It is no wonder that he who through the prophets uttered predictions with regard to himself should, when he became incarnate, be the prophet _par excellence_ (_Deut. 18:15_; _Acts 3:22—_“Moses indeed said, A prophet shall the Lord God raise up from among your brethren, like unto me; to him shall ye hearken”). In the predictions of Jesus we find the proper key to the interpretation of prophecy in general, and the evidence that while no one of the three theories—the preterist, the continuist, the futurist—furnishes an exhaustive explanation, each one of these has its element of truth. Our Lord made the fulfilment of the prediction of his own resurrection a test of his divine commission: it was “the sign of Jonah the prophet”_ (Mat. 12:39)_. He promised that his disciples should have prophetic gifts: _John 15:15—_“No longer do I call you servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I heard from my Father I have made known unto you”; _16:13—_“the Spirit of truth ... he shall declare unto you the things that are to come.” Agabus predicted the famine and Paul’s imprisonment (_Acts 11:28_; _21:10_); Paul predicted heresies (_Acts 20:29, 30_), shipwreck (_Acts 27:10, 21-26_), “the man of sin”_ (2 Thess. 2:3)_, Christ’s second coming, and the resurrection of the saints (_1 Thess. 4:15-17_). 7. On the double sense of Prophecy. (_a_) Certain prophecies apparently contain a fulness of meaning which is not exhausted by the event to which they most obviously and literally refer. A prophecy which had a partial fulfilment at a time not remote from its utterance, may find its chief fulfilment in an event far distant. Since the principles of God’s administration find ever recurring and ever enlarging illustration in history, prophecies which have already had a partial fulfilment may have whole cycles of fulfilment yet before them.