This dial was evidently a flight of steps, with some object on the top, perhaps an obelisk, which threw a shadow on a gradually increasing number of these as the sun set. And a sudden vibration of the ground, due perhaps to an earthquake, and causing the obelisk to slope to one side, would quite account for the shadow going backward, and leaving some of the steps which it had covered. And the narrative certainly implies that the effect was sudden, and apparently limited to this one dial.
It seems, however, to have attracted considerable attention; since messengers came from Babylon to enquire about it, and to congratulate the King on his recovery.[148] And if the sloping obelisk, and perhaps broken steps, were still visible, this would be much more natural than if there was nothing left for them to see. Though in any case, as they called it the wonder that was done in the land, it evidently was not noticed elsewhere, and must have been due to some local cause. And we may ask, how could any writer have asserted all this, even a century afterwards, if no such sign had occurred?
[148] 2 Chron. 32. 24, 31.
We are then told that Hezekiah showed these messengers all his treasures, which leads up to the prophecy that the treasures should be carried away and Jerusalem destroyed by these very Babylonians. This is introduced in the most natural way possible, as a rebuke to the king for his proud display; and it is difficult to consider it a later insertion. Yet the event could not have been humanly foreseen. For Babylon was then but a comparatively small and friendly nation, shortly to be absorbed into Assyria (in B.C. 689), and only when it regained its independence nearly a century later did it become strong enough to cause any fear to the Jews.
We need not discuss the other prophecies at length, since that they all refer to the events in question is generally admitted. Indeed, in some cases, owing to the mention of names and details, it can scarcely be denied. Therefore those who disbelieve in prophecy have no alternative but to say that they were all written after the event.
At this lapse of time it is difficult to prove or disprove such a statement. But it must be remembered that to say that any apparent prophecies were written after the event is not merely to destroy their superhuman character, and bring them down to the level of ordinary writings, but far below it. For ordinary writings do not contain wilful falsehoods, yet every pretended prophecy written after the event cannot possibly be regarded in any other light. The choice then lies between real prophecies and wilful forgeries. There is no other alternative. And bearing this in mind, we must ask, is it likely that men of such high moral character as the Jewish prophets would have been guilty of such gross imposture? Is it likely that, if guilty of it, they would have been able to pass it off successfully on the whole nation? And is it likely that they would have had any sufficient motive to induce them to make the attempt?
Moreover, many of these prophecies are stated to have been made in public, and to have been talked about, and well known long before their fulfilment. And it is hard to see how this could have been asserted unless it was the case, or how it could have been the case unless they were superhuman.
It should also be noticed that in Deuteronomy the occurrence of some definite and specified event is given as the test of a prophet, and one of the later prophets (Isaiah) appeals to this very test. For he challenges the false prophets to foretell future events, and repeatedly declares that this was the mark of a true prophet.[149] And it is inconceivable that men should thus court defeat by themselves proposing a test which would have shown that they were nothing more than impostors. Yet this would have been the case if all their so-called prophecies had been written after the events.
[149] Deut. 18. 22; Isa. 41. 22; 44. 8; 48. 3-5; see also Deut. 13. 1-3.