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DIVINITY SCHOOL
TROWBRIDGE LIBRARY

MESSIANIC PROPHECIES.

MESSIANIC PROPHECIES.

LECTURES

BY
FRANZ DELITZSCH,
PROFESSOR OF THEOLOGY, LEIPZIG.

TRANSLATED
FROM THE MANUSCRIPT
BY
SAMUEL IVES CURTISS
PROFESSOR IN CHICAGO THEOLOGICAL
SEMINARY.

EDINBURGH:
T. & T. CLARK, 38 GEORGE STREET.
1880.

METZGEU AND WITTIG, PRINTERS,
LEIPZIG.

TO

E. W. BLATCHFORD, ESQ.,
PRESIDENT OF THE BOARD OF DIRECTORS, CHICAGO THEOLOGICAL
SEMINARY,

THIS TRANSLATION IS GRATEFULLY DEDICATED
AS A TRIBUTE OF PERSONAL ESTEEM.

AUTHOR'S PREFACE.
When, at the earnest solicitation of my friend Professor Curtiss,
I consented that he should translate my lectures on the Messianic
Prophecies, held in the Winter of 1879 — 1880, as a basis for his
instruction, I was compelled to refer him to the notes of one of
my students, since the course received its present form in the
process of delivery. Hence I beg those, into whose hands these
pages may fall, to remember that much bears the accidental im
press of the moment and that the whole is only made public at
the urgent request of a friend.
Leipzig, July 10, 1880. FRANZ DELITZSCH.

TRANSLATOR'S PREFACE.
This translation has arisen from a desire to furnish my students
with a good hand-book for the study of the Messianic Prophecies.
During the few weeks, at command for translation and printing, my
attention was directed rather to a careful reproduction of the thought
than to rhetorical finish. While the last sheet was being prepared
for the press it was suggested that it might be well to give this
work a wider circulation than was at first contemplated, I trust there
fore that critics will generously forgive any infelicities of style or
inaccuracies of expression. It is hoped that students of the Bible
may derive great profit from these lectures, which Professor Delitzsch,
after much persuasion, has so kindly surrendered for the use of his
many friends.
Leipzig, July 10, 1880. SAMUEL IVES CURTISS.

CORRECTIONS.

The commencement of § 27, p. 55, is misleading because the word "period"
is used instead of epoch. Prof. Delitzsch distinguishes four epochs in the fifth
period of Israelitish history (975 — 588 B. C):
(1) from the contemporaneous reigns of Rehoboam and Jeroboam to the
contemporaneous reigns of Asa and Ahab (975 — 915 B. C);
(2) from the contemporaneous reigns of Jehoshaphat and Ahab lo those of
Amaziah and Jeroboam II (914— 811 B. C);
(3) from the contemporaneous reigns of Uzziah and Jeroboam II to the fall
of the kingdom of Israel (810 — 722 B. C);
(4) from the fall of the kmgdom of Israel to that of Judah (721—588 B. C).
The first two sentences in § 27 should accordingly read: The first epoch was
formed by the division of the kingdom. At the very beginning of the second
epoch etc.
Page 3, fifteenth line from below, read Micah instead of Micha;
21, ninth line from below, read Solomon instead of Salomon;
59, seventh line from the top, read Luke instead of Luc.
It is to be regretted that some of the Hebrew points have been broken off in
printing the following words: 2, seventh line from below dVlPK; 7, last line
¦ji-Q; 12 (13), last line CXiaS; 51, last line, § 23, verb TOp\ 53, fourth line
from the top, Tl^ba ; 58, twelfth line from the top, D3"03; 65, thirteenth line
from below, N^Q; 76. last line, § 45, "03S.

CONTENTS.
INTRODUCTION.

The names Messiah and Christ,
Messianic and Christological Elements,
Historical Sketch, .

Page I
3

FIRST PART.
FOUNDATION.
CHARTER I.
DEFINITION AND NAME OF THE BIBLICAL PROPHETS.
Intercourse of Man with God, . 6
Man as Priest and Prophet, . 7
The Priestly People of Revelation, 7
The Mediatorial Character of the Prophet, 7
The Patriarchs as Priests, . 8
Special Calling of the Prophet, . 9
CHAPTER II.
SPHERE AND POSITION OF THE PROPHETS.
Difference between the Prophetic and Priestly Office, 10
The Prophets as Guardians of the Spirit of the Law, 10
The Prophets as the Conscience of the State, 1 1
The Ethical Aim of Prophecy, . . 12
The Prophets as retrospective Seers, 12
Close connection of Historiography and Prophecy, 13
CHAPTER III.
THE DIVINE AND HUMAN SIDE OF PROPHECY.
The Prophet as a Holy Man, . . 14
Character of the Prophet's Intercourse with God, 14
Prophecy as belonging to the Realm of Grace, 15
Spontaneous and Transcendental Elements in Prophecy, 15
No Magic Element in Prophecy, . t6

X Contents. Page
CHAPTER IV.
DIFFERENCE BETWEEN THE PROPHECY OF REDEMPTIVE HISTORY
AND HEATHEN MANTIC.
The opposition between Prophecy and Mantic, ... 17
Resemblance and Difference between Mantic and Prophecy, . 18
The forced self-excitement of the Mantic, . .18
The Mantic as Necromancy, .... 19
CHAPTER V.
GOD'S MODE OF COMMUNICATION WITH THE PROPHETS.
Revelations through Dreams, . . 21
The Prophetic Dream, . . 22
The Prophetic and the Mantic Ecstasy, . 23
Prophetical Inspiration, . . .... 23
The unique Prophetic Character of Moses, . . 24

SECOND PART.
HISTORY.
CHAPTER VI.
THE DIVINE WORDS RESPECTING THE FUTURE SALVATION BEFORE THE TIME
OF THE PROPHETS.
The tree concentric Circles of the Revelation in Word and Deed, 26
The firsts Revelation by Theophanies, . . 27
The Primitive Promise, .... . . 28
Enosh and Enoch, . . .29
The Words of Lamech at Noah's Birth, . . . . 30
The Blessing of the Nations in Abraham's Seed, ... 30
CHAPTER VII.
THE PROPHETIC BENEDICTIONS OF THE DYING PATRIARCHS.
Prophetic Blessings of the Patriarchs, . . . 32
Prophetic Blessing of Isaac, . . .32
Jacob's Prophetic Blessing on Judah, . . -33
Retrospect and Transition, . . . . . . .36
CHAPTER VIII.
PROPHECY IN THE TIME OF MOSES.
Richness of the Prophetic Charisma, . ¦ • • 37
Prediction concerning the Prophet like Moses, . . . .38
Balaam's Prophecy concerning the Star and the Sceptre from Jacob, . 39
Blessing of Moses, . . . . 42

Contents. XI
Page
CHAPTER IX.
PROPHECY IN THE TIME OF JOSHUA AND THE JUDGES.
Song of Deborah, ... 43
Song of Hannah, ... 43
Prophecy of the Fall of Eli's House, 44
CHAPTER X.
PROPHECY IN THE FIRST ROYAL PERIOD.
Samuel as the Father of a new Age, ... 46
David's View of himself as the Anointed One, . . 46
Fusion of Typical and Prophetic Elements in David's Psalms, 47
David and his Seed as Possessors of the Kingdom of Promise, 48
David's View of the Messiah as distinct from himself, . 49
Last Words of David, ..... 50
Psalm of Solomon, .... 51
Messianic Glimpses in the Chokma-Literature, . 52
Gad's Relation to Redemptive History, ... 53
CHAPTER XI.
PROPHECY IN THE SECOND ROYAL PERIOD.
Prophets of the second Epoch after the Division of the Kingdom, . 55
Multitude of Prophets in the Northern Kingdom, 55
Rudimentary Character of Obadiah's Prophecy, 56
Organism of Joel, ... 57
The Missionary Book of Jonah, . . 58
The comforting Conclusion of Amos, . 59
Progress of Messianic Prophecy in Hosea, 60
Typical Prophecies of Hosea, . 61
Pre-Assyrian Period of Isaiah, . . 63
The decisive Moment under Ahaz, 64
The Son of the Virgin, ... 65
Birth of the Royal Child, ... 66
The Shoot from the Stem of Jesse, . 67
The King in Zion as the Son of God, . 69
Messianic Element in Isaiah's Book on the Nations, 70
Finale of Isaiah's Book on the Nations, . . 72
Isaiah's Prophecy concerning the Precious Corner Stone, 72
Progress of Messianic Prophecy in Micah, . 74
Connection of the Messianic Hope with Bethlehem, 74
Habakkuk's Theodicy, .... 76
Zephaniah's Compendium of Isaianic Prophecy, . 77
Vocation and first Address of Jeremiah, . . 78
Jeremiah's Prediction concerning the Righteous Sprout, 78
Consolatory Promises of Jeremiah in XXX, XXXI, 79

XII Contents. Page
CHAPTER XII.
MESSIANIC PROPHECY JUST BEFORE THE CATASTROPHE
AND DURING THE EXILE.
Parallels between Jeremiah and Ezekiel, . . 81
The Messiah in the Book of Ezekiel, . . 82
Idea of the Servant of Jehovah in its Genesis, . 83
Threefold Nature of the Idea of Jehovah's Servant, 84
Completeness of this Idea, , . . 85
Importants Results from it, . 86
The Prince of Ezekiel's Republic, . 87
Ezekiel's unfulfilled Prophecy, ... 88
Tendency and Signification of Ezekiel's Tora, . 89
Daniel, .... 90
The Messianic people in Daniel's Vision, 91
Mystery of the Seventy Weeks, . • 92
CHAPTER XIII.
MESSIANIC PREDICTIONS OF THE POST-EXILIC PROPHETS.
The Restoration, ....... 94
Haggai's Prophecy concerning the Glory of the Second Temple, 95
Zerubbabel as the Continuation of the Messianic Line, 96
The two Parts of Zechariah, . , . 96
Zechariah's Prediction concerning the Future Zemach, 97
The two Crowns, ..... 98
Climax of the Promise in Zech. VIII, . 98
The two Burdens in Zech. IX— XI, XII— XIV, . 99
The suffering King, ... 100
The good Shepherd with the two Staves, . 100
The foolish Shepherd, . . 102
Conversion of unbelieving Judah, . 103
The Pierced One, ..... 104
The Shepherd's Death and the scattering of the Flock, . 106
Recapitulation of the Christological Predictions in Zech. II, 106
Completion of the Theocracy, . . - 107
Universal Holiness, . 108
Malachi's Prediction concerning the Heathen, 109
The Angel of the Covenant, . . 110
The final Restoration, ... m
The future Elijah, .... 112
Wisdom as an Objective Existence, . 112
Agur's Enigma, .... 113
Wisdom in the Sophia of Solomon, . 114
Philo's Logos, .... 115
The Machabean Insurrection and the Messianic Hope, 116
The popular Literature and the Messianic Hope, . 117
The Recession of the Messianic Hope, . . 118
Conclusion, ..... 119
Indices, ...... 120

INTRODUCTION.
§ i-
The names Messiah and Christ.
Messianic prophecies, in the most common acceptation of the
term, are such as connect the hope of salvation and the glory of
God's people with an ideal king, who, originating in Israel is to
rule the world. This king is as such divinely anointed, but this -
attribute does not become a distinctive designation in the Old Te
stament. First in the doctrinal language of post-biblical Judaism
he is called almost with the significance of a proper name FPUJft,
Greek Meoofa?, which follows the Aramaic form K)"PlfljliQ. The
fundamental passage for this designation of the king of the final /
period is Ps. II, 2. There is no Old Testament passage in which •*
fiiffiE indisputably indicates the future king with eschatological ex
clusiveness. The name Xpiaxo; is the translation of rplIJa, but
although it corresponds to it verbally, yet it is not really coextensive/
for in the designation of Jesus as the Christ the idea of king is^-
relieved of its one-sidedness. The ideas of the superhuman deity
and of the prophet of the kingdom of heaven, and of the priest
by reason of the sacrifice of himself, are combined in this name
with the idea of the royal dignity. With it is united the represen
tation of one triply anointed to a threefold office.
Rem. 1. In the Old Testament David, 2 Sam. XXIII, 1, and the king of
the house of David are called FlittJB. In other passages it may be questioned
whether the name is eschatologically intended Hab. Ill, 18; Ps. CXXXII, 17;
in still other passages the Messiah is at least indirectly intended, since the name
indicates a king, who realizes the idea of the king of Israel 1 Sam. II, 10. 35.
Only in Ps. II, 2 can there be scarcely any doubt about the eschatological
meaning. Perhaps in Dan. IX, 25 T'JJ fl^tUa indicates the future One as high
priest and king in one person. On the other hand in ver. 26 rplHB is not the
king Messiah, but either Seleucus IV Philopator, (d. 175 B. C.) compare Dan. XI,
1

2 Introduction.
or Onias III (d. 171 B. C.) the high priest, after whose fall Antiochus Epiphanes
plundered the temple. Probably the latter is intended, for Seleucus IV Philo
pator would hardly be called by the prophet rptUa as Cyrus was by Deutero-
Isaiah. Rem. 2. De Lagarde holds that Meoatos is the Greek form of rTOn, a
transjordanico-Arabic nominal form like "TOto for "PSiU. It is however the Greek
form of StrVHUB; the h remaining unexpressed between the two long vowels as
in [u8oc = Nlirra Neh. VII, 54, and Meaia? or Meaafas was written like 'A{3e-
aakmfj. or 'ApeooaXiup., since through duplication greater stability was given to
the short vowel. S 2.
Messianic nnd Christological Elements.
v Even within the Old Testament itself the royal image of
the future divinely anointed One is proved to be incomplete, since
it is neither coextensive with the needs, nor exhausts the expectations
of salvation. But besides this, since the idea of the future God-
man at first comes to view only in occasional glimpses, the Man
of Salvation does not yet occupy a central position in Old Testa
ment faith, but the completion of_the kingdom of God frequently
appears, with the recession of human instrumentality, as the proper
work of the God of Salvation. But we include even this kind of
prophecies under the Messianic classification, because, as the New
Testament fulfilment shows, it is God in Christ, who, starting from
Israel, secures for the human race and offers to it the highest spi
ritual blessings. Even the prophecies of the final and essential
salvation, which are silent respecting the Messiah, are christological
when viewed in their historical fulfilment.
Rem. 1. Within the course of the evangelical history the Lord is called
Jesus. First after he has proved to be the Messiah, who was foretold in the Old
Testament, Acts II, 36, he receives in addition to the proper name Jesus the de
signation of honor, which has likewise become a proper name, Christ. Within
the gospels, except in John I, 17; XVII, 3, this double designation only occurs in
Matt. I, 1. 18 (only here tou 'Itjcou XpioTOu); Mark I, 1. The evangelists write
this double designation over the gates of their gospels like an anagram or emblem
of the entire following history, with a similar signification as the Tora prefixes
the double designation Din'i>N SiVrVi to Gen. II — III.
Rem. 2. The accumulation of the names Jesus Christ, Christ Jesus, or
merely Christ, rarely Jesus, in the apostolic epistles, e. g. in the beginning of
the epistle to the Colossians is remarkable. It is the transcendent love of the
Lord which is mirrored in this cumulative designation, and we feel thoroughly,
that the name Christ is not equivalent to the conception of the king, but that
the Lord is thus named as the One, in whom all God's promises have become

Historical Sketch.

yea and amen, 2 Cor. I, 20. Even in the language of the synagogue nittJM
signifies more than T}!?». It is the name uf the coming One (6 pilhwi), for
which reason the designation of the king is indicated by XI"P4)» t<3ba.

h 3-
Historical Sketch.
The New Testament references to Old Testament prophecies
are limited by the occasions afforded in the gospel history, and
the apostolic trains of thought. Hence it has come to pass that
many Messianic passages of prime importance have remained un
noticed, e. g. Is. IX, 5—6; Jer. XXIII, 5—6; Zech. VI, 12—13.
A richer, and to a certain extent, more systematic discussion of
the predictions and representations concerning Christ in the Old
Testament, begins with the epistle of Barnabas (71 — 120 A. D.) which
is related to the epistle to the Hebrews, but which stands far below
it, and in Justin's Dialogue with Trypho (about 148 A. D.), who is
in so far inferior to his Jewish opponent, that he is acquainted
with the Old Testament only through the secondary source of the
Septuagint and puts the apocryphal on the same footing with the
canonical (compare Ps. XCVI, 10 duo £uAou). Origen (d. 254)
was acquainted with Hebrew, but his interpretation of the Scriptures
suffers from his effort at that arbitrary allegorization, in which the
Alexandrian School is the sttccesor of Philo. On the other hand
the historical method of the Antiochian School brought about a
reaction, which even referred direct Messianic prophecies like Micha
V, 1 to Zerubbabel and in general to objects before Christ, and
only, with reference to the result of their higher fulfilment, to Christ.
It was not taken into account by the ancient church, down to the
time of the Middle Ages, that there is in the Old Testament a pre
paration for the salvation in Christ through a connected and pro
gressive history. Nor was it taken into account in the time of the
Reformation, when the predominantly apologetic interest of the an
cient church was replaced by one which was predominantly dog
matic, and a spiritualistic interpretation took the place of an alle
gorical, which removed the national elements of the old prophecy
by means of a symbolical or a mystical interpretation. First Spener
(d. t7o5) and his school made way for a better understanding of
the prophecies, while he with reference to Rom. XI, 25 — 26, re
cognized that which is relatively authorized in the national form of

4 Introduction.
the Old Testament prophecy. John Albert Bengel (d. 1752) and
Christian Augustus Crusius (d. 1775) began to modify the stiff idea
of inspiration, since they regarded the prophets not only as passive,
but also at the same time as active instruments, and placed their
range of view under the law of perspective. With Cocceius (d.
1669) began the method of treating the Old Testament in periods.
But they were not able to divide this history into periods according
to its internal development, in which chance and plan, freedom and
necessity interpenetrate. When then rationalism degraded Jesus to-
a teacher of religion and morals, the Messianic prophecies of the
Old Testament became almost entirely without an object, until the
gradual unfolding of the idea of the Messiah was recognized in
them, and, as there was a return from a merely nominal Christianity
to that of the apostles, the gradual subjective preparation of the
essential salvation was perceived. This revolution was established
by Hengstenberg's (d. 1S69) Christologie des A. T. (in three vo
lumes, Berlin 1829 — 1835, second edition T854 — 1857), which formed
a new epoch in the treatment of the subject, followed in a spirit
of freer criticism by Tholuck's (d. 1877) work: Die Propheten und
ihre Weissagungen, Gotha i860, and the articles Messias and Weis
sagung by Oehler (d. 1872) in the first edition of Herzog's Real-
Encyklopadie, vols. IX Stuttgart 1858, and XVII Gotha 1863. Hof-
mann's (d. 1877) work, entitled Weissagung und Erfullung, in two.
parts, Nordlingen 1841 — 1844, is far more systematic. The Old
Testament history is here reconstructed as an organic whole, deve
loped in word and deed until the time of Christ, with which the
history of the fulfilment, as the other half, reaching to the end of
the present dispensation, is joined together. Many views of truth
which have come into the modern scriptural theology, have sprung
from this original work, whose main fault is the straining of the
type at expense of the prophecy. Bertheau's lengthy article, Die
alttestamentliche Weissagung von Israel's Reichsherrlichkeit in seinem Lande
in the fourth volume of the Jahrbiicher fiir deutsche Theologie, Gotha
1859, is intended to distinguish between that which is particularly
national and that which is truly divine respecting the glory of
Israel's kingdom in their own land. Riehm's valuable work, which
is from a more decidedly supernaturalistic standpoint, Die Messianische
Weissagung, Gotha 1875, is written from a similar point of view,
but in its antijudaistic tendency it has almost returned to the anti
quated mode of spiritualising Scripture. The rationalistic stand-

Historical Sketch. ^
point, in which the historical method is carried out, is represented
by Stahelin's work, Die Messianischen Weissagungen, Berlin 1847,
Anger's lectures published after his death (d. 1866) Ueber die Ge
schichte der Messianischen Idee, Berlin 1873, and Kuenen's extensive
work, The Prophets and Prophecy in Israel, London 1877, which
regards ethical monotheism, as the kernel of prophecy, and in this
sense Jesus as the greatest prophet, according to which view Chri
stianity and Judaism, the church and the synagogue may be easily
blended together.
Remark. A work which is entirely in sympathy with us is Kueper's Das
Prophetenthuiu des Alten Bundes, 'Mersichtlich dargestellt, Leipzig 1870. A sketch
of the history of the interpretation of Old Testament prophecy may be found
in OehleiJs article ^entitled Weissagung in the first edition of Herzog's Real-
Encyklopiidie, and its progress since Bengel is given in Delitzsch' work Die biblisch-
prophetische Theologie, ihre Fortbildung ditrch Chr. A. Crusius zind ihre ncueste
Entwickelung seit der Christologie Hengstenberg's, Berlin 1845. Many materials,
bearing upon the subject are afforded in Diestel's (d. 1879) Geschichte des Alten
Testaments in der christlichen Kirche, Jena 1869.

FIRST PART.
FOUNDATION.

CHAPTER I.
Definition and Name of the Biblical Prophets.
§ i.
Intercourse of Man with God.
If there is really a difference between the absolute God, and
all other rational created beings, then the history of finite and per
sonal beings can have no other true and ultimate goal than an
ever deeper entrance into a living fellowship with God. But a con
tinuance in such fellowship without actual intercourse between God
and his intelligent creatures is inconceivable. It must therefore
be possible, and can be proved as actual, that God and men can
speak with, and work upon one another. That such a divinely
ordained interchange actually exists necessarily follows from the
universal impulse of men to pray, and the truth and reality of this
interchange is proved by christian experience in prayer, by the te
stimony of the Spirit which seals the saving truth to those who
submit themselves to the way of God's grace, and by the admo
nishing, warning, comforting voices which we experience.
Rem. I. Compare Riehm, Messianische Weissagung, Gotha 1875, p. 23 etc.
The common word for answer to prayer, as well as for revelation to the prophets
is njS e. g. Jerem. XXXIII, 3.
Rem. 2. The answers to prayer and the cognitions which break through
our natural series of conceptions, as well as divine impulses, intimations, and con
solations belong in their final analysis to the realm of the miraculous, for the
essential characteristic of the miraculous is not in its being contrary to nature,
but in the interference of the power of freedom in the natural connection of
cause and effect. The opponents of the miraculous are consequently also opponents
of the efficacy of prayer.

Definition and Name of the Biblical 1'iophets.

Man as Priest and Prophet.
Moreover it is the divine order, that under certain circumstances
God should reveal his will mediately to men, for man is not only
a person but also a being which belongs to a species. It is the
divine order that God should allow himself to be moved to a help
ing love, through the intercession of a love which seeks to help
the brother. It is therefore his ordinance, that a man should be
the prophet and priest of others. The prophetic and the priestly
office have a common human stock in the creative order of the
world. For this reason therefore the prophetic and the priestly
office are not exclusively Israelitic, although nowhere so distinguished
and conditioned as in Israel.
Remark. Only in Israel did the prophetic office maintain a free and in
dependent position with reference to the ceremonially legal priesthood. Every
where else they are united as among the Brahmins of India, the Shamans of the
Mongolians, the Druids of the Celts, and also among the Chaldeans; compare
Lenormant, Die Magie und Wahrsagerkunst der Chaldder, Jena 1878.
§ 3-
The Priestly People of Revelation.
As God makes man the medium of the revelation of Himself
for others, so, when there was danger- that the knowledge of the
divine being and will would be extinguished, he made one nation
the medium of the revelation of Himself and of the call of His
redeeming love for the nations of the world. This people is Israel,
the people of positive revelation (Rom. Ill, 2; IX, 4), the king
dom of priests (Ex. XIX, 6).
Remark. The supposed contradiction between Jehovah as God of the
universe and as a. national God, which is urged by Hegel, Anger, and Kuenen
(Yaveh and the other Gods in the Theological Review, London 1876) disappears,
when we consider this that when Israel called Jehovah his God, it was not an
arbitrary national representation, but a pedagogical arrangement made by God.
The divine decree of salvation demanded this particularism as a preliminary stage
to a universalism. S 4-
The Mediatorial Character of the Prophet.
The idea of the prophet is therefore originally mediatorial.
A priest Cp3) is to a certain extent one who offers himself to God,

8 Chapter I.
but no one is prophet with reference to himself. This idea lies
even in the name, for tfinj is not a passive name in the sense of
one to whom a revelation is vouchsafed, but an intensive active
noun, which indicates the professional announcer, as TcpocpijTT)? does
not signify a foreteller, qui praefatur, but a proclaimer, qui profatur.
The word Xii, rad. 33 indicates speech which comes and bursts
forth from within. The speaker presupposes the hearer, hence the
prophet as such is a mediator of a divine revelation to others.
Rem. i. The opinion of Land (Theologische Tijdschrift, Leiden, II, 191)
which is also approved by Kuenen, and in which he follows Sprenger (Leben
Mohammed' s vol. I. — 1861, p. 265), that 'jrlS Arabic kdhin originally signified
soothsayer, is without weight. The verb )tjt is related secondarily to "j!© to
stand, ynS is the one who stands and so the one who officiates, Hebr. X, 11
§;aT7}7iEV, according to a principle derived from Deuteronomy XVIII, 1 that every
priestly office is performed by standing (1B3>a sfex Will) )"<i>-), compare Buxtorfn
Lexicon Chaldaicum, Talmudicum et Rabbinicum, Basileae 1540, col. 2534. Schultz
(Alttestamentliche Theologie, 2nd ed., Frankfurt on the Main 1878, p. 369)
explains it as the one who prepares [the offering]. The word "fit, as primitive,
either signifies to stand, or in the sense of the Hiphil is 'piri to prepare. But
the first signification in this participial name is most probable.
Rem. 2. The verb N33 does not signifiy to speak softly, hollowly, secretly
as Riehm p. 21, and Schultz p. 215 maintain in agreement with Hupfeld, nor
does it signify to speak with animation, or with deep exciternent as Anger, p. .8,
Kuenen (The Prophets and Prophecy in Israel, London 1877, p. 42) hold, but
as Fleischer (in Delitzsch' Genesis, 41'1 ed., Leipzig 1872, p. 551 — 553) has prov
ed X33 did not signify anything further originally than to raise oneself, to ascend,
to become audible. It is perhaps the same word as that from which in the
Babylonio-Assyrian the god Nabu (biblical 133) has received his name as the
messenger of the Gods. The form b">pp as a more intensive form than bop
includes the accompanying idea of habitual activity or the permanent possession
of a quality hence K"D3 is the speaker by profession. The word does not signify
anything else than the speaker, but as rut'*l in itself denotes the seer in the sense
of one seeing clearly (clairvoyant), so t^DS signifies the speaker in the sense of
an inspired, divinely filled speaker. The Niphal N33 and the Hithpael X2Jfin
are denominatives, signifying to demean, or exercise oneself as a prophet.
§ S-.
The Patriarchs as Priests.
Hence the name K"Oi implies mediation, but it does not ori
ginally indicate a class with the duty of public proclamation. Be
fore Israel became a state the gift and profession of the S033 as
well as that of the )TO was especially connected with the head of
the holy family which was to become the medium, and the birth-

Definition and Name of the Biblical" Prophets. n
place of the people of divine revelation. Abraham first exercised
this prophetic office (Gen. XX, 7, compare XVIII, 19). The prophetic
blessings of Isaac and Jacob show that like him they possessed the
prophetic gift and calling. Hence the patriarchal family which
makes its pilgrimages from place to place is called a race of kings
-and prophets (Ps. CV, 15).
Remark. Whoever has received the knowledge of God's decree and will,
and makes it known to another, stands to that other in the relation of a prophet.
Such was the relation of Abraham to his family, and of Aaron to Israel and
Pharaoh (Ex. VII, 1 — 2; IV, 15 — 16) according to which Moses as Elohim is re
lated to Aaron as prophet, or God's organ, for the prophet according to Jer.
XV, 19, is God's mouth. The case however is different with the priest (]rl3).
The patriarchs maintained the family worship, and brought the family offerings,
but no one was called priest (l^S), like Melchizedek, for 'jfD is the name of a
class, while iP^S from the outset indicates only a calling and endowment.
Special Calling of the Prophet.
In a wider sense indeed a prophet is one, who receives and
records divine relations, / like David and Daniel (Acts II, 30; Matt.
XXIV, 15) and like John in the New Testament Apocalypse, but in
the proper sense neither a seer (nj{"l 1 Sam. IX, 9), nor a beholder
(fflh) as such is called a prophet, but only one, who, through
proclamation of that which he has seen, works upon the life of the
people, and the congregation. The calling of a prophet is. that of
a preacher or pastor, with reference to the congregation as a whole
and its individual members, but is distinct from our modern ideas
with reference to the calling as thus explained, in his drawing di
rectly from divine revelation.
Remark. The signification of D033 as indicating a class, which the word
received at a later period, is indicated in the confession of Amos (VII, 14). He
is a prophet, for be has been called by God to the public office of preaching,
and yet he is not a prophet, in the sense of having received an education at one
of the Ephraimitic schools, where young men were prepared for tie prophetic
office as a profession.

CHAPTER II.
Sphere and Position of the Prophets.
§ 7-
Difference between the Prophetic and Priestly Office.
The prophetic office of instruction is essentially different from
that of the priestly (Mai. II, 7) which was confined to the teaching
of the laws of the Tora, and to their casuistical application to ritualistic
and legal questions (Lev. X, n; Deut. XXXIII, 9. 10; XXIV, 8; Hag.
II, 11; Ezek. XLIV, 23. 24), according to which we must presup
pose that codex and tradition had been perpetuated within the priest
hood. This supposition is confirmed by Deut. XVII, 19, compare
XXXI, 9. When therefore we see priests appear as prophets, like
Jeremiah, Ezekiel, and the two Zechariahs, or even Levites, like
Hanan (Jer. XXXV, 4), and probably Habakkuk it is quite likely
that their priestly and Levitical training afforded a fitting reason
for the divine call, but the prophetic office in every age was radi
cally distinguished from the priestly.
Remark. Preaching never had a place in temple worship, in which only
certain passages from the Scriptures were occasionally read. Not until after the
Babylonian exile was it introduced as a part of the divine service in the syna
gogues. Compare Zunz, Die gottesdiensllichen Vortrage der Juden, Berlin 1832.

The Prophets as Guardians of the Spirit of the Law.
While the calling of the priest seeks to realize the letter ,of
the law, that of the prophet endeavours to realize its spirit. The
prophets in general demand obedience to God's will as revealed in
his laws, and are fond of emphasizing the pre-Mosaic and decalogic
command respecting the observance of the Sabbath, but Malachi's
censure with reference to the malobservance of the sacrificial Tora
(I, 10 etc.) stands absolutely alone. In every case the exhortations
of the prophets do not refer to the externals, but to the substance
of the law. They are zealous against the heartless and spiritless
opus operatum of dead works. With biting sarcasm they depreciate
ceremonial sacrifice and fasting (Hosea VI, 6; Jer. VII, 21 — 23; Joel
II, 13; Is. LVIII). In brief the priest is the guardian of the external
letter of the law, and the prophet of its internal, spiritual fulfilment.

Sphere and Position of the Prophets. 1 1
Remark. In this insistance upon the kernel of the law the prophets are
agreed. Duhm in his Theologie der Propheten, Bonn 1875, does not recognize
this unity, since be assigns to the prophets different degrees of freedom and le
gality. In his opinion the spiritually free and moral tendency rises until Jeremiah
and Deutero-Isaiah, the legally external finds its depth in Ezekiel and Malachi,
where even the air of Judaism and the Talmud is perceptible. The fundamental
error of Duhm consists in his laying such emphasis on religion as an inner life,
that he regards all external forms which are necessary for its expression as a
deterioration into formalism. But religion and sacred rites are indissolubly cor
related. Even the religion of the individual cannot dispense with forms, for in
stance prayer when it leaves the sphere of secret and merely internal meditation.
Much less can the religion of a community be maintained without such forms.
It is not without sacred rites in any nation either in the Old Testament or the
New, either in this world or the next. The legal forms in which the Tora com
prehends the religion of Israel were indeed burdensome fetters, but yet they were
wise means of education, and,_ as the history shows, were not incompatible with
a true, profoundly hearty, and free religious spirit.

§ 9-
The Prophets as the Conscience of the State.
The prophets have rightly been called the conscience of the
Israelitish state; for as the conscience in man is related to the law
written in his heart (Rom. II, 15) so prophecy in Israel is related
to the Sinaitic Tora kept by the priests. It is like the conscience
a knowledge, which continually attests itself in the form of impulse,
of judgment, and of feeling, a knowledge namely about that which
God, who has revealed himself in history, wills or does not will.
Its proper prophetic character follows from its admonitory and de
nunciatory nature.
Remark. It appears from passages like Hos. IV, 6; VIII, 1; Amos II, 4
and also Is. I, 11 — 14, where an existing code concerning festivals and offerings
is presupposed, that a codex of the Mosaic laws was already in existence in the
time of the prophets of the eighth century. With the latter passage we may
compare Hos. VIII, 12, which should be translated: "Were I to write for him
myriads of my law, they would be regarded as strange", that is a still more ex
tensive Tora would have had the same fate as the existing one. Smend in his
dissertation in the Studien und Kritiken, Gotha 1876, p. 599 etc. (Ueber die von
den Propheten des 8. Jahrhunderts vorausgesetzte Enhoickelungsstufe der israeli
tischen Religion), actually translates the passage: "I wrote for him myriads of my
law". These words of Hosea certainly indicate, as even Schrader acknowledges,
the existence of a divinely obligatory law in the form of a codex, not to mention
such testimonies in the psalms as we find in Ps. XIX, which is by David, and
in Ps. LXI, 6 and LXXVIII, 5 by Asaph.

Chapter II.

§ IO.
The Ethical Aim of Prophecy.
The prophet is not as such a proclaimer of future events. The
prophetic preaching always has a moral end in view, and even its
proclamation of the future serves this end. The disclosures respect
ing future events are determined and measured by the moral re
quirements of the present. Although all prophecy has been occa
sioned by the historic circumstances of the time in which it was
uttered, nevertheless it does not surrender the progress of revelation
to planless chance; for as God in the history of the world makes
all the activity of human freedom a cooperative factor in the ful
filment of his decree, so in the history of revelation he causes the
different phases of the times to become impulses of his revelation,
which seeks step by step to reach its New Testament goal.
Remark. The gradual enrichment of the believing consciousness, brought
about by the prophets, the deepening and purification of religion itself is effected
through the looking out into future. The essential salvation, the full reality of
the divine decree lay in the realm of the future. The prophecy was therefore
for the present a religious and ethical lever, not a satisfaction of the intellectual
desire for knowledge, but a practical longing for salvation.
§ IL
The Prophets as retrospective Seers.
"The Lord Jehovah does not perform anything", says Amos
(III, 7, compare Gen. XVIII, 17; Ps. XXV, 14) "unless he has
revealed his secret to his servants the prophets". This insight into
the grounds and the ends of his government which God grants
the prophets extends from the present not only to the future, but
also to the past; for in order to understand the present, one must
not only know the future with which it is pregnant, but also the
past from which the present has sprung. Therefore : many prophets
from the time of Samuel, Nathan, and Gad (1 Chron. XXIX, 29) were
historians of their time. Therefore the Tora, which is regarded in
Ezra IX, ri as a prophetic work, begins with the primitive history
of the human race and the historical antecedents of Israel. And
hence the Pentateuchal narrative proceeds as a historical work,
which relates the history of Israel further until the Babylonian Exile
(D'WN"! DiX"05), and which is more or less characterized by its

Sphere and Position of the Prophets. r,
placing its historical materials under the ethical and prophetic stand
point of Deuteronomy, and in interweaving and enclosing them with
Deuteronomic reflections.
Remark. The name prophetae prions has, in our opinion, arisen from
the presupposition, that the authors of our books were prophets. Anger however
holds a different opinion. He says that works receive this designation which
have prophetic sayings, whether they are communicated in historical connections
(prophetae priores), or are gathered together in special prophetic writings (pro-
¦bhetae posteriores). But we may. urge against this theory, that, if it were true,
then (i) also Chronicles and Daniel must stand among the former prophets, and
since they do not, that it would be necessary to assume, that the division of the
prophets (D1K123) was already closed, when these writings were added; (2) that
the composition of those historical books by the prophets, not to speak of their
work in the final redaction, is confirmed through their manner of writing history,
which is sharply distinguished from the annalistic and priestly style of the Chron
icler. (3) We urge further, that the prophets really occupied themselves with
historical composition. Isaiah for example was according to 2 Chr. XXVI, 22
the author of a complete history of the reign of Uzziah.

S 12-
Close connection of Historiography and Prophecy.
The historical activity of the prophets was as such a literary
one. It even began with Samuel Nathan and Gad. Citations by
the Chronicler, like 2 Chr. IX, 29; XII, 15; XIII, 22 show that
' the prophets combined their prophecies with their representations
of the history of the times. From this literature of prophetic hi
story, of which we have an example in the book of Joshua, the
literature of the properly prophetic books first gradually received
an independent form. But this was never brought to an entire
separation of the historical from the prophetic portions, as appears,
for example, in the historical intermediate portions of the books of
Isaiah and Jeremiah, and in the historical bisection of the book of
Joel II, t8. 19 a.
Remark. The transition of the literature of the prophetic historical writ
ing into that of the prophetic collection is imperceptible. The period of the
world-empires was decidedly favorable to the origin of the latter. At that time
when Israel was violently drawn upon the theatre of the great world-historical
conflicts the horizon of prophecy was wider, and its themes more comprehensive ;
the oral prophetic preaching therefore subsequently became fixed in writings, even
without such a specially direct divine command as Is. XXX, 8, as a memorial
of divine intimations for all peoples and times.

CHAPTER III.
The Divine and Human Side of Prophecy.
§ 13-
The Prophet as a Holy Man.
The prophet is called in an official sense a man of God
(Din*b»[n]tthK i Sam. IX, 6—9, compare Deut. XXXIII, i), and
a servant of Jehovah (fiilrp ^SJ) 2 Kings IX, 7, compare Deut.
XXXIV, 5), but this official character rests upon the general cha
racter of personal union with God, and upon piety. According to
the Wisdom of Solomon VII, 27 the heavenly wisdom, in the course
of human history, raises up friends of God and prophets by her
entrance into holy souls (xata ysvsa? si? ^uy_ac; oota? ji.£Ta(3aL'vooaa
cpt'Xou? Osoo xal TupocpTjTa? xaTtxaxeoaCsi). This ethical condition
is of great importance for the proper appreciation of the spiritual
and miraculous, and yet unmagical character of all true prophecy.
Rem. 1. An excellent dissertation, bearing upon this subject, which rightly
divides the divine and the human in prophecy is Dtisterdieck's De Rei Pro-
pheticae in Vetere Testamento cum Universae, tum Messianae Natum Ethica,
Gottingen 1852, - in which he carries out the idea, that the intercourse of the
prophets with God, which the religious and moral nature of man and especially
the covenant relation of God to Israel brings with it, is the ethical ground from
which the prophecy worked by God goes forth. He says: Nullus in vocato ac
misso homine animi motus sine Deo est, neque vero ullus, qui contra propriam
hominis naturam efficiatur a Deo, "When a man is called and sent there is no
movement of the mind without God, nor indeed is any, which is contrary to the
true nature of man, effected by God."
Rem. 2. The New Testament names those whom God deems worthy to
be receivers and mediums of his revelation, holy men (2 Peter I, 21), and calls
those who have been thus honored the holy prophets (2 Peter III, 2, compare
Rev. XXII, 6 according to the reading: Ttuv ccYituv -irpocp-nTtfjv).
§ U-
Character of the Prophets' Intercourse with God.
The prophets according to this hold intercourse with God by
means of prayer. They question God, as the book of Habakkuk
shows, and he answers; but they do not receive the divine disclo
sures until they have first occupied an attitude of waiting (Hab.

The Divine and Human Side of Prophecy. I c
II, i) and praying (Jer. XXXIII, 3, compare Acts X, 9). Their
intercourse with God is a being and living in God and God in them.
Therefore the prophet speaks throughout the Old Testament prophetic
books after a peculiar communicatio idiomatum at one time as though
he were Jehovah (Deut. XI, 13 — 15), at another as though Jehovah
were the prophet (Is. VII, 10 — n). 'They speak like the angel of
God, as if they were God, their instrumental ego and the absolute
ego changing places abruptly. S i5-
Prophecy as belonging to the Realm of Grace.
Prophecy is an arrangement and an effect of God the Redeemer.
It does not proceed from God the Creator as such, concerning
whom Paul said to the Athenians (Acts XVII, 28): "For in him
we live and move and have our being"; nor does it lie in the
same domain as the conscience, of which the philosopher Seneca
says (Epist. XLI): sacer intra nos spiritus sedet. It 'belongs indeed
as a means of salvation to this world (1 Cor. XIII, 8), but it des
cends from above, and serves the world of the future (Is. LXV, 17,
compare LI, 16). Whoever approaches the prophetic writings with
the modern view of the world, which disputes the supernatural realm
of the cosmical and psychological miracle, will explain the distant
glimpses of the prophets, either through a natural series of represen
tations, which they experience, whether as inferences or phantasies,
or he will stamp them as prophecies after the event {yaticinia post
eventum). But those that prophesy out of their own hearts (?$$*
03^3 Ezek. XIII, 12. 13, compare Jer. XIV, 14; XXIII, 16. 26), who
follow the impulses of their own spirit, are according to the Scrip
tures false prophets. S 16.
Spontaneous and Transcendental Elements in Prophecy.
If now the election and preparation of a man as a prophet is
based upon the presupposition of personal piety, so also his recep
tion, as well as his proclamation of the divine revelations, is accom
plished in the sphere of human freedom. From Ezek. II, 8; Jer.
XX, 7 it is evident, that the prophet has first bowed himself in the
obedience of faith to the word for which he demands obedience;
and from Is. VIII, 1 1 ; Ezek. VIII, 1 that the prophet is taken

1 6 Chapter III.
possession of by the working of the divine power not without con
nection with the free disposition and endeavor of his inner being.
It is the prophet's self-conscious, and self-determining inner life
which God makes the place and the means of his own self-attestation
in word and symbol. But since the prediction of the prophet is^_
not a product of his natural will, it is also according to 2 Peter
I, 20 not a matter of his own unriddling. There remains in the^.
prophecy something transcending the understanding of the prophet,
and first the history of the fulfilment furnishes the full understanding.
Remark." The proposition which Riehm, Messianische Weissagung, Gotha
1875, (p. 6), sets forth: "That what we can first recognize in the time of the
accomplishment of prophecy is precisely not the content of the prophecy itself"
needs limitation. Undoubtedly the mind of the Spirit, that is that which the
Spirit of prophecy has in view, should not be made the intention of the prophet,
or what is the same should not be made the historical purport of that which
is prophesied. But Riehm himself admits (p. 8), that to the purport of prophecy
not only the purport belongs, to which the prophet gives a clear, conscious, full
expression, but also that which is higher and deeper, which lies for himself in
the twilight of presentiment. He also grants that this does not belong less to
the historical intent, but only in the entire indefiniteness of presentement.
S *7-
No Magic Element in Prophecy.
Even the mercenary Balaam was certain from the very beginning
that only in the power of Jehovah could he do anything against
Israel (Num. XXII, 18; XXIII, 3), and he surrendered himself to
the direction of God, and to the word which he put in his mouth
(Num. XXIII, 4- — 6). He, who was originally no prophet, but a
soothsayer, becomes the submissive organ of the divine Spirit, but
not before he has allowed himself to be inwardly overcome by Him.
Saul, as described in 1 Sam. X, 1 — 13 followed the direction of
Samuel, and it is in the person of his better self, that even as a
persecutor of David (1 Sam. XIX, 23) he is not able to withdraw
from the power of the prophetic Spirit.
Remark. Those who are mentioned in Matt. VII, 22, are such as allowed
themselves through their prophetic gifts to be overcome with spiritual pride, from
which they, inwardly died. The ominous word of Caiphas (John XI, 49 — 52) is
not derived from a gift of prophecy which he possessed, but absolutely from a
providential causal connection.

CHAPTER IV.
Difference between the Prophecy of Redemptive History
and Heathen Mantic.

The opposition between Prophecy and Mantic.
Even Balaam, who allowed himself to be hired to curSE Israel,
but overpowered by the Spirit of the God of Israel became a pro
phet of blessing, confesses Num. XXIII, 23: "There is no divination
(iBTO) in Jacob and no soothsaying (Dp]?) in Israel; at the fixed
time it will be said to Jacob and to Israel, what God works";
according to which Israel derives his knowledge respecting the future
absolutely from the voluntary, and prevenient testimony of God.
Hence the Tora forbids all kinds of witchcraft, both that which
violently interferes with the present, as well as that, which explores
the future (Deut. XVIII, 10—12; Lev. XX, 27; XIX, 31). The
judgment of condemnation which is pronounced upon it is con
ditioned through the connection in which the heathen mantic stands
to idolatry, and also through the untruth of the utterances by
which the questioner allows himself to be deceived. But this con
demnatory judgment is pronounced for a third reason, where those
already cited do not avail. The Jewish maid of Philippi (Acts XVI)
testifies to the truth and yet Paul considers her as physically dis
eased, and regards her prophetic spirit (Ttvsujia uu&tovo?) as an
evil demon, which he expels. The mantic is considered in the
Scriptures, even on account of the manner of its performance, as
a denial of God and as sacrilege.
Remark. Among the kinds of witchcraft which the Scriptures reject, is
also that of necromancy, which cites the dead and questions them respecting the
future of that which is doubtful. The prophet's words (Is. VIII, 19): God's
people shall not question the dead, but the living God who conditions all things,
hold good with reference to Spiritualism. 2

1 8 Chapter IV.
S I0-
Resemblance and Difference between Mantic and Prophecy.
The heathen mantic was divided into a scientific and an un
scientific species (te^vixov and bxsyyov yevo? Plutarch, Vita Homeri
§ 212), an artificial and a natural kind of divination (duo genera
divinandi, unum artificiosum, alterum naturale, Cicero, De Divinatione,
Lib. I, 18; II, n). The artificial prophesies through the explanation
of signs, and the natural through inspiration. The mantic has a
similar origin with prophecy in the religious and moral nature of
man. It is based upon man's need of intercourse with God, or of
knowledge about His will and counsel. Also the mode of appearance
and the actual means which the mantic employs, in order to seek
the will of deity and of the future have many points of similarity
with the prophecy of redemptive history, and yet the Holy Scriptures
presuppose a specific difference between both, from which difference
they derive their moral demands.
Remark. Even in the Holy Scriptures the Urim and Thummim of the
high priest's ephod, and the lot (e. g. in the choice of kings and an apostle) are
employed as actual means of ascertaining the divine will, and music is also used
at least for the sake of producing a prophetic frame of mind (2 Kings III, 15,
compare 1 Sam. X, 5). § 20-
The forced self-excitement of the Mantic.
As, for the heathen, the knowledge of one absolute Elohim has
been resolved into the representation of many Elohims, which have
no supernatural reality, but rather a demoniacal background (1 Cor.
X, 20); so within heathenism the requisite inspiration for the know
ledge of future events became a self-made inspiration under the
use of intoxicating stimulants, and the divine words and visions
which the seer perceived and reported, as for example the Pythian
oracles, were for the most part nothing else than illusory ex
pressions and images wrung from a diseased and excited subjectivity.
But since such a self-excitation cannot be a constant, but only an
occasional one, other means were invented for penetrating the fu
ture, and hence there arose by the side of the prophetic mantic
the profession of the astrologers (Is. XLVII, 13), of the augurs
{augur = aviger, as auspex = avispex), and of the aruspex {Iiaruspex
from haru = hira, entrails).

Difference between Prophecy and Heathen Mantic. j g
Remark. Compare Oehler Programm Uber das Verhaltniss der alttestament
lichen Prophetie zur heidnischen Mantik, Tubingen 1861, and Tholuck, Die Pro
pheten und ihre Weissagungen , Gotha i860, § 1. Die Mantik. Apuleius in the
Metamoi phases, Lib. VIII, gives a clear picture of a soothsayer belonging to the
troop of flagellants of a Syrian godess: Inter haec unus ex Mis bacchatur effusins
ac de imis praecordiis anhelitus crebros referens, velut nimium divino spiritu rc-
pletus, simulabat sauciam vecordiam, prorsus quasi Deum praesentia soleant ho
mines non sui [eauTuW] fieri meliores, sed debiles effici vel aegroti; "meanwhile
one of them behaved himself like a raging madman, and breathing all the while
most deeply from his inmost bosom, as though overfull of the divine spirit,
feigned sickly nonsense, just as if through the presence of the gods men were
not rendered better than they had been before, but as though they were thereby
made weak and sick." Chrysostom also characterizes the difference between the
mantis and the prophet in the following manner (Horn. XXIX in ep. ad Corinthios) :
Touto (j.arreu><; Wiov to iSeaxrjxIvai, t6 dvaY"X.T|^ 57TO|J.£veiv, to A&eia&at, to
IXxeaSai, to a'jpsa&ou (jjarcep (iatvop-evov. '0 5£ Ttpo(pf|TY)? o>jj_ o3t<uc, dcAXd' p-exd
Stavoiu? -rntpouoT)? xat amtppovoio'/j? xaTaaTaaem; , xal dStb? d tpij£YYeT0U cpvjalv
aTrovxa, &OT6 y.a\ 7tp6 rfj? ixpaaeeo? vcdvisuftev -yv<J>p£,e tov p.dvTiv v.al tov Tipo-
tp-fjrn?; "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 madman. The pro
phet however is not so, but, he speaks everything with calm understanding, and
with sound self-possession, and knowing what he proclaims, so that before the
result we can even from these things distinguish between the mantis and the
prophet."

The Mantic as Necromancy.
The heathen belief, which became changed in practice, did not
however remain at this point, but broke through the boundaries
between the world of men and spirits, so that the words 8atjxo-
VL1087]? or Saiji-ovixo? became designations conveying an idea similar
to that of 9-sto? or 610; and HeoirvsoaToc, and penetrated the barriers
between this and the next world, since they called up persons from
the realm of departed spirits. The disclosures concerning the future,
secured in this -way, although in certain cases in accordance with
truth, as the address of Samuel to Saul in Endor shows, were yet
a sacrilege, that is a robbery committed by breaking into a for
bidden sphere. Hence the heathen mantic ended in universal ban
kruptcy, precisely at the time when the predictions of the Old Te
stament prophets became yea and amen in Christ.
Rem. i. Josephus says explicitly in Bell. Jud. VII, 6, 3 : ra. 8ai|A0via no-j7)p(jiv
£<3TtM dvftpiuTKOv Ttveup-ocTa. "The demons are the spirits of bad men." Plutarch

20 Chapter V.
also, as well as Heraclitus and Pythagoras, in Diogenes Laert. IX, 7; VIII, 21.
32. 36, calls the spirits ofthe other world ijju/as dau>[j.dTOUS, "disembodied spirits".
Rem, i. Prophecy and mantic stand to the history of the people in an
inverted relation. Prophecy becomes more and more intense, the deeper it descends
with the history of the people, while mantic rises and falls with the intensity of
the heathen nationality. As the national character of the Greeks degenerated the
mantic accomplished nothing more. Pythia in Plutarch's time no longer dis
coursed in winged, poetical sayings. Apollo had no answer for the emperor
Julian.

CHAPTER V.
God's Mode of Communication with the Prophets.
§ 22.
Revelations through Dreams.
The prophet, while the God of revelation works in him, is
either in a sleeping or waking condition. The mode of revelation
in the condition of sleep is by means of dreams. The dream is in
itself a natural event, and receives as such, on account of its con
nection with the sexual life, the name Dibln. In spite of its natural
character however it has always in itself something wonderful, since
it shows that the daily side of the soul has a nightly side as its
background, and since through the bringing forward of this nightly
side it causes capabilities of an unusual elevation, or which were
even unknown in daily life, to appear; To the fulness of the powers,
slumbering in the soul, which are frequently evolved in sleep, be
longs the power of divination, relating multifariously to individuals
and nations. Although dreams are mostly phantoms and caricatures
(Ecc. V, 6; Sirach XXXI, 5), yet this deep and far-reaching view
of the dreamer is not only recognized by heathen witnesses, such
as Aeschylus, Eumenides ver. 106, but also by the Holy Scriptures
(compare The Wisdom of Salomon XVIII, 19), which relate many
predictive dreams like Gen. XL, for the explanation of whose origin,
the inborn, natural gift of prophecy suffices.
Rem. 1. E. von Lasaulx in his ingenious and learned work: Die pro-
phetische Kraft der mensehlichen Seek in Dichtern und Denkern, Miinchen 1858,
levels too much the difference between the prophecy of redemptive history and
the heathen divination and mantic, since he derives both from the sinking of the
individual soul in the soul of the universe. There where both meet together,
as he affirms, this concurrence is rooted in the religious and moral yearnings of

2 2 Chapter V.
the human soul, which stand forth in the heathen world as longing voices, and
to which prophecy affords a divine answer. Thus the description of the righteous
man, in the second book of Plato's Republic, who suffers and endures to the end,
must be referred to the demand for the realization of the moral ideal ; and the
description of the golden age in the fourth Eclogue of Virgil is best explained
by the demand for a termination of history which corresponds to its paradisaical
beginning. Rem. 2. Such a heathen seer, whom Paul himself (Titus I, 12) calls a
prophet, was Epimenides, born at Gnossus in Crete. The altar of the unknown
God, which Paul found in Athens was one of the sacrificial places, which Epi
menides had erected, as he was called to Athens, in order to atone for the plague
and other misfortunes of the stricken city, with the presupposition that there
might be an unknown diety whose wrath rested upon the city.

S 23-
The Prophetic Dream.
Differing from such visions of the future, which only providen
tially happen to correspond to the circumstances, are those divinely
wrought, as Gen. XXVIII; Dan. II. The Holy Scriptures allow for
both kinds of dreams, a capacity of interpretation given from above
(Gen. XL, 8; XLI, 16; Dan. I, 17). If however .the revelation in
the dream serves not only personal, but also professional ends, then
it properly is the prophetic dream. This kind of revelation in a
dream (Debris Num. XII, 6) is the lowest grade of revelation. The
only biblical example of it is Dan. VII. The prophetic dream is
God's mode of revelation to the heathen world, as in the Old Te
stament to Abimelech (Gen. XX, 3 — 7), Pharaoh (XLI, 1 — 7, com
pare ver. 25), Nebucadnezzar (Dan. II, 1 — 3, compare ver. 28),
and in the New Testament to the Magi (Matt. II, 12), and to
Pilate's wife (XXVII, 1 9). The natural life here becomes the medium
of revelation, and there is great danger of deception ; hence Jeremiah
(XXIII, 28) speaks so depreciatingly of the dream, and it is generally
false prophets and soothsayers who proclaim what they have dreamed
(Jer. XXIX, 8; Zech. X, 2).
Remark. In the life of Jacob, besides the phrase X*l*l, which occurs
once (Gen. XXXV, 9), and la>frl, twice (XXXI, 3 ; XXXV, i)7'the revelation in
a, dream Diina is found twice (XXVIII, 1 2 ; XLVI, 2). In all God reveals
himself to Jacob five times in his life of one hundred and forty seven years.

God's Mode of Communication with the Prophets. 2-5

^ 24-
The Prophetic and the Mantic Ecstasy.
A dream is always an experience which occurs in sleep (Job.
XXXIII, 15; Is. XXIX, 7), ecstasy on the" contrary which receives
its name from a transference beyond the natural mode and the
present world of perception, is always an experience which occurs
when one is awake. The deep sleep (SlW^nn LXX Ixoraoi?) which
falls upon Abraham (Gen. XV, 12) is not a natural sleep. Some
times there is connected with the prophetic ecstasy, as with the
mantic, a cataleptic condition, but this is only where the one seized
with the prophetic spirit is uncongenial, as a Balaam or a Saul.
Moreover the prophetic ecstasy differs from the mantic therein,
that the prophet does not put himself in an ecstatic condition by
means of narcotics, that he does not come forth under sickly ap
pearances, which border on madness, and that his experience does
not resemble that of the Cumaean sibyl, who, when the ecstatic in
spiration left her, had no remembrance of that which she had spoken.
Rem. 1. The observation of Riehm, Messianische Weissagung, Gotha 1875,
p. 17, that the ecstatic condition is a mark of a lower grade of prophecy, only
applies to that ecstasy, which in an almost pathological manner does violence to
nature; for ecstasies are really special advantages^ which prepare the prophet
for his calling, and strengthen him therein, and which make him in special cases
the mirror of divine thoughts and things. Paul also says (2 Cor. XII, 1 — 6) that he
could boast of ecstasies; but within the church he only attributes a relative value
to the ecstasy of tongues (1 Cor, XIV), when that, which the one speaking with
tongues as with the voice of an angel, is translated by an interpreter from the
realm of the spirit (Ttveup.a) into that of the understanding (vous).
Rem. 2. Kuenen, The Prophets and Prophecy in Israel, London 1877,
p. 86, holds that the ecstasy in itself is no supernatural phenomenon, and that
it is to be explained as originating from the human organism, specifically from
the nervous system. From this it appears that he knows no distincton between
the realm of nature and that of grace, which as we believe and know is the
realm of the miraculous.

S 25-
Prophetical Inspiration.
Dreams and visions are at all times only sporadic modes of
revelation. The more continued intercourse of God with the pro-

24 Chapter V.
phet is effected only by the word, hence by inspiration, since the
thinking, feeling, willing, spirit of the prophet in the condition of a
full, true self-possession is elevated and sustained , at one time by
a softer, at another by a more vehement operation of the divine
Spirit (2 Peter I, 2 1), which, with the breaking through of the series
of natural images, gives his thinking, feeling, and willing divine
impulses and a divine purport, and works within him thoughts and
sensations, which serve the progressive realization of God's purpose
in history and in the consciousness of men. This is the condition
of inspiration, to which the phrase invented by Hippocrates especially
applies: Irsia jravra xal av&pa)Tctva jravia, "all is divine and all is
human". Repose from one's own activity, surrender to the longed
for working of God and yet also at the same time a working up
of that which has been received are indissolubly connected. We
may compare the prophet to the lyre and the Holy Ghost to the
plectron-; this lyre however is not a dead instrument, *but the in
dividually definite soul which does not give forth a single note from
itself without the cooperation of its own personality.
Rem. 1. Hengstenberg holds even in the second edition of his Christo
logie des Alten Testaments, Berlin 1854 — 1857, that every receptive and productive
activity of the prophet takes place in an ecstatic condition. Even Kueper, Das
Prophetenthum des Alten Testaments, Leipzig 1870, explains the fundamental
character of all prophecy as ecstatic; but that is not correct and we do not require
this more or less Montanistic view, in order to preserve the supernatural and
apocalyptic character of prophecy. Even Chrysostom (See Remark to § 20, p. 19)
maintains the same yiew as we have presented in the preceding paragraph, that
the prophet receives a message from God and speaks through Him by daylight and
in the voluntary exercise of his own individuality. We agree in this respect
with Riehm and others ; also with Kuenen who nevertheless considers ecstasy, as
well as prophecy in general, a natural phenomenon.
Rem. 2. Montanus in Epiphan. haer. XLVIII, 4 represents the Paraclete
,as saying: Ioou dv&puiT;o<; uisel X6pa, -i.i.-\m i7tTap.ai obael irXijxTpov • 6 avSjpumoc
%oip.aTai Kayoi ^oTj^opoi xtX. "Behold man is like a lyre, and I smite as though
I were a plectron ; man sleeps while I am awake." In agreement with this Ter
tullian De anima, ch. VI, says: Gratiae convenit ecstasis id est amentia "Ecstasy
corresponds to grace, it is the change of human consciousness into unconsciousness."

S 26.
The unique Prophetic Character of Moses.
According to Num. XII, 6—8 God's mode of intercourse with1
Moses was unique. His superiority to all other prophets consisted

God's Mode of Communication with the Prophets. 2$
in his having more immediate intercourse with God than all the
rest (Deut. XXXIV, 10). It is true that he too did not behold God
except as He was veiled in a cloud (Ex. XIX, 9; XXIV, 16;
XXXIII, 9 compare XXXIII, 20). But God met him without the
accommodated , intermediate wall of a visible self-representation.
Moses was only excelled in this preeminence by One who was not
only God's Servant but also His Son (Heb. Ill, 5^ — 6), and who
had seen the one God, as even Moses had not seen Him (Joh.
I, 18).

SECOND PART.
HISTORY.

CHAPTER VI.
The Divine Words respecting the Future Salvation
before the Time of the Prophets.
S r.
The three concentric Circles of the Revelation in Word and Deed.
Not only the prediction but also the actual revelation of the
divine decree of salvation describes three concentric circles, which
in the prediction are narrowed, but in the revelation are widened
through three successive stages. The prediction first of all concerns
the human race, then the nations, and finally a chosen people; but
the actual revelation first concerns the chosen people, then the
nations and finally the human race. For in the Old Testament the
Mediator of salvation is made known:
(i) as the Seed of the woman, who is the conqueror of evil in
mankind; (2) as the Seed of the patriarchs, who is the blessing of the nations;
(3) as the Seed of David, who is the salvation and glory of Israel.
In the New Testament Christ is revealed, as the Son of David,
who born in Israel seeks the lost sheep of the house of Israel, then
as the Seed of Abraham, who through the apostolic preaching, since
it breaks through the old barriers, becomes a Blessing to the nations,
and finally as the Son of man, who, as the conqueror of evil and
of death, sets over against the Adamitic race a new one, born of
God and which is comprised under Him as its head.

The Future Salvation before the Time of the Prophets. 27

S 2-
The firsts Revelation by Theophanies.
The proclamation of salvation in its two first stages does not
yet appear to be introduced prophetically. This could not be the
case, since immediately after the fall there were no other than the
fallen pair, and in the time of the patriarchs darkness brooded,
over the nations, which grace removed only from one mdividual,
Abram. The word of God therefore in both the first stadia can
only be proclaimed immediately, and while it can reach individuals,
through the voice of the Invisible, yet on the other hand the judicial
awards 'cannot come to the serpent, to the woman and to Adam,
who are solidarily concerned, without God represents Himself in
some phenomenal form.* The account in Gen. Ill, 8 also says
this expressly. After the fall, which had dissolved the union of God
with men, the theophanies begin, which have for their object the
restoration of the fallen. The fundamental fact of the New Te
stament 0? (9so?) icpocvspflufb) Iv oapxt (1 Tim. Ill, 16) secures the
historical truth of these its premises, and as in the New Testament
Jesus is not only the Saviour, but also the first Apostle of sal
vation (Heb. II, 3; III, 1), so Jehovah in the Old Testament is not
only the God of the preparation for salvation, but also, so to speak,
the first Prophet of the coming salvation.
Remark. The narrative of the creation and of the fall of man in the so-
called Jehovah-Elohim document (Gen. II, 4 — III) is acknowledgedly pre-exilic,
resting upon old pre-Israelitic tradition, and, as the modern critics say, truly re
producing the mythical poetry of the national tradition. The truth is this that
the old tradition respecting the origin and fall of man lies before us divested
of its ethnico-mythological accessories. The tradition has been preserved in the
Old Testament neither in the Babylonian nor in the Iranian form, but in that
form, in which it has sustained the criticism directed against the Spirit of reve
lation. In the traditions and myths of the peoples there is more reason and more
objective truth than in all philosophical systems.

* [By this Prof. Delitzsch means that while God might have spoken in the
heart of each of the parties named, yet, as Plis communication was designed to
be public for all three, some phenomenal manifestation of Himself became ne
cessary. C]

28 Chapter VI.

S 3-
The Primitive Promise.
The serpent and in it the spiritual being, whose mask it became,
are cursed on account of the temptation which proceeded from therm
The earth is cursed on man's account, while the natural world,
after its destiny as a means of blessing has been thwarted, is turned
into an instrument of wrath. Man himself however is not cursed,
but in the midst of the curse on the tempter the blessing rises
upon him, through which he may, if he lays hold of it, escape the
curse. The verdict pronounced upon the serpent, after it has been
humbled to a worm in the dust, is (III, 15): "And I will put
enmity between thee and between the woman, and between thy seed
and her seed." The woman as the one first seduced, and the ser
pent, who served the. Seducer as an instrument, are here represen
tatives of their entire race. The divine retribution establishes and
regulates between the race of serpents and of men a relation not
only of internal antipathy, but also of deadly enmity (Ps. CXXXIX, 22).
And who will conquer in this war, which is enacted as a law of
the further history? "He shall bruise thee on the head and thou
shalt bruise him on the heel" (Gen. Ill, i5b). The entire decree
of redemption is prefigured in this original word of promise so far
as we only maintain, that the serpent as a seducer is intended, and
that the curse, which falls upon it, has a background with reference
to the author of the seducement. The malignant bite of the ser
pent in the heel of men, which they retaliate in the midst of their'
defeat by treading on its head, is only a natural picture of that
which ever constitutes the most central purport of history namely.
The conflict of mankind with Satan, and with all, who are ex tou
SiafioXou (uovv)pou) and hence not so much the seed of the woman
as of the serpent, and the decided victory of mankind in which this
conflict ends. It is in the first place promised that mankind will
secure the victory, for the word1 SW refers to HISS 5>"^T. Never
theless since the promise of victory refers to the present seducer
(6 ocpi? 6 ap/aloc), we may consequently infer that the seed of the
woman will culminate in One, in whom the opposition will be
strained to the utmost and the defeat will finally be completed
in totally depriving the Seducer of his power. Even in form this
original promise is so framed that it is entirely parallel with the

The Future Salvation before the Time of the Prophets. 29
fulfilment. The entire history and order of salvation are unfolded
in this proto-evangelium. Like a sphinx it couches at the entrance
of sacred history. Later in the period of Israelitish Prophecy
and Chokma, the solution of this riddle of the sphinx begins to
dawn; and it is only solved by Him through whom and in whom
that has been revealed, towards which this primitive prophecy was
aimed. Rem. i. Even granting that tpttj both times, or even once, had a similar
signification with f|Xd inhiare (LXX TYjpetv, Jerome insidiari), nevertheless it
could not be construed with a double accusative of the person and of the member:
No verb indicating a hostile disposition is construed with a double accusative,
only verbs signifying a hostile meeting as fl3fl Gen. XXXVII, 21; Judg. XV, 8;
2 Sam. Ill, 27; Ps. Ill, 8; HS"; Deut. XXIR 26; yrra Deut. XXXIII, n; hSn
Jer. II, 16. The verb C|!HI3 however signifies even in Job. IX, 17 conterere and
is the stereotyped Targum word for titS*l contundere, 'JflD commolere, and ptvti
commin uere ; Paul too (Rom. XVI, 20) renders it with oimpifkiv. All the stems
derived from the root t)U3 or S]b presents various shades of the radical signification
terere. Rem. 2. In the Babylonian tradition the great serpent is Tihamat, the
original source of all evil, namely as the personified dfrlSl. This tradition ex
presses a profound thought, since the essence of evil is a falling back into
chaos. This serpent Tihamat seduces mankind, by seeking to sustain itself in its
authority, it destroys the grove of life. It is called preeminently aibu (3^X) and
it is named exactly as in the Apocalypse siru mahru tihamat 6 ocpi? 6 dpv_aio?.
Likewise in the Iranian tradition, where it is the first creation of Ahriman, who
himself is both represented and called a serpent, the serpent disturbs the peace,
destroys paradise, and casts down Yima the ruler of the golden age, that is the
first man. We see in these traditions true reminiscences and rational thoughts
respecting the origin of evil although in a mythical garb.

§ 4-
Enosh and Enoch.
The first echo of the word of promise received by faith is the
name !"W1 (Gen. Ill, 20, Sept.: Zcurj) which Adam gives his wife.
While then the worldly tendency of the Cainitic race rises to a
blasphemous self-confidence in Lamech, the seventh, from Adam,
yet in the Sethitic line the religious community begins with Enosh,
the third from Adam, and the tendency towards God, which is
indigenous in this line, constantly deepens until it culminates in
Enoch, the seventh from Adam, in an endearing relation to God
which resembles the one lost through sin and which raises him
above the law of death. This Enoch was, according to the

30 Chapter VI.
tradition which has been put in form in the book of Enoch, a pro
phet and foretold according to Jude vs. 14 — 15 the parousia of
the Lord in judgment. For the redemption, or what is the same,
the victory of the seed of the woman cannot henceforth be com
pleted in any other way than through a final decision and separation
(xpt'aic,), which not only overcomes all evil without, but also within
the human race. S 5.
The words of Lamech at Noah's Birth.
Furthermore Lamech, the ninth from Adam, when his first son
was born, hoped that in him, the tenth from Adam in the line of
promise, the period of the curse would come to a comforting con
clusion. This is evident from his elevated and prophetic words,
when he says (Gen.. V, 29): "This one shall comfort us (iJ'nW)
concerning our work and the toil of our hands from the ground
[compare the curse going from the ground, Gen. IV, n], which
Jehovah has cursed." Lamech's hope is directed to the ultimate
comfort, and was also fulfilled in Noah, not indeed finally, but in
a glorious manner, for the covenant after the flood was a comfort,
whose blessing is destined to extend from then until the end of time.
Remark. The root 115 signifies to breathe out, the verb TWi respirare,
and the piel Dh5 facere ut quis respiret, hence consolari. Therefore the notion
of comforting, when the comfort is meant as an act, can be expressed through
fa rpjn. If we compare Esth. IX, 16; Deut. XII, 10; Is. XIV, 3 and Gen.
XXVII, 42 ; Is. I, 24, we shall see that Noah's name (V, 29) is explained ac
cording to the sense. Moreover EH?» is an old synagogical designation for the
Messiah; compare Schoettgen, De Messia, Dresdae 1742, p. 18. The promise of
Christ: "He shall give you d'XXov itapdxXrjTov" (Joh. XIV, 16) presupposes that
Christ himself is 7iapd7.X'fiT0s (Bibj^lB = Dl"l3a).
S 6.
The Blessing of the Nations in Abraham's Seed.
j ' J Noah is the first mediator of the redemptive history, and the
¦'second, who constitutes an epoch in the mediatorship, is Abraham.
He is the first man in sacred history, who is called a prophet (S^S,
Gen. XX, 7), but his mediatorial calling reaches farther than his
prophetic. When the unity of the post-diluvial human race had been
separated into a multitude of nationalities, God chose Abram from
the line of Shem out of the midst of the nations, in accordance

The Salvation before the Time of the Prophets. -, l
with Noah's prophecy (Gen. IX, 26. 27), and connected with his seed,
as the center and starting-point, the promise of the future redemption
of the entire human race. The promise concerning the seed of the
woman now enters a second stadium, advancing to the promise con
cerning the seed of the patriarch, as the chosen possessor of the
divine blessing, which is to be the goal of the longing of all na
tions. As the promise, which makes Abram and Sarah ancestors
of kings (Gen. XVII, 6. 16 compare XXXV, n) culminates in
Christ, the son of David, so the mediatorship of the blessing in
the seed of the patriarch is ultimately fulfilled in Christ, the son of
Abraham (Gal. Ill, 16, compare the retrospective reference in Ps.
LXXII, 17).
Rem. 1. The prophetic words of Noah give Shem the preeminence, by naming
Jehovah as his God, and since the names of the sons are ominous of their
future, Shem seems to be intended as the bearer of the divine name (Dili), that
is of the historical revelation of God; for God's name signifies his revelation in
the works of creation and the acts of history. That Japhet comes to dwell in
the tents of Shem foreshadows the future conversion of the Japhetic family of
nations to the God of revelation, and the harmonious relation of the Shemitic
and Japhetic group of nations, by which the unanimous and filial conduct of both
brothers is rewarded.
Rem. 2. The patriarchal words of promise are: "And all the nations of
the earth shall bless themselves in thee" [in thy seed]. The phrase "they shall
bless themselves" is expressed partly by, the Niphal ^*1S3 (Gen. XII, 3; XVHI, 18;
XXVIII, 14), partly by the Hithpael TpShrl (XXII, 18; XXVI, 4). Although
the Niphal which is originally reflexive came to haye in very many cases a pas
sive signification, yet since the Hithpael was only used as a passive at a late
period (according to which the LXX renders all these passages: ^veuXoYT)&f]-
covtgu dv t<{> anepp-aTi aou iraMTa Ta I8vr) xvjs frjs, compare Ps. LXXII, 17 and
Acts III, 25 ; Gal. Ill, 8), therefore we are led to assign a reflexive meaning to
the parallel passages where the Niphal occur, as well as to those where the Hith
pael is found. The Hithpael signifies to wish one well, fausta sibi apprecari
(Deut. XXDI, 18: iaaba ^"lafini), and with 3 to wish oneself the happiness,
which any one possesses and which proceeds from him (Is. LXV, 16: tnatiafl
¦jax irteixa Tpan? "psa; Jer. iv, 2: e^ia ia siD-ianni, LXX: xol euXoYTjoouciv
Iv aUTiji eflv?)). The promise therefore means that all nations will wish themselves
the blessing of which Abraham and his seed are the bearers, so that since this
desire for a blessing is a desire for salvation, Abraham and his seed become the
means of blessing for the human race; first in the people of salvation (Is. XIX, 24,
compare Acts III, 25), but to the highest degree in the one Saviour, who springs
from Abraham. The reflexive interpretation really coincides with the passive, be
cause the desire for salvation is followed by its attainment. Since the nations will
desire the blessing of Abraham they will on that account be blessed. Spiritual
blessings, according to God's order, fall to those who long for them.

CHAPTER VII.
The Prophetic Benedictions of the Dying Patriarchs..
S 7-
/ The Prophetic Blessings of the Patriarchs.
Cicero, De Divinatione, Lib. I, ^ 63, says: Appropinquante morte
{animus^ multo est divinior, and Shakespeare, Merchant of Venice,
Act I, Scene 2, affirms that "holy men at their death have good
inspirations". The patriarchs in accordance with this experimental
and psychological phenomenon, just before their death, became
seers and uttered testamentary words of a prophetic character
respecting their children. Even in itself considered there is a
close relation between benediction and prophecy, since the one
who blesses as well as the one who prophesies anticipates future
events. But there is this difference, that the one prophesying pro-
olairns the revealed character of the future, while the one blessing,
himself moulds the future by the energy of his believing prayer.
There are however blessings, which are not only wishes, whose
result coincides with the result of the prayer of faith, but also pro
phecies whose truth is conditioned upon God's discovery of the future.
Of such a sort are the fliDISt of Isaac and Jacob, by which the
blessing bestowed upon Abraham is continued and made special.

The Prophetic Blessing of Isaac.
It is the promise respecting the benediction .of the nations
through the seed of the patriarchs, and therefore of the completion
of the divine work, which the patriarchs bestow as a blessing upon
their firstborn, since they thus make them bearers of the great
promised blessing, and mediums of the preparation for its fulfilment.
Isaac is Abraham's first and only son by Sarah, and hence entitled
to the reception of this blessing. Jacob snatches away the blessing
of the first-born, which belonged to Esau, and even retains it, but

The Prophetic Benedictions of the Dying Patriarchs. -i-y
only as he atones for the sin connected with the act and obtains
it anew from Jehovah by wrestling in prayer and tears. The blessing
of the first-born (Gen. XXVII, 27 — 29), consists of four parts, in
which Jacob is promised:
(1) The possession of the land of Canaan, under the divine bene
diction (vs. 2 7b. 28): "See, the smell of my son is as the smell
of a field which Jehovah has blessed; and God will give thee
of the dew of heaven , and of the fatness of the land , and
plenty of corn and must";
(2) The subjection of the nations to such an extent that every
limitation is contrary to the words of the text (ver. 2 9a):
"Peoples shall serve thee and nations shall bow down to thee";
(3) The primacy over his brothers, that is over those blood-re
lations, whose posterity were outside the line of promise (ver.
2 9b): "Be lord over thy brethren and let thy mother's sons
bow down to thee";
(4) So high a position in redemptive history that blessings and
curses are conditioned by the relation which men take to him
who has received the blessing (ver. 29°): " Cursed be they that
curse thee, and blessed be they that bless thee". Compare
XII, 3 and Num. XXIV, 9, which is referred to the people of
Israel. This fourth part shows that it is the same promise,
received by Abraham, which Isaac bestows upon Jacob. Its goal
is Christ. The promise extends to the nations, and even shortly be
comes national and so Messianic. For Jacob's twelve sons form
the transition from the family to the people of promise.
S 9- '
Jacob's Prophetic Blessing upon Judah.
The question now arises, from which of the twelve tribes the
salvation, that is, the victory of mankind and the blessing of the
nations, shall arise. Reuben through his incest with Bilhah forfeited
the right of primogeniture (Gen. XLIX, 3 — 4). It could not be
transmitted to Simeon and Levi on account of their outrage on
the inhabitants of Shechem (Gen. XLIX, 5 — 7). Therefore the
dying father transfers the double inheritance which is connected
with the right of primogeniture to Joseph, his favorite son (vs. 22 — 26),
but the primacy (1 Chron. V, 1) and the blessing of the promise
upon his fourth son Judah (Gen. XLIX, 8 — 12). Jacob promises
3

34 Chapter VII.
him the leadership of the tribes of his people, as an inalienable
prerogative, which will ultimately be extended to the government of
the world:
"Judah, — thee, yea thee shall thy brethren praise; thy hand
shall be upon the neck of thine enemies, thy father's sons shall,
bow down before thee. Judah is a lion's whelp, from the prey,
my son, thou art gone up [namely from the valley to thy
lair in the mountains], he lay down, he couched as a lion,
and as a lioness — who would dare to wake him up? The
scepter shall not depart from Judah, nor the baton of the com
mander from between his feet, until he come to Shiloh, and to
him will be the obedience of peoples", — that is, when he
comes thither, his dominion over the tribes will be extended to a
dominion over the nations. The personal explanation of n'biffi
(written fully according to the Masso'ra) is inadmissible for the follo
wing reasons:
(i) In every place where n'btij S03 occurs (Jos. XVIII, 9; 1 Sam.
IV, 12, compare nbfli K"an Judg. XXI, 12; 1 Sam. I, 24; nbffi
nbllj 1 Sam. IV, 4; nblB '•fbin i Kings XIV, 2. 4) the word
n'bffi or iblB is a local accusative, and the name of a place in
the midst of the tribe of Ephraim, which, to be sure, is men
tioned only in this place in Genesis, but which could have
been well known to Jacob.
(2) The pame Sl'V1© is derived from b*lt> to hang down in a flabby
manner, to be stretched, to rest and is abbreviated from pb^lB,
like nia'blB from fi^'blB. In itself it can be the name of a
person bringing rest (synonyme of T"lb'bl25 which is equivalent
to nrj^M WIS 1 Chron. XXII, 9) as well as that of a place
of rest, but it has its only analogy in the word Sl'b3, and does
not occur elsewhere in the Old Testament as the name of the
Messiah.
(3) Moreover the tradition, which considers rib"1© as the name
of the Messiah, does not derive it from bW, but holds unan
imously, although this according to the scriptio plena of the
Massoretic text is absolutely impossible, that it signifies the same
as rfbflj (1'bffi) which is equivalent to ib "ittljS is cujus est [regnum].
This explanation is indeed very old, since even Ezekiel (XXI, 3 2 :
tt&lB'BH 'ib-llBS S3-1») alludes to it. But nevertheless it is
most improbable that the abbreviation •© (equivalent to llBS),
which is rather Aramaic than Hebrew should be used as the

The Prophetic Benedictions of the Dying Patriarchs. ge
component part of a proper name, and in such a way that the
main idea (i. e. kingdom) must be understood.
(4) Besides the arrival at Shiloh, which is here prophesied, was
really the turning-point for Judah; -for when, as is related in
Jos. XVIII, r, the entire congregation of Israel with Judah, the
leader of the tribes, who as the first of the tribes received his pos
session in Gilgal, assembled at Shiloh, where the tabernacle of the
covenant was pitched, the land was subdued before them. Hence
the coming to Shiloh is an epoch in the history of Israel and
especially in that of Judah. And even the phrase DTB? flHjS^ 1'bY
was fulfilled after this epoch in Judah (compare Deut. XXXIII, 7).
Subsequently to the wars of the Judges in which he marched ac
cording to God's revealed will before Israel (Judg. I, 1. 2; XX, 18),
he became the royal tribe in Israel. Under David and Solomon
Judah not only held command over the tribes of Israel but also still
further over the neighboring nations. The single examples of weakening
and breaking down, from which the power and the permanence of
the kingdom of Judah suffered, seem but brief moments to the pa
triarch in his prophecy. Since however the Chaldean catastrophe
made an end of the Davidic kingdom, and this only lasted as a shadow
of its former self for a short time under Zerubbabel, the fulfilment
of this blessing upon Judah would indeed lack its crown, if it had
not found its final fulfilment in Him of whom it is said (Heb. VII, 14):
Tcpo87]Aov yap on e£ 'loo8a avarsTaXxsv 6 xupio? ^fiuiv, and who
is called in Rev. V, 5, with reference to Jacob's blessing 6 Xsiov
6 ex t^? tpuA^c 'Iou8a.
Rem. 1. The translation of it'^itl) with the presumption that the reading
JlblD is equivalent to isttj cujus est \_regnum\ is adopted by Onkelos, the second
Jerusalem Targum, the Peshitto, Aquila, Symmachus, Aphraates, Saadia; also by
the LXX (Theodotion), which however does not understand ifeia of a person but
of a thing, and so does not translate it (jj ditoxelrai, "he to whom it belongs"
(compare Ezek. XXI, 27: eras ou IXSn y> xa!W|XEi, cui convenit regnum), but
imi sdv 1X97) Ta diroxeip-eva auTip. The following reasons are against this ex
planation: (1) that "Iii, equivalent to ItUX, occurs at most only once in the combination
of particles dSttja (as it should be read and not DUBS, Gen. VI, 3) quo
niam; perhaps also in the proper name bxilj"'a, if this signifies, who is
what God is? (Ex. VI, 22; Lev. X, 4) synonymous with iiOia, who is
like God? (Num. XIII, 13), but as the first part of a proper name -tU, equiv
alent to lias does not occur.
(2) The following consideration however is decidely against the interpretation
of i"lbU3 as a proper name, that in such a case we should expect $&T\ "ifeaj,
3*

36 Chapter VII.
the pronoun SMrl referring to DSttJ and p|3h» as the emblems of supremacy.
Wellhausen, Geschichte Israels, Berlin 1878, vol.1, p. 375, however cuts the
knot of this difficulty by expunging iii, so that what remains signifies: until
the one comes to whom (rlfelS!) the obedience of the nations belongs. This
conjecture stands and falls with the correctness of the defective reading !"I?1B.
Rem. 2. It follows that i-t'i*Hl5 is not the name of a person from the fact
that Judah also remains the subject of that which follows (vs. 11 — 12):
"Binding his ass's foal' unto the vine, and his she ass's colt unto the choice
vine. He washed his garment in wine and his mantle in the blood of
grapes, the eyes dark from wine, and the teeth white from milk." — The
subject is here evidently Judah as a tribe, which after they had conquered the
land, enjoyed the wine and milk of the country in peace and prosperity, whose fruit
fulness was so great, that they did not hesitate to bind an ass to a noble fruit tree.
Rem. 3. The words S^B^fl HVntlX in a. prophetic connection indicate that
which according to the range of the seer's vision appears to be the utmost limit,
as the final point, or as the final period of history. For the dying Jacob (com
pare XLIX, 1) the promised possession ofGanaan stands in the foreground of the
final period, and all eschatological hopes move together with this future fact.
That the blessing of Jacob is no vaticinium post eventum, as Anger and others
maintain, is evident from the fact, that the actual possession of the land was
never so fully realized as is here represented in the prophecy.
/ § io-
Since Jacob designates the tribe of Judah as the royal tribe of
Israel, the history, preparatory to the coming of Christ, is now so
far advanced, that the tribe of Judah is chosen as the place for the
Parousia of the future One. But nevertheless the idea of the promise
and of the prophecy of the future mediatorship of the blessing, and
of the future dominion over the world has not yet taken on a personal
form. — The subject of the victory is the human race, the subject
of the blessing the posterity of Abraham, the subject of the world-
empire the tribe of Judah. In the Mosaic age we may expect pro
gress, since it is the primitive period of real prophecy.
Remark. Duhm, Die Theologie der Propheten, Bonn 1878, p. 18, says
that the Pentateuch criticism, dating from Graf (d. 1869), blots out the Mosaic
period and widens the horizon of the prophetic until the beginnings of the real
Israelitic religion. At present we merely reply: (1) that the song of Deborah,
the prophetess, whose genuineness no one has yet dared to question, celebrates
the fact of God's revelation upon Sinai (Judg. V, 4—5); and (2) that according
to the testimony of all the prophets the existence of Israel goes back to the
divine act of redemption from Egypt, and that it is even in itself probable that
this great period of the deliverance and establishment of the nation was a period of
the deepest and highest spiritual, and hence prophetic, activity."

CHAPTER VIII.
Prophecy in the Time of Moses.
S ii.
The Richness of the Prophetic Charisma.
The Tora expresses the mediatorial position of Moses (Deut.
XVIII, 15) between the God of revelation and the people by the
name fc^M. The unprecedentedly close manner of God's intercourse
with his servant is compared with God's usual mode of intercourse
with the prophets (Num. XII, 6 — 8), and even Moses in his in
comparable preeminence bears as his proper official name the de
signation &055 (Deut. XXXIV, 10). But as a prophet Moses does
not stand alone; even his sister Miriam is called the prophetess
(Pltf'Osr! Ex. XV, 20). Miriam and Aaron are conscious that Jehovah
speaks through them (Num. XII, 2). The seventy elders whom
Moses associates with himself participate in the divine Spirit and
begin to prophesy (Num. XI, 24. 25). The prophetic inspiration
seizes others also among the people (Num. XI, 26 — 29); hence
words of the law are indicated as reaching Israel through the pro
phets (Ezra IX, 11 — 12). But while we contemplate Moses as a
prophet of the future, a promise of a prophet like him (Deut.
XVIII, 15 — 16) first meets us at the beginning of the Sinaitic legis
lation, and it will be ours to see, whether it only ensures the con
tinuity of the prophetic mediatorship or holds out the prospect of
its culmination in an antitype of Moses.
Remark. Not only the priests, as Wellhausen says, derived their Tora
from Moses, but the prophets also attest the prophetic character of Moses (Hos.
XII, 14): "Through a prophet Jehovah brought Israel up out of Egypt, and
through a prophet he was tended". — They also attest the activity of the Holy
Ghost in the Israel of the Mosaic period (Is. LXIII, 1 1). It is the Jehovist, who
in Num. XI, 23 — XII, 8, reports the animated prophetic life in the time of Moses,
and the unique character of God's intercourse with him. And all the prophets
testify unanimously that the redemption from Egypt indelibly stamped upon the
people the spiritual character of its nationality (Amos II, 10, compare Micah
VI, 4. 5; VII, 15).

38 Chapter VIII.

The Prediction concerning the Prophet like Moses.
When the people at the giving of the Law on mount Sinai were
unable to hear the voice of Jehovah in such dreadful proximity, and
therefore Moses became a mediator between Jehovah and the people
(Deut. V, 23 — 25; Ex. XX, 19), God also promised them for the future,
to awaken a prophet from their midst (Deut. XVIII, 18 — 19):
"I will raise them up a Prophet from among their bretheren, like
unto thee, and will put my words in his mouth; and he shall speak
unto them all that I shall command him. And it shall come to pass,
that whosoever will not hearken unto my words which he shall speak
in my name, I will require it of him" — that is he will have to suffer
punishment for the guilt which has been thereby occasioned. In order
to rightly appreciate this prophecy, we must remember, that Moses
was not the only prophet of his age. This historical consideration,
in conjunction with others, is conclusive for the understanding of
the expression iSbs and SjiffiS (Deut. XVIII, 15, 18). The inter
pretation as if it were a collective, indicating a class (prophetam =
prophetas) or a succession of individuals (one prophet, and then
another, etc.), is open to the objection, that the singular is retained
without being interchanged with the plural, and that the essential idea
of continuity is not expressed. The interpretation therefore remains
which applies K^S to a single person. The prophets who followed
Moses are no more included under this 1S5D3 than those who were
contemporary with him, for none of them were prophets like Moses.
The Tora (Deut. XXXIV, 10) says expressly that none were1 so great
as Moses, for they were not mediators of such a divine revelation
as he; they all moved in the sphere constituted through Moses'
mediatorship. Their province was to represent the Spirit of the divine
revelation on Sinai in such a manner, that they might at the same
time prepare for God's future revelation, whose mediator the predicted
prophet like Moses was to be. But shall we now he able to say that
this prophet, as he is represented in Moses' prophecy is the Messiah?
No. This picture of the prophet of the final period is first combined
at a later age in the consciousness of the prophets with that of the
king of the final period. Even the people in the time of Christ
distinguish the great prophet, who had been predicted, from the

Prophecy in the Times of Moses. ?q
Messiah (John i, 19 — 21; VII, 40 — 42), although in the face of Christ
the presentiment of the unity of both dawned upon them (Matth.
XXI, 9— n).
Rem. 1. It is true, that the context in which the prediction of a prophet
like Moses appears seems to favor the collective interpretation, namely a suc
cession of prophets, but the expression indicating this continuance is wanting.
It rather establishes the proposition, that Israel does not need to listen to necro
mancers and soothsayers, since God has promised to raise up such a medium of
his revelation as Israel now has in Moses. This prophecy which belongs to the
period of the Sinaitic legislation, and had its historical position after Deut. V, 25,
is here brought to remembrance supplementarily, and in a connection, which shows
that this prophet like Moses will be the greatest, but not the only one.
Rem. 2. In Acts III, 22 — 24 the prophet predicted by Moses is distinguished
from those prophets prophesying since Samuel. And Stephen says that Moses
foretold the prophet who appears in the person f>{ Jesus (Acts VII, 39). Philip's
reply to Nathanael (John I, 46) refers' to the same prophecy, and likewise the
hope of the Samaritan woman (John IV, 25). Jesus in John XII, 48 — 49 says
the same thing of himself which in Deut. XVIII, 17 — 19 is spoken concerning
the Prophet.

S 13-
Balaam's Prophecy concerning the Star and the Sceptre from Jacob.
It is the result of different circumstances, that, when the people
were not able to bear the immediate impression of the Sinaitic. legis
lation, the image of the future One took on the form of a prophet,
while it took on the form of a king in the mouth of Balaam, whose
power of enchantment, Balak the king of Moab summons against
victorious Israel. Although occasioned by the circumstances ofthe time
the prophecy of Balaam is adapted to the progress of the announcement
of the future salvation. During a residence of several hundred years
in Egypt the twelve tribes had become a considerable people. Although
to human eyes this people was irretrievably abandoned to the despotism
of the Pharaohs, yet through the miraculous power of God it was
set at liberty, and at the same time placed upon the theatre of the
world's history, in the midst of nations, which on account of their
idolatrous character could only take a hostile attitude to the people
of the one God. Thus originated a conflict between Israel and the
world, and in spite of the first victories over Sihon king of the
Amorites, and Og king of Bashan, the question arose, what the course
and the result of this conflict would be. This question is solved
through Balaam's prophecy (Num. XXIV, 15 — 17), and occasions

40 Chapter VHL.
the specialization of the image of the future Mediator as an image
of a king of Israel. The oracles of Balaam are divided into four
sections. Thrice Balak summons him to curse, but he is compelled to
bless (Num. XXIII, 7—10, 18—24; XXIV, 3—9). The four sections
unroll the future history of the kingdom of God in its relation to the
kingdoms of the world. Balak no longer presses Balaam to curse
Israel, and Balaam on parting from him says (ver. 14):
"And now, behold, I go unto my people, come, I will put thee in
mind how this people shall do to thy people in the last days." —
At this point the prophecies respecting the future destiny of the
world-empires begin with the words (vs. 15 — 19):
" Balaam, the son of Beor says, and the man with his eyes opened
\_perforatus oculo~\ says. He says who hears the words of God,
and knows the knowledge of the Most High, who beholds the
vision of the Almighty, falling down, and having his eyes unveiled,
I see him and not now, I behold him and not near [neque vero
propinquum]: a Star comes out of Jacob, and a Sceptre arises
out of Israel and smites the sides of Moab [i. e. both corners
of Moab, his entire country] and utterly overthrows the sons
of desolation [nil) is equivalent to flSlB with a medial X, Lam.
HI, 47]. And Edom shall be a conquest, and Seir shall be a
conquest, his [Israel's] enemies, but Israel retains the victory.
And he [the ruler who is beheld] will rule from Jacob [Ps.
LXXII, 8], and destroy that which has escaped from [hostile] cities..
Then in ver. 20 destruction is announced against Amalek, and
in vs. 2 1 und 2 2 the carrying away of the Kenites through Assyria, but
the range of the seer's vision still extends much farther (ver. 23 — 24):
"Alas, who shall live, when God shall accomplish this? And ships
(come) from the side of Chittim and humble Assyria, and humble
Eber; but even that [the power of the Chittim] falls to de
struction." —
It is characteristic, that the prophet from Pethor, hence from the
midst of the heathen, surpasses all the prophets of the following age,
since he is allowed to behold a national and political picture of the
future, which is first expanded in the visions of Daniel. First in the
oracles of Balaam the future One appears as the Messiah, for the
star is the emblem of his heavenly origin and glory, and the sceptre of
his royal dignity. The One who is seen is not a collectivum, that is, is
/ not the personification of the kingdom of promise, for Balaam's de
claration is aimed at One in the final period. Since it is intended

Prophecy in the Time of Moses.. 4 1
to be eschatological David is not meant, although he overthrew the
Moabites and Edomites. There neither stands before Balaam's distant
vision a line of rulers, nor a single person within this line, but only
the ideal King of the future, in whom the kingdom of Jehovah
(XXIII, 21; XXIV, 7) is represented in human form, historically
fulfilled in Christ, of whom the Apocalypse says that the kingdoms
of this world shall ultimately become the kingdoms of our Lord and
of his Christ (Rev. XI, 15; XII, 10), and who says of himself (Rev.
XXII, t6): "I am the root and the offspring of David, and the
bright and morning star." — It is worldly power which this king as
Balaam beholds him dispenses, not spiritual blessings. The internal
work of salvation is accomplished by Jehovah Himself.
This divine side ofthe kingdom of God in its completion receives
a magnificent expression in the dying song of Moses (Deut. XXXII).
In four pictures the entire history of Israel until the last days is pre
sented before them. First Israel's creation and gracious treatment
(vs. 1 — 14), then Israel's ingratitude and apostacy (vs. 15 — 19), then
God's judgments (vs. 20 — 35), and finally Israel's salvation through
the fire of judgment (vs. 36 — 43) are represented. This song was a
mirror for the Israel of every age of its present condition and its
future destiny. Herder (d. 1803) calls it the prototype and the canon
of all prophecy, and Hengstenberg (d. 1869) the Magna Charta of
the prophets. Rem. 1. The paragraph concerning Balaam is considered as Jehovistic,
but not without the admission on the part of Kayser, Wellhausen, and others
that the Jehovist here has adopted an older account. If we were to consider
Balaam's prophecy as a vaticinatio post eventum it would be necessary for us to
descend to the age of the Seleucidae (from 312 B. C), for the book of Daniel
with similar words (XI, 30) holds out the prospect, that Antiochus Epiphanes
will be humbled by the ships of Chittim, and will then wreak his vengeance
upon the Jews. By the ships of ' Chittim the Roman fleet is here intended,
which brought Caius Popilius Laenas to Egypt (168 B. C). Cyprus, with its
capital city Citium, was the chief station of the ships sailing from the Occident
to the Orient, on their way to the Levant, hence the ships of Chittim are those
coming from the west, that is Greek or Roman.
Rem. 2. Klostermann, Das Lied Moses und das Deuteronomium, Studien
und Kritiken, Gotha 1871 — 72, has proved that the great song of Moses, which
is assigned by Ewald (d. 1875) and Kamphausen (Das Lied Moses, Leipzig 1865)
to the Assyrian or the later Babylonian period, was known at the very latest in
the time of Hezekiah as coming from Moses, and was perpetuated with the historical
frame (Dent. XXXI, 16 — 22), in which it lies before us, as a part of Deuteronomy.

42 Chapter VIII.

§ 14-
The Blessing of Moses.
We need not be surprised, that the promise of Jacob which is
made concerning Judah as the royal tribe in the blessing of Moses
(Deut. XXXIII), which belongs historically after Num. XXVII, 23,
finds no echo, for the words respecting Judah have regard only to
his rest after his victorious struggles (Deut. XXXIII, 7):
"Hear, Lord, the voice of Judah, and bring him to his people;
with his hands he has striven for himself, and thou wilt be a
succor for him against his enemies."
The blessing testifies for the entire Old Testament period the
fundamental fact, that Jehovah has become king in Jeshurun (ver. 5),
and that Israel is happy as the people of such a gracious God.
The blessing upon Zebulon and Issachar indicates the calling of the
heathen to communion with this God who dwells upon the holy
mount, or in the holy hill country (vs. 18 — 19). But no mention is
made of a human king. Israel's salvation ^appears as the work of
Jehovah Himself. The Messiah does not yet stand in the centre of
the hope of salvation and glorification, since both are expected im
mediately from Jehovah.
Remark. Graf (d. 1869), Der Segen Moses, Leipzig 1857, derives this
document from the time of the contemporary reigns of Jeroboam II and Uzziah,
while Knobel finds in it a mirror of the age of Saul. But Volck, Der Segen
Moses, Erlangen 1873, has proved with sober argumentation that all which is
said about the respective tribes can be best explained from the standpoint of
Moses and his age. It is worthy of remark, that Deut. XXXIII, 2 is the original
of Judg. V, 4. Moreover there exist such coincidences between the Song of Moses
(Deut. XXXII), the Blessing of Moses (XXXIII), and the XC Psalm as to show
at least, that at the time when these writings arose the Mosaic stamp was well
known.

CHAPTER IX.
Prophecy in the Time of Joshua and the Judges.
S i5-
The Song of Deborah.
While the high priesthood after the death of Phineas had no
notable representative, the prophets were guardians of Jehovah's
honor in word and deed. The farewell addresses of Joshua to the
elders of Israel, and to the people in Shechem breathe the prophetic
spirit of Moses (Jos. XXIII — XXIV). The short prophetic address
(Judg. VI, 8 — 10) shows how prophecy at that time placed the
history of the period under the point of view of the fundamental
revelation by Moses. The sublimest prophetic form of the period
of the Judges is that of a woman, Deborah, who is called niBS
naoas, and as such is the heiress of Miriam's grandeur. Her trium
phal song (Judg. V) gives a clear picture of the period of the Judges
both externally and internally. It is a monument of antiquity which
disarms all doubt. The prophetic character of this festal song of
victory, consists in its referring the servitude of Israel to its religious
and ethical cause, and the victory in the struggle for freedom, to
the fresh courage which the people took in their God, and to His
presence among the combatants. The hidden background of the
event is unveiled, but without putting it in the light of its goal, for
no eschatological or Messianic word is found in the song.
Remark. Wellhausen (in Bleek's Einleitung in das Alte Testament, Berlin
1878, p. 189) admits the contemporary origin of the song, but denies Deborah's
authorship, since be changes iFl»|31B IS (until 1 arose) FiHpffl 1$ (until she arose).
§ 16.
The song of Hannah.
Towards the close of the period of the Judges we meet with
a woman, not so exalted indeed as Deborah, but all the more

44 Chapter VIII.
charming. In the hymn (i Sam. II, i — 10), with which as a happy
mother after her long disgrace Hannah praises the Lord in Shiloh,
she becomes a prophetess, since she closes with Messianic words
which show, how ardently at that time under the lamentable divisions
which existed among the people they longed for the firm protection
and support of a king who should unite them together. Hannah
sees in the mirror of her victory over Peninnah the triumph of her
people over their enemies, and her eyes are at last hopefully fixed
upon the issue of the divine government of the world (ver. 10):
"Jehovah, His adversaries shall be broken to pieces, it thunders
before Him in heaven, Jehovah will judge the ends of the earth,
and will grant power to His king and will exalt the horn of
His anointed (imtiJ'H lip)."
Her song is a prelude to the later poetry of the psalms, which re
volve around the house of David. Through her son who was the
honored instrument of anointing the one as king, who became the
sweet psalmist of Israel (2 Sam. XXIII, 1), Hannah was brought into
a close relation with the ancestor of the future Christ. Hence the
echo of her song in Mary's magnificat (Luke I, 46 — 54) can only
confirm us in the persuasion of its genuineness.
Remark. Wellhausen in Bleek, Einleitung in das Alte Testament, Berlin
1878, § 1 01, affirms that the psalm of Hannah treats of things which do not at
all agree with her situation. The weakness of this assumption however appears,
when we apply to this song the universal truth, that it is a characteristic of the
essence of poetry to place the single event in the light of the idea which appears
in it. § i7-
The Prophecy of the Fall of Eli's House.
The prophecy (1. Sam. II, 27 — 36) shows how urgently the
period of the Judges looked for a future king, when an unnamed
man of God, i. e. a prophet, proclaims the rising of another line
of priests after the fall ofthe house of Eli with these words (ver. 35):
"And I will raise me up a faithful priest (l^SS ^flb), that shall
do according to that which is in my heart and in my mind,
and I will build him a permanent house (110X5 frS), and he
shall walk before my anointed (irptBti^iBb) forever."
Eli derived his pedigree from Ithamar, Aaron's second son.
The deposition of the sons of Ithamar from the high priesthood
was not immediately* carried out after Eli's death, for according to

Prophecy in the Time of Joshua and the Judges. 4 c
1. Sam. XIV, 3, Ahijah Phineas' son, and a grandson of Eli, bore
the ephod of the high priest, and later (1. Sam. XXI, 2; XXII, 9)
Ahijah's brother Ahimelech appears as high priest in Nob. First
Ahimelech's son Abiathar, who escaped with the ephod to David
and shared with him the hardships of persecution (1. Sam. XXII,
20 — 23), was the last ofthe sons of Ithamar in the high priesthood.
He was deposed when he entered the conspiracy against' Solomon
in favor of Adonijah, and this deposition was considered according
to 1 Kings II, 27 as the fulfilment of God's word against the house
of Eli. Hereafter Zadok and in him the line of the sons of Eleazar
remained in sole possession of the high priesthood. If now the pro
phecy had been a vaticinium ex eventu Solomon would have been the
anointed one intended. But if it is not a fiction, which was assigned
to the time of Eli, but really a divine glimpse of the future we are
obliged to recognize its ideal character, without looking at the
historical details. The anointed is not Solomon, but the ideal king
and priest of the future. The promise (1. Sam. II, 35) is primarily
realized in all the better Zadokian high priests who stood at the
side of the better kings from the house of David. But its ultimate
fulfilment is found in the Christ of God, in whom according toJ
Zech. VI, 13 the ideal king and priest do not stand side by side
but are united.
Remark. Wellhausen and others maintain that this prophecy is both post-
Deuteronomic and Deuteronomic in style. But the style contains also Elohistic
elements (compare Ex. XXVIII, >. 4. 6 and Lev. II etc., respecting the burnt
offerings of the children of Israels bs'nto'? "OS "'lSS). Eli's patriarchal house is
that of Levi and especially of Aaron, and the house of the future faithful priest
is not of one who does not belong to the family of Aaron, as Wellhausen main
tains [and Smend in his commentary on Ezekiel, Leipzig 1880, p. 362], but of
a new line within the house of Aaron [compare Delitzsch's article on the degra
dation of the Levites in the book of Ezekiel in Luthardf s Zeitschrift fiir kirch-
liche Wissenschaft und kirchliches Leben, Leipzig 1880, Heft VI]. It is true we
might easily suppose that the prophecy had received its present form from the
standpoint of the history as fulfilled, but this is certainly not wholly so, for words
like those in ver. 32 a bear the stamp of an original tradition.

CHAPTER X.
Prophecy in the First Royal Period.
§ 18.
Samuel as the Father of a new Age.
The kingdom of Saul was not only preliminary, since it coexisted
with the final period of the Judges' authority as vested in Samuel,
but it was also, a failure. Saul's self-willed behaviour in the war
with the Amalekites was the occasion of his dethronement. Samuel
announced it to him in weighty language i. Samuel XV, 22 — 23,
which became the watch-word of subsequent prophecy and psalmody.
Without seeing the king again he withdrew to Ramah. Thence he
was sent with the anointing horn to the house of Jesse. There in
Naioth under his leadership flourished prophecy and music, the
spiritual powers which were to glorify the kingdom of promise. There,
in the unapproachable retreat of the Spirit's activity, the future king
concealed himself from the fury of the present one, for David was
already anointed while Saul yet reigned. Thus Samuel was his
spiritual father. As soon as David was anointed the Holy Ghost
came upon him, and not only as the Spirit of his office, but also
as the Spirit of prophecy.
Remark. It is a peculiarity of the Psalms that they recognize the cere
monial observances of the law only so far as they are symbolical. While the
legal forms of worship take a subordinate position, the spiritual worship of prayer
and obedience is made prominent. The words of Samuel, 1 Sam. XV, 22. 23,
can in this respect stand as a motto of the Psalms.
S 19-
David's View of himself as the Anointed One.
After the Benjaminitish kingdom had proved to be a failure,
all the expectations of salvation, with which believing Israel beheld
the future, were centered in the new kingdom which was in process

Prophecy in the First Royal Period. 47
of development. And David, after his anointing, must have appeared
to himself all the more significant for the history of salvation in
proportion as he was joyfully conscious of the fullest devotion to
the ideal of his royal office. Therefore he is aware in all his psalms,
that his destiny and that of his enemies, stand, according to the
divine decree, in causal connection with the final result of human
history, and he prophesies concerning the Messiah, not as an ob
jective person of the future, but as represented by himself, since he
regards himself sub specie Christi. Hence he is wafted to an ideal
height, where he is raised far above the accidental events of his
life. God, who made the Old Testament history a prehistory of
Christ, has rendered the beginning of the kingdom of promise, rather
than other turning-points, even to many seemingly small and fortuitous
circumstances, a prefiguration of the full completion of this kingdom.
Therefore that which David says respecting the bright and dark
side of his life has, even as a true copy of the external reality,
christological significance.
Remark. Stahelin, Das Leben David's, Basel 1866, manifests no appre
ciation whatever for the bright side of David's character. On the other hand
Schultz, Alttestamentliche Theologie, Frankfort on the Main 1878, p. 262, says
both truly and beautifully, that the conception of the position of the king of
Israel in a religious light first began with David, and that the kingdom of Israel
attained a religious form only as Davidic.

§ 2°-
Fusion of Typical and Prophetic Elements in David's Psalms.
But the category of the type does not suffice for the passion-
psalms belonging to the two periods of persecution, especially to
the one occasioned by Saul. We can only explain the fact that
David expresses the excruciating character of his present sufferings,
and their glorious result, as well as the cursed fate of his enemies
(XXII, 19, 27, compare CIX, 8), on the supposition, that as he
regarded himself as the Anointed, his history was idealized for him,
that is, deepened and elevated; that the Spirit of God as Christ
was in him (1 Peter 1, 11), and that the effusions of his sensibility
formed prophetic features of his exalted Antitype. But these typical
and prophetic psalms remained a riddle until prophecy by discriminating
between a suffering and glorified Messiah, and by uniting the priest
with the king in one Christ began to solve the mystery.

48 Chapter X.
Rem. 1. The secret of these typical and prophetic psalms is after all the
secret of all poetry. The genuine lyric poet does not give an exact copy of the
impressions made upon his empirical ego. His ideal ego, says Vinet (d. 1847)
listens in him as if it were this empirical ego, and only this second soul con
stitutes the poet. We add the Spirit of Christ in David (to ev auTtji 7tveu[J.a
XpiCToO) is the soul of his ideal ego, that is, his second ideal soul.
Rem. i.. Eight psalms are dated expressly from the time of the persecution
by Saul: VII; LIX; LVI; XXXIV; LII; LVII; CXLII; LIV. The following may be
derived from this period with more or less probability: XI; XIII: XVII; XXII;
XXV; XXXI; XXXV; XL; LXI; LXIV; LXIX; CIX. No part of Old Testament
prophecy is so often cited in the New as these psalms of David from the time
of Saul, especially those of the second group, and particularly Ps. XXII and LXIX.
To the time of -the persecution under Absalom belong, or appear to belong, the
following psalms: III; IV; XXIII; XXVI; LXII; XXXIX; XLI; LV; XXVIII;
CXL; LVIII; V; XXVII. Also the beautiful Ps. LXIII is assigned by its super
scription to the same period. This is supported by the longing after God's sanc
tuary which is expressed in it.

S 2I-
David and his Seed as Possessors of the Kingdom of Promise.
After David had brought the ark of the covenant to Zion and
had placed it in a temporary tabernacle, he received, towards the
end of his reign, when he had determined to build a beautiful temple
for Jehovah, a revelation (2 Sam. VII; 1 Chron. XVII), which gives
a new and permanent direction to Messianic prophecy. First with
the election of David from the tribe of Judah the theocratic relation
of Jehovah to Israel found a fitting and visible representative, and
the question next arose: Is David the expected king, who is to fully
realize Israel's destiny in the midst of the nations, and to be the
centre of Jehovah's empire over them all? and if not: Is this king
to be looked for in Judah from the race of David, or from that of
another? This question is settled by the revelation, which David
receives through Nathan, when David's determination to build Jehovah
a house is answered with the promise, that He will build David a
house, and that David's seed shall be possessors of the royal 'throne
forever. Hence David is not yet the anointed, who will fulfil Israel's
destiny, but the promise respecting the distant future gives the assurance
that the anointed One shall be a son of David.
Remark. When David received the promise Solomon was not yet born,
for it begins (2 Sam. VII, 12):
"When thy days shall be fulfilled, and thou shalt sleep with thy fathers, then

Prophecy in the First Royal Period. 40
will I raise up thy seed after thee [firolem tuam post te], which shall pro
ceed out of thy bowels and I will establish his kingdom."
The idea contained in S'nl is general and individual. There is nothing decisive
in the twelfth verse against the general signification, but ver. 13 is individual in
;ts application: " He shall build a house for my name, and I will establish the throne of his
kingdom forever (DbiS'lS)."
The expression D?i9~1S however carries us beyond the individual limits, for the
reign of Solomon, which lasted forty years, is only a part of the illimitable course
of time which is intended. That which follows does not apply to this or that
Davidic ruler, but to the Davidic rulers as such (vs. 14 — 16):
"I will be his father, and he shall be my son, whom, if he commit iniquity,
I will chastige with the rod of men and with stripes of the children of
men" [virga humana et plagis humanis, i. e. modicis, not peremptorily,
but in a fatherly way]. And my mercy shall not depart from him, as I
took it from Saul, whom I put away before thee. And thy house and thy
kingdom shall be established forever before thee [as an endless line extending
from thee into the remotest future]. Thy throne shall be settled forever."
The promises: " Confirmabo solium regni ejus in aeternum", and, "ego ero illi
in patrem et ipse erit mihi in filium, must be fulfilled in the highest sense (sensu
eminentissimd) in the Messiah of the house of David. But also the promise:
is aedificabit domum nomini meo, which Solomon applied to himself (1 Kings
V. 19; VIII, 17 — 20) and David applied to Solomon (1 Chron. XXII, 7 — 10;
XXVIII, 10; XXIX, 1), even this promise according to Zech. VI, 12 awaits its
final fulfilment in the Messiah.
Rem. z. David responds to the divine promise with a prayer of thanks
giving (2 Sam. VII, 18 etc.; 1 Chron. XVII, 16 etc.). In the former passage
(vs. i8b. 19) he speaks as follows:
"Who am I, O Lord Jehovah? and what ("'a) is my house, that thou hast
brought me hitherto? And this was yet small in thine eyes, O Lord Je
hovah; but thou hast spoken also of thy servant's house from afar, and
indeed after the manner of men, O Lord Jehovah."
The expression DlStfl rVniFl PlSIl, which probably signifies as we have translated,
"and indeed after the manner of men", means: Since thou hast entered with me
and my posterity into the relation of a father to his children. Hence the words
praise God's deep condescension, for which we find in 1 Chron. XVII, 17: "And
thou hast regarded me after the manner of a man of exalted station (DlNrl "liflS
rtbSBfi ad modum hominis excelsi, compare XtBafl ""liBtt 1 Chron. XV, 27).
Hence the words are so modified, that not the Divine condescension, but the
elevation of the seed of David to God's immediate neighborhood is praised.

S 22-
David's View of the Messiah as distinct from himself.
After David in the midst of the Ammonitic and Syrian war,
when he found himself on the summit of external glory, had fallen
4

go Chapter X.
into the twofold sin of adultery and murder, it was natural that his
Messianic view of himself should receive a terrible shock. His typico-
prophetic psalms, such as XVI and XXII, were all composed before
this period. But in Ps. CX, which was written afterwards, and which
alludes to the conquest of the Ammonitic capital, he bows, as if he
had descended from his throne, before the Christ of God as his
Lord. The image of the Messiah here appears separated from David's
person. Even the beginning (DS5 nii"P) shows that we have to do
not merely with the utterance of the typical personage prophetically
elevated by the Spirit (see § 20), but with an immediate prophecy.
Remark. The phrase SiifTi DN3, with which the psalm opens rarely stands,
as in this case, at the beginning of a sentence, and hence is all the more em
phatic (Is. LV, 8, compare I, 24; 1 Sam. II, 30); even, where genitives other
than the divine name follow, it has almost an oracular meaning. If this is the
case it is evident that it is not the people which speak in this psalm but David,
for an oracle which has been received is never reported with DX3, but DSO always
introduces something which is perceived at the time by the speaker. Hence the
psalm not only .bears at the very beginning the stamp of prophecy, but also after
wards; for how could it be possible that the people should be the subject speaking
in ver. 4 ?
"The Lord has sworn and will not repent, Thou art a priest forever after the
order of Melchizedek."
Where then had such a declaration been uttered concerning David, to which the
people could refer? Whoever is priest after the order of Melchizedek, is priest
and king in one person ; and he who possesses these dignities forever is the
possessor of a royal priesthood which suffers no abridgment through death, but
continues abiding in his person always. The Old Testament here stands in con
tradiction with itself, that is, it points to u future which contradicts the form of
the present. This is evident from the interpretation which the prophet Zechariah
(VI, 12 etc.) has put upon this psalm. — That which follows in the psalm (vs.
5 — 10) does not unfold this divine declaration concerning the priest after the
order of Melchizedek. It remains isolated, and has only retrospectively a con
nection with what is said in ver. 3, that the army of this king is clothed in the
beauty of holiness. It is therefore a priestly army, and this introduces what is
said in ver. 4 of the unique priesthood of its leader.

S 23-
The last Words of David.
In like manner the last words of David (DiShflKln Til i-Q'H
2 Sam. XXIII, 1—7) indicate their prophetic character even by their
beginning, which reminds us of the oracles of Balaam (Num. XXIV,
3 etc., 1 5 etc.). David must have been more clearly conscious than

Prophecy in the First Royal Period. e i
ever of the contrast between the reality and the ideal of the divinely
anointed One, as he lay upon his death-bed. Once more all the glory
with which God had blessed him comes before his soul. He the
highly favored one, who had considered himself immortal (Ps. XVI)
must now die ! He therefore grasps the pillars of the promise, ceases
to connect the Messianic hopes with himself, and as a prophet beholds
the future of his seed. His sun goes down that it may rise all the
more gloriously. The idea of the Messiah is yet to be realized in
his house. The picture of the future (3b — 4) is nothing else than
the image of the Messiah, which now has been entirely separated
from his subjectivity, and which stands before him as purely objective.
Remark. We translate the passage (2 Sain. XXIII, 1 — 7) as follows:
"And these are the last words of David. The utterance of David, the son
of Jesse, and the utterance of the man who was raised up on high \?>V
altum as accusative of the direction, like Hosea VII, 16], of the anointed
of the God of Jacob, and of the sweet Psalmist of Israel. The Spirit of
the Lord hath spoken in me, and his word was upon my tongue. The
God of Israel hath spoken, the Rock of Israel hath discoursed to me: A
ruler of men, a righteous, a ruler in the fear of God, and as the light of
the morning when the sun rises, a cloudless morning, [when] from sunshine
[and] from rain green [springs] from the earth. For not small ["ja-^ is
to be explained after the analogy of Job. IX, 35, compare Num. XIII, 34;
Is. LI, 6] is my house with God, but he hath set an eternal covenant for me,
ordered in all things, and kept, for all my salvation and all grace — should
he not cause it to spring? [X'^ is to be pronounced interrogatively as equi
valent to N&H]. And that which is nothing worth — like detested thorns
are they all together, because they are not taken with the hand; but the
man who will touch them arms himself with iron and a shaft [i. e. with
a long spear], and they shall be utterly burned with fire in destruction
(nStaa from the verbe riaiB to cease, here to cease to be)."
S 24-
The Psalm of Solomon.
In connection with what has gone before, we need not be at
all surprised, when Solomon, in the seventy-second psalm, makes the
image of the Messiah, as a precious legacy, which God had placed
before the soul of his dying father, and which indeed contains
nothing superhuman, his own ideal. The character of this psalm
is preeminently optative. It was first composed by Solomon as a
public prayer for himself as the new king. It is not directly, but
indirectly prophetic, since the wish is expressed that that may be
fulfilled in Solomon which is prophesied of the Messiah.

52 Chapter X.
Remark. In ver. i: "Elohim, thy judgments give to the king, and thy
righteousness to the king's son'.', the article is wanting both times in accordance
with the peculiarity of the poetic style'. In the words of ver. 6: "Pie shall come
down like rain upon the mown grass, as powerful showers, upon the earth", we
recognize an echo of 2 Sam. XXIII, 4. In the closing words (ver. 17): "His
name endure forever; so long as the sun shines shall his name bud, they shall
bless themselves in him — all nations shall call him blessed [LXX: *<u euXo-jT|-
ft-rjaovTat ev auTiT Tiaaai ai cpuXal ttjc yvji, Tzd-na ra e9vt] piaxapiotiaiv ciutov]
it is evident that the wishes and hopes are directed to a king in whom that is
realized which was promised to Abraham and his seed. But even here the Mes
sianic image of the king is entirely human and corresponds in the three emble
matical gifts of the Magi only to the gold, for gold indicates the king, frankin
cense the heavenly, and myrrh the suffering and dying One (aurum regem, thus
caelestem, mori notat unctio).

§ 25-
Messianic Glimpses in the Chokma-Literature.
We cannot expect a directly prophetic psalm from Solomon.
David had the gift (yapiaiia) of prophecy, Solomon that of wisdom
(1 Kings III, 12 and 28, Matt. XII, 42). The age of David is that
of struggling faith (rcicmc,), the age of Solomon is that of self-confident
knowledge (yvwat?). The Proverbs and the Canticles of Solomon,
as well as the book of Job, which probably were written in the
time of Solomon, belong to the Chokma-Literature (rTODtl "H&D). The
book of Proverbs is occupied with the manifold relations of life, and
assigns for them rules which are grounded in the fear of God. The
book of Job, in the dramatized history of a righteous man, who was
not an Israelite, discusses the question respecting the divine motives
and purposes in the sufferings of the righteous; and the Song of
Songs celebrates the love of man and wife, as Solomon experienced
it in its monogamous ideality, in the person of Shulamith, the beloved
of his youth. It is not a prophetic book, Solomon is therein
only unconsciously a type of Christ, and Shulamith the Galilean a
type of the church raised by Him from a humble position to loving
communion with Him. It stands in the canon as a typical picture
upon a basis which is no less ethical than erotic, without demanding
an allegorical interpretation. On the other hand the forty-fifth psalm
requires an allegorical interpretation. It views the king, whose marriage
it celebrates, in the light of Messianic elevation and destiny, and
removed from its historical occasion, demands the translation of all

Prophecy in the First Royal Period. 53
sensuous features into the supersensuous, according to the spiritual
character of the Antitype.
Rem. 1. The Redeemer (bxa Job XIX, 23 — 27) is God himself; but the
interpreting angel (y'ia ?(KbH angelus interuuutius) in Elihu's address, Job
XXXIII, 23 etc., is a prefiguration . of the divine and human Redeemer, for the
angelic form is the most ancient, which the hope of a mediator of salvation
took on. The angel of the covenant of prophecy (rwan ^X^a Mai. Ill, 1) is
the realization of the mediatorial angel po tulated by the Chokma.
Rem. 2. According to the traditional interpretation of the Synagogue
Shulamith is an image of the congregation of Israel. Solomon however is not
an image of the Messiah, but an anthropomorphic representation of Jehovah him
self. In this sense every fia'ilB of Solomon's Song with the exception of VIII, 1 1
is considered as Blp that is as an indirect designation (^23) ofthe God of peace.
Rem. 3. The forty-fifth psalm which has been adopted by the church is
no longer a poem celebrating a special occasion, but an advent hymn, in which
the future Messiah is greeted and celebrated. In this connection it is worthy of
remark that the psalms, as hymns of the church, have received a deeper and a
higher meaning than that which they had in their historical origin. Schultz in
his Alttestamentliche Theologie has an entire chapter on this subject (p. 828 — 831),
which he entitles: "The secondary Meaning of Scripture" (der zweite Schriftsinn).
From the position of this chapter at the very end of Schultz's book, it might
appear, as if this change in the application of the psalms was first effected in the
consciousness and worship of the post-exilic congregation, but the expression "to
the musical director" (nSSai), which occurs in the superscription of many psalms
is pre-exilic. And even in the literature of the period before the exile there are
traces of psalms, which had received a different meaning and application.

S 26.
Gad's Relation to Redemptive History.
The most celebrated representatives of official prophecy in v
David's period, were Nathan the prophet, and Gad the seer. As
Nathan connected Messianic prophecy forever with the house of
David, so Gad was instrumental in moulding the history of salvation
even till the period of the New Testament, since by directing David
to build an altar on the threshingplace of Araunah, the Jebusite,
he laid the foundation of the temple upon mount Moriah, in which
Israel by prayer and sacrifice honored his God for more than a
thousand years. A long pause however now enters in the further
extension of the Messianic prophecy. We are acquainted with not
a few prophets of the first epoch of the royal period after the di
vision of the kingdom (975—915 B. C), belonging to both king
doms, but they are exclusively occupied with the internal affairs of

54 Chapter X.
the kingdom; moreover, for the most part, their addresses no longer
exist in their original form, but in the free reproductions of the
authors of the books of Kings and Chronicles. These prophets are
in all respects the spiritual prototypes and predecessors of the later
prophets, but the Messianic idea receives through them a mediate
confirmation only so far as they recognize the heirship of the Davidic
throne, while in the northern kingdom sovereigns are elevated and
deposed, and one dynasty is exchanged for another.

CHAPTER XI.
Messianic Prophecy in the Second Royal Period.
§ 27-
The division of the kingdom formed an epoch in the first period.
At the very beginning of the second period, which extends from
the contemporaneous reigns of Jehoshaphat and Ahab to the con
temporaneous reigns of Amaziah and Jeroboam II. (914 — 811 B. C),
stand the new spiritual flight of Judah in the time of Jehoshaphat,
and the Phoenician heathenism of Israel under Ahab. Here also
the historical sources make us acquainted with the prophets of both
kingdoms only so far as they interfere by promises and threatenings
in the history of their own age. Most prominent among these were
Zechariah, the son of Jehoiada, and Micaiah, the son of Imlah,
whose prophetic words (1 Kings XXII, 17. 19 — 23) belong to those
prophecies which have been preserved in their original form. That
even then the range of view was not confined to the present, is
indicated by the psalms, which sprang from the wonderful victory,
without a battle, which Jahaziel, the Asaphite, announces (2 Chron.
XX, 14—17). The Korahitic psalms XLVI — XLVIII look forth
upon the conversion of the heathen world and a kingdom of ever
lasting peace. And that even then ideal Messianic hopes were con
nected with the kingdom is evident from the forty-fifth psalm, which
appears to have been originally an epithalamium upon the marriage
of Joram and Athaliah. S 28.
The Multitude of Prophets in the Northern Kingdom.
Under the house of Ahab there were in Israel two camps of
the false prophets. The first was of those at Dan and Bethel who
prophesied in the name of Jehovah, while they worshipped Him

g 6 Chapter XI.
in the form of a steer, whom Ahab gathered together to the number
of about four hundred, when he enquired of the Lord whether he
should go up against Ramoth-gilead (i Kings XXII). The second
was that of the prophets who were addicted to the Phoenician wor
ship of Baal and Astarte, which was introduced by Jezebel ; according
to Elijah's enumeration there were four hundred and fifty prophets
of Baal, and four hundred of Astarte (i Kings XVIII, 19). But
even the true prophets were much more numerous than in the king
dom of Judah. Obadiah concealed one hundred of them by fifties
in two caves (1 Kings XVIII, 4). Most of them were probably
sons of the prophets (D^S'O? ^SS), for in the Ephraimitic country
was the seat of the prophetic schools. Prophecy was there the only
institution which kept the kingdom from an entire rupture with the
God of revelation; and in accordance with a law of redemptive
history, the gifts (^aptafiaxa) of the Spirit were multiplied in like
degree as the power of the father of lies was developed. The
activity of the prophets was mostly confined to practical preaching,
for the difference between the prophet and preacher consists only
in the immediateness of the impulse from the Holy Ghost. Not
all the prophets were elevated, like Elijah and Eiisha, to a height
which since Moses and Samuel had remained unattainable. Never
theless Elijah and Eiisha had no integral position in the history of
the announcement of salvation. They were however instrumental in
enabling the kingdom of the twelve tribes still to live on through
a long period, which was rich in noble spiritual fruits. In Elijah
the prophetic schools secured a second Samuel as their head, and
entered again into the foreground of the history. The prophetic
, activity which was here instituted and tended, was not only an
oratorical but also historiographical. S 29-
The Rudimentary Character of Obadiah's Prophecy.
The literature of the proper prophetic writings began in this
second period with Obadiah's brief prediction against Edom. This
prophecy of Obadiah is distinguished from that of Ahijah and others,
in its having to do, not with one person but with an entire people.
However through the external, sensuous character of that which is
beheld as future it appears as only the rudimentary commencement
of prophecy. The Israel of the two houses (Jacob and Joseph)

Messianic Prophecy in the Second Royal Period. 57
becomes a much greater people than ever before, since a holy
remnant (JTOTbfi) which survives the judgment on the nations is
strengthened by the return of the captives tllba (ver. 21):
"And saviours [D"'!?,1'ttJ!lU] shall go up on mount Zion to judge
the mount of Esau and the kingdom [fO'lbBiT] shall be Jehovah's."
These saviours are men , who like the heroes of the time of
the Judges, take vengeance on the enemies of their people, and the
kingdom of Jehovah breaks its way by means of victorious conquest
and subjugation. The religious side of the calling of Israel, as well
as the spiritual character of the kingdom of God, remains unexpressed,
and the concentration of the national hope upon one person, the
Messiah, is not yet accomplished.
Remark. According to Graf, Der Prophet Jeremia, Leipzig 1862, p. 558 etc.,
the prophecy of Obadiah is divided into two parts: (1) an older portion (vs.
1 — 9), which, as Caspari, Der Prophet Obadia, Leipzig 1842, has proved, Jeremiah
(XLIX, 7 etc.) reproduces; (2) a later portion (vs. 10 — 21) which arose at the
time of the exile, as an enlargement of the original part. We are convinced that
even the second part may be explained by the circumstances and consequences of
the catastrophe of Jerusalem, which is described in 2 Chron. XXI, 19 — 17, and
to which Joel IV, 1 — 8 and Amos I, 6 — 10 refer.

§ 30.
Organism of Joel.
Joram, under whom Obadiah prophesied, was followed by
Ahaziah, and then by the dreadful sway of Athaliah. Only Joash
the son of Ahaziah escaped the assassins which had been hired by
his grandmother. Jehoiada the high priest brought up the prince
in the temple and raised him at the age • of seven years to the
throne. In the first thirty years of Joash's reign, during which,
under the leadership of Jehoiada, he served the God of Israel, and
cultivated the true worship of Jehovah, Joel appeared. The organism
of the book excludes the allegorical interpretation of the locusts,
for a quaternion of promises, introduced by the intermediate remark
II, i8b — i9a, corresponds to the plague of the locusts I, 2 — II, 17.
The promise of the destruction of the locusts (II, i9b — 20) forms
the antithesis to the devastation caused by them, and the promise
of the early and late rain (II, 21 — 27) forms the antithesis to the
drought. But the prophet raises himself from these promises, with
the prophecy "And it shall come to pass afterward" (III, 1 tt^ni
p^int?), to higher predictions in the realm of the more remote

58 Chapter XI.
future. The outpouring of the Spirit III, i etc. forms the antitype
to the outpouring of rain, and the destruction of the hostile nations
in the valley of Jehoshaphat (III, 3 — IV, 21) the antitype to the
destruction of the locusts. In response to its humiliation the people
receive these great promises through the prophet, whom God had
sent to them as an instructor in righteousness (np'lUib STlilQ II, 23)
that is, in accordance with the way of salvation (b like bst 2 Chron.
VI, 27). But the highest which Joel's prophetic gift accomplished
was in his prophecy respecting the outpouring of the Divine Spirit
upon all flesh. That the phrase "ItBiTbs cannot be limited to the
Israelites, although they are immediately referred to in the expression
"your sons" (DD^SS) and that which follows, appears from III, 5b,
where he cites Obadiah (ver. 17) and at the same time supplements
him by extending the divine call (xA.^oi?) to a of remnant the heathen
world. From Obadiah to Joel there is a perceptible progress in the
spiritualizing of the expected salvation, but we miss in Joel as well
as in Obadiah the concentration of the work of salvation in one
human mediator.

§ 3i-
The Missionary Book of Jonah.
If we now turn to the kingdom of Israel, which Obadiah mentions
only once and Joel not at all, we meet with Jonah, who according
to a not improbable tradition, was one of the sons of the prophets
belonging to Elisha's school. The book of Jonah also contains no
Messianic prophecy, but it is both actually as well as didactically a
prelude to the New Testament in the midst of the Old. What Jonah
is required to proclaim to Nineveh is no irreversible oracle (siStt),
but a preaching designed to produce repentance (7W1J3, XTjpuyfxa),
hence the prophet flees and is sulky when his preaching has wrought
upon the people. It is precisely the same narrow spirit which was
active among the Jews of Pisidian Antioch (Acts XIII, 45 — 48),
and from which even Peter had to be freed by a heavenly vision
(Acts X). The book of Jonah is a divine anticipation of the break
ing down of the barriers in the announcement of salvation. It is
a foreign missionary book in the midst of the Old Testament. All
parts of the book are animated and shaped by the idea that the
heathen are included in the divine decree of salvation and are the

Messianic Prophecy in uia Second Royal Period. eg
objects of convicting and converting grace. There is in Jonah's
flight and sulkiness an indication of a clear, prophetic view of the
future, for he sees that in God's acceptance of the heathen Israel
loses his sonship. After Jesus, who was Jonah's antitype, by means
of his burial in the grave for three days, had passed through the
heart of the earth, he really turned from Israel to the heathen, and
the times of the gentiles (xoupo! sflviov Luc. XXI, 24) began.
Remark. Whether one believes the miracle of Jonah's preservation in the
belly of the fish or not, he must admit, that this book with respect to the age,
in which it arose is itself a miracle of the Divine Spirit and that the historical
miracle, which is therein related, does not lack the chief criterion of credibility,
which consists in its connection with an important end in the history of redemption.

§ 32- /
The comforting Conclusion of Amos.
The prophet Jonah still stands in the midst of the second
epoch at a time when the Assyrians had to suffer a threatening
crisis. The book of Amos conducts us from the second epoch to
the third (from the contemporaneous reigns of Uzziah and Jeroboam II
until the destruction of Israel in the sixth year of Hezekiah) at a
time, when the northern kingdom, after it had become great and
mighty through Jeroboam II, was already beginning to sink while
Assyria was attaining a new elevation, and Judah was still in a state
of decay, into which under Amaziah it had been brought by Jehoash
(compare Amos VI, 1 1 ; IX, 1 1 with 2 Kings XIV, 1 3). The book
of this prophet consists of seven parts: the round of judgments upon
the nations (I — II), and two trilogies of castigatory and minatory
discourses (III, IV, V— VI; VII, VIII, IX). The final discourse,
which goes out from the vision of the destruction of Bethel is distin
guished in this from all the preceding that it ends in a promise,
so that the threatening book closes with reconciliation. The escha
tological prophecy is even here as in Obadiah and Joel not yet
properly Messianic, for nothing is said about the person of the
Messiah. It is prophesied (IX, n), that the tabernacle of David'
which is fallen shall be raised up from its ruins. This in its pri
mary signification merely indicates the re-elevation of the decaying/
dynasty of David, which indeed finds its ultimate fulfilment in Messiah,'
the son of David. The prediction is applied in this sense by James
(Acts XV, 16 etc.), who follows the LXX; and also the old Syna-

60 Chapter XI.
gogue (Sanhedrin 76b) gave the Messiah from this prophecy the
emblematical name ibB5 "Q (Bar-Naflt).
Remark. The indirect Messianic passage of the book (IX, ii) is as follows:
"In that day I will raise up the tabernacle of David which is fallen and wall
up its breaches, and I will raise up its ruins, and build it as in the days of old."
— The house of David is here called tBO, not rVSJ. or bflK (Is. XVI, 5), be
cause it no longer had the glory of a king's house, and this hut is fallen (npBS),
that is, is in a ruinous condition. Between Amaziah's victory over Edom and
Uzziah's elevation "to the throne falls the disgraceful chastisement, which Amaziah
received through Jehoash king of Israel (2 Kings XIV, 11 — 14), and in which
the threatening parable was fulfilled: "And there passed by a wild beast that
was in Lebanon and trode down the thistle." Jehoash marched with the defeated
king in triumph into Jerusalem, and, after he had broken down a part of city
wall, plundered the town (2 Kings XIV; 2 Chron. XXV). The prophet beholds
in the future the re-elevation of the house of David, and what he prophesies is
fulfilled by Uzziah but receives its final fulfilment in Christ, after the house of
David had sunk still deeper than through Jehoash.

S 33-
Progress of Messianic Prophecy in Hosea.
The three prophets of the kingdom of Israel, Jonah, Amos and
Hosea belong to the beginning, the middle, and the end of the
reign of Jeroboam II. Hosea appeared during, the last years of
this king and through his prophetic preaching accompanied the king
dom of Israel not only with funereal music, but also with the promise
of a resurection. He attaches himself in the arrangement and con
tents of his book to Amos, whom he quotes (VII, 1 2 compare Amos
IX, 2) and twice undeniably copies (VIII, 14 compare Amos II, 5;
IV, 15 compare Amos V, 5); but in the prophecy of the future
salvation he goes far beyond him. It is through him that the pro
spect of Israel's restoration receives from his time the stereotyped
form of the hope of another David, that is of a king who is the
descendant and Antitype of David. The interpretation of the second
marriage into which the prophet is commanded to enter is as follows
(III, 4):
"For many days shall the children of Israel dwell without king
and prince, and without sacrifice and statue (iiaSJlo), and
without ephod and teraphim. Afterwards shall the children of
Israel convert [13©"'] and seek Jehovah, their God, and David
their king and shall turn with fear to the Lord and to His
goodness in the last days" [DTQ*n tYnrtita].

Messianic Prophecy in the Second Royal Period. 6 r
"The many days" is the long period of the exile, the condition in
which the Jewish people is even now. It is still a people, but not
a state with a king; it is still a worshipping congregation but without
sacrifices; it is so radically estranged from polytheism, that it regards
itself, with even too much self - appreciation , as the pillar of mo
notheism. Thus living in exile it shall at length be seized with a
repentant desire for Jehovah', and David its king, that is, as the
Targum translates, for the Messiah the son of David, for the king
David of the final period is the future Christ (Jer. XXX, 9; Ezek.
XXXIV, 23 — 31; XXXVII, 24 — 28). Hosea is in this designation
of the Messiah the predecessor of Jeremiah and Ezekiel. Jehovah
and the second David stand side by side as the heavenly and the
historical king, in whom the heavenly king reveals Himself. The
entire Old Testament can exhibit no brighter prophecy respecting
the conversion of Israel than this companion-piece to Rom XI, 25,
but it must be admitted that it receives its full and spiritual signi
fication first in the light of the New. The return of the children
of Israel to their king David implies in its primary meaning only
the political return which is connected with the religious. That
which makes Israel inwardly blessed comes from Jehovah, and that
which renders it outwardly happy comes from the second David.
The Christ is not yet Jesus, that is, he is not yet the one who saves
his people from their sins.
Remark. All the prophets recognize that the northern kingdom exists
lawfully (jure divino) they see in the division of the kingdom a punitive decree
of God respecting the house of David, although not one that is to last forever.
Yet Hosea is indeed the first, who gives definite expression to the hope that the
Israel of the final period will be one people. But Duhm errs, Theologie der
Propheten, Bonn 1875, p. 128, when he says, that Hosea is the first, who
declares that the existence of a royal house in Israel is illegal or rather sinful and
who categorically demands the relinquishement of independency and the return to
David. He does not demand it as duty of the present, but he foretells it as a
fact which is to be divinely realized in the future.

S 34--
The typical Prophecies of Hosea.
Hosea also prophesies typically, but this is only recognizable
from the standpoint of the history of fulfilment. The typical meaning,
which Matt. II, 15 finds in Hos. XI, 1 lies beyond the consciousness [
of the prophet. The truth of this typical meaning has its justification

62 Chapter XI.
in this, that in the history of Christ the history of Israel is re
capitulated in its main features; hence VI, i. 2 is on the same
principle as XI, 1 a typical prediction. The prophet hears during
the punishement of Israel repentant cries. Israel recognizes in its
deathlike condition the divine decree, and musters courage to return
to the One who is not less gracious than just:
"Come and let us return unto the Lord, for he hath torn and
he will heal us: he hath smitten, and he will bind us up._
After two days will he revive us: on the third day he will
raise as up, and we shall live before him.
The three days mentioned here are just as typical as the three
days of Jonah in the belly of the fish. The difference between the act of
"making alive" (^tpoTtoi'rjai;) and that of the "resurrection" (^epai?)
is here distinguished in the same way as when Christ burst the
bars of death; but the prophecy as such refers to the people, after
the second day of whose death a resurrection day follows (Rom.
XI, 15). The two days of their death are, in the history of ful
filment, the Assyrian and Babylonian exile and the Roman, in which
the Jewish people still is.
Rem. 1. The Lord truly died and therefore entered into the condition
of Hades. But his resurrection was preceded by his liberation from this con
dition, for as Cumoivjiklc he manifested himself to the spirits in prison as a victor
1 Peter III, 18. 19.
Rem. 2. In XIII, 14 it is said that Ephraim must descend to death and
to the realm of departed spirits before punitive wrath is transformed into redemptive
love. In order to punish Ephraim in accordance with his deserts, and as far as
possible for his salvation, Jehovah summons Death and Hades to serve Him with
their fatal powers, and to rush upon Ephraim:
"From the hand of Sheol will I free them, from death will I ransom them.
Where are thy plagues, Death, where is thy pestilence, Sheol? Pity shall
hide itself before my eyes!"
Paul quotes this remark in 1 Cor. XV, 55, but the application which he
makes of the double Ttoii (in the Hebrew "'flN, is dialectically equivalent to fl^X)
corresponds neither to the original text nor to the LXX, for in both the words
are not an exultant cry over death and Sheol, but a judicial summons to both
as executioners of the divine sentence. The apostle however requires no justification
through a violent alteration of the meaning of Hosea's words, since he does not
mean when he says (1 Cor. XV, 54), "then shall be brought to pass the saying
that is written" (tote Yev-fjaeTai 6 Xo^os 6 •ye'fpafif/ivos), that the expression too
aou ftmaie xtX. will then be fulfilled as a predictive word, but that then that
will occur, which these words of the Old Testament, understood as a paean,
express.

Messianic Prophecy in the Second Royal Period. 63

S 35-
The pre- Assyrian Period of Isaiah.
Uzziah reigned contemporaneously with Jeroboam II whom he
survived about twenty years. In the year that Uzziah died (758 B. C,
or perhaps rather later) Isaiah was called, with whom Micah, his
slightly younger contemporary, goes hand in hand. The book of
Micah is a complete unity, which was written at one sitting, while the
Isaianic collection of prophecies leaves the single predictions which
have arisen at different periods independent of each other. In I — V
we have the summary of the proclamation which was delivered to
Isaiah in chapter VI. The world-power, which becomes the in
strument of divine punishment, appears at first (V, 26 — 30) to his
prophetic eye only as a shadowy form, without a definite outline
(compare Deut. XXVIII, 49). The judicial punishment of the exile
is first indicated in as general expressions as possible (VI, 12, com
pare V, 13). The salvation, for which judgment breaks the way, does
not in the first chapter go begond the moderate limit of a restoration
(airoxaTaaTaot;) of the better past. The remnant, which later is
called m-ism (XXXVII, 32; XLVI, 3), and ni^bs (XXXVII, 32),
and which finds in the name of Isaiah's son, 3W "IKIB (VII, 3), a
living emblem, appears here (VI, 13) first only in the enigmatical
image of the sprouting stump, and the Messianic prediction in IV, 2
is so sketchy, that the question whether rVlrY1 TVttl is intended as
indicating a person or a thing remains all the while doubtful (IV, 2):
"In that day shall the branch of Jehovah become an ornament
and a glory, and the fruit of the land shall become a pride
and a boast for the escaped of Israel."
The superlative expression of the antithesis to the prostrate,
false glory and to the worldly pride indicates the right interpretation
clearly enough. The branch of Jehovah (rni"P ntiSs) is neither the
new and better generation of the people, which itself is the remnant
(rTOibs), nor the blessing of the fields which is never indicated with
this solemn name, mh"1 n^S, although ffiaK indeed sometimes
occurs in a collective signification. Therefore we must understand^
that the Messiah is intended. He alone like Jehovah (XXVIII, 5)
can be called the glory and the pride of the future Israel. We
have here the first Isaianic outlines of the Messiah's image as the
continuation of the prophecies shows (Jer. XXIII, 5 ; XXXIII, 1 5 ;

64 Chapter XI.
Zech. Ill, 8; VI, 12). According to this ^Sn "n& (the fruit of
the earth, not nttnsn i"lS fruit of the ground) with which XI, 1 and
Ezek. XVII, 5 'p8ln »nt (the seed of the earth) are to be compared
is a designation of the Messiah. The former name (l>"lSil ^S) in
dicates Him as divine and supernatural, the latter (p"ll$il 3H1) exhibits
the human and natural side of His incarnation.

§ 36.
The decisive Moment under Ahaz.
In the midst of the period of Ahaz, into which the second
cycle of prophecies (VII — XII) conducts us, everything is changed;
chapters VI and VII are intentionally joined together. In I — V we
followed the genesis of the destiny which was decreed in VI, but
in VII we see it hastening on to completion. The scene is one of
the most momentous turning-points in the history of both the king
doms of Israel. The complication with Assyria effected by Ahaz
lays the foundation for the enslavement of Israel through the world-
empire. The world-empire beginning with Assyria becomes the in
heritance at one time of this, at another time of that dominant
people, finally of the Romans. But its character and Israel's destiny
remain similar. While Ahaz's behaviour could not make God's
decree of no effect, yet it could not remain without unfortunate con
sequences. The salvation is realized, as announced in chapters
VII — XII in the following complicated manner:
(1) The Syria, of which Damascus was the capital, and the
northern kingdom are conquered by Assyria, through an event, which
externally considered was brought about by Ahaz's politics, but
which was really foreknown by God and adopted into his plan.
(2) Then however Assyria turns against the Israel of both
kingdoms. The land is overrun and desolated by the armies of
Assyria and Egypt, the two great rival powers. In this period of
distress, caused by the fault of Ahaz, the youth of the Messiah falls,
the miraculous son of the virgin, whose name is Immanuel.
(3) The war of Assyria against the people of God is finally
frustrated in Jerusalem, and upon the ruins of the world-empire
arises the peaceful kingdom of the true son of David, ruling the
world, and uniting in itself Israel gathered from all parts of the earth.

Messianic Prophecy in the Second Royal Period. (,e
§ 37-
The Son of the. Virgin.
The image of the Messiah, which was hitherto without a de
finite outline, here becomes a richly colored painting of a clearly
defined person, and the ideal king of the future who was previously
described as. purely human has not only a supernatural but a super
human side. His entrance into earthly existence is a sign, and ac
cording to the connection something extraordinary. When therefore
the prophet says (VII, 14):
"Behold a virgin is (shall be) with child, and bears a son and
calls his name Immanuel", it cannot mean that his wife, or
the wife of Ahaz, or any virgin which he happened to see should
be with child, for pregnancy and delivery in the natural way is no
sign (nix). One might argue with Reuss and Duhm that the sign
was not in the pregnancy, but in the child itself as a token of the
Assyrian tribulations which were connected with its growth. But
this interpretation is refuted by IX, 5 — 7; XI, 1 — 10. The progress,
which we see in these passages, from conception to birth, and to
the beginning of the dominion is strikingly evident. If IX, 5 and
XI, 1 are Messianic predictions, then VII, 14, as the first link
in this chain, is also a Messianic prediction. A comparison con
firms this, for "God with us" (bxijBS?) corresponds to the name
"mighty God" ("Vfia bs IX, 5), which is given to the new born
child as the embodied presence of God among his people ; and that
FAX is really a miraculous sign is confirmed by the name " Wonder
ful" (sbS miraculuni), which there opens the series of names. The
word n^ab3>n however has the article, because the prophet has a
virgin in view, whom the Spirit of prophecy places before his eyes.
The word in itself signifies only a marriageable maiden, from Qby
pubescere, to attain the age of puberty, as nblffi the one who is
still unmarried from br3 separare, so that therefore the translation
r\ vsavi? (Aquila Symmachus Theodotion) is etymologically more
exact than ^ Trap&evoc (LXX). But both names usually indicate a
virgin, as e. g. Rebekah (Gen. XXIV, 43) and Miriam (Ex. II, 8).
That the thought of a man is distant in this connection is indicated
in the form of the expression, since the mother is to give the child
his name; the prophecy in this respect is a mystery of no private
interpretation ou-/ totac IiuXoosok 2 Peter I, 20. 21. From the
5

66 Chapter XI.
substance of the sign we must further discriminate the prophecy
which is connected with it. The sign consists in the divinity of the
child and, as is indicated, in the wonderful manner of his birth.
The prophecy which follows is not the miracle itself, and since it
makes the miraculous child its object, it comes under the law of
foreshortening in perspective, to which every prophetic view is subject.
Isaiah beheld the ripening youth of Immanuel together with the
Assyrian tribulations. The truth of the prophecy consists in this,
that Immanuel, whose birth is a sign, will grow up at a time
when the house of David and the Holy Land under the oppression
of the world-power have sunk to the lowest depth, and that he will
raise his kingdom upon the ruins of the world-power. Hence the
prophecy presents two aspects. The terrible side of the prophecy is
only for the unbelieving king, who has conjured up the complication
of Israel with the world -empires, while the believers, who view
the other side, find it full of comfort. S 38.
^_j Birth of the Royal Child.
The prophecy respecting the son of the virgin represents him
as living in the time of the Assyrian oppression. In IX, 5 — 6 the
prophecy recedes a step behind the first (VII, 14) in order to over
take it from that point. The prophet rejoices as if by the cradle
of the royal child; he recognizes in him the victorious and glorious
heir of the Davidic throne, and is jubilant at the future which awaits
him, as if it were an accomplished fact (ver. 5):
"For unto us a child is born, unto us a son is given, and the
government shall be upon his shoulder, and they shall call
his name Wonderful, Counsellor, mighty God, everlasting Father,
Prince of Peace."
After the phrase "they shall call his name" follow five predicative
accusatives which are dependent upon St"Tp*H. The first name tfbB
indicates him as a wonder, that is, as an extraordinary appearance
begond the range human comprehesion and of natural events. The"
second name y$?i Counsellor names him as the king (Micah IV, 9) who
in every condition of his people knows how to find and secure counsel;
for he possesses the Spirit of counsel (XI, 2). The third name iSaa bs
is, Deut. X, 17 and elsewhere, the name of God: deus fortis. The
Messiah receives this name as the human self-representation of the

Messianic Prophecy in the Second Royal Period. 67
God who is able and willing to help, just as he is called Immanuel
as the embodied presence of God among his people. The fourth
name *12>~"Qi< signifies eternal Father {pater aeternitatis, which is equi
valent to pater aeternus compare 'W in the genitive relation XLV, 1 7 ;
LVII, 15); He is called Father according to XXII, 21 as a ruler
who has a fatherly heart, and that too eternally. The fifth name
is D^bfl5"*lto. Prince of Peace. He is the Antitype of Solomon. This
name stands last significantly, as the three blessings of the Aaronitic
benediction end in D'lbffi (Num. VI, 24 — 26). Peace nib© is the
seventh word of the third benediction (Dffi^l Tpbx T*5S fiirp x\B?
DlblC T|b); for seven is the number of the sabbath, and of com
pleteness. Peace is the end and the fruit of his dominion. The
five names are emblematical expressions of the being of the person,
and of the work of the future One, whose Parousia is indicated
(ver. 6), as the result of Jehovah's zeal in His love for His people,
and in His wrath against their enemies.
Rem. 1. Schultz, Alttestamentliche Theologie, Frankfort on the Main 1878,
2 nd ed., p. 727, explains the fourth name, in agreement with Hitzig, Knobel,
and Kuenen, as "father of booty", that is, as one who secures a victory rich in
spoil for his people. It is true that this interpretation is consistent with the
context, since the father of booty is fittingly followed by the prince of peace:
per bellum ad pacem. Moreover Isaiah uses the word IS in the signification of
booty XXXIII, 23. But where 13> is the second member of the construct state
it has the attributive sense of aeternus.
Rem. 2. It is admitted by Kuenen, as also by Anger and others, that
1135, PS signifies mighty God, but with the remark, that he is not so named as
a supernatural personality, but as one eminent among men like a powerful God,
so that here we must understand the preposition of similarity (3), which stands
in Zech. XII. 8 (DTIPSSS T'l'l rVai). But the primitive history bears witness
to an angel of God, who himself also is called God (Gen. XXII, n — 12; Ex.
Ill, -i. 4. 6. 14), and who speaks as if he were God (Gen. XXXI, n. 13). in
whom therefore God is immanent. Why should not then the Old Testament faith
have hoped for a Messiah, as a man, in whom God dwells after a unique manner?

§ 39-
The Shoot from the Stem of Jesse.
The third part of the great Messianic trilogy XI, 1 — 10 is the
counterpart to the fall of Assyria. The prophet sees immediately
after this the glory of the final period arising:
"And there shall go forth a rod from the stump of Jesse, and
a sprout from his root shall produce fruit."

68 Chapter XT.
While Assyria, which is compared to the forest of Lebanon, is cut
down with the axe of divine justice, a fresh and strong sprout '(TS3)
shoots forth from the stump of Jesse, which is an image of the
Bethlehemitic house in its sunken and lowly condition, and becomes
a fruitful tree. All the seven spirits of God (Rev. I, 4; IV, 5;
V, 6) that is, the Holy Ghost in the entire fullness of His being
and working, rest charisma tic ally upon the second David. In these
seven gifts of the Spirit we have the application of the emblem
contained in the holy candlestick (Ex. XXV, 37, compare Zech. IV, 2).
He does not judge — as he is further described — according to
the -outward appearance, but according to the relation of the heart
to God. His righteous government concerns especially the poor and
the meek. He secures them justice, and on the contrary "smites
the earth with the rod of his mouth, and slays the wicked with the
breath of his lips". If we compare with this passage Deut. XXXII, 42;
Ps. LXVIII, 22; CX, 6; Hab. Ill, 13. 14, together with 2 Thess.
II, 8 (tots aTLOxaXucp&yjasTat o avop.o?, ov o -xupioi; Ir;aouc; avaXtoaei
til irvsupiaTi too aTop.ocToc auToo), we have an indication that the
apostasy of the earth will finally culminate in the Antichrist. The
continuation of the description, among the other virtues of the
second David, emphasizes together with his righteousness especially
his faithfulness (rOTCSt). He is "the true and faithful witness" and
the fruit of his righteous, gentle, and promised reign will be peace
/which extends to the animal world. We must here discriminate
between the truth and its pictorial form. Moreover we must con
sider, in order to appreciate this idyllic picture, that in the Old
/Testament prophecy the paradisaically renewed Holy Land and the
j glorified new world flow together, as if in the continuation of time.
The prophet describes, without being able to discriminate the tem
poral from the eternal, the endless end in which human history ter
minates. The root of David (tj pt'^ct Aotost'8, Rev. V, 5; XXII, 16)
will than be the banner to which the gentiles turn, and around
which the diaspora of Israel gathers. The earth will be full of the
knowledge of the Divine revelation as the waters which cover the
sea, and the end will be peace between Judah and Israel, peace
between Israel and the nations, peace of the natural world in itself
and with men. Yet the prophet (in vs. 13. 14) does not get
farther than the warlike images which the contrast to the present
furnishes. Remark. The great prophecy (IX, 5, Sept. ver. 6) remains unapplied in

Messianic Prophecy in the Second Royal Period. 69
the New Testament. In its form as given in the Septuagint translation (oTt -n.ru-
otov if£-n-i?i) T|p.iv uio; xal e66i}Tj Y||xTv, oi i\ dp/'i| iyf--i'<?i\ irri tolj djp.ou
aCiTO'j, -/.ai xaXdrai t6 iJ-Jop-a auxou Me-faXi)*; PouXtjs dyyzXoi' dijcu -f dtp Elp7)vn<j
iitl toCis dpyoMTc; xoa u-fUiav oujtiu) it could not he applied by the New Testa
ment writers. The ordinary text of the Septuagint offers as the name of the
Messiah only p.£-fdX-f]; fJouX-rj; d'YfeXo? as the translation of bfct ySV> x!=S. Another
rendering is that of the Codex Alexandrinus, which translates 'niaj bx with ic/'jpos
l&umrxa-z-qz, and has retained the afyeknz from the received text as the designation
of the one giving the name. But from the prophecy in chap. XI are derived in
the New Testament: (1) the designation of Christ as 6 |AdpTU? 0 moxoc v-ai dXrj-
ihvo; in the Revelation, whereas the Amen (6 dp-T]v) is to he compared with "the
faithful God" (',n« ir6« Is. LXV, 16), and is attested by Jesus' formula of as
severation dp/rjv Xsyio uptiv which in the fourth Gospel is dp.T|V dp.i|V Xe-(oj Ufuv;
(2) fj p(Ca Aaueio (Rev. V, 5; XXII, 16); (3) the metaphor of the staff of his
mouth which is embodied in Rev. I, 16, compare 2 Thess. II, 8; (4) from the
expression concerning the sevenfold Spirit which rests upon the Son of David have
arisen the eTtrd itveifiaxa (Rev. I, 4) which appear as seven lamps before God's
throne (IV, 5), and as the seven eyes of the Lamb (V, 6).

b 40.
The King in Zion as the Son of God.
The anonymous second psalm, which harmonizes in spirit and
circumstances with Is. VII — XII is a companion-piece to Is. IX,- 5.
The poet living at a time when the throne of David totters, is here,
for the comfort of himself and his contemporaries, transported into
the future, where the nations of the world rise together against the
Lord and His Anointed, but without being able to effect anything
against God's immovable order. The One who is seated on Zion
says in ver. 7 of this dramatically arranged psalm:
"I will make proclamation concerning a decree, Jehovah hath
said unto me, Thou art my Son, this day have I begotten thee."
We can translate Tpprfpi either as "begotten" (vsYsvvrjxa as, LXX)
or as "born" (Itszov, Aquila). A supernatural exertion of power
is here intended, through which God has transferred him to the
divine glory. The phrase "this day" is equivalent to the orjixspov
of the New Covenant, and is according to Acts XIII, 33, compare
Rom. I, 4 the resurrection day (dies rcgalis), for the resurrection
was the translation of Christ from the life in the form of a servant
to the life of glory. The poet calls to the earthly potentates "Kiss
the Son". The indeterminate form 13 (ver. 12) indicates him as
a son in a unique manner. From this psalm has arisen the figure

70 Chapter XI.
of the shepherd of the nations with an iron sceptre (Rev. XIX, 1 5 ;
XII, 5), and the name of the Son of God as a designation of the
Christ has here received, on the basis of the promise in 2 Sam. VII,
an enduring stamp.
Remark. The words ia~*lpta3 are not to be translated otherwise than
"kiss the son" (osculamini filium) as appears from the following considerations:
(1) Jehovah has just solemnly declared that the anointed is His Son; (2) the
word pt£>3 indicates an act of homage (1 Sam. X, 1); the kissing of the feet is
in the old Babylonian and Assyrian inscriptions uncommonly frequent as indicating
homage; (3) other translations are linguistically impossible. The old Latin version
(Itala) and the Vulgate, that is, the revised edition of the Itala by Jerome trans
late the phrase: apprehendite disciplinam. The translation in the Psalterium Ro- '
manum, which became a portion of the Missal, and in the Psalterium Gallicanum,
which became a part of the Breviary and of the Vulgate, is the same. Hitzig's
rendering is similar: " Fiigt euck der Pjlicht" In order to justify this translation
we would need to read "lia, which however neither signifies disciplina, nor Pjlicht,
but merely purity. Jerome in his independent translation from the original renders
the words by adorate pure, but there is no authority in the Old Testament for
this adverbial meaning of la as pure, nor does ptB3 signify adorare. Hence
Hupfeld translates the words : " Fiiget euch aufrichtig" , but granting that the Kal
plB3 can have this signification "to submit oneself (sich fiigen)", yet it is im
possible that the Piel pU53 should have this meaning, since it signifies only to
press mouth upon mouth, hence to kiss.

S 41-
The Messianic Element in Isaiah's Book upon the Nations.
In the Isaianic cycle of predictions respecting the nations
XIII — XXIII), prophecies from the Assyrian period threatening
judgments against the nations are intermingled in a systematic way
with those from the Babylonian period, the genuineness of which
is disputed as well as that of the second half of the oracle con
cerning Egypt (DilStt Steti XIX, 16 etc.). If we take this cycle
of predictions as the production of one Spirit, without entering into
any critical analysis, we shall find the following fundamental thoughts,
which here have a manifold expression:
(1) Assyria goes to pieces in its attack upon Zion, for Jehovah's
city and land when they hold fast to Him are unconquerable.
(2) Babylon's fall will be the restoration of Israel, for the sal
vation and glory which are promised the people of God are ful
filled in spite of the exile and of all divine chastisements.

Messianic Prophecy in the Second Royal Period. 7 1
(3) The peoples which have freed themselves from the Davidic
dominion, and in general the nations which are now hostile to
Israel will be subject to the God of Israel.
In the passage, where the prophet proclaims the resuscitation
ofthe house of David he gives intimations ofthe future king (XVI, 5),
whose emblem is the winged serpent (tpto XIV, 29), but the Mes
sianic prophecies take a lower flight after the death of Ahaz (XIV, 28).
On the other hand the view of the entrance of the nations into
Jehovah's kingdom reaches a higher point. The Ethiopians are to be
brought as a consecrated offering to God who is throned upon Zion
(XVIII, 7). The two great powers, which now contend for the
dominion of the world , and by which Israel is alternately abused
and enslaved, Egypt and Assyria, shall unite with Israel in the
service of the God of revelation. The Old Testament prophecy
does its utmost in XIX, 24 — 25. In the truly humane words of
Solomon (1 Kings VIII, 43) Israel always remains in distinction
from other peoples the people of God, but here the name of God's
people has lost its exclusiveness, and in spite of the national dress,
which even in this passage prophecy has not put off, it raises itself
above the narrow boundaries which separate it from other peoples,
and presents the prospect of the time when the barriers which exist
between the nations and the people of the revealed religion shall
be broken down.
Rem. 1. In XIV, 29 Philistia is threatened:
"Rejoice not so entirely, Philistia, because the rod that smote thee is broken,
for out of the serpent's root shall go forth a basilisk, and his fruit is a
flying serpent [draco volans]." — The serpent which is cut off, from which
only a stump remains is the decayed house of David. The basilisk is Hezekiah,
and the flying serpent is the Messiah, or perhaps in general the Davidic kingdom
of the ultimate future.
Rem. 2. The Moabites, anxious in respect to the invasion from Assyria,
appear at the fords of the Arnon and present a petition to the house of David
for protection, for which they assign the reason in XVI, 5 :
"A throne is established in mercy: and there sits upon it in truth, in the
tabernacle of David, One who judges and seeks judgment and is eager for
justice." — These words without any doubt indicate that the Messianic
age has dawned; for grace and truth are the insignia, and, as it were, the Genii
of this period.
Rem. 3. The unique passage Is. XIX, 24 — 25, with which perhaps Ps.
XLVII, 10 (The princes of the people are gathered together as a people of the
God of Abraham, for the shields of the land are God's, He manifests Himself
as greatly exalted) may be compared, is as follows:
" In that day shall Israel be the third part with Egypt and Assyria, a blessing

•j 2 Chapter XI.
in the midst of the earth [compare Gen. XII, a. 3], since the Lord of
Hosts blesses it, saying: Blessed is my people Egypt, and the work of my
hands Assyria, and my inheritance Israel." — Egypt and Assyria will be
united in Jehovah, and Israel will be the third in the covenant. Israel is then
no longer God's only people, creation and inheritance, but Egypt and Assyria
stand on equal terms with Israel.

S 42-
The Finale of Isaiah's Book upon the Nations.
The conclusion (XXIV — XXVII) of the book respecting the
nations belongs no less to the noblest performances of Old Testa
ment prophecy than the passage XIX, 24 — ^5. The form in which
the prophecy in XXIV — XXVII clothes itself is both epic and lyric. The
prophet utters his predictions mostly in songs from the heart of the
redeemed congregation, and the mimetic and musical sound, together
with the hymnological formation are the incomparable dress of incom
parable thoughts. All that is apparently historical in these chapters is
emblematic, and affords as in Zech. IX — XIV only the colors to
eschatological pictures. The kingdom of God triumphs over the
world-empire and all the world. The church purified through
judgment will, as she is holy, be also glorious. The God of Re
velation will from that time on be feared by all nations. The dead
will arise. Death and sin will cease forever. It is the entire New
Testament Apocalypse, which we here have before us, in a com
pendium. That nothing is ever said in this place concerning the person
of the Messiah is explainable from the fact, that the future son of
David who is solely set forth as a king is not adapted to be the
mediator of such an internal and radical redemption. The one-sided
royal image of the Messiah needs to be supplemented, and thereby
to be transposed into the sphere of the universally human, spiritual,
and divine elements, in order to be conformed to the redemption
which is so universal, and so profoundly conceived.

§ 43-
Isaiah's Prophecy concerning the Preciuus Corner- Stone.
In Isaiah XXVIII — XXXIII we find ourselves again upon his
toric ground. Chapters XXVIII — XXXII arose in the first six
years of Hezekiah, for chapter XXVIII begins like the book of

Messianic Prophecy in the Second Royal Period. -j -i
Micah with the proclamation of the fall of Samaria. At that time
the effort was made to restore that which the politics of Ahaz had
destroyed, but if Ahaz sought the aid of Assyria in the war against
Syria and Ephraim, the attempt was now made to shake off the
yoke of Assyria with the help of Egypt. Isaiah follows this projected
alliance through all its stages with annihilating criticism, and,
since he prophesies the confounding of their self-made hope, he
affords in XXVIII, 16 a better ground of confidence:
"Therefore thus saith the Lord Jehovah: Behold it is I, who have
laid in Zion a stone, a tried stone, a precious corner-stone of
a well grounded foundation — the believer will not flee." —
The fundamental thought of this group of predictions is that Egypt
will not help, but the only pledge that the house and people of
David will not go down is the word of Jehovah alone, who is the ^
unshaken supporter and protector of His people, and who exercises
an energy which indeed is invisible, but which is recognized and
found true by the eye of faith. The adverb "therefore" (fab
XXVIII, 1 6) is aimed just as threateningly as in VII, 14 against
the despisers of the help of Jehovah. The stone laid by Him in
Zion, which is praised in such high and superlative terms, upon
which and through which Zion is firmly established (compare XIV, 32)
cannot be any one else than the real son of David. The retrospective
perfect ~l&} is to be explained in accordance with Micah V, 1 b.
He, the stone, is the emblem of that which in VII — XII is called
Immanuel as the refuge of His people. But first the people of God
must go down before they arise through Him. In chapter XXXIII
when Sennacherib was already raging in Judah and the best of the
people with Hezekiah at their head penitently cried to Jehovah for
help, reproof and threatening suddenly turn against Assyria, and
the prophet calls to the true people of God, to whom the divine
promise belongs (XXXIII, 17):
"The king in his beauty shall thine eyes behold, they shall see a
land . stretching far away." — Is this the same king whom ^
Micah beholds as the counterpart to the one smitten on the cheek,
or does the promise refer to Hezekiah? In the presence of this
pious king the image of the Messiah does not shine so brightly as
in the presence of an Ahaz, but in connection with XXVIII, 16;
XI, 1, compare Ps. XLV, '3 (DIK ^2n r^^S?) it is probable that .
no less a person than the second David can be intended.

74 Chapter XI.

S 44-
Progress of Messianic Prophecy in Micah.
Turning now from Isaiah, who was called in the year that
Uzziah died and whose public activity continued until nearly the
end of the reign of Hezekiah, to Micah we go back about a decade
for the book of Micah is an abridgment of his preaching from the
time of Jotham until towards the sixth year of Hezekiah (I, i, com
pare ver. 6; Jer. XXVI, 18 — 19). If now we look at Micah in
relation to Isaiah, leaving out of account the controverted prophecies,
we shall find in him a mass of prophetic knowledge going far be
yond that in Isaiah; for
(1) he predicts not only the Babylonian exile, but also the
deliverance from it;
(2) although he calls the world-empire by the historical name
as known in his age, Assyria (V, 4), yet in his view Zion and
Babylon are opposite poles (IV, 10). He considers Babylon as the
metropolis of the world, as the centre of the land of Nimrod (V, 5),
the enemy of Israel (VII, 8. 10);
(3) while Isaiah beholds the rise of Messiah's kingdom in con
nection with the fall of Assyria, Micah sees the kingdom of the
Messiah (IV and V, compare II, 12. 13) established after the Ba
bylonian exile. § 45-
Connection of the Messianic Hope with Bethlehem.
(^ Even in II, 13 Micah indicates the Messiah as the One who
breaks the bonds of Israel, who leads it as a reunited people to
victory, but the prediction becomes much more definite, when the
picture of the redemption which the second David brings to his
people is contrasted with the deepest humiliation which Jerusalem
must experience with its present king (V, 1);
"And thou Bethlehem Ephratah, too small to be reckoned among
the thousands of. Judah, out of thee shall he go forth to me,
who is to be ruler over Israel, and his goings out are from
old from the days of remote antiquity." — As Micah in IV, 8
addresses the tower of the flock, so here he addresses Bethlehem. He
loves to place himself with reference to the objects of which he

Messianic Prophecy in the Second Royal Period. n e
treats in the dramatic relation of "I" and "thou". He names
Bethlehem particularly in order to make the appropriation of the
promise more definite, solemn, and documentary (as Christ Matt.
XVI, 17, adresses Peter by his full name Simon Bar-jona). He
could have said Bethlehem Judah, for thus it is distinguished from
Bethlehem in the tribe of Zebulon; but he says Bethlehem Ephratah,
because the name Ephratah awakens so many remimscences from
the primitive history of Israel (Gen. XXXV, 16) and the Davidic
kingdom (Ruth IV, 11). The reason why he sets !"!FIS for HJS is
perhaps because from the outset he considers Bethlehem as an C|bs,
that is, as a subordinate division of the tribe of Judah, but he says
that properly it should not be counted under the thousands of Judah
(mini "'Bbs) because it is too small, nevertheless it is destined to be
come the tribal house of the great king rather than the royal city of
Jerusalem; for when he enters into existence, the continuity of the
Davidic kingdom will have suffered a violent humiliation and interruption.
But from the lowliness of this small, ancestral place that kingdom will be
rejuvenated. He who will go forth from Bethlehem is the One who was
intended from the beginning of the promise respecting royal dominion. -
He is the One who was in the process of coming ever since the
patriarchal promise, that kings would arise from the seed of Abraham.
The words from the old time etc. (Dbi» i^B D1j?tt) do not in
dicate a time before the creation of the world (compare Prov. VIII, 2 2 :
TS)3 V'bS'B'a D"!j?), but as VII, 14 and 20 show an age in the prim
itive period of the people's history is intended. In ver. 2 a retro
spective conclusion is drawn from the fact that the great king will
be of such lowly origin:
"Therefore he will then give them up until the time that she that
travaileth hath brought forth, and the remnant of his brethren
shall return with the children of Israel." — The brethren of
the great king are from Judah, who returning to their native land
again shall form one people wjth Israel, but they will first be given
up into the hand of the world-power, and this resignation will last
until the time when she that travaileth, namely the decreed mother
of the Messiah, shall have borne. The prophet here and in what
follows beholds the work of the Messiah as it really will be in its
completion, yet does not discriminate between the Parousia in hu-_
mility and the Parousia in glory. The Messiah is the future king
who rules over the restored Israel of both kingdoms from Zion
(IV, 8) even to the ends of the earth.

76 Chapter XI.
Remark. The promise II, 13 is as follows:
"The Breaker goes up before them, they break through, and pass over through
the gate [Is. LXII, 10], and have gone out by it, and their king goes over
before them, and Jehovah at their head." — The y*l'B is Messiah as the
one who breaks through the prison, in which the people are confined. The
Synagogue is fond of calling the Messiah, as the descendant of Perez son of
Judah, V"i&""|a, since this name at the same time alludes to this prediction of
Micah (compare the synagogical name of the Messiah "ibB3"*ia from Amos IX, 15
and 1J3S Dan. VII, 13).

§ 46.
Habakkuk' s Theodicy.
The prophets have the Spirit of God by measure (ex pLerpoo).
Micah is on a small scale after the same pattern as the great Isaiah.
Nahum's prophecy has only a limited theme. It is a majestic con
clusion to the prophetic writings directed against Assyria. Habakkuk
of the kingdom of Judah, who is paired with Nahum of the kingdom
of Israel, belongs like him to the prophets of the Isaianic type.
Nahum prophesies at the end of Hezekiah's reign or at the beginning
of Manasseh's, Habakkuk prophesies under Josiah or even under
Manasseh. The fundamental thoughts of his book are as follows:
(1) There are two kingdoms in conflict: the kingdom of this
world, whose ruler is the king of Chaldea, and the kingdom of God
whose ruler is God's anointed.
(2) The Parousia of Jehovah helps God's Anointed to the
victory. (3) The believers (II, 3) long for this completion of God's
work in the course of history, when the period previously determined
(??X$yti) has come.
\ (4) It is faith, which in this conflict of the world against the
kingdom of God escapes the danger of destruction and which in
the midst of death participates in life. — The book, of Plabakkuk
is an oracle (siStt) respecting Babylon for the comfort of believers
and in so far a theodicy, a dialogue between the prophet and God.
Twice the human question is repeated (I, 2 — 4. 12 — 17), and twice
the divine answer (I, 5 — 10; II). These four (2 + 2) parts are fol
lowed by a psalm as a fifth, proceeding from the first and second
answer. Here in ver. 13 God's Anointed is named, as in Zech.
IX, 9 as the one for whom Jehovah secures salvation, or victory.
But the question arises, whether the Messiah of the final period is

Messianic Prophecy in the Second Royal Period. 7 7
intended. The Septuagint makes the Messiah the subject in 11, 31':
sav uaTspTjaifl, utcojasivov auToy, oti spy_6[isvoe; 7]£si xal ou fiy) )(povt'a-(j,
and the passage in Hebr. X, 37 follows this version. But according
to the meaning of the words and the connection the subject is
properly neither Jehovah, nor His Christ, but the flTtl, nevertheless
the vision according to its concrete contents is intended.

§ 47-
Zcphaniah's Compendium of Isaianic Prophecy.
If Habakkuk was one of the prophets under Manasseh (2 Kings
XXI, 10 — 15) who foretold the inevitable catastrophe which was to
befall Jerusalem, so likewise Zephaniah was one of the prophets
under Josiah, whose minatory prediction (2 Kings XXIII, 26 — 27)
is made the dreadful conclusion of the pious king's history. He
appeared after the eighteenth year of Josiah, the year of the refor
mation in worship, and since he proclaims the fall of Nineveh, be
fore the year 606 B. C. His book is the conclusion of the Isaianic
type of prophecy, which is here once more reduced to a compen
dium. After chastisement comes mercy, for which it prepares the
way. When the cup of wrath is drained, love is poured forth. Its
turning-point is fixed by TX (III, 9). In the description of the re
storation of Israel the prophet excells himself in the tenderest ex
pressions, and discourses concerning God in the anthropomorphisms
of human love; but the person of the Messiah does not once appear,
the divine king recedes before God the King (III, 15):
"Jehovah hath removed thy judgments, He hath cast out thine
enemy. The King of Israel, Jehovah is in the midst of thee,
thou shalt not see evil any more." — For so long as the
Messiah is not yet recognized as the mediator of salvation the
Messianic hope necessarily recedes before the hope of the appearance
of Jehovah, the God of salvation.
Remark- The prophet begins III, 9 with a confirmatory ^Z: while Jehovah
punishes the nations, He has their salvation in view:
"For then will I turn to the nations a pure lip, that they may all call upon
the name of Jehovah, to serve Him with one consent [Iriit DS1B]." — The
promise immediately follows III, 10 that the converted heathen will accompany
the diaspora of Israel back into the Holy Land:
"From beyond the rivers of Ethiopia they shall bring my suppliants, the
daughter of my dispersed, as my offering." — Here without doubt ver. 10 a

78 Chapter XI.
is derived from Is. XVIII, 7, and ver. iob is like an abbreviation of Is. LXVI,
18 — 20, where we read in ver. 20:
"And they shall bring all your brethren from all the nations, for an offering
unto Jehovah .... to my holy mountain Jerusalem saith Jehovah, as the
children of Israel bring an offering in a clean vessel into the house of
Jehovah."

§48. .
The Vocation and first Address of Jeremiah.
It is the prophecy of the Isaianic type, which is concentrated
in Zephaniah as in a mosaic picture. Jeremiah is, in the time of his
appearance, older than Zephaniah, but his activity extends far beyond
the time of Josiah. The history of his call in the thirteenth year
of Josiah is in all directions a prognostic of his official doing and
suffering. He is the prophet of the nations ; we find him, like none
of his predecessors, in immediate communication with them. In him
as in no other tenderness and variety of feeling are interpenetrated
with great and enduring strength. His calling is directed rather to
tearing down than to building up. In this sad office one suffering
after another as a confessor befalls him. He represents more than
any of his predecessors and followers, especially in the kingdom of
Judah, the martyrdom of the prophets. Even the first address is
characteristic. It is like a variation of the three first verses of Isaiah.
Deep pain on account of rejected love is its fundamental feature.
The book of Jeremiah could not receive a better motto than the
mournful words of Jesus: oiix Tj6eX7)aaTS. (Luke XIII, 34), or vuv
8s £xpop7] <xtto ocp6aX[i.(uv aou (Luke XIX, 42).

§ 49-
Jeremiah's Prediction concerning the Righteous Shoot.
^J But Jeremiah affords only two utterances for the proper Mes
sianic prophecy. The first is found in the lamentation respecting the
shepherds (XXIII, 1 — 8), which belongs to the time after the de
portation of Jehoiachin (ver. 3). The prophet announces (vs. 5 — 6):
"Behold, the days come, saith Jehovah, that I will raise unto
David a righteous Shoot [pi'lS rTDfi], and a King shall reign
and prosper, and shall execute judgment and justice in the land.
In his days Judah shall be saved and Israel shall dwell safely,

Messianic Prophecy in the Second Royal Period. yg
and this is the name with which they will call him, Jehovah
Our Righteousness." This prediction is repeated (XXXIII,
14 — 16), in the midst of the promise of Israel's future restoration,
which Jeremiah, when he was imprisoned in the tenth year of
Zedekiah by the princes of Judah, received as a divine consolation.
The naming of the Messiah as p^S nW2 points back to 2 Sam.
XXIII, 3; Is. IV, 2; and his name ISp'lS FfliY1 is designed to in
dicate, that Jehovah as just and the one who justifies dwells in him,
and reveal's Himself through him ; for in XXXIII, 1 5 the new Jeru
salem receives this name as the city in which Jehovah as the source
of justice to Israel will have His dwelling (compare Gen. XXXIII, 10;
Ex. XVII, 5; Ezech. LVIII, 35). The notion of justice (p^S or
npllt) has two sides, a legal and an evangelical. It is therefore
called either the justice, which rewards men according to their works
(justitia recompensativa or punitiva), or the justice, which exactly
follows the decree and order of salvation (justitia justificans, compare
Rom. I, 17; III, 26). The one side can be called the side of fire
and the other the side of light. In the expression: "Jehovah our
justice" the justice is meant as the manifestation of the light. In
this sense therefore we translate the phrase ^pIS i"fit"P "Jehovah
our righteousness".

§ 5°-
Jeremiah's Consolatory Promises in XXX, XXXI.
After Jerusalem had fallen, Jeremiah was compelled in the midst
of the rest of the exiles, and in fetters to migrate with them to
Ramah, there however his fortune took a more favorable turn. The
decision being left to him, he preferred to remain in the country
and betook himself to Gedaliah, son of Ahikam (XXVI, 24), as is
related more briefly in chapter XXXIX, and more fully in XL. In
the first verse of this chapter the word of Jehovah is introduced,
which at that time came to Jeremiah in Ramah, but the prediction
does not follow. Without doubt this word of Jehovah is that which
is introduced with the same formula in chapters XXX and XXXI
consisting of the comforting predictions which the prophet wrote
down by the special command of God: respecting Israel's future
restoration, the second David, Rachel's lamentation in Ramah because
of her departing children, the promise of their future return, and

80 Chapter XI.
regarding the new covenant resting upon the forgiveness of sins.
We notice here:
-(i) That according to XXX, 21 compare XXXIII, 17 Israel
from this time has holy and glorious princes, who enjoy special pri
vileges as priests, but who are all far surpassed by the "second
David"; (2) That in chapter XXXI, 22: 135 aSiOP J-QpS the paradox
is expressed, that the protection (indicated by iiio Deut. XXII, 10;
Ps. XXXII, 10) of the men will henceforth be effected by a woman,
since a woman will bear the second David and in Him the victorious
Defender of His people;
, (3) That Jeremiah is the first prophet, who comprehends the
jfuture renewal of the covenant under the conception and the name
ni2J"lt"l STHS (XXXI, 31), and who in general makes the covenant
the centre of his prophecy as a religious relation founded in love,
which excludes wrath (X, 24; XXX, n; XLVI, 28, where aBlBtl
signifies the federal right) — a relation through which Jehovah
binds Himself legally to Israel and binds Israel legally to Him.
j (4) That according to the fundamental thought of XXXI, 29 — 30,
31 — 34 personality is invested with its rights, since hereafter the in
dividual will be freed from the consequences of the generic con
nection with which it had hitherto been bound.
The tone of the comforting adresses is to a certain extent
quite Deutero-Isaianic. The reproduced passages however, if they
are such, do not stand abruptly, but in close connection. We see
in XXX, 8 — 10 how the representation of Israel as STin*' ""DS; has
arisen.

CHAPTER XII.
Messianic Prophecy just before the Catastrophe
and during the Exile.
§ Si-
Parallels between Jeremiah and Ezekiel.
Jeremiah entered his prophetic office under Josiah, when the
Chaldean catastrophe could no longer be averte-d. He witnessed
it in his own country, and never went to Babylon, but emigrated
to Egypt after Gedaliah's assassination with a great company of
those who feared the revenge of the Chaldeans. There he delivered
his last prophetic addresses (XLIII, 8 etc.; XLIV), and there he
disappeared. Ezekiel on the contrary was one of the exiles with
Jehoiachin. He experienced the catastrophe with them on the Ba
bylonian Chebar. Five years after the carrying into captivity (594
B. C.) he was called to the prophetic office. Each prophet has,
in accordance with the Jewish expression, his own distinguishing
mark ('pWD). In Ezekiel we find characteristics entirely different
from those in Jeremiah. His book is far more pictorial than that
of any other prophet. It is, so to say, an orbis pictus. Heavenly
and earthly things transform themselves to him into plastic pic
tures, which he not only sketches, but also paints even to the
smallest details. His call is unique. The fact that it is God, the
judge and omnipotent ruler over the world and in it, who calls
him as the prophet of the catastrophe, is established by a vision
of unparalleled grandeur. While Isaiah caught up to heaven is
called by the One enthroned there who is surrounded by the sera
phim, Ezekiel sees the Almighty dwelling in the universe and riding
on the wings of the cherubim, who sweeps down to him. What
the Psalmist sketches (XVIII, 11) is multifariously expanded in the
vision of the chariot (rQ3"IE, compare 1 Chron. XXVIII. 18). From
the fiery chariot which is Jehovah's throne, the fire will come which
6

82 Chapter XII.
is to lay the temple and the holy city in ashes. From it a hand
presents a roll to Ezekiel which he is compelled to eat. It is full
of woes. But since God assigns him this bitter task, the bitter
becomes sweet to him. He is henceforth God's instrument. In this
is his duty and at the same time his comfort. The phrase "son of
man" (0"1K"]3) hereafter becomes the divine designation of the
prophet, which not only expresses his distance from God and his
dependence upon Him, but also the nobility of his divine relation
ship, for the One throned upon the chariot has a human form.

.8 52-
The Messiah in the Book of Ezekiel.
As the mode of the Messianic prediction is determined else
where by the law of contrast so also in Ezekiel, where it shines
from the dark background of the present. The Messiah is an
nounced in the following terms:
/ (i) Generally in contrast to the bad shepherds of that time,
as the one good shepherd, whom Jehovah raises up, since he gives
himself again to his people and concludes a bond of peace with
them (XXXIV, 23). The Messiah is here called T>Y1 ''TJ?, but in
Jeremiah only Trt or the sprout raised up to David, or the sprout
of righteousness. (2) In contrast to the partition of Israel into two kingdoms,
which, separated like two pieces of wood from each other, will again
grow together under one shepherd and king who here also is called
Tn -na? (xxxvii, 24).
(3) In contrast to Jehoiachin. and Zedekiah (XVII). The Messiah
here appears as the tender twig which Jehovah plucks from the cedar
of the house of David, plants upon Zion, and causes to grow to a
high tree exalted above all the trees of the field, under which the
birds of heaven build their nests. This occurs after Jehoiachin, the
top of the cedar, has been removed by the Chaldean eagle to Ba
bylon, and Zedekiah, the vine, which languished for the Nile water
of the Pharonian eagle, has been rooted up and withered. The ex
pression H~\ (ver. 2 2b) indicating the insignificant, humble beginning
of the Messiah reminds us of Is. XI, i and in the form of the ex
pression still more of Is. LIII, 2, as well as of the parable of the
mustard seed (Matt. XIII, 31 — 32).

Messianic Prophecy just before the Catastrophe and during the Exile. 83
(4) In contrast to Zedekiah in particular (XXI, 31, 32). The
king of Babylon in chapter XXI is represented as standing where
two ways part, one of which leads to Rabbath Ammon, the other
to Jerusalem. The lot falls upon Jerusalem, the faithless city, which
thinks itself protected by its feudal oath. The prophet then turns
to Zedekiah with the following words (ver. 30 — 32):
"And thou pierced one [compare Jer. XXXIX, 7], O blasphemer,
O ruler of Israel, whose day has come at the time of the guilt
of the end [that is, which summons the final judgment, VII, 2],
thus saith the Lord Jehovah: The turban [the royal tiara] will
be removed, and the crown will be taken away [this is the real
crown, instead of which the king usually wore the tiara as a sign
of royalty]. This is not this [i. e. the sign of royalty will be
hereafter unlike its former self] , the low will be exalted , and
the exalted will be brought low. [The four infinitives are used
- as plastic expressions for future events]. Overthrow, overthrow,
overthrow [compare Jer. XXII, 29] will I bring upon it [tiara
and crown, i. e. the kingdom], it also [namely the crown, as
well as the temple, city, prosperity, and possession of the land]
shall be destroyed [rnfl tf'b as ver. 18; Is. XV, 6; Job. VI, 21],
until he comes to whom the government belongs [TSBlC'an like
Hos. V, 1], and I give it." — The prophet here alludes to
Gen. XLIX, 10, since he understands rtblfi in the sense of rfblC,
like most of the old translators, and interprets it exactly like Onkelos
and the second Jerusalem Targum «ifi ^b/l/n S?n->HJ}3 ^t}?*?} 1?
Srnsbtt. We are not therefore compelled to consider this as the
original sense of tlblB, but there are three things which are evident
from this old interpretation: (1) that Ezekiel regarded these words
of the blessing of Jacob as a Messianic prophecy; (2) that he did
not have the form rib^lD, but nbffi in his text; (3) that even at a
very ancient period this !"lblB was understood in the sense of cujus
est (regnum) as a designation of the Messiah.

§ 53-
The Idea of the Servant of Jehovah in its Genesis.
The mass of Israel fell in the exile into heathenism. There
is no greater error than when it is supposed that in the exile all
Israel became dead to idolatry. The great mass rather perished in
6*

84 Chapter XII.
it. Ezekiel testifies to the idolatrous lusts which the exiles had in
common with their compatriots from Jerusalem and Judea. The
book of Isaiah (XL — LXVI) affords us still deeper glimpses into
the circumstances of the exile. The nationalconsciousness, and the
love springing from it for their fellow-countrymen, was almost entirely
extinct among a portion of the exiles ; and not only did they adopt
heathen customs, especially the despotism over servants (LVIII),
but they also prepared a table for Gad, brought libations to Meni
(LXV, n), and joined the heathen processions (LXVI, 17). The
younger generation did the same things as those which among the
older had occasioned the exile. But there were also those who
followed Jehovah's way instead of their own and mourned for Zion.
They were hated, persecuted, and spurned. Their heathen brethren
united with their Babylonian oppressors, and besides their internal
sufferings the ill-treatment which they received from their own people
did not stop short of prison and martyrdom. Under the form of a
servant and the misery of the deepest humiliation this true church
of Jehovah carried the salvation of their people and of the heathen
upon their hearts. Israel's restoration and the conversion of the
nations lay upon their hands, stood and fell with this church. Al
though they were killed in many of their members yet they were
immortal, yea even in dying for Jehovah they proved that they lived.
This ecclesia pressa of the exile is the !"fi<"P "0? in whom all Mes
sianic, all theocratic expectations of the prophets in Is. XL — LXVI
are united as the rays of light in a focus.
Remark. It must be admitted, that until the present time Gad and Meni
have not been proved to be Babylonian gods, and in general the images of the
heathen worship are not so fresh as one would expect from a prophet living
among the exiles.

§ 54-
Threefold Nature of the Idea of Jehovah's Servant.
There is no Old Testament idea which is so wonderfully de
veloped as this of the Servant of Jehovah. The lowest basis of the
T\in? *Dy is entire Israel; its middle, internal basis is the church which
is faithful to God in its dispersion, the scattered seed of the church
of the future which shall grow together from Israel and the heathen;
its pyramidal apex is the future Christ. Sometimes these three
factors are combined together in this notion of the Servant, some-

Messianic Prophecy just before the Catastrophe and during the Exile. 85
times they are separated. At one time it is confined to its lowest
basis, and is placed before Israel as a mirror of its unfaithfulness
in comparison with Jehovah's faithfulness; at another time it rests
on its middle basis, transported beyond the sad reality, and unfolds
from itself the sweetest consolations; it then rises higher, becomes
personal and prophesies of One, in whom Israel's calling as the
people of salvation is completed, and in whom all the sufferings of
the church of Jehovah culminate and are recapitulated. This con
ception through its wonderful elasticity is the source of a fulness
of new spiritual cognitions, and these cognitions are not only united
with Him, but grow from Him as their root.
§ 55-
Completeness of the Idea of Jehovah's Servant.
In the conception of the Servant of Jehovah (niiT 'IS?) all
forms and appearances which hitherto prefigured the salvation are
blended together:
(1) the two series, one of which has for its watchword: "Jehovah
comes", the other: "thy King comes". The consolatory book (Is.
XL — LXVI) begins at once with the announcement of Jehovah's
Parousia (Is. XL, 5). The joyous shout in view of His coming is
(LXII, 11): "Behold thy salvation (l\SrW?) cometh". But Jehovah
comes in His servant (L, 2, compare 4), who is called to be His^
Salvation unto the ends of the earth (XLIX, 6);
(2) the three chief stadia which serve to designate the future
bearer of salvation, as seed of the woman, seed of the patriarchs,
and seed of David. The idea of the Servant of Jehovah is the
recapitulation (dvaxscpaXattuai?) of the main factors in all these,
and points back even to the proto-evangelium (XLIX, 1; LXV, 25).
(3) the manifold official representations of the future Mediator
of salvation. The Servant of Jehovah is such in a prophetic, priestly,
and kingly manner;
(4) the personal types : He is through the threefold glory of .
his office the fulfilment of the prototypes Moses, Aaron and David;
(5) the t^yjpe of the_sacrifice. Every interpretation of sacrifice^
has hitherto been limited to its significance as an accompanying
symbol of the internal desire for salvation, and of personal con
secration. Psalmists and prophets have until now symbolically
depreciated the sacrificial worship withput deciphering it typically.

86 Chapter XII.
Now for the first time the type of sacrifice, which was previously
dumb, begins to speak through the idea of the Servant of Jehovah.
He pours out his soul in death, and his soul thus brings a satis
factory offering (D125S?) which atones and makes reparation for the
sins of the people. He takes the guilt of his people's sins upon
himself. God willingly allows him to suffer and die for them, for
his purpose was directed to the fruit of the passion. He causes His
wrath to fall upon His Servant, in order that in, him, His beloved,
He may make His people a congregation of those who are justified
and sanctified. The mystery of the animal sacrifices, which God
allowed (vnfffi Lev. XVII, 1 1) Israel in accommodation to the
heathen forms of worship, finds its explanation here; and the desire
of Israel in the exile which is turned towards the suspended ritual
'is here directed to Him who is the true realization of all sacrifice.
The Servant of Jehovah dies and is huried, but not in order to remain
in death, but that he- may live eternally as the priestly and royal
head of a great congregation.
Remark. We do not read in Gen. IV that God commanded sacrifice.
Cain and Abel bring their offerings of their own accord. In this narrative it
is significant that Cain takes the lead in presenting his sacrifice. The
sacrifical ritual has everywhere arisen naturally from the individual peculiarities
of the nations. It has proceeded on the -one hand from the consciousness, that
man is indebted to God for all that he is and has, and from the effort to make
a grateful recognition of this feeling; on the other hand it has gone forth from
the consciousness, that as he is in his present sinful condition he cannot be
pleasing to God and cannot bring Him anything that is acceptable, until his sin
has first been blotted out, that is, expiated before the holy God. The complete
expression of this idea of sacrifice is the bloody offering, which includes the
desire, that God will allow the soul (ttj&3) of the animal to serve as an atonement
for the sinful and death-deserving soul (1UB3) of man. But although the animal
is innocent, yet its innocence has no moral value, and furthermore, which is most
important, it suffers involuntarily. Hence the epistle to the Hebrews denies the
expiatory character of the animal offering. It expiates not really but only sym
bolically, or rather typically, for God has allowed it to have this significance in
view of the future offering on Golgotha. The expiatory power of Christ's sacrifice
does not consist in His death, in itself considered, but in His determination to offer
Himself for us. Hence that which has atoning power is precisely the element
which is wanting in the animal sacrifice.
U § 56.
Important Results from the Idea of Jehovah's Servant.
^ The one-sided image of the king Messiah, which hitherto was
only supplemented by the type of David, who reached the throne

Messianic Prophecy just before the Catastrophe and during the Exile. 87
through humility, is here set aside. The Servant of Jehovah goes
through the humiliation of death and the grave to everlasting glory.
Both states (status humiliationis and exaltationis) are clearly expressed
and described. The connecting line between the prophet and king
of the future is drawn. The Servant of Jehovah is not only mediator,
but also herald of salvation. Furthermore the redemption of Israel
as humanly mediated is now no longer merely a liberation from the
yoke of the worldly power, and the enjoyment of victory and peace
after a bloody struggle — Jehovah redeems his people, redeems the
world in his Servant from all their sins; and the character of the
redemption is conceived as a reconciliation, above all as a recon
ciliation between the divine justice and the divine love. Hence the
notion of p'lSS and np"]2 in Is. XL— LXVI is closely related to 5?©1;
and TtifttT] (LI, 5 ; LVI, 1). And after the idea of the Messiah is
immerged in the idea of Israel as the Servant of Jehovah and sub
sequently arises from it in personal form, there follows an entirely
new and hitherto unheard of relation of the Redeemer to his church.
He is even himself called Israel (XLIX, 3), for he is the head and
the church his body (XLV, 14; XLIX, 23; LX, 14). If we consider
moreover, that here in a dramatic manner, heretofore unparalleled,
the Servant of Jehovah himself speaks, and that there are passages
where we may be doubtful, whether the Servant of Jehovah sensu
eminentissimo, or the prophets speaks, we here behold a unique spi
ritual labaratory: Jehovah is in His Servant, the Servant of Jehovah
is the contents of trie prophet's consciousness, the prophet lives and
moves in the future One — a threefold immanence with an alter
nating TcspiYwpTjais (mutual inhabitation), which renders the inter
pretation of this book a work which is never satisfactory, and which
never comes to an end.

§ 57-
The Prince of Ezekiel's Republic.
We now contrast with the Deutero-Isaianic book of consolation
the eschatological prophecies of Ezekiel, especially the last nine
chapters of his book. After the great vision of Israel's resurrection
(XXXII) and the prophecy of Magog's march against Israel, and
the destruction of this northern army, — after two sections of an
apocalyptic character follows, as the seventh book of the collection

88 Chapter XII.
dated fourteen years subsequent to the destruction of Jerusalem, a
tableau of the divine service and the public life of restored Israel.
Who, in this detailed picture of the final period, is the prince
(Sftoi), whom it presupposes? Far from being a high priest he is
rather a layman. His relation to the priesthood and to the sanctuary
is sharply defined, and his chief preeminence only consists in his
being able to hold sacrificial meals in the hall of the east door,
which remains shut after the glory (T02, So'^a) of Jehovah has
passed through it into the temple. The sacrificial duties of the
prince are exactly indicated and dynastic excesses are prevented
through exact regulations. The successor of the prince is also the
universal heir. The prince can make presents from his domain to
his other sons, but only to his lawful heirs (Ezek. XLVI, 16).
Presents which he gives to his servants fall to the crown in the
year of jubilee (ver. 17). In all these details the prince is described
as entirely human. Ezekiel foretells (XXXVII, 24; XXXIV, 23)
that a second David will be the one Shepherd of the reunited Israel.
and it is remarkable that his very last word is (XXIX, 21): "In
that day will I cause a horn to bud for the house of Israel". —
Is it not probable that this horn is the future Messiah? How then
is the prince (S^iUS), who although a particular member of the
church (membrum praecipuum ecclesiae) is still a layman, related to
the Messiah?

S 58.
Ezekiel's unfulfilled Prophecy.
The correct solution of this and of other perplexing questions
is found in the fact that this concluding vision of Ezekiel is an un-
'fulfilled "prophecy, because the condition of the fulfilment has not
been realized. If the Israel of both kingdoms had returned with
repentance and with the renewal of their first love from the lands
of the exile, then their national and religious commonwealth would
have been shaped as Ezekiel here sees it. But since this did not
occur, there came meanwhile in the place of this ideal temple and
state the spiritual house (otxoe: Trveop.aTt.xo?) of the church of Christ
(Joh. II, 19) with its spiritual sacrifices (icveufiaTixai 9-uot'ai. Peter
II, 5), which the new temple of Ezekiel foreshadowed, but did not
allegorically symbolize. It is significant for the intermediate cha-

Messianic Prophecy just before the Catastrophe and during the Exile. 89
racter of this picture that the sublime form of the second David
disappeared from the prophet in the midst of this vision. The
picture is ecclesiastical and political, and we miss the Messianic
consecration which we would like to read between the lines.

S 59-
Tendency and Signification of Ezekiel's Tora,
We need not be surprised that the New Testament should pre
pare the way for itself in the Old, but that during the Old Testa
ment period the Old Testament should be transformed into the
New is in itself a" contradictory throught. The offering which the
Servant of Jehovah makes of himself on the one hand, and the
offering of rams upon the altar of the new Jerusalem on the other
in Deutero-Isaiah are a mutual contradiction which is not removed.
The head of the prophet rises to Golgotha, where there is no more
sacrifice, but his feet stand on Old Testament ground. This un-
reconcilable contradiction appears more prominent in Ezekiel than
elsewhere because he is the most pictorial among the prophets.
Nevertheless the New Testament Spirit announces itself within the
bounds of the Old. Even in Is. LVI; LXVI, 21 we find promises
which are contradictory to the Mosaic law. But Ezekiel prophesies
like a second Moses, and promulgates a new Tora. In this respect
his prophecy in the midst of the Old Testament is a testimony
against the immutability of the Tora, and so to speak, is the shat
tering of its stone letters. But the renewal of the old has never
theless its prophetic limits. The prophet does not mention any ark
of the covenant in the new temple (Ezek. XLIII, 16). Instead of
the cherubim made with hands are the living cherubs as the bearers
of the divine glory, and in the holy place of the temple there is
no table with shewbread and no golden candlestick, but only a plain
wooden table instead of the golden altar (XLI, 22). In general the
entire description has a tendency to simplification, which is a step
towards the final abrogation of the splendor of the ancient worship and
towards the worship of God in spirit and in truth. But Old Testament
prophecy is by no means designed to transport us back to the forsaken
standpoint of Judaism. In order that we may be able to retain its tem
poral and national descriptions as christian hopes, we need a spiritual
transubstantiation, such as the history of salvation has itself secured.
After the exile the prerequisites for the realization of Ezekiel's temple

90 Chapter XII.
found 'no place. Now since the realization of this temple was set
aside in the progress of the history of salvation, and thus deprived of its
literal externality, and since the stone temple at Jerusalem was for
ever abolished through the temple of Christ's body (John II, 1 9), we
must regard our Lord's resurrection in a glorified body as at the
same time the erection of a spiritual temple, namely his church,
which is the essence of what was abolished in Solomon's temple,
and which the prophecy of Ezekiel, deprived of its non-essentials
(subtractis subtrahendis), prefigures.

§ 60.
Daniel.
In passing on to Daniel we take a step backward and at the
same time forward; for on the one hand Daniel is named even in
the book of Ezekiel as an example of righteousness (XIV, 14. 20)
and of wisdom (XXVIII, 3), on the other the dates in the book of
Daniel bring us down to the third year of Cyrus (555 B. C), hence
long after the time of Ezekiel. Daniel lived through the entire
period of the exile. By reason of his fidelity to Jehovah he not
only became a confessor and almost a martyr, but also arrived at
great honor. He was a royal counsellor during three dynasties and
had prophetic gifts without being officially a prophet. We have
reason to expect that his political position and the universal view
which he would have of history would be recognizable in the cha
racter of his prophecy, and since he stands over against heathen
soothsayers and astrologers, we need not be surprised when his
prophecy in the speciality of its contents resembles the heathen
mantic. Nevertheless grave doubts exist about the composition
of the book which bears his name in the time of the exile, and
we are inclined to think that a man of God about the year 168 B. C.
moulded the traditional Babylonian and Persian events, and the
traditional prophecies of Daniel into a consolatory book for the con
temporary church of confessors and martyrs of the time of Seleucidae.
But the mystery of this book is not wholly solved through this as
sumption, and whenever it may have arisen, on account of its pro
phetic and especially its christological contents, it finds the most fitting
place between Is. XL — LXVI and the post-exilic prophets.
Remark. See Delitzsch's article on Daniel in Herzog and Putt's Real-Ency-
klopadie fur protestantische Theologie und Kirche, vol. Ill, Leipzig 1878.

Messianic Prophecy just before the Catastrophe and during the Exile. n i

S 61.
The Messianic People in Daniel's Visions.
In Daniel's interpretation of Nebuchadnezzar's dream concerning
the image1 of the four monarchies (II) a stone that was not cut out
with hands rolls upon the feet of the human image, which are partly
of iron and partly of clay, breaks the entire colossus, and becomes
a great mountain which fills the earth. What does this stone signify?
It is according to Daniel's interpretation (II, 44) the imperishable
kingdom of the final period, hence the Messianic kingdom, as also
in Ps. CXVIII, 22 the stone is not in its primary signification the
Messiah, but Israel as the Messianic people. We can recognize here
the after-effect of the new turn which Messianic prophecy took in
Is. XL — LXVI. Even Daniel beholds the Messiah and Israel as
one, since he is the personal concentration of Israel. Israel is the
stock, and the Messiah the top of the tree. Israel is the kingdom
Oobtt) and he is the king Messiah (SrliC'a K3btt).
In the vision (VII) where he sees the world-empires as four
great animals ascending out of the sea he beholds one like the son
of man (ver. 13 TB38 133) brought before the Ancient of days, who
gives him the everlasting dominion over all the earth. Even here
.the. interpretatiori of ver. 18 does not expressly indicate the person
of the Messiah, but the saints of the most High (^Wb? ''lB'Hp),
hence the holy people of the future (Is. IV, 3) or the Messianic
church. Nevertheless there is One whom Daniel beholds, both as
superhuman, and as still a human being, and this One is doubtless
the Christ, who (Mark. XIV, 62 and parallels) with reference to
this vision of Daniel calls himself the Son of man (tov oiov too
avOpeoTtoo). He is however what He is not for Himself alone, but
for His church and together with it. But why does Daniel see Him
as the Son of man? Sin rules in the world; although it does not
distort men diabolically yet it does brutally. Therefore animals are
emblems of the world-powers, but the one who overthrows the world-
empire and who becomes an everlasting king of an everlasting king
dom is in contrast to the secularized, bestialized human race an
ideal, holy man, who in such a superhuman and yet so human way
brings the history of mankind to its ideal conclusion. Ezekiel be
holds Jehovah as the "appearance of a man" (I, 26: D'lS !"1&0533),

0 2 Chapter XII.
Daniel beholds the coming ruler of the world. What a significant
progress ! The Messiah is David, He is in a transcendently antitypical
character what David was; the Messiah is Israel (Is. XLIX, 3), He
is in a completed subjectivity what Israel shall be; the Messiah is
the Son of man, he is in a perfectly realized ideality what the human
race, according to God's decree, is destined to become.
Remark. The name "Son of man", which the Lord gives himself, cer
tainly does not stand disconnected from Dan. VTI, 13, but the ruler of the world
is not called there the Son of man, but the seer beholds him as a son of man!
Moreover UJSSt-^a was never a name of the Messiah in the Synagogue, and that
the notion of the Messiah and of the son of man are not identical, appears from
Matt. XVI, 13—16. The Lord calls himself Son of man (1) as the man of
humiliation, in whom all the sufferings of mankind are concentrated, and in whom
the history of mankind finds its deepest significance. We see this e. g. from Matt.
VIII, 20 the first passage in the gospel where the Lord gives Himself this name.
(2) As the man of glory, in whom the grandeur of mankind culminates, which
was lost by sin, but was regained by Him, in whom therefore human history
ascends from the lowest depth to the loftiest height, from the depth of sin and
bondage of death to the height of righteousness, victory, and eternal life. In
this sense the Lord says c. g. that God has given Him authority to execute
judgment, because He is the Son of man (Joh. V, 27). He is on the one hand
the Son of man, as the seed of the woman, who suffers the sting in the heel from
the serpent, .and on the other who conquers, although He falls in the conflict,
by crushing the head of the serpent.

§ 62.
The Mystery of the Seventy Weeks.
In the vision of the seventy weeks (IX) we see the Messianic
prophecy in Daniel, likewise standing on a Deutero-Isaianic ground,
still farther developed. We do not urge, that here according to a
probable interpretation X\yt?d is the high priest Onias III (murdered
176 B. C), TSi the Graeco-Roman sovereign ofthe world, and tplBtt
TM Christ the high priest and king in one person, but we simply call
attention to the description of the future salvation (ver. 24):
"Seventy weeks are determined upon thy people and upon thy holy
city to put a stop to wickedness, and to cause sins to cease,
and to atone for transgression, and to bring about an everlasting
righteousness, and to seal [namely through fulfilment] vision and
prophecy, and to anoint a holy sanctuary."
The goal of the Old Testament hope is here so spiritually con
ceived with the deflniteness of a theological formula, is expressed

Messianic Prophecy just before the Catastrophe and during the Exile. 03
so entirely after the manner of the apostolic proclamation, and the
hope of redemption, reconciliation, and justification is brought in
such close connection with the Messianic hope, that we even here
see the seed of the new knowledge, which was scattered in Is.
XL — LXVI spring up. From this time forward the faith, which has
arrived at an understanding of prophecy, not only awaits the Lion
of the tribe of Judah, but also the sacrificial Lamb; not only a new
covenant but also a mediator between God and man; not only a
reconciliation with God, but also a human reconciler.
Remark. Auberlen's (Der Prophet Daniel und die Ojfenbarung Johannis,
Ed. II. Basel, 1857) view that the seventy weeks are to be reckoned from 457
B. C. the time of Ezra's return to Jerusalem until 33 A. D. the time of
Stephen's martyrdom and the transition of Christianity to the heathen rests upon
the untenable traditional view, that 263 refers to the death of Christ. Our version
renders the passage in the same manner: "And after threescore and two weeks
shall Messiah be out off, but not for himself", see Keils commentary on the
history of the interpretation of this passage.

CHAPTER XIII.
Messianic Predictions of the post-exilic Prophets.
§ 63.
The Restoration.
As now after the first years of Cyrus' monarchy (536 B. C.)
the people again gathered from a foreign country in their own native
land, it soon appeared, that prophecy has not only something divine
(dslov), but also something human (av&poomvov), for the prophet is
not merely a man of God, who beholds the ultimate future as it
is, but also a human child, who sees it nearer than it is. This
long-sightedness which is made possible through the Spirit serves
the divine plan of salvation as well as the short-sightedness with
which it is admixed. It is entirely in God's order, that the prophets
of the exile should behold the final glory in close connection with
the end of the exile, and that those who returned hoped to ex
perience that glory. They could base this hope upon the fact that
Babylon had fallen under the circumstances prophesied, and that
God had moved the heart of Cyrus to release Israel voluntarily and
honorably ; and it was not contrary to this hope that not the entire
people, but only a part returned (ll^tJ"1 "\S51C the remnant will convert).
Therefore the psalms of the period of the restoration are full of
enthusiasm, of glory, and of triumph. The author of Ps. CXVIII,
which was probably sung at the first feast of tabernacles in Jerusalem,
when an altar was first erected on the holy place, exults (ver. 22, 23):
"The stone which the builders rejected is become the head stone
of the corner. This was from Jehovah; it is marvellous in our
eyes." — The people of God cast aside by the heathen as
useless and now miraculously elevated from deep humiliation has by
this means become conscious of as great an importance among the
nations, as the corner stone has among the stones of a building.
But it was soon evident, that Israel would only be this through hope

Messianic Predictions of the post-exilic Prophets. 05
in Him by whom the world-career of Israel should be completely1
realized (Mat. XXI, 41 — 44; Acts IV, n, compare Is. XXVIII, 16;
Rom. IX, 33; 1 Peter II, 6).
Even under Cyrus the people were prohibited from continuing
to build the temple. The interdict continued under Cambyses
(529 — 522 B. C.) and Pseudo-Smerdis (522 — 521 B. C.) But in the
second year of Darius Hystaspis (520 B. C.) through the stimulus
of the prophets Haggai and Zechariah the building in spite of the
interdict was again resumed, and then was approved and favored
from Ecbatana. S 64-
Haggai's Prophecy concerning the Glory of the Second Temple.
The book of Haggai contains four addresses from the second
year of Darius Hystaspis (520 B. C). The peculiar call of the
prophet in the continuation of the Messianic proclamation is con
spicuous in the second and fourth addresses. It was given him
to prophecy that the fulfilment of salvation was connected with the
second temple. In II, 6 — 9 the prophet reports the oracle of Je
hovah Zebaoth:
"Yet once, it is a little while, and I shake the heavens, and the
earth, and the sea, and the dry land." — Once already the
God of Israel overthrew Babylon and so broke open the prison of
Israel, without securing the entire freedom of His people; yet once
again amid mighty natural phenomena He will shake the nations of
the world. From this convulsion the Temple will become the sacred
centre, and from it the freedom of the world and of Israel as a
free people will proceed. —
" And I will shake all nations and the precious things of all nations
shall come, and I will fill this house with glory, saith Jehovah
Zebaoth." — The shaking is an act of judicial wrath, but at
the same time also of awakening grace, which moves all the heathen
to bring the precious things, which they possess (o^arrbs tYVSti)
as a consecrated offering to the God of Israel. The temple now
rises under miserable circumstances, but He whose house it is, is
the Absolute ruler who knows how to provide for the adornment
of his Sanctuary :
"Mine is the silver, and mine is the gold saith Jehovah Zebaoth.
Greater shall be the glory of this latter house than of the former

9 6 Chapter XIII.
[that of Solomon], saith Jehovah Zebaoth, and in this place
will I give peace, saith Jehovah Zebaoth." — The last temple
is not contrasted with the first, but the more than Solomonic glory
with that of Solomon. God will grant peace in this place. This
temple shall be the source and the bond of peace for the nations.
This prophecy has been fulfilled in so far as Jerusalem, is the point
from which the religion of reconciliation, of the love of man, and
so of peace has gone forth. § 65.
Zerubbabel as the Continuation of the Messianic Line.
The last of the four addresses of Haggai crowns Zerubbabel
the.Jewish governor of Judea under Persia with the promise (II, 21. 23):
"I will shake the heavens and the earth, and I will overthrow
the throne of kingdoms. ... In that day, saith Jehovah Zebaoth,
will I take thee, O Zerubbabel son of Shealtiel my servant,
saith Jehovah, and will put thee on as a signet, for I have
chosen thee, saith Jehovah Zebaoth." • — It was secondly,
Haggai's peculiar calling to prophesy that the dominion of the house
of David over the world should be connected with the family of
Zerubbabel. The line of Jehoiachin, whom Jeremiah contemptuously
calls 1S"P33., was rejected (Jer. XXII, 24), but in Zerubbabel the
Davidic kingdom blooms anew. The promise, given to him, is the
counter-part of Jehovah's dreadful threat: "I will pluck thee up
Remark. See Delitzsch' article "Die zweifache Genealogie des Messias" in
the Zeits chrift fiir die gesammte lutherische Theologie und Kirche, Leipzig i860,
p. 460 — 485 where it is shown, that even in the Jewish literature the Messiah
is traced back on the one hand to Solomon, the son of David, and on the other to
Nathan, the son of David (compare "the house of Nathan", Zech. XII, 12).

S 66.
The two Parts of Zechariah.
Zechariah's activity began in the second year of Darius. Ac
cording to Neh. XII he occupied the position of the head of
a family under the high priest Jehoiakim which his grand-father
Iddo had held under the high priest Joshua. At the time indicated
in chapter II, 4 when he beholds the following vision he is still

Messianic Predictions of the post-exilic Prophets. 97
young. We must neither confound him with the martyr Zechariah
the son of Jehoiada (2 Chron. XXIV, 20— 22), nor with Zechariah
the son of Jeberechia (Is. VIII, 2). If chapters IX— XIV of Ze
chariah are an older work which does not belong to the post-exilic
Zechariah, we may conjecture that his older colleague, who has the
same name, participated in it. The book of Zechariah is really
divided into two parts. The first half (I — VIII) has grown entirely
out of the circumstances of the second and fourth years of Darius,
in the second half however pre-exilic conditions and occurrences
seem to be mirrored, especially such as are closely connected with
the Syrian and Ephraimitic war. But there cannot be any doubt
that the first portion of the book which is partly oratorical and
partly visionary belongs to the post-exilic Zechariah.

§ 67.
Zechariah's Prediction concerning the Future Zemach.
The fourth of Zechariah's night visions (III) is a judicial scene.
The angel of Jehovah is the judge. Before him stands Joshua, the
high priest, drawn thither to judgment by Satan, who, conscious of
his power, stands at his right hand. But his accusation is without
effect. Joshua is confirmed by the angel of Jehovah in his office
with promises. The first (III, 7) assures him of a free admittance
to the beings before God's throne; and the second is as follows
(ver. 8):
"Hear now Joshua, the high priest, thou and thy fellows that sit
before thee, for they are typical men [rTBn nB'ltt ""TBIlS], for
behold I will bring my Servant, Zemach." — Joshua and the
subordinate priests are indicated as nsitt ""TBSSC viri prodigii, that is,
men of typical signification (rfi'lB from the verb fiSI = n&S cogn.
TJStl invertere, res inversa, paradoxa, aenigmatica). It is the coming
of the Zemach, which they prepare, prefigure, and assure. The
name which appears as an appellative in Is. IV, 2 has become here
still more than in Jer. XXIII, 5 and XXXIII, 15 a proper name of
the Messiah. He is thus named as the Sprout of David, who grows
from humility to glory, and who spreads about himself holiness and
splendor. The consequence ofthe Parousia of the Zemach is announced
in ver. 9, as the removal of the guilt of the land in one day.
The Zemach is not made the mediator of this blotting out of sin,
7

08 Chapter XIII.
but he appears as the gift of God's grace, which radically removes
the sins of Israel, similarly as in Dan. IX.

§ 68.
The two Crowns.
By reason of an historical event (VI, 10 etc.) the prophecy con
cerning Zemach is repeated with greater elaboration. Three Baby
lonian exiles come with a gift of silver and gold to Jerusalem.
The prophet is to receive it and to set the crowns (nilE!?) made
from it upon the head of Joshua the high priest, probably a silver
crown as the sign of the high priest, and a golden one as the sign
of the king, in order to be a type of the future One, who in one
person will be a bearer of the double crown (ver. 12):
"Bejiold a man whose name is Zemach, from his ground he will
sprout [that is from the native ground of the Holy Land,
compare Is. IV, 2b where he is called JTaiSin i"fi] and will
build the temple of Jehovah." Since in IV, 9 the promise is
given to Zerubbabel that his hands shall finish building the temple,
another temple must be here intended. Again it is said with iMi"fi
in order to distinguish Zemach from Zerubbabel (ver. 13):
"And hi* (JWPH) shall build the temple of Jehovah [hence the
temple ofthe final period which is indicated in 2 Sam. VII, 13],
and he shall bear the glory, and shall sit and rule upon his
throne, and shall be a priest upon his throne, and a treaty of
peace shall be between them both", — namely between the
priest and king, since in his person priest and king are united to
gether by a covenant of peace. The lyrical prophecy in Ps. CX
is here prophetically continued. The Messiah unites both offices as
another Melchizedek.

S 69.
The Climax of the Promise in Zech. VIII.
In the answer which the prophet Zechariah gives the Bethle
hemites who come to question him respecting the memorial days of
mourning (Zech. VII — VIII) the promises rises in chapter VIII
through ten intervals or degrees higher and higher. The person of

Messianic Predictions of the post-exilic Prophets. g g
the Messiah is not indeed taken into account, but the Messianic
period is described all the more gloriously. The prophet here pa
raphrases, so to speak, Micah's and Isaiah's prophecies (Mic. IV, 2 ;
Is. II, 3). The nations are seized with a powerful desire to go to
Jerusalem. Through repentance confession and prayer they prepare
the way to the church of Jehovah. They press towards it and wish
to be taken into the communion of Israel (ver. 23):
"Thus saith Jehovah Zebaoth; In those days it shall come to
pass, that ten men from all tongues of the nations shall take
hold of the skirt of a Jewish man, saying: Let us go with you,
for we have heard that God is with you." — The Israel of
the final period is intended, in whose restoration Jehovah will make
Himself known as the God of the world's history and of prophecy,
— the believing Israel of the New Testament era.

5 7°-
The two Burdens in Zech. IX— XI, XII— XIV.
We now turn to the second part of the book of Zechariah, of
which chapters IX — XI are assigned by modern critics to a prophet
in the time of Uzziah (compare 2 Chron. XXVI, 5). Chapters
XII — XIV on the contrary are attributed to a prophet from the
period shortly before the Chaldean catastrophe (Is. VIII, 2). It is
certain that chapters I — VIII and IX — XIV do not fit immediately
together. In chapters I — VIII fhe post-exilic age stands all the
while before us. In chapters IX — XIV on the contrary only two
things are posible: either everything has sprung from a pre-exilic
situation, or we are surrounded with apocalyptic mysteries in em
blematic images, which are taken from pre-exilic circumstances. In
chapters I— VIII the language is never contrary to that of a later
period, in chapters IX — XIV it many be compared with the language
of a Joel and an Amos. The two halves resemble each other only
in this respect, that both have regard to Israel as well as to Judah;
that in both the person of the Messiah stands in a central position,
and that in chapter XI as well as in VI, 9 etc. a symbolical act is
assigned to the prophet. We hold that IX — XIV is an apocalypse
by the post-exilic Zechariah. That which is apparently pre-exilic is
to be judged in the same way as that which apparently belongs to
the Assyrian period in the apocalypse Is. XXIV — XXVII.

loo Chapter XIII.
§ 71-
The suffering King.
The first oracle (IX — XI) begins with the prophecy respecting
judgments which are to fall upon the nations round about Judah.
During the visitation of these judgments Zion (Jerusalem) is not only
protected, but becomes the seat of a royal throne which rules the
world (IX, 9).
"Rejoice greatly, daughter of Zion, shout, daughter of Jerusalem,
behold thy king comes to thee, he is just and saved, afflicted
and riding upon an ass, and upon a colt, a foal of she-asses." —
It is here worthy of note and is more favorable for the post-exilic
than the pre-exilic composition that the royal glory rises upon the
dark ground of suffering. The coming king is p"nS and 5>lBi3 a
righteous one whom God has helped out of tribulation and struggle
to salvation and victory ; hence he is also called "W, that is, bowed,
p'ressed down through sorrow. We still see him as the sufferer. His
lowliness is not yet transformed into pure and full glory. Therefore
he does not come loftily on a noble steed or in a grand coach of
state like the kings of this world, but upon a peaceful animal; not
upon one belonging to another, but upon a colt which has never
been ridden (compare Matth. XXI, 2), for he is the king of humble
mind, of tender heart, and whose final object is peace (ver. 10):
"And I will cut off the chariot from Ephraim, and the horse from
Jerusalem, and the bow of war shall be cut off, and he speaks
peace to the nations." — This prediction of the end of the
war harmonizes with Ps. XLVI, 10, Micah and Isaiah; and the closing
thought, that the king as Solomon's antitype will rule the world with
his word as the sceptre of peace is clothed in language from Ps.
LXXII, 8.
Remark. The Niphal participle 5>t23i3 cannot signify "having salvation";
the meaning is passive and 5)1313 bears the same relation to TtS3 as salvatus to
adjutus. The king is a righteous one, who has passed through the school of
suffering and who through passion has attained dominion. Yet in the history of the
fulfilment the entrance and reception of Christ as king is only a transient prelude.
S 72-
The good Shepherd with the two Staves.
The proclamation of the catastrophe in XI, 1 — 3, taken literally,
extends no farther than the domain of the northern kingdom, and
it is true that the twofold symbolical act described in XI, 4 — 14.

Messianic Predictions of the post-exilic Prophets. roi
15 etc. appears to present characteristics of the time before the
Syrian and Ephraimitic war, as well as before the depopulation and
dissolution of the kingdom of Israel through the Assyrian ruler. But
if the author is a prophet of the Persian period the world-empire
stands before his vision in its Grecian form (compare X, 5 with
IX, 13), and the catastrophe (XI, 1 — 3) is the one which falls upon
the Holy Land from the Grecian world-empire, of which the Roman
forms the background (compare the vision of the four chariots VI,
1 — 8). The thought which controls the next symbolical act is, that
the people of God falls under the power of internal and external
tyranny, because it has not the right kind of shepherds since it deserts
the true shepherds. The prophet is comanded to take the herd of
slaughter under his charge,, which is butchered and treated tyran
nically by its possessors. A period of anarchy, of despotism, of
destructiveness breaks out and the poor herd needs mofe than ever
a faithful shepherd. The prophet accomplishes the commission. The
symbolic act receives through this means a visionary character. The
prophet becomes the image of a future One. He tends the herd
of slaughter and at the same time those who are suffering among
the herd, that is, he devotes special attention to the poor and the
unfortunate. He tends them with two staves the one called "grace"
(Dyb), and the other "bands" (D^bSH XI, 7), and frees the people
from three shepherds in a single month. These three shepherds are
the three leading classes: prophets, priests and princes, as was recog
nized by Ephrem (d. about 373 A. D.), Theodoret (d. 457 A. D.) and
Cyril (d. 444 A. D.). The term THSSI is not to be understood so much
of the destruction of persons, as of a destruction which ends their
activity as office-bearers. The Christ, whose representative the prophet
here is, enters upon his threefold office as shepherd by making room
for himself through the deposition of the three kinds of bad shepherds.
But since the benefit which he thus bestows upon his people does
not receive its deserved recognition, he becomes weary of his office.
After they compel him to break the staff called grace he seeks to
lead them to a declaration which will show, whether they will ter
minate the relation to him or not (XI, 12):
"And I said unto them, If it be good in your eyes, give me my
reward, and if not forbear — then they paid me as my reward
thirty pieces of silver," — an insultingly small recompence for
his service which reminds us of the valuation of a slave (Ex.
XXI, 23). Then Jehovah spoke to the shepherd (ver. 13):

102 ' Chapter XIII.
"Cast it unto the potter, the valuable price that I was prized at
of them! — Then I took the thirty pieces of silver, and cast
them to the potter in the house of Jehovah." — The meaning
is that he shall throw it to the potter in order that it may fall into
the clay which he purifies by treading (Is. XLI, 25). It is thus in
dicated that Israel from whom this paltry sum comes needs a trans
formation, and we are also furnished with a clew to the citation in
the New Testament, where the thirty pieces of silver returned by
Judas were used for the purchase of the potter's field, that is of one
which furnished clay. At the same time it is apparent how the
memory of the one citing the passage (Matt. XXVII, 9 etc.) could
wander off to Jeremiah (XVIII, 4). But the fact that the shepherd
throws the paltry sum into the clay in the house of Jehovah is de
signed to indicate that he casts away the pieces of silver in God's
presence, who will call His unthankful people to account. Here
upon the good shepherd breaks the staff of bands. The people be
come disunited: the different attitudes of the Jewish people to the
good shepherd who appeared in Jesus has really torn it asunder inter
nally, and made an end of its national independence for about two
thousand years.
Remark. Zion and Javan (Greece) in DC, 13 are contrasted as the king
dom of God and the kingdom of this world. Greece was really for n prophet of
the Persian period the next great monarchy of the future, and in X, 5 the riders
on horses signify the Greeks, which through the war with the Persians learned
the value of cavalry ; under Alexander the Great they numbered a sixth of the army.

S 73-
The foolish Shepherd.
The other half of the symbolical act (XI, 15 etc.) represents
the prophet as putting on the clothes of a foolish shepherd, whom
Jehovah at length terribly destroys. If the good shepherd is an
image of the future Christ, the foolish shepherd is the counterpart
of Christ, that is, the avofAoc, in whom the apostasy from Christ
culminates (2 Thess. II, 8, compare Is. XI, 4: rTifti "pnBte rVTOI
$1D?i). A heathen ruler is not meant, but one proceeding from the
people, which has the name of the people of God. The closing
words are as follows (ver. 17):
" Woe to the idol shepherd, who forsakes the flock. Sword upon

Messianic Predictions of the post-exilic Prophets. 103
his arm and upon his right eye. His arm shall be entirely
dried up and his right eye shall be utterly extinguished." —
The apostolic predictions of the antichrist's destruction (2 Thess.
II, 8 ; Rev. XIX, 1 1 etc.) take on another form. The form here
corresponds to the prediction of the second oracle (IX — XI;
XII — XIV) in shocking images.
Remark. It appears that the phrase b^bxn ">3~\ should be explained according
to Job. XIII, 4. It signifies a shepherd, whose character and activity stands in
the same relation to the ideal of a shepherd as no to yes. The ending i of IS*"!
as of hai5> is Chirek compaginis, see the introduction Delitzsch's Commentary to
Ps. CXIII. § 74-
The Conversion of unbelieving Judah.
The beginning of the second oracle like that of the first reminds
us of an older prophet. The first oracle commences like the round of
judgments in Amos upon the nations, and the second like the judg
ment of the nations in the valley of Jehoshaphat, as described by Joel.
We find in the twelfth chapter, where the prophet describes the uni
versal conflict of the nations against Jehovah, and mentions even
Judah among the enemies which are encamped against Jerusalem —
a thought which never occurs elsewhere among the prophets. It is
exclusively in Zechariah that the partition of Israel rises to such an
eschatological image. But while Judah thus makes common cause
with the world which is hostile to Christ, through God's grace at
the very summit of his enmity, like Paul before Damascus, he comes
to himself. Judah, now inwardly changed does all in his power to
raise the siege against Jerusalem. The knowledge which has dawned
upon him is light, and this light becomes fire, the knowledge be
comes an energy which destroys everything that is opposed to it.
Judah has encamped on the side of the world, but through God's
grace is brought around, and is released from the bands of the
hostile world sooner than God's church itself. The church of God,
which to a great extent owes its preservation to converted Judah,
will go forth from this danger of destruction more glorious than
ever (XII, 8):
"In that day shall Jehovah defend the inhabitants of Israel, and
he that stumbles among them at that day shall be like David,
and the house of David like Elohim, like the angel of Jehovah
before them." — We here encounter the same representation

104 Chapter XIII.
as that which is presupposed by the final vision in Ezekiel. Israel
in the future, will again be a state under Davidic princes and each
of the inhabitants of Jerusalem will be provided according to their
need and their calling with supernatural strength, but on the con
trary as ver. 9 affirms in the gathering of the nations against Jeru
salem God accomplishes the divine decree in their destruction.

¦S 75-
The Pierced One.
In XII, 10 the prophet establishes what he presupposes in
ver. 5 — 8, that there will be a Jerusalem true to God and beloved
by Him at a time when Judah will still be among His enemies
(ver. 10):
"And I will pour upon the house of David, and upon the in
habitants of Jerusalem the. spirit of grace and of supplication
[for grace]." — No mention is made here or hereafter of Judah.
The house of David by synecdoche of the part for the whole {partis
pro toto) takes the place of that which Paul (Rom. IX, 25 etc.) calls
all Israel. The word DWSflFl also occurs in Jeremiah's predictions
of the restoration of Israel (Jer. Ill, 25; XXXI, 9). The change
in the relation to the. God of salvation, which the prophet after the
example of Joel (III, 1) and Deutero-Isaiah (XLIV, 3) indicates, as
the effect of an out-pouring of the Holy Spirit, is at the same time
a change with respect to the Mediator of salvation:
"And they shall look upon me whom they have pierced, and they
shall mourn for him like the mourning for his only son, and
weep bitterly for him, as one weeps bitterly for his first-born."
— The reading "'bs instead of Tibs is confirmed by the Septuagint,
the Peschitto, the Targum and Jerome, on the contrary the New
Testament cites the passage in an abbreviated form (Joh. XIX, 3 7 ;
Rev. I, 7). The Septuagint translatates : £m[3As<jJ0VTai ixpo? ni av&'
u>v xaTu>p)(T]aavTO, which presupposes the reading llpl instead of
llp'n, but to dance signifying to insult (Hesychius, Suidas, Pha-
vorinus: xaToopYjrpavTO xaTe^apTjoav, STiaiilav, eveiraii|av, Jerome:
pro eo quod insidtaveruni) is impossible in this connection, and like
wise it is improbable in the signification of going away (Targ.)
Jerome in his independent translation interprets correctly: adspicient
ad me quern confixerunt. Although we should naturally expect ^bS

Messianic Predictions of the post-exilic Prophets. 105
TOS instead of IflJS: flX ^bs, yet that could signify in me, qui,
whereas on the contrary "itijij! ns? ^bs was chosen as an unequivocal
expression for in me quern (compare Jer. XXXVIII, 9). The idea
which is conveyed when Jehovah here indicates Himself as the
pierced One, pierced namely in the good Shepherd, extends incom
parably farther than that which is usually expressed concerning the
inhabitation of Jehovah in His angel, or of Jehovah in His Prophet.
It is the utmost individualization ofthe phrase Is. LXIII, 9: D£TiS"bDl3
*l£ ib. It presupposes" an unique mutual immanence of Jehovah
and His Shepherd or His Servant who is also called a pierced One
Is. LIII, 5. The prophet next proceeds in the description of the
final repentance of his people (ver. 11):
"In that day shall there be a great mourning in Jerusalem, as
the mourning of Hadadrimmon in the valley ofMegiddon" — ,
that is, as in that place a great and deep mourning of the people
was heard when it was known that the much beloved king Josiah
had been mortally wounded (2 Chron. XXXV, 25). The prophet
then describes how all ranks of the people are seized with repentant
sorrow, and break out in lamentation (vs. 12 — 14):
"And the land shall mourn, every family apart; the family ofthe
house of David apart, and their wives apart; the family ofthe
house of Nathan apart, and their wives apart; the family ofthe
house of Levi apart, and their wives apart; the family of Shimei
apart, and their wives apart — all the families that remain,
every family apart, and their wives apart." The unusual spe
cification of the women is intended to show that the matter is not
merely of a national character, in which the men alone are con
cerned, but that it is personal in which both duties and privileges
are alike for man and wife. Moreover it is a national mourning
like that for Josiah. It extends from Jerusalem and the house of
David throughout the entire land. Hence the family of David stands
at the head, with which that of Nathan is coordinated (2 Sam.
V, 14), and then is [followed by the priestly family of Levi, with
which the family of Shimei (Num. Ill, 21) is reckoned. In both
cases the chief and the side lines are classed together in order to
indicate the families in their full extent. Finally the enumeration
ends with the mention of all families which will still remain at that
time of Israel's great repentance. It will be the remnant (iSffl) of
the people which is penetrated through judgment; not the mass,
but the remnant will recognize in the pierced One their Saviour,

106 Chapter XIII.
And while the Spirit from above compels the Jewish people to feel
the pain of repentance, nevertheless they need not despair because
of the consciousness of their guilt (XIII, i):
"In that day there shall be a fountain opened to the house of
David and to the inhabitants of Jerusalem for sin and un
cleanness." — Here also the bouse of David and Jerusalem
represent the entire people, and here also sin and forgiveness are
placed in the closest connection with the pierced One, so that there
is only a step to Heb. X, 22 etc.; 1 John I, 7, compare V, 6.

0

S 76.
The Shepherd's Death and the scattering of the Flock.

The prophecy in XIII, 7 after the analogy of these two oracles
(t?iStt) recedes and transports itself to the time of the fateful murder
and its direful consequences:
"Sword, awake against my Shepherd, and against the man of my
fellowship, saith Jehovah Zebaoth. Smite the Shepherd, so that
the sheep may be scattered: and I will turn my hand to the
little ones." — Jehovah Himself summons the sword, for all
the sins of men serve even against their will the plan of God, and
exactly in this judicial murder God fulfills His counsel (Is. LIII, 5
and 10). There arises for the mass of the people in connection
with this capital crime deserved misfortune. The consequence of
the Shepherd's death is the scattering of the flock, but there are
some from whom God's grace does not turn away, little ones (D^"15['K),
that is, those who are meanly esteemed by themselves and others,
whose opinion is not that of the mass. The New Testament re
ferences (Matt. XXVI, 31 etc., Mark XIV, 27) are so far fully
justified, as they apply these utterances to Jesus Christ, to His death
and its consequences. The verses 8 — 9 are a sketch of the final
stadia of Israel's history resembling that in Is. VI, n — 13.

§ 77-
Recapitulation of the Christological Predictions in Zech. II.
In the two oracles (xtett) of the second part of the book of
Zechariah there are, as we have found, in each two christological
prophecies: in chapters IX — XI the prediction of the entrance of

Messianic Predictions of the post-exilic Prophets. 107
the King into Jerusalem with the air of a sufferer, and of the Shep
herd who received a contemptuous reward. These two prophecies
are a hysteron-proteron, for first the future One consumes Himself
in work for His people, He is then exalted to a kingdom which
rules the world — and in chapters XII — XIV the prophecy of re
morseful recognition by the Jewish people of their capital crime on
the pierced God-man, and on the Shepherd beloved of God, upon -
whom Jehovah's sword falls; even these two prophecies move from
the more remote to the nearer, for the lamentation because of the
murdered One precedes the bloody deed, which they will confess
as their greatest national sin, God's surrender of Him and this sur
render of Himself, which they will recognize as the source of their
salvation. After the great predictions of the passion in the second
part of Isaiah such special disclosures respecting the sufferings and
death of Christ need nof surprise us. They cannot be explained
on natural principles. It is enough that it was then God's chosen
time to reveal them. There is a great difference between properly
prophetic addresses, which were delivered more or less as they are
written, and such apocalyptic disclosures which remain sealed until
the time of fulfilment. S 78.
The Completion of the Theocracy.
Zechariah, beginning with XIII, 8, describes the period of
judgment which will purge away their dross, and the glory which
will then break forth. The nations besiege Jerusalem. An earth
quake which cleaves the mount of Olives helps the inhabitants to
flee. It will be a day without a parallel, — a nocturnal day, but
at evening time it will be light. Jerusalem will then be a source
of living water. The three descriptions, Zech. XIV, 8; Ezek.
XLVII, 1; Joel IV, 18 through their deviations from each other
show that this eschatological picture of the living waters flowing
from Jerusalem must not be understood literally. The prophet is
transported to the period of the completed kingdom of God (XIV, 9) :
"And Jehovah shall be King over all the earth; in that day shall
Jehovah be one, and His name one." The goal of redemptive
history is nowhere more deeply, clearly, and pregnantly expressed
in the Old Testament. The theocracy at length breaks through the
existing barriers of the nation, and becomes in the entire earth a

108 Chapter XIIL
reality and a truth. This thought is also the solution of the theo
cratic psalms, which like Ps. XCIII begin with Ifbtt rfirT1 "the Lord
has taken the kingdom" {deus regnum capessivit). The above pre
diction of the prophet coincides with Joh. X, 16: "There shall be
one fold, one shepherd (p.ta ttoijavy), ei? tcoi[xtjv). Jehovah will be
one, since in the consciousness and worship of the nations He has
judged the false gods through the exhibition of His power and
grace, and His name is one, since the names of the idols will be
no more remembered (XIII, 2), and His name alone will be called
on in prayer, and proclaimed in preaching.
§ 79-
Universal Holiness.
When Jehovah, as thus described, shall have become one and
His name one, Jerusalem will be throughout a holy city, in which
nothing will be found which is not consecrated to God and hallowed
by Him (XIV, 20):
" In that day there shall be upon the bells of the horses, Holiness
unto Jehovah! and the pots in Jehovah's house shall be
like the sacrificial bowls before the altar." — The most com
mon things will then be so hallowed that the inscription upon the
plate of the high priest's holy crown (Ex. XXVIII, 36) shall now
stand upon the bells of the horses, and the former gradation in
sanctity shall disappear to such an extent, that the pots in which
the sacrificial flesh shall be boiled will be just as holy as the vessels,
in which the priests catch the atoning blood that they may sprinkle
it before the Lord. The prophet adds (ver. 21):
"And every pot in Jerusalem and in Judah shall be holiness to
Jehovah Zebaoth, and all they that come to sacrifice shall take
from them and shall boil in them, and there shall no longer
be a Canaanite in the house of Jehovah Zebaoth in that day",
that is there shall be no more temple-servants like the Gibeonites
(Josh. IX, 27, compare Zech. XLVI, 4 — 8). The difference of rank
in the service ' and in the relation to God has ceased. All is ser
viceable to God, and that which is serviceable to God is, without
distinction, holy. The prophet, thus describes in images and words,
with which his age furnishes him the final glory of this world and
the future glory of the next, which follows the final redemption.
He beholds the final period of this world, and the next world in
one vision.

Messianic Predictions of the post-exilic Prophets. 109

S 80.
Malachi's Prediction concerning the Heathen.
Zechariah prophesied under Darius Hystaspis (521 — 4S6 B. C),
Malachi under Artaxerxes Longimanus (464 — 424 B. C.) or his suc
cessor Darius Nothus (423- — 404 B. C). The public evils, against
which he directs his censure, are those which were found by Nehe
miah in his second residence at Jerusalem. His censure in I, 6 — II, 9
concerns the priests. Jehovah had no pleasure in the priests of that
post-exilic time. He was not willing to accept the meat offering
which they brought to Him (I, n):
"For from the rising of the sun even to its going down, great
is my name among the heathen, and in every place incense is
offered to my name, a pure meat-offering, for great is my name
among the heathen saith Jehovah Zebaoth." — The present
tense does not refer to the actual time of the writer, but to the
future which appears to his prophetic eye as present, and Keil is
right, when he here finds the thought, that the kingdom of God will
be taken from the Jews and given to the heathen. The form which
this thought takes is significant in two aspects:
(1) the sacrificial ritual appears to be confined to the vegetable
sacrifice (compare Is. LXVI, 20).
(2) the connection of the divine service with Jerusalem seems
here to be dissolved. — The phrase DipU'bSSl harmonizes with the
reply which Jesus gives in answer to the Samaritan woman (Joh.
IV, 23), although the thought is clothed in a way which we might
expect in the Old Testament.
Rem. 1. If we apply the words of the prophet (I, n) to the present (as
e. g. Kdhler) the thought is expressed that the heathen everywhere, although un
consciously, worship the God who revealed Himself in Israel, but this idea ex
tends far beyond Acts XVII, 23, is contradictory to Rom. I, 25, and is without
a parallel in the Old Testament (compare on the contrary Ps. IX, 18; XXII, 28).
Both participles have the value of active present tenses with an indefinite subject,
as lana "It is said", like "they say" Ps. LXXXVII, 3. See Ewald, Ausfuhr-
liches Lehrbuch der Bebrdischen Sprache, Gbttingen 1870, § 295 s. The 1 before
itri3»1 is an explicative, "and indeed" Ewald § 340^.
Rem. 2. The passages which Wellhausen, Geschichte Israels, Berlin 1878,
p. 64 quotes for nPI3» in the universal signification of offering need to be sifted.
In Is. I, 13; I, 10 etc. and everywhere iri this prophet tMiya signifies the "meat
offering"- It does not include all oblations, not even in Num. XVI, 15, ex
cepting Gen. IV, 3 — 5; 1 Sam. II, 17 (but not II, 29) and XXVI, 19.

110 Chapter XIII.
Rem. 3. As a result of the modern theory concerning the origin of the
Pentateuch the prophet Joel is considered post-exilic, since in his book Jerusalem
appears as the centre of a worship which corresponds to that laid down in the
so-called priestly codex. Duhm, Die Theologie der Propheten, Bonn 1875, p. 276,
calls him in the frivolous manner which has now become the fashion, einen Epig-
nonen, der mit grossen Formtalent begabt und von Gedanken nicht viel geplagt
ist, "an epigon (one late born), who has a great talent for the form, but is not
overburdened with thoughts". Merx also in Die Prophetie der Joel und ihre
Ausleger, Halle 1879, maintains that Joel lived after the execution of Nehemiah's
reforms. We hold that all the reasons which are assigned for this position are
invalid. Obadiah, Joel and Amos are trilologically united through their relation
to the sad misfortune which befell Judah under Joram (2 Chron. XXI, 16. 17),
and which became the real beginning of a Jewish diaspora. Obadiah is cited by
Joel III, 5 a, and Joel himself is one of the Qisinlp H^as (ancient prophets)
which are referred to in Ezek. XXXVIII, 17.

J

The Angel of the Covenant.

The prophet rebukes another cancerous affection of the people,
from II, 17 to the end of his book. In connection with the blas
phemous utterance of those who in the present allotment of events,
fail to perceive the holiness and justice of God he prophesies the
appearance of Jehovah in judgment, who will reveal the difference
between the godless and the godly and who will introduce a new
period (III, 1):
"Behold, I send my angel and he prepares the way before me,
and the Lord whom ye seek will suddenly come to His temple,
and the angel of the covenant for whom ye long, behold, he
comes, saith Jehovah Zebaoth." In both cases although the
word tisbtt does not designate one belonging to the order of real
angels, yet it indicates a heavenly messenger sent by God. The
angel of Jehovah, who prepares the way for the coming One, is
according to II, 23 etc. Elijah, the prophet. Suddenly, that is im
mediately following His messenger, the Lord ('pisri which is the
name of God Himself) will come. But in what relation does.^sba
rp~fi?l stand to Vnsn? The parallelism does not demand the
identity of both, but only the immanence of the Lord in the angel.
As ver. ia refers back to Is. XL, 3 — 5, so the designation TfSbtt .
rVnSfn may be compared with Is. XLII, 6; XLIX, 8, where it is
said of the Servant of Jehovah that He will make him a covenant
of the people (ny ST^ib). Moreover this designation refers to

Messianic Predictions of the post-exilic Prophets. ni
Gen. XVI, where the angel of Jehovah after the establishment of
the covenant with Abram first appears to the exiled Hagar in order
to secure the farther accomplishment of the covenanted promises.
If we combine these fundamental passages, we find that tVnSft iJKbtt
is the name of the expected mediator of a new covenant, and that
he is called the angel of the covenant, because in him the heavenly
messenger, that is attained which the angelophanies of the primitive
period prefigured and prepared. But nothing is said farther of the
work of this mediator, for the future Christ, in the Old Testament
prophecy, never had such an independent position beside Jehovah
as to prevent him from always standing in the background in com
parison with Him. The unbelieving pessimists of that period wish
for the day of Jehovah, and therewith the angel of the covenant,
without knowing what they desire. The Lord comes, and a mes
senger, who summons to repentance, prepares the way for Him.
He comes in the angel of the covenant, He comes to His temple.
What a visitation in the present decline of the priests and laity!
He comes to establish a new covenant, because Israel has broken
the old one and' through this covenant has not become such a
church as God desires (Jer. XXXI, 32).

§ 82.
The final Restoration.
A new order of things is accomplished through judgment. The
day of Jehovah has two sides, one worthy of the longing which is
felt for it, and one which is terrible for those summoning it (III, 2):
"And who can endure the day of His coming, and who can stand
when He appears, for He is like a refiner's fire and like fuller's
soap." This image of the refiner is retained in ver. 3. The
refining pertains particularly to the children of Levi, hence to the
priestly tribe. When this shall have been winnowed and cleansed
then they shall be according to vs. 3b, 4:
"[Such] as offer meat offerings unto Jehovah in righteousness.
And the offering of Judah and Jerusalem shall be pleasant to
Jehovah as in the days of old, and as in the former years." —
Malachi in his constant designation of the sacrifice as ntlSTS (II,
12. 13, compare I, 10. n. 13) betrays a certain opposition to ani
mal sacrifices. When in ver. 4 the glorious future appears to him

112 Chapter XIH.
to be essentially equivalent to a restoration (aTcoxaTaoTaat?) of the
glorious past (Is. I, 26), yet the angel ofthe covenant in ver. 1 in
dicates a new covenant and hence the re-establishment of the com
monwealth of Israel not only in the old form, but in one which will
be new and glorified. § 83.
The future Elijah.
In III, 19 Malachi resumes the announcement of the day of
Jehovah which he began with i3M"i (III, 1), and it is characteristic,
that in ver. 22 in connection with the prophecy of the day of Je
hovah he says:
"Remember the law of Moses, my servant, whom I commanded
in Horeb statutes and judgments for all Israel." — The verb
PRS is construed here as in Ex. XXV, 2 2 with the accusative of the
person and of the thing. The D^tiSlZJ^ D',j?n are the contents of the
Thora as vop-oc: svtoAujv (Eph. II, 15). The prophet then returns to
the messenger, who according to III, 1 prepares the way for the
coming of the Lord (vs. 23, 24):
"Behold, I send you Elijah, the prophet before the coming ofthe
great and terrible day of Jehovah, and he shall 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 curse". —
\The prophet doubtless thinks of Elijah who together with Moses
appeared with Jesus upon the mount of transfiguration. But in the
fulfilment Elijah is only another Elijah, as Christ is another David,
a powerful preacher of repentance, who causes, that the ancestors
of Israel should agree with the children, and the children with their
ancestors. The estrangement will cease, which now exists between
the church of the old, better time and that of the present (compare
the paraphrase in Luke I, 1 7).
Remark. The termination of Malachi is so dreadful, that the Synagogue
repeats the twenty-third verse after the twenty-fourth, but the Septuagint transposes
the twenty-second verse (|tvf|o8"nTe vofioo Mipotj xtX.) to the end.
§ 84.
Wisdom as an Objective Existence.
Malachi is the last voice of the Old Testament prophecy, and
Coheleth of the Old Testament Chokma. Even the Chokma in the

^

Messianic Predictions of the post-exilic Prophets. i i ¦>
midst of the religion of the Ancient Covenant has to a certain extent
prepared the way for Christianity, since it stripped off the Israelitish
husk from that which concerns man as such, and the external enact
ments of the Tora from God's will which pertains to mankind.
Besides in its doctrine concerning the divine wisdom the Chokma
prepared the way for the knowledge of the Logos and of the in
carnation : for the fundamental idea of the Chokma -literature is
that of wisdom itself. Wisdom appears even in the old proverbs
of Solomon as in itself an existence in contradistinction to a sub
jective opinion (Prov. XXVIII, 26). In the introductory discourses
(I, 7 — IX) an objectivity is assigned to it, which in its existence
even approaches personality. She appears as a preacher and presents
to all men life and death. She pours out upon those who do not
reject it her spirit (I, 23). She receives and hears prayers (I, 28).
She was with God even before the creation, as His primeval child
possessing royal dignity (VIII, 22 — 26). She was his chief worker
(VIII, 27 — 29, compare III, 19). She remained even after the
creation His beloved, and daily pursued her delightful employment
before Him, especially upon the earth, where man is her favorite
(VIII, 30 etc.). — The author of Prov. I, 7 — IX here stands upon
Job XXVIII, but raises himself to the conception of wisdom as
the world-idea, and even almost to the conception of wisdom as a
hypostasis, which as such has the world-idea in itself and is the
medium of its creative and spiritual realization.
Remark. The utterances of Wisdom in Prov. I — IX come remarkably
into contact with those of Jesus, especially in the fourth gospel, e. g. Prov.
VIII, 35. 36, compare Joh. VIII, 51; and what is said in Joh. I, 1 coincides
essentially with the testimony of Wisdom respecting herself (Prov. VTII, 22 — 23. 30) :
"Jehovah brought me forth as the firstling of His way, as the earliest of His
works of old. From everlasting I was set up, from the commencement after
the primitive beginnings of the earth."
§ 85.
Agur's Enigma.
Even the comparison of Wisdom as equivalent to God's Son
is consummated in the book of Proverbs (XXX, 4):
"Who hath ascended up into heaven, and descended? who hath
gathered the wind in his fists? who hath bound the waters in a
cloth? who hath established all the ends ofthe earth? what is his
name, and what is his son's name if thou knowest?" ¦ — .The

114 Chapter XIII.
interrogator means by God's Son, the world-forming porwer which has
gone forth from God and which is servicable to Him, the same which
in chapter VIII is called wisdom, and is described as God's dear
child. He might know God the creator of the world, and His Son
the mediator of its creation in their being, but who could name
them? The being of the Godhead transcends human knowledge!
While Schultz., Alttestamentliche Theologie, Frankfort on -the -Main
1878, p. 513 holds that the question: "And who is His Son?"
is to be understood as a proverb, Ewald acknowledges, Die Lehre
der Bibel von Gott, Leipzig 1871 — 1876, vol. Ill, p. 82, that
here the doctrine of the Logos as the first begotten and only Son
(rrpuiTOTOxo? ¦ and p.ovo"fsV7]c;) is proclaimed. Wisdom and Word
(Ao'vo?) are mutually immanent ideas where we have to do with
the medial cause {causa media) of the world's creation.
Remark. A remarkable parallel to Prov. XXX, 4 is found in Rigveda,
Book I, Hymn 164, 4, where according to Haug's translation (Sitzungsberichte
der bayerischen Akademie der Wissenschaften, Miinchen 1875, vol. H) we read:
"Who has seen the first-born? who saw that one without a body bears one with
a body? who was probably the life, blood, and soul of the earth? who went to
the wise One to ascertain it."

§ 86.
The Wisdom in the Sophia of Solomon.
We need not be surprized to find, that the development of this
idea of Wisdom and the Logos is continued in the Palestinian
Apochrypha and Targums, but especially in the Alexandrian book
of Wisdom (VII — IX). Wisdom is here called a breath (<xtij.iV) from
God's strength, a pure effluence (omoppoia) from the glory (8o|a)
of the Almighty, a reflection (dbrauyaap.a) of the eternal Light
(VII, 25), a sharer (itapsopo?) of God's throne (IX, 4), as taking
part in the creation of the world (IX, 9, compare VIII, 3 — 4). The
author prays to her (IX, 10 etc.), as omniscient, as the right leader
and guide. Remark. The book of Wisdom (Socpioc XaXiup-cuv) was composed before
the time of Philo. We do not yet find in it the representation of the Logos as
an intermediate being between God and the world. The word is personified in
XVIII, 15 etc., but not differently than in Ps. CVII, 20.

Messianic Predictions of the post-exilic Prophets. 115
§ 87.
Philo's Logos.
The real founder of the doctrine of the Logos is Philo. It ^
grew up in his writings from biblical roots, but not without the in
fluence of Platonism and especially of the Stoa (compare Heinze,
Lehre vom Logos in der griechischen Philosophic, Oldenburg 1872).
Philo may be reckoned, to a certain extent, as belonging to the
period before Christianity was founded, for when he came to Rome
at the head of an embassy of Alexandrian Jews which were sent to
Caligula (40 A. D.) he was an old man (yeptuv), so that he must
have been born about 20 B. C. We need not be surprised that
his doctrine of the Logos finds an echo in John's and Paul's writ
ings. The divine origin of Christianity is not thereby lessened.
Christianity not only realized the Spirit of the Old Testament re
velation, but also manifested itself as the transfiguration and con
secration of the elements of truth and the Hellenistic forms which
were commonly employed for its expression. Philo's Logos is hy
postatic, or as Zeller says, is suspended midway between personal
and impersonal being. It is by no means a mere personification.
He is God's son. He becomes a shepherd, leader, teacher, physician
of the soul, but the thought of an incarnation of the Logos is ab
solutely incomprehensible for Philo. Matter and Godhead are for
him such sharply contrasted antithises, not only physically, but also
ethically, that he would be compelled to reject the thought of a
union of both. Moreover in his system the Messiah occupies a
very subordinate position, hence the Messianic "hope is a heteroge
neous matter of secondary importance.
Remark. All the promises requisite to John's conception: "The word
became flesh" {I, 14 6 Xdyos aap£ l^evETo) are wanting in Philo; for (1) he lacks
the insight into the fact of the fall and into the necessity of a divinely wrought
redemption ; (2) according to his doctrine man as man is sinful and the body as such
is a source of evil ; (3) the idea of the Logos and of the Messiah are never blended
in his writings, not even when he refers dvaxoXr] (Zech. VI, 12) to the Logos.
Once Philo expresses exactly the opposite of 6 Uyoc, adpi; tylve-vo in the book
entitled: Quis rerum divinarum haeres, 487, ed. Mangey: to Ttpo? fteos ou xaxeflT]
upos -r)(j,5c, ou5e TjXSev tic, C(D(j.arads dvdfxas, "That which was with God neither
descended to us, nor came into bodily necessities", compare his book de profugis
415: 6 UTOpdvcu itdvTCDV Xdyos elc, -^jiexlpav oux rjXikv tS£av axe pvrjSev! xcbv
ata&Tjxiuv £u.tpepT|4 div; "The Logos who is exalted over all has not entered
our form, since he has nothing to do with the things of sense". Philo is the
precursor of New Testament cognitions, without anticipating them, since he lacked,
as we have observed the necessary premises.

II 6 Chapter XIII.

The Machabean Insurrection and the Messianic hope.
The Messiah in Philo is a king, through whom earthly relations
are revolutionized for the better. But he is not, as a divine me
diator, the originator of a radical, and above all, of a spiritual trans
formation. In general the Messianic hope, after the last prophetic
voices, seems to die away and does not assume the spiritual cha
racter which was rendered possible, but becomes external, so that
when the Messiah appeared in Jesus, the unspiritual character of this
hope rendered the mass of the people incapable of recognizing in
Him the promised One, and made it uncommonly difficult even for
those who believed in Him to be reconciled to the manner of His
appearance and working, without being scandalized by it. The
reform, instituted by Ezra and Nehemiah sought to make the Mosaic
law the ruling power of the people's life. This effort was crowned
with unparalleled success. But the result was, that the spirit of
the law involved in its letter was lost, and that prophecy as the
authentic interpretation of this spirit was neglected. The elevation
of the Machabees contributed to increase this ceremonial character
of Judaism. It is indeed true that, if the Jewish people had not
then preserved their national and religious independence, Messianic
prophecy would have lost the basis for its realization. But since
the struggle pertained to the external fulfilment of the law, and
centered ip circumcision and laws concerning food and worship, it
brought with it the danger of considering these externals as of chief
importance. It is characteristic, that even under Jonathan (160 — 143
B. C), the youngest brother of Judas Machabaeus, the contrast
between Phariseeism and Sadduceeism arose (Josephus, Antiquitates
XIII, 5. 9), and that at the time of John Hyrcanus I (135 — 105
B. C.) it had already invaded the history of the people. The Sa-
ducees were the antitraditional, Hellenizing, aristocratic party; the
Pharisees were the democratic party of legally minute observances, and
of the national religion, who had the merit of maintaining the indepen
dence of Judaism, although by a lifeless system of ceremonials. It was
also unfavorable for the maintenance of the Messianic hope in its purity,
that now for the first time a priestly family stood at the head of the
state and that the people out of gratitude appointed Simon, the elder
brother of Jonathan, as high priest and prince forever (:r|Yoou.svov xat

Messianic Predictions of the post-exilic Prophets. 117
ap)(iepsa et? tov auova 1 Mach. XIV, 41), " until a reliable prophet
should arise and give other information" (140 B. C). The first
union of both offices, which has even misled christian interpreters,
so that they have regarded it as the historical foundation of Ps. CX
(Hitzig, Olshausen), was an untimely anticipation which encroached
on the redemptive fulfilment of the prophecy. And since under
John Hyrcanus the Jewish people experienced a time of freedom,
of prosperity, and of an extension of territory, such as had not been
enjoyed since the time of David and Solomon, the consciousness
of its spiritual calling to the entire world fell into the background
before its political self-consciousness, and as after Hyrcanus the star
of the Hasmonean dynasty gradually went down in tyranny and
fratricidal war, and was outshone by Antipater and his son Herod,
an adherent of Rome, the people then hoped for scarcely anything
more in the Messiah than a king who would likewise liberate it
with iron weapons from the Roman yoke as the Machabees had
freed it from that of the Seleucidae.
Remark. The relation of the Pharisees to the Sadducees has .been made clear
by Wellhausen (Die Pharisder und die Sadducaer. Eine Untersuchung zur inneren
jiidischen Geschichte, Greifswald 1874), following the precedent of Abraham
Geiger (d. 1874). Compare Schiirer's review of this treatise in Jenaer Literatur-
zeitung, 1878, No. 28.

§ 89.
The popular Literature and the Messianic Hope.
We now possess for the most part, and in consequence of new
discoveries, written memorials of Judaism, of a lyric, midrashic and
apocalyptic character, which variously confirm the fact, that in the
time of the Machabees and later in that of the Herods the future
Messiah belonged to the contents of the national belief and hope.
The Sibylline Oracles proclaim (Book III, ver. 652 — 794) a divinely
sent king, who after Israel has been revenged on the heathen, and
these have become subject to the law of God, raises an eternal
kingdom of peace among mankind. In the book of Enoch (XC,
37 — 38) the Messiah appears under the image of a white bullock,
for white is the color of the theocratic line. All the heathen pray
to him and are converted to the Lord God. In Solomon's Psalter,
of which Ps. XVII is the most pregnant and beautiful acknowledge
ment of the Messiah in the time of the Machabees, the Messiah is

118 Chapter XHI.
expected as a righteous, divinely instructed, and sinless king, who
unites Israel and the heathen under his peaceful sceptre:
"Blessed are they who will be borne in those days to see the
happiness of Israel in the reunion of the tribes, which God will
create." — Even a younger portion of the Sibylline Oracles
(III, 36 — 92) announces the future of a holy ruler, who in the time
which is hastening on will bring the entire earth under his sceptre.

S 9°-
The Recession of the Messianic Hope.
On the other hand however we find in the Apocalypse of the
Alexandrian Codex the acknowledgement of an everlasting kingdom,
which was promised to the house of David (compare Sirach XLVII, n;
1 Mach. II, 57), but the person of the second David is nowhere
mentioned. Even the Assumptio Mosis, which arose about the com
mencement of the christian era, prophesies indeed the beginning of a
divine kingdom which will be realized among all creatures, and from
which the devil and all pain will be banished, but without the Mes
siah. And the book of Jubilees indulges in descriptions of the ever
lasting glory, but the ruler is the church of the Servant of God,
and entire silence is preserved with reference to the Messiah. This
is not surprising, for the dominant representation of the Messiah was
not in accordance with every one's taste. The Messiah was thought
to be merely a king sent by God, who through bloody conflict
should prepare the way for everlasting peace. The time of the
Machabees threw the hope of the Messiah back to the one-sided
image of the king, as it appears in the stadium before Deutero-Isaiah,
Zechariah, and Malachi. Nor is it otherwise in Philo, although his
doctrine of the Logos contains thoughts, which, blended with the
image of the Messiah, were fitted to breathe into it a new life.
Remark. We leave out of account here: (1) the apocalypse of Baruch,
published by Ceriani in Latin 1866, and in Syriac 1871, it is later than the
Roman catastrophe; (2) the fourth book of Ezra, the most widely circulated of
all the Jewish apocalypses ; it was probably not written before the time of Do
mitian; (3) the Ascensio Isaiae, issued in Ethiopic by Dillmann 1877, and in Latin
by Oscar von Gebhardt in Hilgenfeld's Zeits chrift fiir wissenschaftliche Theologie,
Leipzig, vol. XXI, 3. Its character is Jewish-Christian and it has the physiognomy
of the second century after Christ.

Messianic Predictions of the post-exilic Prophets. no

Conclusion.
The development of the Messianic idea after the conclusion of
the canon remains, as we have seen, far behind that which precedes
in the time of the Old Testament prophecy. It affords no progress,
but rather a regress. Only Alexandrianism contains thoughts in which
the active leaven (fermenta cognitionis) of the Old Testament literature
continues to work; but they come far short of the apostolic thoughts,
for the New Testament fulfilment extends far beyond the Old Testa
ment preparation, and performs that which had not entered into any
human heart. Hence Paul (Rom. XVI, 25) calls that which has
been revealed in the history of fulfilment (Rom. XVI, 25): "a mystery
which has been kept secret during everlasting ages" (p.oaT7)piov ^povoi?
a?u)vtot? o£aiYY)p,evov) and (Eph. Ill, 5 compare ver. 9) which re
mained unknown in the earlier generations, and was a secret con
cealed in God from the eons (dwto twv afouvouv). Even Old Testament
prophecy, therefore, appears to the apostles compared with the actual
revelation in the New as a deep silence.

INDICES.

INDEX I.
NAMES AND SUBJECTS.
THE NUMBERS REFER TO PAGES.

Aaron, 37.
Abel, 86.
Abimelech, 22.
Aeschylus, 20.
Ahab, 56.
Ahaz, 64.
Ahriman, 29.
Amos, 59.
Anger, Rudolf, Professor, Leipzig (d.
1866), 7. 8. 36. 67.
"AvOfJ.0?, 102.
Antichrist, 68. 103.
Antiochus Epiphanes, 41.
Aphraates, 35.
Apollo, 20.
'Ara> £6Xou, 3.
Apuleius, 19.
Aquila, 35.
Artaxerxes Longimanus, 109.
Aruspex, 18. .
Assumptio Mosis, 118.
Astarte, 56.
Auberlen, 93.
Augur, 18.
Baal, 56.
Balaam, 16. 17. 23. 39. 40. 41.
Barnabas, 3.
Benediction and prophecy, 32.
Bengel, Johann Albrecht, a celebrated
Theologian, Wiirttemberg (b. 1687 —
d. 1751), 4.
Bertheau, E., Professor, Gottingen (b.
181 2), 4.

Bethlehem, connection with the messi
anic hope, 74.
Buxtorf, Johann, Professor, Basel (b. 1564
— d. 1629), 8.
Cain, 86.
Caiphas, 16.
Caspari, Karl Paul, Professor, Christi
ania (b. 1814), 57.
Chokma-literature, 52. 112.
Christ, significance, 1; as a proper
name, 2.
Chrysostom, 19. 24.
Cicero, 18. 32.
Creation, narrative pre-exilic, 27.
Crowns, the two, 98.
Crusius, Christian August, Professor,
Leipzig (b. 1715 — d. I77S). 4-
Cyril, 1 01.
AoufAOvtu>S-r|S, 19.
Daniel, 90; vision, 91; seventy weeks, 93.
Darius Hystaspis, 95. 109.
Darius Nothus, 109.
David, the anointed One, 47 ; revelation
to him, 48 ; view of the Messiah, 49 ;
last words, 50.
Deborah, song, 36. 43.
Diestel, Ludwig, Professor, Tubingen
(b. 1825 — d. 1879), 5.
Dillmann, August, Professor, Berlin
(b. 1823), 118.

Indices.

121

Dreams, revelation by, 21. 22; deep
sleep, 23.
Duhm, B., Professor, Gottingen, 11. 36.
61. no.
Ecstasy, revelation by, 23.
Eli, 44.
Elijah, 56.
Eiisha, 56.
Enoch, 29.
Enosh, 29.
Epimenides, 22.
Ephrem, 10 1.
Ewald, Georg Heinrich, Professor, Got
tingen (b. 1803 — d. 1875), 41. 109.
114.
Ezekiel, 81; Prince of his republic, 87;
his unfulfilled prophecy, 88; promul
gates a new Tora, 89.
Fleischer, Friedrich Lebrecht, Professor,
Leipzig (b. 1801), 8.
Gad, 84.
Gad, prophet, 12. 13. 53.
God, fellowship with, 6.
Graf, Karl Heinrich, Professor, Meissen
(d. 1869), 36. 42. 57.
Habakkuk, theodicy, 76.
Hannah, song, 44.
Hegel, Georg Wilhelm Friedrich, Pro
fessor, Berlin (b. 1770 — d. 1831), 7.
Hengstenberg, Ernst Wilhelm, Professor,
Berlin (b. 1802 — d. 1863), 4. 24. 41.
Heraclitus, 20.
Herder, Johann Gottfried, Weimar (b.
1744 — d. 1803), 41.
Hesychius, 104.
Hippocrates, 24.
Hithpael, reflexive sense, 31.
Hofmann, Johann Christ Konrad von,
Professor, Erlangen, (b. 1810 — d.
1877), 4.
Holy Ghost, plectron, 24.
Hosea, 60 — 61.
Hupfeld, Hermann, Professor, Halle (b.
1796 — d. 1866), 8.

Isaac, 32.
Isaiah, as a historian, 13.
Isaiah, pre- Assyrian period, 63 ; prophe
cies respecting the nations, 70. 72.
Israel, conversion of a remnant, 105.
Jacob, blessing, 33.
Jehovah our righteousness, 79.
Jeremiah, 7 8 f. 81.
Jerome, 104.
Jezebel, 56.
Joash, 57.
job, 52.
Joel, 57; post-exilic authorship, no.
Jonah, 58.
Josephus, 19.
Joshua, high priest, 97.
Judah, his blessing, 34.
Julian, 20.
Justin Martyr, 3.
Kamphausen, A. H. H., Professor, Bonn
(b. 1829), 41.
Koupol £&vu>v, 59.
Kayser, A., Professor, Strassburg (b.
1821), 41.
Keil, Karl Friedrich, Professor, resides
in Leipzig (b. 1807), 93. 109.
Klostermann, A., Professor, Kiel (b.
1837), 4i-
Kohler, P. A., Professor, Erlangen (b.
1835), 109.
Korahitic Psalms, 55.
Kueper, August, Stettin, 5. 24.
Lagarde, Paul de, Professor, Gottingen
(b. 1827), 1.
Lamech, 29. 30.
Lasaulx, Ernst von, Professor, Munich
(b. 1805 — d. 1861), 21.
Lenormant, Francois, Professor, Paris
(b- 1835), 7.
Logos, Philo's, 115.
Magi, 22.
Mantic, sacrilegious character 17; dis
tinguished from prophecy, 18. 20;
as necromancy, 19.
Mary, Magnificat, 44.

Indices.

Melchizedek, 50. 98.
Meni, 84.
Merx, Adalbert, Professor, Heidelberg,
no.
Mecclag, derivation, 2.
Messiah, the name defined, 1 ; incom
pleteness of the idea in the O. T., 2 ;
how announced in Ezekiel, 82; two
fold genealogy, 96.
Messianic prophecies, defined, 1 ; some
times unnoticed in the N. T., 3.
Messianic hope in the time of the Macha
bees, 116.
Micah, 74.
Micaiah, son of Imlah, 55.
Miriam, 37. 43.'
Montanus, 24.
Moses, unique character, 25; media
torship, 37.
Narcoties, used for the production! of
the mantic ecstasy, 23.
Nathan, 12. 13. 53.
Nebuchadnezzar, 22.
New Testament references limited, 3.
Niphal, reflexive sense, 31.
Obadiah, 56.
Oehler, Gustavus, Professor, Tubingen
(d. 1872), 4. 19.
OIxos TtveofAtmy.o?, 88.
Old Testament transformed into the
New, 89.
Onias III, 2.
Onkelos, 35.
'0 (aeXXojv, 3.
Origen, 3.
[IapdxXT|TOC, 30.
Ilapijevoe, 65.
Parousia, 36. 67. 76. 97; of humility
and glory, 75.
Phavorinus, 104.
Pilate's wife, 22.
Plutarch, 18. 19.
Peace, Prince of, 67.
Peschitto, 104.
Plato, 22.
IlvEU(j.a ttu&oj-jos, 17.

Prayer, an universal impulse, 6.
Priest, "the faithful", 44.
Proverbs, 52.
Prophet, official name, 14; intercourse
with God, 15; condition, 20; a lyre,
24 ; Abraham first receives this name,
30; like Moses, 38.
Prophets, as teachers, 10; as conscience
of the state, n; not as such fore
tellers, 12; as retrospective seers i. e.
historians, ibid., 13; their freedom,
16; in Israel and Judah, 55. 56.
Prophet and priest, 7.8.9; distinguished,
10.
Pseudo- Smerdis, 95.
*Fuv_al doiup.axoi, 20.
Pythagoras, 20.
Pythia, 20.
Restoration, 94.
Reuben, forfeited his primogeniture, 33.
Riehm, E., Professor, Halle (b. 1830),
4. 6. 16. 23.
Saadia, 35.
Sacrificial ritual, origin, 86.
Samuel, 12. 13. 16. 19. 46.
Saul, 16. 19. 23. 46.
Schrader, E., Professor, Berlin (b. 1836),
1 1.
Schultz, H., Professor, Gottingen (b.i 836),
47. 53- 67. 114.
Schurer, Emil, Professor, Giessen (b.
1844), 117.
Seleucidae, 41.
Seleucus IV. Philopator, 1 f.
Seneca, 1,5.
Serpent, cursed, 28.
Servant of Jehovah, 83 — 87. 89.
Shakespeare, 3 2.
Shepherd, the foolish, 102,.
Shiloh, 34.
Sibylline Oracles, 117.
Smend, Rudolf, Professor, Basel, n.
Solomon, his Psalm, 51; Psalter, 117.
Son of man, 82. 92.
Song of Solomon, 52. >
Spener, Philipp Jacob, Frankfort on-

Indices.

123

the-Main, Dresden, Berlin, (b. 1635
— d. 1705), 3.
Stahelin, J. J., Professor, Basel, 5. 47.
Stimulants, used in the Mantic, 18.
Suidas, 104.
Targum, 1 04.
Tertullian, 24.
Theodoret, 101.
Theophanies, 27.
OeoitveuaTOs, 19.
Tholuck, Friedrich August Gottreu, Pro
fessor, Halle (b. 1799 — d. 1877), 4.
19.
Thummim, 18.
TihSmat, 29.
Urim, 18.

Virgin's son, 65.
Volck, W., Prof., Dorpat (b. 1835), 42.
Wellhausen, J., Prof., Greifswald (b.
1844), 36. 37- 4i- 44- 45- i°9- "7-
Wisdom, 112 f.
Witchcraft, forbidden in the Tora, 17.
Yima, 29.
Zadok, 45.
Zechariah, son of Jehoiada, 55.
Zechariah, 96 f. ; two authors, 99.
Zephaniah, 77.
Zemach, 97 f.
Zerubbabel, 3. 96.
Zunz, Leopold, (Jewish Savant, Berlin,
b. 1794), 10.

INDEX II.
HEBREW WORDS.

ninlsN sjijji, i4.
Tiaa "is, 65.
nsia ibjn, 97.
o'lK-'ja, 82.
f1Q-']2., 76.
lajN-ia, 92.
ibsi 13, 60. 76.
nis'ia, 32.
rib?t\i, 65.
W*. 53-
S|1f3^ 104.
fianttn i-iQ, 98.
& like N'iiT, 51.
d"*s'n, ioi.'
• nijn, 29.
nth, 9.
Dibn, 21.
ps'ii, 66.
in>, 7. 9.
ppha, 36.
no.

^ 3-
DS^D 1X33, 15.

firiaa, in.
ansa, 30.
rroa, 1. 3.
T>53 VniTa, 1.
i-nrn nso, 50.
S033, 8. 9. 30. 37. 38
nia, 30.
3>ttji3, 100.
vim, 17.
Di'b, 101.
1S3, 68.
K^iUS, 88.
•a-ipuM, 70.
¦jws&, 81.
nii-n ias>, 14. 80. 83.
w-p'nas', 82.
nab's, 65.
ixiias, 65.
i;5, 100.
s6a, 65.
flXH 1"1B, 64.
p-is, 79/87.
p^'is, 100.

124

Indices.

hihi nas, 63.
pi^is max, 79.
t>op>, 17.
risp, 8. 9.
61X133, &i3to'X% 12; DiJl'a'lp, no.
tpttj, 71.
aao, 36.

q»o, 29.
rr?nu, 34. 35. 83.
DO, 31.
ntij, 40.
ainri, 29.
aiSMntn, 104.
na'n'iri, 23.

INDEX III.
SCRIPTURE TEXTS.

Genesis —
II, 4— ni
III, 15
V, 29
XLIX, 8— 12 .
Numbers —
XXIV, 14—19. 23-
Deuteronomy —
XVIII, 18—19
XXXHI, 7
1 Samuel —
II, 1 — 10. 27 — 36
2 Samuel —
VII, 12
XXIII, 1—7 .
Psalms —
II, 2 .
II,
CXVIII, 22—23
Proverbs —
XXX, 4
Isaiah —
VII, 14
IX, j-6
XI, 1— 10
XIV, 29
XVI, 5
XIX, 24—25 .
Jeremiah —
XXIII, 5—6
XXXI, 22

-24

Ezekiel —

27

XXI, 30—32

283033

Hosea —

VIII, 12

XIII, 14

40

Amos —

III, 7 .

38

Micah —

42

IL 13

V, 1—2

44

Zephaniah —

485°

III, 9 — 10. 15
Haggai —

II, 6—9
1
II, 21. 23
69
Zechariah —
94
III, 8 .
VI, 12. 13
13
VIII, 23
IX, 9—10
6566
67 7i
XI, 1 — 14
XIII, 1
XIV, 7
XIV, 20—21
7i
Malachi —
71
I, n .
Ill, 1 .
78
Ill, A. 4
80
III, 23, 24
83
II
62
76
74—75 77
9596
97
98 99
100100106 107108
109
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12 T. and T. Clark's Publications.

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T. and- T. Clarlzs Publications. 13

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14

T. and T. Clark's Publications.

LANGE'S COMMENTARY.
In 24 Volumes Imperial Svo {Subscription price, neti), 15s. each.
HPHEOLOGICAL AND HOMILETICAL COMMENTARY
A ON THE OLD AND NEW TESTAMENTS.
Specially designed and adapted for the use of Ministers and Students. By
Prof. John Peter Lange, D.D., in connection with a number of eminent
European Divines. Translated, enlarged, and revised under the general
editorship of Eev. Dr. Philip Schaff, assisted by leading Divines of the various
Evangelical Denominations.
It is proposed to add a volume on the APOCRYPHA, which will be advertised when ready.

OLD TESTAMENT VOLUMES.

I. GENESIS. With a General Introduc
tion to the Old Testament. By Prof. J. P.
Lange, D.D. Translated from the German,
with Additions, by Prof. Tatler Lewis,
LL.D., and A. Gosman, D.D.
XL EXODUS. By J. P. Lange, D.D.
LEVITICUS. By J. P. Lange, D.D. With
GENERAL INTRODUCTION hy Rev. Dr.
Osgood.
DX NUMBERS AND DEUTERONOMY.
NUMBERS. By Prof. J. P. Lange, D.D.
DEUTERONOMY. By Wilhelm Julius
ScHROEDER.
JV. JOSHUA. By Eev. P. B. Fay. JUDGES
and RUTH. By Prof. Paulus Cassell, D.D.
V. SAMUEL, I. and II. By Professor
Erdmann, D.D.
VI. KINGS. By Karl Chr. W. F. Bahe,
D.D.
VII. CHRONICLES, I. and II. By Otto
Zockler. EZRA. By Fr. W. Schultz.
NEHEMIAH. By Rev. Howard Crosby,
D.D..LL.D. ESTHER. By Fr. W. Schultz.
VIII. JOB. A Rhythmical Version, with
an Introduction and Annotations hy Prof.
Taylee Lewis, LL.D. A Commentary by
Dr. Otto Zockler, together with an Intro
ductory Essay on Hebrew Poetry by Prof.
Philip Schaff, D.D.

IX. THE PSALMS. By Carl Bernhardt
Moll, D.D. With a new Metrical Version
of the Psalms, and Philological Notes, by T.
J. Conant, D.D.

X. PROVERBS. By Prof. Otto Zockler,
D.D. ECCLESIASTES. By Prof. 0. Zock
ler, D.D. With Additions, and a new
Metrical Version, by Prof. Tatler Lewis,
D.D. THE SONG OF SOLOMON. By
Prof. 0. Zockler, D.D,
XI. ISAIAH. By C. W. E. Kaegelsbach.
XII. JEREMIAH. By C. W. E. Naegels-
each, D.D. LAMENTATIONS. By C W.
E. Naegelsbach, D.D.
XIII. EZEKIEL. By P. W. Schroder,
D.D. DANIEL. By Professor Zockleb,
D.D.
XIV. THE MINOR PROPHETS. HOSEA,
JOEL, and AMOS. By Otto Schmoller,
Ph.D. OBADIAH and MICAH. By Rev.
Paul Klein ekt. JONAH, NAHUM,
HABAKKUK, and ZEPHANIAH. By Eev.
Paul Kleineet. HAGGAI. By Rev. James
E. M'Curdt. ZECHARIAH. By T. W.
Chambers, D.D. MALACHI. By Joseph
Packard, D.D.

NEW TESTAMENT VOLUMES.

I. MATTHEW. With a General Intro
duction to the New Testament. By J. P.
Lange, D.D. Translated, with Additions, by
Philip Schaff, D.D.
II. MARK. By J. P. Large, D.D. LUKE.
By J. J. Van Oosteezee.
III. JOHN. By J. P. Lange, D.D.
IV. ACTS. By G. V. Lechlek, D.D., and
Rev. Charles Gerok.
V. ROMANS. By J. P. Lange, D.D., and
Rev. F. R. Fat.
VI. CORINTHIANS. By Christian P.
Kling.

VII. GALATIANS. By Otto Schmoller,
Ph.D. EPHESIANS and COLOSSIANS.
By Karl Braune, D.D. PHILIPPIANS.
By Karl Braune, D.D.
VIII, THESSALONIANS. By Drs. Acber-
lin and Riggenbach. TIMOTHY. By J.
J. Van Oosterzee, D.D. TITUS. By J. J.
Van Oosteezee, D.D. PHILEMON. By J.
J. Van Oosterzee, D.D. HEBREWS. By
Karl B. Moll, D.D.
IX. JAMES. By J. P. Lange, D.D., and
J. J. Van Oosterzee, D.D. PETER and
JUDE. By G. F. C. Feonmuller, Ph.D.
JOHN. By Karl Braune, D.D.
X. THE REVELATION OF JOHN. By
Dr. J. P. Lange. Together with double
Alphabetical Index to all the Ten Volumes
on the New Testament, by John H. Woods.
Completing the New Testament portion.

T. and T. Clark's Publications.

15

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T. and T. Clark's. Publications. i 7
MEYER'S
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1 8 T. and T. Clark's Publications.
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T. and T. Clark's Publications. 19

Just published, in demy &to, Third Edition, price 25s.,
BIBLICO-THEOLOGICAL LEXICON OF NEW
TESTAMENT GREEK.
By HERMANN CREMER, D.D.,
PROFESSOR OF THEOLOGY IN THE UNIVERSITY OP GREIFSWALD.
TRANSLATED FROM THE GERMAN OF THE SECOND EDITION
(WITH ADDITIONAL MATTER AND CORRECTIONS BY THE AUTHOR)
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doctrines inculcated by those words.' — John Bull.
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20 T. and T. Clark's Publications.

Just published, in One Volume, Svo, price 12s.,
FINAL CAUSES.
By PAUL JANET, Member of the Institute, Paris.
ttranslatrtf from tlje dfmuij i» William Affleck, 33.©.
CONTENTS.— Preliminary Chapter— The Problem. Book L— The Law of
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T. and T. Clark's Publications. 2 1
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22 T. and T. Clark's Publications.

Just published, in demy Svo, price 8s. 6d.,
SYNTAX OF THE HEBREW LANGUAGE
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By HEINRICH EWALD.
fttattsIatEti from t&e ffiiflfctfr ffierman ffitttton
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Recently published, in demy Svo, Fourth Edition, price 7s. 6d,
AN INTRODUCTORY HEBREW GRAMMAR;
OTitI) UrogwiijStbe <By:txtiiti in 3ftcatling anU OTviting.
Bt A. B. DAVIDSON, M.A., LL.D.,
Professor of Hebrew, etc., in the New College, Edinburgh.
In One large Svo Volume, Eighth English, Edition, price 15s.,
A TREATISE ON THE
GRAMMAR OF NEW TESTAMENT GREEK,
IJUprbttj as % §a;sis of ifcto feimwrti fegssis,
Translated from the German of Dr, G. B, WINER.
With large additions and full Indices. Second Edition. Edited by Eev. W.
E. Moulton, D.D., one of the New Testament Translation Revisers.

T. and T. Clark's Ptiblications. 23
Just published, in crown 8vo,priee is. 6cl,
TH!E WORLD OF PRAYER;
<0r, |)raj>£r xn x&htian ta ^txBanul IJLeJipott.
By Bishop MONRAD.
2TtansIateb from the Joartfj ©erman St&ftirjn.
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HISTORY OF THE
PASSION AND RESURRECTION OF OUR LORD,
(franaiama xix fyz i%|rt ai Iftofomt CnrMsnt.
By Dr. F. L. STEINMEYER,
PROFESSOR OF THEOLOGY, BERLIN.
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GROWTH of the SPIRIT of CHRISTIANITY,
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BY THE
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AUTHOR OF ' AIDS TO THE STUDY OF GERMAN THEOLOGY.'
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BY THE SAME AUTHOR.
In crown Svo, Third Edition, price 4s. 6rf.,
AIDS TO THE STUDY of GERMAN THEOLOGY.
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Just published, in Two Volumes, demy Svo, price 12s. each,
A HISTORY OF the COUNCILS of the CHURCH
TO A.D. 429.
JFrom tfte ©rfrjittal Socuments.
TRANSLATED FROM THE GERMAN OF
C. J. HEFELE, D.D, Bishop of Rottenburg.
i
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THE SCRIPTURAL DOCTRINE OF SACRIFICE,
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' A thoroughly able and erudite book, from almost every page of which something
may be learned. The Author's method is exact and logical, the style perspicuous and
forcible— sometimes, indeed, almost epigrammatic ; and, as a careful attempt to ascertain
the teaching of the Scripture on an important subject, it cannot fail to be interesting
even to those whom it does not convince.' — Watchman.

T. and T. Clark's Publications. 25

' This series is one of great importance to the biblical scholar ; and, as regards its
general execution, it leaves little or nothing to be desired.' — Edinburgh Review.

KEIL AND DELITZSCH'S
INTRODUCTION TO AND COMMENTARIES ON
THE OLD TESTAMENT.
In 27 Volumes, demy Svo.
MESSES. CLAEK have resolved to offer complete sets of this work at the Original
Subscription Price of £7, 2s. Od. Single volumes may be had, price 10s. 6d.
In crown 8vo, Eighth Edition, price 7s. 6d.,
THE SUFFERING SAVIOUR;
OR, MEDITATIONS ON THE LAST DAYS OF THE
SUFFERINGS OF CHRIST.
By F. W. KRUMMACHER, D.D.
' The work bears throughout the stamp of an enlightened intellect, under the teaching
of the Holy Spirit, and of a profound study of the Word of God.' — Record.
' The reflections are of a pointed and practical character, and are eminently calculated
to inform the mind and improve the heart. To the devout and earnest Christian the
volume will be a treasure indeed.' — Wesleyan Times.

BY THE SAME AUTHOR.
Just published, Second Edition, in crown 8vo, price Is. 6d.,
DAVID, THE KING OF ISRAEL:
A PORTRAIT DRAWN FROM BIBLE HISTORY AND THE BOOK
OF PSALMS.
At the close of two articles reviewing this work, the Christian Observer says : ' Our
space will not permit us to consider more at large this very interesting work, but we
cannot do less than cordially commend it to the attention of our readers. It affords
such an insight into King David's character as is nowhere else to be met with ; it is
therefore most instructive.'  In demy Svo, price Is. 6d.,
SERMONS TO THE NATURAL MAN.
Bt WILLIAM G. T. SHEDD, D.D.,
Author of 'A History of Christian Doctrine,' etc.
' Characterised by profound knowledge of divine truth, and presenting the truth in a
chaste and attractive style, the sermons carry in their tone the accents of the solemn
feeling of responsibility to which they owe their origin.' — Weekly Review. 
In One Volume, crown Svo, price 5s, Third Edition,
LIGHT FROM THE CROSS:
SERMONS ON THE PASSION OF OUR LORD.
Translated from the German of A, THOLUCK, D.D,,
Professor of Theology in the University of Halle.
' With no ordinary confidence and pleasure, we commend these most noble, solemnizing,
and touching discourses.'— British and Foreign Evangelical Review.

26 T. and T. Clark's Publications.

Just published, in demy Svo, price \os. 6d.,
The Bible Doctrine of Man.
(Se&mtlj 8>zxm at ffiunnmgfjam ILectawss.)
By JOHN LAIDLAW, D.D.

' An important and valuable contribution to the discussion of the anthropology of the
sacred writings, perhaps the most considerable that has appeared in our own language.'
— Literary Churchman.
'The work is a thoughtful contribution to a subject which must always have deep
interest for the devout student of the Bible.' — British Quarterly Review.
'Dr. Laidlaw's work is scholarly, able, interesting, and valuable. . . . Thoughtful
and devout minds will find much to stimulate, and not a little to assist, their meditations
in this learned and, let us add, charmingly printed volume.' — Record.
' On the whole, we take this to be the most sensible and reasonable statement of the
Biblical psychology of man we have met.' — Expositor.
1 The book will give ample material for thought to the reflective reader ; and it holds
a position, as far as we know, which is unique.' — Church Bells.
' The Notes to the Lectures, which occupy not less than 180 pages, are exceedingly
valuable. The style of the lecturer is clear and animated ; the critical and analytical
judgment predominates.' — English Independent.
Just published, Second Edition, demy %vo, lor. 6d.,
The Training of the Twelve;
OR,
EXPOSITION OF PASSAGES IN THE GOSPELS
EXHIBITING THE TWELVE DISCIPLES OF JESUS UNDER
DISCIPLINE FOR THE APOSTLESHIP.
BY
A. B. BRUCE, D.D.,
PROFESSOR OF DIVINITY, FREE CHURCH COLLEGE, GLASGOW.

' Here we have a really great book on an important, large, and attractive subject — a
book full of loving, wholesome, profound thoughts about the fundamentals of Christian
faith and practice.' — British and Foreign Evangelical Review.
' It is some five or six years since this work first made its appearance, and now that a
second edition has been called for, the Author has taken the opportunity to make some
alterations which are likely to render it still more acceptable. Substantially, however,
the book remains the same, and the hearty commendation with which we noted its first
issue applies to it at least as much now.' — Rock.
' The value, the beauty of this volume is that it is a unique contribution to, because a
loving and cultured study of, the life of Christ, in the relation of the Master of the
Twelve.' — Edinburgh Daily Review.

T. and T. Clark 's Ptiblications.

WORKS BY THE LATE
PATRICK FAIRBAIRN, D.D.,
PRINCIPAL AUD PROFESSOR OF THEOLOGY IN THE FREE CHURCH COLLEGE, GLASGOW.

In crown 8vo, price 6s.,
PASTORAL THEOLOGY: A Treatise on the Office and
Duties of the Christian Pastor. With a Biographical Sketch of the
Author.
'This treatise on the office and duties of a Christian pastor, by the late Professor
Pairbairn, is well deserving thoughtful perusal. Throughout the volume, however,
there is a tone of earnest piety and practical good sense, which finds expression in many
profitable counsels, embodying the result of large experience and shrewd observation.
. . . Much of the volume is devoted to the theory and practice of preaching, and this
part we can most heartily commend ; it is replete with valuable suggestions, which even
those who have had some experience in the ministry will find calculated to make them
more attractive and efficient preachers.' — Christian Observer.

In crown 8vo, price 7s. 6d.,
THE PASTORAL EPISTLES. The Greek Text and Trans
lation. With Introduction, Expository Notes, and Dissertations.
' We cordially recommend this work to ministers and theological students.' — Methodist

' We have read no book of his with a keener appreciation and enjoyment than that
just published on the Pastoral Epistles.' — Nonconformist.

In Two Volumes, demy 8vo, price 21s., Sixth Edition,
THE TYPOLOGY OF SCRIPTURE, viewed in connection
with the whole Series of the Divine Dispensations.

In demy 8vo, price 10s. 6d., Fourth Edition,
EZEKIEL, AND THE BOOK OF HIS PROPHECY: An
Exposition. With a new Translation.

In demy 8vo, price 10s. 6d., Second Edition,
PROPHECY, viewed in its Distinctive Nature, its Special
Functions, and Proper Interpretation.

In demy 8vo, price 10s. 6d.,
HERMENEUTICAL MANUAL; or, Introduction to the
Exegetical Study of the Scriptures of the New Testament.

'In demy 8vo, price 10s. 6d.,
THE REVELATION OF LAW IN SCRIPTURE, considered
with respect both to its own Nature and to its Eelative Place in Succes
sive Dispensations. (The Third Series of the ' Cunningham Lectures.')

28 T. and T. Clark 's Publications.

In Tliree Volumes, 8vo, price 31s. 6d.,
A COMMENTARY ON
THE GOSPEL OF ST. JOHN.
By F. GODET, D.D.,
PROFESSOR OF THEOLOGY, NEUCHATEL.
' This work forms one of the battle-fields of modern inquiry, and is itself so rich in
spiritual truth that it is impossible to examine it too closely ; and we welcome this treatise |
from the pen of Dr. Godet. We have no more competent exegete, and this new volume '
shows all the learning and vivacity for wriich the Author is distinguished.' — Freeman.
BY THE SAME AUTHOR.
Just published, in Two Volumes, Svo, price 21s.,
A COMMENTARY ON
THE GOSPEL OF ST. LUKE.
GurartsIatES from tfje StttoriB irrencfj GESttiort.
' We are indebted to the Publishers for an English translation of the admirable work
which stands at the head of this review. ... It is a work of great ability, learning, and
research.' — Christian Observer.
' Marked by clearness and good sense, it will be found to possess value and interest as
one of the most recent and copious works specially designed to illustrate this Gospel.' —
Guardian. 
BY THE SAME AUTHOR.
In Two Volumes, Svo, Vol. I. now ready, price 10s. 6d.,
A COMMENTARY ON
ST. PAUL'S EPISTLE TO THE ROMANS.
Just published, in demy Svo, Third Edition, price 10s. 6d.,
MODERN DOUBT AND CHRISTIAN BELIEF.
A Series of Apologetic Lectures addressed to Earliest
Seekers after Truth.
By THEODORE CHRISTLTEB, D.D.,
UNIVERSITY PREACHER AND PROFESSOR OF THEOLOGY AT BONN.
Translated, with the Author's sanction, chiefly by the Eev. H. U. Weitbrecht,
Ph.D., and Edited by the Rev. T. L. Kingsbury, M.A., Vicar of Easton
Royal, and Rural Dean.
' We recommend the volume as one of the most valuable and important among recent
contributions to our apologetic literature. . . . We are heartily thankful both to the
learned Author and to his translators.' — Guardian.
'All the fundamental questions connected with revealed religion are handled more
or less fully. The volume shows throughout^ intellectual force and earnestness.' —
Athenteum. 'We express our unfeigned admiration of the ability displayed in this work, arid of
the spirit of deep piety which pervades it ; and whilst we commend it to the careful
perusal of our readers, we heartily rejoice that in those days of reproach and blasphemy,
so able a champion has come forward to contend earnestly for the faith which was once
delivered to the saints.' — Christian Observer.

T. and T. Clark's Publications. 29

Dr. LUTHARDT'S WORKS.
In Three handsome crown Svo Volumes, price 6s. each.
' We do not know any volumes so suitable In these times for young men
entering on life, or, let us say, even for the library of a pastor called to deal
with such, than the three volumes of this series. We commend the whole of
them with the utmost cordial satisfaction. They are altogether quite a
specialty in our literature.'— Weekly Review.
APOLOGETIC LECTURES
ON THE
FUNDAMENTAL TRUTHS OF CHRISTIANITY.
Fourth Edition.
By C. E. LUTHARDT, D.D., Leipzig.
' Prom Dr. Luthardt's exposition even the most learned theologians may derive in
valuable criticism, and the most acute disputants supply themselves with more trenchant
and polished weapons than they have as yet been possessed of.' — Belts Weekly Messenger.
APOLOGETIC"! LECTURES
ON THE
SAVING TRUTHS OF CHRISTIANITY.
Fourth Edition.
'Dr. Luthardt is a profound scholar, but a very simple teacher, and expresses himself
on the gravest matters with the utmost simplicity, clearness, and force.' — Literary World.
APOLOGETICM LECTURES
ON THE
MORAL TRUTHS OF CHRISTIANITY.
Second Edition.
1 The ground covered by this work is, of course, of considerable extent, and there is
scarcely any topic of specifically moral interest now under debate in which the reader
will not find some suggestive saying. The volume contains, like its predecessors, a truly
wealthy apparatus of notes and illustrations.' — English Churchman.

Just published, in demy Svo, price 9s.,
ST. JOHN THE AUTHOR OF THE FOURTH GOSPEL.
By Professor C. E. LUTHARDT,
Author of ' Fundamental Truths of Christianity,' etc.
Translated and the Literature enlarged by C. R. Gregory, Leipzig.
' A work of thoroughness and value. The translator has added a lengthy Appendix,
containing a very complete account of the literature bearing on the controversy respect
ing this Gospel. The indices which close the volume are well ordered, and add greatly
to its value.' — Guardian.
' There are few works in the later theological literature which contain such a wealth
of sober theological knowledge and such au invulnerable phalanx of objective apolo-
getical criticism.' — Professor Guericke.

Crown Svo, 5s.,
LUTHARDT, KAHNIS, AND BRUCKNER.
The Church : Its Origin, its History, and its Present Position.
'A comprehensive review of this sort, done by able hands, is both instructive and
suggestive.' — Record.

30 T. and T. Clarli's Ptiblicatiojis.
WORKS BY THE LATE WILLIAM CUNNINGHAM, D,D„
PIUNCIPAL AND PROFESSOR OF CHURCH HISTORY, NEW COLLEGE, EDINBURGH.
Complete in Four Volumes Svo, Price £2, 2s.

In Two Volumes, demy 8vo, price 21s., Second Edition,
HISTORICAL THEOLOGY:
A BEVIEW OF THE PRINCIPAL DOCTRINAL DISCUSSIONS IN THE
CHRISTIAN CHURCH SINCE THE APOSTOLIC AGE.
Chapter 1. The Church ; 2. The Council of Jerusalem ; 3. The Apostles' Creed ; 4. The
Apostolical Fathers ; 5. Heresies of the Apostolical Age ; 6. The Fathers of the
Second and Third Centuries; 7. The Church of the Second and Third Centuries;
8. The Constitution of the Church ; 9. The Doctrine of the Trinity ; 10. The Person
of Christ ; 11. The Pelagian Controversy ; 12. Worship of Saints and Images ;
13. The Civil and Ecclesiastical Authorities ; 14. The Scholastic Theology ; 15. The
Canon Law ; 16. Witnesses for the Truth during Middle Ages ; 17. The Church
at the Reformation; 18. The Council of Trent; 19. The Doctrine of the Fall;
20. Doctrine of the Will ; 21. Justification ; 22. The Sacramental Principle ; 23. The
Sociniau Controversy ; 24. Doctrine of the Atonement ; 25. The Arminian Con
troversy ; 26. Church Government ; 27. The Erastian Controversy.
In demy 8vo (624 pages), price 10s. 6d., Second Edition,
THE REFORMERS AND THE THEOLOGY
OF THE REFORMATION.
Chapter 1. Leaders of the Reformation ; 2. Luther ; 3. The Reformers and the Doctrine
of Assurance ; 4. Melancthon and the Theology of the Church of England ; 5. Zwingle
and the Doctrine of the Sacraments ; 6. John Calvin ; 7. Calvin and Beza ; 8. Calvin
ism and Arminianism ; 9. Calvinism and the Doctrine of Philosophical Necessity ;
10. Calvinism and its Practical Application ; 11. The Reformers and the Lessons
from their History.
' This volume is a most magnificent vindication of the Reformation, in both its men
and its doctrines, suited to the present time and to the present state of the controversy.'
— Witnett.

In One Volume, demy 8vo, price 10s. 6d.,
DISCUSSIONS ON CHURCH PRINCIPLES:
POPISH, ERASTIAN, AND PRESBYTERIAN.
Chapter 1. The Errors of Romanism; 2. Romanist Theory of Development; 3. The
Temporal Sovereignty of the Pope ; 4. The Temporal Supremacy of the Pope ; 5. The
Liberties of the Galilean Church ; 6. Royal Supremacy in Church of England ;
7. Relation between Church and State ; 8. The Westminster Confession on Relation
between Church and State ; 9. Church Power ; 10. Principles of the Free Church ;
11. The Eights of the Christian People ; 12. The Principle of Non-Intrusion ;
13. Patronage and Popular Election.

In Demy Svo, price 9s.,
SERMONS, FROM 1828 TO 186 0.
BY THE LATE WILLIAM CUNNINGHAM, D.D.,
panicrPAL and professor of church history, new college, Edinburgh.
With Photograph.
Edited, with a Preface, by Rev. J. J. Bonar, Greenock.
'We can honestly recommend these sermons of the late gifted Professor as well worthy
of thoughtful perusal by students and preachers. They will bo found highly suggestive;
and if not remarkable for elaborate polish, yet they will furnish many examples of vigor
ous and forceful expression of tho truth.' — -Watchman.

T. and T. Clark's Publications. 31

HANDBOOKS FOR BIBLE CLASSES.
Just published, in crown Svo, price Is. 6d.,
THE EPISTLE OF PAUL TO THE
CHURCHES OF GALATIA.
OTKtfj Intro&uttum aria fkrtas
By the Eev. JAMES MACGEEGOE, D.D.,
Professor of Systematic Theology in the New College, Edinburgh.
' There can be no question as to the value of such handbooks. They will be welcome
to many persons quite apart from any class work, and should find a place in many
thousands of Christian libraries.' — Christian World.
' Professor Macgregor has compressed into his small manual as much solid learning
and suggestive thought as is rarely found in books three or four times its size.' — Baptist
Magazine. ' A remarkably able introduction to the epistle.' — Nonconformist.
' This part of the work is very well done ; and if the rest of the books should show an
equal condensation of thought, the result will be beyond praise.' — Sword and Trowel.
Just published, in crown Svo, price 2s.,
THE POST-EXILIAN PROPHETS-
HAGGAI, ZECHARIAH, MALACHI.
SEIttii Introotttttmt aitir J&otes
By MAECUS DODS, D.D.
'No intelligent person who takes up this small book can fail to be struck by the
evidence it gives of extensive and accurate scholarship, and of philosophic thoughtful-
ness.' — British Messenger.
' In this little book we have commentaries which, so far as we have looked through
them, are all that can be desired.' — Homilist.
' Thoughtful, suggestive, and finely analytical.' — Evangelical Magazine.
Just published, in crown Svo, price Is. 6d.,
THE LIFE OF CHRIST.
By Eev. JAMES STALKER, M.A.
' As a succinct, suggestive, beautifully written exhibition of the life of our Lord, we
are acquainted with nothing that can compare with it.' — Christian World.
' We question whether any one popular work so impressively represents Jesus to the
mind.' — The Christian.
' The best life of our Lord in a small compass we have met with. It is fresh, graphic,
vigorous, and eloquent.' — Glasgow News.
Just published, in crown Svo, price Is. 6 d.,
THE CHRISTIAN SACRAMENTS.
By Professor JAMES S. CANDLISH, D.D.
' The style is admirable, simple, and graceful. The work is certainly the best of its
kind that has appeared on the subject.' — Daily Review.
Just published, in crown Svo, price Is. 6d.,
THE BOOKS OF CHRONICLES.
By Eev. Professor MURPHY, Belfast.

T. and T. Clark's Publications.

In Four Volumes, imperial Svo, handsomely bound, price 18s. each,
A POPULAR
COMMENTARY ON THE NEW TESTAMENT.
WITH ILLUSTRATIONS AND MAPS.
Edited by PHILIP SCHAFF, D.D., LL.D.
THE CONTRIBUTORS ARE—

Joseph Angus, D.D.
Principal David Brown, D.D.
Marcus Dods, D.D.
J. Oswald Dykes, D.D.
Paton J. Gloag, D.D.
The Very Rev. Dean Howson, D. D.
J. Rawson Lumby, D.D.

William Milligan, D.D.
W. F. Moulton, D.D.
Edward H. Plumptre, D.D.
William B. Pope, D.D.
Matthew B. Riddle, D.D.
S. W. F. Salmond, D.D.
Rev. Canon Spence.

Maps and Plans — Professor Arnold Guyot.
Illustrations— W. M. Thomson, D.D., Author of ' The Land and the Book.'

Volume I.-THE SYNOPTICAL GOSPELS. Now Ready.
'. JOHN'S GOSPEL. By1
and W. F. Moulton, D.D.

Volume II— ST. JOHN'S^GOSPEL. By W. Milligan, D.D., \

THE ACTS OF THE APOSTLES. By the Very \In Octoher-
Rev. Dean Howson and Rev. Canon Spence. )

From the Right Rev. the Bishop of Gloucester and BristoL
' A useful, valuable, and instructive Commentary. It contains a large amount of in
formation, is "judiciously illustrated, and, so far as lean judge, is likely to be of great use.
I have not tested it in difficult doctrinal passages, but I see in it nothing to lead me to
doubt that it would staDd the test. Its design seems to be that of a popular Commentary,
and this design, it seems to me, it has fully carried out.'
From the Right Rev. the Bishop of Winchester.
'I have looked into this volume, and read several of the notes on crucial passages.
They seem to me very well done, with great fairness, and with evident knowledge of the
controversies concerning them. The illustrations are very good. I cannot doubt that
the book will prove very valuable.'
From the Very Rev. Edward Bickersteth, D.D., Dean of Lichfield and
Prolocutor of Canterbury.
'I have been looking into this volume, and I am much struck with the fulness and
accuracy of the annotations, wherever I have examined them, as well as with the
general excellence of the work.'
From Rev. W. G. T. Shedd, D.D. (Presbyterian), Professor in Union Theological
Seminary, New York.
' Having examined the volume with some care, it impresses me as admirably adapted
to the class for whom it is prepared, and calculated to promote a popular understanding
of the Word of God. It selects the important words and clauses, and explains them
concisely yet thoroughly. It grapples with the difficult questions, and answers them
generally in a satisfactory manner. The illustrations are well chosen, and the style in
which the book is made is very attractive.'
From Rev. Professor Lindsay Alexander, D.D.
' I feel satisfied that, if the whole were completed after the same manner, it would be
the Commentary par excellence in the English language. Indeed, as a Commentary for
popular use, I know nothing equal to it in any language.'

YALE UNIVERSITY 1

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