The third theory amounts, in brief, to this, that the foreknowledge of God must be supposed to differ so much from any thing of the kind which we perceive in ourselves, and from any ideas which we can possibly form of that property of the divine nature, that no argument respecting it can be grounded upon our imperfect notions; and that all controversy on subjects connected with it, is idle and fruitless. But though foreknowledge in God should be admitted to be something of a very different nature” to the same quality in man, yet as it is represented assomethingequivalent to foreknowledge, whatever that something may be, since in consequence of it, prophecies have actually been uttered and fulfilled, and of such a kind, too, as relate to actions for which men have in fact been held accountable; all the original difficulty of reconciling contingent events to this something, of which human foreknowledge is a kind of shadow,” as a map of China is to China itself,” remains in full force. The difficulty is shifted, but not removed. It may, therefore, be certainly concluded, if at least the Holy Scriptures are to be our guide, that the omniscience of God comprehends his certain prescience of all events however contingent; and if any thing more were necessary to strengthen the argument above given, it might be drawn from the irrational, and, above all, the unscriptural consequences, which would follow from the denial of this doctrine. These are forcibly stated by President Edwards:--“It would follow from this notion, (namely, that the Almighty doth not foreknow what will be the result of future contingencies,) that as God is liable to be continually repenting what he has done; so he must be exposed to be constantly changing his mind and intentions as to his future conduct; altering his measures, relinquishing his old designs, and forming new schemes and projections. For his purposes, even as to the main parts of his scheme, namely, such as belong to the state of his moral kingdom, must be always liable to be broken, through want of foresight; and he must be continually putting his system to rights, as it gets out of order, through the contingence of the actions of moral agents: he must be a Being who, instead of being absolutely immutable, must necessarily be the subject of infinitely the most numerous acts of repentance, and changes of intention, of any being whatsoever; for this plain reason, that his vastly extensive charge comprehends an infinitely greater number of those things which are to him contingent and uncertain. In such a situation he must have little else to do, but to mend broken links as well as he can, and be rectifying his disjointed frame and disordered movements, in the best manner the case will allow. The supreme Lord of all things must needs be under great and miserable disadvantages, in governing the world which he has made, and has the care of, through his being utterly unable to find out things of chief importance, which hereafter shall befall his system; which, if he did but know, he might make seasonable provision for. In many cases, there may be very great necessity that he should make provision, inthe manner of his ordering and disposing things, for some great events which are to happen, of vast and extensive influence, and endless consequence to the universe; which he may see afterward, when it is too late, and may wish in vain that he had known beforehand, that he might have ordered his affairs accordingly. And it is in the power of man, on these principles, by his devices, purposes, and actions, thus to disappoint God, break his measures, make him continually to change his mind, subject him to vexation, and bring him into confusion.”
Socinus and his early followers would not allow that God possesses any knowledge of future contingencies. The schoolmen, in reference to this species of knowledge in God, invented that calledscientia media, and which they define as that by which God knowssub conditione, what men or angels will do according to the liberty which they have, when they are placed in these or those circumstances, or in this or in that order of things.” When Gomarus, the opponent of Arminius, found that his opinion concerning the object of reprobation was clogged with this absurdity--that it made God to be the author of Adam’s sin, he very astutely took refuge in this conditionate foreknowledge, and, in his corrected theses on predestination, published after the death of Arminius, he describes it as that by which God, through the infinite light of his own knowledge, foreknows some future things, not absolutely, but as placed under a certain condition.” Walæus, the celebrated antagonist of Episcopius, had recourse to the same expedient. This distinction has been adopted by very few of those who espouse the doctrines of general redemption; and who believe that every event, how contingent soever to the creature, is, with respect to God, certainly foreknown. An old English divine thinks, that, “in the sacred Scriptures certain not obscure vestiges are apparent of this kind of knowledge, of things that will happen thus or otherwise, on the supposition of the occurrence of this or that circumstance. Omitting the well known example of David in Keilah, 1 Sam. xxii, 12, and of Chorazin and Bethsaida, Matt. xi, 21; Luke x, 13, consult, among other sayings of the same description, the answer of our Saviour to the chief priests and scribes, who had asked, ‘Art thou the Christ? Tell us.’ And he said unto them, ‘If I tell you, ye will not believe.’ In the subsequent verse he adds, ‘If I also ask you, ye will not answer me, nor let me go,’ Luke xxii, 67, 68. You have here three events specified, which yet will not occur even on the supposition of Christ our Lord himself.” This kind of knowledge might very well be included in that ofscientia visionis, because the latter ought to include, not what God will do and what his creatures will do under his appointment, but what they will do by his permission as free agents, and what he will do, as a consequence of this, in his character of Governor and Lord. But since the predestinarians had confoundedscientia visioniswith a predestinating decree, thescientia mediawell expressed what they had left quite unaccounted for, and which they had assumed did not really exist,--the actions of creatures endowed with free will, and the acts of Deity which from eternity were consequent upon them. If such actions do not take place, then men are not free; and if the rectoral acts of God are not consequent upon the actions of the creature in the order of the divine intention, and the conduct of the creature is consequent upon the foreordained rectoral acts of God, then we reach a necessitating eternal decree, which in fact, the predestinarian contends for; but it unfortunately brings after it consequences which no subtleties have ever been able to shake off,--that the onlyactorin the universe is God himself; and that the only distinction among events is, that one class is brought to pass by God directly, and the other indirectly, not by the agency, but by the mere instrumentality, of his creatures.
PRIEST, a general name for the minister of religion. The priest under the law was, among the Hebrews, a person consecrated and ordained of God to offer up sacrifices for his own sins and those of the people, Lev. iv, 5, 6. The priesthood was not annexed to a certain family till after the promulgation of the law of Moses. Before that time the first-born of every family, the fathers, the princes, the kings were priests. Cain and Abel, Noah, Abraham, Job, Abimelech and Laban, Isaac and Jacob, offered themselves their own sacrifices. In the solemnity of the covenant that the Lord made with his people at the foot of Mount Sinai, Moses performed the office of mediator, Exod. xxiv, 5, 6; and young men were chosen from among the children of Israel to perform the office of priests. But after the Lord had chosen the tribe of Levi to serve him in his tabernacle, and the priesthood was annexed to the family of Aaron, then the right of offering sacrifices to God was reserved to the priests alone of this family. The Lord ordained, Num. xvi, 40, that no stranger, which was not of the seed of Aaron, should come near to offer incense unto the Lord, that he might not be as Korah and his company. The punishment of Uzziah is well known, 2 Chron. xxvi, 19, who, having presumed to offer incense to the Lord, was suddenly smitten with a leprosy, put out of his palace, and excluded from the administration of affairs to the day of his death. However, it seems that, on certain occasions, the judges and the kings of the Hebrews offered sacrifices unto the Lord, especially before a constant place of worship was fixed at Jerusalem; for in 1 Sam. vii, 8, we are told that Samuel, who was no priest, offered a lamb for a burnt-sacrifice to the Lord; and in 1 Sam. ix, 13, it is said that this prophet was to bless the offering of the people, which should seem to be a function appropriated to the priests; lastly, 1 Sam. xvi, 5, he goes to Bethlehem, where he offers a sacrifice at the inauguration or anointing of David. Saul himself offered a burnt-offering to the Lord, perhaps as being king of Israel, 1 Sam. xiii, 9, 10. Elijah also offered a burnt-offering upon MountCarmel, 1 Kings xviii, 33. David himself sacrificed, (at least the text expresses it so,) at the ceremony of bringing the ark to Jerusalem, and at the floor of Araunah, 2 Sam. vi, 13. Solomon went up to the brazen altar that was at Gibeon, and there offered sacrifices, 2 Chron. i, 5. It is true the above passages are commonly explained by supposing that these princes offered their sacrifices by the hands of the priests; but the sacred text will by no means favour such explanations; and it is very natural to imagine, that in the quality of kings and heads of the people, they had the privilege of performing some sacerdotal functions, upon some extraordinary occasions; thus we see David clothed with the priestly ephod, and consulting the Lord; and upon another occasion we find David and Solomon pronounce solemn benedictions on the people, 2 Sam. vi, 18; 1 Kings viii, 55. God having reserved to himself the first-born of all Israel, because he had preserved them from the hand of the destroying angel in Egypt, by way of exchange or compensation accepted of the tribe of Levi for the service of the tabernacle, Numbers iii, 41. Of the three sons of Levi, Gershon, Kohath, and Merari, the Lord chose the family of Kohath, and out of this the house of Aaron, to exercise the functions of the priesthood. All the rest of the family of Kohath, even the children of Moses and their descendants, remained of the order of mere Levites. SeeLevites.
The posterity of the sons of Aaron, namely, Eleazar and Ithamar, Lev. x, 1–5; 1 Chron. xxiv, 1, 2, had so increased in number in the time of David, that they were divided into twenty-four classes, which officiated a week at a time alternately. Sixteen classes were of the family of Eleazar, and eight of the family of Ithamar. Each class obeyed its own prefect or ruler. The classJojaribwas the first in order, and the classAbiawas the eighth, 1 Mac. ii, 1; Luke i, 5; 1 Chron. xxiv, 3–19. This division of the priesthood was continued as a permanent arrangement after the time of David, 2 Chron. viii, 14; xxxi, 2; xxxv, 4, 5. Indeed, although only four classes returned from the captivity, the distinction between them, and also the ancient names, were still retained, Ezra ii, 36–39; Neh. vii, 39–42; xii, 1.
Aaron, the high priest was set apart to his office by the same ceremonies with which his sons the priests were, with this exception, that the former was clothed in his robes, and the sacred oil was poured upon his head, Exod. xxix, 5–9; Lev. viii, 2. The other ceremonies were as follows. The priests, all of them with their bodies washed, and clad in their appropriate dress, assembled before the altar, where a bullock, two rams, unleavened bread, and wafers of two kinds in baskets, were in readiness. When they had placed their hands upon the head of the bullock, he was slain by Moses as a sin-offering. He touched the horns of the altar with the blood, poured the remainder of it round its base, and placed the parts which were to compose the sacrifice on its top. The remaining parts of the animal were all burned without the camp, Exod. xxix, 10–14; Lev. viii, 2, 3, 14–17. They in like manner placed their hands on the head of one of the rams, which was also slain by Moses for a whole burnt-offering, the blood was sprinkled around the altar, and the parts of the ram were separated and burned upon it, Exod. xxix, 15–18; Lev. viii, 18–21. The other ram, when the priests had laid their hands upon him, was likewise slain by Moses for the sacrifice of consecration. He touched with the blood the tip of the right ear of the priests, the thumb of the right hand, and the great toe of the right foot. The rest of the blood he sprinkled in part upon the bottom of the altar, and a part he mingled with the consecrated oil, and sprinkled on the priests and their garments. He anointed the high priest by pouring a profusion of oil upon his head; whence he is called the anointed, Lev. v, 3, 5, 16; vi, 15; Psalm cxxxiii, 2. Certain parts of the sacrifice, namely, the fat, the kidneys, the haunches, the caul above the liver, and the right shoulder, also one cake of unleavened bread, a cake of oiled bread, and a wafer, were placed by Moses upon the hands of the priests, that they might offer them to God. This ceremony was called “filling the hands,” expressions which accordingly in a number of passages mean the same as consecrating, Exod. xxxii, 29; Leviticus xvi, 32; 1 Chronicles xxix, 5. All the parts which have been mentioned as being placed in the hands of the priests, were at last burned upon the altar. This ceremony, which continued for eight days, for ever separated the priests from all the other Israelites, not excepting the Levites; so that there was subsequently no need of any farther consecration, neither for themselves nor their posterity, Exodus xxix, 35–37; Lev. x, 7; Rom. i, 1; Eph. iii, 3; Acts xiii, 2, 3. That the ceremonies of inauguration or consecration, however, were practised at every new accession of a high priest to his office, seems to be hinted in the following passages, Exod. xxix, 29; Lev. xvi, 32; xxi, 10; Num. xx, 26–28; xxxv, 25.
It was not customary for the priests to wear the sacerdotal dress except when performing their official duties, Exod. xxviii, 4, 43; Ezek. xlii, 14; xliv, 19. The description of the dress of the priests which is given in Exodus xxviii, is by some thought defective, as many things are passed in silence, apparently for the reason that they were at that time sufficiently well known, without being expressly stated. Some additional information is communicated to us by Josephus; but the dress of the priests, as he describes it, may have been in some respects of recent origin. It was as follows: 1. A sort of hose, made of cotton or linen, which was fastened round the loins, and extended down so as to cover the thighs, Lev. vi, 10; Ezek. xliv, 18. 2. A tunic of cotton which extended, in the days of Josephus, down to the ankles. It was furnished with sleeves, and was fabricated all of one piece without being sewn, Exod. xxviii, 39, 41; xxix, 5; John xix, 23. 3. The girdle. According to Josephus it was a hand’s breadth in width, wovenin such a manner as to exhibit the appearance of scales, and ornamented with embroidered flowers in purple, dark blue, scarlet, and white. It was worn a little below the breast, encircled the body twice, and was tied in a knot before. The extremities of the girdle hung down nearly to the ankle. The priest, when engaged in his sacred functions, in order to prevent his being impeded by them, threw them over his left shoulder, Exod. xxxix, 27–29. 4. The mitre or turban was originally acuminated in its shape, was lofty, and was bound upon the head, Exod. xxviii, 8, 40; xxix, 9; Lev. viii, 13. In the time of Josephus the shape of the mitre had become somewhat altered; it was circular, was covered with a piece of fine linen, and sat so closely on the upper part of the head, (for it did not cover the whole of the head,) that it would not fall off when the body was bent down. The Hebrew priests, like those of Egypt and other nations, performed their sacred duties with naked feet; a symbol of reverence and veneration, Exod. iii, 5; Josh. v, 15.
The ordinary priests served immediately at the altar, offered sacrifices, killed and flayed them, and poured the blood at the foot of the altar, 2 Chron. xxix, 34; xxxv, 11. They kept a perpetual fire burning upon the altar of burnt-sacrifices, and in the lamps of the golden candlestick that was in the sanctuary; they prepared the loaves of shew bread, baked them, and changed them every Sabbath day. Every day, night, and morning, a priest appointed by casting lots at the beginning of the week, brought into the sanctuary a smoking censer, and set it upon the golden table, otherwise called the altar of perfumes, Luke i, 9. The priests were not suffered to offer incense to the Lord with strange fire, Lev. x, 1, 2; that is, with any other fire than what should be taken from the altar of burnt-sacrifices. It is well known with what severity God chastised Nadab and Abihu for having failed in this. Those that would dedicate themselves to perpetual service in the temple were well received, and were maintained by the constant and daily offerings, Deut. xviii, 6–8. The Lord had given no lands of inheritance to the tribe of Levi in the distribution of the land of promise. He designed that they should be supported by the tithes, the first fruits, the offerings that were made in the temple, by their share of the sin-offerings, and thanksgiving-offerings that were sacrificed in the temple, of which certain parts were appropriated to the priests. They had also a share in the wool when the sheep were shorn. All the first-born, both of man and beast, belonged to the Lord, that is, to his priests. The men were redeemed for the sum of five shekels, Num. xviii, 15, 16. The first-born of impure animals were redeemed or exchanged, but the clean animals were not redeemed; they were sacrificed to the Lord, their blood was sprinkled about the altar, and all the rest belonged to the priest, Num. xviii, 17–19. The first fruits of trees, Lev. xix, 23, 24, that is, those that came on the fourth year, belonged also to the priest. They gave also to the priests and Levites an allowance out of the dough that they kneaded. They had the tithe of all the fruits of the land, and of all animals which were fed under the shepherd’s crook, Lev. xxvii, 31, 32. God also provided them with houses and accommodations, by appointing them forty-eight cities for their habitations, Num. xxxv, 1–3. In the precincts of these cities they possessed as far as a thousand cubits beyond the walls. Of these forty-eight cities six were appointed to be cities of refuge, for the sake of those who should commit any casual or involuntary manslaughter; the priests had thirteen of these for their share, and all the others belonged to the Levites, Josh. xxi, 19. One of the chief employments of the priests, next to attending upon the sacrifices and the service of the tabernacle or temple, was the instruction of the people and the deciding controversies, distinguishing the several sorts of leprosy, the causes of divorce, the waters of jealousy, vows, all causes relating to the law, the uncleannesses that were contracted several ways; all these things were brought before the priests, Hosea iv, 6; Mal. ii, 7, &c; Lev. xiii, 14; Num. v, 14, 15. They publicly blessed the people in the name of the Lord. In time of war their business was to carry the ark of the covenant, to consult the Lord, to sound the holy trumpets, and encourage and harangue the army.
The term priest is most properly given to Christ, of whom the high priests under the law were types and figures, he being the high priest especially ordained of God, who, by the sacrifice of himself, and by his intercession, opens the way to reconciliation with God, Heb. viii, 17; ix, 11–25. The word is also applied to every true believer who is enabled to offer up himself “a spiritual sacrifice acceptable to God through Christ,” 1 Pet. ii, 5; Rev. i, 6. But it is likewise improperly applied to Christian ministers, who have no sacrifices to offer; unless, indeed, when it is considered as contracted frompresbyter, which signifies an elder, and is the name given in the New Testament to those who were appointed to the office of teaching and ruling in the church of God. SeeAaron.
PRISCILLA, a Christian woman, well known in the Acts, and in St. Paul’s epistles; sometimes placed before her husband Aquila. From Ephesus this pious pair went to Rome, where they were when St. Paul wrote his epistle to the Romans, A. D. 58. He salutes them the first of all, with great commendations, Rom. xvi, 3. They returned into Asia some time afterward; and St. Paul, writing to Timothy, desires him to salute them on his behalf, 2 Tim. iv, 19, A. D. 65.
PROFANE, an epithet applied to those who abuse and contemn holy things. The Scripture calls Esau profane, because he sold his birthright, which was considered a holy thing, not only because the priesthood was annexed to it, but also because it was a privilege relating to Christ, and a type of the title of believers to the heavenly inheritance, Heb. xii, 16. The priests of the race of Aaron wereenjoined to distinguish between sacred and profane, between pure and polluted, Lev. x, 10; xix, 7, 8. Hence they were prohibited the use of wine during their attendance on the temple service, that their spirits might not be discomposed by excitement. To profane the temple, to profane the Sabbath, to profane the altar, are common expressions to denote the violation of the rest of the Sabbath, the entering of foreigners into the temple, or the want of reverence in those that entered it, and the impious sacrifices that were offered on the altar of the Lord.
PROMISE, an assurance given by God, in his word, of bestowing blessings upon his people, 2 Pet. i, 4. The word in the New Testament is usually taken for the promises that God heretofore made to Abraham, and the other patriarchs, of sending the Messiah, and conferring his Holy Spirit and eternal life on those that should believe on him. It is in this sense that the Apostle Paul commonly uses the word promise, Rom. iv, 13, 14; Gal. iii, 14, 17, 18, 21, 22, 29. The promises of the new covenant are called better than those of the old, Heb. viii, 6, because they are more spiritual, clear, comprehensive, and universal than those of the Mosaic covenant. The time of the promise, Acts vii, 17, is the time of fulfilling the promise. The “children of the promise” are, 1. The Israelites descended from Isaac, in opposition to the Ishmaelites descended from Ishmael and Hagar. 2. The Jews converted to Christianity, in opposition to the obstinate Jews, who would not believe in Christ. 3. All true believers who are born again by the supernatural power of God, and who by faith lay hold on the promise of salvation in Jesus Christ.
PROPHECY, 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 argumentà prioriagainst 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 chainof 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. (SeePrescience.) 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. (SeeOracles.) 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 magnificentideas. 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,]
Non res Romanæ perituraque regna,[Not the empire of Rome and kingdoms about to perish,]
Non res Romanæ perituraque regna,[Not the empire of Rome and kingdoms about to perish,]
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 departmentof 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 thedouble senseof 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 acontrarydescription. 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 inboth; 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? SeeOracles.
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.
PROPHETS. A prophet, in the strict and proper sense, was one to whom the knowledge of secret things was revealed, that he might declare them to others, whether they were things past, or present, or to come. The woman of Samaria perceived our Saviour was a prophet, by his telling her the secrets of herpastlife, John iv, 19. The Prophet Elisha had thepresentconduct of his servant Gehazi revealed to him, 2 Kings v, 26. And most of the prophets had revelations concerningfutureevents; above all, concerning the coming and kingdom of the Messiah: “He has raised up a horn of salvation for us in the house of his servant David, as he spake by the mouth of his holy prophets, which have been since the world began,” Luke i, 69, 70. Nevertheless, in a more lax or analogical sense, the title prophet is sometimes given to persons who had no such revelation, nor were properly inspired. Thus Aaron is said to be Moses’s prophet: “The Lord said unto Moses, See, I have made thee a god to Pharaoh, and Aaron thy brother shall be thy prophet,” Exod. vii, 1: because Aaron received the divine messages, which he carried immediately from Moses; whereas other prophets receive their messages immediately from God himself. In this respect, as Moses stood in the place of God to Pharaoh, so Aaron acted in the character of his prophet. The title of prophets is given also to the sacred musicians, who sung the praises of God, or who accompanied the song with musical instruments. Thus “the sons of Asaph, and of Heman, and of Jeduthun,” are said to “prophesy with harps, with psalteries, and with cymbals,” 1 Chron. xxv, 1; and they prophesied, it is said, “according to the order of the king.” Perhaps Miriam, the sister of Aaron, may be called a prophetess only on this account, that she led the concert of the women, who sung the song of Moses with timbrels and with dances, Exodus xv, 20, 21. Thus the Heathen poets, who sung or composed verses in praise of their gods, were called by the Romansvates, or prophets; which is of the same import with the Greek ϖροφήτης, a title which St. Paul gives to Epimenides, a Cretan poet, Titus i, 12.
Godwin observes, that, for the propagation of learning, colleges and schools were in divers places erected for the prophets. The first intimation we have in Scripture of these schools is in 1 Sam. x, 5, where we read of “a company of prophets coming down from the high place with a psaltery, a tabret, a pipe, and a harp before them, and they did prophesy.” They are supposed to be the students in a college of prophets atגכעת, or “the hill,” as we render it, “of God.” Our translators elsewhere retain the same Hebrew word, as supposing it to be the proper name of a place, “Jonathan smote the garrison of the Philistines that was in Geba,” 1 Sam. xiii, 3. Some persons have imagined that the ark, or at least a synagogue, or some place of public worship, was at this time at Geba, and that this is the reason of its being styled in the former passageגבעת האלהים, the hill of God. We read afterward of such another company of prophetsat Naioth in Ramah, “prophesying, and Samuel standing as appointed over them,” 1 Sam. xix, 19, 20. The students in these colleges were called sons of the prophets, who are frequently mentioned in after ages, even in the most degenerate times. Thus we read of the sons of the prophets that were at Bethel; and of another school at Jericho; and of the sons of the prophets at Gilgal, 2 Kings ii, 3, 5; iv, 38. It should seem, that these sons of the prophets were very numerous; for of this sort were probably the prophets of the Lord, whom Jezebel cut off; “but Obadiah took a hundred of them, and hid them by fifty in a cave,” 1 Kings xviii, 4. In these schools young men were educated under a proper master, who was commonly, if not always, an inspired prophet, in the knowledge of religion, and in sacred music, 1 Sam. x, 5; xix, 20, and were thereby qualified to be public preachers, which seems to have been part of the business of the prophets on the Sabbath days and festivals, 2 Kings iv, 23. It should seem, that God generally chose the prophets, whom he inspired, out of these schools. Amos, therefore, speaks of it as an extraordinary case, that though he was not one of the sons of the prophets, but a herdsman, “yet the Lord took him as he followed the flock, and said unto him, Go, prophesy unto my people Israel,” Amos vii, 14, 15. That it was usual for some of these schools, or at least for their tutors, to be endued with a prophetic spirit, appears from the relation of the prophecies concerning the ascent of Elijah, delivered to Elisha by the sons of the prophets, both at Jericho and at Bethel, 2 Kings ii, 3, 5.
The Hebrew prophets present a succession of men at once the most singular and the most venerable that ever appeared, in so long a line of time, in the world. They had special communion with God; they laid open the scenes of the future; they were ministers of the promised Christ. They upheld religion and piety in the worst times, and at the greatest risks; and their disinterestedness was only equalled by their patriotism. The houses in which they lived were generally mean, and of their own building, 2 Kings vi, 2–4. Their food was chiefly pottage of herbs, unless when the people sent them some better provision, as bread, parched corn, honey, dried fruits, and the like, 1 Kings xiv, 3; 2 Kings iv, 38, 39, 42. Their dress was plain and coarse, tied about with a leathern girdle, Zech. xiii, 4; 2 Kings i, 8. Riches were no temptation to them; therefore Elisha not only refused Naaman’s presents, but punished his servant Gehazi very severely for clandestinely obtaining a small share of them, 2 Kings v, 15, &c. To succeeding ages they have left a character consecrated by holiness, and “visions of the Holy One,” which still unveil to the church his most glorious attributes, and his deepest designs. “Prophecy,” says the Apostle Peter, “came not of old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost,” 2 Pet. i, 21. They flourished in a continued succession during a period of more than a thousand years, reckoning from Moses to Malachi, all coöperating in the same designs, uniting in one spirit to deliver the same doctrines, and to predict the same blessings to mankind. Their claims to a divine commission were demonstrated by the intrinsic excellency of their doctrine; by the disinterested zeal and undaunted courage with which they prosecuted their ministry, and persevered in their great design, and by the unimpeachable integrity of their conduct. But even those credentials of a divine mission were still farther confirmed by the exercise of miraculous powers, and by the completion of many less important predictions which they uttered, Deut. xiii, 1–3; xviii, 22; Joshua x, 13; 1 Sam. xii, 8; 2 Kings i, 10; Isa. xxxviii, 8; xlii, 9; 1 Sam. ix, 6; 1 Kings xiii, 3; Jer. xxviii, 9; Ezek. xxxiii, 33. When not immediately employed in the discharge of their sacred office, they lived sequestered from the world, in religious communities, or wandered “in deserts, in mountains, and in caves of the earth;” distinguished by their apparel, and by the general simplicity of their style of life, 2 Kings i, 8; iv, 10, 38; vi, 1; Isa. xx, 2; Matt. iii, 4; Heb. xi, 38; Rev. xi, 3. They were the established oracles of their country, and consulted upon all occasions when it was necessary to collect the divine will on any civil or religious question. These illustrious personages were likewise as well the types as the harbingers of that greater Prophet whom they foretold; and in the general outline of their character, as well as in particular events of their lives, they prefigured to the Jews the future Teacher of mankind. Like him, also, they laboured by every exertion to instruct and reclaim; reproving and threatening the sinful, however exalted in rank, or encircled by power, with such fearless confidence and sincerity as often excited respect. The most intemperate princes were sometimes compelled unwillingly to hear and to obey their directions, 1 Kings xii, 21–24; xiii, 2–6; xx, 42, 43; xxi, 27; 2 Chron. xxviii, 9–14; though often so incensed by their rebuke, as to resent it by the severest persecutions. Then it was that the prophets exhibited the integrity of their characters, by zealously encountering oppression, hatred, and death, in the cause of religion. Then it was that they firmly supported “trial of cruel mockings and scourgings, yea, moreover, of bonds and imprisonment. They were stoned, they were sawn asunder, were tempted, were slain with the sword; they wandered about, destitute, afflicted, tormented,” evil intreated for those virtues of which the memorial should flourish to posterity, and martyred for righteousness, which, whenever resentment should subside, it would be deemed honourable to reverence, Matthew xxiii, 27–29.
The manner in which the prophets published their predictions was, either by uttering them aloud in some public place, or by affixing them on the gates of the temple, Jer. vii, 2; Ezek. iii, 10, where they might be generally seen and read. Upon some important occasions,when it was necessary to rouse the fears of a disobedient people, and to recall them to repentance, the prophets, as objects of universal attention, appear to have walked about publicly in sackcloth, and with every external mark of humiliation and sorrow. They then adopted extraordinary modes of expressing their convictions of impending wrath, and endeavoured to awaken the apprehensions of their country, by the most striking illustration of threatened punishment. Thus Jeremiah made bonds and yokes, and put them upon his neck, Jer. xxvii, strongly to intimate the subjection that God would bring on the nations whom Nebuchadnezzar should subdue. Isaiah likewise walked naked, that is, without the rough garment of the prophet, and barefoot, as a sign of the distress that awaited the Egyptians, Isa. xx. So Jeremiah broke the potter’s vessel, Jer. xix; and Ezekiel publicly removed his household goods from the city, 2 Kings xxv, 4, 5; Ezek. xii, 7; more forcibly to represent by these actions some correspondent calamities ready to fall on nations obnoxious to God’s wrath; this mode of expressing important circumstances by action, being customary and familiar among all eastern nations. The great object of prophecy was, as has been before observed, a description of the Messiah, and of his kingdom, Matt. xxvi, 56; Luke i, 70; xviii, 31; xxiv, 44; John i, 45; Acts iii, 18, 24; x, 43; xiii, 29; xv, 15; xxviii, 23; 1 Pet. i, 10–12. These were gradually unfolded by successive prophets in predictions more and more distinct. They were at first held forth in general promises; they were afterward described by figures, and shadowed out under types and allusive institutions, and finally foretold in the full lustre of descriptive prophecy. The Hebrew prophets were chosen of God to testify beforehand of the sufferings of Christ, and the glory that should follow. SeeProphecy.
PROPITIATION. To propitiate is to appease, to atone, to turn away the wrath of an offended person. In the case before us, the wrath turned away is the wrath of God; the person making the propitiation is Christ; the propitiating offering or sacrifice is his blood. All this is expressed in most explicit terms in the following passages: “And he is the propitiation for our sins,” 1 John ii, 2. “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins,” 1 John iv, 10. “Whom God hath set forth to be a propitiation through faith in his blood,” Rom. iii, 25. The word used in the two former passages is ἱλασμὸς; in the last ἱλαϛήριον. Both are from the verb ἱλάσκω, so often used by Greek writers to express the action of a person who, in some appointed way, turned away the wrath of a deity; and therefore cannot bear the sense which Socinus would put upon it,--the destruction of sin. This is not supported by a single example. With all Greek authorities, whether poets, historians, or others, the word means topropitiate, and is, for the most part, construed with an accusative case, designating the person whose displeasure is averted. As this could not be denied, Crellius comes to the aid of Socinus, and contends that the sense of this word was not to be taken from its common use in the Greek tongue, but from the Hellenistic use of it in the Greek of the New Testament, the LXX. and the Apocrypha. But this will not serve him; for both by the LXX. and in the Apocrypha, it is used in the same sense as in the Greek classic writers. “He shall offer his ἱλασμὸν,sin-offering, saith the Lord God,” Ezek. xliv, 27. “And the priest shall take the blood of the ἐξιλασμοῦ,sin-offering,” Ezek. xlv, 19. Κριὸς τοῦ ἱλασμοῦ, “The ram of the atonement,” Num. v, 8. To which may be added, out of the Apocrypha, “Now as the high priest was making ἱλασμὸν, anatonement,” 2 Macc. iii, 33.
The propitiatory sense of the word ἱλασμὸς being thus fixed, the modern Socinians have conceded, in their note on 1 John ii, 2, in their Improved Version, that it means the “pacifying of an offended party;” but they subjoin, that Christ is a propitiation, because by his Gospel he brings sinners to repentance, and thus averts the divine displeasure. The concession is important; and the comment cannot weaken it, because of its absurdity; for, in that interpretation of propitiation, Moses, or any of the Apostles, or any minister of the Gospel now, who succeeds in bringing sinners to repentance, is as truly a propitiation for sin as Christ himself. On Rom. iii, 25, however, the authors of the Improved Version continue to follow their master Socinus, and translate the passage, “whom God hath set forth a propitiation, through faith in his blood,” “whom God hath set forthasa mercy seat in his own blood,” and lay great stress upon this rendering, as removing that countenance to the doctrine of atonement by vicarious sufferings which the common translation affords. The word ἱλαϛὴριον is used in the Septuagint version, and in the Epistle to the Hebrews, to express the mercy seat or covering of the ark. But so little is to be gained by taking it in this sense in this passage, that this rendering is adopted by several orthodox commentators as expressing, by a figure, or rather by emphatically supplying a type to the antitype,--the doctrine of our Lord’s atonement. The mercy seat was so called, because, under the Old Testament, it was the place where the high priest, on the feast of expiation, sprinkled the blood of the sin-offerings, in order to make an atonement for himself and the whole congregation; and, since God accepted the offering which was then made, it was, for this reason, accounted the medium through which God showed himself propitious to the people. With reference to this, Jesus Christ may be called a mercy seat, as being the person in or through whom God shows himself propitious to mankind. And as, under the law, God was propitious to those who came to him by appearing before his mercy seat with the blood of their sin-offerings; so, under the Gospel dispensation, he is propitious to those who come unto him by Jesus Christ, through faith in that blood which is elsewhere called “the blood of sprinkling,”and which he shed for the remission of sins. Some able critics have, however, argued, from the force of the context, that the word ought to be taken actively, and not merely declaratively; not as “a propitiatory,” but as “a propitiation,” which, says Grotius, is shown by the mention which is afterward made of blood, to which the power of propitiation is ascribed. Others supply θῦμα or ἱερεῖον, and render itexpiatory sacrifice. But, whichever of these renderings be adopted, the same doctrine is held forth to us. The covering of the ark was rendered a propitiatory only by the blood of the victims sprinkled before and upon it; and when the Apostle says, that God hath set forth Jesus Christ to be a propitiatory, he immediately adds, having the ceremonies of the temple in his view, “through faith in his blood.” The text, therefore, contains no exhibition of any means of obtaining mercy but through the blood of sacrifice, according to the rule laid down in the Epistle to the Hebrews, “Without shedding of blood there is no remission;” and is in strict accordance with Ephesians i, 7, “We have redemption through his blood, the remission of sins.” It is only by his blood that Christ reconciles us to God.
Unable as they who deny the vicarious nature of the sufferings of Christ are to evade the testimony of the above passages which speak of our Lord as “a propitiation,” their next resource often is to deny the existence of wrath in God, in the hope of proving that propitiation, in a proper sense, cannot be the doctrine of Scripture, whatever may be the force of the mere terms which the sacred writers employ. In order to give plausibility to their statement, they pervert the opinion of the orthodox, and argue as though it formed a part of the doctrine of Christ’s propitiation and oblation for sin, to represent God as naturally an implacable and vengeful being, and only made placable and disposed to show mercy by satisfaction being made to his displeasure through our Lord’s sufferings and death. This is as contrary to Scripture as it is to theopinionsopinionsof all sober persons who hold the doctrine of Christ’s atonement. God is love; but it is not necessary, in order to support this truth, to assume that he is nothing else. He has other attributes, which harmonize with this and with each other; though, assuredly, that harmony cannot be established by any who deny the propitiation for sin made by the death of Christ. It sufficiently proves that there is not only no implacability in God, but a most tender and placable affection toward the sinning human race itself, and that the Son of God, by whom the propitiation was made, was the free gift of the Father to us. This is the most eminent proof of his love, that, for our sakes, and that mercy might be extended to us, “He spared not his own Son; but delivered him up freely for us all.” Thus he is the fountain and first moving cause of that scheme of recovery and salvation which the incarnation and death of our Lord brought into full and efficient operation. The true questions are, indeed, not whether God is love, or whether he is of a placable nature; but whether God is holy and just; whether we, his creatures, are under law or not; whether this law has any penalty, and whether God, in his rectoral character, is bound to execute and uphold that law. As the justice of God is punitive, (and if it is not punitive, his laws are a dead letter,) then is there wrath in God; then is God angry with the wicked; then is man, as a sinner, obnoxious to this anger; and so a propitiation becomes necessary to turn it away from him. Nor are these terms unscriptural; they are used in the New Testament as emphatically as in the Old; though, the former is, in a special sense, a revelation of the mercy of God to man. John declares that, if any man believeth not on the Son of God, “the wrath of God abideth upon him;” and St. Paul affirms, that “the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men.” The day of judgment is, with reference to the ungodly, said to be “the day of wrath;” God is called “a consuming fire;” and, as such, is the object of “reverence and godly fear.” Nor is this his displeasure light, and the consequences of it a trifling and temporary inconvenience. When we only regard the consequences which have followed sin in society, from the earliest ages, and in every part of the world, and add to these the many direct and fearful inflictions of punishment which have proceeded from the “Judge of the whole earth,” then, to use the language of Scripture, “our flesh may well tremble because of his judgments.” But when we look at the future state of the wicked as represented in Scripture, though it is expressed generally, and surrounded with the mystery of a place, and a condition of being, unknown to us in the present state, all evils which history has crowded into the lot of man appear insignificant in comparison of banishment from God, separation from good men, public condemnation, torment of spirit, “weeping, wailing, and gnashing of teeth,” “everlasting destruction,” “everlasting fire.” Let men talk ever so much or eloquently of the pure benevolence of God, they cannot abolish the facts recorded in the history of human suffering in this world as the effects of transgression; nor can they discharge these fearful comminations from the pages of the book of God. These cannot be criticised away; and if it is “Jesus who saves us from this wrath to come,” that is, from those effects of the wrath of God which are to come, then, but for him, we should have been liable to them. That principle in God, from which such effects follow, the Scriptures call wrath; and they who deny the existence of wrath in God, deny, therefore, the Scriptures.
It by no means follows, however, that this wrath is a passion in God; or that, though we contend that the awful attribute of his justice requires satisfaction, in order to the forgiveness of the guilty, we afford reason to any to charge us with attributing vengeful affections to the divine Being. “Our adversaries,” says Bishop Stillingfleet, “first make opinions for us, and then show that they are unreasonable. Theyfirst suppose that anger in God is to be considered as a passion, and that passion a desire of revenge; and then tell us, that if we do not prove that this desire of revenge can be satisfied by the sufferings of Christ, then we can never prove the doctrine of satisfaction to be true; whereas, we do not mean by God’s anger, any such passion, but the just declaration of God’s will to punish, upon our provocation of him by our sins; we do not make the design of the satisfaction to be that God may please himself in revenging the sins of the guilty upon the most innocent person, because we make the design of punishment not to be the satisfaction of anger as a desire of revenge, but to be the vindication of the honour and rights of the offended person by such a way as he himself shall judge satisfactory to the ends of his government.” SeeAtonementandExpiation.
PROPITIATORY, among the Jews, was the cover or lid of the ark of the covenant, which was lined both within and without with plates of gold, insomuch that there was no wood to be seen. Some even take it to have been one piece of massive gold. The cherubims spread their wings over the propitiatory. This propitiatory was a type or figure of Christ. SeePropitiation.
PROSELYTE, Προσήλυτος, signifiesa stranger,a foreigner; the Hebrew wordגר, orנכרנכר, also denotes a stranger, one who comes from abroad, or from another place. In the languageנכרof the Jews, those were called by this name who came to dwell in their country, or who embraced their religion, being not Jews by birth. In the New Testament they are called sometimes proselytes, and sometimes Gentiles, fearing God, Acts ii, 5; x, ii, 22; xiii, 16, 50. The Jews distinguish two kinds of proselytes. The first, proselytes of the gate; the others, proselytes of justice or righteousness. The first dwelt in the land of Israel, or even out of that country, and, without obliging themselves to circumcision, or to any other ceremony of the law, feared and worshipped the true God, observing the rules imposed on Noah. These were, according to the rabbins, 1. To abstain from idolatry; 2. From blasphemy; 3. From murder; 4. From adultery; 5. From theft; 6. To appoint just and upright judges; 7. Not to eat the flesh of any animal cut off while it was alive. Maimonides says, that the first six of these precepts were given to Adam, and the seventh to Noah. The privileges of proselytes of the gate were, first, that through holiness they might have hope of eternal life. Secondly, they could dwell in the land of Israel, and share in the outward prosperities of it. It is said they did not dwell in the cities, but only in the suburbs and the villages; but it is certain that the Jews often admitted into their cities, not only proselytes of habitation, but also Gentiles and idolaters, as appears by the reproaches on this account, throughout the Scriptures.
Proselytes of justice or of righteousness were those converted to Judaism, who had engaged themselves to receive circumcision, and to observe the whole law of Moses. Thus were they admitted to all the prerogatives of the people of the Lord. The rabbins inform us that, before circumcision was administered to them, and before they were admitted into the religion of the Hebrews, they were examined about the motives of their conversion; whether the change was voluntary, or whether it proceeded from interest, fear, ambition, &c. When the proselyte was well proved and instructed, they gave him circumcision; and when the wound of his circumcision healed, they gave him baptism, by plunging his whole body into a cistern of water, by only one immersion. Boys under twelve years of age, and girls under thirteen, could not become proselytes till they had obtained the consent of their parents, or, in case of refusal, the concurrence of the officers of justice. Baptism in respect of girls had the same effect as circumcision in respect of boys. Each of them, by means of this, received, as it were, a new birth, so that those who were their parents before were no longer regarded as such after this ceremony, and those who before were slaves now became free.
Many, however, are of opinion that there appears to be no ground whatever in Scripture for this distinction of proselytes of the gate, and proselytes of righteousness. “According to my idea,” says Dr. Tomline, “proselytes were those, and those only, who took upon themselves the obligation of the whole Mosaic law, but retained that name till they were admitted into the congregation of the Lord as adopted children. Gentiles were allowed to worship and offer sacrifices to the God of Israel in the outer court of the temple; and some of them, persuaded of the sole and universal sovereignty of the Lord Jehovah, might renounce idolatry without embracing the Mosaic law; but such persons appear to me never to be called proselytes in Scripture, or in any ancient Christian writer.” He also observes that “the termproselytes of the gateis derived from an expression frequent in the Old Testament; namely, ‘the stranger that is within thy gates;’ but I think it evident that the strangers were those Gentiles who were permitted to live among the Jews under certain restrictions, and whom the Jews were forbidden ‘to vex or oppress,’ so long as they live in a peaceable manner.” Dr. Lardner says, “I do not believe that the notion of two sorts of Jewish proselytes can be found in any Christian writer before the fourteenth century or later.” Dr. Jennings also observes that “there does not appear to be sufficient evidence in the Scripture history of the existence of such proselytes of the gate, as the rabbins mention; nor, indeed, of any who with propriety can be styled proselytes, except such as fully embraced the Jewish religion.”