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Commentary Index | Return to PrayerRequest.com | DownloadThe Revelation of Law in Scripture by Patrick Fairbairn: 15. Appendix C, Page 13: Prophetic Agency Apart From Personal Holiness
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Appendix C, Page 13: Prophetic Agency Apart From Personal Holiness
THE cases which most readily occur, of prophetic agency in a state of divorce from personal holiness, are those of Balaam in the Old Testament, and Caiaphas in the New. Both of them were manifestly of a quite exceptional nature, and stand entirely apart from the ordinary track of God’s procedure in the bestowal of such gifts. It might, without impropriety, be said that there was a doubly miraculous element in the predictions they uttered; they were miraculous, as well on account of the personages who spoke, as the Divine foresight exhibited in what was spoken. Balaam was used by God against his own inclination to make known the Divine purposes at a peculiar crisis in the history of ancient Israel. It was a time when, with some apparent reason, their hearts were ready to faint at the prospect which was before them, and helps and encouragements of a somewhat extraordinary kind were needed to bear them through the trial. It seemed, therefore, an act worthy of the Divine interposition not only to provide the special support to faith that the emergency called for, but to do so in a way that should verify the proverb of even “making the eater bring forth meat.†The more strikingly to manifest the power and faithfulness of God in behalf of His people, a blessing is extorted for them from a child of perdition. On this account Balaam was used, though an unwilling instrument; and for a like reason, only in a more quiet and incidental manner, Caiaphas was used, even though an unconscious one. In a time altogether peculiar and extraordinary, he was made to utter a sentiment, in which thoughtful and reflective minds could not fail to perceive the overruling hand of God, since it declared a very great and important truth singularly applicable to the crisis, although not in the sense intended by the speaker. It was, we may say, the guiding of the last official representative of the priestly order enigmatically to disclose the event, which was at once to antiquate its existence, and to fulfil the end of its appointment. And this might the more fitly be done by one who knew not what he said, as the priesthood generally, at the time, had ceased to know the mystery of its own vocation.
But setting aside such cases as altogether peculiar and exceptional, the connection between the personal sanctity of the prophets and their divine communications will be found to hold as a general rule. It was not so stringent, indeed, in its application, as not to admit of occasional defections in the history of particular persons, and considerable diversity in different individuals of the prophetical order. When Jonah attempted to evade the work committed to him respecting Nineveh, by taking ship to go to Tarshish, there was undoubtedly a temporary failing in regard to the spiritual frame of mind proper to the true prophet. And to recover this, which could not be wanted in such a case,—for that end primarily at least—he is subjected to a treatment alike severe and unprecedented. He is made to go down to the lowest depths, that he might there acquire the living faith and intense earnestness of soul, which would fit him for being the bearer of a divine message to Nineveh. In like manner the case of the old prophet at Bethel, mentioned in 1 Kings 13, must be regarded in its more general aspect, as that of a prophet imperfectly sanctified. Indeed, the very fact of his residing at Bethel and remaining silent, as he appears to have done while Jeroboam was proceeding with his idolatrous innovations, was a clear sign of his having previously fallen into a state of spiritual slumber, and having become well-nigh deserted by the Spirit of God. He seems to have been at length roused out of this slumber by the report of the circumstances connected with the mission of the prophet, who came from Judah to denounce the Divine judgment against the abominations of Jeroboam, and who received in the execution of his commission, such manifest tokens of the Divine approval. The old prophet was bent on making the acquaintance of this servant of God, and claiming, as it were, kindred with him—although no mode of accomplishing what he sought presented itself but that of decoying the other back by a falsehood. In this he too plainly showed how far he still was from having attained to the proper spiritual elevation. But as the other prophet also had erred in acceding to his proposal, and thereby deviating from the prescribed path of duty, a word for the occasion was given to the old prophet to intimate the displeasure of God on the defection, and the judgment that was ready to chastise it. With the sin that mingled on both sides in the transactions, it was impossible almost for the blindest not to see, that the unbending truthfulness of God’s word, and the necessity of holiness in those whom He called to His more immediate fellowship and service, received but a more impressive and awful testimony. To the idolatrous Bethelites it gave forth a peculiarly solemn warning; since if God so severely requited a comparatively slight deviation from the path of rectitude in one of His chosen servants, how much more might He be expected to chastise their flagrant corruptions! And to the members of the prophetical order themselves it furnished the salutary lesson, that if they would be honoured by God with His more special communications, and be fitted for the higher kinds of service in His kingdom, they must be found in heart and conduct holiness to the Lord.