Introduction to the Minor Prophets Part 2

The Purpose and Function of the Prophets

     The OT prophets often served as guides and counselors to Israel’s monarchical leaders, always directing them to live in conformity to God’s law. When God’s leaders and people turned away from Him, the prophet functioned as a prosecuting attorney, pointing out their violation of the law and the pending consequences if they did not turn back to the Lord (i.e. repent). If Israel persisted in sin, God would execute His judgments in ever increasing severity, until they were eventually destroyed and removed from the land. However, if God’s people, while in captivity, would humble themselves and turn back to Him, He would forgive their sin and restore their blessings (Deut. 30:1-5; cf. Isa. 1:9).

     It can be said of God’s prophets: 1) they were individually called from all walks of life (unlike kings and priests who were to follow a strict lineage), 2) they were God’s voice of revelation to His covenant people, 3) they were forthtellers and foretellers, 4) they served as God’s prosecuting attorneys against those who violated His laws, 5) and they were reformers, calling God’s people back to orthodoxy and obedience from the heart.

• "The voice of the prophet was heard in Israel only in times of national apostasy. God normally communicated with His people through kings and priests, but when these channels failed, He spoke through prophets. When a prophet was chosen and anointed, he took precedence over both king and priest. There was no prophetic succession like that of Israel’s kings and priests, but in time a prophetic order did emerge. The prophets were God’s “ministers without portfolio.” Drawn from all ranks and from all regions of the country, they owed allegiance to no one but God. They spoke with a divine authority and occasionally their words were reinforced by miracles. Speaking for God, the prophets addressed the moral depravities, social injustices, and spiritual apostasies of their times. Many of them were political statesmen of the highest order who understood the world of their day and had a wide view of the future."[1]

     The twelve minor prophets of Israel and Judah are concerned with the behavior of God’s people, who had turned away from a life of obedience to the Lord and continually slipped into moral decline. Though there are some future prophecies given in their writings, they are primarily prophesying direct revelation from God, who is concerned with their departure from His commands set forth in the Mosaic Law. Much of what the prophets preached to their audience is summarized in the words of Micah, who said, “He has told you, O man, what is good; and what the LORD requires of you: to do justice, to love kindness, and to walk humbly with your God” (Mic. 6:8).

     Much of the language of the prophets is judgmental and assumes their hearers know they are in a covenant relationship with God which clearly pronounced promises of blessing and cursing dependent on whether they obey or disobey His Word (read Deut. 28:1-68; 30:15-20). The word blessing translates the Hebrew noun בְּרָכָה berakah, which occurs sixty seven times in the OT. In Deuteronomy 28, the word refers to the tangible goodness that makes life enjoyable and rich, which is promised to His covenant people, Israel, if they would simply obey His commands. Areas of blessing include:

1. All locations at all times (Deut. 28:3, 6).
2. Healthy offspring, crops, and livestock (Deut. 28:4-5, 8, 11).
3. Military success (Deut. 28:7).
4. Fruitful labor (Deut. 28:8, 12a).
5. International recognition and respect (Deut. 28:9-10).
6. Financial prosperity (Deut. 28:12b).
7. Serving as an international leader to other nations (Deut. 28:13).

     God also promised to bring curses, which would undo all the blessings and bring Israel down, if they disobeyed (Deut. 28:15-68). The Hebrew noun קְלָלָה qelalah is translated curse in Deuteronomy 28:15 & 45. “The basic meaning of this root sets forth the quality of ‘slightness’ as to provision, speed, or circumstance…this root is used of intending a lowered position, technically, to curse.”[2] In Deuteronomy 28:16-19, Moses uses the Hebrew verb אָרָר arar six times, which means, “to bind with a curse.”[3] The form of the verb is passive, which means a curse is received by the nation of Israel if they turn away from God. The cursing could be avoided if God’s people would simply obey the Lord (Deut. 28:15, 20, 45-47, 58-59, 62; 29:25-28; 30:17-18).

     Israel repeatedly pursued idols and human alliances to satisfy their desires and solve their problems, and thus they entered into a prolonged period of rebellion. God eventually brought destruction, as He’d promised, and He used the Assyrians and Babylonians as His disciplinary agents. The Assyrians were aggressive in their efforts to conquer surrounding kingdoms, and God used them to destroy the 10 northern tribes known as Israel. This destruction occurred in 722 B.C. Later, God used the Babylonians to destroy the 2 southern tribes known as Judah, and this happened in 586 B.C. Eventually, God released His people from Babylonian captivity and many returned to repatriate the land from which they’d come, and God called several prophets to help them adjust, and to remind them about their obligation to keep the Mosaic Law and remain faithful.

     In summary, the study of the Minor Prophets considers the lives and ministries of men who were called from all walks of life to serve as God’s messengers to His disobedient people. The prophets were forthtellers and foretellers, addressing issues such as monarchical pride, national idolatry, and socio-economic injustice on the poor; pronouncing judgment if God’s people would not turn back to Him. In addition to the promise of judgment, God also spoke positively of future blessings that He would bring upon His people; and this is based upon His merciful character, and His integrity to be faithful to His unconditional covenant promises through Abraham and David.

 

[1] John Phillips, Exploring the Minor Prophets: An Expository Commentary, The John Phillips Commentary Series (Kregel Publications; WORDsearch Corp., 2009).

[2] Leonard J. Coppes, “2028 קָלַל,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 800.

[3] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 91.