Prophets arose in Israel during the period when Israelâs kings challenged the people in powerâthe political rulers and the economic elite. Not all the prophets were anti-establishment, however. For example, Nathan was King Davidâs prophet, and he was financially supported by the king. But most of the prophets criticized the direction in which the people were being led by their rulers, and this often got them into trouble. They were met with hostility, ridicule, mistreatment, punishment, and exile. The word prophet means âto speak for.â The prophets spoke for God to the people, receiving Godâs message through visions, dreams, and ecstasies. The prophetic message varied with the circumstances. When things were going well, the prophets warned the people about impending doom if they did not change their ways. When things were going badly, they supported the people with words of encouragement and hope.
Elijah, the Prophet
Elijah was an early prophet whose narratives are recorded in the last part of First Kings and the first part of Second Kings. We know very little of what he said, but we are told stories of wonders that he performed, including the prediction of a drought and the multiplication of food.
In one amazing story, Elijah won a contest against the 450 prophets of the god Baal and proceeded to kill them all. At the end of his life, Elijah was taken up in a fiery chariot, leaving his mantle and power to his successor, Elisha. To this very day, at every celebration of the Passover, the Jews look for the return of Elijah, whom they consider to be the greatest of the prophets. It was in that role as greatest of the prophets that Elijah appeared at the Transfiguration of Jesus.
Amos
Amos was a shepherd from the town of Tekoa in Judah, the southern kingdom. He insisted that he was not a professional prophet. In the middle of the eighth century B.C. he felt called by God to prophesy in Israel, the northern kingdom. Â
The message Amos gave there was disagreeable to Israelâs ruling powers. He identified all of Israelâs neighbors as being under Godâs care and subject to Godâs punishment. His harshest words, however, were aimed at Israel itself, specifically its royalty and aristocracy. Amos condemned these elite for enriching themselves at the expense of the poor, and he made it clear that they were doomed, with no chance of avoiding disaster. Â
His message was more than the ruling class could bear, and he was forced to leave the religious center of Bethel and return to the south. But by then Amos had changed the direction of the prophetic discussion of justice and righteousness, from focusing on Godâs dealings with the people to the peopleâs dealings with each other. The heart of Amosâ message is: âLet justice roll down like water.â Â
Isaiah
The Book of Isaiah in the Old Testament gets its name from a prophet who lived and worked in Jerusalem before the Exile, but that prophet did not write everything that is in the Book of Isaiah. His prophetic teachings are included in the first 39 chapters. The writings of another prophet, whom we call Second Isaiah, are in chapters 40â55. The teachings of yet another prophet, whom we call Third Isaiah, are found in the rest of the book. Second Isaiah dealt with the horrible experience of the destruction of Jerusalem and the exile of most of the people to Babylon. These events seemed to contradict the Exodus experience and Godâs covenant with Israel, through which they had been given their land. In the process of trying to help them keep their hope and trust in God alive, Second Isaiah developed a beautiful theology of divine providence. Mixed in with the prophecies of Second Isaiah is a collection of oracles about the Suffering Servant, passages which have become familiar to us as part of the liturgies of Holy Week.
Around the year 734 B.C., Isaiah met with King Ahaz in Jerusalem and advised him on a serious dilemma the king faced. Isaiah wanted to show the king that the Davidic dynasty still had Godâs support. Isaiah spoke to the king of a sign that would be givenâa young woman would give birth to a son, and his name would be Immanuel (Isaiah 7:14). In other words, he would represent Godâs favor with the king and with the Davidic dynasty. Isaiah may have had in mind the future king Hezekiah, but Matthew saw things differently. Matthew saw Isaiahâs message to Ahaz as a prophesy about Jesus (Matthew 1:22â23). For Matthew the belief that âGod is with usâ was a basic theme of his Gospel, and he returns to it in the middle of his work (18:20) and at the very end (28:20). The Church has always followed Matthewâs lead in using the passage from Isaiah to learn important things about Jesus.
Jeremiah
Explanation:
