Reading: Prophets Part 2 by C. von Orelli

II. Historical Development of the Prophetic Office.

1. Abraham:

It is a characteristic peculiarity of the religion of the Old Testament that its very elementary beginnings are of a prophetical nature. The fathers, above all Abraham, but also Isaac and Jacob, are the recipients of visions and of divine revelations. Especially is this true of Abraham, who appeared to the foreigners, to whom he was neither kith or kin, to be indeed a prophet (nabhi') (Genesis 20:7; compare Psalm 105:15), although in his case the command to preach the word was yet absent.

2. Moses:

Above all, the creative founder of the Israelite national religion, Moses, was a prophet in the eminent sense of the word. His influence among the people was owing neither to his official position, nor to any military prowess, but solely and alone to the one circumstance, that since his call at the burning bush God had spoken to him. This intercourse between God and Moses was of an intimate character. While other men of God received certain individual messages only from time to time and through the mediation of dreams and visions, Yahweh spoke directly and "face to face" with Moses (Numbers 12:6-8; Deuteronomy 34:10; compare Exodus 33:11). Moses was the one through whom Yahweh brought about the Egyptian plagues and through whom He explained what these meant to His people, as also through whom He led and ruled them. The voice of Moses too had to explain to them the divine signs in the desert and communicate to them the commandments of God. The legislation of Moses shows that he was not only filled with the Spirit of God, but that he abode with God for longer periods of time and produced something that is a well-ordered whole. A production such as the Law is the result of a continuous association with God.

3. Period of the Judges:

Since that time revelation through prophecy was probably never entirely wanting in Israel (Deuteronomy 18:15). But this fountain did not always flow with the same fullness or clearness. During the period of the Judges the Spirit of God urged the heroes who served Yahweh to deeds rather than to words. Yet Deborah enjoyed a high rank as a prophetess, and for a long time pronounced decisions of justice in the name of the Lord before she, through her prophetical utterances, aroused the people to rise up against their oppressors. What is said in 1 Samuel 3:1 concerning the times of Eli can be applied to this whole period, namely that the word of the LORD and vision of the prophet had become rare in the land. All the more epoch-making was the activity of Samuel, who while yet a boy received divine revelations (1 Samuel 3). He was by the whole people regarded as a "seer" whose prophecies were always fulfilled (3:19-21). The passage of 1 Samuel 9:6 shows that the people expected of such a man of God that he should also act as a clairvoyant and come to the assistance of the people in the troubles of life. Such a professional clairvoyant, indeed, Samuel was not, as he was devoted entirely to the service of his God and of his people and obeyed the Holy Spirit, even in those cases when he was compelled to act contrary to his personal inclinations, as was the case when the kingdom was established in Israel (8:6-9).

4. Schools of Prophets:

Since the days of Samuel we hear of schools of prophets, or "sons of prophets." These associations probably originated in this way, that an experienced prophet attracted to himself bands of youths, who sought to receive a measure of his spirit. These disciples of the prophets, together with their families, lived in colonies around the master. Possibly Samuel was the first who founded such a school of prophets. For in or near the city of Ramah we first find Naioth, or colonies of such disciples (1 Samuel 19:18-24). Among these pupils is found to a much greater extent than among the teachers a certain ecstatic feature. They arouse their feelings through music and worship which also affects others in the same way, then they "prophesy" and, throwing off their garments, fall to the ground. In the colonies of prophets there was assuredly not to be found merely an enthusiasm without the Spirit of God. Proof for this is Samuel, the spiritual father of this colony, as Elisha was for the later colonies of this kind. These places were rather the centers of a religious life, where communion with God was sought by prayer and meditation, and where the recollection of the great deeds of God in the past seemed to prepare for the reception of new revelations. From such centers of theocratic ideas and ideals without a doubt there came forth also corresponding influences that affected the people. Perhaps not only was sacred music cultivated at these places but also sacred traditions, which were handed down orally and in writing. Certain it is that at these colonies the worship of Yahweh prevailed.

5. Period of the Kings:

During the period of the kings prophetically inspired men frequently appeared, who demanded even of the kings that they should submit to their divinely-inspired word. Saul, who refused such submission, perished as the result of this conflict. David owed much to the support of the prophets Samuel, Nathan, and Gad (1 Samuel 16:1; 2 Chronicles 29:25, and elsewhere). But David also bowed in submission when these prophets rebuked him because of his transgression of the divine commands (2 Samuel 12; 24). His son Solomon was educated by the prophet Nathan. But the destruction of his kingdom was predicted by the prophet Ahijah, the Shilonite (1 Kings 11:29-40). Since Yahweh, as the supreme Sovereign, has the right to enthrone or to dethrone kings, this is often done through the mouths of the prophets (compare 1 Kings 14:7-16; 16:1-4).

After the division of the kingdom we find Shemaiah forbidding Rehoboam to begin a war with his brethren of Israel (1 Kings 12:22-24; compare 2 Chronicles 11:2-4; compare another mission of the same prophet, 2 Chronicles 12:5). On the other hand in the Northern Kingdom the prophetic word is soon turned against the untheocratic rule of Jeroboam (1 Kings 13-14). It is in this very same Northern Kingdom that the prophets unfolded their full activity and generally in opposition to the secular rulers, although there was no lack of accommodating "prophets," who were willing to sanction everything that the king wanted. The opposition of the true prophets to these false representatives of prophecy is illustrated in the story of Micaiah, the son of Imlah (1 Kings 22). But a still higher type of prophecy above the ordinary is found in Elijah, whose historic mission it was to fight to the finish the battle between the followers of Yahweh and the followers of Baal. He was entirely a man of action; every one of his words is a deed on a grand scale. His successor Elisha inherited from him not only his mantle, but also a double measure of his spiritual gifts. He exhibits the prophetic office more from its loving side. He is accustomed to visit the schools of prophets found scattered throughout the land, calls the faithful together around himself on the Sabbaths and the new moons (2 Kings 4:23), and in this way establishes centers of a more spiritual culture than was common elsewhere among the people. We read that first-fruits were brought to him as to the priests (2 Kings 4:42). But while the activity of Elijah was entirely in antagonism to the ruling house in the kingdom, this feature is less prominent in the work of Elisha. In general it was possible for Elisha, after the radical change in public sentiment that had followed upon the work of Elijah, in later time to assume a more friendly attitude toward the government and the people. He often assisted the kings in their arduous contests with the Syrians (compare 2 Kings 6:8; 13:14). His deeds are generally of a benevolent character. In connection with these he exhibits to a remarkable degree the gift of prophetic foresight (2 Kings 4:16; 5:26; 6:8; 7:1; 8:10,12; 9:1-3; 13:19). Jonah, too, the son of Amittai, had at that time a favorable message for the Northern Kingdom (2 Kings 14:25).

6. Literary Prophets, Amos, Hosea:

However, the flourishing condition of the kingdom under Jeroboam II had an unfavorable influence on its spiritual development. Soon Amos and Hosea were compelled to announce to this kingdom its impending destruction through a great world-power. These two prophets have left us books. To put prophetic utterances into written form had already been introduced before this. At any rate, many scholars are of the conviction that the prophecies of Obadiah and Joel belong to an earlier period, although others place them in the post-exilic period. In any case, the expectation of a day of settlement by Yahweh with His people was already in the days of Amos common and current (5:18). As the writing of individual prophecies (Isaiah 8:1; 30:8; Habakkuk 2:2) had for its purpose the preserving of these words in permanent authentic form and later to convince the reader of their wonderful fulfillment, thus too the writing down of larger collections of prophecies had for its purpose to intensify the power of the prophetic word and to secure this as a permanent possession of the people (Jeremiah 30:2; 36:1-3). Pupils of the prophets assisted them in this writing and in preserving their books (compare Jeremiah 36:4; Isaiah 8:16).

7. Prophets in Judah, Isaiah and Others Down to Jeremiah:

In the kingdom of Judah the status of the prophets was somewhat more favorable than it was in Ephraim. They were indeed forced in Jerusalem also to contend against the injustice on the part of the ruling classes and against immorality of all kinds. But in this kingdom there were at any rate from time to time found kings who walked more in the footsteps of David. Thus Asa followed the directions of the prophet Azariah (2 Chronicles 15). It is true that the prophet Hanani censured this king, but it was done for a different reason (2 Chronicles 16). Jehoshaphat also regularly consulted the prophets. Among those who had dealings with him Elisha is also mentioned (2 Kings 3:14), as also some other prophets (compare 2 Chronicles 19:2-3; 20:13-37). The greatest among the prophets during the period of the Assyrian invasions was Isaiah, who performed the duties of his office for more than 40 years, and under the kings Jotham, Ahaz, Hezekiah, and possibly too under Manasseh, through his word exercised a powerful influence upon the king and the nation. Although a preacher of judgments, he at critical times appeared also as a prophet of consolation. Nor did he despise external evidences of his prophetic office (compare Isaiah 7:11; 38:7-8,22). His contemporary Micah is in full agreement with him, although he was not called to deal with the great of the land, with kings, or statesmen, as was the mission of Isaiah. Nahum, Zephaniah and Habakkuk belong rather to the period of transition from the Assyrian to the Chaldean periods. In the days of Josiah, the prophetess Huldah had great influence in Jerusalem (2 Kings 22:14). Much more important under this same king was the prophet Jeremiah, who was called by God for a great mission. This prophet during the siege and destruction of Jerusalem and after that time spoke as an unyielding yet deeply feeling exponent of God, and was compelled again and again to dash to the ground the false hopes of the patriots, whenever these arose. Not so firm was his contemporary and fellow-sufferer Uriah (Jeremiah 26:20).

8. During the Exile, Ezekiel, Daniel:

In the time of the exile itself we find the period of the activity of Ezekiel. It was significant that this prophet became the recipient of divine revelations while on Babylonian territory. His work was, in accordance with the condition of affairs, more that of a pastor and literary man. He seems also to have been a bodily sufferer. His abnormal conditions became symbolical signs of that which he had to proclaim. The prophecies of Daniel are also accorded to a prophet living during the exile, who occupied a distinguished position at the court of the heathen rulers, and whose apocalyptic utterances are of a kind different from the discourses of the other prophets, as they deal more with the political condition of the world and the drama of history, in so far as this tends toward the establishment of the supremacy of Yahweh.

9. After the Exile, Haggai, Zechariah, Malachi:

After the return from Babylon the Jews were exhorted by Haggai and Zechariah to rebuild their temple (about 520 BC). At that time there were still to be found prophets who took a hostile attitude to the men of God. Thus Nehemiah (Nehemiah 6:1-14) was opposed by hostile prophets as also by a prophetess, Noadiah. In contrast with these, Malachi is at all times in accord with the canonical prophets, as he was an ardent advocate for the worship of Yahweh alone, not in the sense of a spiritless and senseless external worship, but as against the current indifference to Yahweh. His style and his language, too, evidence a late age. The lyrical form has given way to the didactic.

10. Prophecy in the New Testament:

Malachi finds a successor in John the Baptist, whose coming the former had predicted. John is the greatest of the prophets, because he could directly point to Him who completed the old covenant and fulfilled its promises. All that we know in addition concerning the times of Jesus shows that the prophetical gift was yet thought of as possibly dwelling in many, but that prophecy was no longer the chief spiritual guide of the people. Josephus himself claims to have had prophetic gifts at times (compare BJ, III, viii, 9). He is thinking in this connection chiefly of the prediction of some details. Such "prophets" and "prophetesses" are reported also in the New Testament. In Jesus Christ Himself the prophetic office reached its highest stage of development, as He stood in a more intimate relation than any other being to His Heavenly Father and spoke His word entirely and at all times. In the Christian congregation the office of prophecy is again found, differing from the proclamation of the gospel by the apostles, evangelists, and teachers. In the New Testament the term prophet/s signify speaking under the extraordinary influence of the Holy Ghost as in Acts 11:27-30 (prophecy of a famine by Agabus); 21:10-14 (prediction of the sufferings of Paul); 13:1-3 (exhortation to mission work); 21:9 (prophetical gift of the daughters of Philip). Paul himself also had this gift (Acts 16:6; 18:9; 22:17-21; 27:23,24). In the public services of the church, prophecy occupied a prominent position (see especially 1 Corinthians 14). A prophetical book in a special sense is the Book of Revelation to John. The gift of prophecy was claimed by many also in later times. But this gift was used less and less, as the Christian church more and more developed on the historical basis of revelation as completed in Christ. Especially in spiritually aroused eras in the history of the church, prophecy again puts in its appearance. It has never ceased altogether, but on account of its frequent misuse the gift has become discredited. Jesus Himself warned against false prophets, and during the apostolic times it was often found necessary to urge the importance of the testing of spirits (1 John 4:1; 1 Corinthians 12:10; 14:29).