A Prophet is a religious intermediary whose function is to carry messages back and forth between human beings and a deity. (Luke 1:70; Acts 3:18-21).
The Prophets' activity and message were grounded in some type of supernatural communication. When the Prophets spoke they were transmitting the deity's message to their audience. They were not simply a one-way channels of information from God, it involved a dynamic interaction between the speaker and the audience. Feedback was integral to the process, and in their position between deity and audience Prophets received and carried messages in both directions. People were free to accept or reject a Prophet's words (Amos2:10-12; Amos7:10-17; Jer.5:12-13; Jer.Jer.11:18-20; Jer.20:7-8), and Prophets could belabor God with their own concerns (Amos7:1-6; Jer.11:18-12:6; Jer.17:14-18).
Persons performing this function have been found in a wide range of times, places and societies.
The significance of being a Prophet lies not in what they said but also in what they were. We cannot fully understand what they meant to say to us unless we have a degree of awareness, because the consciousness of those moments are preserved in words in relation to what happened to them.
There are several accounts of initial contacts that inaugurated a Prophet's career (Amos 7:15; Isa.6:; Jer.1:4-10; Ezek.1-3), and other references to Visions or Dreams that were the source of a Prophet's claim to speak for God (1Kgs.19:9-18; 1Kgs.22:17-23; Amos7:1-9; Amos8:1-3; Amos9:1; Jer.1:11-19; Jer.13:1-11; Jer.14:14; Jer.23:16).
The Old Testament refers to a number of figures as Prophets. 15 of these are associated with written collections that bear their names: the Books from Isaiah to Malachi, excluding Daniel.
The historical and cultural context of the Old Testament Prophecy is the period of the Israelite and Judean Monarchies, continuing through the Exile into the early Post-Exilic period.
References to others appear in the Prophetic and Deuteronomistic History Books: Nathan (2 Sam 7:12; 1Kings1); Gad (1Sam 22:5; 2Sam 24:11); Ahijah (1Kings 11:29; 14:2, 18); Elijah (1Kgs 17-2Kgs2); Elisha (2Kgs 2-9); Micaiah (1Kgs 22); Jonah (2Kgs 14:25); Huldah (2Kgs 22:14); Hananiah(Jer28).
These Books also refer generically to Prophets whom they do not name : 1Samuel 28:6; 1Kings 13; 2Kings 17:13,23; 2Kings 21:10; 2Kings 23:2; 2Kings 24:2; Amos 2:11-12; Micah 3:5-6,11; Jeremiah 14:13-16; Jeremiah 23:9-22.
Sometimes these operate in groups: 1Samuel 10: 5,10-12; 1Kings: 22 these are 400.
The story of Elijah's contest with 450 prophets of Baal and 400 of Anat indicates that prophets of other deities than God could be found "in Israel." 1Kings 18.
Prophets often appear un-summoned to offer words of encouragement or criticism. (2Samuel 7:1-17; 2Samuel 12:1-14; Amos 7:10-17; Jeremiah 26).
They were sometimes involved in partisan political struggles. Elijah opposed Ahab and Ahaziah (1Kings 17-19,21; 2Kings 1), and his successor Elisha, was instrumental in the coup that brought the Omri Dynasty to an end and established Jehu as King of Israel. (2Kings 9).
Amaziah, the Priest at Beth-El's "Royal Sanctuary," accused Amos of conspiracy against Jeroboam. (Amos 7:10-11).
Jeremiah was a vocal member of one of the parties struggling to control Judah's foreign policy in the years prior to the Exile. (Jeremiah 27-29).
In general, then, Prophets were Religious Intermediaries who functioned at the National Level. Elijah and Elisha interacted with lesser individuals as well as with kings. They are significantly different from other Prophets in important respects.
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