258 LECTURES AND ESSAYS [1870- 



with which can at most lie in certain details), we shall yet 

 find a wide divergence of theories as to the fulfilment of 

 prophecy awaiting our consideration. The great problem 

 which, as we have already seen, comes before us for 

 solution is this : 



The hopes and predictions of the Old Testament 

 prophets with regard to the consummation of God s 

 gracious and righteous purpose are always moulded by 

 the forms of the theocratic constitution under which they 

 themselves stood. They present, in fact, an idealised 

 image of the theocracy as it was theoretically laid down in 

 the law, and, practically at least, aimed at from age to age 

 by believing Israelites. Rising above the mere letter of 

 the special Mosaic ordinances, the prophets always regard 

 as the great feature of the Messianic age the realisation of 

 the spirit of the theocratic constitution. But while they 

 certainly seem to expect that, in the latter days, many 

 limitations shall disappear and must assume new forms, 

 it is yet plain that whenever they seek to give distinct 

 form and body to their Messianic hopes, the forms that 

 offer themselves to them are at bottom those of the 

 theocracy which they themselves knew. They idealise 

 and elevate these forms, but they do not change them. 

 The categories of prophet, priest, and king, the holy land, 

 Mount Sion, the temple, and the visibly luminous glory 

 of Jahveh therein all these still form the basis of the new 

 theocracy as they did of the old. Even the covenant 

 blessings retain their earthly shape. Victory over enemies, 

 long life, plenty in the midst of a land restored to bound 

 less fertility and beauty such are the blessings which 

 appear as the necessary counterpart of the sense of God s 

 favour and forgiveness, the indwelling of His Spirit, the 

 renovation of the heart in conformity with His law. The 

 prophets, in short, never think that they can do more 

 honour to the spiritual things of their religion by cutting 

 them off from the earthly forms of the theocracy. Rather 

 these earthly forms are themselves to be idealised by 



