The Nature of Its Teachings by J. O. Corliss

Review and Herald Publishing Association · Tacoma Park Station, Washington, D. C. · Jun 15, 1911

The Nature of Its Teachings

By J. O. Corliss

Tracings of the Prophetic Gift—No. 6

The Nature of Its Teachings

J. O. CORLISS

It is positively affirmed by the writer of the letter to the Hebrews that God spoke unto the fathers “by [literally, in] the prophets.” Just how this was done may be gathered from the statement of one of these prophets; namely, David. He says: “The Spirit of the Lord spake by men, and his word was in my tongue.” 2 Sam. 23:2. In other words, the indwelling Spirit of God breathed the divine will through the prophet’s lips, causing the expression of that will to be uttered in words from the tongue of the human instrument.

This placed the prophet above kings and priests, causing both to bow to the divine authority spoken through the fleshly organ of God’s revealed will. For this reason the near-by counselors of the earlier kings of Israel were chosen from the ranks of the prophets. Thus Samuel was Saul’s source of appeal in matters of importance (1 Sam. 15:1), as Nathan was to David (2 Sam. 7:1-3; 12:1, 7), and also to Solomon (1 Kings 1:45).

A careful study of the books of the Bible written by the ancient prophets reveals the fact that an important part of their teaching was historical, connecting past events with the present, thus giving a basic support for a connected view of God’s dealings with his people from the very first. Without such historical connection, one could have no basis of faith for personal trust in God’s helpful dealings with man in either the present or the future.

We may, therefore, believe that in the “schools of the prophets” many hours were occupied in the study of past events, the recital of which was to form the groundwork of confidence in God to those whom they were yet to direct in the way of righteousness. Through this line of study the unity of God, or the simplicity of his eternal purpose, was established. This done, the superstitions among the people, who would set up idols, or false gods, in his place, could be attacked with withering energy and to a definite purpose, as by Elijah and Isaiah. 1 Kings 18:27; Isa. 44:16.

One remarkable feature of the positive teachings of the prophets, as contrasted with the negative, was the assertion of the divine spiritual essence,—his morality, justice, goodness, and love. This was the first burden of every prophet of the Old Testament, and was continually increased in the New Testament prophets. Thus Christ, the Prophet above all prophets, constantly called attention to the infinite attributes of Jehovah, as they had been taught by prophets of old, and said: “Ye believe in God, believe also in me.” John 14:1. The reason for this appeal is apparent from another statement made by the Saviour: “No man cometh unto the Father, but by me.” Verse 6. In other words, Jehovah, who at first called light out of darkness by his word, now gives to the darkened hearts of men the light of the knowledge of his own glory “in the face of Jesus Christ.” 2 Cor. 4:6.

To reveal his divine attributes to men has ever been the purpose of God, not only through his “only begotten Son,” but also through the “sons of the prophets.” This was to destroy the common tendency of religious forms to ignore morality, and on this account form an inseparable unity between morality and religion. This was only possible by establishing the sense of morality above the mere ritual of speculative dogma, and was the work of all the prophets, as may be seen by reference to a few of their positive doctrines.

Thus Samuel said to Saul: “To obey is better than sacrifice, and to harken than the fat of rams.” 1 Sam. 15:22. Repentant David said: “Thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering. The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, thou wilt not despise.” Ps. 51:16, 17. Chiding Micah spoke thus to Israel: “He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” Micah 6:8. Isaiah’s message to the same people is: “Your new moons and your appointed feasts my soul hateth: they are a trouble [burden] unto me. I am weary of bearing them. . . . Wash you, make you clean; put away the evil of your doings; . . . cease to do evil; learn to do well; seek justice, relieve the oppressed, judge the fatherless, plead for the widow.” Isa. 1:14-17.

The “weightier matters of the law,”—judgment, mercy, faith, goodness, and truth,—rather than an endless round of hollow ceremonies, were the constant theme of the prophets. This assertion of the supremacy of the moral and spiritual above the ceremonial, draws a decided contrast between the work of the prophets and that of the priests of the Old Testament. It was the same with the teachings of the Lord Jesus. His chief protests were directed against the ceremonials of his day on which the Jewish church rested for salvation. The writer of the book of Hebrews continued to teach that the sacrifice of animals was no longer available as service to God, but that men are to be sanctified by the will of God through the offering of the body of Christ. Heb. 10:4-10.

The same prophetic strain is heard throughout the epistles. Love is there raised above every other attainment. 1 Corinthians 13. The companionship of the Spirit is to be sought above miraculous signs (Eph. 3:9, 16-19), and thus the “fulness of God” is to be received. This is an apparent impossibility; but through the deep breathing of God’s spirit through the person, this utmost degree may be reached.

It must come, however, in God’s established way; that is, through communion and fellowship with God. The will of God must be known and followed. But as the natural darkness of one’s heart is liable to becloud the intent of God’s Word given by ancient speech, in his goodness and love God makes known his will through chosen instruments for each generation. Then, lest one should lean too strongly on his own mischievous judgment in spiritual things, God warns all not to quench the Spirit and so despise prophesyings. 1 Thess. 5:19, 20.

Archbishop Whately once said: “It makes all the difference in the world whether we put the duty of truth in the first place or in the second place.” The spirit of the world in general first asks concerning a spiritual requirement, “Is it expedient?” and second, “Is it necessary?” Not so, however, with the spirit of the prophets. Its first consideration is whether a thing is right; and its second, how it may be accomplished.

It only needs that attention be directed to the prophetic gift to see that, as oracles of God and counselors to the people of their day, real prophets must be endowed with power of discernment to penetrate the human heart, in order to address themselves to the special emergencies of each particular and individual case. Oftentimes the prophet was and is consulted for wisdom to deal with special or perplexing cases. When Saul in his wanderings became anxious about his father, who was left at home, and went to inquire of Samuel about his welfare, the prophet was prepared to tell him more than he sought to know, because God had, on the previous day, given the prophet a quiet view of Saul and of his future. 1 Sam. 9:5, 15, 16. The Shunammite woman, also, went at new moons and on Sabbaths to consult the prophet at Mount Carmel. 2 Kings 4:23-25.

It was more usual, however, for the prophet to address himself voluntarily to the persons or situations needing correction

or encouragement. Sometimes these utterances came suddenly, and without warning, as in the case of Elijah’s meeting with Ahab in Naboth’s vineyard, which he had seized after having killed the owner. 1 Kings 21:17-20.

Great calamities were frequently turned to account by the prophets, and held before the people to move the national or individual conscience. Elijah used the long drought (1 Kings 17, 18), and Amos employed the earthquake (Amos 1:1, 2), as a basis of spiritual education.

Mountain View, Cal.