Foreknowledge by Joel Hayes - Library of Theology

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and throw them to the beasts of the field." There is a possibility, then, that actions which by our standards
we would condemn, may, under the circumstances and with the motive which prompted them be really
virtuous in the actors.
Let us take an instance. It is prophesied concerning the man of sin, that "he as God sitteth in the
temple of God, shewing himself that he is God." By Protestants this is thought to apply to the Pope. True,
he does not absolutely claim to be God; he only claims to be God's representative on earth. He does,
however, claim to have the authority and power to forgive sins, and, according to our view and perhaps that
of the inspired apostle, this is the same thing as to show himself that he is God; for "who can forgive sins
but God only?" (Mark 2:7) But let us suppose that some man, educated in the Roman Catholic doctrine and
surrounded by influences that absolutely control his belief, so that he cannot but believe that the Pope is
properly the vicar of the Lord Jesus Christ, having power on earth to forgive sins, should by some turn of
Providence by elected Pope. Such a man could not but think it his duty to exercise the functions of his office.
In doing so, like all other Popes, he would be sitting in the temple of God, showing himself that he is God;
yet would he be entitled to blame? If, indeed, he exercised the functions of his office in all fairness and
candor, dispensing forgiveness for the good of mankind and the glory of God (in his view), would he not be
entitled to praise? Now, this is a possible case. There are, doubtless, many people who honestly believe in
the Roman Catholic doctrine. There might, therefore, in the providence of God, not very probably perhaps,
but possibly, arise a Pope who could fulfill this part of St. Paul's prophecy as an act of virtue. Notice that we
do not offer this supposed case as a fulfillment of the whole prophecy; for the apostle says these things were
to be done by a "man of sin," a "son of perdition." We simply suppose this case to illustrate how a predicted
action commonly regarded as sinful, might by a possibility be an act of virtue.
Perhaps the case of Rahab is a case more to the point. Rahab, besides sheltering the enemies of
her country, told a falsehood concerning them. But her motive for these actions was her faith in the God of
Israel, and by that faith she was justified. Now, sheltering the spies was doubtless right even in the abstract;
but what about the falsehood? Was that a Christ-like act? She was justified; that is, her act was an act of
virtue, else it would not have received the commendation of the Lord of glory: but was it not so simply
because her motive was right? Some, indeed, may think that the end in her case sanctified the means, and
that therefore even her falsehood under the circumstances was absolutely right; but there are others who
think that under a more perfect enlightenment and with perhaps a higher degree of faith, she would have
reckoned the God in whom she trusted as one able to protect both her and the spies without the necessity
of her doing evil that
good might come.
CHAPTER IX:
ACTIONS MORALLY CERTAIN TO BE SINFUL, BUT POSSIBLY
VIRTUOUS
We now continue the examination of the prophecies. The little horn mentioned in Daniel 7 and thought by
some to be a prophecy concerning Antichrist will first claim our attention. "The ten horns out of this kingdom
are ten kings that shall arise: and another [the little horn] shall rise after them" (verse 24). The little horn,
then, was to be a king; yet if the "time and times and the dividing of a time" during which he was to continue,
represent one thousand two hundred and sixty years, as is commonly thought (cf. Revelation 12:6, and
Revelation 12:14), it was rather to be a succession of kings. Moreover, the prophecy could not have been
fulfilled in any person then living, for the reign of this king or this succession of kings was to begin in a far
distant period. God must have known, therefore, before the birth of the little horn, and consequently before
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Watson's Dictionary, under the head of "Moral Obligation."
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