 
 
 1 xlix. 2, 7. See p. 353. 
 
 ^ insiDNI as pointed by the Massoretes is a change of tense. 
 
 "We may follow classic usage and render this and the following 
 verb as in final causes. These are rendered by the R.V. and 
 interpreters generally as if the vavs were vavs consecutive. But 
 it is better to think of the blessing of Abram, and the multipH- 
 cation of his seed as the purpose of God when He called him alone. 
 See Gen. xii. 1, 2. See p. 84. 
 
THE PROPHECY OF THE RESTORATION OF ZION. 385 
 
 Lift up your eyes to the heavens, and look upon the earth beneath : 
 For the heavens will vanish away like smoke, and the earth will 
 
 wax old like a garment, 
 And they that dwell therein will die like gnats,^ 
 But my salvation will be for ever, and my righteousness will not be 
 
 abolished. 
 Hearken unto me, ye that know righteousness, the people in whose 
 
 heart is my instruction ; * 
 Fear ye not the reproach of men, neither be ye dismayed at their 
 
 revilings. 
 For the moth will eat them up like a garment, and the worm will 
 
 eat them like wool : 
 But my righteousness will be for ever, and my salvation unto all 
 
 generations." — Isa. li. 1-8. 
 
 Zion is comforted by a reference to the covenant with 
 Abraham. God called him alone, and yet it was with 
 the design of blessing him with a numerous posterity. 
 Zion has nothing to fear on account of the diminished 
 number of her children and the sufferings of the exile. 
 The Abrahamic covenant will be fulfilled. Zion's waste 
 places will be restored. Her wilderness will become Hke 
 the garden of Jahveh in Eden, and joy and gladness will 
 be found therein. This piece reminds us of Jeremiah's 
 book of comfort,^ and of Ezekiel's promise that the land 
 would become like the garden of Eden.* Both of these 
 earlier prophecies are presupposed. The promise of 
 Jahveh is sure. The earth will become old like a 
 garment, and the heavens vanish as smoke, and all the 
 inhabitants of the world will die like gnats, and all their 
 persecutors will pass away as garments consumed by 
 
 ^ p"lD3. p is rendered by the Versions and most interpreters, 
 " so, thus, in like manner." But Lowth, Ewald, Gesenius, Hitzig, 
 Knobel and others render gnat. It is only found here in the 
 singular, and in the Talmud it assumes the feminine form. Hence 
 Cheyne follows Weir in reading D''J3. 
 
 2 Compare Jer. xxxi. 33. 
 
 2 Jer. xxx.-xxxi. See p. 24G. 
 
 * Ezek. xxxvi. 25-35. See p. 274. 
 
 2 B 
 
386 MESSIANIC PROPHECY. 
 
 moths. There is indeed to be a new world in place of 
 the old. But the righteousness and the salvation of 
 Jahveh will abide for ever to all generations of His 
 people, who have His instruction written in their hearts. 
 This introduction is followed by the three great 
 strophes of the poem, the first calling upon the strong 
 arm of Jahveh to awake for the redemption of His 
 people ; the second calling upon Jerusalem to wake up, 
 for Jahveh will take from her the cup of His wrath and 
 give it to her oppressors ; the third calling upon Zion to 
 awake and put on her garments of strength and beauty. 
 The poem closes with the heralds proclaiming the advent. 
 
 "How beautiful upon the mountains are the feet of him that 
 
 bringeth good tidings, that pubHsheth peace, 
 That bringeth good tidings of good, that pubHsheth salvation ; that 
 
 saith unto Zion, thy God is king. 
 Hark ! thy watchmen do lift up the voice ; together they sing : 
 For they see eye to eye, when Jahveh returneth to Zion. 
 Break forth into joy, sing together, ye waste places of Jerusalem : 
 For Jahveh doth comfort his people, redeem Jerusalem. 
 Jahveh doth make bare his holy arm in the eyes of all the nations ; 
 And all the ends of the earth see the salvation of our God. 
 Depart ye ! depart ye ! go ye out from thence, touch no unclean 
 
 thing ; 
 Go ye out of the midst of her ; purify yourselves, ye that bear the 
 
 vessels of Jahveh. 
 For ye will not go out with haste, nor go by flight : 
 For Jahveh is tlie one going before you ; and the God of Israel the 
 
 one bringing up your rear." — Isa. lii. 7-12. 
 
 This piece is dramatic in style, and in this respect 
 also resembles the introduction. There, we saw Zion and 
 Jerusalem proclaiming from the mountains the divine 
 advent. Here, the preachers are on the mountains, and 
 are admired by those who hear their message of peace. 
 They are heard singing with joy, and the waste places of 
 Jerusalem break forth into a glad, responsive song. For 
 the holy arm of Jahveh has been displayed before all 
 
THE PEOPHECY OF THE EESTORATION OF ZION. 387 
 
 nations. The holy arm of this passage takes the place 
 of the ruling arm of the introduction.^ The people are 
 then called upon to depart from Babylon, as in the 
 previous refrain.^ The piece concludes with a new 
 thought. The departure from Babylon will not be a 
 flight, as at the exodus from Egypt, but like a band of 
 peaceful worshippers,- in holy garments, bearing the 
 sacred vessels of their God. As at the exodus from 
 Egypt in the pillar of cloud and fire, Jahveh is at once 
 their vanguard and their rearguard, protecting them on 
 all sides. 
 
 The fourth section of the prophecy gives a companion 
 piece to the picture of the exaltation of the suffering 
 servant of Ps. lii. 1 3-liii. in the exaltation of Zion after a 
 brief period of sufifering under the divine wrath, in a con- 
 dition of widowhood and barrenness. This is a beautiful 
 hexameter poem of two strophes of fifteen lines each. 
 
 IV. JAHVEH THE COMFORTER OF ZION. 
 
 § 100. Zion has heen forsaken for a short time, and 
 mffered affliction. But Jahveh is her husband and 
 saviour. He is faithful to her, and will bestow upon her 
 His covenant of peace. Re will restore her to her land, 
 and her children will become so numerous that they will 
 breech forth on every side and take possession of the nations. 
 Jerusalem will be rebuilt of precious stones. All her 
 children will be disciples of Jahveh, and enjoy everlasting 
 peace. 
 
 L " Sing, O barren, thou that didst not bear ; break forth into 
 singing, and cry aloud, thou that didst not travail with 
 child : 
 For more are the children of the desolate than the children of 
 the married, saith Jahveh. 
 
 1 See p. 375. ^ See p. 380. 
 
388 MESSIANIC PROPHECY. 
 
 Enlarge the place of thy tent, and let them stretch out the 
 
 curtains of thine habitations : 
 Spare not, lengthen thy cords and strengthen thy stakes. 
 For thou wilt break forth on the right hand and on the left ; 
 And thy seed will inherit the nations, and make the desolate 
 
 cities to be inhabited. 
 Fear not ; for thou shalt not be ashamed : neither be thou 
 
 confounded ; for thou shalt not be put to shame : 
 For thou shalt forget the shame of thy youth, and shalt not 
 
 remember the reproach of thy widowhood any more, 
 For thy Maker is thine husband : Jahveh Sabaoth his name ; 
 And thy Eedeemer is the Holy One of Israel ; the God of the 
 
 whole earth is He called. 
 For as a woman forsaken and grieved in spirit, Jahveh called thee, 
 And a wife of youth when she is rejected, saith thy God ; 
 For a small moment have I forsaken thee : but with great 
 
 compassions will I gather thee. 
 In a gush ' of wrath I hid my face from thee for a moment : 
 But with everlasting mercy I have compassion on thee, saith 
 
 Jahveh thy Redeemer. 
 
 II. For this is as the days of Noah ^ unto me ; when I swore that 
 
 the waters of Noah should not flow over the earth ; 
 So have I sworn that I will not be wroth with thee, nor rebuke 
 
 thee. 
 For the mountains will depart, and the hills be removed ; 
 But my mercies will not depart from thee, neither will the 
 
 covenant of my peace be removed, 
 Saith Jahveh, that hath compassion on thee, O thou afflicted, 
 
 tost with tempest, and not comforted.^ 
 
 ^ FjVJi' is only found here. It is a variation of i\\^^ of Prov. 
 xxvii. 4, as Gesenius, Ewald, Delitzsch, Cheyne and others, meaning 
 overflow, gush. The LXX., Vulgate, Targum, A.V., Lowth and 
 others render " Httle," which suits the context, but has no justifica- 
 tion in etymology. 
 
 ^ The common Massoretic '»)0"'3 is followed by the R.V. and most 
 interpreters. But the Babylonian codex and some Palestinian 
 codices agree with the Peshitto, Vulgate, Targum, and Saadia in 
 reading '•^^ •'3. The LXX. '•JDO can best be explained as a corrup- 
 tion of >o"'D. Matt. xxiv. 37 also favours this reading. The external 
 evidence for ''D'' is unusually strong, and the context favours it. We 
 do not hesitate to follow it, with Lowth and Delitzsch. 
 
 ^ Tlie rhythm requires that we should disregard the Massoretic 
 accents, and construct the line as we have given it. 
 
THE PROPHECY OF THE RESTORATION OF ZION. 389 
 
 Behold, I am about to lay thy stones with kohl,^ and thy foun- 
 dations with sapphires, 
 
 And make thy pinnacles rubies, and thy gates of carbuncles, 
 and all thy borders of pleasant stones. 
 
 And all thy children will be disciples of Jahveh ; and great 
 will be the peace of thy children, in righteousness wilt thou 
 be established ; 
 
 Thou wilt be far from oppression ; for thou wilt not fear : and 
 from terror ; for it will not come near thee. 
 
 Behold, they may gather close together, but not by me ; who- 
 soever shall gather together against thee shall fall for thy 
 sake. 
 
 Behold, I have created the smith that bloweth the coals in the 
 fire, 
 
 And that bringeth forth an instrument for his work; and I 
 have created the waster to destroy. 
 
 Any weapon that is formed against thee shall not prosper : 
 
 And any tongue that is raised against thee in judgment thou 
 shalt condemn. 
 
 This is the inheritance of the servants of Jahveh, and their 
 righteousness is of me, is the utterance of Jahveh." 
 
 — Isa. liv. 1-17. 
 
 This beautiful poem carries on the thought of xlix. 
 14-23, and combines therewith the representations of 
 several previous prophets, Hosea, Zephaniah, Jeremiah, 
 and Ezekiel. The two contrasted conditions of Zion are 
 set forth in stronger terms than in the previous section 
 of our prophet. She is a wife of youth, who has been 
 rejected by Jahveh on account of sin. In an outburst of 
 wrath He gave her up, and she has suffered the reproach 
 of widowhood. She has been grieved in spirit, has been 
 afflicted, has been tossed about as by a tempest, and has 
 had no comfort. This rejected wife of Jahveh reminds 
 us of the same idea in Hosea and Jeremiah.^ But the 
 humiliation of Zion is to continue only for a brief season. 
 
 * "jjlQ is the kohl or stibium with which Oriental ladies paint their 
 eyebrows and eyelids. It is here the cement of the precious stones. 
 2 See pp. 168, 246. 
 
390 MESSIANIC PEOPHECY. 
 
 Jahveli is still her husband, His love is unquenchable, 
 His compassions fail not, his covenant is inviolable. 
 The time has come for her restoration. This is the chief 
 theme of the poem. The restoration is compared with 
 the days of Noah. Then the wrath of God destroyed 
 the inhabitants of the earth by a deluge, and only Noah 
 and his family were left ; but he received the promise that 
 there should never be another deluge. So when Zion is 
 restored, Jahveh will assure her with an oath of covenant 
 that He will never be angry with her any more, and will 
 never rebuke her again. This reference to the Noachic 
 covenant reminds us of Jeremiah.-^ 
 
 The restoration is also accompanied with a multipKca- 
 tion of the children of Zion in accordance with the 
 ancient promises. This is presented in the striking con- 
 trast between the married and the desolate. The time 
 of her marriage Avas a time of fruitfulness and large 
 increase in the holy land ; but in her exile her children 
 have been slain and scattered, and she has become deso- 
 late. We are here reminded of Each el w^eeping for her 
 children.^ But the desolate wife will again enjoy the 
 love of her husband, and her children will be much 
 greater than ever before, so great that there will not be 
 room enough for them in the holy land, and they will break 
 out in all directions and take possession of the nations.* 
 The restoration will result in the rebuilding of Jerusalem 
 in greater beauty and magnificence than ever. The new 
 Jerusalem has already been described in Jeremiah and in 
 Ezekiel as greatly enlarged and adorned with holiness 
 and tlie divine presence ; * but this passage sets forth its 
 wondrous beauty. Its walls and gates are constructed 
 
 1 Jer. xxxiii. 14-22. See p. 245. 
 
 2 Jer, xxxi. 15, 16. See p. 251. 
 
 « Comijare Isa. xlix. 19-21. See p. 382. 
 
 * See pp. 254 and 286. 
 
THE PROPHECY OF THE RESTORATION OF ZION. 391 
 
 of sapphires, rubies, carbuncles and all kinds of precious 
 stones ; and they are cemented by the costly stibium 
 with which the Oriental ladies beautify their eyelids and 
 eyelashes. " The stones of its walls would look like the 
 eyes of a woman shining forth from the black frame- 
 work of their painted lids, i.e. they would stand out in 
 splendour from their dark ground." ^ 
 
 The restoration has its new covenant of peace. This 
 reminds us of Ezekiel.^ This covenant involves security 
 from oppression and fear. No enemy will be able to 
 harm her with weapon or with tongue. She will be 
 delivered from fear, and will possess her inheritance in 
 righteousness, and her children will be the disciples of 
 Jahveh, will be under His divine instruction and guidance, 
 and will enjoy great peace.^ But above all, the tender 
 compassion and everlasting mercy and comfort of her 
 husband and saviour will abide with her for ever.* 
 
 V. JAHVEH's HOUSE OF PRAYER FOR ALL NATIONS. 
 
 § 101. JS^ot only the faithful in Israel, hut all foreigners 
 who keep the covenant and the Sahbath, will inherit the 
 holy mountai7i, for Jahveh dwells with the humUe and 
 contrite, and His house will become a house of 'prayer for 
 all nations. The righteous will enjoy the covenant of peace, 
 hut there is no peace for the vnched. The word of com- 
 mand is issued to prepare the highway and remove the 
 stumbling-blocks out of the way of the returning exiles. 
 
 The fourth section of the prophecy gives a little piece 
 of prediction with regard to the share of foreigners in the 
 
 1 See Delitzsch, Isaiah, ii. p. 349. This is the basis of the de- 
 scription of the new Jerusalem in Rev. xxi. 
 
 2 Ezek. xxxiv. 25, xxxvii. 26. See pp. 272, 278. 
 « Compare Zeph. iii. 16, 17. See p. 224. 
 
 * Compare Jer. xxxi. 33, 34 ; Ezek. xxxvi. 25-35. See pp. 253, 274. 
 
392 MESSIANIC PROPHECY. 
 
 blessings of the Messianic times. The eunuchs, who 
 were not admitted to a share in the institutions of the 
 old covenant, and the foreigners will alike be welcomed 
 to the new Jerusalem and enjoy its privileges. 
 
 " And tlie foreigners who join themselves unto Jahveh to minister 
 to him, 
 
 And to love the name of Jahveh, to become servants unto him, 
 
 Every one keeping the Sabbath from polluting it, and those who 
 are firm in my covenant, 
 
 I wiU bring them unto my holy mountain, and I will make them 
 rejoice in my house of prayer ; 
 
 Their burnt-offerings and their peace- oflFerings will be for accept- 
 ance upon mine altar, 
 
 For my house will be proclaimed a house of prayer for all peoples." 
 
 This passage is the most advanced of all those that we 
 have met, relating to the share of the nations in the 
 redemption of Israel. Isaiah predicts that Egypt will serve 
 Jahveh with peace-offerings, vegetable-offerings and votive- 
 offerings ; ^ and in Zephaniah the Cushites bring incense- 
 offerings, and the Libyans vegetable-offerings.^ So here 
 foreigners in general will bring burnt-offerings and peace- 
 offerings to the divine altar and find acceptance. The 
 temple is no longer a merely Jewish temple, it has become 
 a universal temple. As such it is more than a place of 
 sacrifice, it is a place of prayer. The prophet rises above 
 the conception of Ezekiel to the idea of a universal 
 religion. The sacrifices are still here, for the Old Testa- 
 ment point of view cannot yet be abandoned ; but the 
 sacrifices are in the background. As the qualifications 
 for participation in the blessings of redemption are no 
 longer national, but covenant - keeping and Sabbath 
 observance, conditions that all nations might fulfil ; so 
 the most significant feature of the new worship is prayer, 
 1 Isa. xix. 21. See p. 207. « Zeph. iii. 10. See p. 223. 
 
THE PROPHECY OF THE RESTORATION OF ZION. 393 
 
 and the world-wide name of the temple of Jahveh will 
 be — Iwiise of yraycr for all peoples. 
 
 This section of the prophecy closes with a little piece, 
 and a refrain which is in accord with its sublime ideas. 
 
 " Have I not been silent/ even a long time, and thou fearest me 
 
 not? 
 I will declare thy righteousness and thy works, 
 They will not profit thee. When thou criest, let them which thou 
 
 hast gathered deliver thee ; 
 But the wind will take them, a breath will carry them all away ; 
 But he that putteth his trust in me shall possess the land, and 
 
 shall inherit my holy mountain. 
 And one saith,^ Cast ye up, cast ye up, prepare the way, 
 Take up the stumbling-block out of the way of my people. 
 For thus saith the high and lofty One, that inhabiteth eternity, 
 
 whose name is holy ; 
 I dwell in the high and holy place, with him also that is of a 
 
 contrite and humble spirit, 
 To revive the spirit of the humble, and to revive the heart of the 
 
 contrite ones. 
 For I will not contend for ever, neither will I be always wroth ; 
 For the spirit should fail before me, and the persons which I have 
 
 made. 
 For the iniquity of his covetousness was I wroth and smote him, 
 
 I hid my face and was wroth ; 
 When he went on turning away in the way of his heart, I saw 
 
 his ways. 
 Verily I will heal him ; I will lead him also, and restore comforts 
 
 to him and to his mourners. 
 Creator of the fruit of the lips : * Peace, 
 Peace, to him that is far off and to him that is near,' saith Jahveh, 
 
 and I will heal him. 
 But the wicked are like the sea that is tost up. 
 For it cannot rest, and its waters toss up mire and dirt. 
 There is no peace, saith my God, to the wicked." — Isa. Ivii. 11-21. 
 
 As in a previous section, Jahveh has long been silent, 
 
 1 This begins with the same thought and the same verb, n^n, as 
 xlii. 14. 
 
 2 Compare xl. 3. The I'Oii,) reminds us of -|Di<1 of xl. 6. 
 
394 MESSIANIC PROPHECY. 
 
 and it is now time to speak and act. There will be a 
 distinction between the righteous and the wicked. The 
 idolaters will be destroyed, there is no peace for the 
 wicked. But they that trust in Jahveh will inherit the 
 holy mountain. They that are humble and contrite in 
 heart and spirit will enjoy the divine presence. Those 
 far and near will enjoy the peace of the restoration. The 
 time of suffering for sin is over. God will hide His face 
 no more, He will have compassion and will comfort the 
 mourners of Zion, and will heal them. A voice is heard, 
 commanding to prepare the way, to remove the stumbling- 
 blocks, for Jahveh is about to lead His people to His 
 holy mountain. 
 
 VI. ZION THE LIGHT OF THE WOELD. 
 
 The idea of the servant of Jahveh reaches its culmina- 
 tion in Isa. Ixi. This passage is enclosed by two hexa- 
 meter pieces, in w^hich the idea of the restoration of Zion 
 reaches its height. The former of these is a hymn of 
 wondrous beauty, the latter, the real conclusion of the 
 second edition of the prophecy. 
 
 § 102. The advent of Jahveh to Zion is like the rising 
 of the sun that illuminates her and makes her a light to 
 all the world. Thither the nations assemble with their 
 treasures to do homage to Zion and her God. The city 
 will he huilt of precious metals. Peace and righteousness 
 will be its rulers. The 2^eo2ole will be all righteous, and the 
 city will be altogether glorious. 
 
 L " Arise, sliine, for thy light is come, and the glory of Jahveh is 
 risen upon thee ; 
 For lo, darkness covereth the earth, and dense darkness the 
 
 peoples. 
 But upon thee Jahveh riseth and his glory upon thee appeareth, 
 
THE PEOPHECY OF THE RESTORATION OF ZION. 395 
 
 And nations walk in thy light, and kings in the brightness of 
 
 thy rising. 
 Lift up round about thine eyes and see : they all do gather 
 
 themselves together, they do come to thee ; ^ 
 Thy sons from afar come, and thy daughters at the side are 
 
 carried.^ 
 Then wilt thou see and be bright,^ and thy mind will be 
 
 reverent and be enlarged ; 
 For the abundance of the sea will be turned unto thee ; the 
 
 wealth of nations will come to thee ; 
 The multitude of camels will cover thee, the young camels of 
 
 Midian and Ephah, all of them.* 
 From Sheba will they come, gold and frankincense will they 
 
 bring, and the praises of Jahveh they will tell in glad 
 
 tidings ; 
 All the flocks of Kedar will gather themselves to thee, the 
 
 rams of Nebaioth will minister to thee, 
 They will ascend for acceptance on mine altar, and the house 
 
 of my beauty I will beautify. 
 
 II. Who are these that fly like a cloud and like doves unto their 
 
 lattices ? 
 Surely to me the coasts will assemble,^ and the ships of 
 
 Tarshish first, 
 To bring thy sons from afar, their silver and their gold with 
 
 them, 
 To the name of Jahveh thy God and to the Holy One of Israel; 
 
 for he doth beautify thee. 
 And foreigners will build thy walls, and their kings will 
 
 minister to thee. 
 
 ^ Comp. Isa. xlix. 18, where the line is identical with this one. 
 
 * See Isa. xlix. 22. 
 
 3 "inj="l1J, to shine, be bright, is only found here and in Ps. 
 xxxiv. 6. 
 
 * D^D is separated by the accents from the previous line. But 
 attaching it there the verse is easily divided into two hexameters, 
 otherwise we have a third short line. 
 
 ^ l^pi is usually rendered, ho^je for, expect, wait ; but it is better 
 
 to follow Gen. i. 9 and Jer. iii. 17, where the Niphal is used for 
 the assemblage of waters and nations. Thus the context seems to 
 require silpi, with Geiger and Luzzato. 
 
396 MESSIANIC PROPHECY. 
 
 For in my wrath I smote thee, but in my favour I have com- 
 passion on thee, 
 
 And thy gates will be open continually, day and night they 
 will not be shut, 
 
 For bringing unto thee the wealth of nations and their kings 
 will be conducted.^ 
 
 For the nation and the kingdom that will not serve thee will 
 perish, 
 
 Yea, the nations will be utterly wasted. ^ 
 
 The glory of Lebanon will come unto thee, the cypress, plane, 
 and sherbin tree together. 
 
 To beautify the place of my holiness, and the place of my feet 
 I will glorify. 
 
 III. And the sons of thy oppressors will go unto thee to submit 
 
 themselves. 
 And all who despised thee will prostrate themselves at the 
 
 soles of thy feet, 
 And they will call thee the city of Jahveh, Zion of the Holy 
 
 One of Israel. 
 Instead of being forsaken, and hated, and without a traveller, 
 I will make thee an everlasting excellency, a joy of generation 
 
 and generation ; 
 And thou wilt suck the milk of nations, and the breast of 
 
 kings wilt suck ; 
 And wilt know that I, Jahveh, am thy Saviour, and thy 
 
 Redeemer, the Mighty One of Jacob. 
 Instead of brass I will bring gold, and instead of iron I will 
 
 bring silver. 
 And instead of wood brass, and instead of stones iron. 
 And I will make peace thy magistracy,^ and righteousness 
 
 thine exactors ; 
 
 ^ D"'iin3 has nominal force according to Knobel, with the meaning 
 guides— that is, the kings lead the nations to Jerusalem. Most 
 interpreters think of the kings as led captive, but this does not suit 
 the context or the usual meaning of the word. Lowth and Gesenius 
 think of the kings as conducted by a large train of attendants. 
 
 2 This seems to be a broken line. 
 
 ^ imps is abstract, meaning oversight, government. It is taken 
 by the R. V., after many interjireters, as for the concrete, overseers, as 
 in 2 Chron. xxiv. 11. But Ewald, Delitzsch, Cheyne and othera 
 retain the abstract, government, magistracy. DeUtzsch, Nagelsbach 
 and Cheyne rightly think that peace and righteousness are personified 
 and constituted the rulers of the new Jerusalem. 
 
THE PROPHECY OF THE RESTORATION OF ZION. 397 
 
 Violence will no more be heard in thy land, oppression and 
 
 destruction in thy boundaries, .. 
 But thy walls will be called 'salvation,' and thy gates 
 
 ' praise.' 
 
 lY. The sun will no more become a light by day, or for brightness 
 
 the moon shine for thee, 
 But Jahveh will become thine everlasting light, and thy God 
 
 thy beauty ; 
 Thy sun will no more go down, and thy moon will not with- 
 draw itself, 
 For Jahveh will become for thee an everlasting light, and the 
 
 days of thy mourning will be ended. 
 And thy people will be all of them righteous, for ever they 
 
 will inherit the land. 
 The branch of my planting, the work of my hands to beautify 
 
 myself. 
 The least will become a thousand, and the smallest a strong 
 
 nation : 
 I, Jahveh, will hasten it in its time." — Isa. Ix. 
 
 This song is the gem of the book. Here the glory of 
 Zion attains its height. It is based upon the previous 
 passages, especially xlix. 14-23. In the first strophe 
 Zion is called upon to rise and let her light shine upon 
 the dark places of the earth, that the nations and their 
 kings may walk in her light. Jahveh has arisen in her 
 as the sun to shine forth from her upon aU the world. 
 This is a further unfolding of the conception of Jeremiah 
 that the entire city will become the throne of Jahveh 
 and be as sacred as the holy of holies and the ark of 
 the covenant ; ^ and of the names of the city, " Jahveh is 
 there," of Ezekiel; and "Jahveh is our righteousness," 
 of Jeremiah.^ Zion is then called upon to look about 
 and see her children brought back to her by the nations 
 that have become her servants.^ Her heart is cheered 
 
 1 Jer. iii. 14-18, xxxi. 40. See pp. 242, 254. 
 
 2 Jer. xxxiii. 16 ; Ezek. xlviii. 35. See pp. 244 and 290. 
 8 Comp. Isa. xlix. 18, 22. See p. 382. 
 
398 MESSIANIC PROPHECY. 
 
 and brightened as she beholds the wondrous spectacle. 
 They not only bring her children to her, they bring their 
 wealth with them, wealth of flocks and herds and camels, 
 gold and frankincense, all the riches of the sea and the 
 land, to enrich Zion ; and above all, they tell the glad 
 tidings of the praise of Jahveli which has spread over the 
 world as the light of the sun. 
 
 The second strophe again calls attention to the 
 approaching multitudes by a question. They come like 
 a cloud of doves flying home to their cotes. The distant 
 coasts appear, with the ships of Tarshish leading the way 
 on the sea with their snow-white sails. These ships 
 bring her children to Zion laden with gold and silver. 
 The foreigners now take part in the building of the new 
 Jerusalem, and the kings of the nations serve her. Her 
 gates remain open day and night that the crowding 
 multitudes may enter the city with their treasures. The 
 nations and kingdoms that refuse their service will be 
 destroyed. The precious timber of Lebanon will be 
 brought in to beautify the holy places, as it had been 
 used in the erection of the ancient temple. 
 
 The third strophe briefly contrasts the state of 
 humiliation with the state of exaltation. Her days of 
 oppression and despisement are over. She now sees the 
 sons of her oppressors, and all who despised her, lying 
 prostrate at the soles of her feet,^ recognising her as the 
 city of Jahveh, the Zion of the Holy One of Israel. 
 Zion has been forsaken, hated, and with no one to visit 
 her ruins even as a traveller, but now she has become 
 the joy of the generations, an everlasting excellency, and 
 will be nourished by the best of the nations. As in the 
 previous section kings and queens were to be her foster- 
 fathers and mothers, so here she is to suckle at the breast 
 of the nations and their monarchs, and be sustained by 
 1 Comp. Isa. xlix. 22. See p. 383. 
 
THE PROPHECY OF THE RESTORATION OF ZION. 399 
 
 their riches/ The days of her poverty, when iron, and 
 Iwass, and stones were her portion, have past. She is 
 now to have gold and silver as well. In the former 
 times she has suffered from oppression and destruction, 
 but now these will no more be heard of in her boundaries. 
 Peace and righteousness are appointed as her magistrates. 
 This is a further unfolding of the covenant of peace of 
 the previous section, where peace was to be the portion 
 of her children and she was to be shielded from every 
 evn.^ And so the walls of Zion are no more to be of 
 stones ; even the precious stones of the previous section 
 are no more thought of ; the walls are called " salvation," 
 and the gates " praise." * 
 
 The last strophe of this wonderful poem goes back 
 upon the thought with which it began. Jahveh is the 
 sun and the moon, the everlasting light and beauty of 
 Zion. She no longer needs the light of sun or moon. 
 Her people will be all righteous, the planting of Jahveh ; 
 and the least of them will be as strong as a thousand, 
 and the smallest of them as a strong nation. This is an 
 unfolding of the blessings of the Mosaic codes which are 
 now to be realized to the fuU.^ This marvellous picture 
 of the glory of Zion is taken up into the representation 
 of the new Jerusalem in the great Apocalypse of the 
 New Testament.^ 
 
 The climax of the glory of Zion has been reached in 
 the piece just considered. This is followed in the second 
 edition of the poem by the trimeter poem in which the 
 idea of the servant of Jahveh attains its climax. The 
 
 1 Isa. xlix. 23. See p. 383. « Isa. liv. 13-17. See p. 389. 
 
 8 Isa. liv. 11, 12. See p. 389. 
 
 * This reminds us of the salvation that was made the walls and 
 bulwarks of Zion in the great apocalypse, Isa. xxiv.-xxvii. See 
 Isa. xxvi. 1, p. 300. 
 
 ^ Comp. Deut. xxxii. 30 ; Lev. xxvi. 8. See pp. 116, 117. 
 
 « See Eev. xxi. 22-27, xxii. 5. 
 
400 MESSIANIC PEOPHECT. 
 
 whole is then concluded with a hexameter piece of thirty 
 lines which is the counterpart of the introduction to the 
 whole prophecy, and resumes the principal thread of 
 thought in the intermediate representations of the restora- 
 tion of Zion. 
 
 § 103. Zion has been named " Forsaken " and " Desolate!' 
 hut she is to receive the neio names, " Married " and " My 
 delight is in thee." Jahveh vnll rejoice over her as His 
 bride, and will make her His croivn of glory. Jahveh will 
 not he silent any longer. The watchmen on the walls 
 cannot he silent. The advent is at hand. The heralds are 
 crying, " Prepare the way." The 'proclamation has gone 
 forth to the ends of the earth, " Salvation cometh." 
 
 L " For Zion's sake will I not be silent, and for Jerusalem's sake 
 
 I will not be quiet, 
 Until the righteousness thereof go forth as brightness, and 
 
 the salvation thereof as a torch that burneth. 
 And the nations will see thy righteousness, and all kings thy 
 
 glory: 
 And thou shalt be called by a new name, which the mouth of 
 
 Jahveh will name. 
 And thou shalt be a crown of glory in the hand of Jahveh, 
 And a royal diadem in the hand of thy God. 
 Thou shalt no more be termed ' Forsaken;' 
 Neither will thy land any more be termed ' Desolate : ' 
 But thou shalt be called ' My delight is in thee,' and thy land 
 
 ' Married,' 
 For Jahveh doth delight in thee, and thy land will be married. 
 For as a young man marrieth a virgin, so will thy great 
 
 builder ^ marry thee ; 
 And as the bridegroom rejoiceth over the bride, so will thy God 
 
 rejoice over thee. 
 
 ^ "Tj^iB of the Massoretic text, although followed by the Versions 
 and interpretei^ generally, does not give an intelligible sense. It is 
 best, witli Lowth, to point XV^ as in xlix. 17, and render, " thy great 
 builder." This is demanded by the context. It is God alone who 
 marrieth Zion. There is no sense in her sons marrying her. 
 
THE PROPHECY OF THE RESTORATION OF ZION. 401 
 
 11. Upon thy walls, Jerusalem, I have appointed watchmen, 
 All day aud all night continually they are not silent. 
 Ye that remind Jahveli, let there be no rest to you, 
 And give no rest to him mitil he establish. 
 And until he make Jerusalem a praise in the earth. 
 Jahveh hath sworn by his right hand and by the arm of his 
 
 strength, 
 ' I will not give thy corn any more as food for thine enemies, 
 And the foreigners will not drink thy new wine with which 
 
 thou hast toiled ; ' 
 For those that have garnered it will eat it, and praise Jahveh, 
 And those that have gathered it will drink it in my holy court. 
 
 III. Go through, go through the gates ; prepare ^ ye the way of the 
 
 people ; 
 Cast up, cast up the highway ; gather out the stones ; * 
 Lift up an ensign over the peoples. 
 
 Behold, Jahveh hath proclaimed unto the end of the earth, 
 Say ye to the daughter of Zion, Behold, thy salvation cometh ; * 
 Behold, his wage is with him, and his recompense before him. 
 And they will call them, ' The holy people, the redeemed of 
 
 Jahveh ; ' 
 And thou shalt be called ' Sought out,' ' A city not forsaken.' " 
 
 — Isa. Ixii. 
 
 This piece opens with the same expression of impatience 
 on the part of Jahveh that we have seen in two previous 
 pieces.^ The advent is at hand. The salvation of Zion 
 will go forth as a flaming torch. All nations will see 
 her righteousness and glory. The old names suited to 
 her state of humiliation, " Forsaken " and " Desolate," are 
 to be put away. These were the names that Zion 
 thought appropriate to her when Jahveh began to comfort 
 her.^ But those times are past. She is to be a diadem 
 and a glorious crown in the hand of Jahveh, and new 
 names are to be given suited to her state of glory. She 
 is to be called " My delight is in thee " and " Married." 
 
 ^ Comp. Isa. xl. 3. ^ Comp. Isa. Ivii. 14. ^ Comp. Isa. xl. 10. 
 * Isa. xlii. 14, Ivii. 11. See pp. 377 and 393. 
 « Isa. xlix. 14. See p. 381. 
 
 2 C 
 
402 MESSIANIC PR0PHEC5Y. 
 
 The forsaken wife is to be taken back and remarried, and 
 Jaliveh her great builder will rejoice over her as his 
 bride. Thus the prophet sums up all those previous 
 predictions of the remarriage of Zion that we have seen 
 in Hosea,^ and especially in Zephaniah,^ and the previous 
 section of this prophecy.^ 
 
 The second strophe brings into view the watchmen on 
 the walls of Jerusalem impatiently pleading with Jahveh 
 night and day to accomplish His promises. This is 
 similar in style to the watchmen of Isa. lii. 8,* singing 
 the advent song. The last strophe renews the call of the 
 refrains to pass through the gates of Babylon and enter 
 upon the highway to Zion. The same voice issues the 
 command to prepare the way for the people by removing 
 the stones. We then have a concluding proclamation 
 which is a renewal of the introduction and a summary of 
 the theme of the book. Salvation cometh. Jahveh is at 
 hand with His recompense and wage suited to Zion and 
 her enemies. Zion will be universally recognised as 
 " the holy people," " the redeemed of Jahveh." The city 
 that has been forsaken will be recognised as the one that 
 is not forsaken, but has been sought out by Jahveh and 
 restored. 
 
 VII. THE NEW JERUSALEM, THE NEW HEAVENS AND NEW 
 EARTH. 
 
 The prophecy of the great unknown was finally issued 
 with an appendix embracing chaps. Ixiii.-lxvi. This is 
 composed of one little piece of trimeter poetry of an 
 early date, already considered in an appropriate place,^ 
 and two larger pieces of longer rhythm. The earlier 
 
 1 Hos. ii. 19, 20. See p. 171. ' Zeph. iii. 17. See p. 224. 
 
 8 Isa. liv. 5. See p. 388. * See p. 386. 
 
 « Isa. liiii. 1-6. See p. 313. 
 
THE PROPHECY OF THE RESTORATION OF ZION. 403 
 
 of these, chaps. Ixiii. 7-lxiv., is a lamentation and suppli- 
 cation that contains no Messianic prediction. The latter, 
 chaps. Ixv.-lxvi., is apocalyptic in character, resembling 
 those apocalypses that we have considered at the opening 
 of this chapter. The judgment is here a discrimination 
 between the righteous and the wicked without regard to 
 nationality. 
 
 § 104. The divine advent will result in the creation of 
 new heavens, a new earth, and a new Jerusalem, There 
 will he no more weeping or premature death, hut the people 
 will rejoice with great joy. Jahveh will extend peace to 
 Zioh like a river. The nations will take part in the 
 restoration, and will furnish their share in the new priest- 
 hood and offerings. There will he a universal assemUage 
 hefore Jahveh on every new moon and sahhath. But the 
 wicked will not share in these hlessings. They will he 
 visited ivith fire and sword. Outside the holy city their 
 carcases will rot and hum in the place of refuse, 
 
 " For, behold, I am about to create new heavens and a new earth ; 
 And the former things will not be remembered, nor come to 
 
 mind. 
 But rejoice ye and exult for ever in that which I am about to 
 
 create ; 
 For, behold, I am about to create Jerusalem an exultation, and 
 
 her people a joy. 
 And I will exult in Jerusalem, and rejoice in my people ; 
 And the sound of weeping will be no more heard in her, nor tho 
 
 sound of crying, 
 There will be no more thence an infant of days, 
 Nor an old man that will not fill up his days ; 
 For the child will die an hundred years old, 
 But the sinner an hundred years old will be accursed. 
 
 And they will build houses, and inhabit them ; 
 And plant vineyards, and eat their fruit ; 
 They will not build, and another inhabit ; 
 
404 MESSIANIC PROPHECY. 
 
 They will not plant and another eat ; ^ 
 
 For as the days of a tree will be the days of my people, 
 
 And my chosen will consume the work of their hands. 
 
 They will not labour in vain, 
 
 And they will not bring forth for sudden destruction, 
 
 For they are the seed of the blessed of Jahveh, and their offspring 
 
 with them. 
 And it will come to pass that, before they call, I will answer ; 
 And while they are yet speaking, I will hear. 
 The wolf and the lamb will feed together, 
 And the lion will eat straw like the ox ; ' 
 But dust will be the serpent's food. 
 They will n.ot hurt, and they will not destroy,^ 
 In all my holy mountain, saith Jahveh." * 
 
 " Be glad with Jerusalem, and exult for her, all that love her ; 
 
 Rejoice for joy with her, all that mourn over her ; 
 
 That ye may suck and be satisfied with the breasts of her consola- 
 tions ; 
 
 That ye may milk out, and be delighted with the breast ^ of her 
 glory. 
 
 For thus saith Jahveh, 
 
 Behold, I am about to extend peace to her like a river, and the 
 glory of the nations like an overflowing stream, 
 
 And ye shall suck thereof ; ye shall be borne upon the side, and 
 shall be dandled upon the knees. ^ 
 
 As one whom his mother comf orteth, so will I comfort you ; and 
 ye shall be comforted in Jerusalem, 
 
 1 Compare Amos ix. 14. | 
 
 2 This line is identical with Isa. xi. 7c. \ 
 ^ This and the previous line are identical with Isa. xi. 9a, h. ^ j 
 
 * This i)assage may be constructed as a hexameter strophe, with | 
 seven hexameter lines, two pentameter lines, and one shortened tri- ' 
 meter line. But there is but one line that must be a hexameter, 
 
 and this is followed by the two pentameters. The most natural , 
 
 arrangement of the other lines is to arrange them as trimeters after j 
 
 the example of Isa. xi. and Amos ix., upon which they are based. j 
 
 In this case the prophet is using extracts from older prophecies ; 
 
 throughout. This section could be removed from the prophecy ; 
 
 without mamng it in any way. See Knobel, Jesaia, p. 509. i 
 
 « VI Compai^e Pss. 1. 11, Ixxx. 14. See pp. 231 and 238. , 
 
 * Compare Isa. xlix, 22, Ix. 4. | 
 
THE PROPHECY OF THE EESTORATION OF ZION. 405 
 
 And ye shall see it, and your heart will rejoice, and your bones 
 
 will flourish like the tender grass ; 
 And the hand of Jahveh will be known toward his servants, and 
 
 he will have indignation against his enemies. 
 
 For, behold, Jahveh will come with fire, and his chariots will be 
 
 like the whirlwind ; 
 To render his anger with fury, and his rebuke with flames of fire. 
 For by fire will Jahveh plead, and by his sword, with all flesh ; 
 
 and the slain of Jahveh will be many. 
 They that sanctify themselves and purify themselves for the 
 
 gardens, entering one after another ^ the innermost place ; 
 The eaters of swine's flesh and the abomination and the mouse, 
 
 will come to an end together, is the utterance of Jahveh. 
 Verily, I,^ their works and their thoughts am going to gather 
 
 with all nations and tongues ; 
 And they will come and see my glory, and I will set a sign 
 
 among them, 
 And I will send such as escape of them unto the nations, Tarshish, 
 
 Pul, and Lud, 
 Those that draw the bow, Tubal and Javan, the coasts afar off 
 
 that have not heard my fame : 
 Those who have seen my glory will declare my glory among the 
 
 nations. 
 
 And they will bring with all your brethren, out of all the nations, 
 a minchah imto Jahveh, 
 
 1 The Massoretic text reads in the Kethibh nnj^ "in&5, and in the 
 Qeri nrii^ in5<, either after one (masc.) or one (fern.), thinking of a 
 god or goddess. The LXX. omits these words. The Peshitto, 
 Targum, Symmachus and Theodotion read nriN IflX one after 
 another. Interpreters are in doubt. Cheyne regards the text as 
 hopelessly corrupt. Ewald would read -in5< IHi^, " behind, behind," 
 " in the innermost house," in imitation of the language of those who 
 desire to celebrate the mysteries. Knobel and Delitzsch adhere to 
 the Kethibh, and regard the nns as the hierophant who leads the 
 people in the mysteries. Lowth takes Tnx as the name of a deity. 
 
 ^ "'33 SI of the Massoretic text stands without a verb. Some 
 supply ])T after the Peshitto, Targum, Saadia. Delitzsch and 
 Cheyne supply TpDX, I will punish, nj^a also stands alone. This 
 is usually supposed to represent n^n nS3. Compare Isa. xxvii. 6 
 and Jer. li. 33. But it is easier to follow the LXX., Vulgate, and 
 Peshitto, and read 5^3 instead of ni<3. This will then supply 
 ••aiK with its verb. The objects would then be in emphatic 
 position between the pronoun and its verb. 
 
406 MESSIANIC PROPHECY. 
 
 Upon horses, and in chariots, and in litters, and upon mules, 
 
 and upon swift beasts, 
 To my holy mountain Jerusalem, saith Jahveh ; 
 As the children of Israel bring their minchah in a clean vessel 
 
 into the house of Jahveh. 
 And of them also will I take for priests, for Levites, saith Jahveh. 
 For as the new heavens and the new earth, which I am about 
 
 to make, 
 Are about to remain before me, is the utterance of Jahveh, so 
 
 will your seed and your name remain. 
 And it will come to pass that, from one new moon to another, 
 
 and from one sabbath to another, 
 Will all flesh come to worship before me, saith Jahveh, 
 And they will go forth and look upon the carcases of the men 
 
 that have transgressed against me ; 
 For their worm will not die, neither will their fire be quenched ; 
 And they will be an abhorring unto all flesh." 
 
 — Isa. Ixv. 17-lxvi. 
 
 This apocalypse is in some respects more remarkable 
 than any of its predecessors. The prophet sees new 
 heavens, a new earth, and a new Jerusalem taking the 
 place of the old ; and these are created by the divine 
 advent, as the present world was created out of primeval 
 chaos. On this new earth and in this new Jerusalem 
 there is universal joy. Weeping and crying no more 
 appear, and the years of life are greatly lengthened. 
 This reminds us of the great apocalypse with which the 
 chapter begins. There we see the earth staggering like 
 a drunkard, swinging like a hammock, and then broken 
 up and removed, and its great city reduced to chaos ; but 
 no mention of new heavens and a new earth. Here the 
 destruction of the old is presupposed by the creation of 
 the new. There we noted the wiping away of tears and 
 the abolition of death. This seems to be stronGjer than 
 the representation of this passage, that the years of life 
 would be lengthened.^ The author now inserts a number 
 ^ See especially Isa. xxiv. 10, 19, 20, xxv. 7, 8. See pp. 296 seq. 
 
THE PROPHECY OF THE RESTORATION OF ZION. 40 7 
 
 of passages from older prophets to enlarge the picture of 
 felicity. These are in the style of Amos and Isaiah, 
 representing the fruitfulness and security of the land, the 
 prolonged life of the people, the success of all their 
 labours, their enjoyment of the blessing of Jahveh, His 
 ready response to their desires, and the share of the 
 animals in this universal peace. 
 
 The prophecy calls upon all who love Jerusalem to 
 rejoice with her. She is the nursling child of Jahveh, 
 and He nourishes her with comfort and glory. Her 
 peace is like an everflowing river, and her glory like an 
 overflowing stream. The theme of the second edition 
 of the book, that Jahveh is the comforter of Zion, is here 
 resumed. The prophecy then turns to the side of the 
 judgment. Jahveh comes with fire and sword to destroy 
 the idolaters, and reveals His glory to the nations. From 
 all parts of the earth they recognise Him and take part 
 in the restoration of the children of Zion. They bring 
 them in horses, in chariots, in litters, and upon mules 
 and swift animals to the holy mountain. They conduct 
 them as if they were princes of the earth. This is a 
 further unfolding of the representation of Isa. xlix. and 
 Ix., that they would be carried in the arms as children 
 by maid - servants and man - servants, and brought in 
 ships from the most distant coasts.^ The nations will 
 also bring their offerings, as the Israelites bring them, in 
 clean vessels, and Jahveh will select priests from among 
 them to represent them, to share with the Levites in the 
 holy priesthood. This is another phase of the prediction 
 that the new temple will become a house of prayer for 
 all nations.^ This participation of the nations in the 
 priesthood and worship of Jahveh involves a transforma- 
 tion of the times and mode of worship. As Israel used 
 
 1 See pp. 161 seq., 201 seq. * See pp. 382 and 395. 
 
 « Isa. Ivi. 6, 7. See p. 392. 
 
408 MESSIANIC PEOPHECY. 
 
 to meet in great congregations in the courts of the 
 tabernacle and the temple on the holy days, so in these 
 Messianic times all flesh are to assemble in great congre- 
 gations every sabbath and every new moon to worship 
 Jahveh. 
 
 The prophecy concludes with a dreadful contrast. 
 Within the city, the righteous are assembled from all 
 mankind and engaged in the worship of God. Without 
 the city, in the place of refuse, the wicked are a mass of 
 rotting, burning carcases, an abhorrence to all mankind. 
 On the one side is the new world of the redeemed, on 
 the other the Gehenna of the lost, the final abodes of the 
 righteous and the wicked after the advent of Jahveh to 
 judgment. Here the Messianic idea opens up new paths 
 for the doctrine of the future life. This apocalypse gives 
 the later Jewish theology its doctrine of Gehenna, and 
 the ISTew Testament its doctrine of hell. It also 
 furnishes to the apostles their doctrine of the new world. 
 The sublime representations of the ]^ew Testament Apoca- 
 lypse are drawn chiefly from this source.-^ 
 
 This wondrous prophecy, as it has expanded in three 
 successive editions, finds its only appropriate historical 
 situation in the exile. Looking forward from thence it 
 builds on all the previous prophets, and transcends them 
 all in the bulk and grandeur of its representations. It 
 is related to the Book of Ezekiel as the inner to the 
 outer ; as the essential spirit and substance to its formal 
 envelope. It seems to us that Ezekiel could never have 
 written his apocalypse if he had seen or heard of the 
 doctrines of Isa. xl.-lxvi. It is indeed not at all strange 
 that some Jewish Eabbins and some modern scholars 
 have doubted the inspiration of Ezekiel, who differs so 
 greatly from the Mosaic codes on the one side and from 
 Isa. xL-lxvi. on the other. The difficulty is resolved 
 ^ See 2 Pet. iii. and Rev. xxi. 
 
THE PEOPHECY OF THE RESTORATION OF ZION. 409 
 
 only when we see that Ezekiel stands on a lower stage 
 in the development of the Messianic idea than the great 
 unknown, who had Ezekiel and Jeremiah, the exile and 
 the body of ancient prophecy behind him; and thus 
 could grasp the whole doctrine of his predecessors, and 
 rise from it to greater heights of prediction. 
 
CHAPTER XIII. 
 
 DANIEL. 
 
 Daniel is generally ranked as the fourth of the greater 
 Hebrew prophets ; but this is not the ancient Jewish view 
 of the book, for Daniel does not appear among the 
 books of the prophets in the Jewish Canon, but among 
 the miscellaneous writings. And this is manifestly 
 correct. Daniel was not a prophet by office, but a sage. 
 His predictions are in visions or the interpretation of 
 dreams, like those of Joseph in Egypt ; and they have 
 been preserved in a book which is essentially a collection 
 of marvels of prediction and of event. 
 
 Little is known of Daniel outside of this book. He 
 is therein represented as a captive of noble birth in the 
 third year of Jehoiakim,^ and as a famous sage during 
 the period extending from Nebuchadnezzar to Cyrus. 
 
 The Book of Daniel is marked by a singular feature 
 in which it resembles the Book of Ezra. It is written 
 in two different languages, Hebrew and Aramaic. The 
 Aramaic section extends through chaps, ii. 5— vii. The 
 book is ordinarily divided at chap, vii., where the 
 Aramaic section closes. But this is an unnatural division. 
 Eor chaps. L— ii. o are also in Hebrew, and the topical 
 division of the book is at chap. vL, making two equal 
 parts, twelve chapters in all. Chaps, i.-vi. give the 
 marvellous events in the experience of Daniel and his 
 three associates, including his interpretation of the dreams 
 
 1 Dan. i. 1-6. 
 ilO 
 
 y 
 
DANIEL. 411 
 
 of Nebuchadnezzar and of the handwriting on the wall 
 that heralded the downfall of Babylon. 
 
 These six chapters are in strict chronological order, 
 beginning with events in the time of Nebuchadnezzar 
 (i.-iv.), then giving the story of Belshazzar's feast (v.), 
 and the delivery from the lion's den in the reign of 
 Darius (vi.), and closing with the statement, "so this 
 Daniel prospered in the reign of Darius and in the reign 
 of Cyrus the Persian."^ It would seem that we have 
 here a complete work, a compilation of stories by a late 
 hand, in which Daniel and his associates are the heroes 
 of the exile. 
 
 The second part is another collection in chronological 
 order, beginning with a dream in the first year of 
 Belshazzar (vii.), then giving a vision in the third year 
 of Belshazzar (viii.) ; a vision in the first year of 
 Darius (ix.), and concluding with a vision in the third 
 year of Cyrus (x.-xii.). The first of these visions is in 
 Aramaic, the others in late Hebrew. The second part is 
 therefore a collection of the visions and dreams of Daniel. 
 Sometimes Daniel is represented as speaking in the first 
 person, and then he is spoken of in the third person, as 
 in the first part. The book makes no claim to be the 
 production of Daniel himself. It is a compilation of 
 stories relating to Daniel and visions of Daniel, and was 
 edited by a later writer probably in the Maccabean age. 
 We are not surprised, therefore, that the collection was 
 enlarged by apocryphal insertions and additions in the 
 Septuagint version. 
 
 If we deny the traditional theory that Daniel was the 
 author of the book which bears his name as the hero of 
 its pages, it is not necessary to deny the historicity of its 
 miracles and predictions. We have simply to inquire 
 whether the book is sufficiently credible to assure us of 
 1 Dan. vi. 28. 
 
412 MESSIANIC PROPHECY. 
 
 their trutL The internal character of the book is such 
 as to prove its divine inspiration. There is nothing in 
 the book save the supernatural element that makes it 
 objectable to any one. Its spirit and tone are high, and 
 indeed sublime. We should not be disturbed if its 
 stories were fiction, composed with the design to point 
 the lesson of fidelity to God, or if the predictions were 
 pseudepigraphic, because we can see no valid objection 
 to these literary styles in the Bible, and indeed we have 
 an example of such fiction in Esther, and of such a 
 pseudepigraph in Ecclesiastes.^ But we are not convinced 
 that Daniel has the features of these types of Hebrew 
 literature. There are strong reasons in favour of tliese 
 views, but there are also strong reasons against them. 
 And it seems to us that the latter are prevalent. There 
 are historical difficulties in connection with the stories 
 which are not easy to explain. But subsequent dis- 
 coveries may give us better information. There is but 
 one difficulty in connection with the predictions, and that 
 is a difficulty which can be removed in accordance witli 
 the principles of predictive prophecy, as we shall see. 
 We hold therefore that the predictions were delivered by 
 the Daniel of the exile, but that they were written down 
 in their present form by a Maccabean editor, and we 
 should not be surprised to find traces of his editorial 
 work in the historical setting and in the colouring of the 
 predictions.^ 
 
 I. THE KINGDOM OF THE SON OF MAN. 
 
 § 105. Daniel represents the kingdoms of the world in 
 conflict with the kingdom of God. These are symbolized hy 
 one great and terrible image with four parts diminishing 
 
 1 See my Biblical Study, pp. 224, 232. 
 * See Orelli in I.e. p. 454 seq. 
 
DANIEL. 413 
 
 mccessively in glory and hecoming more heterogeneous in 
 their elements ; and also hy four leasts rising successively 
 from the sea, increasing in the extent of their dominion 
 through the symbolical numbers 3, 4 and 10. Out of the 
 la^t beast a little horn arises, an anti-Messiah. The 
 kingdom of God is symbolized by a little stone ivhich is cut 
 out of the mountain without hands. It breaks in pieces 
 the image, and grows to a great mountain filling the earth. 
 The ^oTiofjmm comes enthroned on the clouds to destroy 
 the anti-Messiah and the beasts, and to assume universal I 
 dominion. The Ancient of days also comes to judgment \ 
 on a throne of flames, from vjhich issues a river of fire. ; 
 The Book of Daniel gives two symbolical representa- • 
 tions of the destruction of the kingdoms of this world by 
 the kingdom of the Messiah. The one of these is in a 
 dream of Nebuchadnezzar in chap, ii., the other in a 
 vision of Daniel in chap. vii. 
 
 " Thou, O king, sawest, and behold one^ great image. This image, 
 ■which was mighty, and whose brightness was excellent, stood before 
 thee ; and the aspect thereof was terrible. As for this image, his 
 head was of fine gold, his breast and his arms of silver, his belly 
 and his thighs of brass, his legs of iron, his feet part of iron and 
 part of clay. Thou sawest till that a stone was cut out without 
 hands, which smote the image upon his feet that were of iron and 
 clay, and brake them in pieces. Then was the iron, the clay, the 
 brass, the silver and the gold broken in pieces together, and became 
 like the chatf of the summer threshing-floors ; and the wind carried 
 them away, that no place was found for them : and the stone that 
 smote the image became a great mountain, and filled the whole 
 earth. This is the dream ; and we will tell the interpretation 
 thereof before the king. Thou, O king, art king of kings, unto 
 whom the God of heaven hath given the kingdom, the power, and 
 
 1 nn is used for the indefinite article, according to Winer, Gesenius, 
 E.y. and most interpreters ; but it is better to give it its proper 
 force as a numeral, with Kliefoth and Keil. The image was one. 
 This needed to be emphasized at the beginning, on account of the 
 subsequent description of its parts. 
 
414 MESSIANIC PEOPHECY. 
 
 the strength, and the glory ; and wheresoever the children of men 
 dwell, the beasts of the field and the fowls of the heaven hath he 
 given into thine hand, and hath made thee to rule over them all : 
 thou art the head of gold. And after thee will arise another 
 kingdom inferior to thee ; and another third kingdom of brass 
 which will bear rule over all the earth. And the fourth kingdom 
 will be strong as iron : forasmuch as iron breaketh in pieces and 
 suljdueth all things, and as iron that crusheth all these will it break 
 in pieces and crush. And whereas thou sawest the feet and toes, 
 part of potter's clay and part of iron, it will be a divided kingdom ; 
 although there may be in it of the strength of the iron, forasmuch 
 as thou sawest the iron mixed with miry clay. And as the toes of 
 the feet were part of iron and part of clay, so the kingdom will be 
 partly strong and partly broken. And whereas thou sawest the 
 iron mixed with miry clay, they will mingle themselves with the 
 seed of men ; but they will not cleave one to another, even as iron 
 doth not mingle with clay. And in the days of those kings the 
 God of heaven will set up a kingdom, which will never be destroyed, 
 nor will the sovereignty thereof be left to another people ; but it 
 will break in pieces and consume all these kingdoms, and it will 
 stand for ever. Forasmuch as thou sawest that a stone was cut out 
 of the mountain without hands, and that it brake in pieces the iron, 
 the brass, the clay, the silver and the gold ; the great God hath 
 made known to the king what will come to pass hereafter ; and the 
 dream is certain, and the interpretation thereof sure." 
 
 —Dan. ii. 31-45. 
 
 The symbolism of the dream of Nebuchadnezzar is 
 entirely original in Daniel. There is nothing to corre- 
 spond with it in the previous predictions, not even in 
 Ezekiel, the master of symbolic prophecy. The artificial 
 image, rich, costly and elaborate, but nevertheless com- 
 posed of heterogeneous materials, is a very suitable 
 symbol of the kingdoms of the nations. The living stone 
 rolling down from the mountain, growing as it descends 
 in strength and in power, is a simple but appropriate 
 symbol of the kingdom of God. But this symbol does 
 not stand alone. It has its mate in a vision of Daniel 
 in chap. vii. The kingdoms are there represented by 
 four wild beasts coming up from the sea one after another. 
 
DANIEL. 
 
 415 
 
 Over against them the dream presents the Son of man 
 and the Ancient of Days. These two great symbols are 
 best considered side by side, because they are parallel 
 representations of the same Messianic ideal. 
 
 "Daniel spake, and said, I saw in my vision by night, and, 
 behold, the four winds of the heaven brake forth upon the great 
 sea. And four great beasts came up from the sea, diverse one from 
 another. The first was like a lion, and had eagle's wings : I beheld 
 till the wings thereof were plucked, and it was lifted up from the 
 earth, and made to stand upon two feet as a man, and a man's heart 
 was given to it. And behold another beast, a second, like to a 
 bear, and it was raised up on one side, and three ribs were in his 
 mouth between his teeth : and they said thug unto it, arise, devour 
 much flesh. After this I beheld, and lo another, like a leopard, 
 which had upon the back of it four wings of a bird ; the beast had 
 also four heads ; and dominion was given to it. After this I saw 
 in the night visions, and behold a fourth beast, terrible and power- 
 ful, and strong exceedingly ; and it had great iron teeth ; it devoured 
 and brake in pieces, and stamped the residue with his feet : and 
 it was diverse from all the beasts that were before it ; and it had 
 ten horns. I considered the horns, and, behold, there came up 
 among them another horn, a little one, before which three of the 
 first horns were plucked up by the roots : and, behold, in this horn 
 were eyes like the eyes of a man, and a mouth speaking great 
 things. I beheld till thrones were placed, and one that was ancient 
 of days did sit ; his raiment was white as snow, and the hair of his 
 head like pure wool ; his throne was fiery flames, and the wheels 
 thereof burning fire. A fiery stream issued and came forth from 
 before him : thousand thousands ministered unto him, and ten 
 thousand times ten thousand stood before him ; the judgment was 
 set, and the books were opened. I beheld at that time because of 
 the voice of the great words which the horn spake ; I beheld even 
 till the beast was slain, and his body destroyed, and he was given 
 to be burned with tire. And as for the rest of the beasts, their 
 dominion was taken away : yet their lives were prolonged for a 
 season and a time. I saw in the night visions, and, behold, there 
 came with the clouds of heaven, one like unto a Son of man, and 
 he came even to the Ancient of Days, and they brought him near 
 before him. And there was given him dominion, and glory, and a 
 kingdom, that all the peoples, nations, and languages should serve 
 him : his dominion is an everlasting dominion, which will not pass 
 
416 MESSIANIC PROPHECY. 
 
 away, and his kingdom that which will not be destroyed. As for 
 me, Daniel, my spirit was grieved in the midst of my body, and 
 the visions of my head troubled me. I came near unto one of 
 them that stood by, and asked him the truth concerning all this. 
 So he told me, and made me know the interpretation of the things. 
 These great beasts, which are four, are four kings, which will arise 
 out of the earth. But the saints of the Most High shall receive the 
 kingdom, and possess the kingdom for ever, even for ever and ever. 
 Then I desired to know the truth concerning the fourth beast, 
 which was diverse from all of them, exceeding terrible, whose teeth 
 •were of iron and his nails of brass ; which devoured, brake in 
 pieces, and stamped the residue with his feet ; and concerning the 
 ten horns that were on his head, and the other horn which came 
 up, and before which three fell ; even that horn that had eyes, and 
 a mouth that spake great things, whose look was more stout than 
 his fellows. I beheld, and the same horn made war with the saints, 
 and prevailed against them, until the Ancient of Days came, and 
 judgment was given to the saints of the Most High ; and the time 
 came that the saints possessed the kingdom. Thus he said, the 
 fourth beast will be a fourth kingdom upon earth, which will be 
 diverse from all the kingdoms and will devour the whole earth, 
 and will tread it down, and break it in pieces. And as for the ten 
 horns, out of this kingdom will ten kings arise : and another will 
 arise after them ; and he will be diverse from the former, and he 
 wiU put down three kings. And he will speak words against the 
 Most High, and will wear out the saints of the Most High ; and 
 he will think to change the times and the law ; and they will be 
 given into his hand until a time and times and half a time. But 
 the judgment will sit, and they will take away his dominion, to 
 consume and to destroy it unto the end. And the kingdom and 
 the dominion, and the greatness of the kingdoms under the whole 
 heaven, will be given to the people of the saints of the Most High : 
 His kingdom is an everlasting kingdom, and all dominions will 
 serve and obey Him." — Dan. vii. 2-27. 
 
 The visions of Daniel agree in representing the 
 kingdoms of this world over against the kingdom of the 
 Messiah. These kingdoms are four in number, united 
 in chap. ii. in one great and terrible image, in chap. vii. 
 separated in four successive wild beasts. These four 
 kingdoms are variously interpreted as to their reference 
 
DANIEL. 417 
 
 and fulfilment. Some seek to limit the range of the 
 prophetic symbols by the Greek Empire, and explain 
 either the Median and Persian kingdoms as separate/ 
 and so go against their constant association in the 
 Scriptures, or else distinguish between the Greek Empire 
 of Alexander and that of his successors, which is no 
 less unnatural.^ The common view is that Eome is the 
 fourth kingdom, as the one most naturally fulfilling all 
 the conditions of the symbolism. The chief difficulties 
 in this theory are, (1) the Eoman Empire had not yet 
 arisen even in the most distant horizon of the prophecy, 
 and it is against the analogy of prophecy to transcend 
 its horizon;^ and (2) that the little horn of chap. viii. 
 is supposed to be identical with the little horn of chap. 
 vii. It seems to us that interpreters have generally 
 erred in overlooking the essential symbolical character 
 of the prophecy. If the image and the beasts are 
 symbols, so also are the numbers.* The number four is 
 usually symbolical of the wide extent of a thing. It 
 indicates here the wide extent or compass of the kingdoms 
 rising up against the holy people, and subjecting them 
 as it were from the four quarters of the earth. That 
 this is the true conception we see from the analysis of 
 the successive kingdoms into other symbolical members. 
 
 The head of gold and the lion correspond. These 
 represent the Chaldean Empire, in accordance with the 
 interpretation of the prophet. The breast and arms of 
 silver, and the bear, with three ribs in his mouth, repre- 
 sent the next kingdom that would arise, which historically 
 was the Medo-Persian. The three ribs are generally 
 referred to Egypt, Babylon and Lydia as the conquered 
 
 1 So Ephraim Syrus, Bleek, Kayser, De Wette, Hitzig, Delitzsch, 
 Kranichfeld. 
 
 2 Grotius and Kosenmiiller. 
 
 8 gee p. 56. * See pp. 53 and 57. 
 
 2 D 
 
418 MESSIANIC PROPHECY. 
 
 kingdoms ; but the number is rather symbolical, and as 
 the simplest number of completeness represents a com- 
 plete number of kingdoms that would be absorbed by 
 that empire, the full number allotted it. The belly and 
 thighs of brass, and the leopard with four heads and 
 four wings, represent another great empire which suits 
 very well historically the Greek dominion of Alexander 
 and his successors. The four heads and four wings are 
 generally referred to the four kingdoms of the successors 
 of Alexander; but they rather indicate the wide extent 
 of that kingdom, its comprehensiveness and world-wide 
 supremacy. ThQ legs of iron, and feet of clay and iron 
 mixed, and the terrible beast with ten horns, represent 
 the final empire, which historically suits the Eoman. 
 The ten horns are referred to successive forms of it, or 
 the monarchs ruling over it, or the ten kingdoms 
 into which it resolves itself ; but really the number 
 ten, as the number of the highest completeness, 
 represents the dominion as world-wide and thus em- 
 bracing a complete number of petty kings or kingdoms 
 of diverse nationalities, in accordance with the mixture 
 of materials in that part of the image representing 
 it. Thus, whilst the successive kingdoms increase 
 in comprehensiveness, as represented by the numbers 
 three, four and ten, they diminish in unity and intrinsic 
 worth and glory. Out of the fourth and last kingdom 
 springs up the little horn, having the eyes of a man, 
 speaking great things, and making war with the saints, 
 until the appearance of the Ancient of Days. This 
 little horn seems to be a small rebellious power that 
 overcomes a definite number of other horns, or to be a 
 section of the empire complete in itself. It becomes 
 proud, defiant and oppressive of the saints. This horn 
 is by the description individualized, so that it presents 
 the appearance of a definite person. It is a concen- 
 
DANIEL. 419 
 
 tration of power and oppression in an individual, in the 
 climax or culmination of the period of oppression previous 
 to the deliverance. It is an anti-Messiah, or an anti- 
 christ. 
 
 The little horn of chap. vii. is usually interpreted as 
 the same as the little horn of chap. viii. But it seems 
 to us that the two are different in conception. The one 
 is associated with the third kingdom, the other with the 
 fourth kingdom, so that the one is a forerunner of the 
 other. This little horn is the chief difficulty in the 
 interpretation. It suits so closely Antiochus Epiphanes, 
 that one is tempted to find in him the type of the anti- 
 Messiah of the prediction. And yet every other feature 
 of the prediction has its basis in the history of the 
 exile. The difficulties have not been entirely removed. 
 The great majority of recent critics urge tliis as a strong 
 reason for the origin of the prediction in the Maccabean 
 age, and insist that it is a pseudepigraph. It seems to 
 us, however, that interpreters have not sufficiently esti- 
 mated the analogy of other predictive terms. We have 
 seen that the terms seed, son and servant have unfolded 
 in the hands of the prophets from generic terms to 
 personal designations of the Messiah. It is not unnatural, 
 therefore, it is rather in accordance with the analogy of 
 prophecy, that the hostile kingdoms should not only 
 increase in comprehension or extension, but also increase 
 in intensity or in intension, and we might reasonably 
 expect that a great hostile monarch — an anti-Messiah — • 
 would precede the advent of the Messiah Himself. 
 
 The sufferings of the people of God reach their climax 
 under the oppression of the anti-Messiah. He persecutes 
 them in the most sacred institutions of their religion. 
 But his time is very limited. It is measured by the 
 prophetic three times and a half, which is half a week 
 of prophetic time, a very short interval, for God will cut 
 
420 MESSIANIC PKOPHECY. 
 
 it short. He will come in an advent of judgment to 
 destroy the oppressor and to save His people. 
 
 The stone cut out of the mountain without hands, that 
 grows to be a mountain filling the whole earth, and that 
 breaks in pieces all the kingdoms, is the kingdom of the 
 Messiah. The symbol is enormous, but it is similar to 
 the exaltation of the temple mount in Isaiah and Micah,^ 
 the marvellous growth of the vine in Ps. Ixxx.,^ and the 
 cedar twig in Ezekiel.® This stone has as its parallel 
 the Son of man, who would accordingly seem to represent 
 likewise the kingdom of the Messiah over against the 
 wild beasts ; but in this passage the Son of man is 
 brought into contrast, not so much with the wild beasts 
 as with the little horn, and if that be an hidividual this 
 must also be an individual, and therefore the Messiah 
 Himself. This Son of man comes enthroned on the 
 clouds of heaven to the Ancient of Days, and receives the 
 everlasting dominion. The advent of the Ancient of 
 Days is the advent of God, enthroned on a throne of 
 flames of fire, with streams of fire flowing forth from it. 
 These are flames of wrath and judgment. They are the 
 reverse of the river of grace in other representations of 
 prophecy.* The books of judgment are opened, and judg- 
 ment is pronounced. The advent is therefore both on 
 the part of God and of the Messiah an advent to judgment, 
 and therefore a second advent from the point of view of 
 the New Testament. 
 
 This judgment differs from all previous representations 
 in the appearance of the divine records or book of judg- 
 ment, upon the basis of which the judgment is pro- 
 
 * Isa. ii. 2 ; Micah iv. 1. See p. 181. 
 a Ps. Ixxx. 10-12. See p. 228. 
 
 8 Ezek. xvii. 22-24. See p. 269. 
 
 * Joel iv. 18 ; Ps. xlvi. 5 ; Isa. xxxiii. 21 ; Ezek. xlvii. 6-12 j 
 pp. 158, 212 214, and 290. 
 
DANIEL. 421 
 
 nounced, and also of the river of fire into which the 
 enemies of the kingdom are cast. This is another form 
 of the flames of Gehenna that we have seen in Isa. Ixvi./ 
 and is the basis of the judgment-scene of the Apocalypse 
 of the New Testament.'^ 
 
 n. THE LAST TIMES. 
 
 § 106. Daniel predicts that seventy sacred year-weehs will 
 elapse from the decree to rebuild Jerusalem until the end. 
 The last week is resolved into days. In the middle of this 
 last year-week there will be intense affliction. The Messiah 
 will be cut off, the worship brought to an end, and the holy 
 city destroyed. The affliction will extend a short time 
 beyond the middle of the week, and then after a still further 
 brief delay the blessing will come. There will be a resur- 
 rection of the dead and a day of judgment, when the 
 righteous will receive their inheritance, and shine for ever 
 as the stars. 
 
 There are two Messianic passages in the second part 
 of Daniel that are best considered together. Daniel in 
 the first year of Darius, in answer to supplication, receives 
 in a vision a prediction of the interval to the advent of 
 the Messiah and of the last times. 
 
 " Seventy weeks are decreed upon thy people, and upon thy holy 
 city, to finish ^ transgression, and to make an end * of sins, and to 
 
 ^ Isa. Ixvi. 24. See p. 40C. ^ Rev. xx. 9-11. 
 
 ^ ithJ:> is taken by LXX., Vulgate, Gesen., Ewald, Hitzig, R.V. 
 and most interpreters as for np^, to complete, finish ; but the margin 
 of R. V. agrees with Keil and Kranichfeld in reading K73, to restrain, 
 hold back, 
 
 * Dnn of the Qeri is followed by R.V. after most interpreters ; 
 but the Kethibh Dnn, to seal, is given in the margin ; so Keil, 
 Kliefoth, Kranichfeld and Orelli. 
 
422 MESSIANIC PROPHECY. 
 
 cover over ^ iniquity, and to bring in everlasting righteousness, and 
 to seal up vision and prophet, ^ and to anoint the holy of holies.^ 
 Know therefore and discern, that from the going forth of the word 
 to restore and to build Jerusalem, until an anointed one, a prince,* 
 will be seven weeks and sixty-two weeks ; * it will be built again 
 with street and moat even in troublous times. And after the sixty- 
 two weeks an anointed one will be cut off, and will have nothing : ^ 
 and the people of the prince that will come will destroy the city and 
 the sanctuary ; and his end will be with a flood, and even unto the 
 end will be war ; desolations are determined. And he will confirm 
 a covenant ' with many for one week ; and in the middle of the 
 week he will cause peace-offering and vegetable- offering to cease ; 
 and upon the wing of abominations will be a desolator ; * and even 
 
 ^ "123 is the technical term for covering over sin, used in the 
 priest code and throughout the Old Testament. 
 
 2 {<^3: is prophet, as the margin of E.V., so Orelli, and not the 
 abstract prophecy, as E.V. itself after most interpreters. 
 
 ^ D''t>np cnp is the holy of holies, the most sacred place of the 
 temple. There is no propriety in referring it to the Messianic person. 
 
 ^ "I^JJ rT'u'D. These terms are indefinite, unless we suppose that 
 r\^^-t2 has already become a proper name. It is just as strong a 
 reference to the Messiah as if it were definite. We cannot agree 
 with those who find any other historical reference than the fiSfil- 
 ment in Jesus Christ. 
 
 ''The Massoretic accents break up the times into three periods 
 of 7 + 62 + 1 weeks. But the Versions generally favour two periods, 
 69 weeks and 1 week. The B..V. agrees with most modern inter- 
 preters in following the Massoretic text. But the American Com- 
 pany of E^?visers rightly consult the context, and agree with the 
 rendering of the margin of the E.V. The Massoretic text is also 
 followed by Keil and Kliefoth, who make seven sacred times until 
 the advent of the Messiah, and then sixty-two weeks of the building 
 of the sacred city, with a final week of" affliction in the last days. 
 But this is introducing into the Old Testament the New Testament 
 doctrme of an interval between the first advent of the Messiah and 
 the end of the world. 
 
 * l(? pX"l = and he will have nothing— that is, all will be lost with 
 his death. So it will seem at the time. The A.V., "but not for 
 himself," has nothing to recommend it in the context. It intro- 
 duces the innocence of the sufierer from Isa. liii. 
 
 ' "i'^M has as its subject the hostile prince according to most 
 interpreters, and not the Messiah, as Havernick, Hengstenberg, and 
 others suppose. 
 
 / P)32 bv- The desolator is compared to a gigantic vulture or 
 bird of prey. He comes do-wn with his foul and abominable wings 
 to defile and destroy the sacred places. 
 
DANIEL. 423 
 
 unto the consummation, and that determined, will it be poured out 
 upon the desolator/' — Dan. ix. 24-27. 
 
 The second Messianic passage gives another view of 
 these last times. It is assigned to the third year of Cyrus. 
 
 " And at that time will Michael stand up, the great prince wlio 
 standeth over the children of thy people ; and there will be a time 
 of trouble, such as never was since there was a nation even to that 
 same time ; and at that time thy people will be delivered, every one 
 that will be found written in the book. And many of them that 
 sleep in the dust of the earth will awake, some to everlasting life, 
 and some to reproach and everlasting abhorrence. And they that 
 be wise will shine as the brightness of the firmament ; and they 
 that turn many to righteousness as the stars for ever and ever. . . . 
 And I heard the man clothed in linen, that was over the waters of 
 the river, when he held up his right hand unto heaven, and sware 
 by him that liveth for ever, that it will be for a time, times and 
 a half; and when they have made an end of breaking in pieces 
 the power of the holy people, all these things will be finished. . . . 
 Many will purify themselves, and make themselves white, and be 
 refined ; but the wicked will do wickedly, and none of the wicked 
 will understand ; but they that be wise will understand. And from 
 the time that the continual burnt-offering shall be taken away, and 
 the abomination that maketh desolate set up, there will be a 
 thousand two hundred and ninety days. Blessed be he that waiteth, 
 and cometh to the thousand three hundred and five and thirty days. 
 But go thou thy way till the end be ; for thou wilt rest, and wilt 
 stand in thy lot at the end of the days." — Dan. xii. 1-3, 10-13. 
 
 The interpretation of these passages depends upon 
 the explanation of the seventy weeks. There are three 
 views. (1) The ancient theory was that they refer to 
 the appearance of Christ in the flesh, his death and the 
 destruction of Jerusalem by the Komans. (2) Most 
 recent interpreters refer the whole passage to the time of 
 Antiochus Epiphanes. (3) Some of the Fathers and 
 many recent interpreters regard the prophecy as referring 
 to the development of the kingdom of God from the end 
 of the exile to the fulfilment of the kingdom at the 
 second advent. The primary question is whether to 
 
424 MESSIANIC PROPHECY. 
 
 attach the sixty-two weeks to the previous seven and 
 make two periods, or to separate them and regard the 
 prophecy as distinguishing three periods of seven weeks, 
 sixty-two weeks, and one week. The difficulty with the 
 last method of interpretation is that it cannot satisfactorily 
 explain the cutting off of the Messiah. Furthermore, 
 the representation of a long interval of sixty-two weeks 
 between the advent of the Messiah and the end, is 
 against the Old Testament point of view, which does not 
 distinguish the two advents of the New Testament. It 
 seems to us that the prophecy predicts that sixty-nine 
 weeks will elapse from the decree of Cyrus to the advent 
 of the Messianic prince, and that the final week is the 
 time of his advent, in the middle of which he is cut off 
 and the Old Testament worship is brought to an end, 
 the holy city destroyed, and the new covenant established. 
 In connection with this event the prophet sees the end 
 of the world. The cutting off of the Messiah is not 
 strange to us in Daniel, for we have already seen the 
 martyr death of the servant of Jahveh in Isaiah and 
 the psalms of the exile.^ The suffering Messiah is the 
 great Messianic idea of the period of the exile. Daniel 
 has no more idea of a Messianic king in this passage, 
 than has the great unknown in his representation of the 
 suffering servant. The enthroned son of man of the 
 previous section does not appear until the great judgment. 
 The Messiah here is a sulVerer who dies in the last times 
 of suffering, prior to the judgment and prior to the 
 establishment of the kingdom of God. Daniel does not 
 see the combination of these two representations in one 
 person. This could not be disclosed until the first advent 
 of Jesus Christ in a state of humiliation showed that 
 he himself, and not another, would come again in his 
 kingdom of glory at the end of the world. 
 
 See pp. 323 and 358. 
 
DANIEL. 425 
 
 We cannot accept the theory, which prevails with the 
 majority of modern critics, that the prophecy relates to 
 the afflictions in the time of Antiochus Epiphanes. It 
 is true that the term " anointed one " might refer to a 
 high priest slain at that time, and there is no reasonable 
 objection to referring the term " an anointed one," " a 
 prince," to any heathen monarch who might be used 
 to advance the interests of God's people ; but, on the 
 other hand, the terms are more commonly applied to the 
 Messiah as a prince of Israel and an anointed one of 
 Jahveh. The terms do not decide. It may also be 
 admitted that the Maccabean editor of this prediction of 
 Daniel may have had in mind the Antiochan persecution, 
 which might very well be regarded as a prelude to the 
 Messianic end ; but this does not decide the goal of the 
 prediction of Daniel. If we suppose that Daniel was 
 the origioal author of the prediction, there would be less 
 likelihood of his thinking of the Antiochan affliction, 
 and more intrinsic probability of his thinking of the 
 ultimate affliction in accordance with the usage of Old 
 Testament prophecy. From this point of view the 
 Antiochan times may be regarded as an historical antici- 
 pation of the Messianic affliction, but not as the fulfilment 
 of the prediction of Daniel,^ who agrees with all the 
 prophets in looking forward to the times of the Messiah 
 and disregarding intervening events, and is in especial 
 accord with the great unknown in his conception of a 
 suffering Messiah. 
 
 The last prediction gives an expansion of the final 
 week. As the seventy years of the duration of the 
 captivity, according to Jeremiah,^ unfolded apparently in 
 the last year, in Dan. ix. into seventy weeks from 
 the decree to rebuild Jerusalem till the Messianic end, 
 so the last week of the seventy is analysed into days. 
 1 See p. 65. ^ jer. xxix. 10. 
 
426 MESSIANIC PROPHECY. ■ 
 
 Tlie entire year-week is 2520 days; of these 1290 days I 
 
 are mentioned, or 30 days beyond the first half of the ■ 
 
 year-week, and 1335 days, or 45 more beyond. Similar j 
 
 numbers occur in chap, viii., viz. — 2300 days of evening 
 and morning — equivalent to G/g" year- days, or the ! 
 
 greater portion of the year-week. The earlier affliction ! 
 
 of the little horn of the third kingdom was to last the 
 greater part of a year-week, but the later and greater 
 affliction was to last only for half the year- week and a I 
 
 very little beyond. i 
 
 These numbers are entirely symbolical, and are to be 
 interpreted in their relations, but cannot be reduced to i 
 
 measures of historic time. They show that the times of 
 the world-power have been strictly limited by God, and 
 that the last times of affliction will be very brief, and i 
 
 that these will be speedily followed by a divine advent, 
 when all the promises of blessing will be realized to the i 
 
 full. ' 
 
 The final blessedness is not only for those living at 
 the time, but also for the faithful Daniel and those who 
 have acted wisely, and brought others to righteousness. 
 There is indeed to be a resurrection of the dead. There 
 have been already three predictions of the resurrection 
 of the dead,^ but these have all looked forward to a 
 national resurrection of Israel, and have not presented ; 
 
 the doctrine of the resurrection of individuals in Israel. i 
 
 Here for the first time the doctrine of the resurrection i 
 
 of individuals comes into the Messianic idea, and there | 
 
 is a distinction in the character of these. Some are to i 
 
 rise to receive their everlasting reward, and some to ' 
 
 shame and everlasting abhorrence : these two classes , 
 
 are in strong antithesis. The righteous dead are to ; 
 
 share hi the felicity of the holy land. Daniel is to j 
 
 ^ Hos. xiii. 14 ; Ezek. xxxvii. 7-14 ; Isa. xxvi. 19. See pp. 176, 
 275, and 307. 
 
DANIEL. 427 
 
 stand in liis lot, that is, receive his share of the inlierit- 
 ance in the laud of redemption. This involves the 
 conception of Ezekiel, of a redistribution of the holy 
 land, after the method of the original distribution in the 
 times of the conquest by Joshua.^ But the wicked are 
 also to receive their ill-deserts, they are to rise from the 
 dead for this purpose. In the closing apocalypse of 
 the great unknown, we saw the wicked a mass of rotting, 
 burning carcases outside the holy city, in the vale of 
 Gehenna,^ an abhorrence to all mankind. These were 
 the wicked enemies living in the time of the great 
 judgment. But here Daniel adds to that mass the 
 wicked dead who rise from their graves in order likewise 
 to become the, everlasting abhorrence of the righteous. 
 Daniel does not yet conceive of a universal resurrection, 
 but only a resurrection of some, tlie righteous and a 
 portion of the wicked. He is probably thinking of the 
 wicked children of Israel, the apostates. He has not 
 learned that the heathen will rise from the dead also. 
 That is a doctrine of the New Testament, which has not 
 yet arisen in the Messianic idea. 
 
 1 Ezek xlviii. See p. 285. « Is-a. Ixvi. 21. See p. 285 
 
CHAPTER XIV. 
 
 THE MESSIANIC IDEA IN THE TIMES OF THE RESTORATION. 
 
 The destruction of the Chaldean empire and the erection 
 of the Persian empire in its stead was a wonderful divine 
 interposition on behalf of the chosen people. The 
 friendliness of Cyrus and his decree permitting them 
 to return to Jerusalem, and restore the temple and 
 institutions of their religion, was a fulfilment of the 
 predictions of their prophets that aroused their admiration 
 and exerted their hopes to the highest pitch. They 
 remembered the wonders of the deliverance from Egypt 
 and the march through the wilderness to Canaan, and, 
 encouraged by the predictions of Isaiah, Jeremiah, 
 Ezekiel, and the great unknown, they looked forward to a 
 divine advent and a march to Zion through the wilder- 
 ness, that would transcend all the ancient theophanies. 
 Psalm Ixviii. was composed at this time,^ and gives 
 expression to these hopes in language borrowed largely 
 from ancient poems, and especially from the great 
 unknown. 
 
 1 There is no psalm which has troubled critics so much as this 
 psalm. The history of its interpretation is a marvel of errors and 
 contradictions. There is still considerable difference of opinion as to 
 its date. But its dependence upon other pieces of poetry, and 
 especially upon Isa. xl.-lxvi., seems to me to fix its date at the close 
 of the exile or in the time of preparation for the return from 
 Babylon. 
 
 428 
 
MESSIANIC IDEA IN THE TIMES OF THE RESTOEATION. 429 
 
 I. THE MAKCH OF JAHVEH. 
 
 § 107. Psalm LXVIIL describes the march of Jahveh 
 to Zion. He triumphs over all enemies, leads the captives, 
 whom He has rescued, in triumphant procession, laden with 
 spoils, and enters toith them the sanctuary of Zion. Egypt, 
 Ethiopia, and all nations unite in His worship and in 
 songs of praise, 
 
 L " When God arises,^ his enemies will be scattered ; 
 Yea, those that hate him will flee from his presence. 
 As smoke is driven away, thou wilt drive them ; * 
 As wax melteth from the presence of fire, 
 The wicked will perish from the presence of God ; 
 But the righteous will rejoice, will exult before God, 
 And they will shout for joy. 
 Sing unto God, play his name. 
 Cast up a way for his chariot in the wastes. 
 Jah is his name, therefore exult before him. 
 A father of orphans and a judge of widows 
 Is God in the habitation of his holiness ; 
 God is one who makes the solitary to dwell in a house, 
 Who briugeth out prisoners into prosperity, 
 Only the stubborn do inhabit a parched land. 
 
 II. O God, when thou wentest forth before thy people, I 
 
 When thou didst march in the wastes, the earth trembled,^ 
 Yea, the heavens dropped at the presence of God, 
 
 ^ D^P^ is not jussive, as A.V., E.V., Perowne, and Delitzsch, but 
 indicative and hypothetical, as Ewald and Hitzig, or, better still, the 
 protasis of a temporal clause. 
 
 2 The ?)n:n and C)n:n of the Massoretic text are difficult. The 
 
 LXX., Peshitto, Targum, and Vulgate read fjir. Perowne would 
 
 read P|n3n . . • ^"l^HS taking both forms as Niphal. Ewald makes 
 
 Pjl^n, 3 fem. intransitive. Delitzsch explains Pjl^n as an infinitive 
 
 absolute for infin. construct by assimilation to fjnjD. 
 
 ^ The rhythm requires that we should disregard the accents of 
 the Massoretes, and attach ntJ'yi pK to this line. Eeuas makes it 
 an independent line. 
 
430 MESSIANIC PROPHECY. 
 
 Yon Sinai at the presence of God, the God of IsraeL^ 
 
 With a copious rain thou used to sprinkle it,^ God ; 
 
 Thine inheritance, if it were weary, thou didst establish it. 
 
 Thy living^ creatures dwelt in it. 
 
 Thou used to prepare in thy goodness for the afflicted, O God.* 
 
 'Adonay giveth the word, 
 
 The women that bring the glad tidings are a great host, 
 
 {Saying), ' Kings of hosts flee, they flee, 
 
 And she that tarrieth at home, shall she divide spoil ? 
 
 Will ye abide among the cotes ? ^ 
 
 The winged dove is covered with silver, 
 
 And her pinions with yellow gold.' ^ 
 
 m. When ^ Shadday would scatter kings, 
 It will snow therein in dense darkness. 
 
 1 These four lines are a free use of the song of Deborah, Judg. 
 V. 4, 5. 
 
 2 The Massoretes divide the verse here according to the rhythm. 
 And yet Hupfeld, Delitzsch, and Perowne follow the versions, and 
 attach irfpn^ to the first haK of the line. That makes it a penta- 
 meter. 
 
 ^ "inT! is taken by A.Y. and E.Y. as congregation, and in the 
 margin as troops, after Gesenius. But it is better, with Hupfeld, 
 Delitzsch, and Perowne, to think of living creatures. 
 
 ■* lliese imperfects are frequentatives, referring to the continued 
 care of Jahveh over His people in the holy land. 
 
 ^ D'na*^ is evidently essentially the same as D'nS'J'O of Judg. v. 16. 
 But the context shows that we are to think of dove-cotes rather than 
 fiheep-folds. 
 
 *^ This is very difficult, and is variously understood. The inter- 
 pretation depends upon our idea of the connection of this distich 
 with the distich that follows. Ewald, Perowne, and others think 
 there is a contrast here. We think that the strophe closes here, and 
 that these are all the words of the women who are heralding the 
 gi'eat victory. They are calling upon their sisters to go forth and 
 take possession of the rich spoil of gold and silver that lies upon the 
 ground. It is not in accordance with the song of Deborah to 
 suppose that the one who stays at home will share tlie spoil. It is 
 better, therefore, to regard the clause as interrogati\e with the 
 answer No, she shall not. The doves in the dove-cotes do not show 
 their bright plumage. It is only when they are on the wing in the 
 sunshine that the gold and silver colours appear. So let the 
 damsels of Israel take flight to the battle-field, and they will be 
 rewarded with the rich spoil of the victory. The heralds are women, 
 and they are exhorting the women of Israel. The men are supposed 
 to be already on the battle-field. 
 
 ^ This third strophe begins, like the others, with the protasis of a 
 
MESSIANIC IDEA IN THE TIMES OF THE RESTORATION. 431 
 
 O mountain of God,^ mount Bashan ; 
 
 O mountain of summits, mount Bashan ; 
 
 Why look ye askance, ye mountain of summits, 
 
 At the mountain God has desired to dwell in ? 
 
 Surely Jahveh will inhabit it for ever. 
 
 The chariots of God are two myriads, thousands repeated : 
 
 'Adonay among them came from Sinai ^ into his holy place. 
 
 Thou hast gone up on high, thou hast led captives, captive ; ' 
 
 Thou hast taken gifts of men, 
 
 And even the rebellious are to dwell with Jah Elohim.* 
 
 temporal clause. This clause has ^^.^^ i^^ tte protasis, and ^^pj^ 
 in the apodosis. It reminds us of Deut. xxxii. 8. Both clauses 
 have modal force, p^^ is not the name of a mountain, but is a noun 
 similar to ni^i^V, with the meaning dense darkness, as the Targum, 
 many Eabbins, and Reuss. I can see no good sense in snowing on 
 Zalmon. Some think that it is the place where the battle took place, 
 and the shields, spears, and weapons of the slain were scattered upon 
 the ground as snow in a snow-storm. The easiest interpretation is 
 to think of a theophany, as in Judg. v. 20, 22, where there was a 
 severe storm. Comp. Josh. x. 11 and Job xxxviii. 22-23. Snow- 
 storms and hail-storms are conceived as the special means used by 
 God when He interposes in battle for His people. The Psalmist 
 looks for such a great snow-storm in a time of dense darkness, in 
 which the enemies of God will be defeated and slain. 
 
 ^ DTll^X in is mountain of God, as a very great mountain, comp. 
 Ps. xxxvi. 7. It does not imply that it was a sacred place. 
 
 2 '^^0 is difficult to construct and understand. It is mentioned 
 here, because the Psalmist has in mind the blessing of Moses (Deut. 
 xxxiii. 2, 3). U2 is taken by Hupfeld and Stade as a corruption of 
 '^^D'O N3. This is indeed suggested by Deut. xxxiii. 2, {<3 "'J'^DO. 
 But Perowne and Eeuss insert d X3 after D3. It seems to us that 
 the historical reference is more in accord with the style of this psalm 
 than the insertion of 3 before ^yo, and rendering " as in Sinai in the 
 sanctuary," or with Delitzsch and the margin of the R.V., render 
 " Sinai is in the sanctuary," or with Ewald, " Sinai in holiness." 
 Zion had to the Jew a much greater sanctity than even Sinai. 
 Zion was a holier name, as the abode of the theophanic God for 
 hundreds of years. Why should it be called a Sinai as if the 
 theophany at Sinai for a brief period made that more holy than 
 Zion ? 
 
 ^ Comp. Judg. V. 12. 
 
 * D"'1"i1D P|i< is the subject of the infinitive, and n*' is the accusative, 
 as Ewald and Hupfeld. Most interpreters connect it with the 
 previous line, and make the infinitive the purpose of the whole 
 previous clause. Perowne makes the infinitive take the place of the 
 imperf. and renders, " Yea, with the rebellious shaU Jah God abide." 
 
432 MESSIANIC PROPHECY. 
 
 Blessed be 'Adonay, who day by day bearetli our burdens, 
 'El is our salvation, 'EI is unto us an 'El for saving acta, 
 To Jahveh 'Adonay belong the issues for death. 
 
 rV. Yea, God will crush the chief of his enemies,* 
 The hairy scalp of one walking on in faults ; 
 'Adonay said, ' From Bashan I will recompense, 
 I will recompense from the depths of the sea, 
 That thy foot may be bathed in blopd,^ 
 
 And the tongue of thy dogs have its portion' of the enemies.' 
 They have seen thy goings, O God, 
 The goings of my 'El, my king, into the holy place : 
 The singers went before, behind the minstrels, 
 In the midst damsels playing on timbrels, {saying^) 
 * In the congregations bless ye God, 
 'Adonay, ye from the fountain of Israel.' * 
 There is little Benjamin, their ruler, 
 Princes of Judah with their company, 
 Princes of Zebulun, princes of Naphtali 
 
 V. O God, command Thy strength,* 
 
 O strengthen, God, what thou hast done for us from thy 
 
 temple.^ 
 Unto Jerusalem, to thee will kings bring presents. 
 
 ^ Comp. Deut. xxxii. 42. 
 
 2 The Massoretic yrt^n does not give good sense. It is best to 
 follow the LXX., Peshitto, Vulgate, Hupfeld, Reuss, Perowne, and 
 most critics, and read piin. 
 
 2 The Massoretic '\r\:rD is variously explained. The A.V. follows 
 the LXX., Calvin, and others, in taking it as the preposition p with 
 the suffix "of the same," that is, of the blood. Delitzsch and Perowne 
 take it as the noun p = njD, portion, and refer the suffix to the 
 tongue. It is still better, with Olshausen and Hupfeld, to read inj?D, 
 and thus gain the noun n:D, which has the authority of usage in its 
 favour. 
 
 * Comp. Isa. xlviii. 1, li. 1. 
 
 ' The Massoretic n^V is not so suited to the context as n^y of the 
 
 LXX. and Symmachus, which latter is followed by Ewald, Hupfeld, 
 Perowne, and others. 
 
 ^ "l^DM^ is to be attached to the second line, with Hupfeld and 
 Perowne. The lines in the laststro})he are longer than usual. They 
 are generally tetrameters. There is considerable variation from 
 trimeter to tetrameter in this hymn, as in the song of Deborah, after 
 which it is modelled. 
 
MESSIANIC IDEA IN THE TIMES OF THE RESTOEATION. 433 
 
 Eebuke the wild beast of the reeds, the assembly of bulls, 
 With the calves of the peoples trampling under foot for pieces 
 
 of silver ; 
 Disperse ^ the people which delight in wars. 
 Eich ones will come out of Egypt, 
 Cush will haste to spread forth his hands unto God.^ 
 Ye kingdoms of the earth, sing unto God, 
 Play to 'Adonay, to him who rides upon the ancient heavens. 
 Lo, he uttereth with his voice, a strong voice. 
 Ascribe strength to God, 
 
 Over Israel is his majesty and his strength in the skies. 
 God is to be feared in thy holy places, 
 'El of Israel also giveth strength and great power to the 
 
 people. 
 
 Blessed be God." — Ps. Ixviii. 
 
 This psalm is composed of five strophes of fifteen 
 lines each. It is constructed after the model of the 
 song of Deborah, and is full of reminiscences of other 
 pieces of Hebrew poetry ; but it is especially animated 
 by the spirit and guided by the conceptions of the great 
 unknown. 
 
 The first strophe begins with the general statement 
 that when God comes in theophany, the wicked will flee 
 like smoke and melt like wax,^ but the righteous will 
 shout for joy. The second part of the strophe is a call 
 to cast up a highway for Jahveh, whose chariot is to 
 march through the wastes,* and describes Him as a 
 father of orphans, a judge of widows, the deliverer of 
 prisoners, and the bestower of fruitfulness.'^ 
 
 The second strophe begins with a reference to the 
 
 1 -1-^3 of the Massoretic text is not so good as n^3 of the LXX., 
 
 which is adopted by Ewald. 
 
 2 Comp. Isa. xliii. 3, xlv. 14, Ix. 5, 6. 
 
 ' The author evidently had in mind the song of Moses, when the 
 ark of the covenant set forward. See Num. x. 35. 
 
 * This reminds us of the refrains of the great unknown, Isa. xl. 3, 
 Ivii. 14, Ixii. 10. 
 
 ^ This is in the style of Isa. xl. 11, xlii. 16, xlix. 15 16. 
 
 2 E 
 
434 MESSIANIC PROPHECY. 
 
 divine march from Sinai through the wilderness to 
 Palestine/ and of His provisions for His people in the 
 holy land.^ In the second half of the strophe, God Him- 
 self gives the word of victory, and tlie damsels push on 
 to proclaim it as glad tidings to the women of Israel.^ 
 The announcement is made that the victory has been gained, 
 the spoil is ready, and a warning is given lest any should 
 neglect to secure her share in it.* The kings of the nations 
 are in full flight, and the battle-field is covered with 
 spoils. She who tarries at home will not share in them. 
 Let the dove leave her cote and spread her wings of gold 
 and silver, and fly forth to take her share in the victory 
 of God. 
 
 The third strophe begins with a brief reference to 
 God's interposition by snow-storm for the discomfiting of 
 the hostile kings. It then points to Zion as the place 
 that God had chosen above all others as His everlasting 
 habitation. It a'jjain describes the march of God with 
 His innumerable chariots of angels from Sinai ^ into His 
 holy place, and concludes with the glad statement that 
 Jahveh has delivered the captive Israelites from the 
 exile, and is on His march with the train of rescued ones 
 to His holy place.^ He is a God of salvation, He is 
 a God of saving acts and of deliverance even from death. 
 He will restore the redeemed, even those that have been 
 rebellious, and they will dwell with Him as their God 
 and Saviour in Zion.'^ 
 
 1 This is a free use of the song of Deborah, Judg. v. 4, 5. 
 
 2 This is in the manner of the song of Moses, Ex. xv. 13, 17. 
 
 5 This damsels' song reminds us of the singing women of Ex. xv. 
 21. The heralds themselves are like the heralds of the great un- 
 known, Isa, xl. 9, xlviii. 20, lii. 7, 8, Ixii. 6, 11. 
 
 * The rebuke to the slothful and easy-going is in the manner of 
 Judg. V. 16. 
 
 ^ The myriads of chariots that accompany Jahveh on His march, 
 are after the manner of the blessing of Moses, Deut. xxxiii. 2. 
 
 ® The train of rescued captives is in the style of Judg. v. 12. 
 
 ' The Epistle to the Ephesians, iv. 8, applies this ascent to the 
 
MESSIANIC IDEA IN THE TIMES OF THE RESTORATION. 435 
 
 The fourth strophe first describes the crushing of the 
 enemies. They will not be able to escape, they will be 
 caught between the heights of Bashan and the depths of 
 the sea, and Israel will bathe his feet in their blood. 
 The strophe concludes with a dramatic description of the 
 entrance into the sanctuary. In front march the singers, 
 then comes Jahveh the great king, with damsels playing 
 on timbrels to the right and left of Him. Behind Him 
 march the players on stringed instruments, and then the 
 tribes of Israel. Those especially mentioned are Benja- 
 min and Judah in the south, and Zebulun and Naphtali 
 in the north, the former because they constituted the 
 body of the exiles who returned, the latter because they 
 were the warlike tribes of Deborah's song.^ 
 
 The last strophe is a petition based upon the triumph- 
 ant march, a prayer that Zion may be strengthened 
 and her enemies destroyed. These enemies are described 
 as the wild beast of the reeds, Egypt ; the assembly of 
 bulls and their calves, the princes and people of the 
 nations in general, all the warlike powers. The psalmist 
 yearns for the destruction of all the violent, and the 
 estabhshment of peace. Then he sees that Egypt and 
 Ethiopia will turn unto God with tribute and worship. 
 All the kingdoms will sing His praise. His chariot 
 is in the highest heavens. His strength is in the skies ; 
 and yet His holy places are in Zion, there is His majesty, 
 and there He is to be revered. He giveth strength and 
 great power unto His people. The universal relations of 
 this triumphant march of Jahveh to Zion are no less 
 prominent than in the corresponding prophecies of the 
 great unknown. 
 
 height of Zion, with a train of rescued captives, to the ascension of 
 Jesus Christ from the abode of the dead to heaven. The victorious 
 march of Jahveh finds its appropriate fulfihnent in that gi^eatest 
 of all victories, and that greatest of all triumphal processiona. 
 1 See Judg. v. 18. 
 
436 MESSIANIC PROPHECY. 
 
 The decree of Cyrus permitting the Jews to return to 
 their own land, and to rebuild the temple at Jerusalem, 
 was followed by the joyful compliance of considerable 
 numbers, under the governor Zerubbabel of the house of 
 David, and Joshua the chief priest. They began the 
 erection of the temple by setting up the altar in its 
 ancient place, and undertook the rebuilding of the city. 
 Great difficulties were encountered, owing to the jealousies 
 of the inhabitants of Samaria and Edom, and continued 
 misrepresentations at the court of Persia. • Two prophets 
 arose in the reign of Darius to cheer them in their work, 
 Haggai and Zechariah. 
 
 Little is known of Haggai apart from his predictions, 
 and the brief mention of the time of his appearance.^ 
 There are two predictions in his slender collection of 
 prophecies, but these are so nearly alike that it is best 
 to treat them together. 
 
 n. THE GLOEY OF THE NEW TEMPLE. 
 
 § 108. Haggai predicts that heaven and earth will "be 
 shaken, kingdoms overthrown, aiid the instruments of war 
 destroyed. The nations luill hiding their choicest treasures 
 into the house of Jahveh, and the latter glory of the house 
 will he greater than the former. Zerubhahel, the servant of 
 Jahveh, will become His signet. 
 
 " For thus saith Jahveh Sabaoth : again once more, it will be 
 after a little ; and I am about to shake the heavens, and the earth, 
 and the sea, and the dry land, and shake all nations ; and the things 
 desired ^ of all nations will come, and I will fill this house with 
 
 1 Ezra V. 1, vi. 14. 
 
 ^ men is referred by the Vulgate, Luther, A.V., and most of the 
 older interpreters, to the Messiah as the desire of all nations, and 
 then made the subject of the clause. But it is properly a collec- 
 tive, meaning the desirable things, the riches of the nations, in 
 accordance with the context So iLV. and most modern inter- 
 preters rightly regard it. 
 
MESSIANIC IDEA IN THE TIMES OF THE RESTORATION. 437 
 
 glory, saith Jahveh Sabaoth. Mine is the silver, and mine is the 
 gold, is the utterance of Jahveh Sabaoth. The latter glory of this ' 
 house will be greater than the former, saith Jahveh Sabaoth ; and 
 in this place I will give peace, is the utterance of Jahveh Sabaoth." 
 —Hag. ii. 6-9. 
 
 This prediction is based upon those of Ezekiel, Jere- 
 miah, and the great unknown.^ The temple that the 
 returned exiles have in mind to erect is to be vastly 
 more glorious than the temple of Solomon. It is to be 
 the shrine of adl nations, to which they will bring their 
 choicest treasures, and it will be a place of peace. This 
 result is to be accomplished by a divine interposition. 
 There is to be an earthquake in physical nature, and in 
 the political and social relations of the nations. The 
 same prediction is renewed and enlarged by attaching to 
 it the exaltation of ZerubbabeL 
 
 ** I am about to shake the heavens and the earth, and overturn 
 the throne of kingdoms, and destroy the strength of kingdoms of 
 the nations, and overthrow the chariot and its riders ; and horses 
 and their riders will descend each by the sword of his brother. In 
 that day is the utterance of Jahveh Sabaoth, I will take thee, 
 Zerubbabel, son of Shealtiel, my servant, is the utterance of Jahveh, 
 and make thee like a signet ; for thee have I chosen, is the utterance 
 of Jahveh Sabaoth."— Hag. ii. 21-23. 
 
 The shaking of the nations is now explained as the 
 overthrow of their kingdoms, and the destruction of their 
 warlike strength, in order to the exaltation of Zerubbabel. 
 As in the previous prediction, the temple was to become 
 more glorious than ever before ; so in this prediction, 
 Zerubbabel, the heir of the throne of David, is to become 
 
 ^ P"insn is taken by the Peshitto, Vulgate, A.V., and the older 
 interpreters as connected with TT'in. But it is better to connect it 
 with T)33, after the LXX., Ewald, Hitzig, Keil, and most modern 
 scholars. 
 
 ^ Jer. iii. 14-18 ; Ezek. xl.-ilix. ; Isa. liv. 11-14, Ix. See pp. 
 242, 283, 389, and 395. 
 
438 MESSIANIC PKOPHECY. 
 
 glorious. He is the servant of Jahveh, who is to become 
 the head of the nation. He is the signet, in that he is 
 the pledge and assurance of the fulfilment of the sure 
 mercies of David. The name of Zerubbabel is used here 
 as the name of David had been in Jeremiah. He is the 
 type of the second Zerubbabel. 
 
 Zechaeiah. 
 
 Zechariah is the chief of the prophets of the Restora- 
 tion. Like Ezekiel, he was a priest as well as a prophet. 
 He resembles Ezekiel also in the symbolic forms of his 
 predictions. There are three sections in the present 
 book. The first section, chaps. i.-viii., is the genuine 
 product of Zechariah's prophetic inspiration ; the other 
 two sections differ in such a marked degree, that they are 
 assigned by critics to other authors and other times. 
 Chaps, ix.-xi. have been assigned to an older Zechariah, 
 in the time of Ahaz, who mediated between Hosea and 
 Isaiah. This seems to be clear from the historical 
 Bituation of the prophecy, which represents the kingdoms 
 of Israel and Judah as existing side by side, and the 
 chief enemies as those of the times of the dissolution of 
 the northern kingdom.^ Chaps, xii.-xiv. came from a 
 different hand from our Zechariah. It seems to us that 
 they are post-exilic, and that they are later in their origin 
 than the Zechariah of history. We shall first consider 
 the genuine predictions of Zechariah, and then give the 
 later section in an appropriate place. 
 
 III. THE GLORY OF THE NEW JERUSALEM. 
 
 § 109. Jerusalem will he inhahited hj a vast midtihide. 
 and will he without walls, for Jahvcli will be a wall of fire 
 1 See p. 183. 
 
MESSIANIC IDEA IN THE TIMES OF THE EESTORATION. 439 
 
 round about her, a glory in her midst ; for He will take 
 possession of it as His royal residence. Little children and 
 the aged alike will he found in her streets. All nations 
 will lay hold of the shirt of the Jew, and seek Jahveh in 
 His holy city, and he recognised among His jpeople. 
 
 There are two similar predictions relating to the new 
 Jerusalem, the former in chap, ii., and the later in chap, 
 viii. These may be considered together. 
 
 " Jerusalem will abide un walled villages, because of the multitude 
 
 of men and cattle in her midst, 
 And I will become for her, is the utterance of Jahveh, a wall of 
 
 fire round about. 
 And a glory will I be in her midst. 
 Ho, Ho, and flee from the land of the North, is the utterance of 
 
 Jahveh ; 
 For as the four winds of heaven have I dispersed you, is the 
 
 utterance of Jahveh. 
 Ho, Zion, escape dweller with the daughter of Babylon. 
 For thus saith Jahveh Sabaoth, 
 
 After glory hath he sent me unto the nations which spoiled you ; 
 For the one touching you is touching the apple of his eye. 
 For lo, I am about to shake mine hand over them, and they will 
 
 become a spoil to those that served them, 
 And ye shall know that Jahveh Sabaoth liath sent me. 
 Sing and rejoice, daughter of Zion, 
 
 For lo, I am about to come and dwell in your midst, is the utter- 
 ance of Jahveh ; 
 And many nations will assemble unto Jahveh in that day, 
 And they will become my people, and I will dwell in thy midst. 
 And thou wilt know that Jahveh Sabaoth hath sent me unto thee; 
 And Jahveh will inherit Judah as his inheritance upon the holy 
 
 land, 
 And choose Jerusalem again." — Zech. ii. 8-17. 
 
 This prediction combines features of many previous 
 prophecies, especially of the great unknown. The vast 
 numbers of the population of the new Jerusalem are in 
 
440 MESSIANIC PEOPHECY. 
 
 accordance with Jeremiah's book of comfort/ and the 
 hexameters of the great unknown.^ Jahveh a wall of fire 
 round about Jerusalem, is similar to the conception of 
 the great apocalypse, that salvation constituted its walls 
 and ramparts,^ and the thought of the great unknown, that 
 its walls were called " Salvation " and its gates " Praise." * 
 The call to flee from Babylon reminds us of the refrains 
 of the great prophecy of the exile.* It shows that the 
 call had to be made again and again, even after many of 
 the exiles had returned to the holy land. The doctrine 
 that Jahveh will dwell in Jerusalem for ever, is the 
 ancient doctrine of the prophets that constantly recurs 
 in their writings.® The participation of the nations in 
 the redemption has also become a familiar idea in 
 Messianic prophecy.^ We cannot see, therefore, that 
 Zechariah has added anything here to the unfolding of 
 the Messianic idea, beyond gathering a considerable 
 number of previous prophecies in one representation. 
 
 The latter prediction is found in chap. viii. It also is 
 chiefly a renewal of predictions from the great unknown. 
 
 " Thus saith Jahveh — 
 
 1 have returned to Zion, and will dwell in the midst of Jerusalem, 
 And Jerusalem wnll be called ' the city of fidelity ; ' and the 
 
 mountain of Jahveh Sabaoth 'the holy mountain.' 
 Thus saith Jahveh Sabaoth — 
 Again old men and old women will dwell in the streets of 
 
 Jerusalem, 
 Each with his staff in his hand because of great age ; 
 And the streets of the city will be fiUed with boys and gii'ls 
 
 playing in the streets thereof. 
 
 ^ Jer. xxxi. 8. See p. 247. 
 
 2 Isa. xlix. 20-21, liv. 1-3. See pp. 382 and 387. 
 
 3 Isa. xxvi. 1. See p. 300. * Isa. Ix. 18. See p. 397. 
 « Isa. xlviii. 20, Hi. 11, Ixii. 10. See pp. 380, 386, and 401. 
 ^' Joel iv. 21 ; Zeph. iii. 15; Jer. iii. 17, etc See pp. 159, 
 
 and 242. 
 
 ' See especially Isa. IxvL 18 ; p. 405. 
 
MESSIANIC IDEA IN THE TIMES OF THE RESTORATION. 441 
 
 Thus saith Jahveh Sabaoth— 
 
 Lo, I am about to save my people from the land of the sunrise 
 
 and from the land of sunset, 
 And bring them, and they will dwell in the midst of Jerusalem, 
 
 and become my people, 
 And I shall become their God in faithfulness and in righteousness. 
 Thus saith Jahveh Sabaoth — 
 
 Yet will it be that peoples and inhabitants of great cities will come, 
 And the inhabitants of one wiU go unto another, saying, 
 
 * Let us go on to court the face of Jahveh,' 
 
 * And to seek Jahveh Sabaoth, Let me go also.' 
 And many peoples and strong nations will come 
 
 To seek Jahveh Sabaoth in Jerusalem, and to court the face of 
 
 Jahveh. 
 Thus saith Jahveh Sabaoth — 
 Li those days, when ten men of all tongues of the nations shall 
 
 lay hold, they will lay hold of the skirts of a Jewish man, 
 
 saying, 
 *Let us go with you, for we have heard that God is with you.'" 
 
 — Zech. viii. 
 
 The names given to the new Jerusalem, "city of 
 fidelity " and " holy mountain," resemble the names given 
 to the city in Zephaniah, Jeremiah, Ezekiel, and the 
 great unknown.^ The aged and the children in the streets 
 of the city remind us of Isa. Ixv.^ The finest scene in 
 this prophecy is the dramatic representation of the 
 nations exhorting each other to court Jahveh. When 
 one says, " Let us go on to court the face of Jahveh," the 
 other replies, " Let me go also;" and then we see them all 
 clinging to the skirt of the Jew, and soliciting his guid- 
 ance to the presence of Jahveh. In these predictions, 
 Zechariah gathers up the threads of previous prophecies. 
 
 1 Zeph. iii. 16 ; .Ter, xxxiii. 16 ; Ezek. xlviii. 35 } Lsa U J 4, Ixii. 4 
 
 See pp. 224, 245, 290, 3<}(), and 40a 
 
 2 Isa. Ixv. 20. See p. 403. 
 
442 MESSIANIC PROPHECY. 
 
 IV. THE CROWNING OF THE PEIEST-KING. 
 
 § 110. The servant of Jalweh, named Branch, is to huild 
 the temi)le of Jahveh and he its capstone. He combines the 
 priestly and royal ojices in His noble crown. He becomes 
 the perpetual channel of the divine grace. 
 
 Zechariah takes several Messianic terms, especially 
 from Isaiah and Jeremiah, and heaps them upon one 
 person. There are two passages that may be best 
 considered together; the first of these is contained in 
 chaps, iv.-v. 
 
 " Hear now, O Joshua the high priest, thou and thy fellows that 
 sit before thee ; for they are men which are a sign : ^ for, behold, I 
 will bring forth my servant Branch .^ For, behold, the stone ^ that 
 I have set before Joshua ; upon one stone are seven eyes : behold, 
 I will engrave the gi'aving thereof, saith Jahveh Sabaoth, and I will 
 remove the iniquity of that land in one day. In that day, saith 
 Jahveh Sabaoth, shall ye call every man his neighbour to come 
 
 ^ nSIO >*Lr:s=men of miracle. They are the signs and pledges 
 that Jahveh has in part fulfilled His promises, and therefore will 
 enth-ely fulfil them. 
 
 2 HD^* has here become a proper name of the Messiah, owing to 
 its use in Jer. xxiii. 5, xxxiii. 15. See p. 244. Compare Zech. 
 vi. 12. 
 
 ^ pi^n. The stone placed before Joshua was regarded by the 
 older interpreters as the Messiah, after Ps. cxviii. 22 and Isa. 
 xxviii. 16. Keil, Chambers, and others refer to the kingdom of 
 God. Henderson, Hitzig, C. H. H. Wright, and others, think of the 
 foundation stone, but this had already been laid long ago. Ewald 
 properly thinks of the capstone, in accordance with Zech. iv. 7. 
 The interpretation of the stone depends upon that of the eyes. 
 These are px bV- The most natural view is that the eyes were 
 graven on the stone, in accordance with the following context. But 
 Keil, Henderson, and Chambers prefer to supply D""^*, and think of 
 the eyes as directed upou the stone in loving care and protection. 
 The one stone is compai'ed with the seven eyes. The cherubic 
 chariot of Ezek. i. 18 was full of eyes. The eyes represent the 
 sacred activity of the divine nil. Comp. Zech. iv. 10 ; Isa. xi. 2 ; 
 Hev. V. 6. The capstone of the temple is full of eyes, as was the 
 cherubic chariot. It is fuU of the energy of the divine life, it is the 
 Messiah Himself. 
 
MESSIANIC IDEA IN THE TIMES OF THE RESTORATION. 443 
 
 under ^ the vine and under the fig-tree. And the angel that talked 
 with me came again, and waked me, as a man that is wakened out 
 of his sleep. And he said unto me, What seest thou ? And I said, 
 I have seen, and behold, a candlestick all of gold, with its bowl 
 upon the top of it, and its seven lamps thereon ; there are seven 
 and seven ^ pipes to the lamps which are upon the top thereof : and 
 two olive trees by it, one upon the right side of the bowl, and the 
 other upon the left side thereof. And I answered and spake to the 
 angel that talked with me, saying. What are these, my lord 1 Then 
 the angel that talked with me answered and said unto me, Knowest 
 thou not what these be? And I said, No, my lord. Then he 
 answered and spake unto me, saying, This is the word of Jahveh 
 unto Zerubbabel, saying. Not by force, nor by power, but by my 
 spirit, saith Jahveh Sabaoth. Who art thou, O great mountain? 
 before Zerubbabel become a plain : ' and he will bring forth the 
 head stone with shoutings of ' Grace, grace, unto it.' Moreover, the 
 word of Jahveh came unto me, saying, The hands of Zerubbabel 
 have laid the foundation of this house ; his hands shall also finish 
 it ; and thou wilt know that Jahveh Sabaoth hath sent me unto 
 you. For who hath despised the day of small things ? for they shall 
 rejoice, and shall see the plummet in the hand of Zerubbabel, even 
 these seven,* the eyes of Jahveh ; searching through and through 
 
 ^ nnn bi^ is pregnant, implying the verb N3. This phrase for 
 peace and prosperity we have seen in Amos ix. 14 ; Micah iv. 4. 
 See pp. 163 and 182. 
 
 2 nynt^l riV2^ is variously explained. It is generally taken 
 distributively, seven by seven, that is, seven pipes for each lamp, so 
 the RV. But this would be too many. The LXX. and Vulgate 
 render seven pipes only. Hitzig, Ewald, and Henderson suppose 
 that there has been a mistake of repetition in the Massoretic text. 
 Kohler and C. H. H. Wright take the second seven as additional to 
 the first, making two sets, one set connecting the lamps with the 
 bowl of the reservoir, the other connecting the lamps with one 
 another, and regulating the flow of the oil. This is best. For this 
 is a great self-feeding lamp-stand. The olive trees produce the oil 
 and discharge it into the reservoir of the lamp-stand, and so the lamps 
 are ever supplied with an even flow of oil. 
 
 ^ niK^^D^ is the same as in Isa. xl. 4. It is better to supply an 
 imperative than an imperfect. 
 
 * in?0K^1. The subject of this verb is rhi^ nynC^, as Henderson, 
 Keil, Hitzig, and Chambers, with which nin^ ':^]} is in api)osition. 
 The rejoicing eyes of the divine spirit are contrasted with the scorn 
 of the wordlings. The LXX., Targum, Peshitto, Vulgate, Ew^ld, 
 and others find the subject in ]2 "D- 
 
444 MESSIANIC PKOPHECY. 
 
 the whole earth. Then answered I and said unto him, "What are 
 these two olive trees upon the right side of the candlestick and upon 
 the left side thereof ? And I answered the second time, and said 
 unto him, What be these two olive branches, which by means of the 
 two golden spouts ^ empty the golden oil out of themselves 1 And 
 he answered me and said, Knowest thou not what these be ? And 
 I said. No, my lord. Then said he. These are the two sons of new 
 oil,2 that stand by the Lord of the whole earth." 
 
 — Zech. iii. 8-iv. 14. 
 
 The divine promise is made to the high priest Joshua, 
 that the divine servant bearing the name of Branch will 
 be brought fortli. Branch is here used as a proper name 
 of the Messiah, on the basis of the prophecy of Jeremiah.^ 
 It is true our prophet does not use the name of David, 
 and does not connect the servant Branch with the son 
 of David, and yet it is clear that to Zechariah Zerubbabel 
 has taken the place of David, and he looks for a second 
 Zerubbabel, as Jeremiah and Isaiah had looked for a 
 second David. The term servant is used here as in the 
 passage in Jeremiah, and has no connection with the 
 Messianic servant of the great unknown. The mention 
 ■ of the servant Branch is only for a moment, for the 
 prophet passes over to a contemplation of a wonderful 
 stone that is placed before Joshua. That stone has seven 
 eyes graven upon it, that represent the sevenfold opera- 
 tions of the divine Spirit as it searches everything through 
 and through. These eyes engraven on the stone show 
 that it could not be the foundation stone upon which the 
 temple was to be erected. It was rather the crowning 
 stone, the gable stone, the capstone, that was to complete 
 the structure. This stone placed before Joshua was the 
 
 ^ D"'i?3t^ is only found here. It is essentially the same as n^3C^, 
 channels, })ipes. nnDJV is only found here , a weaker form of "iVJi'. 
 It is similar to "Ti^V, cataract, waterfall. 
 
 ^ inVM ''J3 are the anointed ones, namely the priest and the king. 
 p is a noun of relation. 
 
 * Jer. xjoiii. 5-8, xxxiii. 14-22. See p. 244 seq. 
 
MESSIANIC IDEA IN THE TIMES OF THE RESTORATION. 445 
 
 assurance to him and to Israel that the temple whose 
 foundation stone had long since been laid, would even- 
 tually be completed. The Divine Spirit whose eyes looked 
 forth from the capstone placed before the high priest, 
 would ere long look down from the summit of the com- 
 pleted temple. This stone is another form of the 
 Messianic idea. As we have had a Messianic corner- 
 stone in Isaiah/ so we have now a Messianic capstone 
 here. The foundation and the completion of the 
 temple are both to be found in the Messiah at His 
 advent. 
 
 The result of this advent of the servant Branch, and 
 the completion of the temple by the raising of the cap- 
 stone to its final position, will be the removal of sin and 
 the establishment of universal peace. 
 
 The prophet now sees a wonderful transformation of 
 the lamp-stand of the temple. By its side, on the right 
 and left, are two olive trees, ever producing olive oil for 
 the lamps. They are connected with the lamp-stand by 
 two spouts, which convey the golden oil from the trees 
 into the bowl, which at the summit of the lamp-stand 
 serves as its reservoir. From this bowl seven pipes 
 convey the oil to the seven lamps, and there are seven 
 other pipes that run around, connecting each lamp with 
 its neighbour, so that there is a constant and an even 
 supply of oil. It needs no ministering priests to supply 
 its lamps with oil and light. The olive trees, ever living 
 and producing golden oil, give it a constant supply. 
 These olive trees are evidently the two anointed ones 
 that stand before God, the anointed priest and the 
 anointed king. Through their ministrations the oil of 
 divine grace ever suppjlies the lamp-stand of the kingdom 
 of God with the ability to shine. As in Jeremiah the 
 holy city became a great ark of the covenant and throne 
 * Isa. xxviii. 14-18 ; Ps. cxviii. 22-23. See p. 208 seq. 
 
446 MESSIANIC PROPHECY. 
 
 of Jahveh,^ so here the new temple becomes a great lamp- 
 stand, a light to Israel and the nations. 
 
 It is hardly possible that the prophet designed to pre- 
 dict that Joshua and Zerubbabel would accomplish all 
 this. It is true it is said that Zerubbabel had laid the 
 foundations of the temple, and he would complete it with 
 a festival of rejoicing. But back of this temple of 
 Zerubbabel is the greater temple of Jeremiah, Ezekiel, 
 the great unknown and Haggai.^ Zechariah and his 
 hearers could not have supposed that the temple of 
 Zerubbabel was the realization of these wonderful ideals, 
 or of his own no less marvellous representation. The 
 temple of Zerubbabel was a pledge of a more glorious 
 temple in the future. So the prophet might think of 
 Joshua as an anointed priest, but he could hardly have 
 thought that Zerubbabel was an anointed king, though 
 he was of the royal line of Da\'id. But Joshua and 
 Zerubbabel become to him the types of these great offices 
 which they at the time represented, so far as they were 
 able under the circumstances. These offices will in the 
 latter days transcend their ancient dignity and worth. 
 The Messiah, Branch, will come forth, realize the ideal 
 and become a channel of divine OTace, the source of li^ht 
 and joy to the world. Mountains of difficulty are still in 
 the way. But they will become a j)lain. Not by force 
 or power will these things be accomplished, but by the 
 Spirit of God, whose sacred eyes search the earth through 
 and tln^ough for the accomplishment of the divine plan 
 of redemption. 
 
 The second prophecy of the servant named Branch is 
 contained in chap, vi., and is in some respects an en- 
 largement of the first. 
 
 " And the word of Jahveh came unto me, saying, Take of them 
 of the captivity, even of Heldai, of Tobijah, and of Jedaiah, and 
 
 1 Jer. iii. 14-18. See p. 242. « See pp. 242, 285. 
 
MESSIANIC IDEA IN THE TIMES OF THE KESTOEATION. 447 
 
 come thou the same day, and go into the house of Josiah the son of 
 Zephaniah, whither ^ they are come from Babylon ; yea, take of 
 them silver and gold, and make a noble crown,^ and set it upon the 
 head of Joshua the son of Jehozadek, the high priest ; and speak 
 unto him, saying, Thus speaketh Jahveh Sabaoth, saying, Behold, 
 the man whose name is Branch ; and he will grow up out of his 
 place, and he will build the temple of Jahveh : even he will build 
 the temple of Jahveh ; and he will bear the glory, and will sit and 
 rule upon his throne ; and he shall be a priest upon his throne : * 
 and the counsel of peace* will be between them both. And the 
 noble crown shall be to Helem, and to Tobijah, and to Jedaiah, and 
 to Hen ^ the son of Zephaniah, for a memorial in the temple of 
 Jahveh. And they that are far off will come and build in the 
 temple of Jahveh, and ye will know that Jahveh Sabaoth hath sent 
 me unto you. And it will come to pass, if ye will diligently obey 
 the voice of Jahveh your God." — Zech. vi. 9-15. 
 
 This prediction enlarges upon the servant named 
 Branch. It is promised that he will grow up out of his 
 place and build the temple of Jahveh. This shows very 
 clearly that the prophet cannot think of Zerubbabel or of 
 his temple ; for Zerubbabel had already arisen, and was 
 engaged in the erection of the new temple. The prophet 
 
 ^ 1K3 '^^H is taken by the Vulgate, Peshitto, Targum, A.V., 
 Henderson, and many others as a relative of person, and is rendered 
 " who came." But it is better with E.V., after Ewald, Hengst., 
 Keil, Chambers, and others, to render it as a relative of place. 
 
 "^ ri"l"itoy is taken as a real plural by the R. V. and many interpreters, 
 thinking of two crowns, the royal and the priestly. Henderson 
 thinks of a double crown, and compares the triple crown of the 
 papacy. But it is best, with Keil and C. H. H. Wright, to regard it 
 as an intensive plural, as in Job xxxi. 36, and render noble crown or 
 glorious crown. Compare Rev. xix. 12. 
 
 ^ iriD nTl") It seems most natural to take jHD as predicate, in 
 accordance with Psalm ex. 4, and the repetition of 1SD3 ; so Keil, 
 Chambers, and most interpreters. But Ewald and Hitzig make it 
 the subject, and so find two persons and two thrones. 
 
 * whli^ n^y is counsel of peace, not in the sense of reconciliation 
 between the two offices, but as having peace as their common design. 
 Compare Isa. ix. 6, Mic. v. 5. See pp. 200 and 218. 
 
 ^ It is better to take |n as a proper name in place of Josiah. But 
 Ewald, Keil, and Kohler interpret it as the noun |n with the 
 Ordinary meaning, grace, favour, i.e. that of the son of Zephaniah. 
 
448 MESSIANIC PEOPHECY. 
 
 causes a noble crown to be made of the gold and silver 
 brought from Babylon by messengers from the Jews still 
 remaining there. This crown was placed upon the head 
 of Joshua, not to crown him as the Messiah, but as a 
 symbol and pledge that the Messiah would arise and be 
 crowned with such a noble crown. And this crown was 
 preserved as a memorial and pledge in the temple of 
 Zerubbabel. The Messiah, named Branch, is to be the' 
 builder of that temple of Jahveh of which the temple of 
 Zerubbabel was the preparation. He will be crowned, 
 and will be enthroned. He will unite in his crown the 
 royal and the priestly offices, for he will sit on his royal 
 throne as a priest, and the two offices will combine in 
 him in a ministry of peace. This is the same priest- 
 king that we have seen in Psalm cx.,^ only here he is 
 enthroned in peaceful dominion ; there he was a great 
 conqueror. The priest-king is the same as the branch of 
 Jeremiah,^ and the shoot of Isaiah,^ and the seed of 
 David, the temple builder of Nathan's prophecy.* It is 
 in this prediction that Zechariah advances the Messianic 
 idea beyond any of his predecessors. Jesus Christ of 
 Nazareth is the realization of these predictions. 
 
 V. JAHVEII IHE HOLT KING. 
 
 There is a group of psalms, embracing xciii., xcv.-c, 
 and we may add xlvii., that have as their theme, " Jahveh 
 doth reign." They all have the same rhythmical 
 structure. They are trimeters in strophes of twelve lines 
 each, although they have been changed in some places 
 by additions of a liturgical character, and in some places 
 by insertions from the margin. It is probable that the 
 most of them were originally parts of one great hymn, 
 
 1 See p. 132. -' See p. 214. » Isa. xi. See p. 201. 
 
 * 2 Sam. vii. 11-16 ; 2 Cliron. xvii. 10-14. See p. 126. 
 
MESSIANIC IDEA IN THE TIMES OF THE RESTORATION. 449 
 
 but it was broken up for use in the synagogue and 
 temple, and then the separate parts were modified in the 
 places that can be easily detected. It seems to us that 
 these psalms all express the joy and hopes of that time 
 when the second temple was first completed. They 
 follow naturally the prophecies of Haggai and Zechariah, 
 with which they are in accord. 
 
 § 111. Jaliveh is the holy Jcing enthroned in Zion, 
 His sovereignty extends over the whole earth. All nature 
 rejoices in His advent. His reign is a reign of justice, 
 holiness, and manifold blessings. 
 
 These psalms are full of the thoughts and hopes of 
 the great unknown, and resemble very much those little 
 hymns that constitute the refrains of the original edition.^ 
 
 " Jahveh doth reign^ he is clothed with majesty, 
 Jahveh is clothed with strength,^ he hath girded himself, 
 Yea the world is sustained, it cannot be moved. 
 Thy throne is established from of old, O thou from everlasting ; 
 The streams have lifted up, Jahveh, 
 The streams have lifted up their voice, 
 The streams lift up their roaring 
 Above the voices of many waters. 
 Magnificent are the breakers of the sea, 
 Jahveh on high is magnificent.^ 
 Thy testimonies are very sure, at thy house.* 
 Holiness is becoming, Jahveh, for length of days."— Ps. xciii 
 
 This psalm opens with the words, " Jahveh doth reign." 
 This is the theme of the entire series. Jahveh has 
 
 1 See p. 340. , 
 
 2 It is best, with Ewald, to attach TV to {J^n?, in accordance with 
 the parallelism. 
 
 ^ Dnns is not in apposition with naSJ^O, but is predicate, as in 
 the next clause. 
 
 * The E.V. follows Delitzscb, Hupfeld, and Ewald, and makes 
 three lines out of the last two. Perowne makes two lines, but 
 attaches ^nui> to the last line, and spoils the rhythm. 
 
 2 F 
 
450 MESSIANIC PROPHECY. 
 
 clothed Himself with majesty and strength, and is en- 
 throned upon His everlasting throne. The streams and 
 the breakers of the sea rejoice. Holiness is the chief 
 characteristic of His temple. 
 
 I. "0 come, let us shout aloud to Jahveh, 
 
 O let us make a joyful noise to the rock of our salvation ; 
 
 O let us go to meet his face with thanksgiving, 
 
 With pieces of music we shall make^ a joyful noise to him. 
 
 For Jahveh is a great 'El, 
 
 And a great king above all gods, 
 
 In whose ^ hands are the deep places of the earth, 
 
 And the heights of the mountains are his ; 
 
 Whose is the sea ; and he made it ; 
 
 And the dry land which his hands formed. 
 
 Come let ue worship and let us bow down, 
 
 Let us kneel before Jahveh our maker. 
 
 II. Verily he is our God, 
 
 And we are the people of his pasture, and flock of his hand. 
 
 To-day if ^ ye will hearken to his voice, 
 
 Harden not your heart as at Meribah, 
 
 As the day of Massa in the wilderness,* 
 
 When your fathers tempted me, 
 
 Tried me, yea saw my work. 
 
 Forty years long was I loathing a generation.* 
 
 ^ The cohortatives here give place to the simple indicative. The 
 K.V. ignores the difference. 
 
 2 'y^}^ shows that this is a relative clause. It is improper to 
 make it an independent clause, as the R.V. Hupfeld, Ewald, and 
 others give it correctly. 
 
 ^ This clause with DS niay be taken as a wish, "O that ye 
 would," with R.V., Perowne, Delitzsch, and others. But it is 
 better, with Heb. iii. 7, Hupfeld, Ewald, and Reuss, to take it as 
 conditional. 
 
 * For these historical references, see Ex. xvii. 1-7 ; Num. xx. 1-13 ; 
 Deut. xxxiii. 8. 
 
 ^ "in is without the article, and is emphatically indefinite, a 
 generation, that is an entire generation. The imperf. DIpX also 
 expresses the oft-repeated loathing of the people on account of 
 their repeated transgression. It lasted during the entire forty 
 years. 
 
MESSIANIC IDEA IN THE TIMES OF THE RESTORATION. 451 ^ 
 
 And I said, * A people of erring heart are they, 
 
 Not knowing my way ; ' i 
 
 "When ^ I sware in my anger, 1 
 
 * They shall not enter into my resting-place.' " 1 
 
 — Ps. xcv. j 
 
 1 
 
 This psalm is a call to praise Jahveh, the great king j 
 
 exalted above all gods ; the creator of all things, and the I 
 
 universal sovereign. Its second strophe is a warning i 
 
 based upon the experience of Israel in the wilderness. ; 
 
 I. " Sing unto Jahveh a new song,^ 
 Sing to Jahveh, all the earth, 
 Sing to Jahveh, bless his name. 
 
 From day to day tell the glad tidings of ^ his salvation, ! 
 
 Declare among the nations his glory, i 
 
 Among all peoples his wonders. 
 For great is Jahveh, and highly to be praised : 
 He is to be revered above all gods. 
 For all the gods of the peoples are idols : 
 But Jahveh made the heavens. 
 Honour and majesty are before him : 
 Strength and beauty are in his sanctuary. 
 
 II. Give to Jahveh, ye kindreds of peoples. 
 Give to Jahveh glory and strength. 
 Give to Jahveh the glory due unto his name, 
 Lift up a minchah and come into his courts. 
 Worship Jahveh in holy array : 
 Tremble in his presence, all the earth. 
 Say among the nations, Jahveh doth reign* 
 He judgeth the peoples with equity. 
 Let heaven rejoice, and let the earth exult ; 
 Let the sea roar and its fulness ; 
 
 ' *y^^ is a relative of time, as Ewald, and not expressive of 
 result, as Hupf eld, Delitzsch, and Perowne ; or consequence, " there- 
 fore," as E.V., which would require vav consec. of imperf. 
 
 2 See Isa. xlii. 10. ^ g^^ j^^ ^1. 9, lii. 7. 
 
 * We eliminate \y\'OT\ 72 h2n ^On ?!&?, which has come in from the 
 marginal reference to xciii. 2. 
 
452 MESSIANIC rEOPHECT. 
 
 Let the field exult, and all that is therein. 
 
 Then let all the trees of the wood shout for joy." ^ — Vs, xcvi. 
 
 Tliis is another summons to praise Jahveh, and to 
 declare the glad tidings of His salvation and His glory 
 among the nations. It is in the style of the great 
 unknown. Jahveh is exalted above all, and is worthy 
 of reverence and praise, for He alone is the creator. 
 Honour and majesty, strength and beauty are in His temple. 
 The second strophe is a universal call. All nations are 
 to unite in the praise of Jahveh, and in the sacrificial 
 worship in the courts of His temple. For Jahveh doth 
 reign over all nations, and universal nature rejoices. 
 
 L " Jahveh doth reign, let the earth exult j 
 Let the many coasts be glad. 
 Clouds and darkness are round about him : ' 
 Righteousness and justice are the basis of his throne. 
 Fire goeth before him, 
 
 And it burneth up his adversaries round about. 
 His lightnings light up the world ; 
 The earth doth see and writhe, 
 
 The mountains do melt like wax from before Jahveh, 
 From before the Lord of the whole earth. 
 The heavens do declare his righteousness, 
 And all the peoples do see his glory. ^ 
 
 * We also regard the lines 
 
 as an added refrain ; comp. Ps. xcviii. 9. It was possibly for a 
 responsive chorus in the liturgical worship. 
 
 2 The distich of ver. 7 has a ditferent movement. The first line 
 is a pentameter. 
 
 "All they that serve graven images, that boast themselves of idols, 
 will be ashamed : 
 Worship him, all ye gods." 
 It reminds us of similar pentameters in Isa. xli. 11-12, xlii. 17, 
 xlv. 16, etc. It seems to us that they are a later addition. Possibly 
 they were for responsive song. 
 
MESSIANIC IDEA IN THE TIMES OF THE RESTORATION. 453 
 
 II. Zion heard and rejoiced, 
 
 And the daughter of Judah exulted ; 
 
 Because of thy judgments, Jahveh. 
 
 For thou, Jahveh, art 'Eljon above all the earth : 
 
 Thou art exalted highly above all gods. 
 
 Ye who love Jahveh, hate evil ; 
 
 Keeper of the persons of his favoured ones, 
 
 From the hand of the wicked he delivereth them. 
 
 Light is sown for the righteous. 
 
 And joy for the upright in heart. 
 
 Eejoice, ye righteous, in Jahveh, 
 
 And give thanks to his holy memory." — ^Ps. xcvii. 
 
 This psalm begins in the same way as Ps. xciii. 
 God is enthroned upon a lofty throne that is founded on 
 justice and righteousness. His messengers are lightnings. 
 These execute His judgments. He is sovereign of the 
 whole earth. The heavens declare His righteousness, 
 and all nations see His glory. Zion has especial joy 
 in beholding the divine judgments. They are for her 
 deliverance and glory. The righteous are called upon to 
 rejoice, and give thanks in the remembrance of the 
 holiness of their God. 
 
 L ^^Sing to Jahveh a new sonff, for he hath done wonders; 
 Ms right hand and holy arm hath gained him victory. 
 Jahveh hath made known his salvation^ in the eyes of the nations 
 
 hath revealed his righteoiisness ; 
 Hath reme7nbered his mercy and his faithfulness to the house of 
 
 Israel. 
 All the ends of earth have seen the salvation of our God, 
 
 II. Make a joyful noise to Jahveh, all the earth; 
 Break forth and sing for joy, and sing praises ; 
 Sing praises unto Jahveh with the harp, 
 With the harp and the voice of melody, 
 With trumpets and sound of cornet ; 
 Make a joyful noise before the king Jahveh. 
 Let the sea roar, and its fulness : 
 The world, and they that dwell therein ; 
 Let the streams clap their hands. 
 
454 MESSIANIC PROPHECY. 
 
 Let the mountains sing for joy together ^ 
 Before Jakveh,for he cometh tojtcdge the earth. 
 He loill judge the world with Hghteousness^ and the people with 
 equity' — Ps. xcviii. 
 
 This psalm resembles Psalm xcvi. in the opening call 
 to sing a new song, but the five lines with which it 
 begins are not trimeters, but pentameters. They must 
 either be a later liturgical addition, or else designed to 
 be sung by a different voice. These lines resemble the 
 introduction and the refrains of the great unknown.^ The 
 psalm closes with two pentameter lines. Thus the psalm, 
 as we have it at present, is a trimeter enclosed in penta- 
 meters. The psalm was probably sung by two different 
 voices, with different movement. It is a call to a new 
 song in praise of the wonders of salvation wrought by 
 the holy arm of Jahveh, which have been displayed 
 before the whole earth. In view of this, all mankind are 
 called to praise Him with all kinds of musical instru- 
 ments, and universal nature breaks in with its chorus. 
 
 I. ^^ Jahveh doth reign, the peoples tremble, 
 
 Enthroned upon the cherubim, the earth moveth. 
 
 Jahveh in Zion is great, 
 
 And he is high over all peoples ; 
 
 Let them praise thy great and terrible name : 
 
 Holy is he. 
 
 A king's strength loveth justice ; 
 
 Thou hast prepared justice in uprightness. 
 
 And righteousness in Jacob thou hast made. 
 
 Exalt Jahveh our God, 
 
 And worship at his footstool^ 
 
 Holy is he. 
 
 II. Moses and Aaron among his priests. 
 
 And Samuel among those calhng on his name, 
 Callers unto Jahveh, he used to answer them. 
 
 1 Compare Isa. Iv. 12. 
 
 ' See Isa. xl. 5, 10, H. 9, hi. 10, Ixii. 8. 
 
MESSIANIC IDEA IN THE TIMES OF THE RESTOKATION. 455 
 
 In the pillar of cloud he used to speak unto them ; 
 
 They kept his testimonies 
 
 And the ordinance he gave them. 
 
 Jahveh our God, thou didst answer them, 
 
 A forgiving 'El wast thou to them, 
 
 And avenging upon their deeds. 
 
 Exalt Jahveh our God^ 
 
 And u'orship ye at his holy mountairiy 
 
 For holy is Jahveh our God" — Ps. xcix. 
 
 This psalm begins with the great theme, " Jahveh doth 
 reign." Jahveh is enthroned upon the cherubim in Zion, 
 and exalted above all nations ; above all He is holy. 
 This is the refrain of the psalm, and gives it its chief 
 characteristic. The ancient history is recalled, as in 
 Psalm xcv., as an inducement to worship. Moses and 
 Aaron and Samuel were heard and answered. The pillar 
 of cloud and fire was the form of the theophany from 
 which He spake to them. He forgave them their sins. 
 How much more now on Zion, His holy mountain, will 
 He prove Himself a righteous and holy Saviour 1 
 
 " Shout to Jahveh, all the earth ; 
 Serve Jahveh with joy ; 
 Come before him with singing. 
 Know that Jahveh, he is God. 
 He made us, and we are his,^ 
 His people and the sheep of his pasture. 
 Come to his gates with thanksgiving. 
 To his courts with praise. 
 Thank him, bless his name, 
 For Jahveh is good ; 
 His mercy is for ever. 
 And unto all generations his faithfulness." — Ps. c. 
 
 ^ ^\ the Kethibh, " and not we ourselves," is sustained by the 
 LXX., Vulgate, Peshitto, and A.Y. The Qeri 'h is supported by 
 Jerome, the Targum, and Sa<idia, and has been adopted by most 
 modern scholars, and by the E.V. It is better suited to the 
 parallelism. 
 
456 MESSIANIC PEOPHECY. 
 
 This psalm is composed of a single stroplie, a call to 
 praise. It is based on the thought of Isa. xl. 11, that 
 Jahveh was the shepherd and Israel the flock of his 
 hand. They are therefore exhorted to praise Him in 
 His courts, and render thanks for His goodness, His ever- 
 lasting mercy and His faithfulness. 
 
 Psalm xlvii. so much resembles the group just con- 
 sidered, that it seems to belong to the same time. 
 
 L " Clap the hands, all peoples ; 
 
 Shout unto God with the voice of triumph 1 
 
 For Jahveh 'Ely on is awe-inspiring, 
 
 A great king over all the earth. 
 
 He subdueth^ peoples under us, 
 
 And nations under our feet ! 
 
 He chooseth for us our inheritance, 
 
 The excellency of Jacob, whom he loves.* 
 
 God is gone up with a shout, 
 
 Jahveh with the soimd of a trumpet. 
 
 II. Play ye to God, play ye ; 
 Play ye to our king, play ye ; 
 For God is king of all the earth ; 
 Play ye a maskil.* 
 God reigns over the nations ; 
 God is enthroned on his holy throne. 
 The nobles of the peoples have assembled, 
 The people of the God of Abraham : 
 For God's are the shields of earth ; 
 He is greatly exalted." 
 
 1 inT' is only found here and in Ps. xviii. 48 in this sense. See 
 
 "D. 145. 
 
 ' 2 Perowne follows the selah, and divides here, making the strophes 
 unequal. Delitzsch divides here, and makes a third strophe of the 
 List four lines. But the selah is no safe guide to strophical organiza- 
 tion. The strophes are exactly equal and symmetrical. 
 
 8 "We prefer to leave ^3^0 untranslated, because it is not clear 
 what was the exact meaning of this technical word for a kind of 
 psalm. The KV. renders in the text " with understanding," ignoring 
 the technical word altogether. In the margin it gives " in a skilful 
 psalm." So Perowne, " in skilful strains," after Ewald. But this can 
 hardly be Siiid to have been established as the meaning appropriate 
 to all passages. 
 
MESSIANIC IDEA IN THE TIMES OF THE RESTORATION. 45*7 
 
 This psalm is likewise a summons to praise Jahveh, 
 the great king over all the earth. It resembles Psalm 
 Ixviii. in the reference to the triumphal ascent to Zion 
 with the sound of trumpet.^ The second strophe is a call 
 to praise with musical instruments. God reigns over all 
 nations from His holy throne, the nobles of all nations 
 are there assembled, and the shields of heroes from all 
 parts of the earth are hung up in His palace. He is the 
 universal king, highly exalted over all. 
 
 VI. THE LAND OF THE GLORY OF JAHVEH. 
 
 § 112. JaJiveh will restore the prosperity of His people. 
 His glory will dwell in the larid, and the divine attributes 
 meet in sweet communion. Earth and heaven luill respond 
 to each other in friendship. The soil will he fruitful, the 
 cattle inmtmeraUe, and the children of the land vnll he full 
 grown and beautiful. There will he universal peace and 
 
 I. " Thou hast been favourable, Jahveh, to thy land, 
 Thou hast restored the prosperity of Jacob, 
 Thou hast pardoned the iniquity of thy people, 
 Thou hast covered all their sins. 
 Thou hast withdrawn all thy fury, 
 Thou hast turned from the heat of thine anger. 
 Restore us, O God of our salvation. 
 And cause thine indignation with us to cease. 
 For ever wilt thou be angry at us ? 
 Wilt thou draw out thine anger to generation after 
 
 .generation 1 
 Wilt thou not quicken us again, 
 That thy people may rejoice in thee % 
 Show us thy mercy, Jahveh, 
 And give to us thy salvation. 
 
 See p. 432. 
 
458 MESSIANIC PROPHECY. 
 
 II. Let me hear what 'El will speak, 
 Jahveh,^ yea, he speaks peace 
 Unto his people, and unto his favoured ones, 
 But let them not return to folly. 
 Surely his salvation is near to those that fear him, 
 That glory may dwell in our land ; 
 Mercy and faithfulness are met together, 
 Eighteousness and peace have kissed, 
 Faithfulness sprouteth out of the earth, 
 And righteousness bendeth down from heaven. 
 Yea, Jahveh giveth welfare, 
 And our land giveth its produce. 
 Bighteousness goeth before him, 
 That it may direct ^ in the way of his footsteps." — Ps. Ixxxv. 
 
 The first strophe begins with a thankful recognition 
 of tlie mercy of God in the past. He has accomphslied 
 His promises and restored the exiles to the holy land, 
 and forgiven all their sins.^ But there is still great 
 need of the divine favour and blessinsj. What has been 
 accomplished, forms the basis for the plea with which the 
 strophe closes, that prosperity may be restored to the 
 land, and that the divine anger may altogether cease. 
 The blessings have only been realized in part; the 
 entreaty is for the full measure of the divine salvation. 
 
 The second strophe gives the divine promise in 
 response to the petition. The divine salvation is near 
 to those that fear him. They are first warned lest they 
 should again commit folly. The prediction then rises 
 to those wondrous heights in which the great unknown 
 moves. The divine glory is to dwell in the holy land. 
 The divine attributes are to meet in it in loving union. 
 
 ^ nin'' is usually attached to the previous line. But the rhythm 
 requires that we should have three lines here and not two. And 
 the parallelism is more complete with a divine name in the two 
 lines. 
 
 2 Di;;"* is jussive. Tt is best, therefore, to take it as a final clause 
 
 with weak Vav. 
 
 ^ Compare Isa. xliv. 22. 
 
MESSIANIC IDEA IN THE TBIES OF THE RESTORATION. 459 
 
 They will descend from heaven and spring up from the 
 earth, coming from all parts to the centre of the land of 
 divine blessing, to Zion the holy place of the restoration. 
 The divine mercy and the divine faithfulness coming from 
 different directions, meet together in Zion. Eighteous- 
 ness and peace have been, as it were, long absent from 
 one another. When they meet they kiss as the dearest 
 friends. Faithfulness springs forth from the earth to 
 meet the divine righteousness that bends down from the 
 heavens. Eighteousness becomes the guide of the people 
 to conduct them in the footsteps of Jahveh. The land 
 again becomes wonderfully fruitful, and prosperity is 
 restored. 
 
 Ps. cxliv. 12-15 is a little pentameter poem that has 
 in some way been attached to a trimeter psalm. It 
 describes the felicity of the land of Jahveh. 
 
 " When ^ our sons are as plants, grown up in their youth, 
 Our daughters as corner stones, hewn after the fashion of a palace; 
 Our garners are full, affording all manner of store ; 
 Our sheep bringing forth thousands, ten thousands in our fields ; 
 Our kine are great with young ; there is no breaking in through 
 
 our thorn-hedges ; ^ 
 And there is no going forth to war, and no cry of alarm in our 
 
 streets ; 
 Happy the people when ^ they have it so ; 
 Happy the people, when Jahveh is their God." 
 
 VII. THE IDEAL MAN TRIUMPHANT OVER EVIL. 
 
 The psalms just considered have described the blessed- 
 ness of the land in which Jahveh dwells, and the people 
 
 '^ l^a greatly perplexes interpreters, who try to find a connection 
 with the previous context. It is a relative of time. 
 
 ^ We insert the rare word |^ of Job v. 5 and Prov. xxii. 5, " thorn 
 hedge," and with the sufiix ^3••J^; after |^"iQ. The LXX. implies 
 some such word in its KocTccTrrai^a, (ppuyi^ov. It was easy for a 
 copyist to leave out |V or 1:''J^f between pD and pt^"). 
 
 The n33B^ is for an older HDD Dk^i<, as the rhythm requires. 
 
460 MESSIANIC PROPHECY. 
 
 that enjoy His favour. Ps. xci. gives a picture of the 
 happy lot of the pious man who is in intimate communion 
 with God, and is triumphant over all evil. 
 
 § 113. The pious man vjho is in intimate communion 
 with God, will he delivered from perils of every kind. He 
 will he sustained hy angels, aiid he lord of the anirnals, 
 
 I. " He wlio dwells in the secret place of 'Elyon, 
 Abideth in the shadow of Shadday, 
 Saying ^ of Jahveh, ' My refuge, 
 And my fortress, my God in whom I trust ;' 
 Surely he will deliver thee from the snare of the fowler, 
 From the noisome jiestilence. 
 With his pinions may he cover thee,^ 
 That thou mayest take refuge under his wings. 
 
 II. A shield and buckler is his faithfulness. 
 
 Thou wilt not be afraid of the terror by night, 
 
 Of the arrow that flieth by day, 
 
 Of the pestilence that walketh in darkness, 
 
 Of the destruction that wasteth at noonday, 
 
 Though 2 a thousand fall at thy side. 
 
 And ten thousand at thy right hand ; 
 
 Unto thee it will not come nigh, 
 
 Only with thine eyes thou wilt behold, 
 
 And the recompense of the wicked thou wilt see. 
 
 ^ "l)Oi< of the Massoretic text is first person, imperfect. But this 
 seems inconsistent with the context, and it troubles interpreters to 
 give a satisfactory explanation. Ewald makes it in aj)position 
 with the subject of the previous participles. Delitzsch divides the 
 psalm between three voices, assigning the first and second lines to 
 the first voice, the third and fourth to a second voice, and then 
 makes the first voice resume in the fifth line. The third voice closes 
 the psalm. But the second voice hjis too little to do, having only 
 two lines here and one line in ver. 9. It is better to follow the 
 LXX., Peshitto, and Jerome, with Hupfeld, Perowne, and others, 
 and read l^N or "irpi<v 
 
 2 It is better to give the jussive '^D'' its force. 
 
 * It is better, with Delitzsch, to take i?D'» as hypothetical 
 
MESSIANIC IDEA IN THE TIMES OF THE RESTORATION. 461 
 
 III. Since Jahveh, my refuge, 
 
 'Elyon, thou hast made thy dwelling place/ 
 Evil will not befall thee, 
 And plague will not approach thy tent ; 
 For he will give his angels charge over thee, 
 To keep thee in all thy ways ; 
 Upon their palms they will bear thee up, 
 Lest thou dash thy foot against a stone. 
 Upon the roaring lion thou wilt tread, 
 And thou wilt trample under foot the young lion and 
 serpent. 
 
 lY. Because he doth set his love on me,^ '* 
 
 I will deliver him, I will set him on high, 
 Because he doth know my name. 
 When he calleth, I will answer him, 
 I will be with him in trouble, 
 I will strengthen him, yea, I shall honour him ; 
 "With length of days I will satisfy him, 
 And I will show him my salvation." 
 
 This beautiful psalm presents the ideal man living in 
 communion with God, and accordingly delivered from all 
 evil. Such an experience could not be found in times of 
 exile and sin, but only in times of prosperity, and in the 
 holy land of Jahveh. The ideal man can appear only 
 in ideal times, and in an ideal land and nation. The 
 land of the divine blessing involves the man of the divine 
 blessing. The ideal man of Ps. viii.^ and of the Prot- 
 evangelium * here reaches the height of its representation. 
 The supremacy over all evil has been achieved. The 
 serpent is trampled under foot, and paradise and the 
 
 ^ The difficulty of these two lines arises from the emphatic 
 position of nriN, and the fact that its verb is in the second line. 
 The thought of the Psalmist is this : " Jahveh is my refuge ; " and 
 since thou hast made him also thy dwelling-place, all these benefits 
 will come to you. Delitzsch takes the first line as the first voice, 
 and the second line as the second. Some insert m)DX. 
 
 ^ The remainder of the psalm is a divine promise. 
 
 » See p. 146. ^ Gen. iii. 14, 15. See p. 71 seq. 
 
462 MESSIANIC PROPHECY. 
 
 divine communion are regained. It was appropriate that 
 Satan should cite this passage in the temptation of the 
 Messiah and apply it to Jesus.-^ It had its application 
 to Him, but not at the time of the temptation, or during 
 the period of His humiliation. It is a picture of the 
 risen and glorified Messiah, who achieved the ideal man- 
 hood of our race by His triumph over sin and Satan and 
 all evil. 
 
 The section of Zechariah embraced in chaps, xii.-xiv. 
 is an apocalypse that stands by itself with its title, 
 and without indication of author or time of composition. 
 It was appended to Zechariah, in ancient times, with the 
 message already considered.^ It is placed by many 
 critics in the times of Jeremiah, but the teudency at 
 present is to regard it as post-exilic. Indeed, it shows 
 dependence upon the predictions of Ezekiel and the 
 great unknown. It seems to reflect a situation some- 
 what later than the governorship of Zerubbabel, when 
 the bright prospects of the previous predictions had 
 become somewhat darkened. These chapters constitute 
 a single piece, and yet there are two Messianic ideas 
 that should be considered apart, although they are 
 mingled in the prophecy. The suffering Messiah is 
 connected with the final distress at Jerusalem, just as 
 we have seen it to be the case in Daniel.^ We sliall 
 first examine the predictions of the suffering Messiah, 
 and then the predictions of the great judgment and its 
 consequences. 
 
 VIIL THE SMITTEN ;BHEPHERD. 
 
 § 114. The house of David and the inhabitants of 
 Jerusalem lament in penitential sorrow the death of their 
 1 Matt. iv. 6. 2 ggg p^ 133^ 3 d^^h. ix. 24-27. 
 
MESSIANIC IDEA IN THE TIMES OF THE RESTOEATION. 463 
 
 rejected sheyherd. He has been smitten hy the sword of 
 Jahveh for the salvation of the flock. And a fountain is 
 opened to wash away all sin. 
 
 There are two passages, the first the lamentation over 
 the rejected shepherd, and the other the smiting of the 
 shepherd by Jahveh. It seems better to treat the latter 
 first. 
 
 "Awake, O sword, against my shepherd, and against the man 
 that is my fellow,^ saith Jahveh Sabaoth : smite the shepherd, and 
 the sheep will be scattered ; and I will turn mine hand upon the 
 little ones. And it will come to pass, that in all the land, is the 
 utterance of Jahveh, two parts therein will be cut off and die ; but 
 the third will be left therein. And I will bring the third part 
 through the fire, and will refine them as silver is refined, and will 
 try them as gold is tried : they will call on my name, and I will 
 hear them : I will say. It is my people ; and they will say, ' Jahveh 
 is my God.' " — Zech. xiii. 7-9. 
 
 This shepherd is a ruler of the people, rather than 
 a prophet. The shepherd is smitten to death by the 
 sword. He is engaged in war at the head of his flock, 
 and is defeated by the enemy, as was Josiah on the 
 battle-field at Megiddo. His fall results in the flight 
 of his army, and great suffering. They pass through 
 the furnace of affliction, and two-thirds of them are cut 
 off, and only a third are preserved. These are saved by 
 Jahveh. The little ones of the flock call upon Him, and 
 He turns His hand upon them and delivers them. The 
 shepherd is here the martyr shepherd of his people, 
 like the martyr prince of Daniel,^ rather than the martyr, 
 servant of the great unknown,^ although both alike 
 suflfer for the sins of the people under the divine infliction 
 
 ^ rT'Dy is only found here and in the priestly document of the 
 Pentateuch, where it has the meaning, neighbour, fellow. It 
 implies companionship and association. This shepherd is indeed 
 the one appointed by Jahveh to have charge of the flock, Israel. 
 
 2 Dan. ix. 26. See p. 422. » Isa. Hii. See p. 356 seq. 
 
464 MESSIANIC PKOPHECY. 
 
 of judgment. Our Saviour applies this prophecy to 
 Himself on the night of His betrayal, as the one who 
 was servant and prince in one.^ 
 
 In the other section we behold the people lamenting 
 over their smitten shepherd. 
 
 " And I will pour upon the house of David, and upon the inhabit- 
 ants of Jerusalem, the spirit of grace and of supplication ; and 
 they vnll look unto me ^ whom they have pierced : and they will 
 mourn for him, as one mourneth for his only son ; and will be in 
 bitterness for him, as one that is in bitterness for his first-born. 
 In that day will there be a great mourning in Jerusalem, as the 
 mourning of Hadadrimmon in the valley of Megiddon. And the 
 land will mourn, every family apart ; the family of the house of 
 David apart, and their wives apart ; the family of the house of 
 Nathan apart, and their wives apart ; the family of the house of 
 Levi apart, and their wives apart ; the family of the Shimeites 
 apart, and their wives apart ; all the families that remain, every 
 family apart, and their wives apart. In that day there will be a 
 fountain opened to the house of David, and to the inhabitants of 
 Jerusalem, for sin and for uncleanness." — Zech. xii. 10-xiii. 1. 
 
 The prophet here uses the defeat of the army of 
 Josiah at Megiddo, and the death of the heroic prince 
 on the battle-field, together with the lamentation for him 
 that burst forth all over the land,^ as a symbol of the 
 greater calamity that will befall the nation in the rejection 
 and death of their Messiah. Josiah was sustained by 
 his people, and when he fell the nation fell with him. 
 
 1 Matt. xxvi. 31-32 ; Mark xiv. 27. 
 
 2 '•(jx is difficidt. The suffix refers to Jahveh, who is the speaker. 
 In what sense can it be said that Jahveh was pierced ? This is 
 explained by Keil as a slaying of the mn'' "IN^D, but this theophany 
 was no less divine than Jaliveh Himself. It is best, with Hitzig, 
 Kbhler, Umbreit, and C. H. H. Wright, to think of the identification 
 of Jahveh with His servant. There is insufficient external authority, 
 and little internal evidence, to justify the reading vbx, although the 
 change is an easy one, and it is defended by Ewald, Geiger, 
 Kennicott, and others. John xix. 37 applies this passage to the 
 crucified Jesus, as the rejected and pierced Messiah. 
 
 « See 2 Kings xxiii. 2d, 
 
MESSIANIC IDEA IN THE TIMES OF THE RESTORATION. 465 
 
 But the martyr prince Zechariah has in view, is not 
 slain by the enemy, but is rejected, and is thrust through 
 by his own people, who refuse to follow him into the 
 struggle with their enemies. In the previous passage 
 the sword of Jahveh smote him ; here the people pierce 
 Jahveh when they reject His shepherd. This apparent 
 inconsistency is resolved when we consider that Jahveh 
 is the sovereign who controls the destiny of all. The 
 enemies of His people are the sword of judgment in His 
 hands to chastise them for their sins. Hence, when the 
 martyr shepherd falls by the hands of the enemies, he 
 falls by the divine infliction of judgment. But he falls 
 not because he is displeasing to Jahveh. He is rather 
 His own shepherd. His fellow whom He has given charge 
 of His flock. He falls because of the sins of the people 
 whose shepherd he is. The shepherd gives his life for 
 His flock. But, on the other hand, the flock refuse to 
 follow him, they reject his leadership, and when the 
 crisis of the struggle comes, abandon him and leave 
 him alone to sustain the conflict. Hence, when the 
 enemies of his people thrust him through and slay 
 him, those who rejected him have dealt him the 
 blow, and in slaying him they have pierced Jahveh 
 Himself in His representative. Thus it was when Jesus 
 was left alone to die upon the cross for the sins of-men. 
 The Eoman soldiers pierced him, but His own people 
 were responsible for his death, and the blow was laid to 
 their charge. 
 
 After the death of their Messiah, the people are hard 
 pressed by their enemies, and deeply feel the sad loss 
 they have sustained. They cry unto Jahveh in their 
 distress, and He pours upon them His Spirit. This out- 
 pouring of the Spirit in the times of judgment is after 
 the manner of Ezekiel.^ Ezekiel represents that the 
 1 Ezek. xxxix. 29. See p. 281 seq. 
 2 G 
 
466 MESSIANIC PEOPHECY. 
 
 Divine Spirit gives them the knowledge of Jahveh as 
 their Saviour. Zechariah describes the Divine Spirit as 
 a spirit of grace and supplication for grace ; it inspires 
 the people to true penitence, and they break forth in a 
 national lamentation for their rejected Messiah. In 
 response to this lamentation of repentance, Jahveh opens 
 up for them a fountain for sins and uncleanness, where 
 all their guilt, ceremonial as well as moral, may be washed 
 away. 
 
 Our Saviour recognised Himself as this rejected shep- 
 herd. As He sees that rejection in His crucifixion 
 and death, so He sees that great lamentation in the 
 judgment that was impending upon Jerusalem that 
 rejected Him ; only that lamentation is no longer of 
 penitence and redemption, but of conviction of sin and 
 condemnation.^ It is noteworthy that our Saviour never 
 refers to the suffering servant of the great unknown, 
 but lays so much stress upon the suffering prince of 
 Zechariah and Daniel. Indeed, the conception of the 
 suffering Messiah reaches its height in these passages of 
 Zechariah. The darker side of rejection, piercing and 
 death, stands out in all its dreadfulness, without relief. 
 But in tlie representation of the great unknown it is 
 enclosed in the bright frame of the exaltation of the 
 servant. 
 
 IX. THE UNIQUE DAY. 
 
 § 115. There is to he a final conflict with all nations at 
 the gates of Jerusalem. Jahveh comes with all His saints 
 to deliver His people and destroy their enemies. The 
 mount of Olives is cleft in twain hy a great earthqiiake to 
 provide a refuge, and Jahveh takes His stand above it in 
 judg7nent. The nations are smitten ivith lej^rosy and blind- 
 ness ; tlie warriors of Jcrnscdcm are endowed with marvellous 
 Matt. xxiv. 30 ; comp. Rev. i 7. 
 
MESSIANIC IDEA IN THE TIMES OF THE KESTOKATION. 467 
 
 strength and heroism; and all enemies are destroyed. 
 Jahveh becomes king over the earth, and all nations serve Him. 
 Living waters go forth eastward and westward from Jeru- 
 salem. A day that has no night and no winter dawns, 
 and knows no end. ''Holy to Jahveh" is inscribed on every- 
 thing in Jerusalem, and no unclean person will enter it 
 any more. All nations come up to keep the feast of Taber- 
 nacles. 
 
 There are two representations of the final conflict. 
 The former describes the conflict itself, and the deliverance 
 wrought by Jahveh. 
 
 " The utterance of Jahveh, who stretcheth forth the heavens, and 
 layeth the foundation of the earth, and formeth the spirit of man 
 within him : Behold, I am about to make Jerusalem a cup of reeling 
 unto all the peoples round about,i and against Judah also will it be 
 in the siege against Jerusalem. And it will come to pass in that 
 day, that I will make Jerusalem a burdensome stone for all the 
 peoples ; all that burden themselves with it will be severely 
 lacerated ; and all the nations of the earth will gather themselves 
 together against it. In that day, is the utterance of Jahveh, I will 
 smite every horse with astonishment, and his rider with madness ; 
 and I win open mine eyes upon the house of Judah, and will smite 
 every horse of the peoples with blindness. And the chieftains of 
 Judah will say in their heart. The inhabitants of Jerusalem are my 
 strength,^ in Jahveh Sabaoth, their God. In that day will I make the 
 chieftains of Judah like a pan of fire among wood, and like a torch 
 of fire among sheaves ; and they will devour all the peoples round 
 about, on the right hand and on the left : and Jerusalem will yet 
 again dwell in her own place, even in Jerusalem. Jahveh also will 
 save the tents of Judah first, that the beauty of the house of David 
 and the beauty of the inhabitants of Jerusalem be not magnified 
 above Judah. In that day should Jahveh defend » the inhabitants 
 
 1 Comp. Isa. H. 17-22 ; Ps. Ix. 5. . 
 
 2 nVDX is only found here. It is usually taken as equivalent to 
 yn^, strength. 
 
 3 ps is jussive, but it is usually taken as indicative on the ground 
 
 that the difi'erence of the form is'passing out of mind. It is better 
 to make it the protasis of a conditional clause. 
 
468 MESSIANIC PKOPHECY. 
 
 of Jerusalem, he that stumbleth among them in that day will be as 
 David ; and the house of David will be as God, as the Malakh 
 Jahveh before them. And it will come to pass in that day, that I 
 will seek to destroy all the nations that come against Jerusalem." — 
 Zech. xii. 1-9. 
 
 This passage describes a conflict between Jerusalem 
 and the nations that have gathered against it. It is not 
 said that Jerusalem is captured, as in the second passage, 
 but this is really implied. For the nations find Jerusalem 
 more than they can manage to dispose of. It is hke a 
 cup of intoxication to them. They drink and become 
 drunken. It is like a heavy stone that they endeavour 
 to lift, but it falls upon them, and lacerates them. 
 Jahveh interposes on behalf of His people in their 
 extremity. He smites the enemies with blindness and 
 madness, and strengthens his people, so that the weakest 
 of them becomes a hero like David, and the princes of 
 David's house become like the theophanic Malakh.^ 
 Hence they become like a pan of fire in the midst of 
 wood, and, hke a torch among sheaves of grain, they 
 consume and destroy all nations that have come up 
 against Jerusalem. The deliverance of Jerusalem is 
 thus accomplished by a divine advent, as in Ezekiel.^ 
 
 The second representation of the last conflict is much 
 fuller as regards the peril, the interposition, and the 
 slorious results. It is indeed the culmination of all 
 the apocalypses of the Old Testament. 
 
 "Behold, a day f or ^ Jahveh cometh, when thy spoil will be 
 divided in the midst of thee. For I will gather all nations against 
 
 ^ See p. 88. Zechariah and Malachi revive this technical term of 
 the prophetic historians. 
 
 2 Ezek. xxxviii.-ix. See p. 279. 
 
 ^ n'ln'^h- The i) is taken by K.V., Henderson, Pusey, Cliambers, 
 and others, as ^ of the genitive. But it could hardly be separated 
 from DV by t<3. It is better, with Keil and C. H. H. Wright, to take 
 it as the indirect object "for Jahveh." 
 
MESSIANIC IDEA IN THE TIMES OF THE EESTORATION. 469 
 
 Jerusalem to battle ; and the city will be taken, and the houses 
 rifled, and the women ravished : and half of the city will go forth 
 into captivity, and the residue of the people will not be cut off from 
 the city. Then will Jahveh go forth, and fight against those nations, 
 as when he fought in the day of battle. And his feet will stand in 
 that day upon the mount of Olives, which is before Jerusalem on 
 the east, and the mount of Olives will cleave in the midst thereof 
 toward the east and toward the west, and there will be a very great 
 valley ; and half of the mountain will remove toward the north, and 
 half of it toward the south. And ye will flee by the valley of my 
 mountains ; for the valley of the mountains will reach unto Azel : 
 yea, ye wiU flee, like as ye fled from before the earthquake in the 
 days of Uzziah king of Judah : i and Jahveh my God wiU come, 
 and all the holy ones with thee. And it will come to pass in that 
 day, that there will be no light or cold or ice -J but it will be a 
 unique ^ day which is known unto Jahveh ; not day and not night : 
 but it will come to pass, that at evening time there will be light. 
 And it will come to pass in that day, that living waters will go out 
 from Jerusalem ; half of them toward the eastern sea and half of 
 them toward the western sea ; in summer and in winter will it be. 
 And Jahveh will be king over all the earth : in that day will 
 Jahveh be one, and His name one. All the land will be turned 
 as the Arabah, from Geba to Kimmon, south of Jerusalem ; and it 
 will be lifted up, and dwell in its place, from Benjamin's gate unto 
 the place of the first gate, unto the corner gate, and from the tower 
 of Hananel unto the king's winepresses. And men will dwell 
 
 1 Comp. Amos i. 1. , i • x. 
 
 2 pj^Dp"" nnp^ is difficult. The last word in the Kethibh is a verb 
 from 5<Dp, to contract oneself. Comp. Ex. xv. 8. nnp'' is then 
 interpreted as referring to the stars, as the r^hn 1p^ in Job xxxi. 26 
 refers to the moon. This is the view of Hengst., Keil, Pusey, 
 C. H. H. Wright, Chambers, and others. But the Qeri reads 
 liSSpl nnp\ The ancient versions, LXX., Pesliitto, Symmachus, 
 Targimi, also take them as nouns. The LXX. renders kuI ^Pv^og 
 x.xl 'TT^yoc. nnp^ is then equivalent to r\V\p, the plural of r^lp^ 
 cold (see Job xxiv. 7). \'\ii^p is found nowhere else. Ewald, 
 Umbreit and Bunsen, take the three nouns as united in one chain, 
 rendering, " There will be no light, or cold, or ice," that is, the 
 changes of night and day, or summer and winter, will no more exist 
 in that unique day of Jahveh. We are then to compare Isa. Ix. and 
 Eev. xxi. 23. 
 
 ^ nnx DV, one day, or rather unique day, that has no mate. 
 
470 MESSIANIC PROPHECY. 
 
 therein, and there will be no more ban ; but Jerusalem will dwell 
 safely. And this will be the plague wherewith Jahveh will smite all 
 the peoples that hav^e warred against Jerusalem : their flesh will 
 consume away while they stand upon their feet, and their eyes 
 will consume away in their sockets, and their tongue will consume 
 away in their mouth. ^ And it will come to pass in that day, that a 
 great tumult from Jahveh will be among them ; and they will lay 
 hold every one on the hand of his neighbour, and his hand will rise 
 up against the hand of his neighbour. And Judah also will fight at 
 Jerusalem ; and the wealth of all the nations round about will be 
 gathered together, gold, and silver, and apparel in great abundance. 
 And so will be the plague of the horse, of the mule, of the camel, 
 and of the ass, and of all the beasts that will be in those camps, as 
 this plague. And it will come to pass, that every one that is left of 
 all the nations which came against Jerusalem, will go up from year 
 to year to worship the king, Jahveh Sabaoth, and to keep the feast 
 of Tabernacles. And it will be, that whoso of all the families of the 
 earth goeth not up unto Jerusalem to worship the king, Jahveh 
 Sabaoth, upon them there will be no rain. And if the family of 
 Egypt go not up and come not, neither will it be upon them ; there 
 will be the plague wherewith Jahveh will smite the nations that go 
 not up to keep the feast of Tabernacles. This will be the sin of 
 Eg}*pt, and the sin of all the nations that go not up to keep the feast 
 of Tabernacles. In that day will there be upon the bells of the 
 horses, ' Holy unto Jahveh ; ' and the pots in the house of Jahveh 
 will be like the bowls before the altar. Yea, every pot in Jerusalem 
 and in Judah will be ' holy unto Jahveh Sabaoth ; ' and all they 
 that sacrifice will come and take of them, and seethe therein : and in 
 that day there will be no more a Canaanite ^ in the house of Jahveh 
 Sabaoth."— Zech. xiv. 1-21. 
 
 The final conflict at the gates of Jerusalem results in 
 the capture of the city. All nations have been gathered 
 together against it, and they have apparently accomplished 
 their will. Half of the people go into captivity, but half 
 of them escape. Jahveh interposes on their behalf in 
 theophany. He takes His stand upon the mount of 
 Olives, and it quakes at His presence, and divides, opening 
 
 ^ Comp. Isa. XXXV. 8. 
 
 ^ "':V33. The Canaanite is the representative of the unclean 
 nations. See Rev. xxi. 27. 
 
MESSIANIC IDEA IN THE TIMES OF THE RESTORATION. 471 
 
 up a great valley of refuge for the fugitives from 
 Jerusalem. Jahveh comes with all His angels.^ 
 
 He smites the hostile armies with the plague, and 
 they waste away upon their feet like a body of lepers. 
 A panic comes upon them, as in the days of Jehoshaphat, 
 and they turn their weapons against each other.^ The 
 rich spoils are enjoyed by the redeemed people of 
 Jerusalem. 
 
 A unique day dawns upon the world, the long expected 
 day of judgment and redemption, a day that has no sun- 
 light, and no cold or ice, no changes of the seasons, and 
 no night. Its sun will never set. At evening it will 
 be as bright as noonday. Jahveh is the light of that 
 everlasting day.® 
 
 Jerusalem becomes the source of living waters. We 
 have seen this wonderful stream of life in Joel, Isaiah, 
 Ezekiel, and the Psalter ;* but in all these previous pre- 
 dictions the stream has been but one ; here, however, it is 
 a double stream, breaking forth in two directions, both 
 toward the Dead Sea, as in Joel and Ezekiel, and also 
 now, as an additional feature, toward the Mediterranean 
 Sea. It is a perennial stream, whose waters know no 
 change. In summer and winter it flows on with the 
 same inexhaustible supply. 
 
 All nations that survive the great judgment come up 
 to worship Jahveh at Jerusalem. As in the great un- 
 known, they assembled in immense congregations on the 
 Sabbaths and new moons,^ so here they assemble to 
 observe the crowning feast, the great festival of Taber- 
 nacles. Jerusalem is pre-eminently holy. As in 
 
 1 Dan. vii. 10. See p. 415. 
 
 2 2 Chron. xx. 22-24. 
 
 » Compare Isa. Ix. 19-20. See p. 397. 
 
 * Joel iv. 18 ; Isa. xxxiii. 21 ; Ps. xlvL 5; Ezek. xlvii. 1-12. See 
 pp. 158, 211, 214, and 290. 
 
 * Isa. Ixvi. 23. See p. 406. 
 
472 MESSIANIC PROPHECY. 
 
 Jeremiah, the entire city is the throne of Jahveh, as 
 sacred as the ancient ark of the covenant ;^ so here every- 
 thing in Jerusalem, even the bells of the horses and the 
 ordinary cooking utensils, bears the same inscription as 
 the tiara of the high priest of Israel. " Holy to Jahveh," 
 is the character of the entire city and all its contents, 
 and no Canaanite or unclean person will be able to enter 
 it any more. 
 
 Malachi. 
 
 The prophecy of Malachi closes the canon of the Old 
 Testament prophets ; but whether the word Malachi is 
 the name of the prophetic person or of his office, is dis- 
 puted.^ There seem to be no sufficient reasons, however^ 
 for rejecting Malachi as a proper name of the prophet, 
 and exegetical opinion has turned strongly in favour of 
 this interpretation. It is manifest that the prophecy was 
 delivered some time after the return from exile and the 
 building of the temple. It can hardly be placed as late 
 as Alexander the Great. The author was probably a 
 contemporary and an assistant of Nehemiah in his work. 
 
 Malachi is variously estimated. His style is peculiar 
 and original, especially in his use of the dialogue. His 
 language is forcible, not departing far from that of the 
 classic writers. Malachi closes the line of prophets of 
 the old covenant. " Although like a late evening 
 closing a long day, he is yet at the same time the grey of 
 dawn bearing a noble day in its bosom." ^ The message 
 of the prophet is divided into three sections, with the 
 
 1 Jer. iii. 14-18. See p. 242. 
 
 2 The LXX. renders this term by " his angel," and the Targum 
 regards Ezra as the prophet, and in this respect is followed by 
 Jerome, Calvin, and Hengstenberg. Ewald adopts the view of the 
 LXX., but assigns no author. 
 
 3 Nagelsbach, article Maleachi, in Herzog, Eealencyklopaedie, 
 1 Aufl. viii. p. 756. 
 
MESSIANIC IDEA IN THE TIMES OF THE KESTORATION. 473 
 
 introduction. The introduction states the peculiar love 
 of God to Israel (chap. i. 1-6). Section 1st rebukes the 
 priests who contemn His name (chap. i. 7-ii. 9). Sec- 
 tion 2nd rebukes the people for unfaithfulness in marriage 
 relations (ii. 10-16).^ Section 3rd describes the Advent 
 of the Lord, and is Messianic (ii l7-iii.). 
 
 X. THE SECOND ELIJAH. 
 
 § 116. Tlie Malahh of the covenant comes to execute \ 
 judgment. His advent is heralded hy a messenger, a second 
 Elijah. TJiat day is a day ofjlre, consuming tJie wicked, 
 and also a day of the Sun of righteousness, giving joy to 
 those who fear God. The Levites are ^purified hy the fires 
 of judgment, and the offerings of the peo;ple are again 
 acceptalle to Jahveh. 
 
 " Behold, I am about to send my messenger,' and he will pre- 
 pare the way before me ; ' and the Lord, whom ye are seeking, 
 will suddenly come to his temple, and the Malakh of the covenant, 
 whom ye delight in : Behold, he is about to come, saith Jahveh 
 Sabaoth. But who may abide the day of his coming? and who 
 is he who can stand when he appeareth ? for he is like a refiner's 
 fire, and like fuller's soap : and he will sit as a refiner and purifier 
 of silver, and he will purify the sons of Levi, and purge them as 
 gold and silver : and they will offer imto Jahveh vegetable-ofier- 
 ings in righteousness. Then will the vegetable-offering of Judah 
 and Jerusalem be pleasant unto Jahveh, as in the days of old, 
 and as in ancient years. 
 
 For, behold, the day is about to come, burning as a furnace; 
 and all the proud, and all that do wickedness, will be stubble: 
 and the day that cometh will burn them up, saith Jahveh Sabaoth, 
 
 1 See Neh. xiii. 23-31. 
 
 2 We have to distinguish the ''3X^)0 of the first clause from the 
 n^lQH "l^i'D. The former is the herald of the latter. The latter 
 is the theophanic Malakh of the prophetic historians. See p. 88. 
 
 ^ C!ompare Isa. xl. 3, Ivii. 14, Ixii. 10. 
 
 ^X 
 
474 MESSIANIC PROPHECY. 
 
 that it will leave them neither root nor branch. But unto you 
 that fear my name will the sun of righteousness^ arise, with 
 healing in his wings ; ^ and ye will go forth, and gambol as calves 
 of the stall. And ye will tread down the wicked : for they will 
 be ashes under the soles of your feet in the day when I am about 
 to do it, saith Jahveh Sabaoth. 
 
 Kemember ye the law of Moses, my servant, which I com- 
 manded unto him in Horeb for aU Israel, even statutes and 
 judgments. Behold, I am about to send you Elijah the prophet, 
 before the coming of the great and terrible day of Jahveh.^ And 
 he will turn the heart of the fathers to the children, and the heart 
 of the children to their fathers : lest I come and smite the earth 
 with a ban." *— Mai. iii. 
 
 Malachi is in accord with Zechariah and the psalms 
 of the Eestoration in his dependence upon the great un- 
 known. He describes the herald preparing the way of 
 Jahveh, in similar terms to those of the introduction to 
 the prophecy of the restoration of Zion.^ The herald is 
 first presented as the messenger, and then as EUjah the 
 prophet. The prophet does not imagine that the ancient 
 Elijah, who ascended in a theophanic chariot to heaven 
 will come again to introduce the last times; but he looks 
 for a second Elijah, a great prophet, of whom the ancient 
 Elijah was an appropriate type. The work of this 
 Elijah is the preparatory work of turning the hearts of 
 fathers and children to one another, in reconciling the 
 generations, in bringing back the people to the pure faith 
 and life of their ancestors ; indeed, a work of preaching 
 repentance. 
 
 ^ np1)i C^*^. The construct is not that of apposition, with 
 Keil, as if righteousness were the sun, but the construct of the 
 characteristic. The sun is parallel with the day of the previous 
 context. Jahveh Himself is the sun. Comp. Isa. Ix. 19. 
 
 - n''2;D- The wings are not for the beams of the sun, but 
 involve another figure of speech. The prophet is thinking of the 
 eagle's wings of Ex. xix. 4 ; Deut. xxxii. and Ps. xci. 4. 
 
 ^ Comp. Joel iii. 4. 
 
 * D^n is the ban, the devotion to destruction. Comp. Zech. xiv. 11, 
 
 ^ See p. 375. 
 
MESSIANIC IDEA IN THE TIMES OF THE EESTORATION. 475 
 
 The advent is a divine advent, for the Malakh of the 
 covenant is the ancient theophanic angel, who so often 
 appeared in the early history of the nation to guide and 
 deliver them. He comes to judge Israel according to 
 his covenant keeping. He comes suddenly to His temple, 
 when men will not expect Him, although His advent had 
 been heralded. He comes as judge and as redeemer in 
 the day of doom. The day is a day of fire, that will 
 burn like a furnace, and consume the wicked, leaving 
 them neither root nor branch. They will be reduced to 
 ashes, to be trodden under foot by the righteous. This 
 is another form of the river of fire of Daniel, and the 
 flames of Gehenna of the great unknown.^ The day 
 will also be a day of fire to the corrupt in Israel. The 
 people, and especially the Levitical priests, will pass 
 through the furnace, and be purged of their dross as gold 
 and silver are refined. They will be thoroughly washed 
 from all their impurities, as by the fuller's lye. They 
 need to be refined and purified before their offerings can 
 be accepted by Jahveh as in ancient times. But the day 
 is also a day of light. The Sun of righteousness arises 
 and gives its glorious light to those who fear God. He 
 comes like a great eagle to shelter His people under His 
 healing wings. They wiU triumph over the wicked, and 
 rejoice with great joy. 
 
 The Messianic prophecy of the Old Testament comes 
 to an appropriate conclusion in this day of light and fire, 
 when the recompense of the Old Covenant is given by 
 Jahveh to each one in accordance with his fidelity and 
 purity. 
 
 1 Isa. Ixvi. 24 j Dan. vil 10. See pp. 406 and 415. 
 
CHAPTEE XV. 
 
 THE MESSIANIC IDEAL. 
 
 The Messianic prophecy of the Old Testament advances 
 through the centuries of the history of redemption, from 
 the simplest germs to the most complex conceptions ; 
 and yet there is a unity in the midst of the great variety 
 of representations, and a harmony in the manifold develop- 
 ment of the theme, so that the whole constitutes an 
 organism of redemption, the Messianic ideal given by 
 divine revelation to guide the people of God in their 
 advance toward the goal of history, 
 
 L THE IDEAL OF MANKIND. 
 
 The ideal of the human race was first given in the 
 divine blessing preserved in the poem of creation. 
 Mankind was created in the divine image, and endowed 
 with dominion over the creatures. His destiny was to 
 assume sovereignty, and take possession of the earth by 
 a numerous posterity. Psalm viii. gives a lyric expres- 
 sion to the same ideal.^ The ideal man is a little below 
 the heavenly intelligences in dignity, but is exalted to 
 dominion over all creatures. 
 
 This ideal was disturbed by the original sin of our 
 
 first parents, but it was not destroyed. The tragedy of 
 
 Eden changed the form of the divine blessing and its 
 
 mode of realization ; but its substance remained the same, 
 
 1 Gen. i 26-30, p. 68. « P. 146. 
 
 476 
 
THE MESSIANIC IDEAL. 477 
 
 for the ultimate destiny of mankind could not be different 
 from the original design of the Creator. The divine 
 blessing of fruitfulness and growth was transformed into 
 a covenant of redemption. And so Ps. xvi. represents 
 the ideal man enjoying the favour of God in a happy 
 lot in life, and in communion with God after departing 
 from life;^ and Ps. xci. describes the pious man in 
 intimate communion with God, delivered from perils of 
 every kind, sustained by angels, and lord of the animals.^ 
 This ideal of the human race was the inheritance of 
 the people of God. It is the blessing of the Mosaic 
 codes. The institutions of the old covenant were the 
 means for its realization ; but when these failed owing 
 to the sinfulness and perversity of Israel, the prophets 
 presented the same ideal in the new covenant. Hosea 
 sees all nature responding in concert to Israel when she 
 is remarried to Jahveh.^ Isaiah describes that universal 
 peace, when the little child is the shepherd of the wild 
 animals, and the infant plays with the serpent.* Ezekiel 
 points to a second Eden ; ^ and the great unknown pre- 
 dicts a transformation of nature in which the garden of 
 Jahveh takes the place of the wilderness, and a new 
 earth and new heavens of righteousness and peace are 
 created, instead of the earth that had been cursed with 
 sin and death.^ Ps. Ixxxv. describes the land of the 
 glory of Jahveh. The divine attributes meet therein in 
 sweet communion. Earth and heaven respond to each 
 other in friendship.'^ Ps. cxliv. 12-15 gives a picture 
 of universal peace and joy. The soil is fruitful, the cattle 
 innumerable, and the children of men are full grown 
 and beautiful* 
 
 1 P. 148. 2 p, 460, 8 Hos. ii. 18, p. 172. 
 
 * Isa. xi. 6-9, p. 205. « Ezek. xxxvi. 35, p. 274. 
 
 « Isa. li. 3, Iv. 12, 13, Ixv. 17, pp. 363, 384, 403. 
 
 ' P. 228. » See pp. 457-459. 
 
478 MESSIANIC PROPHECY. 
 
 n. THE CONFLICT WITH EVIL. 
 
 The protevangelium -^ is the miniature of the history of 
 humanity, a conflict with evil until the ultimate victory 
 over it. The seed of the woman is the conqueror of the 
 serpent, — the son of man triumphs over the prince of 
 evil. The conflict in this primitive prophecy is with the 
 serpent and his seed. But in subsequent prophecy the 
 combat is between good and evil in families, tribes, 
 nations, the powers of heaven and earth, until it becomes 
 a universal struggle ; for evil creates divisions in the 
 human race, and hence the conflict is not merely between 
 humanity and evil, it is a battle in humanity itself 
 between an evil seed and the seed of promise. There is 
 an increasing elimination of the evil seed from the seed 
 of redemption. Abraham and his seed take the place of 
 Eve and her seed. The children of Hagar, Keturah, and 
 Esau are also excluded, so that Israel becomes the holy 
 seed, the heir of all the promises. Isaiah and his succes- 
 sors distinguish between carnal Israel and the righteous 
 remnant. This remnant is still further reduced in the 
 persecutions of the last days of the kingdom of Judah 
 and of the exile, until it culminates in the conception of 
 a unique servant, a second Israel, who suffers for the sins 
 of all and achieves redemption for all ; ^ and in a son of 
 man who comes upon the clouds of heaven, to triumph 
 over the Antichrist in whom the hostile powers culminate.* 
 
 in. THE DIVINE ADVENT. 
 
 The blessing of Shem * introduces the doctrine of the 
 divine advent. Man needs divine help in order to gain 
 the victory over evil. God comes to dwell in the tents 
 
 1 Gen. iii. 14, 15, p. 71. ^ ig^. Hii.^ p. 356. 
 
 » Dan. ix. 23, p. 424. * Gen. ix. 26, 27, p. 79. 
 
THE MESSIANIC IDEAL. 479 
 
 of Shem as the God of the race. The divine Malakh 
 assures the patriarchs that He will abide with them and 
 fulfil the promises of the covenant. At the exodus 
 the Malakh selects the holy tabernacle as his residence, 
 and Israel takes the place of the race of Shem in the 
 unfolding of the promise. God dwells in the tabernacle 
 until the destruction of Shiloh by the Philistines. In 
 the covenant with David He promises to abide in the 
 temple erected by the seed of David.^ He enters the 
 temple of Solomon and resides there until the exile. The 
 divine presence secures Jerusalem from ruin. A corner- 
 stone is laid in Zion that is worthy of all confidence. It 
 abides firm in the overwhelming storm.^ Zion is the 
 quiet abode of Jahveh, the glorious judge, warrior, and 
 king, a place of streams where hostile fleets appear only 
 to be shattered and destroyed.^ Zion, the city of the 
 great king, is the safe abode of the people of God ; its 
 beauty and glory reflect the majesty of God. Jahveh 
 quiets the commotions of the nations, rebukes the re- 
 bellious, and reigns over the earth. The weapons of war 
 are destroyed in order to the establishment of universal 
 peace.^ 
 
 Such sublime thoughts as these could not be realized 
 in the old Jerusalem, or in the old temple, on account of 
 the sins of the people. The prophets attach them to the 
 new temple and the new Jerusalem. Ezekiel sees Jahveh 
 departing from the desecrated temple, and yet granting 
 His presence to His people during the exile as their 
 sanctuary.^ He predicts a new temple of great magnifi- 
 cence and sanctity.^ 
 
 One of the earlier prophets predicted that the temple 
 mount would be exalted above all the mountains, as the 
 
 1 2 Sam. vii. 11-16, p. 126 « Isa. xxviii. 16, p. 208. 
 
 * Isa. xxxiii. 20-24, p. 210. * Pss. xlvi. and xlviii., p. 213. 
 
 « Ezek. xi. 16, p. 268. « Ezek. xl.-xlviii., p. 283. 
 
480 MESSIANIC PROPHECY. 
 
 goal of the pilgrimage of the nations, the source of in- 
 struction and judgment.^ Jeremiah sees a new Jeru- 
 salem that will be as sacred as the ark of the covenant,^ 
 that will bear the name " Jahveh is our righteousness," ^ 
 that will be rebuilt and be holy in all its suburbs, so 
 that there will be no places of uncleanness.* A psalmist 
 declares that Jahveh will come and dwell in Zion for 
 ever, and provide abundantly for all its inhabitants/ 
 Ezekiel names the holy city, " Jahveh is there." ^ 
 
 The great unknown represents that the new temple 
 will be the house of prayer for all nations, and that they 
 will bring their choicest treasures thither. Jerusalem 
 will be rebuilt of precious stones, its gates salvation, its 
 walls praise. It will be the light and glory of the world, 
 and bear the names " Married," and " My delight is in 
 thee." It will be the centre of a new earth and new 
 heavens.^ 
 
 Haggai predicts that the latter glory of the temple 
 will be gxeater than the former.^ Zechariah sees that 
 the new Jerusalem will be inhabited by a vast multitude, 
 and that Jahveh will be a wall of fire round about it, 
 and a glory in its midst, and that it will be called " the 
 city of fidelity." ^ A later prophet predicts that the new 
 Jerusalem will be so holy that the bells of the horses and 
 the cooking utensils will bear the same inscription as the 
 tiara of the high priest, " Holy to Jahveh." ^^ 
 
 1 Micah iv. 1, and Isa. ii. 2, p. 181. » jer. iii. 17, p. 242. 
 
 8 Jer. xxxiii. 16, p. 244. * Jer. xxxi. 38-40, p. 257. 
 
 » Ps. cxxxii., p. 263. ® Ezek. xlviii. 35, p. 290. 
 
 7 Isa. xlix. 23, liv. 12, Ivi. 7, Lx., Ixii., Ixv. 17 seq., pp. 383, 389, 
 392, 394, 400, 403. 
 
 8 Hag. ii. 9, p. 437. 
 
 » Zech. ii. 8-17, viii. 3, p. 438. lo Zech. xiv. 20, 21, p. 471. 
 
THE MESSIANIC IDEAL. 481 
 
 IV. THE HOLY LAND. 
 
 The blessing of Abraham^ introduces the doctrine of 
 the holy land. This land is the inheritance of the holy 
 seed. Jacob divides it among his sons, and appoints 
 Judah as the leader in the march of conquest. The 
 portions of Judah and Ephraim are especially rich and 
 fruitful.^ The codes of the Pentateuch enlarge upon the 
 blessings of the promised land as the rewards of obedience 
 to the divine instruction.^ The prophets represent that 
 the failure to realize these blessings was owinsr to divine 
 chastisement for sin, and they make the holy land a 
 iprominent feature of the new covenant. The land of the 
 vestoration is to become wonderfully fruitful like the 
 garden of Eden. It will again be divided among the 
 tribes, and especial portions will be given to the priests, 
 the Levites, the holy city, and the prince. A river of life 
 will flow forth from the temple, quicken the barren tracts 
 of the land, and restore the waters of the Dead Sea. It 
 will flow eastward and westward, increasing its waters as 
 it flows in inexhaustible and abounding supply. Upon 
 its banks will be trees of life with monthly fruits and 
 healing leaves.* A highway of redemption will be opened 
 "up leading to the promised land, the path of the return- 
 ing exiles will be made easy, and all their wants supplied. 
 The land will be filled with trees of beauty and the 
 choicest flowers ; and it will become exceedingly fruitful, 
 and paradise will be regained. There will be new 
 heavens and a new earth, the abode of righteousness and 
 peace. All evils, physical and moral, will be banished. 
 There will be no more sorrow, or tears, or death, but 
 everlasting joy and festivity will everywhere prevail.^ 
 
 1 Gen. xii. 1-3, p. 84. 2 Q^n. xlix. 11, 12, 22-26, p. 93 seq. 
 
 3 P. 115. 4 Ezek. xxxvi. 35, xlv.-xlviii., pp. 274, 283. 
 
 ^ Isa. XXV. 6-8, XXXV., xli. 18-20, xlix. 9-13, li. 3, Iv. 12, 13, Ixv. 
 17, pp. 306, 318, 342, 354, 365, 384, 404. 
 
 '2 If 
 
482 MESSIANIC PEOPHECY. 
 
 V. JAHVEH THE FATHER AND HUSBAND. 
 
 At the exodus Jahveh adopted Israel as his first-born 
 son, assigned him an inheritance in the midst of the 
 nations, and guided him with paternal care until he took 
 possession of it.^ The sonship of Israel unfolds into the 
 sonship of David and his seed. But the latter con- 
 ception does not displace the former, although it renders 
 its use less frequent. Thus Hosea represents that the 
 children of Israel will be recognised in the Messianic 
 time as the sons of the living God.^ Jahveh will not 
 give up Israel, as He had abandoned other nations to 
 their sins and death. He will raise him from the dead, 
 and deliver him from Sheol.^ Jeremiah graphically 
 presents Ephraim as the first-born of Jahveh lamenting 
 under divine discipline, and returning in penitence unto 
 Jahveh, who receives him in compassion as a precious 
 and delightful son.* The great unknown represents 
 Jahveh as more faithful to Zion than a mother to her 
 babe. He will never forget her, but will restore her to 
 her land and multiply her children.^ 
 
 But the relation of sonship is not so common as that 
 of marriage. This is also a conception of the Pentateuch, 
 but Hosea first introduces it into the Messianic idea. 
 Mother Israel has been guilty of adultery with Baal, and 
 is rejected by her husband Jahveh. But after faithful 
 discipline in the wilderness she is restored to her own 
 land, where she is remarried, the divine attributes being 
 the bonds of union.^ Zej)haniah represents Jahveh 
 renewing his love to Zion, and rejoicing over her with 
 great joy, and singing with exultation."^ Jeremiah also 
 thinks of a remarriage of Zion to Jahveh.^ 
 
 * Ex. iv. 22, 23. See p. 100. ^ Hosea i. 10. See p. 166. 
 8 Hosea xi. 8, 9, xiii. 14. See pp. 174-176. 
 
 * Jer. xxxi. 18-20. See p. 252. « Isa. xlix. 14-22. See p. 381. 
 « Hos. i.-ii. See p. 165 seq. ' Zeph. iii. 17. See p. 224. 
 
 8 Jer. iii. 14. See p. 242. 
 
THE MESSIANIC IDEAL. 483 
 
 The great unknown unfolds this conception in its 
 fulness. Zion has been forsaken for a short time, and 
 suffered affliction. But Jahveh is her husband and 
 saviour. He is faithful to her, and will restore her 
 to her own land and bestow upon her His covenant 
 of peace.^ Zion has been named " Forsaken " and 
 " Desolate," but she is to receive the names " Married " 
 and " My delight is in thee." Jahveh will rejoice over 
 her as His bride, and make her His crown of glory .^ 
 
 The relation of shepherd and flock is less frequent, but 
 it is important to the development of the Messianic idea. 
 It is found in the poetry ascribed to Jacob,^ but first 
 enters into the Messianic idea in the earlier Zechariah. 
 The good shepherd Jahveh rejects His flock, having been 
 estimated by them at the miserable price of a slave. 
 These poor wages are thrown away, and the shepherd's 
 staves, beauty and concord, are broken as a symbol of the 
 separation.* Psalm Ixxx. calls upon the shepherd of 
 Israel to come for the salvation of His people.^ Ezekiel 
 describes the good shepherd searching out and gathering 
 his scattered flock and restoring them to their fold in the 
 land of Israel.^ The great unknown sees Jahveh leading 
 His flock on the highway of redemption. He is gentle 
 and attentive to the suckling lambs and their mothers.^ 
 Psalms xcv. and c. represent Israel as the people of 
 Jahveh's pasture and the flock of His hand.^ 
 
 VI. THE KINGDOM OF GOD. 
 
 The covenant at Horeb constituted Israel the kingdom 
 of God, a kingdom of priests and a holy nation.^ The 
 
 1 Isa. liv. 1-17. See p. 387. ^ jga. ixii. See p. 400. 
 
 « Gen. xlix. 24. * Zech. xi. 7-14. See p. 187. 
 
 « Ps. Ixxx. 2. See p. 229. « Ezek. xxxiv. 11-31. Seep. 272. 
 
 ' Isa. xl. 11. See p. 377. * Ps. xcv.7,c. 3. See pp. 450, 455. 
 » Ex. xix. 6, p. 101. 
 
484 MESSIANIC PEOPHECY. 
 
 blessing of Abraham had already promised that the seed 
 of Abraham should be a blessing to mankind ; [ but the 
 covenant at Horeb outlined the methods of its accom- 
 plishment. Israel is a royal priesthood, and as such has 
 a ministry of priesthood and a ministry of royalty. Both 
 of these relations unfold in Messianic prophecy. 
 
 In the prophecy of Balaam the kingdom of God is 
 apart from the nations, is composed of vast numbers, and 
 is irresistible. It subdues all nations to its sceptre.^ 
 Jahveh is the king of this kingdom. He marches at the 
 head of His people, and subdues all its enemies. 
 
 In the covenant with Da^dd He installs the seed of 
 Da\dd as a Messianic dynasty to rule over His kingdom, 
 but does not thereby divest Himself of His royal sway.^ 
 Hence the triumphs of the kingdom of God are sometimes 
 represented as the triumphs of the Messiah and then as 
 a divine victory. In the earlier days of the Davidic 
 monarchy the Messianic conqueror is more prominent, 
 but in the darker days the Messiah retires into the back- 
 ground, and the divine king becomes more prominent. 
 Psalm xxiv. represents Jahveh Sabaoth entering the holy 
 city in triumph.* Psalms xlvi. and xlviii. describe 
 Jerusalem as the city of the great king whence He 
 triumphs over aU His enemies.^ 
 
 The kingdom of God was reduced by the follies of the 
 house of David. It was broken in two by the secession of 
 the northern tribes, so that thenceforth the reunion of 
 Israel became a familiar theme for Messianic prophecy. 
 The kingdom was still further reduced by the invasions 
 of the Assyrians, so that Jerusalem and Zion take the 
 place and significance of the larger kingdom. The 
 corner-stone established there will abide firm amidst all 
 
 1 Gen. xii. 1-3, p. 84. 
 
 2 Num. xxiii. 9, 10, xxiv. 17-19, p. 104 seq. 
 
 » 2 Sam. vii. 11-16, p. 126. * Ps. xxiv., p. 145. » P. 213. 
 
THE MESSIANIC IDEAL. 485 
 
 the troubles and confusion.^ Psalm Ixxx. compares the 
 kingdom to a vine that once enjoyed a marvellous 
 growth, but is now stripped of its branches and ravaged 
 by beasts of prey.^ Ezekiel sees that the kingdom is to 
 remain in ruins until the advent of the appointed king,^ 
 and represents that it will be planted like a little cedar 
 sprig upon the mountains of the holy land and grow to 
 be a majestic tree.* Daniel sees the kingdom in a little 
 stone cut out of the mountains without hands that grows 
 until it dashes all other kingdoms in pieces, and becomes 
 itself a mountain filling the earth.^ Jahveh Himself 
 comes to the front in the predictions of the exile as the 
 king of Israel. When the time for restoration has come. 
 He works greater miracles than at the time of the exodus ; 
 He marches at the head of His people on a highway of 
 redemption ; all nature is transformed before Him ; He 
 leads the restored captives in triumphal procession to 
 Zion ; He takes up His residence in the holy city, and 
 reigns there for ever as the light and glory of Israel and 
 the world ; all nature rejoices in His reign of peace ; and 
 all nations bow to His sceptre, and recognise and obey 
 Him as the universal king.® 
 
 The priestly relation is more developed in the later 
 periods of prophecy. The priestly nation unfolds into a 
 priestly order in the nation which throws the priestly 
 relation of the entire nation into the background. Isaiah 
 is the first of the prophets to unfold this priestly relation 
 of the nation. He sees Egypt and Assyria united with 
 Israel as the people of God, speaking the holy language and 
 serving Jahveh with altar and sacrifice, while Ethiopia and 
 
 1 Isa. xxviii. 16-18, p. 208. « P. 228. 
 
 « Ezek. xxi. 31, 32, p. 270. * Ezek. xvii. 22-24, p. 269. 
 
 « Dan. ii. 44, 45, p. 412. 
 
 6 Isa. xli., xUi., xlix. 21-25, lii. 7-12, Ivii. 11-21, Ix., Ixii. 10-12 ; 
 Ps. Ixviii., xciii., xcv.-c, pp. 375, 379, 386, 393, 394, 429, 448. 
 
486 MESSIANIC PROPHECY. 
 
 Tyre consecrate offerings to Him.^ Zephaniali sees 
 the renown of Israel extending to the distant parts of 
 Africa, and the Ethiopians and the Libyans sending 
 offerings to the temple.^ Psalm Ixxxvii. sings of the 
 adoption of the nations into the city of God, and their 
 enrolment among the citizens of Zion.^ 
 
 The great unknown dwells upon this as his favourite 
 theme. The name of Jacob becomes a title of honour , 
 all the ends of the earth turn unto Jahveh, and every 
 tongue swears allegiance to Him ; kings and queens 
 become the foster-fathers and foster-mothers of Zion ; a 
 great invitation is extended to all men to partake freely 
 of the blessings of the new covenant ; the eunuchs and 
 foreigners are cordially invited to worship in the house 
 of prayer for all nations ; the peoples of the world bring 
 their choicest treasures to Zion ; the people of Israel 
 become the priests, and the nations their servants ; 
 Egypt, Ethiopia, and all nations unite in the worship of 
 Jahveh, in the offerings, the feasts, and even in the 
 priesthood.* Psalm Ixviii. represents Ethiopia, Egypt, 
 and all nations paying tribute and singing the praises of 
 Jahveh. Zechariah describes the nations encouraoiuGj 
 one another to seek Jahveh, and catching hold of the 
 skirts of the Jew to secure his guidance to the holy 
 place.^ The royal psalms describe the whole earth 
 engaged in the worship of God ; ^ and Zech. xiv. repre- 
 sents all nations celebrating the feast of Tabernacles.^ 
 
 1 Isa. xviii. 7, xix. 16-25, xxiii. 18, p. 206. 
 
 2 Zeph. iii. 9, 10, p. 221. 3 p, 226. 
 
 * Isa. xliv. 5, xlv. 21-25, Iv. 1-5, Ivi. 6, 7, Ix., Ixi. 5, 6, Ixvi. 20, 21, 
 pp. 351, 363, 369, 378, 391, 394, 403. 
 
 « Ps. Ixviii. 31, 32, p. 433. « Zech. viii. 22, 23, p. 439. 
 
 ' Ps. xcvi., xcviii., xcix., p. 448 seq. ® Zech. xiv. 16, 17, p. 467. 
 
X 
 
 THE MESSIANIC IDEAL. 487 
 
 VII. THE DAY OF JAHVEH. 
 
 Tlie doctrine of divine judgment springs from the 
 blessings and curses of the Mosaic codes.^ The blessing 
 of Israel involves the cursing of all his enemies. The 
 blessings of obedience have as their counterpart the 
 curses of disobedience. Hence the doctrine of divine 
 judgment is now a judgment of the enemies of his 
 people ; and then a chastisement and purification of 
 Israel himself. The judgment is a heaping up of evils 
 of all kinds upon the enemies of the kingdom of God, 
 whether these are within the kingdom or without. The 
 song of Hannah describes Jahveh as the all-knowing 
 judge, who espouses the cause of the weak and executes 
 justice in the earth.^ Psalm i, describes a theophany for 
 judgment.^ The righteous and the wicked alike are 
 warned to make sincere offerings lest they be destroyed. 
 
 Joel first introduces the doctrine of the day of Jahveh. 
 There is a great and terrible day when Jahveh will judge 
 the nations in the vale of judgment. All nature will be 
 disturbed. The judgment will be a battle, a harvest, and 
 a treading of the winepress.'* Zephaniah enlarges upon 
 tliis great and terrible day, when everything will be 
 consumed.^ Ezekiel describes a "great struggle upon the 
 mountams of the holy land with Gog at the head of all 
 the hostile nations. These will be overthrown by the 
 advent of Jahveh, who will rain fire and brimstone upon 
 them, and utterly destroy them.^ 
 
 The prophets of the exile describe the judgment in 
 various terms. There is to be a great judgment upon 
 Babylon, Egypt, and Moab ; the earth staggers like a 
 drunkard and swings Like a hammock ; it is utterly laid 
 
 1 See p. 115. 2 1 s-^iji. ii. 1-10, p. 123. 
 
 8 See p. 237. * Joel iv. 18-21, p. 154. 
 
 « Zeph. i. 14-18, iii. 1-3, p. 221. 6 ^zek. xxxviii.-xxxix., p. 279. 
 
488 IVTESSIANIC PEOPHECY. 
 
 waste ; the great metropolis is reduced to chaos ; the 
 kings of the earth and the evil powers of heaven are 
 imprisoned and reserved for punishment ; the wicked 
 oppressors perish for ever/ The judgment is a great 
 slaughter ; Jahveh is the conqueror of Edom ; His sword 
 is bathed in the blood of the enemies, and His garments 
 are stained with it; even the heavens and earth are 
 contaminated with the blood and carcases of the slain ■: 
 the heavens are rolled up like a scroll, and their host fall 
 as the foliage of a tree.^ The nations that war against 
 Jerusalem are smitten with blindness and leprosy, and 
 are destroyed.^ Jahveh comes as the Ancient of days 
 upon a throne of flames, and all His enemies are cast 
 into the river of fire.* The wicked are cast out of the 
 holy city like a mass of rotting, burning carcases in the 
 vale of Gehenna.^ The day of fire consumes the wicked, 
 and leaves them neither root nor branch.^ 
 
 The day of judgment is also a day of redemption. 
 The prophet Joel sees the outpouring of the divine Spirit 
 on all flesh, with the manifold gifts of prophecy as the 
 counterpart to the universal judgment.^ Ezekiel also 
 connects the outpouring of the divine Spirit upon Israel 
 with the destruction of Gog and the nations.^ Amos 
 teaches that Israel will be sifted among all nations, so 
 that the wicked will be destroyed like the chaff, but not 
 a grain of the true Israel will be lost.^ Hosea represents 
 that mother Israel will be disciplined in the wilderness 
 and then restored ; that Israel will be put to death, and 
 then raised from the dead.^" Isaiah predicts that Jahveh 
 
 ^ Isa. xiii. 1-13, xxiv.-xxvii., p. 295 seq. 
 ® Isa. xxxiv., Ixiii. 1-6, p. 311 seq. 
 ^ Zech. xii. 1-9, xiv. 1-21, p. 466 seq. 
 
 * Dan. vii. 9-12, p. 413. « Isa. Ixvi. 24, p. 408. 
 
 6 Mai. iii., p. 473. ^ Joel iii., p. 155. 
 
 ^ Ezek. xxxix. ^ Amos ix. 9, p. 161. 
 
 ^® Hos. ii., iii., xiii. 14, pp. 168 seq., 176. 
 
THE MESSIANIC IDEAL. 489 
 
 will refine and purify His people, so that the remnant 
 will become holy and blessed/ Jeremiah describes the 
 loving chastisement that brings Israel to repentance.^ 
 Ezekiel sees Israel lying on the battlefield a mass of dry 
 bones, but also sees Jahveh restoring them to life again.' 
 Jahveh will sprinkle His people with clean water, and 
 purify them, so that they will have a new heart and a 
 new spirit.* The prophets of the exile enlarge upon this 
 representation. The great apocalypse represents that 
 Israel has been smitten in exact measure for the removal 
 of sin and ultimate redemption ; his corpse belongs to 
 Jahveh, and will be quickened by the light of life ; all 
 sorrow and death will be banished in the times of 
 restoration ; and there will be a great banquet of joy for 
 all the redeemed on Mount Zion.^ 
 
 The great unknown shows that Zion's warfare has 
 been accomplished, her iniquity discharged, and that she 
 will be restored by the victorious arm of Jahveh ; she 
 has been forsaken for a short time in a gush of wrath ; 
 but will be restored, and will receive the comforting 
 assurance that Jahveh will never be angry with her 
 again ; the divine Spirit will be poured out upon the 
 seed of Israel, and they will become fruitful and be 
 increased to vast numbers.^ 
 
 Daniel predicts that there will be a resurrection of 
 the dead, when the righteous will receive their inheritance, 
 but the wicked Israelites will become a reproach and an 
 everlasting abhorrence.^ 
 
 The latest prophets bring this conception to its culmi- 
 nation. The spirit of grace and supplication is poured 
 
 1 Isa. iv. 2-6, p. 193. ^ jer. xxx. 12-xxxi., p. 246. 
 
 3 Ezek. xxxvii. 7-14, p. 275. * Ezek. xxxvi. 25-35, p. 274. 
 
 ^ Isa. xxiv.-xxvii., p. 296. 
 
 6 Isa. xl. 1, 2, xliv. 1-5, liv. 1-17, bdi. 11, 12, pp. 361, 374, 387, 
 400. 
 
 ^ Dan. xii. 1-13, p. 421. 
 
490 MESSIANIC PROPHECY. 
 
 upon Jerusalem, and they turn to Jahveh in sincere 
 repentance, and are cleansed in the fountain for sin and 
 uncleanness/ There is a unique day whose sun will 
 never set, whose hours will know no changes of seasons.^ 
 Malachi sees Jahveh coming as the sun of righteousness 
 to purify by the fires of judgment, which will destroy 
 the wicked, but will refine the righteous and make them 
 acceptable to God. He will heal them with His wings, 
 and will take them to Himself as His chosen inheritance 
 and priceless possession.^ 
 
 Vin. THE HOLY PEIESTHOOD. 
 
 The covenant with Israel at Horeb, making Israel a 
 kingdom of priests,* is unfolded in the covenants with 
 Phinehas and with David. In the former we have a 
 faithful priesthood for Israel; in the latter, a royal dynasty 
 for Israel. Each of these is a Messianic idea that has 
 its own special development. 
 
 Phinehas and his seed secure by covenant an ever- 
 lasting priesthood ; ^ they become the priestly mediators 
 for Israel, as Israel itself was by covenant the priestly 
 mediator for the nations. This covenant was renewed 
 in the prediction that a faithful priesthood would take 
 the place of the unfaithful house of Eli.^ The Messianic 
 priesthood is thrown into the background by the 
 Messianic king until the time of Jeremiah, when the 
 covenant with David and the covenant with Phinehas 
 are represented as alike eternal and irrevocable, and 
 as certain of fulfilment as the ordinances of heaven. 
 Jeremiah predicts that the Levitical priests will not only 
 be an everlasting priesthood, but that they will be 
 
 1 Zech. xii. 10-xiii. 1, p. 464 2 ^ecli. xiv. 6-10, p. 466. 
 
 « Mai. iii., p. 473. * Ex. xix. 3-6, p. 101. 
 
 « -NT 
 
 Num. XXV. 12, 13, p. 109. « 1 Sam. ii. 35, 36, p. 122. 
 
K 
 
 THE MESSIANIC IDEAL. (49 
 
 composed of vast numbers.^ Ezekiel assigns the priest- 
 hood in the new temple to the line of Zadok on account 
 of their faithfulness, and lays great stress upon their 
 sanctity ; they alone are admitted to the ministry in the 
 inner court of the new temple.^ The great unknown 
 gives the nations a share in the Levitical priesthood.^ 
 Malachi predicts that the Levites will be purified, that 
 they may offer acceptable sacrifices.* Zechariah sees the 
 priestly and the royal offices in the symbol of living 
 olive trees producing a perpetual supply of holy oil for 
 the lampstand that gives the light for the people of God ; 
 and then sees them combined on one throne in one noble 
 crown and in one holy person.* 
 
 IX. THE FAITHFUL PROPHET. 
 
 Moses predicts a prophet like himself divinely autho- 
 rized to speak, who will complete the divine instruction, 
 and demand obedience under the penalty of divine judg- 
 ment.^ This Messianic prophet does not reappear in the 
 Messianic idea until the exile. Then, when priest and 
 king had disappeared, and the prophet was the only 
 minister of Jahveh, the Messianic idea gathered about the 
 office of the prophet. This prophet is a great sufferer. 
 He is called by Jahveh from the womb and assigned his 
 high calling. Jahveh is well pleased with him, and 
 bestows His spirit upon him. He is entirely consecrated 
 to the divine service, consumed with zeal for the house 
 of God, and fasts, prays, and preaches to the poor and 
 the afflicted. He is concealed for a season in a condition 
 of humiliation. He is surrounded by cruel enemies, who 
 mock him for his trust in God, and persecute him with 
 
 ^ Jer. xxxiii. 17-22, p. 214. ^ Ezek. xliv., xlv., p. 283 seq. 
 
 8 Isa. Ixvi. 21, p. 407. * Mai. ii. 4-9, iii. 3, 4, p. 473. 
 
 « Zech. vi. 13, p. 442. « Deut. xviii. 16-19, p. 110. 
 
/. 
 
 492 MESSIAOTC PROPHECY. 
 
 bitter and mocking words ; he is unattractive in form, 
 despised and rejected, a man of sorrows and an outcast ; 
 he is innocent as a lamb, and yet is pierced, scourged, 
 and crushed for his people ; his body is stretched and 
 racked with pain, his frame is feverish, and in his 
 intense thirst his enemies give him vinegar and gall to 
 drink ; his hands and feet are pierced ; he is plunged 
 in a miry and watery abyss, and is dying of a broken 
 heart ; his enemies are dividing his garments among 
 them ; he is abandoned by his own kindred ; God 
 delivers him over to the will of his enemies for a season ; 
 he lays upon him as a trespass-offering the iniquities of 
 all ; and the servant suffers as a substitute, and dies a 
 martyr's death. But his heroic patience and self-sacrifice 
 are at last rewarded ; Jahveh dehvers him, and all the 
 meek rejoice ; He highly exalts him, and rewards him 
 with spoils of victory, a prosperous ministry, and great 
 honour ; He praises his deliverer in the great congTcga- 
 tion ; his enemies incur a dreadful doom ; but he be- 
 comes the great preacher of redemption. He proclaims 
 the year of grace and the day of judgment ; he trans- 
 forms sorrow into joy, and rejoices in the accomplishment 
 of his ministry ; he dehvers the captives, restores Israel, 
 and becomes the covenant of the people ; he is the light 
 of the nations, and the salvation of the ends of the earth; 
 kings and princes honour him, and wonder at the great- 
 ness of his exaltation. 
 
 X. THE MESSIANIC KING. 
 
 Tlie doctrine of the royal Messiah springs from the 
 covenant with David.^ Jahveh adopts the seed of David 
 
 ^ Pss. xxii., xl., Ixix., Ixx. ; Isa. xlii. 1-13, xlix. 1-13, hi. 13-liii., 
 Ixi., pp. 320-373. 
 
 2 2 Sam. vii. 11-16, p. 126. 
 
THE MESSIANIC IDEAL. 493 
 
 as His son, whom He will chastise by human agents, for 
 sin ; but will never forsake. He promises to build the 
 house of David into an everlasting dynasty. The seed 
 of David takes the place of the seed of Israel in the 
 development of the relation of divine sonship. The royal 
 Messiah is described in several psalms. Ps. ex. cites 
 a divine utterance and oath to the king enthroning him 
 at His right hand as the priest-king after the order of 
 Melchizedek, and then describes a conflict in which the 
 Messiah is engaged at the head of a priestly army. God 
 stands at his right hand, and gives him the victory over 
 the nations.-^ Ps. ii. represents the Messiah enthroned on 
 Zion at the right hand of Jahveh as His son, citing a 
 divine decree entitling him to the position, with all its 
 prerogatives of universal and everlasting sovereignty.^ 
 Ps. Ixxii. represents the Messianic king ruling in right- 
 eousness, mercy, and peace, receiving the homage of the 
 nations, the source and object of universal blessing.^ 
 Ps. xlv. describes the king as a bridegroom in God-like 
 majesty; he espouses the nations, and rejoices over them 
 as his brides.* 
 
 These psalms reflect the Messianic hopes of the Davidic 
 period; but in the prophetic period the decline of the 
 dynasty of David and the humiliation of the kingdom 
 give the predictions of the Messianic king a new form. 
 Amos introduces this new phase of the royal Messiah. 
 The ruined house of David will be restored to its former 
 prosperity ; it will take possession of the nations as its 
 inheritance.^ Hosea predicts that Israel, who hud for- 
 saken the house of David and Jahveh at the same time, 
 will eventually return in penitence to Jahveh and the 
 second David.^ 
 
 The earlier Zechariah sees Zion rejoicing at the advent 
 
 1 P. 132. 2 p, 134, 3 p, 137. 4 p, 140. 
 
 « Amos ix. 11, 12, p. 161. ^ Hos. iii. p. 174. 
 
494 MESSIANIC PROPHECY. 
 
 of her king, who comes meek and victorious, riding upon 
 the foal of an ass. He has destroyed the weapons of 
 war, and reigns in peace over the earth.-^ The reign of 
 peace now becomes the prominent feature of the ideal of 
 the royal Messiah in Isaiah and Micah. A wonderful 
 child will be born of a young woman, and be named 
 Immanuel. He is the sign and pledge that Jahveh is with 
 His people, and that He will deliver them. Distress 
 will continue in the land until his maturity.^ A great 
 light will shine upon the north-eastern frontier of Israel, 
 exalting the people as highly as they had been previously 
 humiliated, as the first of the Israelites to go into exile. 
 A great deliverance will be wrought, transcending that of 
 Gideon in the day of Midian. A child of the house of 
 David will be born, and bear the names Wonderful 
 Counsellor, Divine Hero, Distributor of Spoils, and Prince 
 of Peace. He will reign on the throne of David in 
 righteousness for ever. All military equipments will be 
 destroyed in order to universal peace.^ A twig will come 
 forth from the stump of Jesse, and a shoot from his roots 
 will be fruitful. The sevenfold gifts of the divine Spirit 
 will rest upon him, arni endow him to fulfil his work 
 of judging the poor with spiritual discernment, and the 
 wicked with the rod of his mouth. Girded with right- 
 eousness and faithfulness, he establishes peace in the 
 earth, in which the animal kingdom shares. The know- 
 ledge of God becomes universal. He becomes the 
 standard about which the nations rally, and the strife 
 of Ephraim and Judah comes to an end.^ A ruler will 
 be born in little Bethlehem, who will bear the name of 
 Peace. He will go forth to fulfil the ancient promises, 
 and become great unto the ends of the earth.^ 
 
 1 Zech. ix. 9, 10, p. 184. ^ j^^. vii. 13-17, p. 195. 
 
 8 Isa. viii. 2.3-ix. 6, p. 198. * Isa. xi., p. 201. 
 
 » Micah V. 1-4, p. 217. 
 
THE MESSIANIC IDEAL. 495 
 
 The ideal of the Messianic king reached its height in 
 the reign of Hezekiah, and in the predictions of Isaiah 
 and Micah. In the subsequent predictions the royal 
 Messiah retires to the background, and when he appears 
 in the prediction it is in a less brilliant and a more 
 subordinate position. Ps. Ixxx. refers to him as the 
 man of the right hand of Jahveh, and entreats Jahveh's 
 favour for him.^ Jeremiah describes him as the 
 righteous branch, who will bear the name "Jahveh is 
 our righteousness," and declares that the Davidic mon- 
 archy will be everlasting.^ He also predicts that a very 
 great multitude will return from exile and serve Jahveh 
 their God and David their king.^ Pss. Ixxxix. and cxxxii. 
 represent that Jahveh is faithful to His covenant with 
 David notwithstanding the decline of the dynasty. His 
 mercies are everlasting. He will cause prosperity and 
 splendour to sprout forth for David.* Ezekiel predicts 
 that the tiara of the priest and the crown of the king 
 will be removed until the advent of the one appointed 
 by Jahveh.^ This one is the second David, the shepherd 
 of the restoration,^ under whose sway Israel and Judah 
 will be reunited for ever.^ 
 
 The great unknown and his associates know nothing 
 of the royal Messiah. The divine king and the pro- 
 phetic servant absorb their attention. The royal Messiah 
 reappears in Zechariah alone of the prophets of the 
 restoration. He bears the name Branch. He is to 
 build the temple of Jahveh, and be its capstone. He 
 combines the priestly and royal offices in his noble 
 crown, and becomes the perpetual channel of the divine 
 grace. 
 
 » Ps. Ixxx. 18, p. 232. 2 Jer. xxiii. 5-8, xxxiii. 14^22, p. 244. 
 
 » Jer. XXX. 9, p. 247. * Pp. 258 seq. 
 
 » Ezek. xxi. 31, 32, p. 270. « Ezek. xxxiv. 23, p. 272. 
 
 f Ezek. xxxvii. 21-25, p. 277. 
 
 « Zech. iii. 8-iv. 14 vi. 9-15 p. 442. 
 
496 MESSIANIC PEOPHECY. 
 
 Daniel sees a Messianic prince in the last times of 
 affliction, who bears the brunt of the troubles, and is cut 
 ofif without having accomplished the redemption of his 
 people/ The author of Zech. xiii. xiv. also represents 
 the house of David and the inhabitants of Jerusalem, 
 lamenting in penitential sorrow the death of their 
 rejected shepherd. He has been smitten by the sword of 
 Jahveh for the salvation of the flock.^ The smitten 
 shepherd and slain 2^™ce are evidently the same, but 
 there is nothing in these prophets to show that this 
 martyr is to be connected either with the martjT prophet 
 of the great unknown and his associates, or with the 
 royal Messiah. The comprehension of these separate 
 pictures in one person could not be seen until the advent 
 of Jesus Christ, who combined the prophet with the 
 priest and the king, and who suffered and died that He 
 might conquer and reign. 
 
 XI. THE NEW COVENANT. 
 
 The failure of the old covenant and its institutions to 
 accomplish the work of redemption and to realize the 
 Messianic ideal, showed that the old covenant was not 
 the last word of God to man, but that it was prepara- 
 tory to a new covenant of the Messianic age. The 
 conception of the new covenant is the product of the 
 prophetic jjcriod. Hosea first introduces it into the 
 Messianic idea in the form of a remarriage of Jahveh 
 to Israel. The di^^ne attributes are the bonds of union, 
 and all nature is included in the covenant of universal 
 peace and harmony.^ 
 
 Jeremiah unfolds the doctrine of the new covenant. 
 Its instruction will not be on tables of stone, but on the 
 
 1 Dan. ix. 26, p. 421. 2 Zech. xii. 10-xiii 1, xiiL 7-9, p. 482. 
 
 8 Hos. il 18-23, p. 171. 
 
THE MESSIANIC IDEAL. 497 
 
 heart. There will be no need of teachers, for all will 
 know Jahveh, from the least to the greatest/ Ezekiel 
 describes a new covenant of peace that will secure 
 exemption from war, peace with the animals, and fruit- 
 fulness of the land. It is an everlasting covenant, in 
 which Judah and Israel will be united under the second 
 David, and which will secure the divine presence in 
 their midst for ever.^ 
 
 The great unknown connects the new covenant with 
 the prophetic servant of Jahveh. This servant is the 
 embodiment of the new covenant. It is a realization of 
 the sure mercies of David, and it is freely offered to all 
 who will partake of it. It is an everlasting covenant, 
 granting security from fear and oppression, and the 
 universal recognition of all who share in it as the seed 
 of divine blessing. They are disciples of Jahveh, are 
 under His divine guidance and instruction ; His Spirit is 
 within their hearts ; His words are in their mouths ; and 
 they enjoy everlasting peace.^ 
 
 We have in the Messianic prophecy of the Old Testa- 
 ment an organic system constantly advancing on the 
 original lines, and expanding into new and more com- 
 prehensive phases with the progress of the centuries. 
 Vast and complex that organism is, — so complex that 
 the wisest sages of Israel could not comprehend it, — as 
 vast as the difference between a divine advent and a 
 human advent, as contrasted as a suffering and a reigning 
 Messiah, as an advent of grace and revival, and as an 
 advent of judgment and perdition; and yet there is a 
 unity in all this variety and complexity that no one 
 
 1 Jer. xxxi. 31-37, p. 256. 
 
 2 Ezek. xxxiv. 25-31, xxxvii. 26-28, pp. 272 and 277. 
 
 3 Isa. xlii. 6, liv. 10-17, Iv. 3, lix. 21, Ixi. 8, 9, pp. 345, 363, 
 368, 370, and 391. 
 
 2 I 
 
498 MESSIANIC PROPHECY. 
 
 could discern until Jesus Christ was bom, God manifest 
 in the flesh ; until He passed through the experience of 
 a suffering Messiah, and advanced to His throne as the 
 reigning Messiah; until the advent of the Holy Spirit at 
 Pentecost warned of the advent of the great and terrible 
 day of judgment. 
 
 In Jesus of Nazareth the key of the Messianic pro- 
 phecy of the Old Testament has been found. All its 
 phases find their realization in His unique personality, 
 in His unique work, and in His unique kingdom. The 
 Messiah of prophecy appears in the Messiah of history. 
 The redemption predicted as the completion of the redemp- 
 tion experienced in greater and richer fulness in the 
 successive stages of the old covenant is at last completed 
 in the Messiah of the cross and of the throne, in the 
 Lamb that was slain for the redemption of men, but who 
 ever liveth as the fountain of life, and the owner of the 
 keys of Hades. 
 
 Hebrew prophecy vindicates its reality, its accuracy, 
 its comprehensive ideality as a conception of the divine 
 mind, as a deliverance of the divine energy, as a system 
 constructed by holy men who spoke as they were moved 
 by the Holy Spirit. The Messiah of prophecy and the 
 Messiah of history, the redemption of Hebrew prediction 
 and the redemption of Christian possession, are not 
 diverse, but entirely harmonious in the Lamb, who was 
 foreordained before the foundation of the world, but was 
 manifest in these last times of its history.-^ For it was 
 the same divine Being who devised the redemption of the 
 world, who revealed it in prophetic prediction, who 
 prepared for it in the development of liistory, who 
 accomplished it in time and eternity. Hebrew prophecy 
 springs from divinity as its source and ever - flowing 
 inspiration, and it points to divinity as its fruition and 
 1 Pet. i. 20. 
 
X 
 
 THE MESSIANIC IDEAL. 
 
 499 
 
 complete realization. None but God could give such 
 prophecy ; none but God can fulfil such prophecy. The 
 ideal of prophecy and the real of history correspond in 
 Him, who is above the limits of time and space and 
 circumstance, who is the creator, ruler, and saviour of 
 the world, and who alone has the wisdom, the grace, and 
 the power tojconceive the idea of redemption, and then 
 accomplish it in reality through the incarnation, cruci- 
 fixion, resurrection, ascension, and second advent of His 
 only begotten and well-beloved Son, very God of very 
 God, the Light and Life and Saviour of the world. 
 
INDEX OF TEXTS. 
 
 Genesis. 
 
 Genesis — continued. 
 
 
 PAGE 
 
 
 
 PAGE 
 
 i.l, . . . 
 
 . 172 
 
 xxvii. 27-29, 
 
 91 
 
 i. 2, . . . 
 
 . 297 
 
 xxvii. 29, . 
 
 . 123 
 
 i.7, . . . 
 
 . 242 
 
 xxviii. 1-4, 
 
 92 
 
 i. 19, . . . 
 
 . 395 
 
 xxviii. 12 seq., . 
 
 15 
 
 i. 26-30, . 
 
 69, 476 
 
 xxviii. 13-16, . 
 
 91 
 
 ii. 1, . . . 
 
 . 275, 276 
 
 xxviii. 18 seq., . 
 
 98 
 
 iii. 14, 15, . 
 
 74, 461, 478 
 
 XXXV. 9-12, 
 
 92 
 
 viii. 20-22,. 
 
 . . 78 
 
 XXXV. 14, 
 
 
 98 
 
 ix. 26, 27, . 
 
 80, 478 
 
 xii., . 
 
 
 40 
 
 xii. 1, 2, . 
 
 . 384 
 
 xliv. 5, 
 
 
 37 
 
 xii. 1-3, . . 84, J 
 
 572, 481, 484 
 
 xlvi. 3, 
 
 
 . 147 
 
 xii. 1-5, . 
 
 91 
 
 xlviii. 15, 
 
 
 98 
 
 xii. 2, 
 
 86 
 
 xlix., 
 
 '. 117, ] 
 
 L58, 163, 271 
 
 xii. 3, . . . 
 
 . 86, 89 
 
 xlix. 8-12, 
 
 
 94, 481 
 
 xiii. 14-17, 
 
 91 
 
 xlix. 22, 
 
 
 . 231 
 
 xiii. 14-18, 
 
 86 
 
 xlix. 22-26, 
 
 
 98, 481 
 
 xiv. 8, . , , 
 
 . 174 
 
 xlix. 24, 
 
 
 229, 483 
 
 xiv. 18, . . . 
 
 4 
 
 xlix. 27, 
 
 1 • 1 
 
 , 200 
 
 XV., . • . . 
 
 40 
 
 
 
 XV. 1, . . . 
 
 16 
 
 Exodus. 
 
 
 XV. 4, 5, . 
 
 86 
 
 
 
 XV. 12 seq., . 
 
 15 
 
 iii. 8, . 
 
 . 158 
 
 XV. 18-21, . 
 
 87 
 
 iv. 16, 
 
 
 . 260 
 
 xvii., . . , , 
 
 92 
 
 iv. 22, 
 
 
 . 135 
 
 xvii. 1-5, . • , 
 
 92 
 
 iv. 22, 23, 
 
 
 100, 482 
 
 xvii. 1-8, , 
 
 . 88, 92 
 
 iv. 25, 
 
 
 . 261 
 
 xvii. 6, . . , 
 
 92 
 
 xiii. 9, 
 
 
 . 375 
 
 xviii., , . 
 
 89 
 
 xiv. 19 seq. 
 
 
 194 
 
 xviii. 17-19, • , 
 
 86 
 
 XV. 8, 
 
 
 . 141, 469 
 
 xviii. 18, . 
 
 89 
 
 XV. 13, 17, 
 
 
 . 434 
 
 xix. 24, . . , 
 
 . 283 
 
 XV. 21, 
 
 
 . 434 
 
 xix. 24-28, 
 
 . 313 
 
 xvii. 1-7, 
 
 
 . 450 
 
 XX. 9, . . . 
 
 . 329 
 
 xvii'. 15, 
 
 
 . 245 
 
 xxii. 15-18, 
 
 88 
 
 xviii. , 
 
 
 4 
 
 xxii. 18, . 
 
 89, 139 
 
 xix. 3-6, 
 
 
 01, 372, 490 
 
 XXV. 23, 24, 
 
 90 
 
 xix. 4, 
 
 
 . 474 
 
 xxvi. 4, . . , 
 
 . 139 
 
 xix. 6, 
 
 
 . 483 
 
 xxvi. 24, . 
 
 . 90, 91 
 
 xix. 18, 
 
 
 . 283 
 
 501 
 
502 
 
 INDEX OF TEXTS. 
 
 XX. 22-xxiii., 
 xxi. 32, 
 xxiii. 20-33, 
 xxiii. 21, . 
 xxiii. 25-31, 
 xxxiv. 12-28, 
 xxxiv. 29, 30, 
 xlix. 27, . 
 
 Exodus — continued. 
 
 PAGE 
 
 . 109 
 . 173 
 . 115 
 . 117 
 . 116 
 109, 115 
 
 Leviticus, 
 
 viii. 8, 
 xxvi.,. 
 xxvi. 3-12, 
 xxvi. 5, 
 xxvi. 8, 
 xxvi. 16-45, 
 xxvi. 39, . 
 
 Numbers, 
 
 17-24, . 
 X. 35, 
 
 xii. 6-8, . 
 XX. 1-13, . 
 xxii. 12, . 
 xxiii. -xxiv., 
 xxiii. 7, 
 xxiii. 9, 10, 
 xxiii. 7-10, 
 xxiii. 20-24, 
 xxiv. 5-9, , 
 xxiv. 15, 16, 
 xxiv. 17-19, 
 xxiv. 20-24, 
 XXV. 1, 
 XXV. 3, 5, . 
 XXV. 12, 13, 
 xxvi. , 
 xxvi. 3-12, 
 xxvi. 8, 
 xxvi. 10, . 
 
 234 
 200 
 
 38 
 115, 158 
 117 
 162 
 
 110, 
 
 119 
 311 
 
 229 
 
 433 
 
 13 
 
 450 
 105 
 4, 41 
 331 
 484 
 106 
 106 
 107 
 13 
 
 107, 484 
 108 
 159 
 239 
 
 123, 490 
 
 Deuteronomy. 
 
 X. 16, 
 xiii. 17, 
 xvii., . 
 xvii. 14-20, 
 xviii. 14-22, 
 xviii. 16-19, 
 xviii. 18, . 
 
 115 
 117 
 
 399 
 283 
 
 111 
 
 249 
 287 
 122 
 
 23 
 111, 491 
 
 13 
 
 Deuteeonomt — continued. 
 
 xxvii.-xxviii., 
 xxviii. 3-13, 
 xxviii. 63-68, 
 XXX. 11-14, 
 xxxii., , 
 xxxii. 2, , 
 xxxii. 8, 
 xxxii. 6-10, 
 xxxii. 10, . 
 xxxii. 14, . 
 xxxii. 20-42, 
 xxxii. 29, 30, 
 xxxii. 30, . 
 xxxii. 42, . 
 xxxiii., 
 xxxiii. 2, . 
 xxxiii. 2, 3, 
 xxxiii. 8, . 
 xxxiii. 29, . 
 xxxiv. 5, . 
 
 PAGE 
 
 115 
 116 
 119 
 333 
 
 115, 474 
 273 
 
 299, 431 
 101 
 252 
 303 
 118 
 116 
 399 
 432 
 236 
 229, 234, 434 
 431 
 450 
 184 
 841 
 
 Joshua. 
 
 vu.-vni., . 
 vii. 14 seq., 
 X. 11, 
 xi. 13, 
 xiv.-xix., , 
 xxiv. 29, . 
 
 v., 
 V. 2, . 
 
 V. 4, . 
 V. 4-5, 
 V. 7, 11, 
 V. 12, 
 V. 16, 
 V. 18, 
 V. 20, 
 V. 20, 22, 
 vii., . 
 vii. 22, 
 
 Judges. 
 
 1 Samuel. 
 
 ii. 1-10, 
 ii. 35, 36, 
 vii. 8, 
 X. 5 scq., 
 xiv. 20, 
 
 172 
 
 38 
 431 
 249 
 
 38 
 341 
 
 . 236 
 . 133 
 . 234 
 
 430, 434 
 . 235 
 
 431, 434 
 . 434 
 . 435 
 . 283 
 . 431 
 . 133 
 . 283 
 
 125, 487 
 122, 490 
 . 157 
 
INDEX OF TEXTS. 
 
 503 
 
 1 Samuel — continued. 
 
 xiv. 43, 
 xix. 23 seq, 
 XXV. 18, 
 xxviii. , 
 xxviii. 6, 
 XXX. 7 seq., 
 
 9 
 
 173 
 
 36 
 
 38 
 38 
 
 2 Samuel. 
 
 VI., . 
 
 vii., . 
 vii. 11-16, 
 
 vii. 15, 
 XX. 8, 
 xxii., . 
 xxii. 44-51, 
 xxiii. 1-7, . 
 
 . 145 
 
 137, 143, 162, 168 
 
 126, 128, 135, 448, 
 
 479, 484, 492 
 
 261 
 
 239 
 
 144 
 
 145 
 
 131 
 
 1 Kings. 
 
 Vll. 23, 
 viii. 48, 
 xi. 30, 31, . 
 xviii. 26 seq., 
 
 2 Kings. 
 
 xiv. 12-14, 
 xiv. 24, 25, 
 XV. 29, 
 xix. -XX., . 
 xxii., . 
 xxii. 8 seq., 
 xxiii. 29, . 
 xxiii. 29. 30, 
 
 1 Chronicles. 
 
 xi. 25, 
 xiii. 5, 
 
 XV., . 
 
 xvii. 10-14, 
 
 2 Chronicles. 
 
 iv. 6, . 
 xvii. 10-14, 
 xviii. , 
 
 XX. 22-24, . 
 XX. 23, 
 
 254 
 
 149 
 
 46 
 
 8 
 
 160 
 
 160 
 198 
 180 
 220 
 333 
 464 
 220 
 
 2 Chronicles — contimied. 
 
 . 204 
 . 263 
 . 145 
 126. 128 
 
 193 
 
 448 
 
 19 
 
 471 
 
 283 
 
 xxi. 16, 
 xxiv. 11, 
 XXV. 17-24. 
 xxvi., 
 XXX. 4, 
 xxxiv. , 
 XXXV. 20-25, 
 
 V. 1, . 
 vi. 14, 
 
 Ezra. 
 
 ix. 19, 22, . 
 
 i. 8, . 
 iii. 24, 
 V. 5, . 
 ix. 7, . 
 xiv. 10, 
 xvi. 16, 
 xix. 6-22, 
 XX. 8, 
 XX. 23, 
 xxiv. 7, 
 xxvi. 12, 
 xxix. 12, 
 xxxi. 26, 
 xxxi. 36, 
 xxxviii. 22 
 xxxix. 20, 
 xlii. 2, 
 
 Esther. 
 
 Job. 
 
 Psalms, 
 
 PAGB 
 
 155 
 396 
 160 
 160 
 150 
 220 
 220 
 
 436 
 436 
 
 Nehemiah. 
 xiii. 23-31, ... 473 
 
 204 
 
 . 341 
 230, 335 
 459 
 76 
 157 
 214 
 332 
 131 
 222 
 469 
 254 
 139 
 469 
 447 
 431 
 185 
 149 
 
 ii., 132, 134, 140, 143, 174, 185, 
 201, 493 
 . 136 
 . 253 
 150 
 172, 232, 347, 461, 476 
 . 141 
 
 ii. 2, . 
 iii. 6, . 
 vii. 6, 
 viii. , . 
 viii. 5, 
 viii. 6, 
 ix. 1, . 
 
 216 
 
504 
 
 INDEX OF TEXTS. 
 
 TsALUS— continued. 
 
 Psalms 
 
 —continued. 
 
 
 
 
 PAGE 
 
 
 FAQB 
 
 xi. 6, . . 
 
 
 
 150, 222 
 
 Ixix. 5, . 
 
 . 328 
 
 XV., . 
 
 
 
 212 
 
 Ixix. 14, . 
 
 . 370 
 
 xvL, . 
 
 
 
 148, 477 
 
 Ixix. 21, . 
 
 . 357 
 
 xrii. 15, . 
 
 
 
 70 
 
 Ixx., . . 
 
 327, 332, 333, 492 
 
 xviii. , 
 
 
 
 143, 236 
 
 Ixxii., 137, 
 
 140, 163, 185, 201, 
 
 xviii. 2, 
 
 
 
 . 194 
 
 
 265, 493 
 
 xviii. 7, 
 
 
 
 . 283 
 
 Ixxii. 6, 
 
 . 273 
 
 xviii. 8, 
 
 
 
 . 229 
 
 Ixxii. 17, . 
 
 95 
 
 xviii. 10, . 
 
 
 
 . 235 
 
 Ixxiv. 1, . 
 
 . 229 
 
 xviii. 43-50, 
 
 
 
 . 145 
 
 Ixxv. 9, . 
 
 . 214 
 
 xviii. 48, . 
 
 
 
 456 
 
 Ixxviii. 56, 
 
 . 229 
 
 xxii., . 32 
 
 3,*327 
 
 , 33-: 
 
 ), 336, 492 
 
 Ixxix. 13, . 
 
 . 229 
 
 xxii, 7, 
 
 
 
 354, 357 
 
 Ixxx., 50, 228, 
 
 229, 270, 273, 308, 
 
 xxii. 16, . 
 
 
 
 . 424 
 
 317, 
 
 376, 483, 485, 495 
 
 xxii. 23, 26, 
 
 
 
 . 329 
 
 Ixxx. 2, . 
 
 . 483 
 
 xxii. 27, . 
 
 
 
 . 332 
 
 Ixxx. 6, 
 
 . 335 
 
 xxiv., 
 
 
 
 145, 484 
 
 Ixxx. 10-12, 
 
 . 420 
 
 xxiv. 1, 
 
 
 
 . 238 
 
 Ixxx. 14, . 
 
 . 238, 404 
 
 xxiv. 3-6, . 
 
 
 
 . 212 
 
 Ixxx. 18, . 
 
 . 495 
 
 xxiv. 10, . 
 
 
 
 . 146 
 
 Ixxxii., 
 
 . 299 
 
 xxiv. 3-6, . 
 
 
 
 . 212 
 
 Ixxxii. 6, . 
 
 . 141 
 
 XXX. 5, 
 
 
 
 . 214 
 
 Ixxxiv. 11, . 
 
 . 229 
 
 xxxii. 1, 
 
 
 
 . 329 
 
 Ixxx v.. 
 
 457, 458, 477 
 
 xxxii. 10, . 
 
 
 
 . 252 
 
 Ixxxvii., 
 
 226, 352, 380, 486 
 
 xxxiv. 6, . 
 
 
 
 . 395 
 
 Ixxxix., 
 
 258, 262, 495 
 
 XXXV. 12, , 
 
 
 
 16 
 
 Ixxxix. 11, 
 
 227, 328 
 
 xxx^± 7, . 
 
 
 
 230, 431 
 
 IxxxLx. 24, 
 
 . 124 
 
 xxxviii. 6, . 
 
 
 
 . 311 
 
 Ixxxix. 40, 41, 
 
 . 231 
 
 xl., 327, 332 
 
 333, 
 
 356 
 
 361, 492 
 
 xc. 14, 
 
 . 214 
 
 xlii. 3, 
 
 
 
 . 230 
 
 xci., . 
 
 . 460, 477 
 
 xlii. 4, 
 
 
 
 335 
 
 xci. 4, 
 
 474 
 
 xlv., 140, 173, 
 
 iso. 
 
 226, 
 
 228, 493 
 
 xciii., 
 
 448, 449, 453, 485 
 
 xlv. 2, 
 
 
 
 16 
 
 xciii. 2, 
 
 . 451 
 
 xlvi.,. 
 
 215, 
 
 238, 
 
 479, 484 
 
 xciv. 4, 
 
 . 371 
 
 xlvi. 4, 
 
 
 
 . 158 
 
 xcv.-c, 
 
 229, 448, 485 
 
 xlvi. 5, . 
 
 
 
 420, 471 
 
 xcv., . 
 
 451, 483 
 
 xlvii., 
 
 
 
 448, 456 
 
 xcv. 7, 
 
 . 483 
 
 xlvii. 4, 
 
 
 
 . 145 
 
 xcvi., . 
 
 . 452, 454, 486 
 
 xlviii. , 
 
 215, 
 
 216, 
 
 479, 484 
 
 xcvi. 1, 
 
 . 328 
 
 ]., . . 
 
 
 
 237, 487 
 
 xcvii., 
 
 . 453 
 
 1. 2, . 
 
 
 
 229 
 
 xcviii.. 
 
 454, 486 
 
 1. 11, . 
 
 
 
 231, 404 
 
 xcviii. 1, . 
 
 . 328 
 
 Ix. 5, . 
 
 
 
 . 467 
 
 xcviii. 9, . 
 
 . 452 
 
 Ixii., . 
 
 
 
 . 201 
 
 xcix.. 
 
 455, 486 
 
 Ixiii. 11, . 
 
 
 
 . 150 
 
 c, . 
 
 . 455, 483 
 
 Ixv. 11, . 
 
 
 
 . 273 
 
 c. 3, . 
 
 . 483 ■ 
 
 Ixviii., 428, 429 
 
 ,*433, 
 
 *457 
 
 485, 486 
 
 cvi. 28, 
 
 . 239 
 
 Ixriii. 15, 16, 
 
 
 
 . 182 
 
 cvii. 27, 
 
 . 206 
 
 Ixviii. 31, 32, 
 
 
 
 . 486 
 
 ex., 132, 137, 1 
 
 43, 174, 185, 201, 
 
 Ixix., 
 
 327, 
 
 329, 
 
 332, 492 
 
 
 232, 448, 493 
 
 Ixix. 2, 
 
 
 
 . 186 
 
 ex. 2, 
 
 . 141 
 
 Ixix. 3, 14, 
 
 
 
 . 328 
 
 ex. 4, 
 
 . 447 
 
INDEX OF TEXTS. 
 
 505 
 
 PsA-LUS— continued. 
 
 PAGE 
 
 IsAiMJ— continued. 
 
 PAGE 
 
 cxii.9, . . . . 124 1 
 
 viii. 6, 
 
 . 213 
 
 ex v., . 
 
 cxviii. 22, . 
 
 . 212 
 . 442 
 
 viii. 18, . 
 viii. 19, . 
 
 195 
 
 8, 37, 38 
 . 199 
 . 187 
 . 185 
 
 cxviii. 22, 23, , 
 
 210, 445 
 
 viii. 23, . 
 
 cxxvi. 2, . 
 cxxxii., 258, S 
 
 . 124 
 263, 264, 480, 495 
 
 ix. 1, . 
 
 ix. 1-7, . 
 
 cxxxii. 17, . 
 cxxxix. 11, 
 
 . . 124 
 
 76 
 
 ix. 4, . 
 
 ix.6 . . 1 
 
 214 
 197, 218, 447 
 
 cxl. 13, 
 
 . 149 
 
 X. 27, . . 
 
 247 
 
 cxliv. 12-15. 
 
 . 459. 477 
 
 X. 28-34, . 
 
 215 
 
 \/^VX L T • ^S* A V^ J * - - ' 
 
 xi., 218, 233, 350, 4 
 
 104, 448, 494 
 
 
 xi. 1, . 
 
 194, 245, 361 
 
 Proveebs. 
 
 xi. 1 seq., . 
 
 . 197 
 
 
 xi. 1-9, . 
 
 . 185 
 
 X. 31 15 
 
 xi. 2, . 
 
 . 442 
 
 xxii. 5, 
 
 
 
 459 
 
 xi. 2 seq., . 
 
 . 246 
 
 xxiii. 18, . 
 
 
 
 211 
 
 xi. 4,. . . . 
 
 . 355 
 
 XXV. 4, 
 
 
 
 304 
 
 xi. 6-9, . 
 
 . 477 
 
 xxvi. 12, . 
 
 
 
 254 
 
 xi. 9, . 
 
 . 233 
 
 xxvii. 4, . 
 
 
 
 388 
 
 xi. 15, 16, . 
 
 187, 309 
 
 xxxi. 2, 
 
 
 
 136 
 
 xii. 2, 
 
 . 301 
 
 xxxi. 26, . 
 
 
 
 469 
 
 xiii.-xiv., . 
 
 . 292 
 
 xxxi. 27, . 
 
 
 
 234 
 
 xiii.-xiv. 23, 
 
 191, 309 
 
 xxxi. 36, . 
 
 
 
 447 
 
 xiii. 1-13, . 
 
 310, 488 
 
 
 xiii. 3, 
 
 . 157 
 
 
 xiv. 24-xxiii., . 
 
 . 192 
 
 Song op Solomon. 
 
 xvii. 12, . 
 
 . 186 
 
 i. 3, . . 
 
 ii. 1, 2, . 
 iii. 1, 
 iii. 6, 
 
 
 142 
 177 
 150 
 252 
 142 
 252 
 
 xviii. 7, 
 xix., . 
 xix. 16-25, 
 xix. 18, . 
 xix. 18-25, 
 
 206, 486 
 . 352 
 
 207, 486 
 . 193 
 225-228 
 
 iv. 13 seq., 
 V. 6, . . 
 
 
 xix. 21, . 
 xxiii. 18, . 
 
 . 392 
 206, 486 
 
 
 xxiv. -xxvii., . 1 
 
 91, 295, 399, 
 
 Isaiah. 
 
 
 488, 489 
 
 
 xxiv. 10, 19, 20, 
 
 406 
 
 i.-xii., .... 192 
 
 XXV. 6-8, . 
 
 320, 481 
 
 ii.-v.. 
 
 
 . 192 
 
 XXV. 7, 8, . 
 
 . 406 
 
 ii., . 
 
 
 50 
 
 xxvi. 1, 
 
 . 399, 440 
 
 ii. 1-4, 
 
 
 . 181 
 
 xxvi. 11, . 
 
 . 299 
 
 ii. 2, . 
 
 
 181, 420, 480 
 
 xxvi. 19, . 
 
 . 426 
 
 ii. 5, . 
 
 
 . 193 
 
 xxvii. 6, . 
 
 . 405 
 
 iv., . 
 
 
 212, 268, 350 
 
 xxviii. 16, . 
 
 . 479 
 
 iv. 2-6, 
 
 
 . 194, 489 
 
 xxviii.-xxxiii., . 
 
 . 192 
 
 iv. 5, 6, 
 
 
 . 244 
 
 xxviii. 14-18, . 
 
 209, 445 
 
 iv. 6, . 
 
 
 . 356 
 
 xxviii. 15, . 
 
 . 211 
 
 v., 
 
 
 . 308 
 
 xxviii. 16, . 
 
 . 226, 442 
 
 vi.-xii., 
 
 
 . 192 
 
 xxviii. 16-18, . 
 
 . 485 
 
 vii. 13-17, 
 
 
 196, 494 
 
 xxviii. 22, . 
 
 . 222 
 
 vii. 14, 
 
 
 . 218, 246 
 
 XXX. 7, . 
 
 . 227 
 
 viii. 23-ix. 
 
 6, 
 
 i 
 
 m, 494 
 
 xxxiii.. 
 
 . 210, 213 
 
506 
 
 INDEX OF TEXTS. 
 
 IsATA-R— continued. | 
 
 Isaiah — continued. 
 
 
 PAGE 
 
 
 PAGE 
 
 xxxiii. 6, . 
 
 . 318 
 
 xliii. 1-7, . 
 
 . 349 
 
 xxxiii. 12, . 
 
 . 231 
 
 xliii. 3, , . . 
 
 . 433 
 
 xxxiii. 13-24, . 
 
 . 211 
 
 xliii. 4, . , . 
 
 . 346 
 
 xxxiii. 20-24, 
 
 . 479 
 
 xliii. 16-21, 
 
 . 350 
 
 xxxiii. 21, . 
 
 215, 420, 471 
 
 xliv. 1-5, . 
 
 351, 489 
 
 xxxiii. 23, . 
 
 . 200 
 
 xliv. 5. 
 
 . 486 
 
 xxxiv.-xxxv., 191, 292, 310, 317, | 
 
 xliv. 22, . 
 
 398, 458 
 
 
 337 
 
 xliv. 24, . 
 
 . 177 
 
 xxxiv., 
 
 . 488 
 
 xliv. 28, . 
 
 . 340 
 
 xxxiv. 4, . 
 
 . 470 
 
 xlv. 1, . . . 
 
 . 340 
 
 XXXV., 313, i 
 
 543, 351, 365, 481 
 
 xlv. 14, . . , 
 
 . 433 
 
 XXXV. 5, 
 
 . 378 
 
 xlv. 16, . . . 
 
 . 452 
 
 XXXV. 7, 
 
 . 354, 356 
 
 xlv. 17, . . . 
 
 . 184 
 
 xxxvi.-xxxix., . 
 
 . 295 
 
 xlv. 21-25, 
 
 379, 486 
 
 xxxvii.-xxxviii., 
 
 . 180 
 
 xlvi. 11, . 
 
 . 340 
 
 xl.-lxvi., 191, 2 
 
 04, 247, 292, 310, 
 
 xlviii. 1, . 
 
 . 432 
 
 
 U9, 337, 408, 428 
 
 xlviii. 1-11, 
 
 . 340 
 
 xl.-xlviii., . 
 
 . 309 
 
 xlviii. 17-22, 
 
 . 380 
 
 xl.-xlvi., , 
 
 . 204 
 
 xlviii. 20, . 
 
 434, 440 
 
 xl.-xli. 10, 
 
 . 340 
 
 xlviii. 20-22, 
 
 . 339 
 
 xl., . 
 
 . 361 
 
 xlviii. 22, . 
 
 . 338 
 
 xl. 1, 2, . 
 
 . 489 
 
 xlix. 22-lx. 4, . 
 
 . 404 
 
 xl. 1-11, . 
 
 . 376 
 
 xlix., . . . 
 
 356, 407 
 
 xl. 1-12, . 
 
 . 339 
 
 xlix. 1-7, . . 
 
 . 372 
 
 xl. 3, . 379, 
 
 393, 401, 433, 473 
 
 xlix. 1-13, . 
 
 340, 492 
 
 xl. 4, . . 
 
 . 377, 443 
 
 xlix. 2, 
 
 . 361 
 
 xl. 5, 10, . 
 
 . 454 
 
 xlix. 2, 7, . 
 
 . 384 
 
 xl. 6, . 
 
 . 393 
 
 xlix. 7, . 328, J 
 
 546, 357, 361 
 
 xl. 9, . . 
 
 309, 434, 451 
 
 xlix. 8, 
 
 . 370 
 
 xl. 10, 
 
 . 401 
 
 xlix. 9-13, . 
 
 . 481 
 
 xl. 11, 
 
 433, 456, 483 
 
 xlix. 14, . 
 
 . 401 
 
 xli.-xlii., . 
 
 . 485 
 
 xlix. 14-22, 
 
 . 482 
 
 xli. 13-xlii. 13, 
 
 . 340 
 
 xlix. 14-23, . J 
 
 J83, 389, 397 
 
 xli. 8-10, . 
 
 . 341 
 
 xlix. 15, 16, 
 
 . 433 
 
 xli. 11, 12, . 
 
 . 452 
 
 xlix. 17, . 
 
 . 400 
 
 xli. 14-20, . 
 
 . 351 
 
 xlix. 18, . 
 
 . 395 
 
 xli. 15, 
 
 . 355 
 
 xlix. 18, 22, 
 
 . 397 
 
 xli. 15-20, . 
 
 . 343 
 
 xlix. 19, 21, 
 
 . 390 
 
 xli. 18-20, . 
 
 . 481 
 
 xlix. 20, 21, 
 
 . 440 
 
 xli. 18, 
 
 . 350 
 
 xlix. 21-25, 
 
 . 485 
 
 xlii. 18-xliv. 23, 
 
 . 340 
 
 xlix. 22, . 
 
 395, 398 
 
 xlii. 1, 
 
 . 355 
 
 xlix. 23, . 
 
 346, 399, 4S0 
 
 xlii. 1-7, . 
 
 . 372 
 
 1. 4-11, . . 
 
 . 356 
 
 xlii. 1-13, . 
 
 345, 492 
 
 li. 1, . . . 
 
 432 
 
 xlii. 3, 
 
 . 370 
 
 H. 1-8, 
 
 . 385 
 
 xlii. 6, 
 
 . 355, 497 
 
 li. 3, . . . 
 
 . 477, 481 
 
 xlii. 10, 
 
 328, 451 
 
 li. 9, . . . 
 
 303, 328, 454 
 
 xlii. 13, 
 
 . 222 
 
 li. 11, 
 
 . 338 
 
 xlii. 14, . 
 
 393, 401 
 
 11. 15, 
 
 . 254 
 
 xlii. 14-17, 
 
 . 339, 377 
 
 li. 17-22, . 
 
 . 467 
 
 xlii. 16, 
 
 433 
 
 lii. 13-liii., 
 
 340, 387, 492 
 
 xlii. 17, . 
 
 . 452 
 
 lii. 7, . 
 
 451 
 
INDEX OF TEXTS. 
 
 607 
 
 Isaiah— continued. 
 
 Hi. 7, 8, 
 
 lii. 7-12, 
 
 lii. 8, . 
 
 lii. 10, 
 
 lii. 11, 
 
 lii. 11, 12, 
 
 lii. 15, 
 
 liii., . 
 
 liii. 4, 
 
 liii. 5, 
 
 liii. 9, 
 
 liii. 12, 
 
 liv. 1-3, 
 
 liv. 1-17, 
 
 liv. 5, 
 
 liv. 6, 
 
 liv. 10-17, 
 
 liv. 11, 12, 
 
 liv. 11-14, 
 
 liv. 12, 
 
 liv. 13-17, 
 
 Iv., . 
 
 Iv. 1-5, 
 
 Iv. 3, . 
 
 Iv. 12, 
 
 Iv. 12, 13, 
 
 Ivi. 1-8, 
 
 Ivi. 6, 7, , 
 
 Ivi. 7, 
 
 Ivii. 11, 
 
 Ivii. 11-21, 
 
 Ivii. 14, 
 
 Ivii. 14-21, 
 
 Ivii. 20, 21, 
 
 Iviii.-lix., 
 
 Iviii., . 
 
 Iviii. 8-14, 
 
 Iviii. 12, 
 
 lix., . 
 
 lix. 16-21, 
 
 lix. 21, 
 
 Ix., 346, 397, 
 
 Ix. 4, . 
 Ix. 5, . 
 Ix. 5, 6, 
 Ix. 14, 
 Ix. 18, 
 Ix. 19, 
 Ix. 19, 20, 
 Ixi., . 
 Ixi. 2, 
 
 356, 422; 
 
 . 434 
 386, 485 
 
 . 402 
 
 . 454 
 338, 440 
 
 . 339 
 328, 346 
 463, 
 
 478 
 
 95 
 
 360 
 
 424 
 
 367 
 
 440 
 
 389, 483, 489 
 
 . 402 
 
 . 346 
 
 . 497 
 
 . 399 
 
 . 437 
 
 . 480 
 
 . 399 
 
 . 340 
 
 . 486 
 
 . 497 
 
 . 454 
 
 477, 481 
 
 392, 407, 486 
 . 480 
 . 401 
 393, 485 
 379, 401, 433, 473 
 339 
 338 
 340 
 338 
 367 
 370 
 .367 
 368 
 497 
 
 407, 437, 469, 480, 
 485, 486 
 382 
 124 
 433 
 441 
 440 
 474 
 471 
 340, 394, 492 
 . 312 
 
 ISAIAH- 
 
 Ixi, 
 
 Ixi. : 
 
 Ixii., 
 
 Ixii. 
 
 Ixii. 
 
 Ixii. 
 
 Ixii. 
 
 Ixii. 
 
 Ixii. 
 
 Ixiii. 
 
 Ixiii. 
 
 ixiii. 
 
 Ixiii. 
 
 ixiii. 
 
 Ixiii. 
 
 Ixv.- 
 
 Ixv. 
 
 Ixv. 
 
 Ixv. 
 
 Ixv. 
 
 Ixv. 
 
 Ixvi. 
 
 Ixvi. 
 
 Ixvi. 
 
 Ixvi. 
 
 Ixvi. 
 
 Ixvi. 
 
 Ixvi. 
 
 5, 6, 
 
 4, 
 
 6, 11, . 
 
 8, 
 
 10, . 
 10-12, 
 
 11, 12, 
 -Ixvi., 
 
 7-lxvi., 
 
 1-4, . 
 
 1-6, 313, 
 
 4, 
 
 6, ^ . 
 -Ixvi., . 
 1 7-lxvi., 
 17, . 
 17 seq., 
 20, . 
 25, . 
 
 11, . 
 
 17, . 
 
 18, . 
 
 20, 21, 
 
 21, . 
 
 23, . 
 
 24, 312, 
 
 —continued. 
 
 PAGE 
 
 . 486 
 
 . 497 
 
 401, 480, 483 
 
 224, 441 
 
 . 434 
 
 . 454 
 
 433, 440, 473 
 
 339, 485 
 
 . 489 
 
 . 402 
 
 . 403 
 
 . 316 
 
 315, 339, 402, 488 
 
 . 312 
 
 . 318 
 
 . 403 
 
 . 406 
 
 477, 481 
 
 . 480 
 . 441 
 . 338 
 . 238 
 . 338 
 . 440 
 . 486 
 . 491 
 . 471 
 338, 421, 427, 475, 
 488 
 
 Jeremiah 
 
 i. 4-10, 
 
 i. 5, . 
 
 i. 18, 19, 
 
 ii.-xxiv., 
 
 ii. 10, 
 
 iii., 
 
 iii. 14, 
 
 iii. 14-18, 243, 287, 
 
 iii. 17, 
 iv. 5, 6, 
 ix. 1, 2, 
 ix. 23, 24, 
 xi. 1, . 
 xxii. 7, 
 xxiii., 
 xxiii. 5, 
 xxiii. 5, 6, 
 xxiii. 5-8, 
 xxiii. 6, 
 
 . 239 
 
 . 356 
 
 . 240 
 
 . 241 
 
 . 204 
 
 257, 273 
 
 308, 482 
 
 397, 437, 446, 
 
 472 
 
 395, 440, 480 
 
 244 
 
 . 240 
 
 . 125 
 
 . 245 
 
 . 309 
 
 18 
 
 194, 245, 442 
 
 . 244 
 
 246, 444, 495 
 
 . 245 
 
INDEX OF TEXTS. 
 
 Jerem I ah — continued. 
 
 Lamentations — continued. 
 
 
 
 
 PAGE 
 
 
 
 PAGE 
 
 xxiii. 19, 20, . . . 249 
 
 i. 20, . 
 
 . 214 
 
 xxiii. 31, . 
 
 
 
 16 
 
 ii. 6, . 
 
 
 . 225 
 
 xxiv.-xxvii., 
 
 
 
 295 
 
 ii. 7, . 
 
 
 . 261 
 
 xxiv., 
 
 
 
 46 
 
 ii. 11, 
 
 
 . 214 
 
 XXV. -xl v., . 
 
 
 
 241 
 
 iii. 15, 
 
 
 230, 331, 335 
 
 XX vi. 13, . 
 
 
 
 95 
 
 iii. 53-58, 
 
 
 . 328 
 
 xxvi. 18, . 
 
 
 
 216 
 
 iv. 7, . 
 
 
 . 329 
 
 xxix. 10, . 
 
 
 
 425 
 
 iv. 21, 22, 
 
 
 . 316 
 
 xxx.-xxxi., 
 
 
 55, 2 
 
 68, 385 
 
 
 
 XXX. 12-xxxi., 
 
 
 
 489 
 
 Ezekiel. 
 
 XXX. 9, 
 
 
 
 495 
 
 
 
 XXX. 10, . 
 
 
 
 341 
 
 i.-iii. 21, . 
 
 . 267 
 
 XXX. 11, . 
 
 
 2 
 
 22, 304 
 
 i . , 
 
 15 
 
 XXX. 14, 15, 
 
 
 
 328 
 
 i. 18, . . 
 
 . 442 
 
 XXX. 22, 
 
 
 
 249 
 
 iii. 22-xxiv., 
 
 . 267 
 
 XXX. 23, 24, 
 
 
 
 249 
 
 vi. 59, 
 
 . 149 
 
 xxxi. 1, 
 
 
 
 249 
 
 xi. 16, 
 
 . 479 
 
 xxxi. 8, . 
 
 
 
 440 
 
 xi. 16-20, . 
 
 . 268 
 
 xxxi. 10, . 
 
 
 
 204 
 
 xvii. 22, 
 
 . 230 
 
 xxxi. 15, 16, 
 
 
 
 390 
 
 xvii. 22-24, 
 
 270, 420, 485 
 
 xxxi. 18-20, 
 
 
 
 482 
 
 xxi. 21, 
 
 37 
 
 xxxi. 31-37, 
 
 
 
 497 
 
 xxi. 21-23, 
 
 37 
 
 xxxi. 33, . 
 
 
 3 
 
 33, 385 
 
 xxi. 31, 32, 
 
 271, 485, 495 
 
 xxxi. 33, 34, 
 
 
 
 391 
 
 xxi. 32, 
 
 96 
 
 xxxi. 38-40, 
 
 
 
 480 
 
 xxiv. 3, 
 
 . 303 
 
 xxxi. 38, . 
 
 
 
 304 
 
 xxiv. 23, . 
 
 . 311 
 
 xxxi. 40, . 
 
 
 
 397 
 
 xxv.-xxxii.. 
 
 . 267 
 
 xxxiii. , 
 
 257, 258, 265, 365 
 
 XXV. 8, 12-14, 
 
 . 316 
 
 xxxiii. 14-22, 
 
 . 244, 246, 390, 
 
 xxvi. 10, . 
 
 . 318 
 
 
 444, 495 
 
 xxvii. 15, . 
 
 . 139 
 
 xxxiii. 15, . 
 
 245, 442 
 
 xxviii. 10, . 
 
 . 359 
 
 xxxiii. 16, . 224, 245, 397, 441, 
 
 xxxiii.-xlviii., 
 
 . 267 
 
 480 
 
 xxxiii. 10, . 
 
 . 311 
 
 xxxiii. 17-22, , . .491 
 
 xxxiv. , 
 
 279, 365 
 
 xxxiii. 21, . 
 
 
 
 209 
 
 xxxiv. 11-31, 
 
 273, 483 
 
 xxxiii. 21, . 
 
 
 
 . 341 
 
 xxxiv. 23, . 
 
 . 495 
 
 xxxi V. -XXXV., 
 
 
 
 . 292 
 
 xxxiv. 25, . 
 
 . 391 
 
 xxxvi.-xxxix.. 
 
 
 
 . 295 
 
 xxxiv. 25-27, 
 
 . 319 
 
 xxxviii. 6, . 
 
 
 
 . 328 
 
 xxxiv. 25-31, 
 
 . 497 
 
 xlvi.-li., 
 
 
 
 . 241 
 
 xxxvi. 25-35, 
 
 274, 385, 391, 481 
 
 xlvi. 27, 28, 
 
 
 
 . 341 
 
 xxxvi. 35, . 
 
 319, 477 
 
 xlix. 7-22, . 
 
 
 
 . 316 
 
 xxxvii., 
 
 . 176 
 
 xlix. 14 seq., 
 
 
 
 . 315 
 
 xxxvii. 7-14, 
 
 276, 426, 489 
 
 li. 27, 
 
 
 
 . 157 
 
 xxxvii. 15 seq., 
 
 46 
 
 li. 27, 28, . 
 
 
 
 . 309 
 
 xxxvii. 21-25, 
 
 . 489, 495 
 
 li. 33, 
 
 
 
 . 405 
 
 xxxvii. 21-28, 
 
 . 278 
 
 U. 34, 
 
 
 
 . 193 
 
 xxxvii. 25, . 
 
 . 341 
 
 
 xxxvii. 26, 
 
 . 391 
 
 Lamentations. 
 
 xxxvii. 26-28, 
 xxx-viii.-xxxix.. 
 
 . 497 
 281, 468, 487 
 
 i 4, 225 
 
 xxxviii. , 
 
 . 312 
 
 i. 16, . 
 
 
 
 95 
 
 xxxviii. 19 
 
 seq., 
 
 . 306 
 
INDEX OF TEXTS. 
 
 509 
 
 EzEKiEL — continued. 
 
 HosEA — continued. 
 
 
 PAGE 
 
 
 
 
 PAGE 
 
 xxxviii. 20, 
 
 . 310 
 
 i. 9, 10 187 
 
 xxxix., 
 
 . 312, 488 
 
 i. 6, . 
 
 
 
 . 242 
 
 xxxix. 29, . 
 
 . 465 
 
 i. 6 seq., . 
 
 
 
 . 186 
 
 xl.-xlviii., . 
 
 . 400 
 
 i. 6, 7, . 
 
 
 
 . 187 
 
 xl.-xlix., . 
 
 . 284, 437 
 
 i. 10, . 
 
 
 
 . 482 
 
 xl. seq., . 
 xl. 2, . 
 
 50 
 
 ii.-iii., 
 
 
 
 . 488 
 
 . 181 
 
 ii.. 
 
 173, 201, 243, 256 
 
 xl. 38, 
 
 . 193 
 
 ii. 3-20, . 
 
 
 
 . 171 
 
 xl. 46, 
 
 . 287 
 
 ii. 7, . . 
 
 
 
 . 131 
 
 xliii. 19, . 
 
 . 287 
 
 ii. 15, 
 
 
 
 . 187 
 
 xliv.-xlv., . 
 
 . 491 
 
 ii. 18, 
 
 
 
 . 477 
 
 xliv. 15 seq., 
 
 . 287 
 
 ii. 18-23, . 
 
 
 
 . 496 
 
 xlv.-xlviii., 
 
 . 479, 481 
 
 ii. 19, 20, . 
 
 
 
 . 402 
 
 xlvii., 
 
 . 158 
 
 ii. 20, 
 
 
 
 . 214 
 
 xlvii. 1-12, 
 
 284, 290, 471 
 
 ii. 22, 
 
 
 
 . 194 
 
 xlvii. 6-12, 
 
 . 420 
 
 ii. 23, 
 
 
 
 . 187 
 
 xlvii. 12, . 
 
 . 319 
 
 iii., . 
 
 
 
 174, 493 
 
 xlviii.. 
 
 . 427 
 
 vii. 16, 
 
 
 
 . 131 
 
 xlviii. 35, . 
 
 159,397, 441,480 
 
 ix. 7, . 
 
 
 , 
 
 16 
 
 xlix., . 
 
 . . 317 
 
 xi., 
 xi. 8, 9, 
 
 
 
 174, 256 
 
 . 482 
 
 Dai 
 
 HEL, 
 
 xi. 8-11, 
 
 
 
 . 175 
 
 i.-ii. 5, . 
 
 . 410 
 
 xi. 10, 11, . 
 
 
 
 . 187 
 
 i.-iv.. 
 
 . 411 
 
 xiii., . 
 
 
 
 . 175 
 
 i.-vi., 
 
 . 410 
 
 xiii. 14, 
 
 176, 426, 482, 488 
 
 1. 1-6, 
 
 . 410 
 
 xiv. 2-10, 
 
 . . . 176 
 
 ii. 5-vii., . 
 
 . 410 
 
 
 ii., . . 
 
 . 40, 50, 413, 416 
 
 Joel. 
 
 ii. 31-45, . 
 
 . 414 
 
 
 ii. 44, 45, . 
 
 . 485 
 
 i 15, . . . . 309, 316 
 
 v.. 
 
 . 411 
 
 ii. 17, 
 
 
 
 . 154 
 
 vi. , . 
 
 . 410, 411 
 
 iii., . 
 
 
 
 . 155, 488 
 
 vi. 21, 
 
 . 341 
 
 iii. 1, . 
 
 
 
 6 
 
 vi. 28, 
 
 . * . 411 
 
 iii. 3, , 
 
 
 
 . 252 
 
 vii., 40, 410, 4 
 
 til, 413, 414, 416, 
 
 iii. 4, . 
 
 
 
 . 474 
 
 
 417, 419 
 
 iii. 5, . 
 
 
 
 . 316 
 
 vii. 9-12, . 
 
 . 488 
 
 iii. 18, 
 
 
 
 . 194, 212 
 
 vii. 10, 
 
 . 471, 475 
 
 iv., . 
 
 
 
 . 163, 
 . 316] 
 
 viii. , . 
 
 411, 417, 419, 426 
 
 iv. 3, . 
 
 
 
 viii. 2-27, . 
 
 . 416 
 
 iv. 9 seq., 
 
 
 
 . 155 
 
 ix., . 
 
 . 411, 425 
 
 iv. 9, . 
 
 
 
 . 309 
 
 ix. 23, 
 
 . 478 
 
 iv. 15, 
 
 
 
 305, 310 
 
 ix. 24-27, . 
 
 423, 462 
 
 iv. 17, 
 
 
 
 . 316 
 
 ix. 26, 
 
 , 463, 496 
 
 iv. 18, 
 
 
 162, 420, 471 
 
 x.-xii., 
 
 . 411 
 
 iv. 18-21, 
 
 
 159, 312, 487 
 
 X. 13, 
 
 . 299 
 
 iv. 20, 
 
 
 . 218 
 
 xii. 1-3, 10-13, 
 
 . 423 
 
 iv. 21, 
 
 
 . 440 
 
 xii. 1-13, . 
 
 . 489 
 
 
 He 
 
 )SEA. 
 
 Amos. 
 
 i.-ii., . , 
 
 . 167, 482 
 
 i., 161 
 
 i.-iiL, 
 
 . . 247 
 
 1.1. . 
 
 • 
 
 • 
 
 . 469 
 
510 
 
 INDEX OF TEXTS. 
 
 Amos — contintied. 
 
 11,, 
 
 iii. 
 
 iv., 
 
 rii. 
 
 ix., 
 
 ix. 
 
 ix. 
 
 ix. 
 
 ix. 
 
 ix. 
 
 7,8, 
 
 2 seq., 
 9, . 
 
 11, 12, 
 14, 
 15, 
 
 1-4, . 
 1-21, . 
 15-21, 
 
 i4, . 
 
 BAD I AH. 
 
 Jonah. 
 
 MiCAH. 
 
 PAGE 
 . 161 
 
 16 
 . 161 
 . 161 
 
 161, 404 
 . 305 
 
 243, 488 
 . 493 
 
 404, 443 
 . 218 
 
 315 
 
 316 
 317 
 
 159 
 
 l8, . 
 
 
 
 
 182 
 
 i. 15, . 
 
 
 
 
 . 182 
 
 i. 17, . 
 
 
 
 
 182 
 
 i. 18, . 
 
 
 
 
 182 
 
 ii. 13, 
 
 
 
 
 343 
 
 iii. 12, 
 
 
 
 
 . 216 
 
 iii. 21, 
 
 
 
 
 . 217 
 
 iv.-v., 
 
 
 
 
 217 
 
 iv., . , 
 
 
 
 50, 270 
 
 iv. 1, . 
 
 
 ^ 
 
 30, 420, 480 
 
 iv. 1-5, 
 
 
 
 181, 184 
 
 iv. 2-5, 
 
 
 
 . 187 
 
 iv. 4, . 
 
 
 
 . 218, 443 
 
 iv. 8-13, 
 
 
 
 . 217 
 
 iv. 13, 
 
 
 
 . 343 
 
 V. 1-4, 
 
 
 
 218, 494 
 
 V. 1-6, 
 
 
 
 . 215 
 
 V. 2-5, 
 
 
 
 . 185 
 
 V. 3, . 
 
 
 
 . 197 
 
 V. 6, . 
 
 
 
 . 447 
 
 Habakkuk. 
 
 ii. 4, 233 
 
 ii. 12-14, 
 
 
 
 
 . 233 
 
 ii. 14, 
 
 
 
 
 , 203 
 
 ii. 20, 
 
 
 
 
 233 
 
 236 
 
 Zephaniah. 
 
 i. 2, 3, , 
 
 
 
 . 222 
 
 i. 7, . 
 
 
 
 . 309 
 
 i. 14, . 
 
 
 
 . 316 
 
 i. 14-16, 
 
 
 
 . 310 
 
 i. 14-18, 
 
 
 
 . 222, 487 
 
 i. 18, . 
 
 
 
 . 248 
 
 ii. 1, 2, 
 
 
 
 . 221 
 
 ii. 1-3, 
 
 
 
 . 223 
 
 iii., . 
 
 
 
 . 228 
 
 iii. 1-3, 
 
 
 
 . 487 
 
 iii. 8, . 
 
 
 
 . 200 
 
 iii. 8-20, 
 
 
 
 . 225 
 
 iii. 9, 10, 
 
 
 
 . 226, 486 
 
 iii. 10, 
 
 
 
 . 392 
 
 iii. 11, 
 
 
 
 . 281, 309 
 
 iii. 11, 18, 
 
 
 
 . 221 
 
 iii. 15, 
 
 
 
 . 440 
 
 iii. 16, 
 
 
 
 441 
 
 iii. 16, 17, 
 
 
 
 . 391 
 
 iii. 17, 
 
 
 
 402, 482 
 
 Haggai. 
 
 ii. 6-9, .... 437 
 
 ii. 9, 480 
 
 ii. 21-23, .... 437 
 
 ii. 23, .... 341 
 
 Zechaeiah. 
 
 i.-viii., .... 438 
 
 ii. 8-17, 
 
 
 
 . 439, 480 
 
 iii. 8-iv. 14 
 
 
 
 444, 495 
 
 iii. 8, . 
 
 
 
 . 194 
 
 iii. 16, 
 
 
 
 . 441 
 
 iv.-v., 
 
 
 
 442 
 
 iv. 7, . 
 
 
 
 . 442 
 
 iv. 10, 
 
 
 
 . 442 
 
 vi. , 
 
 
 
 . 446 
 
 vi. 9-15, 
 
 
 
 447, 495 
 
 vi. 12, 
 
 
 
 194, 442 
 
 vi. 13, 
 
 
 
 . 491 
 
 viii., . 
 
 
 
 L39, 440, 441 
 
 viii. 3, 
 
 
 
 . 480 
 
 viii. 22, 23, 
 
 
 
 . 486 
 
 ix.-xi., 
 
 
 
 183, 438 
 
 ix., . 
 
 
 
 . 201 
 
 ix. 9, . 
 
 
 
 . 218 
 
 ix. 9, 10, 
 
 
 
 184, 494 
 
 X., 
 
 
 
 . 205 
 
 X. 2, . 
 
 
 
 37 
 
 X. 3-12, 
 
 
 
 . 187 
 
INDEX OF TEXTS. 
 
 611 
 
 Zechakiah — continued. 
 
 Mark — continued. 
 
 
 
 
 
 PAGE 
 
 
 
 
 PAGB 
 
 xL, .... 
 
 . 
 
 273 
 
 xiv. 27, 
 
 , 
 
 . 464 
 
 xi. 7-14, . 
 
 , 
 
 189, 
 
 483 
 
 XV. 29-34, . 
 
 • 
 
 . 326 
 
 xii.-xiv., . 
 
 183, 
 
 438, 
 
 462 
 
 
 
 
 xii. 10-xiii. 1, . 
 
 464, 
 
 490, 
 
 496 
 
 
 Luke. 
 
 
 xii. 1-9, . 
 
 
 468, 
 
 488 
 
 
 
 
 xiii.-xiv., . 
 
 
 , 
 
 496 
 
 i. 68-70, . 
 
 
 . 265 
 
 xiii. 7-9, . 
 
 
 463, 
 
 496 
 
 iv. 17-22, . 
 
 
 
 . 371 
 
 xiv. 1-21, . 
 
 
 470, 
 
 488 
 
 iv. 18, 
 
 
 
 . 370 
 
 xiv. 6-10, . 
 
 
 
 490 
 
 xiii. 4, 5, . 
 
 
 
 . 157 
 
 xiv. 8, 
 
 
 
 158 
 
 XX. 17, 
 
 
 
 . 210 
 
 xiv. 10, 
 
 
 
 181 
 
 xxiii. 35-38, 
 
 
 
 . 326 
 
 xiv. 11, 
 
 
 
 474 
 
 
 
 
 xiv. 12, . 
 
 
 
 311 
 
 
 John. 
 
 
 xiv. 16, 17, 
 
 
 
 486 
 
 
 
 
 xiv. 20, 21, 
 
 
 
 480 
 
 i. 15-18, 
 
 
 . 114 
 
 
 
 
 i. 45, . 
 
 
 
 . 114 
 
 Malachi. 
 
 
 
 iii. 29, 
 iv. 29, 
 
 
 
 . 143 
 . 114 
 
 i. 7-ii. 9, . . . 
 
 . 
 
 473 
 
 V. 46, 47, . 
 
 
 
 . 114 
 
 i. 1-6, 
 
 
 ^ 
 
 ^ 
 
 473 
 
 vi. 14, 
 
 
 
 . 114 
 
 ii. 17-iii., . 
 
 
 . 
 
 . 
 
 473 
 
 viii. 44, 
 
 
 
 75 
 
 ii. 4-9, 
 
 
 
 , 
 
 491 
 
 X. 35, 
 
 
 
 . 141 
 
 ii. 10-16, . 
 
 
 . 
 
 
 473 
 
 xiv. 16, 
 
 
 
 . 157 
 
 iii., . 
 
 
 474, 
 
 488 
 
 490 
 
 xix. 23-30, 
 
 
 
 . 326 
 
 iii. 3, 4, 
 
 
 
 
 491 
 
 xix. 28, 29, 
 
 
 
 . 335 
 
 iv. 5, . . 
 
 
 • 
 
 • 
 
 47 
 
 xix. 37, 
 
 
 
 . 464 
 
 Matthew. 
 
 
 
 
 Acts. 
 
 
 i. 21-25, . 
 
 
 198 
 
 i. 7, . 
 
 
 54 
 
 ii. 5 seq., 
 
 
 
 
 219 
 
 i. 19, 20, 
 
 
 
 . 335 
 
 iv. 6, . 
 
 
 
 
 462 
 
 ii., 
 
 
 
 . 156 
 
 iv. 15, 16, . 
 
 
 
 
 201 
 
 ii. 20, 
 
 
 
 . 155 
 
 V. 12, 
 
 
 
 
 115 
 
 ii. 8, . 
 
 
 
 . 156 
 
 xi. 14, 
 
 
 
 
 47 
 
 ii. 20, 
 
 
 
 . 155 
 
 xiii. 31, 
 
 
 
 
 270 
 
 ii. 27, 
 
 
 
 . 151 
 
 xxi. 42, 
 
 
 
 
 210 
 
 iii. 22-26, 
 
 
 
 . 115 
 
 xxiv., . 
 
 
 
 167 
 
 , 160 
 
 iv. 11, 
 
 
 
 . 210 
 
 xxiv. 24, 
 
 
 
 
 23 
 
 iv. 25, 
 
 
 
 . 137 
 
 xxiv. 29, 
 
 
 
 156 
 
 , 313 
 
 vii. 37, 
 
 
 
 . 115 
 
 xxiv. 30, 
 
 
 
 ^ 
 
 466 
 
 xiii. 33, 
 
 
 
 . 137 
 
 xxiv. 37, 
 
 
 
 
 388 
 
 xiii. 35, 
 
 
 
 . 151 
 
 xxiv. 42 seq 
 
 • > 
 
 
 
 54 
 
 XV. 16, 
 
 
 
 . 163 
 
 xxvi. 31, 32 
 
 
 
 
 464 
 
 XV. 17, 
 
 
 
 . 162 
 
 xxvii. 5, 
 
 
 
 
 190 
 
 
 
 
 xxvii. 34, 
 
 
 
 
 335 
 
 
 Romans 
 
 
 xxvii. 39-46, 
 
 
 
 326 
 
 
 
 
 
 
 
 i. 4, . 
 
 , 
 
 . 137 
 
 Mark. 
 
 
 
 iv., . 
 ix. seq., 
 
 
 • 
 
 51 
 51 
 
 xii. 10, . . . 
 
 , 
 
 210 
 
 ix. 25, 
 
 
 , 
 
 . 168 
 
 xiii. 32 seq. 
 
 » 
 
 • • 
 
 . 
 
 54 
 
 ix. 33, 
 
 
 . 
 
 . 210 
 
512 
 
 INDEX OF TEXTS. 
 
 Romans — continued. 
 
 X. 4, . 
 
 X. 11, 
 X. 12, 
 X. 12, 13, 
 xii. 6, 
 
 XIL, , 
 XV, 54, 
 XV. 55, 
 
 iii. 24, 
 
 i. 14, . 
 
 iv. 8, 
 V. 25, 
 
 i 12, 13, 
 
 iL 4, 
 
 1 COEINTHIANS. 
 
 Galatians. 
 
 • • • 
 
 Ephesians. 
 
 COLOSSIANS, 
 
 Titus. 
 
 Hebrews. 
 
 i5, . 
 
 1.9, . 
 ii. 7, . 
 ii. 17, 
 
 iii., 
 
 iii. 7, . 
 X. 5, . 
 
 X. 8 seq., 
 xi., . 
 
 L24, . 
 
 ii. 4 sen., 
 ii.6,7,' 
 U.9, . 
 
 1 Peter. 
 
 PAGE 
 115 
 
 210 
 157 
 156 
 156 
 
 156 
 307 
 176 
 
 115 
 
 103 
 434 
 143 
 
 103 
 
 103 
 
 137 
 143 
 
 147 
 115 
 115 
 450 
 328 
 333 
 27 
 
 375 
 
 51 
 
 210 
 
 103 
 
 1 Peter — continued. 
 
 i. 20, 
 ii. 10, 
 
 ii. 4, 
 iii., 
 
 PAGE 
 
 498 
 168 
 
 2 Pii ■ ; 
 
 JUDB. 
 
 Revelation. 
 
 17, . 
 
 iv. 4 seq., 
 iv. 4, . 
 V. 5, . 
 V. 6, . 
 V. 10, 
 vi. 12, 
 vi. 12-17, 
 vi. 13, 
 ix. 1 seq., 
 xiL, , 
 xii. 7, 
 xiv. 14-20, 
 xiv. 20, 
 xvi. 16, 
 xvi. 19-21, 
 xix. 7-9, 
 xix. 11 seq. 
 xix. 12, 
 xix. 13 seq. 
 XX. 1, 
 XX. 7-10, 
 XX. 8 seq., 
 XX. 9-11, 
 XX. 11-15, 
 xxi., . 
 xxi. 4, 
 xxi. 22-27, 
 xxi. 23, 
 xxi. 27, 
 xxii., , 
 xxii. 3, 
 xxii. 5, 
 xxii. 13, 
 xxii. 16, 
 
 299, 306 
 . 408 
 
 299, 306 
 
 466 
 306 
 299 
 99 
 442 
 104 
 160 
 307 
 313 
 306 
 173 
 306 
 160 
 312 
 160 
 306 
 143 
 104 
 447 
 315 
 306 
 283 
 108 
 421 
 160 
 391, 408 
 307 
 399 
 469 
 470 
 290 
 158 
 399 
 160 
 99 
 
GENERAL INDEX. 
 
 Abominations of the heathen, 338. 
 
 'Adonay, 16, 193, 325. 
 
 'Adonay Jahveh, 16, 209, 268, 340. 
 
 'Adonay Jahveh Sabaoth, 330. 
 
 Adoption of the nations in Zion, 
 226. 
 
 Advent of Jahveh, 82, 155, 172, 
 194, 232, 263, 403, 483 ; as de- 
 liverer, 143 ; for discipline of 
 Israel, 194 ; in glory, 233, 367, 
 458 ; in judgment, 155, 237, 
 282,' 470, 473 ; to Zion, 375, 394, 
 401. 
 
 Age, golden, 208. 
 
 Akhor, 172. 
 
 Altar-table of Ezekiel, 288. 
 
 'Ammi, 168. 
 
 Amos, 160. 
 
 Ancient of days, 413. 
 
 Angel princes, 306. 
 
 Angels, sustained by, 460. 
 
 Animal kingdom, peace with, 274. 
 
 Antichrist, 419, 478. 
 
 Anti-Messiah, 413. 
 
 Apocalypses, 267, 295, 406, 462. 
 
 Arm of Jahveh, 374, 381, 386. 
 
 Assurance of salvation, 21. 
 
 Astrologers, 37. 
 
 At hand, meaning of the term, 53. 
 
 Attributes of God, bonds of mar- 
 riage, 172 ; union of, in holy 
 land, 457. 
 
 Augury, 37. 
 
 Babylon, deliverance from, 374, 
 379, 381, 387, 402 ; destruction 
 of, 309. 
 
 Balaam, 4. 
 
 Banquet of Jahveh, 300, 
 
 Baptism, national, 275. 
 
 Baumgarten, 82. 
 
 Beasts, the four, 413. 
 
 Bethlehem, the ruler from, 217. 
 
 Bickell, 202. 
 
 Blayney, 252. 
 
 Bleek, 98. 
 
 Blessing and the curse, 113 ; bless- 
 ing of Abraham, 83 ; of Japhet, 
 79 ; of Judah, 93 ; of Shem, 77. 
 
 Blood-bath of Jahveh, 311. 
 
 Book of comfort of Isaiah, 338 ; 
 of Jeremiah, 247 ; of the cove- 
 nant, the greater, 109 ; the little, 
 109 ; of instruction, 109 ; of 
 judgment, 420. 
 
 Bottcher, 150. 
 
 Branch, the righteous, 244 ; the 
 servant of Jahveh, 442, 495. 
 
 Bridal of the Messiah, 140. 
 
 Calvin, 214. 
 
 Capstone of the new temple, 442. 
 
 Cave, 4. 
 
 Cedar sprig, the wonderful, 269. 
 
 Chambers, 186. 
 
 Chastisement, divine, 129 ; of 
 
 Israel, 247, 291, 487. 
 Cheyne, 204, 347. 
 Chrysostom, 17. 
 Cicero, 11. 
 Citizen of Zion, 212. 
 City of the great king, 210, 213. 
 Communion with God, 460 ; after 
 
 death, 151. 
 Conant, 82. 
 Conflict, the great, 159 ; the final, 
 
 456 ; with evil, 478. 
 Conquering star, 104. 
 Conqueror of Edom, 315. 
 Conquest of the nations, 132. 
 K 
 
614 
 
 GENEEAL INDEX. 
 
 Corner-stone of Zion, 208. 
 
 Cornill, 269. 
 
 Covenant, keei^ing of, 392 ; the new, 
 246, 256, 272, 277, 342, 369, 
 496 ; blessings of, 363, 370 ; of 
 peace, 387 ; ^\^th Abraham, 84 ; 
 with David, 126, 263 ; inviolable, 
 258 ; with Phinehas, 109 ; with 
 the animal kingdom, 172. 
 
 Counsellor, the wonderful, 201. 
 
 Crowning of the priest-king, 442. 
 
 Curse of Canaan, 79. 
 
 Daniel, 410. 
 
 Bathe, 200. 
 
 David, the second, 168, 174, 255, 
 265, 272, 274, 277, 290, 495. 
 
 Davidson, A. B., 294, 346. 
 
 Day, of fire, 473 ; of Jahveh, 154, 
 222, 487 ; of judgment, 369, 421, 
 487 ; of redemption, 488 ; the 
 unique, 456, 490. 
 
 Death, the annihilation of, 296. 
 
 Decree of God, 134. 
 
 Delitzsch, Franz, 17, 140. 
 
 Delitzsch, Fried., 261. 
 
 Deliverance from perils, 460. 
 
 Dervishes, 9. 
 
 Destiny of man, 68. 
 
 Destruction, of Jerusalem, 291 ; of 
 the great metropolis, 296. 
 
 Deuteronomist, 68, 115. 
 
 De Wette, 90. 
 
 Diadem of David, 265. 
 
 Diestel, 149, 
 
 Dillmann, 68. 
 
 Disciples of Jahveh, 387. 
 
 Discipline, divine, 178 ; of Israel, 
 194, 255, 275, 308. 
 
 Distributor of spoils, 201. 
 
 Diviners, 37. 
 
 Dominion, over the creatures, 68, 
 146, 152, 205 ; over the nations, 
 137 ; the universal, 413. 
 
 Double sen.se, 65. 
 
 Dragon, Egypt the, 296. 
 
 Dreams, 5, 6, 12, 39 ; of Nebu- 
 chadnezzar, 414. 
 
 Driver, 95. 
 
 Dwelling of Jahveh, 79, 194 ; in 
 the land of Israel, 221, 278 ; in 
 Zion, 159, 194, 212, 213, 224, 
 226, 258, 283, 434, 439, 440, 449. 
 
 Dynasty of David, 126. 
 
 Earthquake, 159 ; the great, 282. 
 
 Ecstatic state, 7, 12, 39. 
 
 Eden, the garden, 290, 385, 477. 
 
 Edom, doom of, 313. 
 
 Education of the race, 72. 
 
 Egypt, offerings of, 392, 435 ; over- 
 throw of, 207 ; redemption of. 
 207. 
 
 Eichhom, 165. 
 
 'El, 13. 
 
 'El Elohim, 237. 
 
 'El Elohim Jahveh, 237. 
 
 'El Jahveh, 344. 
 
 'El Shadday, 87. 
 
 Elders on Mount Zion, 306. 
 
 Eli, 122. 
 
 Elijah the second, 473. 
 
 * El yon, 13. 
 
 Endowment of mankind, 69, 148. 
 
 Enoch, apocalypse of, 306. 
 
 Ephraim the S}Tian, 417. 
 
 Ethiopia, offerings of, 206, 225, 
 435. 
 
 Eunuchs admitted to Jerusalem, 
 392. 
 
 Evils removed, 318. 
 
 Ewald, 191, 293. 
 
 Exaltation of Zion, 383. 
 
 Exodus, the great, 205, 244, 381. 
 
 Ezekiel, 266. 
 
 Faithfulness of Jahveh, 383. 
 
 Fakirs, 9. 
 
 Fall of mankind, 71. 
 
 Fasting, the true, 338, 367. 
 
 Favour of God, 152. 
 
 Feast of tabernacles, 467. 
 
 Felicity of the land of Jahveh, 459. 
 
 Fire and brimstone, 282. 
 
 Fires of judgment, 473. 
 
 Fleischer, 15. 
 
 Forecast, 11. 
 
 Foreigners admitted to Jerusalem, 
 392. 
 
 Foresight, 17, 56. 
 
 Fountain, for sins and uncleanness, 
 463 ; of living waters, 160. 
 
 Fulfilment of prophecy, 63 ; succes- 
 sive, 65. 
 
 Fiirst, 303. 
 
 Gabler, 69. 
 Gareb, the hill, 257. 
 Gehenna, 408. 
 
GENERAL INDEX. 
 
 515 
 
 Geiger, 206. 
 
 Gesenius, 149. 
 
 Glad tidings of advent, 374, 381. 
 
 Glory, of Jahveh, 287 ; of the holy 
 land, 457 ; of the new Jerusalem, 
 438 ; of the new temple, 436. 
 
 Graf, 241. 
 
 Gi-fitz, 231. 
 
 Green, 318. 
 
 Grotius, 417. 
 
 Habakkuk, 232, 
 
 Haggai, 436. 
 
 Hailstones, 282. 
 
 Harvest, the great, 159 
 
 Havernick, 422. 
 
 Heart, the new, 268, 274. 
 
 Henderson, 175. 
 
 Hengstenberg, 267, 284. 
 
 Herald of the advent, 376, 400, 473. 
 
 Herder, 98. 
 
 Hero, the divine, 201. 
 
 Highway, of redemption, 205, 313, 
 
 353, 374, 481 ; to Zion, 374. 
 Hitzig, 98. 
 
 Holiness to Jahveh, 257, 467, 470. 
 Holy nation, 101. 
 Horn, the little, 419; symbolism 
 
 of, 124, 265. 
 Hosea, 164. 
 Houbigant, 177. 
 House, of David, 128 ; rebuilding 
 
 of, 161 ; of Jahveh, 126, 160 ; 
 
 exaltation of, 181 ; of prayer for 
 
 all nations, 391. 
 Humiliation, of the servant of 
 
 Jahveh, 352 ; of Zion, 383. 
 Hupfeld, 16. 
 Hydromantic, 37. 
 Hymn of Zachariah, 265. 
 
 Ideal man, 146, 321, 477 : trium- 
 phant in death, 148; triumphant 
 over evil, 459. 
 
 Ideal, Messianic, 63, 476. 
 
 Ideal of mankind, 476. 
 
 Image, the great, 412. 
 
 Immanuel, 195. 
 
 Imprecation upon enemies, 335. 
 
 Incantation, 302. 
 
 Insight, 11, 17, 56. 
 
 Institutions, new, 255. 
 
 Instruments of war, destruction of, 
 172, 183, 200, 436. 
 
 Interposition, of Jahveh, 368 ; of 
 the servant of Jahveh, 360. 
 
 Interpretation of prophecy, 60, 65. 
 
 Invitation, the great, 363. 
 
 Isaiah, 190. 
 
 Israel, praised by all the earth, 
 226 ; the son of Jahveh, 100. 
 
 Jah, 259. 
 Jah Elohim, 431. 
 Jah Jahveh, 301. 
 
 Jahveh, x. ; advent to Zion, 394 ; 
 a wall of fire about Jerusalem, 
 438 ; comforter of Zion, 387 ; 
 conqueror of Edom, 315 ; delivers 
 His servant, 348 ; dwells in Zion, 
 160 ; enthroned in Zion, 449 ; 
 faithful to Zion, 381 ; father of 
 Israel, 100, 174, 383, 482 ; hus- 
 band of Zion, 340, 387, 400, 482; 
 interposition of, 368 ; king over 
 the earth, 467 ; march of, 429 ; 
 our righteousness, 244 ; shepherd 
 of Israel, 187, 273, 374, 483 ; 
 the all-knowing judge, 123 ; the 
 holy king, 448 ; the glorious 
 king, 210 ; the only God and 
 Saviour, 378 ; the sanctuary, 
 268 ; the sun, 394 ; the sun of 
 righteousness, 475 ; the victorious 
 king, 145. 
 
 Jahveh 'Elyon, 456. 
 
 Jahveh Elohim Sahaoth, 229. 
 
 Jahveh Sahaoth, 185, 206, 214, 
 309, 388, 437, 439, 463, 473. 
 
 Jahvist, 68. 
 
 Jeremiah, 239. 
 
 Jerusalem, destcoyed, 421 ; names 
 given to, 245, 290, 400, 441 ; 
 rebuilt, 247 ; of precious metals, 
 394 ; of precious stones, 387 ; 
 source of living waters, 367 ; the 
 glory of, 438 ; the holy, 160 ; the 
 throneof Jahveh, 242; unwalled, 
 438. 
 
 Jezreel, 167. 
 
 Joel, 153. 
 
 Joy, everlasting, 318 ; universal, 
 256. 
 
 Judge, the all-kiiowing, 123 ; the 
 righteous, 237. 
 
 Judgment, book of, 420 ; divine, 
 115, 159, 487; of Jahveh, 221; 
 of Gog, 279 ; of perverse Israel, 
 
516 
 
 GENERAL INDEX. 
 
 194 ; of the earth, 309, 311 ; of 
 the nations, 338 ; the gi'eat, 413, 
 471. 
 
 Kamphausen, 149. 
 
 Kayser, 200. 
 
 Keil, 74. 
 
 Keim, 148. 
 
 Kennicott, 464. 
 
 King, conquering, 132 ; of peace, 
 184 ; the great, 210, 213 ; the 
 ^Messianic, 492 ; the righteous, 
 137 ; the rightful, 270. 
 
 Kingdom, of God, 101, 104, 483 ; 
 growth of, 270 ; of jjriests, 101, 
 490 ; of the Son of man, 412. 
 
 Kleinert, 218. 
 
 Kliefoth, 412. 
 
 Kuobel, 295, 404. 
 
 Kohler, 443. 
 
 Konig, 14. 
 
 Kranichfeld, 417. 
 
 Krochmal, 199. 
 
 Kuenen, 10. 
 
 Kiiper, 3. 
 
 Ladd, 10. 
 
 Lagarde, 203. 
 
 Lamp, symbolism of, 265. 
 
 Lamp-stand of the new temple, 
 
 445. 
 Land, holy, 481 ; fertility of, 178 ; 
 
 of the restoration, 283, 286 ; of 
 
 the glory of Jahveh, 457, 477 j 
 
 of Jahveh, 459. 
 Leviathan, the, Babylon, 296. 
 Levites, purified, 476. 
 Lewis, 82. 
 
 Libya, offerings of, 225. 
 Light, of life, 303 ; of the nations, 
 
 342, 352. 
 Lo'ammi, 168. 
 Lord of the animals, 460. 
 Loruhama, 168. 
 Lots, 38. 
 Love, everlasting, of Jahveh, 247, 
 
 255 ; to Israel, 174. 
 Lowth, 195. 
 Luzzato, 395. 
 
 Magicians, 36. 
 Malachi, 472. 
 
 Malakh Jahveh, 88, 117 ; of the 
 covenant, 473; theophanyof, 468. 
 
 Man, of God, 16 ; of sorrows, 356 ; 
 
 of the right hand, 232 ; of the 
 
 Spirit, 16. 
 Mania, prophetic, 12. 
 March of Jahveh, 429. 
 Marriage of Jahveh, 173, 242, 387. 
 Martyr death, of the servant, 362 ; 
 
 of the prince, 465. 
 Maudsley, 5. 
 Medes, 309. 
 Megiddo, 4. 
 Melchizedek, 4. 
 Mercies, of David, 363 ; of God, 
 
 258. 
 Message of Jahveh, 16. 
 Messiah, bridal of, 140 ; cut off, 
 
 421 ; enthroned on Zion, 134 ; 
 
 installation of, 136. 
 Messianic ideal, 63, 476. 
 Messianic king, 492. 
 Messianic prophecy, interpretation 
 
 of, 60, 65. 
 Micah, 216. 
 Minchah, 8. 
 Moll, 141. 
 
 Monarchy, Davidic, 244. 
 Montanistic theory of prophecy, 
 
 12. 
 Mother Israel, 171. 
 Mount of Olives, 466. 
 Miihlau and Volck, 15. 
 Muller, 18. 
 Mysteries, 10. 
 
 Nabi, 15. 
 
 Nagelsbach, 472i 
 
 Name of Jacob, a title of honour, 
 348. 
 
 Nathan, 126. 
 
 Nations, participation in the priest- 
 hood, 407 ; smitten with blind- 
 ness and leprosy, 456. 
 
 Naturalistic theory of prophecy, 
 17. 
 
 Nature rejoices in the advent, 449. 
 
 Near, meaning of the term, 53. 
 
 Necromancy, 8, 36, 38. 
 
 New covenant, 246, 256, 272, 277, 
 342, 369, 496. 
 
 New earth, 402. 
 
 New heavens, 402. 
 
 New Jerusalem, 242, 245, 290, 387 
 394, 400, 402, 438, 480. 
 
 New priesthood, 402. 
 
GENERAL INDEX. 
 
 617 
 
 New temple, 436, 480. 
 
 Newcome, 177. 
 
 Nowack, 170. 
 
 Numbers, symbolical, 53, 426. 
 
 Oath of Jahveb, 133. 
 
 Obadiah, 315. 
 
 Oehler, 21. 
 
 Offerings of the nations, 140, 206, 
 
 225, 392, 435. 
 Olive trees, the two, 445. 
 Olshausen, 432. 
 Orelli, 61. 
 
 Panic of God, 282, 471. 
 
 Peace, everlasting, 172, 183, 387 ; 
 tbe great, of the world, 208 ; the 
 name of the Messiah, 219 ; uni- 
 versal, 184, 200, 205, 457. 
 
 Perowne, 213. 
 
 Persecution, for righteousness' sake, 
 335 ; of the prophets, 320. 
 
 Pestilence, 282. 
 
 Phinehas, 109, 122. 
 
 Plague from God, 471. 
 
 Poem, of the creation, 68 ; of the 
 fall of man, 74. 
 
 Point of view, prophetic, 57. 
 
 Prayer, 338, 392. 
 
 Preacher, the great, 369. 
 
 Prediction, 34; Hebrew, divine 
 source of, 39 ; limitations of, 55 ; 
 sources of, 36 ; symbolical forms 
 of, 43. 
 
 Priest-code, 109, 115. 
 
 Priesthood, faithful, 122; Leviti- 
 cal, 244 ; of Israel, 485 ; the 
 everlasting, 109 ; the holy, 490. 
 
 Priest-king, 132; crowning of, 442. 
 
 Priestly narrator, 68. 
 
 Prince, in Ezekiel, 288 j of peace, 
 198, 219. 
 
 Prophecy, an organism of redemp- 
 tion, 18 ; apocalyptic, 267 ; de- 
 velopment of, 24 ; features of, 
 18 ; from God, 2, 498 ; its own 
 interpreter, 49 ; of the restora- 
 tion of Zion, 374 ; Montanistic 
 theory of, 12 ; naturalistic theory 
 of, 17 ; phases of, 5 ; predictive, 
 laws of, 56 ; religious instruc- 
 tion, 1 ; scholastic theory of, 43 ; 
 test of, 22. 
 
 Prophet, an officer of the Deity, 2 ; 
 the evangelical, 337 ; the faith- 
 ful, 491 ; the one like Moses, 
 110, 491. 
 
 Prophetesses, Grecian, 8. 
 
 Prophetic function, 25 ; ideal, 28 ; 
 numbers, 53 ; order, 26 ; founder 
 of, 125. 
 
 Prophets of Baal, 8 ; Hebrew re- 
 formers, 27. 
 
 Protevangelium, 71, 478. 
 
 Purification, of Zion, 193, 487 ; the 
 great, 274. 
 
 Pusey, 468. 
 
 Rachel weeping for her children, 
 
 256. 
 Redemption, divine plan of, 19 ; 
 of Israel, 34; of the nations, 
 225. 
 Reign of Jahveh, 125, 212, 449. 
 Reinke, 198. 
 Religion of Jahveh indestructible, 
 
 291. 
 Remnant, the holy, 194, 270, 478. 
 Renovation of nature, 313. 
 Repentance, call to, 367. 
 Restoration, 246 ; of Israel, 167, 
 178, 255 ; of prosperity, 457 ; of 
 the vine Israel, 228 ; through the 
 sea trouble, 185 ; of Zion, 374. 
 Resurrection, national, 176, 276, 
 489 ; of the dead, 421 ; the 
 great, 275. 
 Reunion of Israel, 484. 
 Reunion, the great, 277. 
 Reuss, 68. 
 
 Reward of righteousness, 365. 
 Rhythm, differences in, 339. 
 Riehm, 14. 
 River, of fire, 413 ; of life, 290, 
 
 481. 
 RodweU, 357. 
 Root of Jesse, 205. 
 Rosenmiiller, 206. 
 Ruler from Bethlehem, 217. 
 
 Sabbath observance, 338, 367, 
 
 392. 
 Sacred numbers, 52. 
 Salvation, universal, 380. 
 Samuel, 125. 
 
 Sanctity-code, 109, 115, 119. 
 Sanctuary of Jahveh, 277. 
 
518 
 
 GEIfERAL INDEX. 
 
 Scholastic theory of prophecy, 46. 
 
 Schools of the prophets, 2-i. 
 
 Schottgen, 139. 
 
 Schultz, 16. 
 
 Schurer, 149. 
 
 Sea, Trouble, 185. 
 
 Second sight, 9. 
 
 Seed, of Abraham, 85 ; of David, 
 126 ; of the woman, 75. 
 
 Seer, 14. 
 
 SelwjTi, 199. 
 
 Separation of the righteous and 
 the wicked, 257. 
 
 Serpent, the, 72. 
 
 Servant of God, 16 ; a trespass- 
 offering, 356 ; anointed with the 
 Spirit, 369 ; deliverance of, 340 ; 
 gentle and meek, 342 ; high 
 calling of, 352 ; humiliation of, 
 352, 355 ; innocence of, 356 ; in 
 whom Jahveh is well pleased,' 
 342 ; a martyr, 362 ; reward of, 
 356 ; the sin-bearing, 356 ; the 
 sufferer, 356, 492. 
 
 Shad day, 13. 
 
 Shades of the dead, 308. 
 
 Shamans, 8. 
 
 Sheol, deliverance from, 151, 176, 
 307 ; dungeon of, 306. 
 
 Shepherd of Israel, 229, 273, 483 ; 
 the faithful, 272 ; the rejected, 
 187 ; the smitten, 462, 496. 
 
 Shiloh, 95. 
 
 Shoot, the fruitful, 201. 
 
 Simon, 19. 
 
 Sinim, land of, 354. 
 
 Sin-ofterings in Ezekiel, 288. 
 
 Smend, 279. 
 
 Smith, W. R., 161. 
 
 Somnambulism, 9. 
 
 Son of Jahveh, 129, 134. 
 
 Son of man, 232 ; on the clouds, 
 413, 478. 
 
 Song, of David, 131 ; of Hannah, 
 124; of Moses, 117. 
 
 Sorrow, annihilation of, 296 ; flees 
 away, 318. 
 
 Sovereignty of the Messiah, 136. 
 
 Spirit of God, abides with Israel, 
 369 ; bestowed upon the servant, 
 342 ; graces of, 204 ; influence 
 of, 20 ; of gi'ace and supplica- 
 tion, 466 ; outpouring of, 155, 
 279, 348, 488. 
 
 Spirits, evil, 308. 
 
 Stade, 183. 
 
 Stanley, 316. 
 
 Steiner, 175. 
 
 Stone, the little, 413. 
 
 Streams of Zion, 212. 
 
 Streane, 255. 
 
 Studer, 199. 
 
 SuT)jugation of enemies, 144. 
 
 Sufferer, the great, 320, 491. 
 
 Suffering Messiah, the, 321, 326, 
 
 335. 
 Sun of Righteousness, the, 473. 
 Supernatural, the, 19. 
 Symbolical language, 52 ; numbers, 
 
 57. 
 
 Temple, new, glory of, 436 ; of 
 
 Ezekiel, 285 ; sanctity of, 289 ; 
 
 of Solomon, 129. 
 Teraphim, 37. 
 Testimony of the Spirit, 21. 
 Theophany, 20, 143 ; for judgment, 
 
 237. 
 Tholuck, 3. 
 Throne, of flames, 413; of Jahveh, 
 
 242, 262. 
 Times, the last, 421. 
 Toy, 196. 
 Transformation of nature, 317, 318, 
 
 342, 374, 477. 
 Tree of life, 290. 
 Tristram, 203. 
 Triumph over evil, 459. 
 Triumphal procession, 429. 
 Tuch, 98. 
 Types, 46. 
 Typology, 47. 
 Tyre, merchandise of, consecrated, 
 
 206. 
 
 Umbreit, 173. 
 
 Uniformity of the seasons, 78. 
 
 Union of Egypt and Assyria with 
 
 Israel, 206. 
 Urim and Thummim, 38, 113. 
 
 Vineyaed of Jahveh, 308. 
 Vision, pro]ihetic, 5, 12, 14. 
 Visions of Daniel, 416. 
 Vitringa, 206. 
 
 Watees, living, 160. 
 
GENERAL INDEX. 
 
 619 
 
 Weir, 385. 
 
 Wellliausen, 68. 
 
 Wicked dead, 427. 
 
 Winepress of judgment 159, 315. 
 
 Winer, 413. 
 
 Witchcraft, 37. 
 
 Wizards, 36. 
 
 Word of Jahveh, 16. 
 
 Word-play, 295. 
 
 Worship of Jahveh, universal, 226. 
 
 Wright, C. H. H., 183 279. 
 
 Wiinsche, 154, 164. 
 
 Yeae of grace, 369. 
 
 Zadok, priests of the line of, 286. 
 
 Zechariah, 181. 
 
 Zedekiah, 267. 
 
 Zephaniah, 220. 
 
 Zerubbabel, the second, 444 ; the 
 servant of Jahveh, 436 ; the 
 signet of Jahveh, 436. 
 
 Zion, exaltation of, 383 ; purifica- 
 tion of, 193 ; the bride of Jah- 
 veh, 400 ; the city of the great 
 king, 210, 213, 479 ; the crown 
 of glory, 400 ; the light of the 
 world, 394 ; the restoration of, 
 374 ; the wife of Jahveh, 340. 
 
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