NUMBERS ALREADY ISSUEd. ORIGINAL ARTICLES. BY THE EDITOR. On the Universities of Germany, and the state of Theological Education in that country. Four Articles.-The Song of Deborah and Barak, Translation and Commentary.-Language of Palestine in the age of Christ and the Apostles.-On the Letter attributed to Publius Lentulus, respecting the person of Christ. Various Introductory Remarks and Literary Notices. BY PROF. STUART. Interpretation of Psalm XVI.-Remarks on Prof. Hahn's definition of Interpretation.-Arminius, a Sketch of his Life and Times.-Interpretation of Romans VIII. 18--25.— Meaning of Kugios in the New Testament.--On the Internal Evidence respecting the various readings in 1 Tim. III. 16.—Are the same principles of Interpretation to be applied to the Bible as to other books?-Nature and alleged Obscurity of Prophecy.-Hints on the Study of the Greek Language -Notice of Rosenmueller's Scholia in Vet. Test. BY PROF. TURNER. Claims of the Heb. Language and Literature. BY E. REYNOLDS, M. D. The Necessity of Physical Culture to Literary Men, and especially to Clergymen. Original Letters from DR J. P. SMITH, DR HENDErson, Prof. LEE, PROF. HAHN, PROF. THOLUCK. SELECTIONS AND TRANSLATIONS. DR. HENDERSON. The great Mystery of Godliness incontrovertible; or a Critical Examination of the various Readings in 1 Tim. III. 16. PROF. HAHN. On the Interpretation of the Scriptures. Translated by the Editor. PROF. THOLUCK. Theological Education in Italy. Two articles.Lexicography of the New Testament. Both translated by the Editor. The Nature and Moral Influence of Heathenism. Translated by PROF. EMERSON, PROF. TITTMANN. Grammatical Accuracy of the Writers of the New Testament.-Simplicity of Interpretation in the New Testament.-Causes of forced Interpretation of the New Testament. All translated by the Editor. PROF. PFANNKUCHE. Aramaean Language in Palestine. Translated by the Editor. PROF. HUG. Greek Language in Palestine. Transl. by the Editor. PROF. H. PLANCK. Nature and Character of the Greek Style of the New Testament. Translated by the Editor. From BUTTMANN's Greek Grammar. A general View of the Greek Language and its Dialects. Translated by the Editor. From HENGSTENBERG'S Christology. Genuineness of Isaiah XL. -LXVI. Translated by the Editor.-Nature of Prophecy-Interpretation of Isaiah LII. 13.-LIII. Both transl. by J. F. Warner. ISM, ESPECIALLY AMONG THE GREEKS AND ROMANS, Part III. Character of Polytheism and of the Deification of Nature in general; as also of the Grecian and Roman Religions in particular Part IV. On the Influence of Heathenism upon Life. Sect. I. Superstition and Unbelief III. HINTS ON THE STUDY of the GreEK LANGUAGE By Prof. Stuart. IV. INTERPRETATION OF ISAIAH LII. 13.—LIII. From Hengstenberg's "Christologie." Transl. by J. F. Warner. Preliminary Remarks by the Editor 246 263 290 . 310 Interpretation of Isaiah, etc. Historical Introduction . Exposition 310 313 314 331 THE BIBLICAL REPOSITORY. No. VI. APRIL, 1832. ART. I. ON THE ALLEGED OBSCURITY OF PROPHECY. By M. Stuart, Prof. of Sac. Lit. in Theol. Sem. Andover. [DESIGNED AS A FURTHER INVESTIGATION OF SOME TOPICS DISCUSSED IN THE DISSERTATION OF PROF. HENGSTENBERG, CONTAINED IN THE PRECEDING NUMBER OF THIS WORK.] WERE I to select a motto for the following remarks, from the quotations which Prof. Hengstenberg has so happily made from several of the ancient fathers, I could choose none more accordant with my own views, or more appropriate to my design, than the words of Jerome: Neque vero... prophetae in ecstasi loquuti sunt, ut nescirent quid loquerenter, et cum alios erudirent, ipsi ignorarent quid dicerent.* After all that Prof. Hengstenberg has said in so able and ingenious a manner, and all which I have found in other excellent writers relative to this subject, I feel compelled still to say, with Chrysostom: "The prophet is not in such a state, [i. e. like that of the heathen μávTis,] but utters his communications with sober intelligence, and in a sound state of mind, understanding what he says."+ I acknowledge that my views of the nature and design of prophecy and of inspiration, lead me unavoidably to the same conclusion with that of the fathers just named. What is prophecy? That part of it with which we are now concerned is prediction. And what is prediction? It is the foretelling of certain things which are to happen; it is a revelation made through men, to + P. 140, 141. * Comp. p. 140. VOL. II. No. 6. 28 men, respecting future things; a declaration that certain events will take place. Now what is a declaration or revelation? If this be unintelligible, both to him who utters it, and to those who are addressed by him; if neither he, nor they, nor any one who comes after them, is able to explain the meaning of this revelation-and this because it is in itself obscure and unintelligible— in what tolerable sense can this be called a revelation ? I admit that a multitude of causes might hinder wicked and carnal and ignorant men, from understanding what the prophets uttered. Prejudice, want of being conversant with spiritual things, passion, and many other causes might interpose, and effectually prevent the carnal Jews from rightly comprehending the oracles of their prophets. But to say that neither the prophets themselves, nor the intelligent and pious men of their times and of succeeding generations, were able to understand what God had given them for the very purpose of making a revelation to them-what is this but to say, that the purposes of the divine Spirit had been frustrated, for want of perspicuity in the language which he employed? And can we soberly maintain this? Either God did design to reveal something to his people, when he inspired the prophets, or he did not. If he did; then his design is frustrated, just so far as the prophecy is in itself unintelligible; and how can we admit that the designs of the Holy Spirit should be frustrated? If he did not; then what is prophecy but illusion; a seeming to make a revelation, while in fact none is made, or even intended to be made? But you will say: 'God did not intend that prophecy should be understood by the prophets, or by their cotemporaries. He intended merely that it should be understood, when it comes to be fulfilled.' So Prof. Hengstenberg avers ;* and so others have often said. But this gives me no satisfaction. First, I ask, for what purpose was the prophecy given hundreds of years before its accomplishment, if no one understood it or could understand it? Was it to quicken, to console, to rebuke, to instruct the people of God then living? Certainly none of these; for how should that, which no one did or could understand, accomplish any of these ends, or any other useful purpose? For what end then was it given? You will answer, perhaps : 'It * P. 171. |