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The Interpretation of Prophecy Part Two Chapter 1

Having investigated and set forth the principles involved in the interpretation of prophecy, Fairbairn in the second half of his work addresses himself to the faithful and consistent application of these principles. He begins with an analysis of the value of prophecy in apologetics, handled under the four categories of the enemies of Israel, Israel herself, the Messiah, and the destruction of Jerusalem.

It is important from the outset to remind ourselves of the nature of prophecy with respect to apologetics, which the author has previously set forth. First of all, we note that the predictive element is subsidiary in prophetic revelation to the moral and spiritual. Secondly, the primary sphere of prophecy is the Church, and not the unbelieving world. Finally, while the fulfillment of individual prophetic predictions has apologetic value, far more compelling is the fact that the entire corpus of biblical prophecy forms a unified sequential whole, logically coherent, comprehensive and non-contradictory.

A consideration of the prophecies concerning the downfall of Israel’s enemies and their respective fulfillments yields substantial apologetic fruit. All of these predictions were proven true in historical fact, even those which would have appeared most unlikely to a keen political observer of the prophet’s time. The complete devastation and obliteration of Babylon is a striking example (Jeremiah 51, et al.). There was nothing discernible to the sharpest worldly savvy of Jeremiah’s and the other prophets’ times which would point to the fall of the richest, mightiest and grandest empire the world had ever seen. The same destiny awaited all the nations who oppressed God’s people, likely or unlikely, with one notable exception: Egypt. The Word of the Lord was rather that it would sink into degradation, never regaining its former might and glory (Ezekiel 29.15), and so it proved. Conversely, a relatively small state like Israel had considerably lesser prospects for survival than her stronger and more influential neighbors like Tyre, Babylon, Persia, et al., all of which are now memorials of utter destruction. Yet the Word of the Lord was that God’s people would rise from their chastisement and again flourish.

While an honest analysis of prophecies of these kinds will lead to an acknowledgement of divine inspiration, it will not necessarily compel one to acknowledge the truth of the gospel. For that we must turn to the heart and core of prophecy, viz. that which directly concerns the coming Messiah. “The testimony of Jesus is the spirit of prophecy” (Revelation 19.10). [Aside: We concur with the Westminster standards that God may sovereignly use proofs like this, but that they will not by themselves produce saving faith.] A comprehensive study from the protoevangelium of Genesis 3.15 to the imminent declaration that “The Lord whom you seek will suddenly come to His temple” (Malachi 3.1) reveals a progressive stream, which through the centuries becomes clearer and more definite with respect to the person and work of Christ. The place of His birth (Micah 5.2), His kingly descent, His priestly office, both as priest and atoning sacrifice, and many more examples can be adduced. All of them wonderfully meet in the person of Jesus Christ.

In all of the above categories, we can observe the failure of a strict literalist view, the folly of which the author has previously exposed. Not every literal descendant of Esau would perish (Obadiah 18), but Edom as a representative of the bitter haters of God’s people would be destroyed. Israel would indeed triumph, but not as a political power over military enemies, but rather as the true Israel of God, the Church. The Messiah would truly come as the supreme Davidic King and Deliverer, but not to preside over an earthly kingdom.