Modern premillennialism and the Christian hope

Front matter

SALogica, SEEN

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Contents

PAGE MRE EEL gio g cs aes in lata seeCaM Mester als RGIS Natal anal ola’ atiMtuek hy: gest 15 PART I THE HOPE OF THE KINGDOM OF GOD IN HISTORY CHAPTER I THE KINGDOM HOPE IN ISRAEL THE PusCe OF HOPE IN RELIGION. .).).../2aou. sa) esas eons 23

Three elements in the life of all religion. Its threefold form: individual, social, future. Jehovah the root of Israel’s hope; an answer to the problem of evil.

WHE KINGDOM HOPE AND ITS SOURCE ...0)5))50e/ 6 eciysield ete sides 24 Concerning the three aspects of religious hope. One idea always present. Jehovah’s kingdom already present. CAUSES FOR DIFFERENCES IN FORM OF HOPE............... 25 Differences in conception of God; influence of changing conditions; varying forms of expression. SoME ASPECTS OF THE OLD TESTAMENT HOPE............... 29

Chapter II The Apocalyptic Hope

The problem of the individual brings ideas of resurrection and judgment.

Israel’s hopeless condition suggests miraculous deliverance.

Relation of God to world becomes more transcendental. Dualistic tendencies.

a

THE TEACHINGS OF THE JEWISH APOCALYPSES..............-.

Prophetic sermon displaced by world philosophy; schemes of epochs and ages. A predetermined order of events.

A strong but mechanical supernaturalism. Serious moral questions brought by determinism and divine autocracy.

Dualism; doctrine of Satan and evil spirits.

Pessimism; its cause.

Divine transcendence and sovereignty.

The imminent end.

The resurrection, limited or general. The judgment: in older form as final conflict and destruction, in newer form as forensic.

The new heaven and earth; influence of idea of resurrection. Hell; contrast with Sheol.

The place of the Messiah.

An effort to unite the old hope (political-earthly) and the new (resurrection-heaven). Earliest appearance. Various opinions as to duration.

APOCALYPTICISM AND PREMILLENNIALISM............000000:

Jewish apocalypses as chief source of premillennialism.

THE SERVICE RENDERED BY APOCALYPTICISM.............-.

Its message of comfort and faith, idea of resurrection, a moral judgment, a philosophy of history, a social hope. How it helped preserve faith.

Chapter III The Kingdom Hope With Jesus

The apocalyptic element present. A purely eschatological interest? The problem of sources. Were the “apocalyptic discourses’? colored and enlarged? Dogmatic use of these passages limited. The originality of Jesus.

His idea of God determinative; contrast here with apocalypticism.

THE SIGNIFICANCE OF JESUS’ THOUGHT OF GOD.............

Determines spirit and temper of life and attitude toward world

Jesus’ hope broadly human, not nationalistic.

THe NATURE OF THE KINGDOM 850 Bo Nek Oe ee 66

Seen from references to children of the Kingdom; a moral-spiritual rule. Significance of figure of Father and children.

The beginnings of God’s rule. Idea of a spiritual-ethical kingdom breaks down rigid opposition of this age and next. Yet emphasis of Jesus is on future consummation. As to form in which Jesus expected this.

QUESTIONS ‘AND CONCLUSIONS) 00. 5. LWW Sails oe ig 70

The expectation not fulfilled in exact form as held. The premillennial solution of this problem inconsistent; the common method ignores facts.

Jesus’ disclaimer of omniscience; the significance of his humanity.

The revelation of God in Christ: man’s real need, the sufficient answer.

Chapter IV The Christian Hope In The Apocalyptic Age

The hope of the early church and of Paul apocalyptic in form, but no intermediate kingdom.

THE, CONTRAST WITH APOCALYPTICISM..... 20k. eee ees 77

A different attitude toward the world because of what the church already possessed. Significance of Pentecost.

He deals with a salvation already available. This is seen in the gospel of reconciliation, the gift of the Spirit, Christ as spiritual presence, a God working here and now.

The idea of a spiritual salvation breaks down the rigid apocalyptic contrast of this age and the next.

He sees the Christian Church as heir to the old promises.

It meets the problem of the deferred return of Jesus. Its ~ conception of salvation is spiritual and not national and political; present and not future. Its conception of Christ. The contrast not of present and future but of two worlds, both present.

THE APOCALYPSE OF JOHN......... EN tagite ge Ng geiko OR) UR SVT SR A Be. 89

Varying judgments of its value and use. To be understood as an apocalypse. Circumstances and purpose of its composition. The writer’s method; scheme of events. Its hope apocalyptic. Wrong and right use of the book.

CHAPTER V PREMILLENNIALISM IN THE HISTORY OF THE CHURCH PAGE MBE) ARUN ROMURCH SS Sit i Abu aid. mics gina UR aie a nenRIe CRM ETE 96 The early popular thought is apocalyptic. FROMIAUGUSTINE ONWARD cee kia es a Oe aay 97 Premillennialism rejected by the ruling authorities. ee EE OR MATION, PRTC Mucky) Gl, i Sei enti «ait See an 98 The Reformers opposed to chiliasm. Found in smaller groups.

THE MODERN MOVEMENT AND ITS SOURCES............-..-. 100

Bengel and the influence of biblical literalism. The influence of the smaller separatist movements. Historical sources of modern premillennialism. THE (CONTRAST) ORCI WAND INE Wo. Wr oo.) vo sib ate atalw ah Ana 103 Modern chiliasm faces a wholly different situation and exhibits different character.

PREMILLENNIALISM IN CHRISTIAN THEOLOGY AND CREED..... 104

It is opposed by Christian scholarship to-day. It is opposed or excluded by the historic creeds.

Part II Modern Premillennialism Chapter VI

THE PREMILLENNIAL DOCTRINE OF THE KINGDOM AND ITS COMING

PREMILLENNIALISM A DOCTRINE OF SALVATION.............. 109

Involves a system of theology, but special interest is doctrine of salvation. Outline of its scheme.

PREMILEENNEAL PESSIMISM 1 ).6 SF Static ip 5) sh toein wll <b osetat ai Mar els I1IO Pessimism as to this age is an essential feature; required by the predetermined order. Moral pessimism: the loss of faith in moral and spiritual forces.

PREMIDCENNEAL, IVGLATARISM 2/2 ica) le ah aieleig a ai 8) sae eae gris erator 115 The reliance upon force, a mechanical supernaturalism, a militaristic Christ. Can physical force bring spiritual results? The appeal to the visible.

THE MILLENNIUM—A JEWISH STATE. ... 22... ee eee ee ee eee 121

The millennial kingdom a political state, Jewish rule and subject nations; sacrifice and ceremonial restored; an autocracy with evil restrained, not overcome.

CONTENTS CHAPTER VII

Il

PREMILLENNIALISM AND THE BIBLE PAGE

THE PREMILLENNIAL THEORY OF THE BIBLE................ The modern theory vital and historical. Premillennialism holds to verbal inspiration: mechanical not spiritual; dualistic, intellectualistic; infallibility. SOME CONSEQUENCES OF THE THEORY...............000005

Moral consequences: accepts authority of lower ideals, principle of retaliation, imprecatory psalms; defense by premillennialists. Involves denial of authority of Jesus.

Religious consequences: Jewish nationalism as against Christian universalism; restoration of Jewish religion.

THE PREMILLENNIAL USE OF THE BIBLE.........5....12....

Arbitrary and unhistorical use: to support idea of intermediate kingdom and of ‘“‘two returns,’’ in treatment of opposing passages; illustrations from Blackstone and others.

CHAPTER VIII WHERE PREMILLENNIALISM LEADS

PREMILLENNIALISM TESTED PRACTICALLY. ............000005 What its principles imply.

PREMILLENNIALISM AND DEMOCRACY. ............0000e0000% Holds that hope of democracy is vain, ideal is false; autocracy the goal of humanity.

PREMILLENNIALISM AND SOCIAL REFORMS...............0.05

The larger democracy. The social creed of the churches. Chiliasm stands for individualistic salvation; repudiates social hopes.

PREMILLENNIALISM AND THE STATR o k tL ae

Denies possibility of a Christian state; rejects idea of Christian civilization, of Christian social order.

PREMILLENNIALISM AND THE CHURCH...............c cece

The larger program of the church to- day, a Olitistianized world, rejected. The church is not God’s agent for saving the world but will itself be lost. Adventist denunciation of the church; a divisive influence, dogmatic and intolerant.

THE APPEAL OF MODERN PREMILLENNIALISM............ ae

Biblical literalism, a dramatic scheme of salvation, recognition of evil and uncompromising attitude.

ELEMENTS OF TRUTH IN PREMILLENNIALISM.............-..

Transcendentalism as against one-sided immanence, a God of history and the nations, evil and its judgment, the place of crisis in development.

Part III The Christian Hope Of The Kingdom Of God

CHAPTER IX

BIBLICAL TEACHING AND THE CHRISTIAN HOPE PAGE HUNDAMENTAL TE RUTHS Miu rntlh. ears an Gant) ihcke wy 2: ara eee 177

The kingdom of God a moral-spiritual rule, demands knowledge, requires revelation. Revelation is seeing what God is, what man should be.

Religion a personal relation.

Revelation back of the Bible; not communicated ideas but God’s self-showing and self-giving in life of man. This experience divine in source, human in form, growing; distinction between experience and its expression.

THE NATURE AND USE OF THE BIBLE.......... TOADS Ue, 182

The Bible a record of this experience and must be used for its religious value, with recognition of variety, progress, supremacy of Christ.

The double task in study of the Christian hope: to determine the history of its changing forms, to see the abiding faith and truth.

PROPHECY AND) E REDICTION | id. /loty cecccatk eel ate enti ee ead a 188 The predictive theory in Adventism. Literal fulfillment lacking.

“Keys” for interpretation. Emphasizing the mechanical and trivial.

A true predictive element.

FPO PULCPIBUMENT OF PROPHECY .[04.) (Ga) /s i het, eae 192 Found in the moral-spiritual realm; this the prevailing New Testament attitude.

T BULGE VE IN, THE HOLY GHOST ON WCE ee racramin ore 8. alot tne 194 As aid in using the Bible, as working in the world to-day.

The consummation of individual character, of the kingdom of God on earth, of the kingdom of heaven.

Varying ideals; a figure of speech; Jesus’ figure of Father and children.

The external and absolute rule; the inner and moral rule. In the latter sense the kingdom means life, salvation.

LEE, OGOPE OF THETIC INGDOM 1.50), Fo oeeceatciars eile aed a eet RUD aa 205 A kingdom of the spirit but must control all life; not merely individual or subjective. Saving the world is more than saving individuals.

THE KINGDOM AS A NEW AND FREE HUMANITY............. 208 The Kingdom means redemption, creation, making a new humanity.

THE TRANSFORMATION OF THE OUTER WORLD.............. 210

The Old Testament hope of a transformed nature. The moral meaning of the external world. The change as God’s gift, man’s work.

Progress made. Only the beginnings but mankind sees the way. Physical progress is morally conditioned.

CHAPTER XI THE COMING OF THE KINGDOM OF GOD THE NATURE DETERMINES THE METHOD.................-- 215 Physical force has limited scope. Human analogies.

(S0p'S, METHOD ONE OF REVELATION . 20603 AN tg ae. 217 NY The appeal of truth to reason and conscience.

Opposed to the kingdom of good is a eV of evil: in human nature, false ideals, evil institutions. Hence crises and revolution; yet these a part of development.

The Kingdom a social goal, comes through social means. The spiritual value of social relations. The place of the church.

CHAPTER XII

CLOSING CONSIDERATIONS PAGE

HEA BSOLUTISTIC ‘(CONCEPTION OF GOD) or ah a eee

Means a static world, institutional conception of religion, God as primarily: power.

THE INDWELLING, SELF-GIVING GOD........00...0¢ sce c wees

God as personal, moral Being, the King who serves, who works through men.

DHE RELATION OF GOD AND IVEAN OU eS et es

Religion is life, a personal fellowship with God. The kingdom is God’s life in man.

THE TASK OF THE CHURCH IN THE KINGDOM...............

Making God live for men, showing the moral meaning of God’s life in man, leading in service.

ESE GRINS UATE UTOIN GeO a hie! SN her LS) The large task, the long road, the high calling. Definite advance. The present crisis: the meaning of the new ideals and their spread. Education an instrument of power. The heavenly consummation. The place of trust.

Appendix

TI. Was JOHN WESLEY A PREMILLENNIALIST?..........-----5

Wesley does not discuss premillennial ideas. His positive

teachings exclude them: no pessimism; the Kingdom is

to come by the gospel and the work of the Spirit; confidence as to progress; no intermediate kingdom.

The fundamental opposition of Methodism to premillennialism is that of Methodism to Calvinism. © The premillennial emphasis on absolute sovereignty, predeterminism, election, Augustinian anthropology. The Wesleyan opposition.

Introduction

One of the most aggressive campaigns in religious ‘propaganda is being carried on to-day in behalf of the premillennial doctrine. Outside of certain circles, however, this fact is little appreciated and very little attention has been paid to the movement as a whole. Most people think of it vaguely as a curious teaching about the end of the world. The intellectual leadership of the church always has been opposed as a whole to this doctrine, and the tendency is to regard this teaching as hardly worthy of serious discussion. Still others have avoided the question because they are averse to religious controversy. A deeper reason for indifference may be the fact that the church, occupied with practical affairs, has lost the realization that its supreme concern is with its message of truth, and that its practical life will be shaped by the great ideals that lie back of it. The result in any case has been that the flood of Adventist writings has been met by very little effort on the other side either by way of meeting error or of constructive treatment of the important questions involved.

The last fifty years have brought a new situation in the development of a premillennial propaganda that! is undenominational and yet organized and aggressive, at times almost tending to become a church within our churches. Previous to this time systematic work in spreading this teaching was limited to special church organizations like the Plymouth Brethren and the Seventh-Day Adventists. More recent Adventist organizations have been added to these, some of them with very pronounced doctrinal peculiarities like Dowie’s Zionism and Millennial Dawnism. The latter especially, now calling itself the International Bible Students’ Association, has distributed enormous quantities of literature. But these groups are usually clearly distinguished and more easily met. It is the undenominational propaganda that is affecting the churches much-more deeply. It has organization. It commands in some cases very large funds. It is served by various educational institutions and has a number of religious publications as its organs. Of one volume it is stated that nearly a half million copies have been circulated, and that it is being sent gratuitously to ministers, missionaries, and theological students. It is very aggressive in its temper. Despite the fact that the historic creeds either directly oppose it or virtually exclude it, and that the accredited religious teachers in college and seminary are almost a unit against it, this modern movement makes a strong assumption of orthodoxy and is constantly attacking as heretics those who disagree. Of late years it is becoming increasingly a rallying point for various reactionary elements, appealing especially to those who stand for the older thoroughgoing Calvinism and for the ideas of literal inspiration and verbal infallibility.

In the last few years the importance of meeting this movement has been increasingly felt. We are realizing that in this thoroughgoing modern premillennialism we \are dealing not simply with the zealous advocacy of an isolated doctrine but with a whole system of theology. We have here an interpretation of Christianity which would rule out other conceptions. Further, it is directly and practically significant for our conception of the church and its work. For the heart of this teaching is its doctrine of world salvation, and the conclusions of that doctrine cut the ground out from under the enterprises to which the church is committed to-day. That many followers of this movement may not realize this does not change the logic of the situation, and the following pages show that the leaders are aware of these consequences. In addition, there should be noted the experience of many pastors who have found in this propaganda a disturbing and divisive influence in their churches.

This volume concerns itself primarily with the premillennialism represented in this undenominational movement. In Part II an analysis and criticism of this teaching is given. ‘There are, of course, many forms of millennial doctrine. To discuss the peculiar vagaries of each of these would be impossible and is not necessary. ‘The important matter is not to consider the details of doctrine but to understand the ‘underlying principles of apocalypticism that appear in these different forms, and such fundamental errors as that of the conception and use of the Bible which is common to all. By centering the discussion, however, upon one of these movements, and this the one that is most closely concerning the church just now, it is possible to make the discussion definite and to cite authorities in support of the interpretation that is given.

It will be observed that in the criticism of this modern premillennialism full citations and references are given in support of each position. Individual adherents of this doctrine may repudiate one conclusion or another;

the important fact is that this is the teaching which is being set forth by those most active in the movement and generally recognized as its spokesmen. While the writer has read scores of premillennial works, the sources for this exposition of modern premillennialism are mainly © the following: the reports of the three principal “prophetic conferences,” the writings of men connected with these conferences and with the Moody and Los Angeles Bible Institutes, the works of men like Blackstone, Gaebelein, Haldeman, and Silver, which are commended by these writers, and a few older authorities like J. H. Brookes and Nathanael West.

The purpose of the author throughout has been practical: the desire to further a true and spiritual faith by a right interpretation of Christianity, to serve the church by making clear her hope and her task, and to give aid to hundreds of pastors whom he has addressed on these

themes and who have asked repeatedly for such assistance in their work. In carrying out this purpose, however, he could not limit himself to the mere exposition and criticism of premillennialism. It seemed just as Important that a constructive statement of this Christian hope of the Kingdom should be set forth to accompany this criticism. Protestant Christianity is entering upon the greatest forward movement which the organized church ever has undertaken. The weakest point in that movement is the place where Protestantism should be strongest, and that is in the clear setting forth of the faith that underlies this effort. For Protestantism is not an institution or a dogma; it is first of all an appeal to mind and conscience through the gospel committed to us. What is this kingdom whose coming is promised?

How are men to work with God, and how will God work through men? We are having plenty of exhortation and of organization; we need a new emphasis on the prophetic, preaching, teaching function. No great religious movement ever has had permanent power that did not rest back upon great truths clearly apprehended.

The first part of this volume is given to a historical sketch of the development of the hope of a better world from the time of the prophets onward. Such a study is necessary, first of all, for the understanding of premillennialism, whose roots lie back in Jewish apocalypticism. It is just as necessary in order to an adequate statement of a truer doctrine. Only such a historical study can show us how to distinguish between the changing forms in which the hope of a coming kingdom of God has been held and that underlying and abiding faith in the goodness of God and its final triumph. Those who are interested primarily in the exposition and criticism of premillennialism can turn directly to Part IT, but even these should at least read the chapter on Jewish apocalypticism.

A word may be added as to the attitude of the writer toward those whose position he here criticizes. ‘The writer has no desire for religious controversy and no least inclination to deny others their full right to interpret Christianity as they understand it. He believes that the bounds of Christian fellowship should be large | enough to include men with such differences of opinion. | He would recognize to the full the earnest life and devoted Christian service of men who hold this position. But all this does not relieve us of the responsibility of inquir- _ ing whether we have here a true interpretation of Christianity, and what its significance would be for the Christian Church. One does not need to be either a dogmatist or a heresy-hunter to realize how profoundly the life of man is determined by the truths which he holds. If this teaching of modern chiliasm be true, then a revolution is in order in the aims and _ plans to which our churches are committed and which we are using as the rallying call for a new crusade. If it is not true, then it is of the greatest importance that the character and consequences of this doctrine be pointed out. That is what is here undertaken.

Most of the discussion of premillennialism, forming Part II, appeared in the last three issues of the Biblical World for r919. At the close of this volume will be found a brief bibliography designed not for the scholar but for the pastor who wishes to study for himself the matters here treated.

Chapter I The Kingdom Hope In Israel The Place Of Hope In Religion

THREE elements enter in to form the life of all religion. On the lowest as on the highest plane, every religion has in it a faith, a task, a hope. In all religion there is first a faith, a conviction as to some higher Power upon whom man is dependent and from whom he may expect help. There is, in the second place, a sense of duty, the thought of some task or obligation, whether of outward deed or inward spirit, which a man owes to this Being. But the burning heart of all religion is the element of hope. It is this that makes God no mere theory but a living need. It is this that drives to service and sacrifice. It is this assurance of what he expects from his God that has enabled man through the long centuries to face the world that contradicted his faith and to bear all its ills. Nothing reveals more quickly the character of a religion than the hope that it holds out to men, for it is in this hope that the widest differences occur.

In the Christian faith this hope takes a threefold form, namely, the hope of individual salvation, the hope of a new world or a kingdom of God on earth, and the hope of a heavenly kingdom beyond. Premillennialism has to do with the thought of the kingdom of God upon earth, and our study is concerned primarily with this hope. This hope as it appears in Christianity to-day has a long history behind it. Our study of this history must be very brief, but it is necessary for two reasons,

First, it will help us to understand modern premillennialism, to do justice to its truth, to discern its weakness, and to discover how its various ideas have been united in this manner. Second, it will help us to form our own doctrine. The roots of Christianity are in the past. It is no mere mechanical reproduction of ideas once held, but it belongs to a living succession of faith that goes back to the Old Testament, and its inspiration and its confidence for the future come directly from Jesus Christ. Further, the Christian hope as it is held to-day has been profoundly affected by the experience of the church in these nineteen centuries and by the thinking of Christian men turned to these themes.

THe Kincpom Hope aAnp Its SOURCE

Of the three aspects of the religious hope mentioned above—the individual hope, the social hope, and the hope of the future life—it is the second with which Israel was concerned. ‘Though the phrase itself is one that belongs rather to Jewish apocalypticism and the New Testament, yet on the whole the Old Testament hope may best be characterized as the hope of the kingdom of God. It has often been called the Messianic hope, but the idea of the Messianic King is only one element in this hope, _and the hope itself is often expressed without reference to the Messiah. One idea is always present, however— the thought of a coming rule of Jehovah which is to make the new day for men. And this is the meaning of the kingdom of God as used here; it is the rule of God as expressed in the life of men.

The source of this hope is not far to seek. It did not lie in a vague optimism, or a general desire for better things, or some dream of a golden age transferred from the past to the future. It needs a deeper rootage than this to account for a hope that persisted century after century and flourished only the more as the storms of national adversity beat upon it. Two facts explain the presence of this hope. One is Israel’s faith in Jehovah, her belief in the power and goodness of this her God. The other is the fact of evil that seemed to deny this faith. In one sense Jehovah’s kingdom was already present: “For the kingdom is Jehovah’s; And he is the ruler over the nations” (Psa. 22. 28).

In language lofty and beautiful the great prophet of the exile shows us Jehovah as creator of the heavens and the earth, as ruler of nature and |history (Isa. 40 and other passages). But in another sense the rule of Jehovah is yet to come. Is there not evil in |the world? Is not Israel oppressed? The answer to this was found in Israel’s hope: there is coming a new age, in which iniquity is to be overthrown and evil done away, in, which Jehovah alone shall rule. That age is to be brought in by a Day of Judgment, a day of Jehovah in which his power will be manifested. The kingdom hope is thus the answer of faith to the problem of evil. It faces the old question, How can I believe in a good God when evil holds sway in the world? It answers that question by declaring that the overthrow of evil and the full rule of Jehovah are to come.

CAUSES FOR DIFFERENCES IN ForM OF HOPE Such was the faith that was common to Israel, the hope of a coming rule of Jehovah which should bring deliverance. When we turn to the Old Testament, however, we find large differences in the way in which this hope is held. There is to be a judgment on evil, but who is to suffer? Is it Israel’s; enemies or evil wherever found? What shall the new day bring and how shall it come? And to whom shall its blessings extend? Is Jehovah’s purpose for Israel alone or for the nations too? The answers to these questions show no uniform doctrine of the kingdom into which all parts of the Old Testament can be fitted.

So far as these differences are important, they can be © traced back mainly to two sources. Of these the more important is the difference in the conception of God, for what men expect from God always depends upon what they think of God. This is seen very clearly in the contrast between the teaching of Amos and the popular faith of his time. For the people Jehovah was first and last Israel’s God, with no higher interest or obligation than the care of his people. There were, of course, duties on their part, the bringing of tithes and sacrifices and other offerings, but the bond that joined them was a natural and necessary one. The day of Jehovah, therefore, meant the destruction of Israel’s enemies and her. own triumph and prosperity. For Amos the day of Jehovah had a very different meaning; “Tt is darkness and not light,” he declares. Its punishment was to fall upon Syria and Philistia and Moab and Edom, but upon Judah and Israel as well. It was not that Jehovah was not Israel’s God, and in a special manner. ‘You only have I known of all the families of the - earth,” he declares. The whole difference lies in the prophet’s view of God. It is not merely that Amos has a larger vision of Jehovah’s power, that he is for him God of all nature and all history. More important is it that he is, first of all, for Amos the God of righteousness. He has not been without regard for other peoples, even Israel’s enemies, the Syrians and Philistines (9. 7). But toward Israel, as toward them, the first rule of his action is righteousness. No natural and necessary tie binds him to Israel, no sacrifices can determine his attitude. If he has known them above other peoples, that simply means that their sins will be the more surely punished. Amos’ doctrine of the future is fixed by his idea of God: the day of Jehovah is to be a day of punishment for all nations for their evil, and not least for Israel.

Changed conditions are the second source of differences in the form in which the kingdom hope is expressed in the Old Testament. The prophets were not men who framed abstract doctrines or programs for a remote future. They were preachers to their day. Naturally, they dealt with the future, alike in the matter of threat | as of promise, but the future always was viewed in relation to the day in which they lived. Their thought -of deliverance was related to the evils from which they suffered; the idea of punishment was similarly connected with iniquity which they observed. It is for this reason that the exile marks a turning point. In the earlier period the blow of overwhelming national defeat had not fallen. Israel was careless, sinful, unrepentant, and so the note of an Amos, for example, is that of an almost unrelieved doom. Contrast with this the message of Isaiah 40; the punishment has fallen, and now it is a word of comfort and encouragement that comes. For the same reason, at least in part, the earlier prophets speak more of the judgment on Israel, the later of the judgment on the nations.

To these two sources of difference a third consideration must be joined, and that is the distinction between the moral and spiritual content of the prophet’s message and the form in which it is expressed. Literalism and intellectualism shut the door effectually to a true understanding of these men. ‘These writings bring us neither hard-and-fast dogma nor the authority of the latter. What is essential in them is the great faith which they express, the assurance that evil will be judged and destroyed, that Jehovah will rule, and that his kingdom will bring every blessing. The form in which this hope is expressed is secondary. Further, the form in which the faith is set forth is that of picture and poetry. Religious thought at its highest has more of poetry than of logic to it. It does not reason and expound; it sees, and its vision is clothed in concrete imagery. That is peculiarly true of the Oriental mind. Many of the prophetic writings should be printed in poetic form, as are the Psalms in the Revised Version. Yet even the Psalms have not been safe from those who “fashion a creed out of poetic imagery,” and see in the Bible a textbook of theology each word of which is to be weighed for doctrine. These men, for example, had a vision of coming blessing and they exhausted every image to express its splendor. They expected too that nature itself would be changed in that day, but a peddling literalism or a concern for logical consistency was last in their thought. In one place we read, for example, that in the coming reign of Jehovah ‘“‘the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days” (Isa. 30. 26). And then we are told, in a picture of wonderful suggestiveness which we find again in Revelation, that in that day there shall be neither sun nor moon, “but Jehovah will be unto thee an everlasting light, and thy God thy glory” (Isa. 60. 19). What the prophet seeks to express is perfectly clear, and the discerning reader is as little troubled by the surface contradiction as by the realization of the terrible fate of the human race if the former statement should be literally fulfilled.