Bible Survey

17. OT PROPHETS: Introduction

I. Definition of Terms

     What is a "prophet"?  A "prophet" is one who speaks forth the words that another has put into his/her mouth (Acts 4:24-25; 1Peter 1:10-12; 2Peter 1:19-21).  The Hebrew term, nabi, refers to a spokesman, a speaker, one who speaks for another (Exodus 7:1-2; Jeremiah 1:7; John 3:13,30-35; 7:16-17; 8:26).  Another term, seer, was used in earlier times for "prophet" (1Samuel 9:9), possibly emphasizing the "seeing" element rather than the "speaking element.  The Greek term, prophetes, is applied to one who makes known the purposes of God by reproving and admonishing the wicked, comforting the afflicted, and/or foretelling future events.  While usually a ministry of men, the prophetic role was also found in the prophetess, a female prophet, such as Miriam (Exodus 15:20), Deborah (Ju. 5:2-31), Hannah (1Samuel 2:1-10), Huldah (2Kings 22:14), Anna (Luke 2:36-38), Elizabeth & Mary (Luke 1:41-55), and Philip's daughters (Acts 21:9).

     "former Prophets" those who spoke for God prior to the canonical "writing" Prophets, exampled in Noah (Genesis 9:25-27), Abraham (Genesis 20:7), Jacob (Genesis 37:6-7), Moses (Deuteronomy 18:15), Joshua, Judges, David (Acts 2:29-30), etc.

     "latter/Writing/Canonical Prophets" those who have canonical, written books named after them (Isaiah - Malachi).

     "Major Prophets" based solely on the length of their written works (Isaiah, Jeremiah, Ezekiel, and Daniel).  The "Minor Prophets" are those 12 shorter books of the Prophets that follow the Major Prophets in the English arrangement of books.

     "False Prophet" one who claims to speak "in the Name of the Lord" but was not called, sent, or commissioned by God to speak for Him (Deuteronomy 13:1-4; 18:9-22; 1Kings 13:9-22; 22:6-28).  From the emphasis given the subject in their writings, it appears that false prophets were a major problem in the closing days of the Judean monarchy when Jeremiah (Jeremiah 5:30-31; 14:13-15; 23:15-40; 27:9-16; 28) and Ezekiel were prophesying (Ezekiel 13:1-11,17).

II. Characteristics of YHWH’s Prophets

     1. They speak "in the Name of the Lord" (rather than in their own name and for their own glory/”ministries”) and what they predict must come true 100% (unless conditional, based on the response of the target audience - Jonah) - Deuteronomy 18:21f

     2. The message delivered through true prophets was not something that was contrived and designed to attract support for the prophet or advance them personally through fame and fortune!  In fact, the message of God’s true prophets was/is, generally, unpopular and rejected, while the delusions of the false prophets were/are welcomed and widespread (2Chronicles 36:15-16; Jeremiah 5:30-31; Matthew 5:11-12; Luke 6:26; 2Timothy 4:2-3).

          - truth was not always in harmony with the Prophet's inner attitudes (Jonah 4:1-2)

          - Prophecy was often not fully understood by the Prophet (Daniel 7:15; 12:8; 1Peter 1:10-11)

          - true prophets often suffered hardships, rejection, and persecution (Ezekiel 2:1-7; Hosea 1-3; Amos 7:10-13; Jeremiah 11:18f; 16; 18:18; 20; 26:8; Daniel 6; 2Chronicles 24:19; 36:15-16; Matthew 5:12).

          - the Prophet's message often brought them grief (Isaiah 6:11; Habakkuk 3:1,2)

          - Prophets sometimes used "symbolic acts" to convey a message (Isaiah 20:1-6; Jeremiah 27 & 28; Ezekiel 3:15; 4:1-17; 5; 12:1-7; Hosea 1 & 3)

          - the message was usually based on warnings to repent or face future judgment (2Kings 17:22-23; 2Chronicles 24:18-19; 36:15-16; Jeremiah 7:25; 28:8-9; Micah 3:8; Isaiah 58:1; Daniel 4:26-27).  They called Israel back to the Mosaic Covenant, looked ahead to the Messianic Hope, called attention to social and moral evils in the Land, and also had words of warning & hope for surrounding nations.

     3. Some of the later Prophets were "Covenant Lawyers" bringing formal charges against Israel for breaking the Covenant ("Witness" - Deuteronomy 4:26; 30:19; 31:21,26,28; Joshua 24:22,27; 1Samuel 12:5; Isaiah 30:8; Jeremiah 42:5; Micah 1:1,2; Malachi 2:14; 3:5; "The Lord has a case against you" Hosea 4:1; 12:2; Micah 6:2; Isaiah 1:18).

III. Tests for Distinguishing True/False Prophets

     1) "Called by God" - men did not become prophets by their own will (Jeremiah 14:14; 23:21-22; 2Pe. 1:21), but were called by God (Moses; Amos 7:14-15; the Apostles). True prophets were commissioned by God and they do not promote their own names or organizations (Jeremiah 20:7-9).

     2) "Moral Character" - true prophets were Godly men/women, but false prophets were not!  They would prophesy for money (Micah 3:5,11), were drunkards (Isaiah 28:7), were profane and wicked (Jeremiah 23:11), conspired to deceive and defraud (Ezekiel 22:25), were adulterous (Jeremiah 23:14), and often generally immoral in life and conduct (Jeremiah 23:15).  False Prophets were religious opportunists who spoke a message that was:

          a) what degenerate people wanted to hear (Isaiah 30:10-11; Micah 2:11)

          b) offered optimistic promises of peace & prosperity (Jeremiah 14:13; 23:16-17; Ezekiel 13:1- 16; Micah 3:5)

          c) steeped in divination and “signs” (Jeremiah 14:14; Ezekiel 22:28)

          d) originated in their own minds/imaginations/dreams (Jeremiah 23:16,25-27; Ezekiel 13:2,17) and included “faddish” phrases and terminology that these religious charlatans borrowed from one another (Jeremiah 23:30).  Established Scriptural truth is exchanged for each person’s existential and religious-sounding thoughts (Jeremiah 23:36).

     3) "Doctrinal Harmony" - true Prophets always spoke in harmony with previous revelation (Isaiah 8:20; Jeremiah 6:16), regardless of whether miraculous "signs" were present or not (Deuteronomy 13:1-4).

     4) "Moral Message" - true Prophets always call people to repentance, holiness, reverence toward God, and obedience to the Covenant in force (Micah 3:7-8; Isaiah 58:1; Jeremiah 23:22; Daniel 4:26-27).  The false prophets emphasized the hope of material and physical security and wealth in the present.

     5) "Methodology" - true prophets were forbidden to use the methods/practices/tools of heathen diviners and seers (Deuteronomy 18:9-14).

     6) "Complete and Accurate Fulfillment of all Predictions" - Predictive prophecy had to be 100% accurate in its fulfillment (Deuteronomy 18:21-22; 1Samuel 3:19-20; Jeremiah 28:8-9).  The only exception was the conditional warnings of judgment that hinged on the audience’s response (Jonah 3; Jeremiah 18:7-11).

IV. The Message of the Old Testament Prophets

     Genesis 3:15 set the central Messianic tone for the Old Testament - someone born of a woman was coming into the world to do battle with Satan.  The NT writers emphasized this theme and viewed the OT as a prophetic preparation for the first coming of Jesus (John 1:45; Luke 18:31-33; 24:25-27,44-46; Acts 3:18-26; 1Peter 1:10-12; Revelation 19:10). However, there are several points of concern in the overall message of the OT Prophets.

      A) The Old Testament Prophets preached repentance and warned Israel of coming judgment for their disobedience. (2Kings 17:22-23; 2Chronicles 24:18-19; 36:15-16; Isaiah 58:1; Micah 3:8; Jeremiah 7:25; 23:22; Ezekiel 2-23)

      B) The Old Testament Prophets preached repentance and warned of coming judgment on the sinful nations surrounding Israel. (Jonah; Nahum; Isaiah 13-24,34; Jeremiah 28:8-9; Ezekiel 25-32)

      C) The major elements of the "Intertestamental period" (400 BC. to Christ's first coming) were foretold through Daniel and probably Ezekiel 36-39.

      D) The Forerunner of the Messiah (Isaiah 40:1-11; Malachi 3:1; 4:5-6)

      E) The First Coming, Suffering, Resurrection, Exaltation, and gracious salvation through God's Messiah and the New Covenant. (Psalms 2; 16:8-10; 22; 110; Isaiah 52:13- 53:12; Jeremiah 31:31-34; Luke 24:25-27;  Acts 2:30-31; 3:18-24; 26:22-23; 1Peter 1:9-12)

      F) The Holy Spirit "poured out on all flesh" at Pentecost. (Jl. 2:28-32 & Acts 2:15-21)

      G) The gathering of believing Gentiles (Acts 15:13-19)

      H) The "restoration of all things" in a New Heaven and Earth. (Isaiah 65:17-25; 66:22-23; Acts 3:19-21; 2Peter 3:10-13; Revelation 21&22)

V. The Interpretation of Prophetic Writings

     It is always possible to "misread" prophecies which are unfulfilled or which have a fulfillment which we are not aware of for the simple reason that what we expect or imagine in the way of fulfillment does not match God's intentions.  Another common reason for prophetic confusion lies in the inability to distinguish two distinct elements in prophecy itself - the message for the Prophet's own time (Isaiah 58:1; Micah 3:7-8; Jeremiah 23:22; Daniel 3:16-18; 4:26-27) as opposed to predictions of things to come (Amos 3:7; Isaiah 46:10).  The problem is compounded by teachers who define "prophecy" as predictions of things to occur at the end of the world, because "predictions of the future" are only one element of prophecy and not everything which is in the Prophet's "future" is necessarily still future for us - some of the Prophet's "future" may now be in our past!

     It is an undeniable fact that some predictions ARE often misunderstood and their fulfillments missed (John 1:10-11).  One of the prime reasons for this is tied to the erroneous expectations/teaching which become popular at times (Matthew 16:21-23; Luke 24:25- 27; Acts 3:17).  We find such being mentioned in connection with Paul (Acts 22:3; Gal. 1:14; 1Tim. 1:13) and the religious leaders in Jerusalem (Acts 3:17; 13:27).  We see this same problem in our own time as multitudes cling to a supposed orthodoxy of salvation by "faith alone," when the only Biblical occurrence of the phrase is in the negative (Jas. 2:24).  In the area of "prophecy," we also encounter the popular discussion of numerous phrases with little resemblance between the current notions and the original, contextual meanings of the phrases.  One often hears of "the signs of the times" in reference to things allegedly pointing to the return of Christ, although the only Biblical context (Matthew 16:1-4; cf. Luke 12:56) for this phrase refers to the many evidences credentialing Jesus as Messiah in his first coming that Jewish leaders could not recognize.  We hear Billy Graham preaching sermons on "the signs of the coming kingdom," although Jesus said quite bluntly that the kingdom was NOT coming with observable "signs" (Luke 17:20-21).  We hear sermons on “the signs of the return of Christ,” although when Jesus did speak of the “coming of the Son of Man” He used illustrations that pointedly taught that there would NOT be any last-minute warning signs just before His return (Matthew 24:35 - 25:30).  We hear all kinds of elaborate schemes about "antichrist" being a single, end-time world leader who will control Europe and start WWIII, but the only Biblical references to the term describe numerous first-century apostates and false prophets who denied the Father and Son (1John 2:18-22; 4:1-3; 2John 7).  Beware the human ability to build rumors into theories and theories into doctrines.  Be certain that doctrines are derived FROM Scripture, rather than READ INTO Scripture!

     Below are some simple suggestions for developing a better understanding of the Bible and its prophetic "mysteries."  First, collect everything on a given topic in the Bible (noting context, covenant, dispensation, etc.) before theorizing or interpreting passages in Ezekiel, Daniel, Zechariah, or the Revelation (ex. "kingdom of God", "Israel", "anti-christ", etc.).  Second, always allow the Prophet to explain his own symbolism/prophecy (Daniel 2,7,8; Revelation 1:20; 17:15-18), for that is the first and best meaning.  Third, always allow the NT to interpret the OT.  If you regard Jesus and apostles as inspired by God to be the "foundation" of the New Covenant (Ephesians 2:19-20), then let them explain the OT to us as they claim to be authorized to do!  Fourth, use an Exhaustive Concordance to locate all the places in Scripture where a word/phrase appears and draw conclusions or form your theology only AFTER you have found everything that the Bible actually says about it!  What is the "mystery" of Revelation 10:7?  To begin with, try looking up the word "mystery" in your concordance and see if the rest of the NT can give you any insights (cf. Rom. 16:25-26; 1Corinthians 2:1-8; Ephesians 3:1-11; Colossians 1:25-28).  What information can you collect on "the Great City" from the text of the Book of Revelation (16:19; 17:18; 18:10)?  With the concordance, collect and examine all of the references in the book for clues (try Revelation 11:8 and what the NT says about what famous city is known for murdering Prophets and saints).  Fifth, when studying a difficult passage, always be on the lookout for other passages which may be referring to the same thing in different terms (be careful not to equate things which have similarities but also distinctive differences).  Sixth, always consider parallel accounts of the same thing which use different words, for one may clarify/explain the other or show what is the intent/emphasis (ex. Matthew 24:15-22 & Luke 21:20-24).  Seventh, refrain from dogmatizing your present conclusions on difficult issues, for you may learn some new facts later and have to eat your old view in favor of a revised one. Jesus had to deal with a group of "prophecy-interpreters" who were sure they had it all figured out, but failed to recognize their Messiah or God's intentions (John 2:18- 22; Matthew 16:21-23; Acts 13:27).

     When you put together some kind of a mental picture from some Scriptures, be sure that there aren’t some troublesome other passages that don’t seem to fit your picture (that may a warning that your picture isn’t in harmony with ALL of the Biblical evidence)!  Always be open to new information or insights that might help you to overhaul or fine-tune your picture as needed.

     There are ways to know when predictive prophecy has been fulfilled and the simplest of these is to examine later revelation for evidence of fulfillment.

     1) Abraham's descendants as numerous as the stars (Genesis 15:5; 22:17) and sand of the seashore (Genesis 22:17) - see Deuteronomy 1:10; 10:22; 26:5; 1Kings 4:20

     2) Israel would possess all of the Promised Land (Genesis 15:18-21; Joshua 1:1-6) -see Joshua 11:23; 21:43-45; 1Kings 4:21; 8:56; 2Chronicles 9:26; Nehemiah 9:7,8,24

     3) Israel would be dispersed/regathered from their land for disobedience (Leviticus 26:33-45; Deuteronomy 28:15ff; Isaiah, Jeremiah, Ezekiel, Amos) - see Daniel 9:7-13; Nehemiah 1:7-8; Zechariah 7:8-14; 8:9,13,15

     4) Prophecies pertaining to Messiah - Matthew 1:22-23; 2:15,17f; 3:3; 4:14; 21:1-5; etc.

     5) Holy Spirit to be poured out (Joel 2:28-29) - see Acts 2:16ff

     6) a conspiracy against the Messiah (Psalms 2) = Acts 4:24-28

     7) others: Luke 18:31; Acts 3:18-24; 4:24-28

     Some prophecies had time limits within themselves, so that you can narrow your search for the intended fulfillment simply on the basis of the historical limits.  The prophecies of Daniel (2,7,8,9) were tied to a progression of four empires to rule the Middle East from Daniel's time to the first coming of Messiah, but those committed to a “2^nd Coming” focus for OT prophecy insert “church-age gaps" between verses so as to "stretch" the prophecies in order to make them appear to be pointing to the second coming.  Jesus limited the arrival time for the messianic kingdom to the lifetime of his hearers (Mk. 9:1).  Only those with previously embraced prophetic scenarios to protect will be confused by such material.

     Consideration of historical perspective will offer possibilities for other prophecies, such as the Seleucid-Maccabean struggles of 170-142 B.C. for Ezekiel 36-39 and the triumphal entry, destruction of Jerusalem, and Turkish occupation for Ezekiel 43:1-4 and 44:1-2.  Hosea 3:3-5 seems to be looking to the Intertestamental era and first coming of Jesus.  Consider the later use of such phrases as the "Last Days" (Isaiah 2:1-4; cf. Acts 2:16-17; 1Corinthians 10:11; Hebrews 1:1-2; 1Peter 1:20) and the "New Heaven and Earth" (Isaiah 11:6-9; 65:17-25; 66:22; cf. 2Peter 3:13; Revelation 21:1f).

VI. Joel B. Green's "HOW TO READ PROPHECY"[1]

     There are four perspectives on "studying prophecy."  First, there is the "for mature audiences only" approach, which tends to steer clear of the more "obscure" portions of Scripture.  This view ignores part of the revelation and robs its adherents of some valuable information.  Second, there is the "let's be literal" crowd which tries to take everything in the "literal/normal" sense.  However this view fails to grapple with whether or not the whole Bible should/can be taken literally and the fact that most literalists are not consistent.  "Sensationalists" are those who demand a literal interpretation of prophecy, but with an eye fixed on today's headlines.  Third, there are the "Higher-critical skeptics," who question all historical statements in Scripture in the belief that our current experience and the laws of natural cause-effect limit what could have happened in the past.  This group doubts that predictive prophecy is possible.  Finally, there is the "attention to literature and history" view, which seeks to identify the genre of the work and the historical setting in which it emerged as aids in understanding it. (pp. 17-21).

     Green notes six problems we either bring or which are inherent in the text of the Prophetic Scriptures as we approach them: (pp. 25-32):  {1} failure to read the text on its own terms, {2} concern with extra-Biblical questions (1-2 Thessalonians was not particularly discussing the "antichrist," but that is often our concern), {3} How literal is the text? (Is it literal, hyperbole, poetic, etc.?), {4} Contextual complexities (catching everything that is going on in the text), {5} Historical/cultural distance (their setting, fulfillment in history since then?), {6} the difficulty of analyzing the future (speculation is hard to prove/disprove)

     When applying Scripture to our current situation, the "cardinal rule" is that significance must flow from its meaning in its own context (p. 37).  Both literary and historical context are necessary for understanding a passage (pp. 42-43) and "context" always determines the meaning of words (p. 45).

     "Apocalyptic" refers to three phenomena: a form of literature, a religious perspective, and a religiously motivated social movement (p. 61).  Apocalyptic saw history from the standpoint of God's overarching plan for all the world (p. 62).  The most obvious point of distinction between apocalyptic and prophecy is the means by which the message is communicated - prophecy presents "the word of the Lord," whereas apocalyptic offers visions/dreams filled with symbolism, imagery, and numbers (p. 62).  Central to apocalyptic was the idea of two ages - the present and the one to come (p. 63).

     Hebrew parallelism is the characteristic of running two lines of material with some particular relationship between the two.  Parallelism could be "synonymous," where the second line repeats the same idea as the first for clarity or emphasis (cf. Isaiah 48:19); "antithetical," where the second line contrasts the idea presented in the first (cf. Hosea 7:14); or "synthetic," in which the second line expands/adds to what is found in the first line (cf. Obadiah 21).

     Symbolic language points to something real, but its images are not the reality itself.  Green (pp.74-78) offers five principles for interpreting prophetic symbolism: (1) approach symbolism with humility, (2) recognize the primacy of imagination over reason, (3) find the meaning in the context, (4) look for the prophet's pastoral concern, and (5) look for the main point.

     He says that "birth pains" had, by Jesus' time, become a technical metaphor in apocalyptic thought for the birth of God's people into the eschaton (p.106).  When discussing "Israel and the Kingdom," Green (p.116-118) offers seven insights: (1) 1. It is necessary to interpret the OT in the light of the NT, (2) The coming kingdom of God is the consummation of God's eternal purpose in creation, which includes but also transcends national Israel, (3) the "kingdom" is God's reign, already begun, (4) Israel was the "people of God" (Hebr. qahal; Grk. ekklesia) and the church took over that designation (1Peter 2:9-10), (5) The NT relates OT prophecies concerning Israel to the church (Jeremiah 31:31-34 - Hebrews 8), (6) in the NT, old distinctions between Jews and Gentiles break down, (7) God's purpose in his initial election of Israel was not that Israel might receive a special blessing from God, but that Israel might have a special blessing of servant hood.

     The prophetic and apocalyptic Scriptures speak a clear and powerful word concerning the ambiguities and injustices of this world (pp. 126-128).

     1. These Scriptures tell us that God is still at work

     2. God is ever revealing his eschatological purpose for all the world - a new creation

     3. The fullness of God's redemptive activity does not belong to the present age, but to the age which is to come

     4. The present is to be lived in tension - a reflection of the conflict between God's kingdom and the kingdom of this world

     5. The prophetic and apocalyptic Scriptures open our eyes to the reality of the future and its inseparable connection with the present

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Charles E. McCoy

Edited Last: 11/28/2006