THE SPECIAL WORK OF THE PROPHETS

There are two distinguishable features of the purpose of Prophecy: that which was for the benefit of those who heard the prophet speak, and that which when written was to form an important part of the sacred Scriptures. The use of the latter was to be for all times. Much of the former was likewise of such character as to be of permanent use. In some of the prophecies one or the other of these features may predominate, or may appear to the exclusion of the other. In some cases it may be difficult to determine to what extent a prophet’s message was special or temporary only.

We will first consider the prophet’s message as meant for his own times.

In the consideration of this part of the subject it is to be noted:

1. Both the matter and form of a prophetic message were, in most cases at least, determined largely by the political, moral, or religious condition of the people to whom the prophet spoke. Only rarely was the word of the prophet so general in its character that it might belong equally to any occasion.

In order to understand then in full what a prophecy meant we must study the times and conditions of its delivery. It can, for instance, be easily seen that similar expressions might have widely different meanings if delivered before or after the exile. We must learn, so far as possible, what it was that led the prophet to say what he did, and thus better understand what he meant. If we know the historical occasion, we may infer that some things were in the mind of the prophet that the prophet did not express. If we can know how gross were the forms of idolatry that the people were practising at the time of a prophet, we can better measure the terms of condemnation that he utters. We should, if possible, put ourselves in the position of the people and listen to the prophet from that position.

2. Most of the energy of the prophets was spent in trying to induce the chosen people to be faithful to Jehovah. The Israelites were so constantly and so grievously sinning against God, that the chief work of the prophets was rebuking and threatening them because of their sins. The work of Elijah was representative. He sought to turn Israel back from Baal to Jehovah. For this he prayed to God at the contest on Carmel, (1 Kings 18:37.) The Israelites had been chosen for a special people, not that they alone might receive blessings from God, but that through them Jehovah might be made known to men; that the oracles of God might be entrusted to them. (Rom. 3:2.) This purpose would be prevented or hindered if Israel should deny that Jehovah was the true God and should serve idols. In direct contradiction to the statement sometimes made that the Israelites were naturally monotheistic, the fact is they were almost all the time practising polytheism to a greater or less degree. In all their history they sinned by worshiping idols. (Deut. 9:24; 1 Sam. 8:8; Hos. 11:1, 2; Amos 5:25, 26.)

The character of Jehovah as holy was to be taught through his chosen people, not merely by what they said of him, but by being like him in holiness. In this the Israelites most miserably failed in much of their career. There was chief need that the prophets rebuke them for their sinfulness, whether that was shown in their conduct toward God, or in their oppression of their fellows. Since a trespass against a fellow Israelite, who was one of God’s people, was a sin against God, we find the prophets often threatening their hearers for such sin.

The reforms instituted in Judah by Jehoshaphat, Hezekiah, and Josiah, though with little success, were no doubt mainly due to the work of the prophets of these times.

3. The prophets were besides spokesmen for God in giving assurance of ultimate victory over their enemies and of deliverance from the afflictions that came upon them because of their sins. The kingdom of Israel, even when greatest, was not equal in power to the kingdoms that sought to subdue it. Because of the position of Palestine, lying as it did on the highway that led from Mesopotamia to Egypt, the Israelites were exposed to invasion from the two great powers that lay on either side of them, Egypt and Assyria (afterward Babylon), in the frequent attempt of each of these to destroy the other. It may easily have seemed to the Israelites when suffering from such invasions that nothing could save them from destruction by these mighty foes. It was in such times that God sent his prophets with messages of cheer. Not only would his people be kept from destruction, but these terrible foes would themselves be destroyed. Even if the heathen should be called upon to punish God’s people for their sins, they could chastise only, not destroy. Israel would be gathered again, even if they should be scattered from their land among all the nations of the earth.

Many of the most important prophecies were occasioned by these dark times of oppression through which Israel had to pass. Desolation by enemies caused prophetic promises of prosperity; the horrors of war caused promises of peace; captivity and exile, it was declared, would be followed by restoration to the land God had given to them. The sins of the rulers, the oppression by the strong, the faithlessness of the kings, gave occasion for the word of God through the prophets declaring that afterward their rulers would be just, Zion would be holy, and a king would come whose reign would be characterized by righteousness. Even when the Israelites were most sunken in sin, there were no doubt some who remained faithful to Jehovah, and it was part of the work of the prophets to give comfort to these.

4. The Israelites were chosen by God that there might be imparted to them truths, not only for their own enlightenment and guidance, but to be treasured as a permanent possession for later ages. Hence a large part of the work performed by the prophets was teaching. Much had been taught in the law given through Moses. Many lessons were taught by God’s dealings with the Israelites of which we have a record in the historical books. But there was much instruction besides that was to be given through the prophets.

It was their duty to set forth the principles involved in the laws that were of essential worth, and to teach the people that a mere outward observance of the laws did not satisfy the requirements of God. There are some instances where the words of the prophets seem to set aside the law as of no importance, or even as in conflict with their own higher ethical teaching. And it has been claimed by some that there is antagonism between the law, particularly the ceremonial parts of it, and prophecy. But a fair consideration of the context in such cases will show that the prophets did not condemn the law, but condemned the people who thought there was merit in the heartless observance of it and that sacrifices offered by hands stained with murder would yet be accepted of God.

It was the work of the prophets also to interpret the meaning of the calamities that fell as judgments upon the Israelites. Not all calamities were judgments. Those that were could be known as such by the accompanying message of the prophet. (See Amos 3:7 and context.) The great part of the work of Jeremiah was this of interpreting the history of Israel. It had been predicted long before that severe punishment would result from Israel’s persistent sinning. Jeremiah showed that the ruin into which his people were entering was the fulfilment of these threats.

The prophets besides taught the great truths about the character of God. Jehovah especially revealed what he was through his prophets. They emphasized the doctrines of his holiness, justice, mercy. They made known his moral excellence. They preached his hatred of sin, and that he would punish sinners. They also proclaimed in almost every message God’s wonderful long suffering, and that he would quickly forgive if men would repent. Our knowledge of the excellence of God’s character would be far less than it is if we did not have what the prophets said in the messages God gave them for Israel.

5. The prophets have been called politicians, statesmen, reformers, teachers of morality. But they were such only incidentally as they endeavored to do their work as spokesmen for God. The political and religious interests of Israel were inseparable from each other because as a nation they had been chosen to accomplish God’s purpose. Any course that the kings and leaders of the people entered upon in directing the nation might be very decisive in the achievement of the nation’s purpose. In such the counsel or rebuke of the prophet would be most needful. Some of the prophets did a large work in advising right policies and urging the kings to follow their advice, while warning them of the disaster that would result from its rejection.

They were reformers because there was so much need of turning the Israelites from wrong courses, because social evils were so prevalent among all classes of the people, and because the prophets sought to have the people of God conform their conduct more fully to the requirements of God.

What the prophets taught of morality was not independent of what they taught of religion. The mutual relation of the Israelites was determined by their relation to God.