Welcome to Paper 3: Prophets of the Old Testament!

Hi there! This chapter, The Nature of Israelite Prophecy, is your essential starting point for understanding who the prophets were and how they operated. Think of this as learning the rules of the game before you meet the players (like Amos and Jeremiah).

Why is this important? Because to analyze a prophet's message, you must first understand their unique role in society, their methods of communication, and the complex challenge of figuring out if they were speaking for God or just themselves!

3.1.1 Prophecy in the Ancient World

The first thing to realize is that being a 'prophet' (a messenger of the divine) was not unique to Israel. The entire ancient world had people who claimed to speak for the gods. Prophets in Israel operated within this wider context.

Prophecy in the Ancient Near East (ANE)

We know about similar prophetic figures from archaeological discoveries, most famously from the Kingdom of Mari in northern Mesopotamia (modern-day Syria).

  • Similarity: Mari letters show messengers reporting dreams, oracles, and divine warnings to the King, much like Israelite prophets addressed their kings.
  • Contrast (Uniqueness of Israel?): While the function (delivering a divine message) was similar, Israelite prophecy focused exclusively on Yahweh. Some scholars argue that Israelite prophecy became unique because it was fundamentally linked to the Covenant and focused heavily on ethical and social justice, rather than just predicting military outcomes.

The Names of the Prophets: Hebrew Terminology

The Bible uses several different Hebrew words to describe these messengers. Don't worry if this seems tricky at first—you mainly need to recognize the three core terms.

1. Nabi (Prophet)

This is the most common and standard term. It likely means "one who is called" or "one who announces."

  • The Concept: The nabi is the active messenger, speaking directly on behalf of God (Yahweh).
  • Key Example: 1 Samuel 9:9 explains: "the one who is now called a prophet (nabi) was formerly called a seer (roeh)." This shows nabi became the dominant title.

2. Roeh (Seer) and Hozeh (Seer)

These terms focus on the visionary aspect of prophecy—the ability to see what God is doing or planning. They are used almost interchangeably, focusing on receiving revelation.

  • Roeh: Used for Samuel's visionary abilities (1 Samuel 9:9, 11, 18, 19).
  • Hozeh: Used for Gad (2 Samuel 24:11) and Amos (Amos 7:12–13), where Amaziah dismissively calls Amos a hozeh.

Memory Aid: Think of the 'N' in Nabi as News Announcer. Think of the 'R' and 'H' words (Roeh and Hozeh) as relating to the word 'Sight' or 'Vision'.

Prophetic Inspiration and Ecstasy

The power that drove the prophets was the Spirit (Ruach) of God.

  • Divine Inspiration: The ruach gives the prophet their power and voice. When Saul encountered a band of prophets, the Spirit of God came mightily upon him (1 Samuel 10:6, 10; 19:20).
  • Prophetic Ecstasy: This describes an intense, often frenzied mental state where the prophet was overcome by the divine spirit. This could sometimes be "contagious," affecting those around them (Numbers 11:1-30).
Quick Review: Ancient Prophecy

Prophecy existed across the ANE (like Mari). Israel used specific terms (nabi, roeh, hozeh) to describe messengers who were inspired by the divine ruach, sometimes entering a state of ecstasy.

3.1.2 Prophetic Identity and Actions

Prophets weren't just speakers; they were often public figures whose lives and bodies were part of the message itself. Here’s a breakdown of the key roles and techniques they used.

1. The Call and Commission

A true prophet’s authority came directly from God. Their calling narratives often involve intense, life-changing encounters:

  • Moses (Exodus 2:23–4:17): Called at the burning bush to be the deliverer and lawgiver.
  • Samuel (1 Samuel 3:1–4:1a): Called as a child in the temple, marking his unique role.
  • Isaiah (Isaiah 6:1–13): Experienced a vision in the temple, where he was purified and sent to deliver a message of destruction and ultimate hope.
  • Jeremiah (Jeremiah 1:1-19): Called before birth, set "over nations and kingdoms, to pluck up and to break down, to destroy and to overthrow, to build and to plant."

Did You Know? Some prophets were associated with unusual births or deaths, reinforcing their special status (e.g., Samuel's birth, Elijah’s fiery ascension to heaven in 2 Kings 2:1–12).

2. Oracles of Judgement and Salvation

The core content of prophecy falls into two main types of speech, typically announced using an oracular formula (e.g., "Thus says the Lord").

  • Oracles of Judgement (Doom): These denounce sin (social, religious) and predict punishment (Amos 2:1-8; Jeremiah 4:5-8). For example, Amos condemned the wealthy for oppressing the poor and neglecting true worship (Amos 5:18-27).
  • Oracles of Salvation (Restoration): These announce hope, forgiveness, and future restoration after the promised judgement (Amos 9:11-15; Isaiah 11:1-9).

3. Prophetic Techniques: Getting the Message Across

How did prophets make sure their audience remembered the message?

A. Reporting Visions:
The prophet describes what God showed them, often symbolic images of impending doom. For instance, Amos saw visions of a basket of summer fruit, symbolising that the end (doom) was ripe for Israel (Amos 8:1-3).

B. Symbolic Acts and Signs:
The prophet uses a public, dramatic, and often bizarre action to embody the message. This makes the message unforgettable.

  • Example: Jeremiah's waistcloth (Jeremiah 13:1-11). He buried a new linen waistcloth, let it rot, and then showed it to the people, symbolising how Yahweh would ruin the pride of Judah.
  • Example: Isaiah walking naked and barefoot (Isaiah 20:1–6) for three years to symbolise the shame of the upcoming Assyrian deportation of Egypt and Cush.

Analogy: Think of a symbolic act as performance art. Instead of just telling you the bridge is going to collapse, the prophet stands on the bridge and starts pulling out rotten planks. It’s hard to ignore!

C. Telling Parables:
A prophet sometimes uses a simple story to trick the listener into judging themselves. Nathan used a powerful parable of a rich man stealing a poor man's lamb to condemn King David’s sin with Bathsheba and Uriah (2 Samuel 12:1–4).

D. Performing Miracles:
Miracles demonstrate divine power and confirm the prophet’s authority. Elijah’s power to raise a child from death (1 Kings 17:17-24) showed that Yahweh had power over life, unlike Baal.

E. Intercession:
The prophet sometimes stood between God and the people, pleading for mercy to prevent or mitigate disaster (Exodus 32:7-14; Amos 7:1-6).

Key Takeaway: Prophetic Actions

Prophets delivered their message through two main types of oracles (judgement and salvation), using dramatic techniques like symbolic acts and visions to command attention and authenticate their divine calling.

3.1.3 Attempts to Distinguish Between True and False Prophets

If everyone claims to speak for God, how do you know who is telling the truth? This was one of the most serious problems faced by Israel.

The Problem: False prophets often preached exactly what the King and the people wanted to hear ("Peace! Prosperity!"). True prophets usually delivered harsh messages of doom ("Repent! Disaster is coming!"). Listening to the popular message was dangerous, but listening to the doom-sayer could feel like treason.

Analogy: Imagine two financial advisors. One promises you a massive, easy fortune next week. The other says you need to cut spending immediately or you will lose everything. Which one do you trust?

1. The Test of Fulfillment (Deuteronomy 18:9-22)

Deuteronomy provides a crucial, practical test for distinguishing a true prophet:

A true prophet is one whose word comes to pass (is fulfilled). If a prophet speaks in the name of Yahweh, and the word does not happen, "that is a word that the Lord has not spoken" (Deuteronomy 18:22).

  • This section also warns harshly against those who practice divination and sorcery, distinguishing true prophecy from pagan magic.

2. The Lying Spirit and Divine Control (1 Kings 22:1-38)

This story is deeply disturbing and complicates the simple test of fulfillment.

  • King Ahab wants to know if he should attack Ramoth-gilead.
  • Four hundred court prophets (false prophets) assure him of victory.
  • The true prophet, Micaiah, is reluctantly summoned.
  • Micaiah tells Ahab he saw a vision where Yahweh was seeking someone to entice Ahab to his death. A "lying spirit" offered to go and be a lie in the mouths of all the prophets (1 Kings 22:23).
  • Implication: This passage suggests that Yahweh can sometimes control both true and false prophets, even sending a deception to achieve a higher divine purpose (Ahab's punishment). This makes the task of distinguishing true vs. false prophecy even harder for the layperson.

3. The Source of the Message (Jeremiah 23:9-32)

Jeremiah offers an internal theological distinction based on the prophet's source of inspiration.

  • False prophets (who prophesy "lying dreams" or "the delusion of their own minds") have not had a vision of standing in Yahweh's council (Jeremiah 23:22).
  • The True Prophet: Has stood in the divine council (like a heavenly cabinet meeting) and received the message directly from God.
  • The False Prophet: Relies on borrowed words, dreams, or his own wishes, not the true word of Yahweh (Jeremiah 23:30-32).
Common Mistake to Avoid

Do not assume that all prophets who spoke messages of peace were always false. The key distinction was authority (Did they stand in God's council?) and accuracy (Did the word come to pass?).

Key Takeaway: True vs. False

Distinguishing true and false prophecy was crucial. Tests included observing if the prediction came true (Deuteronomy), acknowledging that God might even use lying spirits (Micaiah), and verifying if the prophet had truly received the message from Yahweh's heavenly council (Jeremiah).