John Owen · 15 of 123

Chapter I. Peculiar operations of the Holy Spirit under the Old Testament preparatory for the New. · Part 2

Secondly, Dreams were made use of under the Old Testament to the same purpose, and unto them also I refer all those visions which they had in their sleep, though not called dreams; and these, in this case, were the immediate operation of the Holy Ghost, as to the divine and infallible impressions they conveyed to the minds of men. Hence, in the promise of the plentiful pouring out of the Spirit, or communication of his gifts, mention is made of dreams: Acts ii. 17, “I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.” Not that God intended much to make use of this way of dreams and nocturnal visions under the New Testament; but the intention of the words is, to show that there should be a plentiful effusion of that Spirit which acted by these various ways and means then under the Old. Only, as to some particular directions God did sometimes continue his intimations by visions in the rest of the night. Such a vision had Paul, Acts xvi. 10. But of old this was more frequent. So God made a signal revelation unto Abraham, when the “deep sleep fell upon him, and horror of great darkness,” Gen. xv. 12–16; and Daniel “heard the voice of the words” of him that spake unto him “when he was in a deep sleep,” Dan. x. 9. But this sleep of theirs I look not on as natural, but as that which God sent and cast them into, that therein he might represent the image of things unto their imaginations. So of old he caused a “deep sleep to fall upon Adam,” Gen. ii. 21. The Jews distinguish between dreams and those visions in sleep, as they may be distinctly considered; but I cast them together under one head, of revelation in sleep. And this way of revelation was so common, that one who pretended to prophesy would cry out, חָלַמְתִּי חָלָמְתִּי‎, “I have dreamed, I have dreamed,” Jer. xxiii. 25. And by the devil’s imitation of God’s dealing with his church, this became a way of vaticination among the heathen also: Hom. i. 63, Καὶ γὰρ τ’ ὄναρ ἐκ Διός ἐστιν, — “A dream is from Jupiter.” And when the reprobate Jews were deserted as to all divine revelations, they pretended unto a singular skill in the interpretation of dreams; on the account of their deceit wherein they were sufficiently infamous.

“Qualiacumque voles Judaei somia vendunt.”

Thirdly, God revealed himself in and by visions or representations of things to the in ward or outward senses of the prophets. And this way was so frequent that it bare the name for a season of all prophetical revelations; for so we observed before, that a prophet of old time was called a “seer,” and that because in their receiving of their prophecies they saw visions also. So Isaiah terms his whole glorious prophecy, חָזוֹן אֲשֶׁר חָזָה‎, “The vision which he saw,” chap. i. 1; partly from the especial representations of things that were made unto him, chap. vi. 1–4; and partly, it may be, from the evidence of the things revealed unto him, which were cleared as fully to his mind as if he had had an ocular inspection of them. So, from the matter of them, prophecies began in common to be called “The burden of the Lord;” for he burdened their consciences with his word, and their persons with its execution. But when false prophets began to make frequent use and to serve themselves of this expression, it was forbidden, Jer. xxiii. 33, 36; and yet we find that there is mention hereof about the same time, it may be, by Hab. i. 1; as also after the return from the captivity, Zech. ix. 1, Mal. i. 1. Either, therefore, this respected that only season wherein false prophets abounded, whom God would thus deprive of their pretence; or, indeed, the people, by contempt and scorn, did use that expression as that which was familiar unto the prophets in their denunciation of God’s judgments against them, which God here rebukes them for and threatens to revenge. But none of the prophets had all their revelations by visions; nor doth this concern the communication of the gift of prophecy, but its exercise. And their visions are particularly recorded. Such were those of Isa. vi.; Jer. i. 11–16; Ezek. i., and the like. Now, these visions were of two sorts: — 1. Outward representations of things unto the bodily eyes of the prophets; 2. Inward representations unto their minds. 1. There were sometimes appearances of persons or things made to their outward senses; and herein God made use of the ministry of angels. Thus three men appeared unto Abraham, Gen. xviii. 1, 2; one whereof was the Son of God himself; the other two, ministering angels; as hath been proved elsewhere. So was the burning bush which Moses saw, Exod. iii. 2; the appearances without similitude of any living thing on mount Sinai at the giving of the law, Exod. xix.; the man that Joshua saw at the siege of Jericho, chap. v. 13, 14. Such were the seething-pot and almond-rod seen by Jeremiah, chap. i. 11, 13, as also his baskets of figs, [chap. xiv. 1–3;] and many more of the like kind might be instanced in. In these cases God made representations of things unto their outward senses. 2. They were made sometimes only to their minds. So it is said expressly that when Peter saw his vision of a sheet knit at the four comers, and let down from heaven to earth, he was in a “trance:” Ἐπέπεσεν ἐπ’ αὐτὸν ἔκστασις, Acts x. 10. An “ecstasy seized on him,” whereby for a season he was deprived of the use of his bodily senses. And to this head I refer Daniel’s and the apocalyptical visions. Especially I do so [refer] all those wherein a representation was made of God himself and his glorious throne; such as that of Micaiah, 1 Kings xxii. 19–22; and Isa. vi.; and Ezek. i. It is evident that in all these there was no use of the bodily senses of the prophets, but only their minds were affected with the ideas and representation of things; but this was so effectual as that they understood not but that they also made use of their visive faculty. Hence Peter, when he was actually delivered out of prison, thought a good while that he had only “seen a vision,” Acts xii. 9; for he knew how powerfully the mind was wont to be affected by them. Now, these visions of both sorts were granted unto the prophets to confirm their minds in the apprehension of the things communicated unto them for the instruction of others; for hereby they were deeply affected with them, whereunto a clear idea and representation of things doth effectually tend. But yet two things were required to render these visions direct and complete parts of divine revelation:— 1. That the minds of the prophets were acted, guided, and raised in a due manner by the Holy Spirit for the receiving of them. This gave them their assurance that their visions were from God. 2. His enabling them faithfully to retain, and infallibly to declare, what was so represented unto them. For instance, Ezekiel receiveth a vision, by way of representation unto his mind of a glorious fabric of a temple, to instruct the church in the spiritual glory and beauty of gospel-worship which was to be introduced, chap. xli.–xlvi. It seems utterly impossible for the mind of man to conceive and retain at once all the harmonious structure, dimensions, and laws of the fabric represented. This was the peculiar work of the Holy Ghost, — namely, to implant and preserve the idea presented unto him on his mind, and to enable him accurately and infallibly to declare it. So David affirms that the Spirit of God made him to understand the pattern of the temple built by Solomon, “in writing by his hand upon him.”

(2.) There were some accidental adjuncts of prophecy, which at some times accompanied it:—

First, In the revelation of the will of God to the prophets, they were sometimes enjoined symbolical actions. So Isaiah was commanded to “walk naked and bare-foot,” chap. xx. 1–3; Jeremiah, to dispose of a “linen girdle,” chap. xiii. 1–5; Ezekiel, to “lie in the siege,” chap. iv. 1–3, and to remove the “stuff of his house,” chap. xii. 3, 4; Hosea, to take “a wife of whoredoms, and children of whoredoms,” chap. i. 2. I shall be brief in what is frequently spoken unto. Some of these things, as Isaiah’s going naked, and Hosea’s taking a wife of whoredoms, contain things in them against the light of nature and the express law of God, and of evil example unto others. None of these, therefore, can be granted to have been actually done; only these things were represented unto them in visions, to take the deeper impression upon them. And what they saw or did in vision they speak positively of their so seeing or doing: see Ezek. viii. For the other instances, I know nothing but that the things reported might be really performed, and not in vision only. And it is plain that Ezekiel was commanded to do the things he did in the sight of the people, for their more evident conviction, chap. xii. 4–6; and on the sight whereof they made inquiry what those things belonged unto them, chap. xxiv. 19.

Secondly, Their revelations were accompanied with local mutations, or rather being carried and transported from one place unto another. So was it with chap. viii. 3, xi. 24. And it is expressly said that it was “in the visions of God.” Falling, by divine dispensation, into a trance or ecstasy, wherein their outward senses were suspended [in] their operation, their minds and understandings were, unto their own apprehension, carried in a holy rapture from one place unto another: which was effected only by a divine and efficacious representation of the things unto them which were done in the places from whence they were really absent.

And these are some of those accidents of prophetical revelations which are recorded in the Scripture; and it is possible that some other instances of the like nature may be observed. And all these belong to the πολυτροπία τῆς θείας ἐπιλύσεως, or manifold variety of divine revelations, mentioned Heb. i. 1.

But here a doubt of no small difficulty nor of less importance presents itself unto us, — namely, whether the Holy Ghost did ever grant the holy inspirations, and the gift of prophecy thereby, unto men wicked and unsanctified; for the apostle Peter tells us that “holy men spake of old as they were moved by the Holy Ghost,” 2 Pet. i. 21, which seems to intimate that all those who were inspired and moved by him, as to this gift of prophecy, were holy men of God. And yet, on the other hand, we shall find that true prophecies have been given out by men seeming utterly void of all sanctifying grace. And, to increase the difficulty, it is certain that great predictions, and those with respect unto Christ himself, have been given and made by men guided and acted for the most part by the devil. So was it with Balaam, who was a sorcerer that gave himself to diabolical enchantments and divinations; and, as such an one, was destroyed by God’s appointment. Yea, at or about the same time wherein he uttered a most glorious prophecy concerning the Messiah, the Star of Jacob, being left unto his own spirit and inclination, he gave cursed advice and counsel for the drawing of the people of God into destructive and judgment-procuring sins, Num. xxxi. 16. And in the whole of his enterprise he thought to have satisfied his covetousness with a reward for cursing them by his enchantments. And yet this man not only professeth of himself that he “heard the words of God,” and “saw the vision of the Almighty,” Num. xxiv. 4, but did actually foretell and prophesy glorious things concerning Christ and his kingdom. Shall we, then, think that the Holy Spirit of God will immix his own holy inspirations with the wicked suggestions of the devil in a soothsayer? or shall we suppose that the devil was the author of those predictions, whereas God reproacheth false gods, and their prophets acted by them, that they could not declare the things that should happen, nor show the things that were to come afterward? Isa. xli. 22, 23. So, also, it is said of Saul that “the Spirit of the Lord departed from him, and an evil spirit terrified him,” 1 Sam. xvi. 14; and yet, afterward, that the “Spirit of God came upon him, and he prophesied,” chap. xix. 23. The old prophet at Bethel who lied unto the prophet that came from Judah, and that in the name of the Lord, seducing him unto sin and destruction, and probably defiled with the idolatry and false worship of Jeroboam, was yet esteemed a prophet, and did foretell what came to pass, 1 Kings xiii. 11–29.

Sundry things may be offered for the solution of this difficulty; for, — 1. As to that place of the apostle Peter, (1.) It may not be taken universally that all who prophesied at any time were personally holy, but only that for the most part so they were. (2.) He seems to speak particularly of them only who were penmen of the Scripture, and of those prophecies which remain therein for the instruction of the church; concerning whom I no way doubt but that they were all sanctified and holy. (3.) It may be that he understandeth not real inherent holiness, but only a separation and dedication unto God by especial office; which is a thing of another nature. 2. The gift of prophecy is granted not to be in itself and its own nature a sanctifying grace, nor is the inspiration so whereby it is wrought; for whereas it consists in an affecting of the mind with a transient irradiation of light in hidden things, it neither did nor could of itself produce faith, love, or holiness in the heart. Another work of the Holy Ghost was necessary hereunto. 3. There is, therefore, no inconsistency in this matter, that God should grant an immediate inspiration unto some that were not really sanctified. And yet I would not grant this to have been actually done without a just limitation; for whereas some were established to be prophets unto the church in the whole course of their lives, after their first call from God, as Samuel, Elijah, Elisha, Jeremiah, and the rest of the prophets mentioned in the Scripture, in like manner I no way doubt but they were all of them really sanctified by the Holy Spirit of God. But others there were who had only some occasional discoveries of hidden or future things made unto them, or fell into some ecstasies or raptures, with a supernatural agitation of their minds (as it is twice said of Saul), for a short season. And I see no reason why we may not grant, — yea, from Scripture testimonies we must grant, — that many such persons may be so acted by the Holy Spirit of God. So was it with wicked Caiaphas, who is said to “prophesy,” John xi. 51; and a great prophecy indeed it was which his words expressed, greater than which there is none in the Scripture. But the wretch himself knew nothing of the importance of what was uttered by him. A sudden impression of the Spirit of God caused him, against his intention, to utter a sacred truth, and that because he was high priest; whose words were of great reputation with the people. And as Balaam was overruled to prophesy and speak good of Israel, when he really designed and desired to curse them; so this Caiaphas, designing the destruction of Jesus Christ, brought forth those words which expressed the salvation of the world by his death. 4. For the difficulty about Balaam himself, who was a sorcerer, and the devil’s prophet, I acknowledge it is of importance. But sundry things may be offered for the removal of it. Some do contend that Balaam was a prophet of God only; that indeed he gave himself unto judicial astrology, and the conjecture of future events from natural causes, but as to his prophecies, they were all divine; and the light of them, affecting only the speculative part of his mind, had no influence upon his will, heart, and affections, which were still corrupt. This Tostatus pleadeth for. But as it is expressly said that he “sought for enchantments,” Num. xxiv. 1, so the whole description of his course and end gives him up as a cursed sorcerer: and he is expressly called הַקֹּוסֵם‎, “the soothsayer,” Josh. xiii. 22; which word though we have once rendered by “prudent,” — that is, one who prudently conjectureth at future events according unto present appearing causes, Isa. iii. 2, — yet it is mostly used for a diabolical diviner or soothsayer. And for what he said of himself, that he “heard the words of God,” and “saw the vision of the Almighty,” it might be only his own boasting to procure veneration to his diabolical incantations. But in reputation we find he was in those days in the world; and supposed he was to utter divine oracles unto men. This God in his providence made use of to give out a testimony to the nations concerning the coming of the Messiah, the report whereof was then almost lost amongst men. In this condition it may be granted that the good Spirit of God, without the least reflection on the majesty and purity of his own holiness, did overrule the power of the devil, cast out his suggestions from the man’s mind, and gave such an impression of sacred truths in the room of them as he could not but utter and declare: for that instant he did, as it were, take the instrument out of the hand of Satan, and, by his impression on it, caused it to give a sound according to his mind; which when he had done, he left it again unto his possession. And I know not but that he might do so sometimes with others among the Gentiles who were professedly given up to receive and give out the oracles of the devil. So he made the damsel possessed with a spirit of divination and soothsaying to acknowledge Paul and his companions to be “servants of the most high God,” to “show to men the way of salvation,” Acts xvi. 16, 17. And this must be acknowledged by them who suppose that the sibyls gave out predictions concerning Jesus Christ, seeing the whole strain of their prophetical oracles were expressly diabolical. And no conspiracy of men or devils shall cause him to forego his sovereignty over them, and the using of them to his own glory. 5. The case of Saul is plain. The Spirit of the Lord who departed from him was the Spirit of wisdom, moderation, and courage, to fit him for rule and government, — that is, the gifts of the Holy Ghost unto that purpose, which he withdrew from him; and the evil spirit that was upon him proceeded no farther but to the stirring up vexatious and disquieting affections of mind. And notwithstanding this molestation and punishment inflicted on him, the Spirit of God might at a season fall upon him, so as to cast him into a rapture or ecstasy, wherein his mind was acted and exercised in an extraordinary manner, and himself transported into actions that were not at all according unto his own inclinations. So is this case well resolved by Augustine. And [as] for the old prophet at Bethel, 1 Kings xiii. 11–32, although he appears to have been an evil man, yet he was one whom God made use of to reveal his mind sometimes to that people; nor is it probable that he was under satanical delusions, like the prophets of Baal, for he is absolutely called a prophet, and the word of the Lord did really come unto him, verses 20–22.

2. The writing of the Scripture was another effect of the Holy Ghost, which had its beginning under the Old Testament. I reckon this as a distinct gift from prophecy in general, or rather, a distinct species or kind of prophecy: for many prophets there were divinely inspired who yet never wrote any of their prophecies, nor any thing else for the use of the church; and many penmen of the Scripture were no prophets, in the strict sense of that name. And the apostle tells us that the γραφή, the scripture or writing itself, was by “inspiration of God,” 2 Tim. iii. 16; as David affirms that he had the pattern of the temple from the Spirit of God in writing, because of his guidance of him in putting its description into writing, 1 Chron. xxviii. 19. Now, this ministry was first committed unto Moses, who, besides the five books of the Law, probably also wrote the story of Job. Many prophets there were before him, but he was the first who committed the will of God to writing after God himself, who wrote the law in tables of stone; which was the beginning and pattern of the Scriptures. The writers of the historical books of the Old Testament before the captivity are unknown. The Jews call them נביאים ראשונים‎, “the first” or “former prophets.” Who they were in particular is not known; but certain it is that they were of the number of those holy men of God who of old wrote and spake as they were moved by the Holy Ghost. Hence are they called “prophets;” for although they wrote in an historical manner, as did Moses also, concerning things past and gone in their days, or it may be presently acted in their own times, yet they did not write them either from their own memory nor from tradition, nor from the rolls or records of time (although they might be furnished with and skilled in these things), but by the inspiration, guidance, and direction of the Holy Ghost. Hence are they called “prophets,” in such a latitude as the word may be used in to signify any that are divinely inspired, or receive immediate revelations from God. And thus was it with all the penmen of the holy Scripture. As their minds were under that full assurance of divine inspiration which we before described, so their words which they wrote were under the especial care of the same Spirit; and were of his suggestion or inditing.

There were, therefore, three things concurring in this work:— First, The inspiration of the minds of these prophets with the knowledge and apprehension of the things communicated unto them. Secondly, The suggestion of words unto them to express what their minds conceived. Thirdly, The guidance of their hands in setting down the words suggested, or of their tongues in uttering them unto those by whom they were committed to writing, as Baruch wrote the prophecy of Jeremiah from his mouth, Jer. xxxvi. 4, 18. If either of these were wanting, the Scripture could not be absolutely and every way divine and infallible; for if the penmen of it were left unto themselves in any thing wherein that writing was concerned, who can secure us that nihil humani, no human imperfection, mixed itself therewithal? I know some think that the matter and substance of things only was communicated unto them, but as for the words whereby it was to be expressed, that was left unto themselves and their own abilities: and this they suppose is evident from that variety of style which, according to their various capacities, education, and abilities, is found amongst them. “This argues,” as they say, “that the wording of their revelations was left unto themselves, and was the product of their natural abilities.” This, in general, I have spoken unto elsewhere, and manifested what mistakes sundry have run into about the style of the holy penmen of the Scripture. Here I shall not take up what hath been argued and evinced in another place. I only say that the variety intended ariseth mostly from the variety of the subject-matters treated of; nor is it such as will give any countenance to the profaneness of this opinion, for the Holy Ghost in his work on the minds of men doth not put a force upon them, nor act them any otherwise than they are in their own natures, and with their present endowments and qualifications, meet to be acted and used. He leads and conducts them in such paths as wherein they are able to walk. The words, therefore, which he suggests unto them are such as they are accustomed unto, and he causeth them to make use of such expressions as were familiar unto themselves. So he that useth diverse seals maketh different impressions, though the guidance of them all be equal and the same; and he that toucheth skilfully several musical instruments, variously tuned, maketh several notes of music. We may also grant, and do, that they used their own abilities of mind and understanding in the choice of words and expressions: so the Preacher “sought to find out acceptable words,” Eccles. xii. 10. But the Holy Spirit, who is more intimate unto the minds and skill of men than they are themselves, did so guide, act, and operate in them, as that the words they fixed upon were as directly and certainly from him as if they had been spoken to them by an audible voice. Hence “that which was written was upright, even words of truth,” as in that place. This must be so, or they could not speak as they were moved by the Holy Ghost, nor could their writing be said to be of divine inspiration. Hence, ofttimes, in the original, great senses and significations depend on a single letter; as, for instance, in the change of the name of Abraham: and our Saviour affirms that every apex and iota of the law is under the care of God, as that which was given by inspiration from himself, Matt. v. 18. But I have on other occasions treated of these things, and shall not, therefore, here enlarge upon them.

3. The third sort of the immediate extraordinary operations of the Holy Ghost, absolutely exceeding the actings and compliance of human faculties, are miracles of all sorts, which were frequent under the Old Testament. Such were many things wrought by Moses and Joshua, Elijah and Elisha, with some others; those by Moses exceeding, if the Jews fail not in their computation, all the rest that are recorded in the Scripture. Now, these were all the immediate effects of the divine power of the Holy Ghost. He is the sole author of all real miraculous operations; for by “miracles” we understand such effects as are really beyond and above the power of natural causes, however applied unto operation. Now, it is said expressly that our Lord Jesus Christ wrought miracles (for instance, the casting out of devils from persons possessed) by the Holy Ghost; and if their immediate production were by him in the human nature of Jesus Christ, personally united unto the Son of God, how much more must it be granted that it was he alone by whose power they were wrought in those who had no such relation unto the divine nature! And, therefore, where they are said to be wrought by the “hand” or “finger of God,” it is the person of the Holy Spirit which is precisely intended, as we have declared before. And the persons by whom they were wrought were never the real subjects of the power whereby they were wrought, as though it should be inherent and residing in them as a quality, Acts iii. 12, 16; only, they were infallibly directed by the Holy Ghost by word or action to pre-signify their operation. So was it with Joshua when he commanded the sun and moon to stand still, chap. x. 12. There was no power in Joshua, no, not [even] extraordinarily communicated to him, to have such a real influence upon the whole frame of nature as to effect so great an alteration therein: only, he had a divine warranty to speak that which God himself would effect; whence it is said that therein “the Lord hearkened unto the voice of a man,” verse 14. It is a vanity of the greatest magnitude in some of the Jews, as Maimonides, (“More Nebuch.,” page 2, cap. xxxv.,) Levi B. Gerson on the place, and others, who deny any fixation of the sun and moon, and judge that it is only the speed of Joshua in subduing his enemies before the close of that day which is intended. This they contend for, lest Joshua should be thought to have wrought a greater miracle than Moses! But as the prophet Habakkuk is express to the contrary, chap. iii. 11, and their own Sirachides, cap. xlv., xlvi., so it is no small prevarication in some Christians to give countenance unto such a putid fiction. See Grot. in loc. It is so in all other miraculous operations, even where the parts of the bodies of men were made instrumental of the miracle itself, as in the gift of tongues. They who had that gift did not so speak from any skill or ability residing in them, but they were merely organs of the Holy Ghost, which he moved at his pleasure. Now, the end of all these miraculous operations was, to give reputation to the persons, and to confirm the ministry of them by whom they were wrought; for as at first they were the occasion of wonder and astonishment, so upon their consideration they evidenced the respect and regard of God unto such persons and their work. So when God sent Moses to declare his will in an extraordinary manner unto the people of Israel, he commands him to work several miracles or signs before them, that they might believe that he was sent of God, Exod. iv. 8, 9. And such works were called signs, because they were tokens and pledges of the presence of the Spirit of God with them by whom they were wrought. Nor was this gift ever bestowed on any man alone, or for its own sake; but it was always subordinate unto the work of revealing or declaring the mind of God.