Definition and Function of Prophets in Israel

Introduction

The prophetic tradition lies at the heart of Israel’s faith story. For both ancient Israel and later communities of faith, the prophets were more than mere religious figures. They were interpreters of history, proclaimers of God’s word, and passionate advocates for justice and covenant faithfulness. To understand the Old Testament prophets is to understand Israel’s ongoing dialogue with its God—a dialogue that shaped its theology, guided its people, and challenged its rulers. This opening section introduces the role and definition of prophets, offering a foundation for the more detailed explorations that follow in this course.

Defining Prophecy and Prophets

The term “prophet” in the Hebrew Bible is translated primarily from the word nabi’, meaning “one who is called” or “one who speaks on behalf of another.” Other Hebrew terms appear as well: ro’eh (“seer”) and hozeh (“visionary”), both of which emphasize the prophet’s role in perceiving divine realities not visible to ordinary people. The Greek Septuagint translates nabi’ as prophetes, from which the English word “prophet” derives. This word literally means “to speak before” (either in the sense of prediction or proclamation).

From the outset, then, prophets are not defined first and foremost as predictors of the future. Their function is more holistic: they are communicators of God’s will, interpreters of God’s covenant, and watchmen over the spiritual, moral, and social life of Israel. They stand as God’s spokespersons, chosen not because of personal ambition but through divine calling (Exod. 3; Isa. 6; Jer. 1; Ezek. 2).

Key Characteristics of Prophets

1. Divine Calling – Prophets are not self-appointed but called by God, often reluctantly (Jer. 1:6; Amos 7:14–15).

2. Spokespersons for God – They deliver divine messages, often introduced with phrases like “Thus says the Lord.”

3. Covenant Enforcers – Prophets remind Israel of its obligations under the Mosaic covenant and warn of consequences for disobedience.

4. Mediators of Revelation – Through visions, dreams, and symbolic acts, prophets reveal God’s perspective on Israel’s history and future.

5. Social Critics – Prophets confront injustice, idolatry, and corruption, calling leaders and people alike to repentance.

This definition distinguishes prophets from other religious figures in the ancient Near East, which we will examine in more detail later.

The Prophets’ Role in Israelite Society

Prophets occupied a multifaceted role within Israel’s religious, political, and social landscape. Their function extended beyond temple rituals or abstract visions; they were deeply embedded in the life of their communities.

1. Guardians of the Covenant

The Mosaic covenant established Israel’s identity as God’s people. Prophets functioned as watchdogs of this covenant, reminding Israel of its responsibilities and warning of judgment when obligations were neglected. Their authority stemmed from Torah traditions, which they interpreted and reapplied in their own contexts.

For example, Hosea compared Israel’s unfaithfulness to adultery, portraying covenant infidelity as spiritual harlotry (Hos. 1–3). Similarly, Jeremiah accused Judah of breaking the covenant by turning to idols and oppressing the poor (Jer. 11; 22).

2. Voices of Social Justice

One of the most striking features of Israel’s prophets is their insistence that true worship cannot be separated from ethical conduct. Amos, for example, denounced Israel’s exploitation of the poor: “Let justice roll down like waters, and righteousness like an ever-flowing stream” (Amos 5:24). Micah summarized prophetic demands in a single verse: “What does the Lord require of you but to do justice, love kindness, and walk humbly with your God?” (Mic. 6:8).

Through such declarations, prophets positioned themselves as advocates for marginalized communities—widows, orphans, immigrants, and the poor—groups consistently highlighted in biblical law.

3. Advisors to Kings

Prophets often stood in close relation to political leaders, either as counselors or as critics. Nathan confronted King David over his sin with Bathsheba (2 Sam. 12). Elijah stood against King Ahab and Queen Jezebel’s policies of Baal worship (1 Kgs. 18). Isaiah counseled King Hezekiah during the Assyrian crisis (Isa. 36–39). Prophets thus exercised political influence but always subordinated royal authority to divine authority.

4. Intercessors and Mediators

Prophets also functioned as intercessors, pleading on behalf of the people before God. Moses, in particular, is portrayed as repeatedly interceding for Israel (Exod. 32–34). Jeremiah likewise prayed for his people, even as he proclaimed judgment (Jer. 14). This dual role—pronouncing judgment yet interceding for mercy—illustrates the prophets’ deep solidarity with the people they served.

5. Visionaries of the Future

Though not primarily fortune-tellers, prophets did proclaim future events, especially regarding God’s judgment and restoration. Their predictive role was never mere speculation; it was tied to covenant consequences. When Amos predicted Israel’s exile (Amos 7), or Isaiah foresaw a future restoration (Isa. 40–55), these predictions were rooted in the covenant framework of Deuteronomy (blessing and curse).

Prophets vs. Pagan Diviners

In the broader ancient Near Eastern context, many cultures had diviners, astrologers, or soothsayers who claimed to interpret omens and predict events. What distinguished Israel’s prophets was not the use of ecstatic experience or symbolism—those could be found in surrounding cultures—but their unique relationship to the covenantal God, Yahweh.

Whereas Mesopotamian diviners sought to manipulate the gods through rituals, Israel’s prophets proclaimed a God who was sovereign and moral. Prophets did not provide magical solutions; they delivered ethical demands. Their authority was not based on technique but on divine commission.

This contrast highlights the uniqueness of Israel’s prophetic institution and helps explain why the Bible frequently condemns practices like necromancy, astrology, and divination (Deut. 18:9–14; Isa. 47:12–13).

Early Examples of Prophets

The prophetic tradition in Israel did not begin with the writing prophets (Isaiah, Jeremiah, Ezekiel, etc.). It can be traced back to the nation’s earliest leaders.

• Moses – Considered the archetypal prophet, Moses both delivered God’s law and mediated between God and Israel (Deut. 18:15–18).

• Samuel – As priest, judge, and prophet, Samuel bridged the tribal confederacy and the monarchy, anointing Israel’s first kings (1 Sam. 9–10; 16).

• Nathan – Served as David’s prophetic conscience, confronting him with the parable of the ewe lamb (2 Sam. 12).

• Elijah and Elisha – Defenders of Yahweh’s worship during the rise of Baalism, famous for miraculous signs (1 Kgs. 17–2 Kgs. 13).

These figures illustrate that prophecy in Israel was not confined to writing but embodied in lived leadership and bold confrontation.

Theological Significance

The prophets must ultimately be understood theologically: as God’s chosen representatives, they reveal the character and will of God to the people. Their theology emphasizes:

• God’s Sovereignty – History is under divine control, and nations rise and fall by God’s hand.

• God’s Holiness – Israel’s sins are not trivial but a violation of divine holiness.

• God’s Justice – Ethical conduct is central to covenant life; exploitation of the vulnerable is intolerable.

• God’s Mercy – Prophets always hold out hope for restoration, forgiveness, and renewal.

In this way, prophets serve as mediators between God’s transcendence and Israel’s historical reality. Their words resonate across centuries because they articulate universal concerns of justice, holiness, and hope.

Transition to Prophetic Literature

Understanding the prophets’ role in Israel lays the foundation for studying the prophetic books themselves. In the weeks ahead, we will distinguish between the former prophets (narrative books such as Joshua, Judges, Samuel, and Kings, which recount prophetic activity) and the latter prophets (writing prophets such as Isaiah, Jeremiah, Ezekiel, and the Twelve). Before diving into the literature, however, it is crucial to grasp what prophets were and what they did in Israelite life. This sets the stage for examining both the historical context (Week 2) and the specific messages of individual prophets (Weeks 3–8).

Suggested Assignments

1. Textual Study: Read Deuteronomy 18:9–22. Write a 2–3 page paper explaining how this passage defines prophecy in Israel and how it distinguishes prophets from pagan diviners.

2. Character Analysis: Choose one early prophet (Moses, Samuel, Nathan, Elijah, or Elisha). Write a reflective essay on how this figure exemplifies the prophetic role as defined in this lesson.

3. Social Justice Reflection: Read Amos 5:18–24 and Micah 6:6–8. Discuss in a journal how prophetic calls for justice might apply to modern contexts.

4. Group Discussion: In a forum or class setting, debate the differences between Israel’s prophets and pagan diviners. How might these differences impact the credibility of their messages?

5. Research Assignment: Find a scholarly article on the role of prophets in ancient Israel. Summarize its main argument and discuss how it adds to your understanding of this week’s lesson.

References (APA Style)

Brueggemann, W. (2012). The prophetic imagination (2nd ed.). Fortress Press.

Clements, R. E. (1996). Old Testament prophecy: From oracles to canon. Westminster John Knox Press.

Collins, J. J. (2014). Introduction to the Hebrew Bible (2nd ed.). Fortress Press.

Hays, J. D. (2010). The message of the prophets: A survey of the prophetic and apocalyptic books of the Old Testament. Zondervan.

Holladay, W. L. (1989). Jeremiah 1: A commentary on the book of the prophet Jeremiah, chapters 1–25. Fortress Press.

Limburg, J. (1998). Hosea–Micah (Interpretation commentary). Westminster John Knox Press.

Seitz, C. R. (1993). Isaiah 1–39. Westminster John Knox Press.

Walton, J. H. (2006). Ancient Near Eastern thought and the Old Testament: Introducing the conceptual world of the Hebrew Bible. Baker Academic.

Zimmerli, W. (1979). Ezekiel 1: A commentary on the book of the prophet Ezekiel, chapters 1–24. Fortress Press.