The place and function of the prophetic gift is at best but partially understood by most. The modern and almost universal use of the word "prophecy "is in connection with the foretelling of things to come. In Scripture this is purely a secondary meaning. Take even the prophetic writings,- not forgetting that the "former prophets," have given us the histories subsequent to Moses-we have in all of them much less of prediction than would at first be supposed. They are intensely moral in their tone. Their chief work might be shown in the following scripture:" Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins." (Isa. 58:1:) Let the writings of Jeremiah, Hosea, and Haggai be examined, as samples of the rest, and this will be at once clear.
This, too, is in perfect keeping with the origin of the prophetic office, in Samuel, the first of the prophets. The priesthood, intended for the maintenance of the people in communion with God, had signally and grievously failed, in the awful sins of Hophni and Phinehas and the no less culpable neglect of their father Eli the High-priest. The doom was pronounced upon the house of Eli, and practically upon the whole priestly family. Never afterward do we find it occupying its pre-eminent place in Israel:the king comes forward, first man's choice, then, on his rejection, the "man after God's own heart." All this, we need hardly say, was typical of the king who should "reign in righteousness " and who as "priest upon His throne" (Zech. 6:13) would at last unite both offices, no longer typically but actually, in His own perfect Person.
It was upon the failure of the priestly family that God spoke directly to Samuel the child-prophet. Everything connected with the new channel of communication speaks of divine sovereignty:Samuel's birth is the gift of God to believing Hannah; he receives the message from God as to Eli when still a child. The nature too of that message gives us one of the chief characteristics of prophetic ministry – the declaration of divine judgment upon evil.
Blessedly true it is that even such solemn work is, as it were, a pledge of recovery upon the repentance of the people – and looks forward to the time of Christ's reign. It is thus that out of the ashes of the people's ruin spring up the flowers of promise that will yet "fill the face of the earth with fruit." We need hardly refer to the frequent passages in the prophets where this is exemplified.
Prophesy, then, originated in the failure of the priesthood, and was God's merciful provision for maintaining His intercourse with the people.* *It will be understood that we are not here speaking of that special form of New Testament prophecy connected with the establishment of Christianity-" the foundation of the apostles and prophets" (Eph. 2:20)-though even here the new testimony arises out of a rejected Judaism. Prophecy conveys the word of God for the conscience at a time of need. In the establishment of Christianity there was necessarily much of immediate revelation required for the new order, both for special exigencies and for the permanent guidance of the Church. Hence New Testament writings are spoken of as "prophetic scriptures." (Rom. 16:26, New Version.) However after the establishment of the Church, when the need for so-called supernatural prophecy had largely ceased, there remained the place for the regular exercise of ministry from God to the conscience of His people to which allusion is made in 1 Cor. 14. And this most nearly approaches the subject of our paper.*It presupposes failure and weakness, and is found largely in times of decline. Hence even in apostate Israel we have, in Elijah and Elisha, two shining examples. How good in God thus to stretch forth His hands "unto a disobedient and gainsaying people."
We would call particular attention to the presence of prophecy in the second book of CHRONICLES. This gives the history of Judah from the time of Solomon down to the captivity-and beyond-and is indeed a history of the "decline and fall" of that kingdom. Were this the place, it would be interesting to note how in contrast to the books of Kings, which cover the same period, we have a distinct moral purpose in Chronicles-and the account of the development of the seeds of evil, to their true issue. Here, in the face of deepening darkness, prophecy lets the light shine, bearing its patient witness to king and people "until there was no remedy." We may gather lessons of profit from these messages of God's servants, and perhaps may find that they have a voice for us too in darkening and closing days.
For manifest reasons and in keeping with the object of the book, no account is given of the failures that darkened the closing years of king Solomon's reign. His personality seems almost merged into the position and endowments which speak of that glorious reign, yet to come, of the "Prince of peace." But with Rehoboam both individual and national failure come in, the typical falls into the background and it is with things as they existed that God dealt. Therefore we have self-will and assertion. The pride and jealousy of Ephraim come to the front and are met by the stubborn haughtiness of Rehoboam. As a natural result the kingdom is rent, the larger part leaving God's temple and worship, and is practically lost sight of, so far as this book is concerned.
Now when the first step in the downward path has been taken, and when the outward glory has faded, we hear the voice of prophecy rising above the din of conflict, Rehoboam gathers his men of war to compel an allegiance which had ceased to exist. God's message comes to him, (2 Chron. 11:1-4,) forbidding him to take up arms against his brother. The breach had been made. There was a time when it might have been prevented:that time was past. Doubtless the position of the ten tribes was wrong. But this was no time for war; and the voice of prophecy holds back the armed hand. Rehoboam and the people recognize God's voice and the horrors of civil war are averted.
Did not God teach by this not merely that conflict is not His mind, but that Rehoboam was not innocent in the matter? There was ground for self-judgment and confession before there could be any power to deal with the rebellious. There were deep reasons why such a division was necessary. The state of the people, their departure in heart from God, mutual jealousies-all showed a condition most deplorable. The outward division simply put all this upon the surface that the shame of it might be felt, and true abasement before God result.
As we look at the divisions in Christendom to-day- God's beloved people divided and scattered-the natural impulse is to seek to remedy them. God's people should be together even at the cost of strife and contention. Does not this account for the well meant efforts at union-nay even the sectarian strife that so often marks the activity of the earnest Christian?
Far be it from us to close our eyes to the deplorable condition of things about us; or to intimate that there is no right path for God's people. If God has a path for us, it is evidently for us to walk in. But can we force our brethren into it ? Can discord and strife bring them where they can dwell in unity? Beloved, prayer and humiliation become us-to be on our faces in prayer, rather than taking up weapons against our brethren. Ah! let us hearken to the word of the prophet.
But let there be no mistake. The prophet's voice did not call Judah to forsake Jerusalem, nor did it justify Israel's revolt from God's order, nor yet encourage peace on a false basis. It simply called them to abstain from conflict-to let Israel go, if they were so determined, while they mourned apart. It is in no spirit of fatalistic resignation that we should bow to the disordered state of things about us; nor in a spirit of pharisaic content at ourselves. Still less are we to justify that which is unscriptural even if the multitude walk in that path. Let us rather pray.
But we pass to another prophetic word. Rehoboam (chap. 12:) and all the nation with him had departed from the Lord, and as a consequence He permitted Shishak king of Egypt to make an inroad into their land and to menace even Jerusalem itself. Again do we hear the word of the Lord for this occasion:"Ye have forsaken Me, and therefore have I also left you in the hand of Shishak." There are no "smooth things of deceits" in this message, no false sympathy or gentleness. "Ye have forsaken Me." That strikes at the root of all the actual disobedience -departure from God means all else, as in Ephesus the leaving the first love is the beginning of the decline for the whole Church. (Rev. 2:and 3:)
It is good to see here that they bow to God's Word and humble themselves. " The Lord is righteous." Who that ever so bowed to His chastening Hand but could add:"Yea, our God is merciful"? The same messenger who bore the heavy tidings, has now the privilege of declaring that the proud enemy shall go no further. Such is the privilege of prophecy; it not only smites but heals. It is true in our day. Let God's message to His people be heeded; let them be truly humbled in confession and how quickly does His "severity" change into "goodness." But even thus there is the reaping of what one has sown. Judah was to know the difference between the service of God and that of Shishak. Often after there has been real recovery, there must be the bowing to God's holy government.
Another phase of prophetic ministry meets us in chapter 15:King Asa, a faithful and earnest man had been successful against an immense host and had returned to Jerusalem. Naturally one might think that here at least was place for triumphant exaltation. But it is in the hour of victory that we need especial warning, as well as commendation. Most fittingly therefore is Oded entrusted with a message both of faithful warning and encouragement. '' The Lord is with you while ye be with Him; and if ye seek Him He will be found of you; but if ye forsake Him, He will forsake you. … Be ye strong therefore, and let not your hands be weak:for your work shall be rewarded." (vers. 2, 7.) Here is no effusive congratulation that would but relax the vigilance and lull them to indifference, making them the prey to the power of the next enemy that should attack them; nor on the other hand is there the ignoring of their faith in God that would have cast a gloomy pall over them. Warning and encouragement are mingled together, and the result is renewed vigor and increased faithfulness. How beautiful is this spirit of prophecy.
Again the scene changes, and in the next chapter (xvi) we find another prophet sent with a very different message to the same king. "What is man?" Here we have seen king Asa in the vigor of faith meeting outward foes, and purging Jerusalem of inward sins. Now, we see the same man trembling before the king of Israel, and instead of turning to God, for help, he robs the Lord's house of its treasures to make a league with a heathen king. Are we surprised to find a messenger from God at the king's gates with solemn words? He had failed to trust the God who had hitherto been his help. By so doing he had lost his hold upon the enemy and so far from securing peace the word is, "From henceforth thou shalt have wars."
Strangely indeed does the faith of the most faithful at times seem to fail, at critical moments, and principles of divine truth are sacrificed for the sake of a false peace, or of successful resistance of those who could not stand before the energy of obedience to God's word. How often are worldly ways and expedients adopted in the hope of strengthening our position, and thus we lose the sense of the holy presence of God, and His power.
It is painful to see the faithful messenger not hearkened to, but put into prison. However the word of God is not bound, but acts even to-day in warning us not to despise prophesyings. Rejection of prophecy marks the end of Asa's testimony. Nothing is left but the fleshly energy of unbelief which knows no recovery. How solemn it is to refuse God's word. May He keep us from this.
In Jehoshaphat we have the results of Asa's course. His besetting sin is mingling with that which is not of God. When faith leaves its true elevation, Let-like it seeks the low plains of Sodom. But if (chap. 18:) Jehoshaphat unites with apostate Ahab he has not lost the feeling of dependence upon God that will seek His prophet. How nobly does Micaiah stand out in the face of the four hundred false prophets, to give faithful witness for his God; and how truly are his words fulfilled. But in the next chapter we see how the faithful word of a son of Asa's monitor rebukes Jehoshaphat for his link with unbelief. "Shouldest thou help the ungodly, and love them that hate the Lord ? Therefore is wrath upon thee from before the Lord." (19:2.) Not for Jehoshaphat alone were these prophetic words written.
His rebuke seems to have taken effect, for in the next chapter we find Jehoshaphat cast upon God, in face of the enemy and prepared to receive the encouragement of another prophet, (verses 14-20.) Again a faithful rebuke is administered, (verse 37.) How varied is this service, and how one hedged about by God's care should have walked to please Him.
Chapter 21:12-15 declares God's judgment upon the sins of Jehoram, through Elijah the reprover of kings-a suited messenger.
The lamp of David was well nigh extinguished under the despotic rule of Athaliah of the house of Ahab; but Joash is preserved, and through Jehoiada the priest, is placed upon the throne. He seems not to have been a person of true convictions, but yielding rather to the energy of Jehoiada. On the latter's death all the outward show of obedience passed away, and king and people lapsed into idolatry. Zechariah the son of Jehoiada arises with the word of rebuke; but the clays have grown much darker, and he seals his message with his blood, (24:19, 20.) This seems to have been the climax of apostasy in wickedness, if not in time, and is so alluded to by our Lord." (Matt. 23:35.)
The reader can gather wholesome lessons also from the prophetic word in chaps. 25:7, 15, 16; 26:5; 28:9; 33:18. Darker and darker grow the days, and more and more hopeless the state of the nation. Still, in lingering patience, God sends His prophets, "rising up early and sending them," but, alas ! in vain. It is comforting, however, to see how when the state of the nation is hopeless that God has comfort for the individual who trembles at His word, and defers the judgment until his death.
Even to the very last we find the faithful prophet speaking for him that hath an ear to hear :and the book closes with God's comment upon the treatment of His messengers.
Beloved brethren, let us prize this faithful testimony. Let us gladly bow to that which, while it rebukes, encourages also, and is severe only that we may be kept from the declension to which we are so prone. Let us learn from this history of Judah, and ever have an open ear for His word, whether for reproof and correction, or for encouragement. Thus even yet there will be a reviving and a strengthening of the things that remain.