V.

(Divine and ethnic oracles, p. 210, note 2; p. 112, note 9.)

The whole subject of ethnic oracles needs fresh study and illustration. Nothing would be more fascinating in theological inquiry, and Divine Inspiration might be richly illustrated by it, as anatomical science is clarified by "comparative anatomy." I commend this subject to men of faith, learning, and intellectual vigour. Notably, let it be observed: (1) That Balaam's ass is instanced by St. Peter as miraculously enabled to rebuke the madness of his master; and the same Apostle shortly before gives us the law as to divine inspiration in contrast. ¹ (2) Balaam himself, as mechanically as the beast he rode, ² had his own mouth opened (see Num. xxiv. 16-19). (3) The wicked Caiaphas in like manner (St. John xi. 51, 52) spoke prophetically, "not of himself." (4) St. Paul (Acts xvii. 28) quotes a heathen oracle very much as does our author. ³ Now, in view of the boldness with which the early Christians follow the example of the Apostle in quoting the Orphica and Sibyllina, I cannot imagine that these citations were not honestly believed by them to be oracles of a certain sort, by which God permitted the heathen to be enlightened. ⁴ Observe our author's moderate but most pregnant remark about such inspiration (on p. 170, supra, note 8), "almost with a divine voice;" then (on [^159]p. 192) compare other almost inspired words of poor Tully (at note 2), and of Seneca also. ⁵

Finally, and to close the subject, the reader will readily forgive me for introducing the following citations from the "Warburton Lecture" of Dr. Edersheim, on Prophecy and History ⁶ in Relation to the Messiah Discussing the pseudepigraphic writings (in Lecture Eleventh), he says as follows: ⁷ --

"The Sibylline oracles, in Greek hexameters, consist, in their present form, of twelve books. They are full of interpolations, the really ancient portions forming part of the first two books and the largest part of book third (verses 97-807). These sections are deeply imbued with the Messianic spirit. ⁸ They date from about the year 140 before our era, while another small portion of the same book is supposed to date from the year 32 b.c.

"As regards the promise of the Messiah, we turn in the first place, and with special interest, to the Sibylline Oracles. In the third book of these (such portions as I shall quote date from about 140 b.c.) the Messiah is described as the King sent from heaven, who would judge every man in blood and splendour of fire.' And the Vision of Messianic times opens with a reference to the King whom God will send from the Sun,' where we cannot fail to perceive a reference to the Seventy-second Psalm, ⁹ especially as we remember that the Greek of the Seventy, which must have been present to the Hellenist Sibyl, fully adapted the Messianic application of the passage to a premundane Messiah. We also think of the picture drawn in the prophecies of Isaiah. According to the Sibylline books, King Messiah was not only to come, but He was to be specifically sent of God. He is supermundane, a King and a Judge ¹⁰ of superhuman glory and splendour. And, indeed, that a superhuman kingdom, such as the Sibylline oracles paint, should have a superhuman king, seems only a natural and necessary inference....If, as certain modern critics contend, the book of Daniel is not authentic, ¹¹ but dates from Maccabean times, ...it may well be asked to what king the Sibylline oracles point, for they certainly date from that period; and what is the relationship between the (supposed Maccabean) prophecies of the book of Daniel and the certainly Messianic anticipations of the undoubted literature of that period?"

Dr. Edersheim gives us the reference in the margin, to which I would call attention, as directing to the whole pseudepigraphic literature. ¹² But who can wonder, after what we thus learn, that Constantine ¹³ was so profoundly impressed with Virgil's Pollio? In spite of all that has been said, ¹⁴ I cannot but see Isaiah in its entire spirit.