PROPHET, PROPHETESS and PROPHESY --- PART 2

Methods of Communication:
In foretelling, the prophets were forthtelling. They were proclaiming the wonderful works of YHVH -- compare the definition of prophecy in Acts 2:11, 17. For the most part, this proclamation was by direct word of mouth. Prophets and prophetesses were people of the Word. Their words were like messengers sent by YHVH -- Isaiah 55:11. They had all the divine power of the creative word of -- Genesis 1:3 -- compare Psalm 33:6. Sometimes that word was accompanied by a sign or symbolic action -- for example, Jeremiah 13:1-11 ; Jeremiah 19; Ezekiel 4:1-17; 24:15-24. Sometimes it was identified intimately with a person -- Isaiah 7:3; compare 8:1-4. Such things were like visual aids; the word would be made clearer to those present. But it would seem that the intention of the symbolic action [sometimes called an acted oracle] was not so much to make understanding easier. It was intended to give more power and effect to the word as it was sent like a messenger into that situation. This is the conclusion to be drawn from -- 2 Kings 13:14-19. The extent to which the king displayed the Word in action determined the extent to which the word would prove effective in bringing events to pass. The final collection of the words of the prophets is in the books that have been preserved. -- Jeremiah 36 may be taken as an object lesson. The prophets took the time and trouble to record their spoken messages in writing. There was stress on careful word-by-word dictation -- Jeremiah 36:6, 17-18. But the actual literary form of the messages themselves tells the same tale. What we find in the books of the prophets cannot be the preached form of their words. Rather, it is the studied wording in which they preserved [and filed away] their sermons. It stands to reason that people who were conscious of communicating the very Words of YHVH would see to it that those words were not lost. We may take it for granted that the prophets preserved a written record of their ministries. We have no way of knowing whether each of the named prophets was directly responsible for the final form of his book. The careful way in which the books of Isaiah or Amos, for example, are arranged is best suited by assuming that the author was also his own editor.

Prophesy in the Old Testament:
Prophecy, along with its related terms [prophet; to prophesy; and prophetic], is derived from a group of Greek words that, in secular Greek, mean [proclaim or announce.] In biblical Greek, however, these terms always communicate speaking or announcing something under the influence of spiritual inspiration. One of the clearest and most significant statements on the nature of prophetic inspiration in the Old Testament is found in -- Numbers 12:6-8: Adonai said to them: Now listen to me! Even with prophets, I, Adonai communicate by visions and dreams. But that is not how I communicate with My servant Moses. He is entrusted with My entire house. I speak to him face to face, directly and not in riddles! He sees Me as I AM.

Several important insights into the nature of prophetic inspiration are found in this passage:

1 -- The prophetic gift of Moses was unique in that he alone received revelations directly from YHVH.
2 -- Ordinarily, prophetic revelation was received through the medium of a dream or a vision.
3. The meaning of prophetic revelation is not always completely clear; prophecy is sometimes ambiguous.

Further insight into the nature of prophetic revelation is found in -- Deuteronomy 18:18: [I [YHVH] will raise up a prophet like you [Moses] from among their fellow Israelites. I will tell that prophet what to say, and he will tell the people everything I Command him.] This passage is of interest because Yeshua was identified as the prophet like Moses who came in fulfilment of this prediction -- Acts 3:22; Acts 7:37. The more immediate historical reference is to the succession of prophets that guided Israel from Joshua to Malachi. The phrase [I will put My Words in his mouth] refers to the process of divine inspiration and is reminiscent of the common Old Testament prophetic formula: [Adonai said to [such and such a prophet]] -- for examples, see 1 Samuel 15:10; 2 Samuel 24:11; 1 Kings 19:9; Jonah 1:1; Haggai 1:1; Haggai 2:1, Haggai 2:20; Zechariah 7:1, Zechariah 8:1. A prophet is one who speaks [or repeats] all that YHVH has told him.

Modes of Prophetic Inspiration:
Dreams were a commonly recognized mode of inspiration throughout the ancient world, though they were more highly regarded in Greece than in ancient Israel. Dreams in the Bible fall into two major categories: dreams whose meaning is self-evident, and symbolic dreams that usually require the expertise of an interpreter. In those dreams whose meaning is self-evident, normally a supernatural being [YHVH or an angel] appears to the dreamer and speaks to him or her in a straightforward manner. More frequently, however, dreams have symbolic elements that require interpretation. The two great dream interpreters of the Old Testament are Joseph and Daniel; the latter is clearly a prophet. The two symbolic dreams that Joseph himself dreamed -- Genesis 37:5-11 had sufficiently self-evident meaning so that his brothers and father were able to interpret them immediately. More complex were the dreams of the butler and baker -- Genesis 40:1-19 and of Pharaoh -- Genesis 41:1-36, which Joseph was able to interpret with the help of YHVH. Similarly, Daniel was enabled to interpret the dreams of Nebuchadnezzar -- Daniel 2:25-45; Daniel 4:4-27. Both Daniel and Joseph attributed their skill in interpreting such dreams to YHVH -- Genesis 40:8; Genesis 41:16; Genesis 25; Daniel 2:27-30; compare to Genesis 4:9. While dreams are used almost interchangeably with visions in referring to modes of prophetic inspiration -- Joel 2:28, dreams do not occupy a significant part in the prophetic revelations of any of the Old Testament prophets with the exception of Daniel. However unusual this Old Testament method of communication may seem, it makes one basic point. YHVH wants to communicate with us. He is not an unsolved mystery, far removed from our daily lives on earth. Whenever we study prophecy, we are reminded that we serve a personal YHVH who longs to speak to His people. His methods throughout the ages may intrigue us, but His message remains the same. He loves us and wants to interact with us. One of the most characteristic modes of prophetic inspiration was the vision -- Numbers 12:6; Numbers 24:4; Numbers 16; Hosea 12:10. Prophets heard and saw the message during these visions. In -- Isaiah 1:1, the author describes his entire prophetic book as a vision: [These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah -- all kings of Judah.] Yet in the very next verse, Isaiah says: [Hear, O heavens! Listen, O earth! This is what Adonai says.] Again, -- Amos 1:1 says: [The words of Amos, who was among the shepherds of Tekoa, which he saw concerning Israel].

Examples of Prophetic Inspiration:
All prophecy, whether biblical or not, is based on the assumption that the prophet either possessed or was possessed by a supernatural power. The prophetic phenomenon generally designated ecstatic prophecy appears to have existed in Canaan prior to the arrival of the Hebrew tribes in the thirteenth century B.C. The first reference to ecstatic prophecy in Israel occurs in -- 1 Samuel 10:5-13 [eleventh century BC] and it persisted at least till the sixth century BC -- Jeremiah 29:26. The ecstatic prophet achieves a trancelike state by self-induced means. The most common devices used to achieve a state of ecstasy were musical instruments, such as the harp, tambourine, flute, and lyre -- 1 Samuel 10:5. Among the prophets of Baal, self-flagellation [whipping] was another means of inducing ecstasy -- 1 Kings 18:28-29. This kind of prophetic ecstasy was usually practiced by groups of prophets -- 1 Samuel 10:5, and such ecstasy was contagious. When Saul met a band of such prophets, the Spirit of YHVH came upon him and he, too, began to prophesy -- 1 Samuel 10:10-13, a phenomenon that occurred repeatedly to various messengers sent by Saul on a later occasion -- 1 Samuel 19:20-22. At that time Saul again prophesied, and his ecstatic behaviour is described in -- 1 Samuel 19:24. When Elisha was asked to prophesy for King Jehoram of Israel, he first requested a minstrel. When the minstrel played, the power of Adonai came upon him -- 2 Kings 3:15.