not error in the traditional divisions of the sacred books. Haggai and Zechariah appear in history as prophets of the return, whose office is to strengthen the faith of those who are rebuilding the Temple. The contents of the books confirm this, to the end of the eighth chapter of our Book of Zechariah. The rest of this book seems to have no connection with what has preceded, and no connection with the historical personality of Zechariah. Again, 'Malachi' has no resemblance to a personal name; it signifies 'My Messenger,' and makes an excellent subject-title for the book to which it is affixed; moreover, it is clear that it was so understood in the times of the Septuagint and the Targums. The general suggestion of these facts is this: Originally the roll of prophets contained books ascribed to known authors, ending with Zechariah; these were followed by anonymous prophecies, ending with the book entitled Malachi. But in time 'Malachi' came to be read as a personal name, like Isaiah or Jeremiah; then the rest of the anonymous prophecies, standing alone, came to attach themselves to The Book of Zechariah. Haggai is made up of four prophecies exactly dated, all of them encouragements to the builders of the Temple. The Book of Zechariah (that is, the first eight chapters of the biblical Zechariah) is made up of three prophecies, exactly dated in the same manner. The first is a general manifesto of this prophet's message. The third is an elaborate response to a formal inquiry on the subject of fast days. Between these is found a prophetic composition of great literary importance. The Sevenfold Vision of Zechariah is beyond any prophecy of the Old Testament in the demand it makes upon the imaginative powers. Both in form and spirit it is a counterpart of the still more elaborate Revelation of St. John. Dream form pervades the whole; but it is the most complex of all dreams. When, in the middle of the prophecy, it is said that the angel 'wakes' the prophet, the meaning is not that he was waked from his dream, but in his dream: we have vision within vision and dream within dream. There is what may be called the 'enveloping vision': in a mystic land horses, red, sorrel, and white, stand among the myrtle trees, ready to serve as ministers of the Divine purposes, going to and fro in the earth. This enveloping vision, made prominent at the beginning and the close, remains throughout as a background to what else appears. There follow, like a succession of dissolving views, the seven emblem visions, each symbolising some mercy for Israel. Horns and smiths typify the nations which have afflicted, the powers which are to avenge. The measuring of Jerusalem foreshadows a sacred city that is to spread beyond the power of measurement. The third vision is a counterpart to the scene with which Job opens: before the hierarchy of heaven the high priest Joshua, representative of the Temple builders, is arraigned, and gloriously acquitted and exalted. In the central vision the golden candlestick makes sure the completion to the last detail of the restored Temple. Next, the two olive trees typify the two 'sons of oil' — priesthood and princely authority now reconciled. The visions of the flying roll, of the ephah and talent, are made to foreshadow the moral purification of the land. Then the enveloping vision resumes its prominence, and the ministering powers are seen already accomplishing their work. The vision is followed by an epilogue, in which the prophet acts upon the new revelation by a solemn coronation of the High Priest Joshua. 1 The latter part of the biblical Zechariah is occupied, as we have seen, with a group of anonymous prophecies. The first of these 1 might be entitled, The King of Peace. It is in the form of doom prophecies: the monologue of Jehovah is interrupted, from time to time, by lyric outbursts, confirming or celebrating the Divine word. One of these lyric songs justifies the suggested title. Rejoice greatly, O daughter of Zion; Shout, O daughter of Jerusalem: He is just, and having salvation; 2 Even upon a colt, the foal of an ass. The second is an emblem prophecy — The Withdrawal of the Divine Shepherd. Next follow three Prophecies of the Siege, in the form of ordinary dis course. There remains the book entitled Malachi. This has a literary form almost peculiar to itself. It might be called dialectic prophecy: there are discourses on texts, but the texts come as interruptions from the audience addressed. Sometimes the interruption is double. A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear? saith the LORD of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name? Ye offer polluted bread upon mine altar. And ye say, wherein have we polluted thee? 1 Zechariah ix. 1-xi. 3. 2 Chapter xi from verse 4. 3 Chapters xii-xiv. It is the italicised questions which make the real text of the discourse: its topic is the cheapening of the offerings made to God, the idea that the lame and blind, not good enough for the governor, are good enough for God! In its subject-matter this last book of the Old Testament takes us so far forward in time that the exile seems a thing forgotten; the spiritualisation of Israel brought about by captivity has already begun to lose its force. There is, on the other hand, a looking for a Divine 'Messenger' to come. The last word of the prophecy cites the promise of the lawgiver Moses, that a prophet should be raised up like unto himself: this prophet, says Malachi, shall come as precursor to the great and terrible day of the LORD. CHAPTER X NEW TESTAMENT PROPHECY PROPHECY in the New Testament is represented by The Book of Revelation. As this is not only the last book in the Bible, and the final work remaining for our consideration, but is also the portion of Scripture in the analysis of which the literary element is found to be most prominent, it may be not amiss to review at this point what, in application to such a work, is implied in literary study, what is the literary factor in its interpretation. We are dealing with a work of prophecy: at the outset the interpreter must free himself from the almost universal popular error, that in prophetic literature prediction of the future is to be expected. What is unveiled may be futurity; but the revelation may be, like the revelation to Moses in the mount, an unveiling of the ideal of things, the pattern of the true. The common misconception is in the present case assisted by certain phrases that occur in the title page1 of the book "the things which must shortly come to pass," "for the time is at hand." But a careful reading will show that these words are to be understood, not as a part of the revelation, but as the writer's (or an editor's) comment upon the book. They are simply illustrations of an idea from which the greatest of the apostles were not free, but which nevertheless time 1 Chapter i. 1-3. |