Its Predictive Aspect by John O. Corliss

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · May 18, 1911

Its Predictive Aspect

By John O. Corliss

Tracings of the Prophetic Gift—No. 2

Its Predictive Aspect

J. O. CORLISS

THE Old Testament prophets were the soul and life of Israel’s activity. Had it not been for their timely and continuous disciplinary warnings, and frequent predictions of ultimate success for the seed of Abraham, probably that people in time would have been merged into the nations by whom they were surrounded. The opportunities for such a result were not wanting. After the removal of the ten tribes to the far East, where they were lost by intermarriage with foreign associates, the tribe of Judah was carried away to Babylon. But they were accompanied thither by a young prophet who, through direct providence, pointed out the rise and fall of nations hostile to God’s truth, yet ever crowned his predictions with the one thought of encouragement that the people of God would finally take the kingdom, which would be universal, and possess it forever and ever. See Dan. 2:44; 7:27; 12:1, 2, 12.

Without doubt these predictions saved the captive Jews from apostasy, as they were intended to do. It was these missives that gave the Jewish nation that hopeful, progressive character, which no other early nation shared. The voice of their prophets gave them a general spirit of tenacious hope and trust that never fully deserted them, even though they were left to mourn their former glory.

Those prophetic warnings, precepts, and consolations were drawn from imagery that covered both the present and extended to the future. Indeed, the very form of the Hebrew verb, in which one tense is used for both past and future, especially adapts it to the peculiarities of prophetic speech. The prophets were represented as watchmen stationed upon a high tower, from which they could see above and beyond the stretch of ordinary human view. So the question was asked of one: “Watchman, what of the night?” The reply was sounded forth: “The morning cometh, and also the night.” Isa. 21:11, 12.

Then, as if some might become restless at the delay of the predicted issue, and so raise doubts as to the genuineness of the augury, the prophet says: “I will stand upon my watch, and set me upon the tower, and I will watch to see what he will say unto me, and what I shall answer when I am reproved,” or “argued with,” as in the margin. Hab. 2:1. The only reply from the Lord is: “Write the vision, and make it plain upon tables, that he may run that readeth it.” Assured, as the prophet was, that the word of the Lord to him could not fail, he would not deign to reply to reproofs or arguments, beyond writing the vision plainly, as he was instructed to do, so that all might read it, then leaving the result with the Lord to look after. But he ventures to assure all who read that the vision will speak for itself at the appointed time for its fulfilment, and will not lie. The only safe advice to be given under the circumstances would therefore be: If the vision appears to tarry, “wait for it; because it will surely come, it will not tarry.”

The very force of positiveness accompanying early prophetic exhortations placed them beyond the necessity of added confirmatory evidence. The words thus uttered attested their authority, without explanation or comment. So certain was the divine instrument of their fulfilment, that the issue was quietly left to be decided by the results. This is well illustrated by the words of Micaiah, who predicted disaster to the king of Judah if he went to battle with wicked Ahab. The prophet was insulted and smitten in the face for his faithful testimony, but he quietly replied: “Thou shalt see on that day when thou shalt go into an inner chamber to hide thyself.” 2 Chron. 18:24. Being then remanded to prison, to be fed on bread and water until the king should peacefully return from war, the prophet answered briefly: “If thou certainly return in peace, then hath not the Lord spoken by me.” Then, as if he would have this last statement remembered by all, he added: “Harken, all ye people.”

One lesson to be drawn from this incident ought not to pass unheeded. It is clear that the early prophets were the source of appeal in matters of perplexity, because the people believed that through them they could and would hear the counsel of Jehovah in pressing extremity. In the case just cited, the prophet was called as usual to settle a point of duty, but because the advice given was not in accord with the judgment of those who sought the counsel, his testimony was rejected, and he was subjected to insult. It was this selfish use of God’s instruments that belittled the prophetic gift among the Jews, and cost them their standing before God.

The fulfilment of prophetic warnings is the strongest proof that the Bible is God’s own guide-book for the world. The “things to come” so positively set forth have revealed an insight into the needs of future generations far beyond human anticipation, even of those living in the age for which the prophecies were written. This makes them a special sign of authority to those who require strong evidence of Scriptural inspiration.

Prophetic references to the future were the ground for consolation to the Jewish church. As the people were sustained in their hours of difficulty from this source, so should the people of God ever be hopeful from the same cause; for it is this which gives the Bible its victorious character, and places its believers above the morose spirit of false religions of every kind. Through prophetic utterances came the hope of an approaching Messiah, who was to be, and who is, the very center of human hope. This was indeed the great climax to which all prophetic expression pointed. When God announced “by the prophets,” a coming Christ, he but spoke of that which in his own good time he is sure to bring to pass.

As has been eloquently stated by Dean Stanley: “To what future of futures, which shall fulfil the yearnings of all that the prophets have desired on earth, it is for us, wherever we are, to look onward, upward, and forward, in the constant expectation of something better than we see or know. Uncertain as to the day and hour and as to the manner of fulfilment, this last of all predictions still, like those of old, builds itself upon the past and present. ‘It doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.’”

Mountain View, Cal.