Fulfilled Prophecy in the Gospels

WHEN the Publishers issued the first volume of this work, they felt that it supplied a want long realized by the Christian world, in illuminating a subject which is of great interest to the Christian mind, the relation of the Son of God to the Father, and hi11 position in Heaven, together with the fall of man and the Mediatorship of Christ between him and his Creator. In this second volume the author continues with renewed interest the subject of the mission of Christ, as manifested by his Miracles and Teachings. The reader will find that this book furnishes invaluable aid in studying the lessons of Christ set forth in the Gospels. The author, as a religious writer and speaker, has labored for the public during more than twenty years. Being aided in the study of the Scriptures, and in her work as a religious teacher, by the special enlightenment of the Spirit of God, she is peculiarly qualified to present the facts of the Life and Ministry of Christ, in connection with the divine· plan of human redemption, and to practically apply the lessons of Jesus to the simple duties of life. One of the most pleasing features of this book is the plain and simple language with which the author clothes thoughts that glow with truth and beauty.

The Journal of Religion, 2011

Boston: William Andrew's - T.B. Wait and Company printers, 1809

This book provides an extensive examination of biblical prophecies concerning the restoration of Israel and the downfall of Antichrist, offering a comprehensive analysis of scriptural texts from both the Old and New Testaments. Structured into 34 distinct chapters, each chapter focuses on specific prophetic themes, such as the dispersion and restoration of the Jewish people, the anticipated messianic kingdom, and the socio-political ramifications of these prophecies. The text begins with an overarching introduction that outlines the prophetic landscape regarding Israel's future, followed by detailed explorations of critical biblical passages, including Deuteronomy, Isaiah, Jeremiah, Ezekiel, and the minor prophets. Each chapter elucidates the context of the prophecies, examining historical circumstances such as the Babylonian exile, the Roman siege of Jerusalem, and the eschatological implications of Antichrist’s reign. The author emphasizes the theological significance of these prophecies, addressing themes such as idolatry, judicial blindness, and the divine promise of restoration for both Israel and Judah. Moreover, the book examines the role of Gentile nations in Israel’s restoration and the anticipated millennial kingdom characterized by spiritual glory and the triumph over Antichrist. In addition to its exegetical depth, the text integrates historical and contemporary perspectives on the fulfillment of these prophecies, thus providing a multifaceted understanding of the interplay between scripture, history, and eschatology. This scholarly work serves as a crucial resource for theologians, historians, and students of biblical prophecy, encouraging further research into the complexities of prophetic literature and its implications for understanding the fate of Israel and the broader narrative of salvation history. Tags Related to Book below : prophecy, restoration, Judah, Israel, Antichrist, Christian conversion, biblical studies, eschatology, millennial kingdom, Jewish history, ancient prophecies, theological analysis, scriptural interpretation, Gentile nations, end times, messianic expectations, covenant theology, historical context, Christian faith, religious revival, idolatry, biblical prophecy, spiritual awakening, geopolitical implications, messianic prophecies, salvation history, ancient texts, divine promise, prophetic literature, church history, biblical exegesis, theological discourse, prophetic themes, socio-political issues, historical Jerusalem, Jewish diaspora, religious conflict, Christian theology, ancient scriptures, prophetic fulfillment, future glory, divine judgment, Antichristian forces, millennial reign, Jewish restoration, eschatological hope, revival movements, spiritual renewal, faith traditions, biblical narratives, Old Testament, New Testament, Israelite identity, spiritual transformation, religious prophecy, socio-religious dynamics, ancient civilizations, prophetic visions, Christian eschatology, Israel and Judah, prophetic imagery, redemption, biblical heritage, spiritual leadership, ancient prophecy interpretation, interfaith dialogue, Jewish-Christian relations, historical analysis, theological implications, biblical symbolism, revival of faith, religious freedom, messianic hope, Christian witness, divine revelation, ancient history, scriptural truths, covenant renewal, Israel’s future, spiritual heritage, theological reflection, biblical promises, restoration of Israel, prophetic calling, hope and redemption, religious identity, ancient manuscripts, divine sovereignty, prophetic discourse, church and state, eschatological expectations, Jewish traditions, spiritual legacy, prophetic accuracy, intertestamental literature, Christian mission, historical prophecies, social justice, theological scholarship, Jerusalem’s significance, ancient near east, spiritual conflict, biblical foundations, hope in prophecy, prophetic clarity, religious transformation, church and community, cultural identity, Hebrew Scriptures, Christian apologetics, Israel’s restoration, theological discourse, prophetic significance, historical events, religious studies, interreligious dialogue, Jewish eschatology, messianic kingdom, biblical commentaries, prophetic teachings, ancient wisdom, cultural revival, prophetic declarations, social implications, faith and politics, covenant blessings, biblical interpretation, Judeo-Christian values, historical context, biblical ethics, spiritual journeys, prophetic messages, Israel's covenant, Christian history, sacred texts, hope for humanity, prophetic understanding, spiritual enlightenment, cultural narratives, historical narratives, religious insights, theological implications, messianic beliefs, prophetic awakening, biblical worldviews, spiritual fortitude, redemptive history, Israel’s covenantal promise, faith communities, Jewish beliefs, ancient prophecies, restoration themes, Christian ethics, scriptural authority, prophetic truth, eschatological hope, divine intervention, Christian identity, historical restoration, spiritual unity, biblical insights, faith traditions, prophetic legacy, spiritual destiny, church teachings, prophetic application, faith and belief, religious history, sacred narratives, theological insights, restoration of faith, prophecy and fulfillment, biblical relevance, ancient prophecies, Jewish and Christian connections, prophetic hope, historical significance, divine guidance, future prophecies, Christian worship, sacred heritage, spiritual evolution, covenant fulfillment, transformative faith, religious education, prophetic expectations, Christian teachings, eschatological fulfillment, sacred history, prophetic engagement, cultural insights, historical dynamics, divine providence, spiritual resilience, biblical restoration, and interfaith harmony

Osca, man walked with God in Eden. With open face he beheld the glory of the Lord, and talked with God, and Christ, and angels, in Paradise, without a dimming vail between. Man fell from his moral rectitude and innocency, and was driven from the garden, from the tree of life, and from the visible presence of the Lord and his holy angels. Moral darkness, like the pall of death, has since cast its shadows everywhere, and everywhere the blight and mildew of sin has been seen. And amid the general gloom and moral wretchedness, man has wandered from the gates of Paradise for nearly six thousand years, subject to sickness, pain, sorrow, tears, and death. Be has also been subject to the temptations and wiles of the devil, so much so that it is the sad history of man, throughout the entire period of his fallen state, that Satan has reigned with almost universal sway. When all was lost in Adam, and the shades of night darkened the moral heavens, there soon appeared the star of hope in Christ, and with it there was established a means of communication between God and man. In his fallen state, man could not converse face to face with God, and with Christ, and with angels, as when in his Eden purity. But through the ministration of holy angels could the great Ood speak to him in dreams and in visions. "If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream." Num. 12 : 6. The manifestation of the spirit of prophecy was designed for all dispensations. The Sacred Record nowhere restricts it to any particular period of time, from the fall to the final restitution. The Bible recognizes its manifestation alike in THE SPIRIT OP PROPHECY. the patriarchal age, in the Jewish age, and in the Christian age. Through this medium God communed with holy men of old. Enoch, the seventh from Adam, prophesied; and so extensive was the range of his prophetic vision, and so minute, that he could look down over long ages, and describe the coming of the Lord, and the execution of the last Judgment upon the ungodly. Jude, verses 14, 15. God spake to his prophets in the Jewish dispensation in visions and in dreams, and opened before them the great things of the future, especially those connected with the first advent of Christ to suffer for sinners, and his second appearing in glory to destroy his enemies, and complete the redemption of his people. If the spirit of prophecy nearly disappeared from the Jewish church for a few centuries toward the close of that dispensation, on account of the corruptions in that church, it reappeared at its close to usher in the Messiah. Zacharias, the father of John the Baptist., "was filled with the Holy Spirit, and prophesied." Simeon, a just and devout man, who was "waiting for the consolation of Israel," came by the Spirit into the temple, and prophesied of Jesus as "a light to lighten the Gentiles, and the glory of Israel." And Anna, a prophetess, " spake of him to all them that looked for redemption in Jerusalem." And there was no greater prophet than John, who was chosen of God to introduce to Israel "the Lamb of 'God that taketh away the sin of the world." The Christian age commenced with the outpouring of the Holy Spirit, and the manifestation of various spiritual gifts. Among these was the gift of prophecy. After commissioning his disciples to go into all the world and preach the gospel, Jesus says to them, "And these signs shall follow them that believe: In my name shall they cast. out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they THE SPIRIT OP PROPHECY. 9 shall lay hands on the sick, and they shall recover." Mark 16: 17, 18. On the day of pentecost, when the Christian dispensation was fully opened, some of these gifts were manifested in a wonderful manner. Acts 2 : 1-11. Luke, in giving account of his travels with Paul and others, when a quarter of a century of the Christian age had already passed, after speaking of entering into the house of Philip, the evangelist, says: "And the same man had four daughters, virgins, which did prophesy. And as we tarried there many days, there came down from Judea a certain prophet, named Agabus." Acts 21: 9, 10. Again, still later, we see the beloved John, in the Isle of Patmos, imbued with the spirit of prophecy in all its fullness. The wonderful Revelation was given unto him when more than half a century of the Christian age had passed. And here the New-Testament record leaves us without a single intimation that the gifts of the Spirit should cease from the church till the day of glory should be ushered in by the second appearing of Jesus Christ. Since the great apostasy, these gifts have rarely been manifested; and for this reason, professed Christians generally suppose that they were designed to be limited to the period of the primitive church. But from the time of the, primitive Christians to the present there have been manifestations among the most devoted followers of Jesus, which have been recognised by nearly all of the leading denominations as the gifts of the Holy.Spirit. Then should not the errors and the unbelief of the church be assigned as reasons why these manifestations have been so seldom, rather than that God has taken these blessings from the church? When the people of God attain to primitive faith and practice, as they most certainly will under the last message, the latter rain will be poured out, and all the gifts will be revived. The former rain was given at the commencement of the Chris

The Prophetic books of the Hebrew Bible are more than documents containing pronouncements from the prophets after whom the texts are named. They include not only prophecies, but also interpretations of these prophecies' historical consequences, a quality that makes the Bible's prophetic literature stand out from its ancient Near Eastern counterparts. This interpretive dynamic is indispensable for understanding the reception of these prophecies in the texts from Qumran and in the New Testament.

2013 SBL Annual Meeting., 2013

Grammatical-historical interpretation is regarded as the absolute norm of biblical exegesis. Almost all commentary writers begin by identifying the original meaning of the text, regardless of its literary genre. They assume that the historical meaning almost always denotes a particular referent at the time of its composition. However, rigid adherence to grammatical-historical interpretation may present difficulties in interpreting future-predictive prophecies, such as the Second Coming of Christ (e.g., 1 Thess 4:15-17). The parousia of Christ refers to a future event that will occur when he comes again. As linguistics has developed, biblical exegetes have begun to recognize the distinction between ‘sense-making’ and ‘referent-finding.’ In this paper, I have utilized Ogden and Richards’s renowned ‘triangle of meaning,’ which revolutionized the study of linguistic semantics. The triangle of meaning consists of ‘symbol,’ ‘sense,’ and ‘referent.’ The meaning of a word is understood through the interrelationship of these three elements. The triangle reveals the problem with the “word-and-thing” method. Ogden and Richards’s study emphasizes the indirect relationship between ‘symbol’ and ‘referent.’ A symbol does not directly refer to its referent; rather, it leads to an understanding of the referent only by means of its sense. The study also distinguishes between ‘sense’ and ‘referent.’ Sense-making does not necessarily mean grasping the concrete object of the referent. This distinction greatly contributes to the understanding of predictive prophecies, such as Isaiah 52:13-53:12. As a test case, I have applied Ogden and Richards’s method to the interpretation of this text. If the referent of the servant in this text is not clear in its original historical context, the interpreter may focus on the sense-making of the passage. As redemptive history unfolds, the true referent may later become apparent.

Global South theological journal, 2024

The strong appeal of prosperity gospels in contexts of severe poverty and intense human suffering is understandable. Sadly, the dominant emphases of these prosperity gospels misunderstand the gospel itself and are typically a theology of glory rather than a theology of the cross. They routinely confuse law and gospel, promising temporal rewards for some human performance. They misunderstand the "already" / "not yet" eschatological structure of the New Testament, insisting that the "not yet" should be fully present in the here and now. Finally, prosperity gospels arise out of a thoroughly deficient hermeneutics (most notably, a philological carelessness and an altogether ahistorical and decontextualized reading of a very selective cluster of passages). Thankfully, the genuinely biblical gospel of Jesus Christ-which brings God's forgiveness of sins, new life, and eternal salvation-offers the theological resources and proclamatory power to address the needs that have given rise to the prosperity gospels in the first. place.

2003

, john a. bloom, and hugh g. gauch, jr. * [It] is worth noting that successful prophecy could be regarded as a form of miracle for which there could in principle be good evidence. If someone is reliably recorded as having prophesied at t 1 an event at t 2 which could not be predicted at t 1 on any natural grounds, and the event occurs at t 2 , then at any later time t 3 we can assess the evidence for the claims both that the prophecy was made at t 1 and that its accuracy cannot be explained either causally (for example, on the ground that it brought about its own fulfilment) or as accidental, and hence that it was probably miraculous.

The Gospels' use of the Old Testament is a fruitful area of study. Especially in the last thirty years, there has been an abundance of studies analyzing the many quotations and allusions to Scripture found in the four gospels. Most of these studies try to do what is most important: discover how the particular OT references and their contexts shed light on the evangelists' meaning. What I would like to do in this study is to ask a slightly different question, one that builds on the detailed exegetical studies that are already available. 1 How does Scripture function in the narrative of each Gospel? If we apply literary skills to the evangelists' use of Scripture, what does it tell us about how Scripture contributes to each narrative? And then what does such a literary analysis suggest about the evangelists' theology, especially their views on Jesus and the Scripture?