Perhaps even to-day the prophetic spirit often charges its possessors with equally unwelcome duties. We trust that the Christian conscience is more sensitive than that of ancient Israel, and that the Church is more ready to profit by the warnings addressed to it; but the response to the sterner teaching of the Spirit is not always accompanied by a kindly feeling towards the teacher, and even where there is progress, the progress is slow compared to the eager longing of the prophet for the spiritual growth of his hearers. And yet the sequel of the chronicler's history suggests some relief to the gloomier side of the picture. Prophet after prophet utters his unavailing and seemingly useless rebuke, and delivers his announcement of coming ruin, and at last the ruin falls upon the nation. But that is not the end. Before the chronicler wrote there had arisen a restored Israel, purified from idolatry and delivered from many of its former troubles. The Restoration was only rendered possible through the continued testimony of the prophets to the Lord and His righteousness. However barren of immediate results such testimony may seem to-day, it is still the word of the Lord that cannot return unto Him void, but shall accomplish that which He pleaseth and shall prosper in the thing whereto He sent it.
The chronicler's conception of the prophetic character of the historian, whereby his narrative sets forth God's win and interprets His purposes, is not altogether popular at present. The teleological view of history is [pg 268] somewhat at a discount. Yet the prophetic method, so to speak, of Carlyle and Ruskin is largely historical; and even in so unlikely a quarter as the works of George Eliot we can find an example of didactic history. Romola is largely taken up with the story of Savonarola, told so as to bring out its religious significance. But teleological history is sometimes a failure even from the standpoint of the Christian student, because it defeats its own ends. He who is bent on deducing lessons from history may lay undue stress on part of its significance and obscure the rest. The historian is perhaps most a prophet when he leaves history to speak for itself. In this sense, we may venture to attribute a prophetic character to purely scientific history; accurate and unbiassed narrative is the best starting-point for the study of the religious significance of the course of events.
In concluding our inquiry as to how far modern Church life is illustrated by the work of the prophets, one is tempted to dwell for a moment on the methods they did not use and the subjects not dealt with in their utterances. This theme, however, scarcely belongs to the exposition of Chronicles; it would be more appropriate to a complete examination of the history and writings of the prophets. One point, however, may be noticed. Their utterances in Chronicles lay less direct stress on moral considerations than the writings of the canonical prophets, not because of any indifference to morality, but because, seen in the distance of a remote past, all other sins seemed to be summed up in faithlessness to Jehovah. Perhaps we may see in this a suggestion of a final judgment of history, which should be equally instructive to the religious man who has any inclination to disparage [pg 269] morality and to the moral man who wishes to ignore religion.
Our review and discussion of the varied references of Chronicles to the prophets brings home to us with fresh force the keen interest felt in them by the chronicler and the supreme importance he attached to their work. The reverent homage of a Levite of the second Temple centuries after the golden age of prophecy is an eloquent testimony to the unique position of the prophets in Israel. His treatment of the subject shows that the lofty ideal of their office and mission had lost nothing in the course of the development of Judaism; his selection from the older material emphasises the independence of the true prophet of any professional status or consideration of material reward; his sense of the importance of the prophets to the State and Church in Judah is an encouragement to those “who look for redemption in Jerusalem,” and who trust the eternal promise of God that in all times of His people's need He “will raise up a prophet from among their brethren, ... and I will put My words in his mouth, and he shall speak unto them all that I shall command them.”[310] “The memorial of the prophets was blessed, ... for they comforted Jacob, and delivered them by assured hope.”[311] Many prophets of the Church have also left a blessed memorial of comfort and deliverance, and God ever renews this more than apostolic succession.
Chapter X. Satan. 1 Chron. xxi.-xxii. 1.
“And again the anger of Jehovah was kindled against Israel, and He moved David against them saying, Go, number Israel and Judah.”—2 Sam. xxiv. 1.
“And Satan stood up against Israel, and moved David to number Israel.”—1 Chron. xxi. 1.
“Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, and He Himself tempteth no man: but each man is tempted when he is drawn away by his own lust and enticed.”—James i, 13, 14.