Prophet in Biblical History

Bible History

Schaff's Bible Dictionary

Definitions in Biblical History
A B C D E F G H I J K L M N O P Q R S T U V W X Y Z

What is a Prophet?
        PROPH'ET
        (from a Greek word signifying speaker-, utterer). The term is used in a wider sense, signifying simply "interpreter," in close correspondence with its etymology, and thus it is applied to every one who has received a communication from God which he utters or interprets. Abraham is called a prophet, Gen 20:7, in this sense of the word, and in the same manner Aaron is called the prophet of Moses. Ex 7:1. As a communication from God is most likely, however, to refer to the future it becomes naturally a prediction in the mouth of the interpreter, and this element of prediction, added to that of interpretation, gives a more special sense to the term, "prophet" signifying a man who is authorized by God to reveal something with respect to the future.


        The prophets of the O.T., at once interpreters and predictors, formed a special institution in the Hebrew theocracy, an independent link of the great providential scheme which made the children of Israel, the chosen people among whom the Messiah was to be born, a transition between the old and the new dispensations. Resting on Moses, they pointed toward Christ; preaching the Law, they promised the Gospel. Scattered prophecies occur even before Moses, but it was not until the time of Samuel that the prophets became a regular order in the Hebrew theocracy, like the priests, and afterward the kings. During the period of the- Judges the priesthood seems to have become somewhat degenerate, and its influence on the people was lowered. Under these circumstances, Samuel undertook to create or develop a new moral power in the nation by the organization of the prophetical institution, and so successful was he in this undertaking that in Holy Scripture he is ranked beside Moses as one of the pillars of the people. Jer 15:1; Ps 97:6; Acts 3:24. Schools or colleges - in fact, the first theological seminaries - were established first at Ramah, 1 Sam 19:19; afterward at Bethel, 2 Kgs 2:3, Jericho, 2 Kgs 2:5, Gilgal, 2 Kgs 4:38, and in other places. 2 Kgs 6:1. Under the leadership of some elderly prophet, who was called their "father" or "master," 1 Sam 10:12; 2 Kgs 2:3, promising young men were gathered into these schools and instructed in the interpretation of the Law, in music, and in poetry. The connection between prophecy and poetry and music was old, Ex 15:20; Jud 4:4; Jud 5:1, and continued to the last. 1 Sam 10:5; 2 Kgs 3:15; 1 Chr 25:6. Having gone through the school and completed his instruction, the prophet entered on his office as an instructor of the people, leading all the while a stern and austere life. 2 Kgs 4:9, 2 Kgs 4:38; 1 Kgs 19:8; Matt 3:4.


        Although the prophets formed a regular order like that of the kings or the priests, there was, nevertheless, no uninterrupted succession of prophets. They arose only when specially called by God. What they learnt in these schools was only a preparation to make them fitter instruments in the hands of God; the principal constituent of their office was the divine authorization, given them in the form of inspiration. But this the prophetic gift was quite independent of the prophetic education; Amos was not educated as a prophet when the divine word came to him. Am 7:14. The question of the psychological connection between the divine inspiration and the mind of the prophet in its natural state has been much debated, but is in reality inapproachable, because one part of the combination - the divine inspiration - cannot be made the subject of research. From the prophetic writings, however, the manner in which the divine inspiration took hold of the human mind and used it as its instrument is very apparent. Sometimes it is through dreams, Dan 2; sometimes through visions, Isa 6; Eze 1; sometimes through direct communication. 1 Kgs 13:20-22; 1 Sam 3. Of these various methods, that of the vision is the most common, and, indeed, the writings of the prophets have the general character of visions, as if a curtain had been removed from before the eyes of the prophet, and he had been allowed to see and scan the plans of God in all his dealings with his creatures. Thus endowed, the prophet was in truth within the pale of revealed religion what the oracle attempted to be within the pale of natural religion. But while the oracle, resulting from the natural exaltation of the human mind, never reached beyond an obscure and uncertain conjecture, the prophet, inspired by God, told the certain truths. The prophets saw the future rather in space than in time, and as a picture of events very close together, though they may have been very far apart. They described the future as a common observer would describe the stars, grouping them as they appear to his eye. Thus Isaiah, Isa 10-11, connects the deliverance of the Jews from the yoke of the Assyrians with the deliverance by the Messiah; Zechariah (Zech 9) connects the triumphs of Alexander with the coming of the Messiah, although the events were three hundred years apart; Joel, Joel 2:28, connects the effusion of the Spirit on the day of Pentecost and the last day; and so does Peter. Acts 2. Our Lord's great eschatological discourse. Matt 24-25, is a familiar instance of the same fact.


        Sent by Jehovah to reveal and enforce his will, to reform or revise the theocratic constitution, and to prepare the way for Christ, 2 Kgs 17:13; Jer 25:4 the prophet stood as a mighty power among the people, guiding and rebuking them and their rulers. He was the true leader of the people, not only in religious, but also in political and social, movements. He kept the theocracy alive, saved it from stagnation and degeneracy, and led it toward its final completion in Christ.


        Besides the prophetical utterances scattered through the historical and poetical books, sixteen of the Hebrew prophets have left us writings which now form parts of the canon. Two of the greatest prophets, Elijah and Elisha, have left no special books, but their acts are recorded in the Kings. In all, the Jews reckoned forty-eight prophets and five prophetesses. The canonical prophets cover a period of over four hundred years, from about b.c. 850 to 420, and fall, according to their chronological order, into three groups, as follows:


        I. PROPHETS BEFORE THE BABYLONISH CAPTIVITY.
        II. PROPHETS DURING THE BABYLONISH CAPTIVITY.
        III. PROPHETS AFTER THE RETURN FROM THE CAPTIVITY.


        Other writers make Obadiah the earliest among the prophets, b.c. 890-880.

Bibliography Information
Schaff, Philip, Dr. "Biblical Definition for 'prophet' in Schaffs Bible Dictionary".
bible-history.com - Schaff's

Copyright Information
© Schaff's Bible Dictionary

Schaff's Bible Dictionary Home
Bible History Online Home

Bible Encyclopedia (ISBE)
Online Bible (KJV)
Naves Topical Bible
Smith's Bible Dictionary
Easton's Bible Dictionary
Schaff's Bible Dictionary
Fausset's Bible Dictionary
Matthew Henry Bible Commentary
Hitchcock's Bible Dictionary

Schaff's Bible Dictionary

Popular in the New Testament

Popular in the
New Testament