ART. V. ON THE NATURE OF PROPHECY.

From Hengstenberg's "Christologie des Alten Testaments." Translated by James F. Warner, of the Theol. Sem. Andover.

PRELIMINARY REMARKS.

In presenting to the readers of the Biblical Repository the following article from the pen of Prof. Hengstenberg, the Editor fulfils the promise made on p. 709 of the preceding volume. The article is inserted here, partly because it is necessary to the full understanding of a former article on the Genuineness of the last part of Isaiah, from the same author, contained in the first volume of this work; and partly because the Editor is desirous that this important subject should receive all the light which can be thrown upon it, by the labours and suggestions of learned and pious men of different views and in different countries.

6

For the correctness of the views exhibited in the following article, the Editor of course is not responsible. Here, as in all other articles, the name of the writer is given; and the ultimate responsibility must rest alone on him. The Editor is accountable only for the selection of the piece; and for this the reasons are contained in the foregoing paragraph. He is free to say moreover, that in his view, Prof. Hengstenberg has carried the main position in his essay to an extreme. Where he says (p. 141), that the prophets were in an ecstasy, in which they were deprived of intelligent consciousness and individual agency,' he seems to take for granted the thing to be proved; that is, it ought to be proved that the ecstasy was truly of such a character, as to deprive them of intelligent consciousness and individual agency. This however he has not done, nor attempted. To such a view as this, moreover, there are strong objections. If such was the necessary state of a prophet, where are we to class all the revelations of the Old and New Testament that were communicated in dreams during sleep, as to Abraham and Jacob and Joseph? What are we to say of the apostles and the prophets of the New Testament; where Paul declares that the 'spirits of the prophets are subject to the prophets?' If it be said, as Prof. H. would seem to say, that all these belong to another class of phenomena, and that his view applies only to the prophets of the theocracy; we may ask, by what authority he makes this distinction, when Paul seems to affirm that 'one

and the same Spirit' reigns and directs in all the diverse gifts of inspiration? 1 Cor. 12: 4-11.

A further objection to the view of Prof. Hengstenberg is, that it takes away a broad and obvious distinction between the prophets of the Old Testament, and the heathen oracles and diviners; while he substitutes nothing tangible in the place of it. Whatever difference there may be, according to him, in fact, there can certainly be none to the eye or experience of mankind. On the ground of Prof. Hengstenberg, the prophets of the Scriptures and of the heathen must, to all human view, stand upon a like footing.

In respect to the alleged obscurity of the prophecies, which Prof. Hengstenberg deduces as a necessary consequence from his view of the nature of prophecy, he does not intimate definitely, whether he means to apply the term 'obscure' to the language, or the subjects, or to both. He would seem however to have the subjects principally in view. Compare the note in Vol. I. p. 709, of this work.*

The following translation has been made by a friend at the Editor's request; and in accuracy and elegance, as compared with the original, leaves nothing to be desired.

NATURE OF PROPHECY.

EDITOR.

Many erroneous views have obtained currency in relation to the nature of prophecy. It has been usual to regard the prophetic Scriptures in the same light as all the rest; or if a difference has been admitted in the principles of hermeneutics, still it has been forgotten in exegesis. We must spend the more time on this subject; inasmuch as the correct interpretation and preservation of numerous passages which relate to the Messiah, depend upon a right theory of prophecy. We are here, however, concerned only with the inquiry as to the manner in which revelations were made to the prophets. Other kindred questions do not fall under our purpose, and belong to another place.

We proceed, in the first place, to inquire into the condition or state of the prophets immediately before and during their predic

* The Editor is happy in being able to state, that an article by Prof. Stuart on the "Nature and alleged Obscurity of Prophecy" is already prepared and in his hands. It was written with special reference to this essay of Prof. Hengstenberg, and is deferred to the next Number only for want of room in the present.

tions. Since the controversies with the Montanists, the view almost universally prevalent in the church has been, that the essential difference between the theocratic or true prophets, and the heathen oracles and diviners, consists in the circumstance, that the latter spoke in a state of ecstasy, the former, with a perfectly intelligent consciousness, and of course with a full understanding of what they uttered. According to Eusebius, Miltiades wrote a book "On the impossibility of a prophet's speaking in a state of ecstasy." ."* Epiphanius remarks: "In whatever the prophets have said, they have been accompanied with an intelligent state of mind." And he endeavours to show that an intelligent consciousness is the surest mark of true prophecy.‡ To the same effect Jerome expresses himself in many places. E. g. in his Preface to Isaiah: "Nor indeed, as Montanus and insane women dream, did the prophets speak in an ecstasy, so that they did not know what they uttered, and, while they instructed others, did not themselves understand what they said."§ Prooem. to Nahum: "The prophet does not speak in an ecstasy, as Montanus and Priscilla and Maximilla insanely imagine, but the prophecy which this book contains, is from a man who understood what he spoke."|| Preface to Habakkuk: "It is the vision of a prophet, and contrary to the perverse opinion of Montanus, he understands what he sees; he does not speak as a madman, nor, in the manner of insane women, utter sounds without sense." But Chrysostom expresses himself with the most definiteness respecting the distinction between the heathen diviners and the theocratic or true prophets: "For this is characteristic of the diviners, to be in a phrensy, to be impelled by

* Περὶ τοῦ μὴ δεῖν προφήτην ἐν ἐκστάσει λαλεῖν. Hist. Eccl. V. 17.

† ́Οσα γὰρ οἱ προφῆται εἰρήκασι μετὰ συνέσεως παρακολουDouvres ¿qiyyovio. Adv. Haeres. Montani, c. 2.

Neque vero, ut Montanus cum insanis feminis somniat, prophetae in ecstasi loquuti sunt, ut nescirent quid loquerentur, et cum alios erudirent, ipsi ignorarent quid dicerent. Praef. in Jes.

Non loquitur propheta v izotάo, ut Montanus et Priscilla Maximillaque delirant, sed quod prophetat liber, intelligentis est quod loquitur. Prooem. in Nahum.

¶ Prophetae visio est, et adversum Montani dogma perversum intelligit, quod videt, nec ut amens loquitur, nec in morem insanientium feminarum dat sine mente sonum. Praef. in Habak.

necessity, to be driven by force, to be drawn, like a madman. A prophet, on the contrary, is not so, but utters his communications with sober intelligence and in a sound state of mind, knowing what he says. Therefore, learn hereafter to know the distinction between a diviner and a prophet."* The more modern theologians for the most part follow the church fathers.

This view depends upon the correct impression, that between the condition of the true prophets, which is of divine origin, and that of the false, which is not so, there must be an essential difference. Still it appears, if we more closely examine the passages of Scripture which relate to the condition of the former, that the nature of this distinction has been falsely apprehended. It appears, that the true prophets also were in an extraordinary state, characteristically different from the usual one, viz. in an ecstasy (xoruous), in which intelligent consciousness retired, and individual agency was entirely suppressed by a powerful operation of the divine spirit, and reduced to a state of passiveness. Thus, the prophets, as Philo said, were interpreters, whose organs God employed in making known his revelations.† Indeed, the means which the prophets used to prepare themselves, indicate an unusual condition. They employed music to calm the tempest of their passions and kindle their love to God. Compare 2 Kings 3: 15. 1 Sam. c. 10. Then they were seized by the Spirit of God, and that in a forcible manner, which suppressed, for the time, their own agency. This is denoted by the expressions: The hand of God or the Spirit of God came upon him or fell upon him.' E. g. Ezek. 1: 3. 1 Sam. 19: 20 sq. 2 Kings 3: 15. 2 Chron. 15: 1. The irresistibleness of this seizure is indicated in Jeremiah 20: 7, by these words: "Lord, thou

νον.

* Τοῦτο γὰρ μάντεως ἴδιον, τὸ ἐξεστηκέναι, τὸ ἀνάγκην ὑπομένειν, τὸ ὠθεῖςθαι, τὸ ἕλκεσθαι, τὸ σύρεσθαι, ὥσπερ μαινόμε Ο δὲ προφήτης οὐχ οὕτως, ἀλλὰ μετὰ διανοίας νηφούσης καὶ σωφρονούσης καταστάστεως, καὶ εἰδὼς ἃ φθέγγεται, φησὶν ἅπαντα ὥστε καὶ πρὸ τῆς ἐκβάσεως καντεύθεν γνώριζε τὸν μάν τiv xaì còν пgo¶ntηv. Homil. 29 in Ep. ad Cor.

ä

+ Compare e. g. besides many other passages, de Praem. et Poen. p. 711. ed Hoesch. ἑρμηνεὺς γὰρ ἐστιν ὁ προφήτης, ἔνδοθεν ὑπη χοῦντος τὰ λεκτέα τοῦ θεοῦ.

Cornelius a Lapide remarks, on the first chapter of Ezekiel, that the prophets took their station by the side of the river, that in the stillness, and delightful scenery around them, they might, through the soft, pleasing murmur of the waters, be refreshed, enlivened, and prepared for the divine ecstasies.

hast persuaded me, and I have suffered myself to be persuaded; thou hast been too strong for me, and hast prevailed." The following expression also from the New Testament has a bearing on the same point: "Holy men of God spake as they were moved by the Holy Ghost."* With this, Knapp compares the following expressions of the profane writers : χατεχέσθαι ἐκ θεοῦ, corripi deo, deum pati, etc.†

This suppression of the prophet's own agency, terror before the divine majesty, and the extraordinary nature of the divine communications, caused a great internal perturbation and struggle. It is said of Abraham in Gen. 15: 12, when he had a vision, "Behold terror and great darkness fell upon him." Balaam, when the Spirit seizes him, falls to the ground, Num. 24: 4. So Ezekiel, 1:28; and John, Rev. 1: 17. Daniel (10: 8-10) after having seen a vision is entirely deprived of strength and sinks down with faintness; c. 8: 27, he is sick many days in consequence of the struggle which he had. Sometimes the internal struggle of the divinity with humanity was so great, that the prophets tore off their clothes from their bodies. Comp. 1 Sam. 19: 24, where it is said of Saul, that even he, no less than the other prophets, stripped off his clothes, fell upon the ground, and prophesied. The unusualness of the prophetic condition appears also from the fact, that unbelievers supposed the prophets to be insane. Thus, in 2 Kings 9: 11, the courtiers say to Jehu, when a prophet had been with him: "Wherefore came this mad fellow (a) to thee?" Compare a perfectly similar passage in Jer. 29: 26. That the prophetic condition made itself known externally as one entirely different from what was usual, appears from the narration in 1 Sam. c. 10. To Saul it is said in verse 6, "The Spirit of the Lord shall come upon thee, and thou shalt prophesy with them." And in verse 11, as Saul prophesied among the prophets, all who knew him before said with aston

**Ὑπὸ πνεύματος ἁγίου φερόμενοι ἐλάλησαν ἅγιοι Θεοῦ argonot, 2 Pet. 1: 21.

+ Crusius justly regards the fact, that the condition of the prophets while uttering their prophecies was extraordinary, and not the usual, permanent one, as the occasion of their so frequently repeating the formula, "Thus saith the Lord;" while the apostles, whose divine illumination was a permanent one, connected with intelligent consciousness, use it but seldom, and only when they wish to distinguish their own advice from the commandments of the Lord; as 1 Cor. 7: 10.-Theol. proph. I. p. 94.