Introduction
The prophets,
in the life and faith of the people of God (Israelites in the Old Testament),
had a diversified ministry on behalf of God. Their ministry had focused widely
on social, political and religious life of their contemporary. They foretold
the future and warned the monarch and the subjects that they should live
according to God’s will, because it was God who set up and recognized their nation;
it was God who has the complete authority over them. It is possible to seen
from the biblical narratives that as long as the monarch and the people of
Israel live as per God’s will, the nation was in peace and prosperity. As soon
as they disobeyed God, the nation would be in a trouble, or worse perished. And
the prophets were the essential figure in all these process, from the initial
period till the last part of monarchy in the history of Israel. The main concern of this paper will be on
such kind of relation between prophetic ministry and the monarchical system.
The
phenomena of Old Testament prophecy can be traced historically as well as
culturally. Setting aside the influences from surrounding cultures (and they
were considerable), it is helpful to note the time frame in which Old Testament
prophecy flourished. Old Testament prophecy arose with Samuel, the prophet and
a kingmaker, in the 11th century BCE, and died out by the 6th
century BCE in the post-exilic era. The ministry of the last pre-exilic
prophet, Jeremiah, was marked by conflict with Israel's King Jehoiakim. There
were a few prophets after the exile, but beginning with Ezekiel most were also
priests and served a slightly different role in Israel (Haggai, Zechariah).
Malachi, around 450 BCE, is considered the last of the Old Testament prophets.
It is no coincidence that the beginning of Old Testament prophecy coincided
with the rise of monarchy, and that the decline of prophetic activity also
coincided with the demise of the monarchy.[1]
The role and importance of the prophets in the life and faith of the
people of God
The prophets
were active in Israel and played an important part in the national life. The
importance of the prophets is clear from the fact that they are often mentioned
among the leaders of the people. They are the eyes and head of the people.
Their existence was regarded as a privilege to Israel and a blessing, in
contrast to this idea, their disappearance was considered as a punishment and
judgment. The authority enjoyed by them among their people depended on the fact
that they were regarded as bearers of the divine word. Important prophets were
summoned by the kings in critical situations. They could also appear before the
court on their own initiatives, and thus could have a great influence on
political life if the kings listened to them.[2] Prophets have a powerful
role in providing advice to kings and rulers. When God wanted to give guidance
to a ruler, he often gave it through a prophet.[3]
It
is important to notice that the prophetic ministry came to a prominent position
in Israel when kings had been appointed. The kings were chosen to lead Israel
in the service of God, but very often they turned aside from doing His will,
and used their authority for their own pleasure and gain. The prophets were men
who spoke up in God’s name at such times, to rebuke the kings and to point out
the way in which God wanted them to go. They were also guides and counselors to
the king, when he wished to know what God wanted him to do.[4]
Division
of the prophets
In the Hebrew
Bible, the division known as the prophets is itself subdivided into two, the
former prophets and the latter prophets. The first of these sections comprises
the books of Joshua, Judges, 1 & 2 Samuel, 1 & 2 Kings. The second
section is made up of Isaiah, Jeremiah, Ezekiel, Hosea, Joel, Amos, Obadiah,
Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah and Malachi.[5] This classification may
seem rather strange because the books of Joshua, Judges, Samuel and Kings are hardly seen as prophecies at all, but as a book
of history. However, these books make it clear
that “the period of the early monarchy was full of prophetic activity, but none
of these books of prophecy come from that period. We may only speak of the
early monarchy as providing a background to the prophets. There are fifteen
different prophets whose ministries are summarized in the major and minor
prophetic books of the Old Testament.”[6] Isaiah, Jeremiah and
Ezekiel were called the Major Prophets. The others remaining were called Minor
Prophets, and they should be grouped as: (i) in the time of Assyrian Empire –
Amos, Hosea and Micah; (ii) in the time of Babylonian empire – Zephaniah,
Habakkuk, Nahum and Obadiah; (iii) in the time of Persian empire – Haggai,
Zechariah, Malachi, Joel and Jonah.[7]
The early
prophets were spokesmen for God, and people remembered only those parts of
their work which affected the history of Israel. The words of the later
prophets were recorded for them by their disciples, and some actually wrote
books themselves. But always their function was to learn God’s will for His
nation, and to warn or encourage the people to their time accordingly.[8]
The
theocratic era of Samuel and his ministry to the rise of monarchy, the most
well known and prominent prophetic ministry in the monarchical period such as
the ministry of Nathan and Gad can be seen from books of Samuel. And also the
ministry of Elijah and Elisha could be seen from the books of Kings. This
assumption may clarify the reason why these books are classified as the books
of former prophets.
The prophetic
ministry in the monarchical court
The Court prophets were God-directed
advisers to and critics of the king. Like Samuel, the court prophets were
guardians of the monarchy, ensuring that the king did not stray from the
covenant and that he fulfilled his theocratic role as a shepherd of God’s
people. They gave advice including political, rebuked, declared God’s judgment,
and kept record of the deeds of the kings. The close association of king and
prophet was not uncommon in the Ancient Near East. The Israelite prophet came
with a genuine word from God, spoke on behalf of the great King, Yahweh, and
did not look for the king’s favor.[9]
The prophet at the king’s court had a well defined role. If the individual
occasionally needs help and guidance, how much more so does the king.
The Lord used
His servants the prophets as court prophets as long as the kings were sensitive
to his word. But after the secession of Israel from Judah and the resultant
apostasy, a rift developed between the monarchs and the prophets. The prophets
were forced out of the royal courts. The history of Israel and Judah discloses
the insensitivity to and outright disregard of the prophetic word. Kings of
Israel and Judah resisted the prophets, had them imprisoned and even killed.
Yet the prophets quietly served the Lord. Some enjoyed a positive response to
their message, but most experienced alienation and disgrace.[10]
Samuel
and the rise of monarchy & The
prophetic ministry in united kingdom
We
will begin the historical analysis of prophetic ministry by looking at the theocratic
era of Samuel. And, we may see that prophecy rose to prominence in Israel when
kingship rose to prominence. From the time of Abraham who lived around 2000 BCE
until the days of Saul as leader (1020-1000 BCE), Israel had no human king. David's
kingdom was established around 1000 BCE, and his kingdom remained unbroken till
the end of Solomon’s reign.
Samuel was the
last judge of Israel, an important leader among the Israelites. He helped the
Israelites to face the problems created by the power of Philistines, and by the
need to find a leader able to unite the twelve tribes in their fight for
freedom. He ruled over Israel by means of theocracy, he helped the people to
choose a king. The appointment of the king was part of God’s plan to save Israel;
God was able to save His people without a king. The appointment of king and anointing
of Saul was only because the people demanded it. But Saul failed to fulfill his
responsibilities and was eventually replaced by David. The anointing of Saul
and David by Samuel was taken as a sign by the Israelites that they were God’s
servant, and their success in the battle was accepted as proof that they were
truly chosen and appointed by God.[11] Apart from anointing,
Samuel often dealt with Saul and David; he patronized kingship according to
God’s will. He was the king maker because the people knew that he spoke in the
name of God, they accepted his choice of a king. He was the central figure in
all this monarchical process at this initial period of monarchy.
Furthermore, he was the role model for
the prophets, and defined the role of the prophets as the guardian of
theocracy. He paved the way for establishment of monarchy. He led Israel in
worship and guided the tribes with his counsel. He led Israel into a period of
revival, national peace and prosperity. All these major development took place
during his time. He declared the word of God to all Israel. He rebuked Saul’s
resistance to his prophetic authority and declared God’s judgment on Saul and
his descendants. He exhorted Israel to remain faithful to Yahweh in his
farewell speech, lest God’s curses overtake them.[12]
Saul and David received the command of God through the words and actions of
Samuel. They recognized the right of the prophets to speak in God’s name.[13]
Later Nathan fulfilled the similar role.
The prophetic movement advanced
significantly under the sponsorship of King David. Samuel anointed David to be
God’s king. Prophet Nathan gave David God’s promise of a dynastic monarchy by
which the Lord would establish his everlasting kingdom.
David conquered his enemies and made Israel a powerful nation. God spoke to David through the court
prophets, especially Nathan. He was consulted by David from time to time,
brought the word of promise, delivered God’s message of judgment on David.
David responded him positively. He even intervenes in succession.[14]
Prophet Gad also gave advised to David in the time when David was hiding from
Saul, and he act obediently as per the advised of the prophet. Scholars
regarded both Nathan and Gad were the court prophets who lived in the palace.
They were the men behind the machine during the monarchical era of King David.[15]
Both of them guided David in cultic matters, gave instruction to the king in
military enterprise.[16]
Nathan is a good
example who indicates the relationship between prophetic ministry and monarchy.
When David wanted to build a temple he first consulted with Nathan, and when
Nathan warned him that he should not build a temple, he obeyed. Later, when
David committed adultery with Bathsheba, Nathan rebuked him for his sin. Even
Solomon, son of David was also helped by Nathan to gain the right to rule, and
shared in making him king.[17]
The kingdom divided
and the aftermath
Solomon imposed a heavy taxes and forced
labor on his subject. Ahijah of Shiloh, the prophet had encouraged Jeroboam to
lead a revolt during Solomon’s lifetime, but this had failed. When Solomon
died, his son Rehoboam was accepted as king in Jerusalem among the people of
the south. The people of the north challenges Rehoboam to introduce changes in
taxes, but he refused following the court advice. So the northern tribes chose
Jeroboam to be their king. Prophet Ahijah also supported Jeroboam’s claim to be
king and encouraged him to lead a revolt, and he foretold the division of the
kingdom.[18]
But Solomon was too powerful, strong and people remembered that that he was the
son of David who unites Israel. Ahijah fled since Solomon was alive.
Solomon and
his son Rehoboam did not treat the northern tribes with the respect that they
deserved. Resultantly, as was prophesized by Ahijah,
the tribes of the north broke away and formed their own nation around 930 B.C.E.
When Rehoboam refused to treat the northern tribes justly, they broke away and
formed their own nation. Jeroboam became king of the northern tribes of Israel,
and set up a capital in Samaria along with worship centers in Dan and Bethel.[19] The messages of
the prophets in the books of Kings were deeply political kind, and are evidence
to God’s concern about the whole life of His people. For example, during this
time, a prophet named Shemaiah warned Rehoboam not to attempt to enforce his
rule over the northern tribes.
So, after the division of the kingdom,
the prophets began to influence the affairs of the northern kingdom of Israel. Very few of the
prophets of this period were concerned with events in Judah. Only much later,
at the time when Israel was facing its final destruction at the hands of the
Assyrians, did the prophets turn their attention to Judah. The reason is that
all kings who reigned in Judah at that time were direct descendants of David,
and the people accepted them. But the situation was different in the northern
kingdom, no one family could claim the right to rule. The first king Jeroboam
was chosen by prophet Ahijah, he could only rule because the people of Israel
believed that he had been chosen by God. Each king who followed him had to gain
the support of the prophets in order to prove his right to rule, and the people
expected the prophets to know whom they should accept as king.[20]
This shows the importance of prophet even in the election of the king.
The prophetic
ministry in the northern kingdom - Israel (922-722 BCE)
The prophets of
God appeared at crises points in Israel’s history. Nine dynasties of kings
succeeded each other over the two centuries of Israel’s separate existence as a
nation. The northern kings opposed the worship of Yahweh in Jerusalem, treated
any expression of allegiance to the dynasty of David as treachery, and rejected
the words of God’s servants. Nevertheless, the God send his prophets with a
message of blessing and judgment. The history of Israel vindicated the
prophetic word, as dynasty succeeded dynasty.[21]
After Jeroboam (922-901
BCE),
his son Nadab (901-900 BCE) ruled in the north for a very brief time, and was
murdered by Baasha (900-877 BCE) who took his place as king. Baasha’s son, Elah
(877-876 BCE) became king but murdered by Zimri (876 BCE). Zimri himself
committed suicide when one of his commanders, Omri (876-879 BCE) led a
revolution against him. The way of succession was bloodshed and complicated,
the divine intervention and even the prophetic ministry was hardly seen in
monarchy at this era. Omri established a dynasty that lasted through four
kings. When Omri’s son Ahab became king and his marriage with Jezebel, daughter
of the king of Phoenicia made the worship of Baalim very popular in Israel. “It
was under these two kings that the chorus of prophetic criticism began to
swell, offering evidence of how their imperial ambitions affected the vast majority
of the inhabitants of their kingdom.”[22]
At this very hours, God called Elijah to rebuke the royal family and the people
for worshipping false God. And to make an end to the worship of Baalim.
The record of the ministry of Elijah and
Elisha is at the center of the two books of Kings. These two prophets were
involved with the two greatest dynasties which together lasted for more than half
of Israel’s history. Through the prophetic ministry of Elijah and Elisha, the
Lord brought drought and famine, extended judgment on Omri’s dynasty (885-841
BCE) on Israel.[23]
During this time, there was a widespread suffering and distress among majority
of the population as a result of the worsening socio-economic conditions under
the monarchy. Elijah and Elisha engaged in political action and criticism. Elijah
intervened in the unlawful seizure of other peoples’ land by the royal family,
condemning Ahab’s action.[24]
The royal couple and their successor son Ahaziah meet their end as prophesized
by Elijah. Jehoram, another son of Ahab became king. When Jehoram was seriously
wounded in his battle with Syria. Prophet Elisha saw this as an opportunity to
break the power of Omri’s family in Israel. He sent a member of his prophetic
group to arranged and anoint one of the army commanders, Jehu. Jehu killed
Jehoram and became king in 842 BCE.
Israel remained unchanged as a political
body when the dynasty of Omri came to an end and succeeded by the dynasty of
Jehu. During the reign of Jehu, Assyrians made many raids in Palestine and
forced Israel to pay tribute. After Assyrians, Syrian continued to trouble
Israel and Jehu lost control of all territory across Jordan. Jehu was succeeded
Jehoahaz (815-801 BCE), after him comes Jehoash (801-786 BCE) who recaptured
the cities seized by the Syrians. Jeroboam II (786-746 BCE), son of Jehoash
gained control upto Hammath and Damascus in the north; he also had some power
over Moabites and Ammonites.
Jehu founded the third dynasty to rule
north, a dynasty that lasted through five kings and almost hundred years.
Especially during the long reign of the fourth king of the dynasty, Jeroboam
II, the northern kingdom enjoyed a period of growth and prosperity. The voice
of prophet Amos, however gave witness to the sometimes desperate situation of
large number of the population, who were suffering from the highhanded and
oppressive policies of the ruling elite.[25]
Despite God’s goodness, patience, and compassion, the people did not repent.
Everything they did was directed towards improving the structures of the
society, even if it meant injustice, lack of love, unrighteousness, and
oppression of the socially and economically disadvantaged. In this context, a
century after Elijah and Elisha, the Lord raised up two prophets, Amos and
Hosea (750 BCE). However, Israel had not returned to the Lord after having been
disciplined in many ways. The prophets condemned Israel’s corruption, apostasy,
and hardness of heart and announced her imminent exile. But, Israel resisted
the prophets with an optimistic belief in her manifest and glorious destiny.[26]
Amos lived in the time of king Uzziah of
Judah and king Jeroboam II of Israel (i.e. around 750 BCE). He was a man of
Judah but fulfilled his ministry in Israel. Amos was asked
to leave the Northern Kingdom because he dared speak against the king (Jeroboam
II) in one of his own royal temples; his ministry was brief and stern. Hosea also
condemned the violent means of monarchical succession and those who responsible
for it. He warned the leaders of Israel about the danger involved in forming
alliances with the foreign nations. “Hosea
ministered primarily in Northern Israel from around 750 B.C., at least until
the fall of Samaria in 722 B.C. At that time Hosea probably migrated to the
South.”[27] Jonah was in
Israel during the reign of Jeroboam II, who was sending to preached among the
gentiles in Nineveh.
With the assassination of the fifth and
the last member of Jehu’s dynasty, Zechariah, in 745 BCE, the northern kingdom
began a rapid decline. Shortly before Israel’s end, God raised up two prophets
in Judah; Isaiah and Micah (730 BCE). They too condemned Israel’s Samaria’s
power, pride and pragmatism. After Yahweh had vindicated his word in Samaria’s
fall (722 BCE). Isaiah and Micah warn the Southern kingdom that what had happened
in Israel was a foreboding sign of Jerusalem’s fall.[28]
After Zechariah,
comes Shallum (745 BCE), Manahem (745-738 BCE), Pekahiah (738-737 BCE), Pekah
(737-732 BCE) and the last king of Israel Hoshea (732-722 BCE). The capital
city of Samaria fell to Assyria, when Shalmaneser V laid siege and captured on
722 BCE. A part of her population went into exile. And the independent
political existence of the northern kingdom as a state comes to an end.
The prophetic
ministry in the southern kingdom - Judah (922-587 BCE)
The prophets of Judah fared little
better than their northern counterparts. They, too, first spoke God’s word to
kings: Iddo and Shemaiah during the reign of Rehoboam (922-915
BCE),
Hanani during the reign of Asa (913-873 BCE), Jahaziel and Eliezer during the
reign of Jehosaphat (873-849 BCE), and Zechariah during the reign of Joash
(837-800 BCE). The treatment of the prophets mirrored the shifting political
scene of Judah, which unlike her northern neighbor was ruled by both godly and
wicked kings. The godly kings responded to the prophetic word, but the ungodly
kings disregarded and even despised the prophetic word, the temple and their
theocratic mission.[29]
Isaiah began
his work in the year that king Uzziah, also known as Azariah died (742 BCE). He and Micah fiercely
attacked the pro-Assyrian political intrigue and religious syncretism of Ahaz (732-715
BCE) of Judah. They bridged
the era between the fall of Samaria and the political vicissitudes of Jerusalem
under Hezekiah (715-686 BCE). Both prophets challenged Judah and her
leadership, to look to Yahweh’s kingdom, and to practice righteousness, justice
and fidelity.[30]
Isaiah’s chief duty was to guide the kings of Judah in all their dealings with
Assyria. Isaiah repeatedly urged the kings to put their trust in God; he
further indicates that if the leaders of Judah failed to trust God, they would
be replaced.[31]
Isaiah was
disappointed by Ahaz’s failure. He then withdrew from the public life until the
second active period on involvement during the reign of Ahaz’s son and
successor, Hezekiah. Micah ministered during the days of Jotham (742-732 BCE),
Ahaz, and Hezekiah. He condemned the leaders of Judah, and said that the
princes did not serve the Lord. Rich oppressing the poor, traders dishonest,
worship was corrupt. He argued that Jerusalem
would be destroyed if repentance did not take place. He
called for justice, steadfast love and humble obedience.
Judah’s pragmatic way of life was
significantly advanced by Hezekiah’s son, Manasseh (686-642 BCE) His practice
made Judah as the other nations. After his regime of 55 years, comes his
grandson Josiah (640-609 BCE) who made changes which Zephaniah and Jeremiah
responded with joy. But the reforms of Josiah were short-lived and external. Assyrian
empire fell in 605 BCE as Nahum announced. For the following 70 years Babylon
controlled the power structures. Habakkuk, at first, stood aghast at the
prospect of Babylonian invasion of Jerusalem. But the Lord assured him that
everything was according to his purposes. Jeremiah and Ezekiel also announced
God’s judgment on Judah. Jeremiah declared that the city, the temple and the
Davidic king would fall to Babylon. Ezekiel also explained that Yahweh was determined
to bring Jerusalem down.[32]
Habakkuk and Zephaniah probably worked at the same time during the reign of
Josiah. They condemned worshipped of false god and both of them prophesized
that the Assyrians will be punished by God.
The greater
part of Jeremiah’s prophecies comes from the reign of Jehoiakim (609-598 BCE) when
Assyria was losing its control over world affairs, but before the Babylonians
had conquered Judah. He preached judgment from God, and offered no hope to the
people of Judah except through submitting to conquest.[33] Jeremiah called for true
repentance to forestall the invasions. As the waves of Babylonian attacks
continued, he learned that Jerusalem's doom was certain. He called for the
people to repent and to prepare for years of hardship. He was consulted by
Zedekiah. “The consultation of prophet before going to war seems to have been
customary for many generations. Before going to war, and occasionally even
during the war, the king sought the advice of a prophet. King Hezekiah sent to
Isaiah; the last king of Israel, Zedekiah (597-586 BCE) called on Jeremiah on
the eve of the fall of Jerusalem.”[34]
The
Babylonians captured Jerusalem, and took the second last king of Israel
Jehoiachin and his court into exile. Then they appointed Zedekiah as king. When
Zedekiah led a revolt against the Babylonians in 587 BCE, prophet Jeremiah
opposed the king. The Babylonians attacked and this time destroyed Jerusalem
and punished Zedekiah. They took more of the leaders of Judah into exile, and
appointed Gedaliah as governor. This is the end of Judah as a separate
independent state in 586 BCE.
Conclusion
It appears that the prophetic ministry
and the monarchy go side by side with each other, either in a mutual trust or
in antagonism. Prophecy and the prophetic movement are central to any dialogue
on the Hebrew Scriptures. Whenever God gave His words and command to the
monarch, it was the prophet who came first into a close contact with God. Then
the prophet interpreted and explained, to the king, what God desire to do so.
Even in time when the monarch and the nation lost its way, God hardly spoke
directly to the king, without the intervention of the prophet. The prophetic
ministry is, more or less, a bridge that links the will of Yahweh and the
monarchical system.
Most of the
prophets were reformers, religious teachers and political advisors. They
adhered to the ideals of moral duty, religious truth and a sense of national
renewal. All of them bring to mind a prophetic religiosity challenging the
powers and principalities of their times. It is possible to seen from the Old
Testament prophecy that it is always essential to relate the prophetic words to
their circumstances. As we relate the words of prophets to the historical
circumstances they faced, we'll be able to understand what their words meant
for the people of those days and we'll also be able to understand what their
words mean for us today.
Now in the 21st century, life is vastly
different from as it was in the time of prophets, and yet the pressures which
assails human today are only superficially different from those suffered by the
people of distant times. Temptations to power, spiritual compromise, luxurious
living, materialism and many more today take on different form, but basically
they are almost the same in every age. The messages of the prophets, therefore,
are relevant today as ever it was.
[1]
http://www.crivoice.org/prophetstoday.html
(07.07.2012).
[2]
J. Linblom, Prophecy in Ancient Israel (Oxford: Basil Blackwell, 1963),
204-205.
[3]
http://www.kingwatch.co.nz/Prophetic_Ministry/role.htm
(07.07.2012).
[4]
David F. Hinson, History of Israel
(Delhi: ISPCK, 2011), 93. Hereafter cited as Hinson, History of Israel.
[5]
John Kennedy, Prophecy for Today. The Message
of the Minor Prophets (Bombay: Gospel Literature Service, 1993), 7.
[7]
Rev. Lalfakzuala, Thuthlung Hlui Zirchianna
(Aizawl: Synod Literature & Publication Board, 2007), 384.
[9]
Willem
VanGemeren, Interpreting the Prophetic
Word (Grand Rapids, Michigan: Zondervan Publishing House, 1990), 47.
[10]
Ibid., 48-49.
[11]
David F. Hinson, The Books of The Old
Testament (Delhi: ISPCK, 2006), 72-74. Hereafter cited as Hinson, Books of the OT.
[12]
Willem
VanGemeren, op. cit., 35.
[13]
Hinson, Books of the OT, 75.
[14]
Ibid., 46.
[15]
Rev. Lalfakzuala, Thuthlung Hluia
Israel-te Chanchin (Aizawl: Lois Bet, 2007), 243.
[16]
Alexander Rofé, Introduction to the Prophetic Literature
(Sheffield: Sheffield Academic Press, 1997), 75.
[18]
Ibid., 99.
[21]
Willem
VanGemeren, op. cit., 49.
[22]
Anthony R. Ceresko, The Old Testament. A
liberation Perspective (Bangalore: ST PAULS, 2009), 208.
[23]
Willem
VanGemeren, op. cit., 51-53.
[24]
Anthony R. Ceresko, op. cit.,
232-233.
[25]
Anthony R. Ceresko, op. cit., 210.
[26]
Willem
VanGemeren, op. cit., 54-55.
[29]
Ibid., 53.
[31]
Hinson, Books of the OT, 134.
[32]
Willem
VanGemeren, op. cit., 56.
[33]
Hinson, History of Israel, 145.
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