Prophecy

Or prediction, was one of the functions of the prophet. It has been defined as a "miracle of knowledge, a declaration or description or representation of something future, beyond the power of human sagacity to foresee, discern, or conjecture." (See [509]PROPHET.) The great prediction which runs like a golden thread through the whole contents of the Old Testament is that regarding the coming and work of the Messiah; and the great use of prophecy was to perpetuate faith in his coming, and to prepare the world for that event. But there are many subordinate and intermediate prophecies also which hold an important place in the great chain of events which illustrate the sovereignty and all-wise overruling providence of God. Then there are many prophecies regarding the Jewish nation, its founder Abraham (Gen. 12:1-3; 13:16; 15:5; 17:2, 4-6, etc.), and his posterity, Isaac and Jacob and their descendants (12:7; 13:14, 15, 17; 15:18-21; Ex. 3:8, 17), which have all been fulfilled. The twenty-eighth chapter of Deuteronomy contains a series of predictions which are even now in the present day being fulfilled. In the writings of the prophets Isaiah (2:18-21), Jeremiah (27:3-7; 29:11-14), Ezekiel (5:12; 8), Daniel (8; 9:26, 27), Hosea (9:17), there are also many prophecies regarding the events which were to befall that people. There is in like manner a large number of prophecies relating to those nations with which the Jews came into contact, as Tyre (Ezek. 26:3-5, 14-21), Egypt (Ezek. 29:10, 15; 30:6, 12, 13), Ethiopia (Nahum 3:8-10), Nineveh (Nahum 1:10; 2:8-13; 3:17-19), Babylon (Isa. 13:4; Jer. 51:7; Isa. 44:27; Jer. 50:38; 51:36, 39, 57), the land of the Philistines (Jer. 47:4-7; Ezek. 25:15-17; Amos 1:6-8; Zeph. 2:4-7; Zech. 9:5-8), and of the four great monarchies (Dan. 2:39, 40; 7:17-24; 8:9). But the great body of Old Testament prophecy relates directly to the advent of the Messiah, beginning with Gen. 3:15, the first great promise, and extending in ever-increasing fulness and clearness all through to the very close of the canon. The Messianic prophecies are too numerous to be quoted. "To him gave all the prophets witness." (Comp. Micah 5:2; Hag. 2:6-9; Isa. 7:14; 9:6, 7; 11:1, 2; 53; 60:10, 13; Ps. 16:11; 68:18.) Many predictions also were delivered by Jesus and his apostles. Those of Christ were very numerous. (Comp. Matt. 10:23:24; 11:23; 19:28; 21:43, 44; 24; 25:31-46; 26:17-35, 46, 64; Mark 9:1; 10:30; 13; 11:1-6, 14; 14:12-31, 42, 62; 16:17, etc.)

the prediction of future events; it is especially understood of those predictions which are contained in the Holy Scriptures; all of which claim divine inspiration, and by their wonderful fulfilment are proved to have proceeded from God, who only with certainty can know the future. Prophecy is one great branch of the external evidence of the truth of the Scriptures; and the nature and force of this kind of evidence may here be properly pointed out. No argument _à priori_ against the possibility of prophecy can be attempted by any one who believes in the existence and infinitely perfect nature of God. The infidel author of “The Moral Philosopher,” indeed, rather insinuates than attempts fully to establish a dilemma with which to perplex those who regard prophecy as one of the proofs of a divine revelation. He thinks that either prophecy must respect events necessary, as depending upon necessary causes, which might be certainly foreknown and predicted; or that, if human actions are free, and effects contingent, the possibility of prophecy must be given up, as it implies foreknowledge, which, if granted, would render them necessary. The first part of this objection might be allowed, were there no predictions to be adduced in favour of a professed revelation, except such as related to events which human experience has taught to be dependent upon some cause, the existence and necessary operation of which are within the compass of human knowledge. But to foretel such events would not be to prophesy, any more than to say that it will be light to-morrow at noon, or that on a certain day and hour next year there will occur an eclipse of the sun or moon, when that event has been previously ascertained by astronomical calculation. If, however, it were allowed that all events depended upon a chain of necessary causes, yet, in a variety of instances, the argument from prophecy would not be at all affected; for the foretelling of necessary results in certain circumstances is beyond human intelligence, because they can only be known to him by whose power those necessary causes on which they depend have been arranged, and who has prescribed the times of their operation. To borrow a case, for the sake of illustration, from the Scriptures, though the claims of their predictions are not now in question; let us allow that such a prophecy as that of Isaiah respecting the taking of Babylon by Cyrus was uttered, as it purports to be, more than a century before Cyrus was born, and that all the actions of Cyrus and his army, and those of the Babylonian; monarch and his people, were necessitated is it to be maintained that the chain of necessitating causes running through more than a century could be traced by a human mind, so as to describe the precise manner in which that fatality would unfold itself, even to the turning of the river, the drunken carousal of the inhabitants, and the neglect of shutting the gates of the city? This being by uniform and universal experience known to be above all human apprehension, would therefore prove that the prediction was made in consequence of a communication from a superior and divine Intelligence. Were events, therefore, subjected to invincible fate and necessity, there might nevertheless be prophecy. The other branch of the dilemma is founded on the notion that if we allow the moral freedom of human actions, prophecy is impossible, because certain foreknowledge is contrary to that freedom, and fixes and renders the event necessary. To this the reply is, that the objection is founded on a false assumption, the divine foreknowledge having no more influence in effectuating or making certain any event than human foreknowledge in the degree in which it may exist, there being no moral causality at all in knowledge. This lies in the will, which is the determining acting principle in every agent; or, as Dr. Samuel Clarke has expressed it, in answer to another kind of objector, “God’s infallible judgment concerning contingent truths does no more alter the nature of the things, and cause them to be necessary, than our judging right at any time concerning a contingent truth makes it cease to be contingent; or than our science of a present truth is any cause of its being either true or present. Here, therefore, lies the fallacy of our author’s argument. Because, from God’s foreknowing the existence of things depending upon a chain of necessary causes, it follows that the existence of the things must needs be necessary; therefore, from God’s judging infallibly concerning things which depend not on necessary but free causes, he concludes that these things also depend not upon free but necessary causes. Contrary, I say, to the supposition in the argument; for it must not be first supposed that things are in their own nature necessary; but from the power of judging infallibly concerning free events, it must be proved that things, otherwise supposed free, will thereby unavoidably become necessary.” The whole question lies in this, Is the simple knowledge of an action a necessitating cause of the action? And the answer must be in the negative, as every man’s consciousness will assure him. If the causality of influence, either immediate, or by the arrangement of compelling events, be mixed up with this, the ground is shifted; and it is no longer a question which respects simple prescience. (See _Prescience_.) This metaphysical objection having no foundation in truth, the force of the evidence arising from predictions of events, distant, and beyond the power of human sagacity to anticipate, and uttered as authentications of a divine commission, is apparent. “Such predictions, whether in the form of declaration, description, or representation of things future,” as Mr. Boyle justly observes, “are supernatural things, and may properly be ranked among miracles.” For when, for instance, the events are distant many years or ages from the uttering of the prediction itself, depending on causes not so much as existing when the prophecy was spoken and recorded, and likewise upon various circumstances and a long arbitrary series of things, and the fluctuating uncertainties of human volitions, and especially when they depend not at all upon any external circumstances nor upon any created being, but arise merely from the counsels and appointment of God himself,--such events can be foreknown only by that Being, one of whose attributes is omniscience, and can be foretold by him only to whom the “Father of lights” shall reveal them; so that whoever is manifestly endued with that predictive power must, in that instance, speak and act by divine inspiration, and what he pronounces of that kind must be received as the word of God; nothing more being necessary to assure us of this than credible testimony that such predictions were uttered before the event, or conclusive evidence that the records which contain them are of the antiquity to which they pretend. The distinction between the prophecies of Scripture and the oracles of Heathenism is marked and essential. In the Heathen oracles we cannot discern any clear and unequivocal tokens of genuine prophecy. They were destitute of dignity and importance, had no connection with each other, tended to no object of general concern, and never looked into times remote from their own. We read only of some few predictions and prognostications, scattered among the writings of poets and philosophers, most of which, beside being very weakly authenticated, appear to have been answers to questions of merely local, personal, and temporary concern, relating to the issue of affairs then actually in hand, and to events speedily to be determined. Far from attempting to form any chain of prophecies, respecting things far distant as to time or place, or matters contrary to human probability, and requiring supernatural agency to effect them, the Heathen priests and soothsayers did not even pretend to a systematic and connected plan. They hardly dared, indeed, to assume the prophetic character in its full force, but stood trembling, as it were, on the brink of futurity, conscious of their inability to venture beyond the depths of human conjecture. Hence their predictions became so fleeting, so futile, so uninteresting, that, though they were collected together as worthy of preservation, they soon fell into disrepute and almost total oblivion. (See _Oracles_.) The Scripture prophecies, on the other hand, constitute a series of divine predictions, relating principally to one grand object, of universal importance, the work of man’s redemption, and carried on in regular progression through the patriarchal, Jewish, and Christian dispensations, with a harmony and uniformity of design, clearly indicating one and the same divine Author. They speak of the agents to be employed in it, and especially of the great agent, the Redeemer himself; and of those mighty and awful proceedings of Providence as to the nations of the earth, by which judgment and mercy are exercised with reference both to the ordinary principles of moral government, and especially to this restoring economy, to its struggles, its oppositions, and its triumphs. They all meet in Christ, as in their proper centre, and in him only; however many of the single lines, when considered apart, may be imagined to have another direction, and though they may pass through intermediate events. If we look, says Bishop Hurd, into the prophetic writings, we find that prophecy is of a prodigious extent; that it commenced from the fall of man, and reaches to the consummation of all things; that for many ages it was delivered darkly to a few persons, and with large intervals from the date of one prophecy to that of another; but, at length, became more clear, more frequent, and was uniformly carried on in the line of one people, separated from the rest of the world,--among other reasons assigned, for this principally, to be the repository of the divine oracles; that, with some intermission, the spirit of prophecy subsisted among that people to the coming of Christ; that he himself and his Apostles exercised this power in the most conspicuous manner, and left behind them many predictions, recorded in the books of the New Testament, which profess to respect very distant events, and even run out to the end of time, or, in St. John’s expression, to that period “when the mystery of God shall be perfected.” Farther, beside the extent of this prophetic scheme, the dignity of the Person whom it concerns deserves our consideration. He is described in terms which excite the most august and magnificent ideas. He is spoken of, indeed, sometimes as being “the seed of the woman,” and as “the Son of man;” yet so as being at the same time of more than mortal extraction. He is even represented to us as being superior to men and angels; as far above all principality and power; above all that is accounted great, whether in heaven or in earth; as the word and wisdom of God; as the eternal Son of the Father; as the Heir of all things, by whom he made the worlds; as the brightness of his glory, and the express image of his person. We have no words to denote greater ideas than these; the mind of man cannot elevate itself to nobler conceptions. Of such transcendent worth and excellence is that Jesus said to be, to whom all the prophets bear witness! Lastly, the declared purpose for which the Messiah, prefigured by so long a train of prophecy, came into the world, corresponds to all the rest of the representation. It was not to deliver an oppressed nation from civil tyranny, or to erect a great civil empire, that is, to achieve one of those acts which history accounts most heroic. No: it was not a mighty state, a victor people, _Non res Romanæ perituraque regna_, [Not the empire of Rome and kingdoms about to perish,] that was worthy to enter into the contemplation of this divine Person. It was another and far sublimer purpose, which he came to accomplish; a purpose, in comparison of which all our policies are poor and little, and all the performances of man as nothing. It was to deliver a world from ruin; to abolish sin and death; to purify and immortalize human nature; and thus, in the most exalted sense of the words, to be the Saviour of men and the blessing of all nations. There is no exaggeration in this account: a spirit of prophecy pervading all time, characterizing one Person of the highest dignity, and proclaiming the accomplishment of one purpose, the most beneficent, the most divine, the imagination itself can project. Such is the Scriptural delineation of that economy which we call prophetic. The advantage of this species of evidence belongs then exclusively to our revelation. Heathenism never made any clear and well founded pretensions to it. Mohammedanism, though it stands itself as a proof of the truth of Scripture prophecy, is unsupported by a single prediction of its own. The objection which has been raised to Scripture prophecy, from its supposed obscurity, has no solid foundation. There is, it is true, a prophetic language of symbol and emblem; but it is a language which is definite and not equivocal in its meaning, and as easily mastered as the language of poetry, by attentive persons. This, however, is not always used. The style of the prophecies of Scripture very often differs in nothing from the ordinary style of the Hebrew poets; and, in not a few cases, and those too on which the Christian builds most in the argument, it sinks into the plainness of historical narrative. Some degree of obscurity is essential to prophecy: for the end of it was not to gratify human curiosity, by a detail of future events and circumstances; and too great clearness and speciality might have led to many artful attempts to fulfil the predictions, and so far the evidence of their accomplishment would have been weakened. The two great ends of prophecy are, to excite expectation before the event, and then to confirm the truth by a striking and unequivocal fulfilment; and it is a sufficient answer to the allegation of the obscurity of the prophecies of Scripture, that they have abundantly accomplished those objects, among the most intelligent and investigating, as well as among the simple and unlearned, in all ages. It cannot be denied, for instance, leaving out particular cases which might be given, that by means of these predictions the expectation of the incarnation and appearance of a divine Restorer was kept up among the people to whom they were given, and spread even to the neighbouring nations; that as these prophecies multiplied, the hope became more intense; and that at the time of our Lord’s coming, the expectation of the birth of a very extraordinary person prevailed, not only among the Jews, but among other nations. This purpose was then sufficiently answered, and an answer is given to the objection. In like manner prophecy serves as the basis of our hope in things yet to come; in the final triumph of truth and righteousness on earth, the universal establishment of the kingdom of our Lord, and the rewards of eternal life to be bestowed at his second appearing. In these all true Christians agree; and their hope could not have been so uniformly supported in all ages and under all circumstances, had not the prophecies and predictive promises conveyed with sufficient clearness the general knowledge of the good for which they looked, though many of its particulars be unrevealed. The second end of prophecy is, to confirm the truth by the subsequent event. Here the question of the actual fulfilment of Scripture prophecy is involved; and it is no argument against the unequivocal fulfilment of several prophecies, that many have doubted or denied what the believers in revelation have on this subject so strenuously contended for. How few of mankind have read the Scriptures with serious attention, or been at the pains to compare their prophecies with the statements in history. How few, especially of the objectors to the Bible, have read it in this manner! How many of them have confessed unblushingly their unacquaintance with its contents, or have proved what they have not confessed by the mistakes and misrepresentations into which they have fallen! As for the Jews, the evident dominion of their prejudices, their general averseness to discussion, and the extravagant principles of interpretation they have adopted for many ages, which set all sober criticism at defiance, render nugatory any authority which might be ascribed to their denial of the fulfilment of certain prophecies in the sense adopted by Christians. We may add to this, that among Christian critics themselves there may be much disagreement. Eccentricities and absurdities are found among the learned in every department of knowledge, and much of this waywardness and affectation of singularity has infected interpreters of Scripture. But, after all, there is a truth and reason in every subject, which the understandings of the generality of men will apprehend and acknowledge whenever it is fully understood and impartially considered; to this in all such cases the appeal can only be made, and here it may be made with confidence. Instances of the signal fulfilment of numerous prophecies are scattered through various articles in this volume; so that it is not necessary to repeat them here. A few words on the _double sense_ of prophecy may, however, be added. For want of a right apprehension of the true meaning of this somewhat unfortunate term which has obtained in theology, an objection of another kind has been raised, as though no definite meaning could be assigned to the prophecies of Scripture. Nothing can be more unfounded. The double sense of many prophecies in the Old Testament, says an able writer, has been made a pretext by ill disposed men, for representing them as of uncertain meaning, and resembling the ambiguity of the Pagan oracles. But whoever considers the subject with due attention, will perceive how little ground there is for such an accusation. The equivocations of the Heathen oracles manifestly arose from their ignorance of future events, and from their endeavours to conceal that ignorance by such indefinite expressions, as might be equally applicable to two or more events of a _contrary_ description. But the double sense of the Scripture prophecies, far from originating in any doubt or uncertainty, as to the fulfilment of them in either sense, springs from a foreknowledge of their accomplishment in _both_; whence the prediction is purposely so framed as to include both events, which, so far from being contrary to each other, are typical the one of the other, and are thus connected together by a mutual dependency or relation. This has often been satisfactorily proved, with respect to those prophecies which referred, in their primary sense, to the events of the Old Testament, and, in their farther and more complex signification, to those of the New: and on this double accomplishment of some prophecies is grounded our firm expectation of the completion of others, which remain yet unfulfilled in their secondary sense, but which we justly consider as equally uncertain in their issue as those which are already past. So far, then, from any valid objection lying against the credibility of the Scripture prophecies, from these seeming ambiguities of meaning, we may urge them as additional proofs of their coming from God. For, who but the Being that is infinite in knowledge and in counsel could so construct predictions as to give them a twofold application, to events distant from, and, to human foresight, unconnected with, each other? What power less than divine could so frame them as to make the accomplishment of them in one instance a solemn pledge and assurance of their completion in another instance, of still higher and more universal importance? Where will the scoffer find any thing like this in the artifices of Heathen oracles, to conceal their ignorance, and to impose on the credulity of mankind? See ORACLES. On this subject it may be observed, by way of general illustration, that the remarkable personages under the old dispensation were sometimes in the description of their characters, and in the events of their lives, the representatives of the future dispensers of evangelical blessings, as Moses and David were unquestionably types of Christ, Ezek. xxxiv, 23; Matt. xi, 14; Heb. vi, 20; vii, 1–3. Persons likewise were sometimes descriptive of things, as Sarah and Hagar were allegorical figures of the two covenants, Gal. iv, 22–31; Rom. ix, 8–13. And, on the other hand, things were used to symbolize persons, as the brazen serpent and the paschal lamb were signs of our healing and spotless Redeemer, Exodus xii, 46; John iii, 14; xix, 36. And so, lastly, ceremonial appointments and legal circumstances were preördained as significant of Gospel institutions, 1 Cor. x, 1–11; Heb. viii, 5; ix, x; 1 Pet. iii, 20, 22. Hence it was that many of the descriptions of the prophets had a twofold character; bearing often an immediate reference to present circumstances, and yet being in their nature predictive of future occurrences. What they reported of the type was often in a more signal manner applicable to the thing typified, Psalm xxi, 4–6; xl, 1, 7–10; xii, 4; Lam. xiii, 1–30; John xiii, 18; Dan. xi, 36, 37; what they spoke literally of present, was figuratively descriptive of future particulars; and what was applied in a figurative sense to existing persons, was often actually characteristic of their distant archetypes, Psalm xxii, 16–18, &c. Many passages then in the Old Testament, which in their first aspect appear to be historical, are in fact prophetic, and they are so cited in the New Testament, not by way of ordinary accommodation, or casual coincidence, but as intentionally predictive, as having a double sense, a literal and a mystical interpretation, Hosea xi, 1; Matt. ii, 15. Beside these historical passages, of which the covert allusions were explained by the interpretation of the Gospel writers, who were enlightened by the Spirit to unfold the mysteries of Scripture, the prophets often uttered positive predictions which, in consequence of the correspondence established between the two dispensations, were descriptive of a double event, however they might be themselves ignorant of the full extent of those prophecies which they delivered. For instance, their promises of present success and deliverances were often significant of distant benefits, and secular consolations conveyed assurances of evangelical blessings, 2 Sam. vii, 13, 14; Heb. i, 5. Thus their prophecies received completion in a first and secondary view. As being in part signs to excite confidence, they had an immediate accomplishment, but were afterward fulfilled in a more illustrious sense, 1 Kings xiii, 2, 3; Isaiah vii, 14; Matt. i, 22; Dan. ix, 27; xii, 7; 1 Macc. i, 54; Matt. xxiv, 15; the prophets being inspired, by the suggestions of the Spirit, to use expressions magnificent enough to include the substance in the description of the figure. That many of the prophecies in the Old Testament were direct, and singly and exclusively applicable to, and accomplished in, our Saviour, is certain, Gen. xlix, 10; Psalm xlii, xlv; Isaiah lii, liii; Daniel vii, 13, 14; Micah v, 2; Zech. ix, 9; Mal. iii, 1. It requires much attention to comprehend the full import and extent of this typical dispensation, and the chief obscurities which prevail in the sacred writings are to be attributed to the double character of prophecy. To unravel this is, however, an interesting and instructive study; though an admiration of the spiritual meaning should never lead us to disregard or undervalue the first and evident signification; for many great men have been so dazzled by their discoveries in this mode of explication, as to be hurried into wild and extravagant excess; as is evident from the writings of Origen and Jerom; as also from the Commentaries of Austin, who acknowledges that he had too far indulged in the fancies of an exuberant imagination, declaring that the other parts of Scripture are the best commentaries. The Apostles and the evangelists are, indeed, the best expositors; and where those infallible guides have led the way, we need not hesitate to follow their steps by the light of clear reason and just analogy. It is this double character of prophecy which occasions those unexpected transitions and sudden interchanges of circumstance so observable in the prophetic books. Hence different predictions are sometimes blended and mixed together; temporal and spiritual deliverances are foretold in one prophecy; and greater and smaller events are combined in one point of view. Hence, likewise, one chain of connected design runs through the whole scheme of prophecy, and a continuation of events successively fulfilling, and successively branching out into new predictions, continued to confirm the faith, and to keep alive the expectations, of the Jews. Hence was it the character of the prophetic spirit to be rapid in its description, and regardless of the order of history; to pass with quick and unexpected celerity from subject to subject, and from period to period. “And we must allow,” says Lord Bacon, “for that latitude that is agreeable and familiar to prophecy, which is of the nature of its Author, with whom a thousand years are but as one day.” The whole of the great scheme must have been at once present to the divine Mind; but God described its parts in detail to mankind, in such measures and in such proportions, that the connection of every link was obvious, and its relations apparent in every point of view, till the harmony and entire consistency of the plan were displayed to those who witnessed its perfection in the advent of Christ.