Its Object by J. O. Corliss

Review and Herald Publishing Association · Washington, D. C. · May 11, 1911

Its Object

By J. O. Corliss

Tracings of the Prophetic Gift—No. 1

Its Object

J. O. CORLISS

The account of man’s creation reveals the probably intended relationship between the Creator and his constituted prototype. Man was formed in the similitude of his Maker, that, as Heaven’s representative on earth (Gen. 1:26), he might be in touch with the promptings of divine instincts. This was necessary to man’s welfare for two reasons. In the first place, no authoritative example of perfect conduct was before him; he had no earthly model to imitate, but was himself to be the pattern for all succeeding generations. In truth, the entire history of mankind was to be cast in the matrix of his guidance. That the world’s annals might reflect glory upon its Creator, it was therefore important that man should receive his education through direct contact with, and by express direction from, the Author of his being.

Again, man was thus on trial not only for himself but for his entire posterity. He was, therefore, not at first elevated to the high position intended for him, but was made, for a “little while” only, inferior to the angels. Heb. 2:7, margin. Had he, for the time, hearkened submissively to God’s direct counsel, he would, in the order of events, have been promoted to an equality with angels, and so placed beyond the possibility of decay. Luke 20:36. But the neglect of strict attendance upon heaven’s monitor not only delayed the object of creation for Adam, but for the whole human race, and imposed special disadvantages also upon those who would afterward secure the coveted prize of companionship with God.

By sin’s entering man’s composition, he was made like his original self, in that, having alienated himself from the life of God, his mind was deadened toward heavenly impulses, while alive to the suggestions of the author of sin, to whom he had yielded obedience. Eph. 4:18, 19. Thus he came to regard the original Word of God as an absent factor, and so as having no positive application to modern circumstances. It was then easy for one to temper the older teaching to meet the inclination of a vitiated imagination, and honestly believe himself to be in the way of life. It is at this juncture that God would speak directly to the deceived soul, and thus open his mind to clearer views of righteousness. Otherwise, so strong has become error’s hold upon the mind, that mankind would be hopelessly lost.

It is true that the Holy Spirit has been promised to every individual, to lead him into all truth. John 16:13. But many there are who never heed its call, because of having sunk so deeply into sin as to be completely in its toils. Many who do desire release from their awful bondage have been so constantly swayed by wicked influences as hardly to recognize the leadings of the “still small voice.” One so interprets the meaning of its instruction as to think it warrants him in open violation of some part of God’s written law. Another thinks he is led by the Spirit when he is rejecting some other part of God’s Word. Still another believes he is not grieving the Spirit when indulging in passion, or when following worldly amusements.

This list might be indefinitely extended, and the inquiry might be properly raised, Why this diversity of practise, when the Spirit of God is one with the eternal mind? Can it not be readily seen that it arises from the fact that human prejudices and sinful passions sway the mind in determining the meaning of the Spirit’s direction? But if it is necessary for God’s people to be “made perfect in one,” as he and Christ are one (John 10:30; 17:23), how is this native defect in man to be remedied? Is it not clear that some supplementary provision must be made a part of the plan of salvation, in order to rescue men from the ever-present deceptions of the arch-enemy of righteousness?

If some present help in time of need could be devised to save the situation, would not the love of God surely supply it? Again, being able to do so, could his love for man be counted perfect, or everlasting, if he would not provide such help for benighted souls? Jer. 31:3. But how could such support be given beyond the perfect law of Jehovah (Ps. 19:7), which is an exact transcript of the divine mind? There could be but one way to accomplish this, and that would be to represent the underlying principles of God’s Word to man in such form as to give them definite application to some case in hand. Since the darkness of the human mind forbids it to see, at first hand, the full intent of God’s infinite will, it therefore became necessary in the case of the fallen Hebrew stock for God to appear in human form to adapt his Word more nearly to existing circumstances; so he has chosen to supplement that Word in every age to existing conditions, by elucidating its principles through some chosen human instrument.

The mediums of these intervening communications were termed prophets from the earliest days of man’s need of special manifestations. The root of the Hebrew word from which is derived the word prophet, is said to signify “to boil, or bubble over,” as if referring to a fountain in the heart kept full by an inpouring from God. The real meaning of this word nabi is “to pour forth utterances under divine influence.” Sometimes the word is used to convey the idea of excited speech, as in the case of Saul, when prophesying at the behest of an evil spirit. 1 Sam. 18:10. At times a prophet was classed by the people whom he reproved as a madman, because of his earnestness. Hosea 9:7.

But the religious sense of the word is that of an interpreter, or medium, of the divine will. The corresponding Greek word signifies “in behalf of,” or “for;” that is, “one who speaks for,” or is the “mouthpiece of,” another. This is the thought from the words of God to Moses: “He [Aaron] shall be thy spokesman unto the people. . . . He shall be to thee instead of a mouth.” Ex. 4:16. Comparing this statement with chapter 7:1, which says, “Aaron thy brother shall be thy prophet,” we have the idea clearly set forth that a prophet is one who speaks for another, and that the true prophet is God’s mouthpiece.

In Isa. 43:27 we find the word teachers, but it is derived from a word which means interpreters; that is, those who give the true sense of God’s Word. This can be done only by the operation of God’s Spirit, as may be seen from Prov. 1:23. One who speaks thus is called “the Lord’s messenger.” Haggai 1:13. He is also known as a “spiritual man.” Hosea 9:7. The Spirit of Jehovah enters into him (Eze. 2:2), and clothes, or inspires him. Judges

6:34, margin; 1 Chron. 12:18; 2 Chron. 24:20. And lastly the greater prophets are called men of God. 1 Sam. 2:27; 9:6; 1 Kings 12:22; 13:1, 2.

Coming to the New Testament, the same meaning continues. Here Barnabas, literally “the son of prophesying,” is called the son of exhortation, or consolation, as in the Authorized Version. Acts 4:36. In this is recognized the object of prophecy. It is God’s means of bringing consolation to wandering souls in distress. It “came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” 2 Peter 1:21. It is well therefore to “despise not prophesyings” (1 Thess. 5:20), but to take heed unto them “as unto a light that shineth in a dark place;” that is, in the heart. 2 Peter 1:19.

*Mountain View, Cal.