WHEN I see the blindness and the wretchedness of man, when I regard the whole silent universe, and man without light, left to himself, and, as it were, lost in this corner of the universe, without knowing who has put him there, what he has come to do, what will become of him at death, and incapable of all knowledge, I become terrified, like a man who should be carried in his sleep to a dreadful desert island, and should awake without knowing where he is, and without means of escape. And thereupon I wonder how people in a condition so wretched do not fall into despair. I see other persons around me of a like nature. I ask them if they are better informed than I am. They tell me that they are not. And thereupon these wretched and lost beings, having looked around them, and seen some pleasing objects, have given and attached themselves to them. For my own part, I have not been able to attach myself to them, and, considering how strongly it appears that there is something else than what I see, I have examined whether this God has not left some sign of Himself.
I see many contradictory religions, and consequently all false save one. Each wants to be believed on its own authority, and threatens unbelievers. I do not therefore believe them. Every one can say this; every one can call himself a prophet. But I see the Christian religion wherein prophecies are fulfilled; and that is what every one cannot do.
And what crowns all this is prediction, so that it should not be said that it is chance which has done it.
Whosoever, having only a week to live, will not find out that it is expedient to believe that all this is not a stroke of chance…
Now, if the passions had no hold on us, a week and a hundred years would amount to the same thing.
Prophecies.—Great Pan is dead.
Susceperunt verbum cum omni aviditate, scrutantes Scripturas, si ita se haberent.
We understand the prophecies only when we see the events happen. Thus the proofs of retreat, discretion, silence, &c., are proofs only to those who know and believe them.
Joseph so internal in a law so external.
Outward penances dispose to inward, as humiliations to humility. Thus the…
The synagogue has preceded the church; the Jews, the Christians. The prophets have foretold the Christians; Saint John, Jesus Christ.
It is glorious to see with the eyes of faith the history of Herod and of Caesar.
The zeal of the Jews for their law and their temple (Josephus, and Philo the Jew, ad Caïum). What other people had such a zeal? It was necessary they should have it.
Jesus Christ foretold as to the time and the state of the world. The ruler taken from the thigh, and the fourth monarchy. How lucky we are to see this light amidst this
How fine it is to see, with the eyes of faith, Darius and Cyrus, Alexander, the Romans, Pompey and Herod working, without knowing it, for the glory of the Gospel!
Zeal of the Jewish people for the law, especially after there were no more prophets.
While the prophets were for maintaining the law, the people were indifferent. But since there have been no more prophets, zeal has succeeded them.
The devil troubled the zeal of the Jews before Jesus Christ, because he would have been their salvation, but not since.
The Jewish people scorned by the Gentiles; the Christian people persecuted.
Proof.—Prophecies with their fulfilment; what has preceded and what has followed Jesus Christ.
The prophecies are the strongest proof of Jesus Christ. It is for them also that God has made most provision; for the event which has fulfilled them is a miracle existing since the birth of the Church to the end. So God has raised up prophets during sixteen hundred years, and, during four hundred years afterwards. He has scattered all these prophecies among all the Jews, who carried them into all parts of the world. Such was the preparation for the birth of Jesus Christ, and, as His Gospel was to be believed by all the world, it was not only necessary that there should be prophecies to make it believed, but that these prophecies should exist throughout the whole world, in order to make it embraced by the whole world.
But it was not enough that the prophecies should exist. It was necessary that they should be distributed throughout all places, and preserved throughout all times. And in order that this agreement might not be taken for an effect of chance, it was necessary that this should be foretold. It is far more glorious for the Messiah that the Jews should be the spectators, and even the instruments of His glory, besides that God had reserved them.
Prophecies.—The time foretold by the state of the Jewish people, by the state of the heathen, by the state of the temple, by the number of years.
One must be bold to predict the same thing in so many ways. It was necessary that the four idolatrous or pagan monarchies, the end of the kingdom of Judah, and the seventy weeks, should happen at the same time, and all this before the second temple was destroyed.
Prophecies.—If one man alone had made a book of predictions about Jesus Christ, as to the time and the manner, and Jesus Christ had come in conformity to these prophecies, this fact would have infinite weight.
But there is much more here. Here is a succession of men during four thousand years, who, constantly and without variation, come, one after another, to foretell this same event. Here is a whole people who announce it, and who have existed for four thousand years, in order to give corporate testimony of the assurances which they have, and from which they cannot be diverted by whatever threats and persecutions people may make against them. This is far more important.
Predictions of particular things.—They were strangers in Egypt, without any private property, either in that country or elsewhere. [There was not the least appearance, either of the royalty which had previously existed so long, or of that supreme council of seventy judges which they called the Sanhedrin, and which, having been instituted by Moses, lasted to the time of Jesus Christ. All these things were as far removed from their state at that time as they could be], when Jacob, dying, and blessing his twelve children, declared to them, that they would be proprietors of a great land, and foretold in particular to the family of Judah, that the kings, who would one day rule them, should be of his race; and that all his brethren should be their subjects; [and that even the Messiah, who was to be the expectation of nations, should spring from him; and that the kingship should not be taken away from Judah, nor the ruler and law-giver of his descendants, till the expected Messiah should arrive in his family].
This same Jacob, disposing of this future land as though he had been its ruler, gave a portion to Joseph more than to the others. "I give you," said he, "one part more than to your brothers." And blessing his two children, Ephraim and Manasseh, whom Joseph had presented to him, the elder, Manasseh, on his right, and the young Ephraim on his left, he put his arms crosswise, and placing his right hand on the head of Ephraim, and his left on Manasseh, he blessed them in this manner. And, upon Joseph's representing to him that he was preferring the younger, he replied to him with admirable resolution: "I know it well, my son; but Ephraim will increase more than Manasseh." This has been indeed so true in the result, that, being alone almost as fruitful as the two entire lines which composed a whole kingdom, they have been usually called by the name of Ephraim alone.
This same Joseph, when dying, bade his children carry his bones with them when they should go into that land, to which they only came two hundred years afterwards.
Moses, who wrote all these things so long before they happened, himself assigned to each family portions of that land before they entered it, as though he had been its ruler. [In fact he declared that God was to raise up from their nation and their race a prophet, of whom he was the type; and he foretold them exactly all that was to happen to them in the land which they were to enter after his death, the victories which God would give them, their ingratitude towards God, the punishments which they would receive for it, and the rest of their adventures.] He gave them judges who should make the division. He prescribed the entire form of political government which they should observe, the cities of refuge which they should build, and…
The prophecies about particular things are mingled with those about the Messiah, so that the prophecies of the Messiah should not be without proofs, nor the special prophecies without fruit.
Perpetual captivity of the Jews.—Jer. xi. II: "I will bring evil upon Judah from which they shall not be able to escape."
Types.—Is. v.: "The Lord had a vineyard, from which He looked for grapes; and it brought forth only wild grapes. I will therefore lay it waste, and destroy it; the earth shall only bring forth thorns, and I will forbid the clouds from [raining] upon it. The vineyard of the Lord is the house of Israel, and the men of Judah His pleasant plant. I looked that they should do justice, and they bring forth only iniquities."
Is. viii.: "Sanctify the Lord with fear and trembling; let Him be your only dread, and He shall be to you for a sanctuary, but for a stone of stumbling and a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem; and many among them shall stumble against that stone, and fall, and be broken, and be snared, and perish. Hide my words, and cover my law for my disciples.
“I will then wait in patience upon the Lord that hideth and concealeth Himself from the house of Jacob.”
Is. xxix.: “Be amazed and wonder, people of Israel; stagger and stumble, and be drunken, but not with wine; stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep. He will close your eyes; He will cover your princes and your prophets that have visions.” (Daniel xii.: “The wicked shall not understand, but the wise shall understand.” Hosea, the last chapter, the last verse, after many temporal blessings, says: “Who is wise, and he shall understand these things, &c.?”) “And the visions of all the prophets are become unto you as a sealed book, which men deliver to one that is learned, and who can read; and he saith, I cannot read it, for it is sealed. And when the book is delivered to them that are not learned, they say, I am not learned.
“Wherefore the Lord said, Forasmuch as this people with their lips do honour me, but have removed their heart far from me,”—there is the reason and the cause of it; for if they adored God in their hearts, they would understand the prophecies,—“and their fear towards me is taught by the precept of man. Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder; for the wisdom of their wise men shall perish, and their understanding shall be [hid].”
Prophecies. Proofs of Divinity.—Is. xli.: “Shew the things that are to come hereafter, that we may know that ye are gods: we will incline our heart unto your words. Teach us the things that have been at the beginning, and declare us things for to come.
“By this we shall know that ye are gods. Yea, do good or do evil, if you can. Let us then behold it and reason together. Behold, ye are of nothing, and only an abomination, &c. Who,” (among contemporary writers), “hath declared from the beginning that we may know of the things done from the beginning and origin? that we may say, You are righteous. There is none that teacheth us, yea, there is none that declareth the future.”
Is. xlii.: “I am the Lord, and my glory will I not give to another. I have foretold the things which have come to pass, and things that are to come do I declare. Sing unto God a new song in all the earth.
“Bring forth the blind people that have eyes and see not, and the deaf that have ears and hear not. Let all the nations be gathered together. Who among them can declare this, and shew us former things, and things to come? Let them bring forth their witnesses, that they may be justified; or let them hear, and say, It is truth.
“Ye are my witnesses, saith the Lord, and my servant whom I have chosen; that ye may know and believe me, and understand that I am He.
“I have declared, and have saved, and I alone have done wonders before your eyes: ye are my witnesses, said the Lord, that I am God.
“For your sake I have brought down the forces of the Babylonians. I am the Lord, your Holy One and creator.
“I have made a way in the sea, and a path in the mighty waters. I am He that drowned and destroyed for ever the mighty enemies that have resisted you.
“Remember ye not the former things, neither consider the things of old.
“Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, and rivers in the desert.
“This people have I formed for myself; I have established them to shew forth my praise, &c.
“I, even I, am He that blotteth out thy transgressions for mine own sake, and will not remember thy sins. Put in remembrance your ingratitude: see thou, if thou mayest be justified. Thy first father hath sinned, and thy teachers have transgressed against me.”
Is. xliv.: “I am the first, and I am the last, saith the Lord. Let him who will equal himself to me, declare the order of things since I appointed the ancient people, and the things that are coming. Fear ye not: have I not told you all these things? Ye are my witnesses.”
Prophecy of Cyrus.—Is. xlv. 4: “For Jacob's sake, mine elect, I have called thee by thy name.”
Is. xlv. 21: “Come and let us reason together. Who hath declared this from ancient time? Who hath told it from that time? Have not I, the Lord?”
Is. xlvi.: “Remember the former things of old, and know there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.”
Is. xlii.: “Behold, the former things are come to pass, and new things do I declare; before they spring forth I tell you of them.”
Is. xlviii. 3: “I have declared the former things from the beginning; I did them suddenly; and they came to pass. Because I know that thou art obstinate, that thy spirit is rebellious, and thy brow brass; I have even declared it to thee before it came to pass : lest thou shouldst say that it was the work of thy gods, and the effect of their commands.
“Thou hast seen all this; and will not ye declare it? I have shewed thee new things from this time, even hidden things, and thou didst not know them. They are created now, and not from the beginning; I have kept them hidden from thee; lest thou shouldst say, Behold, I knew them.
“Yea, thou knewest not; yea, thou heardest not; yea, from that time that thine ear was not opened: for I knew that thou wouldst deal very treacherously, and wast called a transgressor from the womb.”
Reprobation of the Jews and conversion of the Gentiles.—Is. lxv.: “I am sought of them that asked not for me; I am found of them that sought me not: I said. Behold me, behold me, unto a nation that did not call upon my name.
“I have spread out my hands all the day unto an unbelieving people, which walketh in a way that was not good, after their own thoughts; a people that provoketh me to anger continually by the sins they commit in my face; that sacrificeth to idols, &c.
“These shall be scattered like smoke in the day of my wrath, &c.
“Your iniquities, and the iniquities of your fathers, will I assemble together, and will recompense you for all according to your works.
“Thus saith the Lord, As the new wine is found in the cluster, and one saith. Destroy it not, for a blessing is in it [and the promise of fruit]: for my servants' sake I will not destroy all Israel.
“Thus I will bring forth a seed out of Jacob and out of Judah, an inheritor of my mountains, and mine elect and my servants shall inherit it, and my fertile and abundant plains; but I will destroy all others, because you have forgotten your God to serve strange gods. I called, and ye did not answer; I spake, and ye did not hear; and ye did choose the thing which I forbade.
“Therefore thus saith the Lord, Behold, my servants shall eat, but ye shall be hungry; my servants shall rejoice, but ye shall be ashamed; my servants shall sing for joy of heart, but ye shall cry and howl for vexation of spirit.
“And ye shall leave your name for a curse unto my chosen: for the Lord shall slay thee, and call His servants by another name, that he who blesseth himself in the earth shall bless himself in God, &c., because the former troubles are forgotten.
“For, behold, I create new heavens and a new earth; and the former things shall not be remembered, nor come into mind.
“But be ye glad and rejoice for ever in that which I create; for, behold, I create Jerusalem a rejoicing, and her people a joy.
“And I will rejoice in Jerusalem and joy in my people; and the voice of weeping shall no more be heard in her, nor the voice of crying.
“Before they call, I will answer; and while they are yet speaking, I will hear. The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock; and dust shall be the serpent's meat. They shall not hurt nor destroy in all my holy mountain.”
Is. lvi. 3: “Thus saith the Lord, keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed.
“Blessed is the man that doeth this, that keepeth the Sabbath, and keepeth his hand from doing any evil.
“Neither let the strangers that have joined themselves to me, say, God will separate me from His people. For thus saith the Lord: Whoever will keep my Sabbath, and choose the things that please me, and take hold of my covenant; even unto them will I give in mine house a place and a name better than that of sons and of daughters: I will give them an everlasting name, that shall not be cut off.”
Is. lix. 9: “Therefore for our iniquities is justice far from us: we wait for light, but behold obscurity; for brightness, but we walk in darkness. We grope for the wall like the blind; we stumble at noon day as in the night: we are in desolate places as dead men.
“We roar all like bears, and mourn sore like doves; we look for judgment, but there is none; for salvation, but it is far from us.”
Is. lxvi. 18: “But I know their works and their thoughts; it shall come that I will gather all nations and tongues, and they shall see my glory.
“And I will set a sign among them, and I will send those that escape of them unto the nations, to Africa, to Lydia, to Italy, to Greece, and to the people that have not heard my fame, neither have seen my glory. And they shall bring your brethren.”
Jer. vii. Reprobation of the Temple: “Go ye unto Shiloth, where I set my name at the first, and see what I did to it for the wickedness of my people. And now, because ye have done all these works, saith the Lord, I will do unto this house, wherein my name is called upon, wherein ye trust, and unto the place which I gave to your priests, as I have done to Shiloth.” (For I have rejected it, and made myself a temple elsewhere.)
“And I will cast you out of my sight, as I have cast out all your brethren, even the seed of Ephraim.” (Rejected for ever.) “Therefore pray not for this people.”
Jer. vii. 22: “What avails it you to add sacrifice to sacrifice? For I spake not unto your fathers, when I brought them out of the land of Egypt, concerning burnt offerings or sacrifices. But this thing commanded I them, saying, Obey and be faithful to my commandments, and I will be your God, and ye shall be my people.” (It was only after they had sacrificed to the golden calf that I gave myself sacrifices to turn into good an evil custom.)
Jer. vii. 4: “Trust ye not in lying words, saying, The temple of the Lord, the temple of the Lord, the temple of the Lord, are these.”
The Jews witnesses for God. Is. xliii. 9; xliv. 8.
Prophecies fulfilled.—1 Kings, xiii. 2.—1 Kings, xxiii. 16.—Jos. vi. 26.—1 Kings, xvi. 34.—Deut. xxiii.
Malachi i. 11. The sacrifice of the Jews rejected, and the sacrifice of the heathen, (even out of Jerusalem,) and in all places.
Moses, before dying, foretold the calling of the Gentiles, Deut. xxxii. 21, and the reprobation of the Jews.
Moses foretold what would happen to each tribe.
Prophecy.—“Your name shall be a curse unto mine elect, and I will give them another name.”
“Make their heart fat,” and how? by flattering their lust and making them hope to satisfy it.
Prophecy.—Amos and Zechariah. They have sold the just one, and therefore will not be recalled.—Jesus Christ betrayed.
They shall no more remember Egypt. See Is. xliii. 16, 17, 18, 19. Jerem. xxiii. 6, 7.
Prophecy.—The Jews shall be scattered abroad. Is. xxvii. 6.—A new law, Jerem. xxxi. 32.
Malachi. Grotius.—The second temple glorious.—Jesus Christ will come. (Haggai, ii. 7, 8, 9, 10.)
The calling of the Gentiles. Joel, ii. 28. Hosea, ii. 24. Deut. xxxii. 21. Malachi, i. 11.
Hosea, iii.—Is. xlii., xlviii., liv., lx., lxi., last verse. “I foretold it long since that they might know that it is I.” Jaddus to Alexander.
[Prophecies.—The promise that David will always have descendants. Jer. xiii. 13.]
The external reign of the race of David, 2 Chron., by all the prophecies, and with an oath. And it was not temporally fulfilled. Jerem. xxiii. 20.
We might perhaps think that, when the prophets foretold that the sceptre should not depart from Judah until the eternal King came, they spoke to flatter the people, and that their prophecy was proved false by Herod. But to show that this was not their meaning, and that, on the contrary, they knew well that this temporal kingdom should cease, they said that they would be without a king and without a prince, and for a long time. Hosea iii. 4.
Non habemus regem nisi Cæsarem. Therefore Jesus Christ was the Messiah, since they had no longer any king but a stranger, and would have no other.
We have no king but Cæsar.
Daniel ii.: “All thy soothsayers and wise men cannot shew unto thee the secret which thou hast demanded. But there is a God in heaven who can do so, and that hath revealed to thee in thy dream what shall be in the latter days.” (This dream must have caused him much misgiving.)
“And it is not by my own wisdom that I have knowledge of this secret, but by the revelation of this same God, that hath revealed it to me, to make it manifest in thy presence.
“Thy dream was then of this kind. Thou sawest a great image, high and terrible, which stood before thee. His head was of gold, his breast and arms of silver, his belly and his thighs of brass, his legs of iron, his feet part of iron and part of clay. Thus thou sawest fill that a stone was cut out without hands, which smote the image upon his feet, that were of iron and of clay, and brake them to pieces.
“Then was the iron, the clay, the brass, the silver, and the gold broken to pieces together, and the wind carried them away; but this stone that smote the image became a great mountain, and filled the whole earth. This is the dream, and now I will give thee the interpretation thereof.
“Thou who art the greatest of kings, and to whom God hath given a power so vast that thou art renowned among all peoples, art the head of gold which thou hast seen. But after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth.
“But the fourth kingdom shall be strong as iron, and even as iron breaketh in pieces and subdueth all things, so shall this empire break in pieces and bruise all.
“And whereas thou sawest the feet and toes, part of clay and part of iron, the kingdom shall be divided; but there shall be in it of the strength of iron and of the weakness of clay.
“But as iron cannot be firmly mixed with clay, so they who are represented by the iron and by the clay, shall not cleave one to another though united by marriage.
“Now in the days of these kings shall God set up a kingdom, which shall never be destroyed, nor ever be delivered up to other people. It shall break in pieces and consume all these kingdoms, and it shall stand for ever, according as thou sawest that the stone was cut out of the mountain without hands, and that it fell from the mountain, and brake in pieces, the iron, the clay, the silver, and the gold. God hath made known to thee what shall come to pass hereafter. This dream is certain, and the interpretation thereof sure.
Daniel viii. 8. “Daniel having seen the combat of the ram and of the he-goat, who vanquished him and ruled over the earth, whereof the principal horn being broken four others came up toward the four winds of heaven, and out of one of them came forth a little horn, which waxed exceeding great toward the south, and toward the east, and toward the land of Israel, and it waxed great even to the host of heaven; and it cast down some of the stars, and stamped upon them, and at last overthrew the prince, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down.
“This is what Daniel saw. He sought the meaning of it, and a voice cried in this manner, ’Gabriel, make this man to understand the vision.’ And Gabriel said—
“The ram which thou sawest is the king of the Medes and Persians, and the he-goat is the king of Greece, and the great horn that is between his eyes is the first king of this monarchy.
“Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power.
“And in the latter time of their kingdom, when iniquities are come to the full, there shall arise a king, insolent and strong, but not by his own power, to whom all things shall succeed after his own will; and he shall destroy the holy people, and through his policy also he shall cause craft to prosper in his hand, and he shall destroy many. He shall also stand up against the Prince of princes, but he shall perish miserably, and nevertheless by a violent hand.”
Daniel ix. 20. “Whilst I was praying with all my heart, and confessing my sin and the sin of all my people, and prostrating myself before my God, even Gabriel, whom I had seen in the vision at the beginning, came to me and touched me about the time of the evening oblation, and he informed me and said, O Daniel, I am now come forth to give thee the knowledge of things. At the beginning of thy supplications I came to shew that which thou didst desire, for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people, and upon thy holy city, to finish the transgression, and to make an end of sins, and to abolish iniquity, and to bring in everlasting righteousness; to accomplish the vision and the prophecies, and to anoint the Most Holy. (After which this people shall be no more thy people, nor this city the holy city. The times of wrath shall be passed, and the years of grace shall come for ever.)
“Know therefore, and understand, that, from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince, shall be seven weeks, and three score and two weeks." (The Hebrews were accustomed to divide numbers, and to place the small first. Thus, 7, and 62 make 69. Of this 70 there will then remain the 70th, that is to say, the 7 last years of which he will speak next.)
"The street shall be built again, and the wall, even in troublous times. And after three score and two weeks," (which have followed the first seven. Christ will then be killed after the sixty-nine weeks, that is to say, in the last week), "the Christ shall be cut off, and a people of the prince that shall come shall destroy the city and the sanctuary, and overwhelm all, and the end of that war shall accomplish the desolation.”
“Now one week,” (which is the seventieth, which remains), “shall confirm the covenant with many, and in the midst of the week,” (that is to say, the last three and a half years), “he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.”
Daniel, xi. The angel said to Daniel: “There shall stand up yet,” (after Cyrus, under whom this still is), “three kings in Persia,” (Cambyses, Smyrdis, Darius); “and the fourth who shall then come," (Xerxes)” shall be far richer than they all, and far stronger, and shall stir up all his people against the Greeks.
“But a mighty king shall stand up,” (Alexander), "that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided in four parts toward the four winds of heaven," (as he had said above, vi, 6, viii, 8), “but not his posterity; and his successors shall not equal his power, for his kingdom shall be plucked up, even for others besides these," (his four chief successors).
“And the king of the south,” (Ptolemy, son of Lagos, Egypt), “"shall be strong; but one of his princes shall be strong above him, and his dominion shall be a great dominion,” (Seleucus, King of Syria. Appian says that he was the most powerful of Alexander's successors).
“And in the end of years they shall join themselves together, and the king's daughter of the south,” (Berenice, daughter of Ptolemy Philadelphus, son of the other Ptolemy), “shall come to the king of the north,” (to Antiochus Deus, King of Syria and of Asia, son of Seleucus Lagidas), “to make peace between these princes.
“But neither she nor her seed shall have a long authority; for she and they that brought her, and her children, and her friends, shall be delivered to death." (Berenice and her son were killed by Seleucus Callinicus.)
“But out of a branch of her roots shall one stand up,” (Ptolemy Euergetes was the issue of the same father as Berenice), “which shall come with a mighty army into the land of the king of the north, where he shall put all under subjection, and he shall also carry captive into Egypt their gods, their princes, their gold, their silver, and all their precious spoils,” (if he had not been called into Egypt by domestic reasons, says Justin, he would have entirely stripped Seleucus); "and he shall continue several years when the king of the north can do nought against him.
“And so he shall return into his kingdom. But his sons shall be stirred up, and shall assemble a multitude of great forces,” (Seleucus Ceraunus, Antiochus the Great). “And their army shall come and overthrow all; wherefore the king of the south shall be moved with choler, and shall also form a great army, and fight him,” (Ptolemy Philopator against Antiochus the Great at Raphia), “and conquer; and his troops shall become insolent, and his heart shall be lifted up,” (this Ptolemy desecrated the temple: Josephus): “he shall cast down many ten thousands, but he shall not be strengthened by it. For the king of the north,” (Antiochus the Great), “shall return with a greater multitude than before, and in those times also a great number of enemies shall stand up against the king of the south,” (during the reign of the young Ptolemy Epiphanes), “also the apostates and robbers of thy people shall exalt themselves to establish the vision; but they shall fall.” (Those who abandon their religion to please Euergetes, when he will send his troops to Scopas; for Antiochus will again take Scopas, and conquer them.) “And the king of the north shall destroy the fenced cities, and the arms of the south shall not withstand, and all shall yield to his will; he shall stand in the land of Israel, and it shall yield to him. And thus he shall think to make himself master of all the empire of Egypt," (despising the youth of Epiphanes, says Justin). “And for that he shall make alliance with him, and give his daughter” (Cleopatra, in order that she may betray her husband. On which Appian says the doubting his ability to make himself master of Egypt by force, because of the protection of the Romans, he wished to attempt it by cunning). “He shall wish to corrupt her, but she shall not stand on his side, neither be for him. Then he shall turn his face to other designs, and shall think to make himself master of some isles," (that is to say, seaports), “and shall take many,” (as Appian says).
“But a prince shall oppose his conquests,” (Scipio Africanus, who stopped the progress of Antiochus the Great, because he offended the Romans in the person of their allies), “and shall cause the reproach offered by him to cease. He shall then return into his kingdom and there perish, and be no more.” (He was slain by his soldiers.)
“And he who shall stand up in his estate," (Seleucus Philopator or Soter, the son of Antiochus the Great), “shall
be a tyrant, a raiser of taxes in the glory of the kingdom,” (which means the people), “but within a few days he shall be destroyed, neither in anger nor in battle. And in his place shall stand up a vile person, unworthy of the honour of the kingdom, but he shall come in cleverly by flatteries. All armies shall bend before him; he shall conquer them, and even the prince with whom he has made a covenant. For having renewed the league with him, he shall work deceitfully, and enter with a small people into his province, peaceably and without fear. He shall take the fattest places, and shall do that which his fathers have not done, and ravage on all sides. He shall forecast great devices during his time.”
Prophecies.—The seventy weeks of Daniel are ambiguous as regards the term of commencement, because of the terms of the prophecy; and as regards the term of conclusion, because of the differences among chronologists. But all this difference extends only to two hundred years.
Predictions.—That in the fourth monarchy, before the destruction of the second temple, before the dominion of the Jews was taken away, in the seventieth week of Daniel, during the continuance of the second temple, the heathen should be instructed, and brought to the knowledge of the God worshipped by the Jews; that those who loved Him should be delivered from their enemies, and filled with His fear and love.
And it happened that in the fourth monarchy, before the destruction of the second temple, &c., the heathen in great number worshipped God, and led an angelic life. Maidens dedicated their virginity and their life to God. Men renounced their pleasures. What Plato could only make acceptable to a few men, specially chosen and instructed, a secret influence imparted, by the power of a few words, to a hundred million ignorant men.
The rich left their wealth. Children left the dainty homes of their parents to go into the rough desert. (See Philo the Jew.) All this was foretold a great while ago. For two thousand years no heathen had worshipped the God of the Jew; and at the time foretold, a great number of the heathen worshipped this only God. The temples were destroyed. The very kings made submission to the cross. All this was due to the Spirit of God, which was spread abroad upon the earth.
No heathen, since Moses until Jesus Christ, believed according to the very Rabbis. A great number of the heathen, after Jesus Christ, believed in the books of Moses, kept them in substance and spirit, and only rejected what was useless.
Prophecies.—The conversion of the Egyptians (Isaiah, xix. 19); an altar in Egypt to the true God.
Prophecies.—In Egypt.—Pugio Fidei, p. 659. Talmud.
“It is a tradition among us, that, when the Messiah shall come, the house of God, destined for the dispensation of His Word, shall be full of filth and impurity; and that the wisdom of the scribes shall be corrupt and rotten. Those who shall be afraid to sin, shall be rejected by the people, and treated as senseless fools.”
Is. xlix.: “Listen, O isles, unto me, and hearken, ye people, from afar: The Lord hath called me by my name from the womb of my mother; in the shadow of His hand hath He hid me, and hath made my words like a sharp sword, and said unto me. Thou art my servant in whom I will be glorified. Then I said, Lord, have I laboured in vain? have I spent my strength for nought? yet surely my judgment is with Thee, O Lord, and my work with Thee. And now, saith the Lord, that formed me from the womb to be His servant, to bring Jacob and Israel again to Him: Thou shalt be glorious in my sight, and I will be thy strength. It is a light thing that thou shouldst convert the tribes of Jacob; I have raised thee up for a light to the Gentiles, that thou mayest be my salvation unto the ends of the earth. Thus saith the Lord to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers. Princes and kings shall worship thee, because the Lord is faithful that hath chosen thee.
“Again saith the Lord unto me, I have heard thee in the days of salvation and of mercy, and I will preserve thee for a covenant of the people, to cause to inherit the desolate nations, that thou mayest say to the prisoners: Go forth; to them that are in darkness show yourselves, and possess these abundant and fertile lands. They shall not hunger nor thirst, neither shall the heat nor sun smite them; for he that hath mercy upon them shall lead them, even by the springs of waters shall he guide them, and make the mountains a way before them. Behold, the peoples shall come from all parts, from the east and from the west, from the north and from the south. Let the heavens give glory to God; let the earth be joyful; for it hath pleased the Lord to comfort His people, and He will have mercy upon the poor who hope in Him.
"Yet Sion dared to say: The Lord hath forsaken me, and hath forgotten me. Can a woman forget her child, that she should not have compassion on the son of her womb? but if she forget, yet will not I forget thee, O Sion. I will bear thee always between my hands, and thy walls are continually before me. They that shall build thee are come, and thy destroyers shall go forth of thee. Lift up thine eyes round about, and behold; all these gather themselves together, and come to thee. As I live, saith the Lord, thou shalt surely clothe thee with them all, as with an ornament, thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants, and the children thou shalt have after thy barrenness shall say again in thy ears: The place is too strait for me: give place to me that I may dwell. Then shalt thou say in thy heart: who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? and who brought up these? Behold, I was left alone; there, where had they been? And the Lord shall say to thee: Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people; and they shall bring thy sons in their arms and in their bosoms. And kings shall be their nursing fathers, and queens their nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I am the Lord; for they shall not be ashamed that wait for me. Shall the prey be taken from the mighty? But even if the captives be taken away from the strong, nothing shall hinder me from saving thy children, and from destroying thy enemies; and all flesh shall know that I am the Lord, thy Saviour and thy Redeemer, the mighty One of Jacob.
“Thus saith the Lord: What is the bill of this divorcement, wherewith I have put away the synagogue? and why have I delivered it into the hands of your enemies? Is it not for your iniquities and for your transgressions that I have put it away?
“For I came, and no man received me; I called, and there was none to hear. Is my arm shortened that I cannot redeem?
“Therefore I will show the tokens of mine anger; I will clothe the heavens with darkness, and make sack cloth their covering.
“The Lord hath given me the tongue of the learned that I should know how to speak a word in season to him that is weary. He hath opened mine ear, and I have listened to Him as a master.
“The Lord hath revealed His will, and I was not rebellious.
“I gave my body to the smiters, and my cheeks to outrage; I hid not my face from shame and spitting. But the Lord hath helped me; therefore I have not been confounded.
“He is near that justifieth me; who will contend with me? who will be mine adversary, and accuse me of sin, God himself being my protector?
“All men shall pass away, and be consumed by time; let those that fear God hearken to the voice of His servant; let him that languisheth in darkness put his trust in the Lord. But as for you, ye do but kindle the wrath of God upon you; ye walk in the light of your fire and in the sparks that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow.
“Hearken to me, ye that follow after righteousness, ye that seek the Lord: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. Look unto Abraham, your father, and unto Sarah that bare you: for I called him alone, when childless, and increased him. Behold, I have comforted Zion, and heaped upon her blessings and consolations.
“Hearken unto me, my people, and give ear unto me; for a law shall proceed from me, and I will make my judgment to rest for a light of the Gentiles."
Amos, viii. The prophet, having enumerated the sins of Israel, said that God had sworn to take vengeance on them.
He says this: "And it shall come to pass in that day, saith the Lord, that I will cause the sun to go down at noon, and I will darken the earth in the clear day; and I will turn your feasts into mourning, and all your songs into lamentation.
“You all shall have sorrow and suffering, and I will make this nation mourn as for an only son, and the end therefore as a bitter day. Behold, the days come, saith the Lord, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord. And they shall wander from sea to sea, and from the north even to the east; they shall run to and fro to seek the word of the Lord, and shall not find it.
“In that day shall the fair virgins and young men faint for thirst. They that have followed the idols of Samaria, and sworn by the god of Dan, and followed the manner of Beersheba, shall fall, and never rise up again.”
Amos, iii. 2: “Ye only have I known of all the families of the earth for my people.”
Daniel, xii. 7. Having described all the extent of the reign of the Messiah, he says: “All these things shall be finished, when the scattering of the people of Israel shall be accomplished.”
Haggai, ii. 4: “Ye who, comparing this second house with the glory of the first, despise it, be strong, saith the Lord, be strong, O Zerubbabel, and O Jesus, the high priest, be strong, all ye people of the land, and work. For I am with you, saith the Lord of hosts; according to the word that I covenanted with you when ye came out of Egypt, so my spirit remaineth among you. Fear ye not. For thus saith the Lord of hosts: Yet one little while, and I will shake the heavens, and the earth, and the sea, and the dry land,” (a way of speaking to indicate a great and an extraordinary change); “and I will shake all nations, and the desire of all the Gentiles shall come; and I will fill this house with glory, saith the Lord.
“The silver is mine, and the gold is mine, saith the Lord,” (that is to say, it is not by that that I wish to be honoured; as it is said elsewhere. All the beasts of the field are mine, what advantages me that they are offered me in sacrifice?). “The glory of this latter house shall be greater than of the former, saith the Lord of hosts; and in this place will I establish my house, saith the Lord.
“According to all that thou desiredst in Horeb in the day of the assembly, saying, Let us not hear again the voice of the Lord, neither let us see this fire any more, that we die not. And the Lord said unto me, Their prayer is just. I will raise them up a prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he will speak in my name, I will require it of him.”
Genesis, xlix. “Judah, thou art he whom thy brethren shall praise, and thou shalt conquer thine enemies; thy father's children shall bow down before thee. Judah is a lion's whelp: from the prey, my son, thou art gone up, and art couched as a lion, and as a lioness that shall be roused up.
“The sceptre shall not depart from Judah, nor a law-giver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.”
During the life of the Messiah.—Ænigmatis.—Ezek. xvii.
His forerunner. Malachi, iii.
He will be born an infant. Is. ix.
He will be born in the village of Bethlehem. Micah, v. He will appear chiefly in Jerusalem, and will be a descendant of the family of Judah and of David.
He is to blind the learned and the wise. Is. vi., viii., xxix., &c.; and to preach the Gospel to the lowly. Is. xxix.; to open the eyes of the blind, give health to the sick, and bring light to those that languish in darkness. Is. lxi.
He is to show the perfect way, and be the teacher of the Gentiles. Is. lv.; xlii. 1—7.
The prophecies are to be unintelligible to the wicked, Dan. xii.; Hosea, xiv. 10; but they are to be intelligible to those who are well informed.
The prophecies, which represent Him as poor, represent Him as master of the nations. Is. lii. 14, &c.; liii.; Zech. ix. 9.
The prophecies, which foretell the time, foretell Him only as master of the nations and suffering, and not as in the clouds nor as judge. And those, which represent Him thus as judge and in glory, do not mention the time. When the Messiah is spoken of as great and glorious, it is as the judge of the world, and not its Redeemer.
He is to be the victim for the sins of the world. Is. xxxix., liii., &c.
He is to be the precious corner-stone. Is. xxviii., 16.
He is to be a stone of stumbling and offence. Is. viii. Jerusalem is to dash against this stone.
The builders are to reject this stone. Ps. cxvii. 22.
God is to make this stone the chief corner-stone.
And this stone is to grow into a huge mountain, and fill the whole earth. Dan. ii.
So He is to be rejected, despised, betrayed, (Ps. cviii. 8), sold (Zech. xi. 12), spit upon, buffeted, mocked, afflicted in innumerable ways, given gall to drink (Ps. lxviii.), pierced (Zech. xii.), His feet and His hands pierced, slain, and lots cast for His raiment.
He will rise again (Ps. xv.) the third day (Hosea, vi. 3).
He will ascend to heaven to sit on the right hand. Ps. cx.
The kings will arm themselves against Him. Ps. ii.
Being on the right hand of the Father, He will be victorious over His enemies.
The kings of the earth and all nations will worship Him. Is. lx.
The Jews will continue as a nation. Jeremiah.
They will wander, without kings, &c. (Hosea iii.), without prophets (Amos), looking for salvation and finding it not (Isaiah).
Calling of the Gentiles by Jesus Christ. Is lii. 15; lv. 5; lx., &c. Ps. lxxxi.
Hosea, i. 9: “Ye are not my people, and I will not be your God, when ye are multiplied after the dispersion. In the places where it was said, Ye are not my people, I will call them my people.”
It was not lawful to sacrifice outside of Jerusalem, which was the place that the Lord has chosen, nor even to eat the tithes elsewhere. Deut. xii. 5, &c.; Deut. xiv. 23, &c.; xv. 20; xvi. 2, 7, 11, 15.
Hosea foretold that they should be without a king, without a prince, without a sacrifice, and without an idol; and this prophecy is now fulfilled, as they cannot make a lawful sacrifice out of Jerusalem.
Predictions.—It was foretold that, in the time of the Messiah, He should come to establish a new covenant, which should make them forget the escape from Egypt (Jer. xxiii. 5; Is. xliii. 16) that He should place His law not in externals, but in the heart; that He should put His fear, which had only been from without, in the midst of the heart. Who does not see the Christian law in all this?
…That then idolatry would be overthrown; that this Messiah would cast down all idols, and bring men into the worship of the true God.
That the temples of the idols would be cast down, and that among all nations, and in all places of the earth, He would be offered a pure sacrifice, not of beasts.
That He would be king of the Jews and Gentiles. And we see this king of the Jews and Gentiles oppressed by both, who conspire His death; and ruler of both, destroying the worship of Moses in Jerusalem, which was its centre, where He made His first Church; and also the worship of idols in Rome, the centre of it, where He made His chief Church.
Prophecies.—That Jesus Christ will sit on the right hand, till God has subdued His enemies.
Therefore He will not subdue them Himself.
“…Then they shall teach no more every man his neighbor, saying, Here is the Lord, for God shall make Himself known to all.”
“…Your sons shall prophesy.” “I will put my spirit and my fear in your heart.”
All that is the same thing. To prophesy is to speak of God, not from outward proofs, but from an inward and immediate feeling.
That He would teach men the perfect way.
And there has never come, before Him nor after Him, any man who has taught anything divine approaching to this.
…That Jesus Christ would be small in His beginning, and would then increase. The little stone of Daniel.
If I had in no wise heard of the Messiah, nevertheless, after such wonderful predictions of the course of the world which I see fulfilled, I see that He is divine. And if I knew that these same books foretold a Messiah, I should be sure that He would come; and seeing that they place His time before the destruction of the second temple, I should say that He had come.
Prophecies.—That the Jews would reject Jesus Christ, and would be rejected of God, for this reason, that the chosen vine brought forth only wild grapes. That the chosen people would be faithless, ungrateful, and unbelieving, populum non credentem et contradicentem. That God would strike them with blindness, and in full noon they would grope like the blind; and that a forerunner would go before Him.
Transfixerunt. Zech. xii. 10.
That a deliverer should come, who would crush the demon's head, and free
His people from their sins, ex omnibus iniquitatibus; that there
should be a New Covenant, which would be eternal; that there should be
another priesthood after the order of Melchisedek, and it should be
eternal; that the Christ should be glorious, mighty, strong, and yet so
poor that He would not be recognised, nor taken for what He is, but
rejected and slain; that His people who denied Him should no longer be
His people; that the idolaters should receive Him, and take refuge in
Him; that He should leave Zion to reign in the centre of idolatry; that
nevertheless the Jews should continue for ever; that He should be of
Judah, and when there should be no longer a king.
demon's head, and free His people from their sins, ex omnibus iniquitatibus; that there should be a New Covenant, which would be eternal; that there should be another priesthood after the order of Melchisedek, and it should be eternal; that the Christ should be glorious, mighty, strong, and yet so poor that He would not be recognised, nor taken for what He is, but rejected and slain; that His people who denied Him should no longer be His people; that the idolaters should receive Him, and take refuge in Him; that He should leave Zion to reign in the centre of idolatry; that nevertheless the Jews should continue for ever; that He should be of Judah, and when there should be no longer a king.