Jer. 27:12-22 The Prophet a member of the religious order

(This post gives a little insight into Fundamentalist disagreements with liberals in the 20^th century.  There are “Evangelicals” today who have taken up the liberal cause, so you might find this helpful on that basis. I received his notes in the early 1970’s.)

Young discusses the prophet’s participation in the religious order as a function in the cult.  He does so because much of the contemporary treatment takes place at the level of cultic activity.  While Young does not accept the modern premises of liberal scholarship he is forced to use their language in coming to grips with the prophet’s role in the religious life of the pre-exilic Israelite.  Cult is a term which is used to describe the nature of religious activity among Israel’s neighbors where polytheism is the order of the day and where cultic activity is the means of appeasing or manipulating the gods.

To use the term cult in relation to the Hebrew structure of religious experience is too often viewed as giving credence to the claim that Israel borrowed her religious structure from her neighbors or at least to admit that the influence is especially strong.  The great Biblical emphasis is that the Hebrew religious structure is one which was dictated by revelation and that it is supported by a theology which differed radically from that of her neighbors.  The primary tenor of the Mosaic code is a prohibition of forms, structures and beliefs of the Jehovah-rejecting world.  The uniqueness of Hebrew religious experience lay in the great differences and revelational aspect of her religious structure from that of her neighbors.  A number of present day approaches to OT studies has attempted to locate the genius of Hebrew religious practice in broad similarities to be found in contemporary religions.  Uniqueness as argued by Moses, however, was found in distinctions and this should be born in mind in the consideration of the roles of the prophet.  If he is referred to as a cultic official, it is done with the understanding that cult is the commonest word for religious institution in pre-Christian times.  Institution may be somewhat awkward but it retains the idea that religious experience has a specific structure involving the roles of specified religious personnel. 

As a leader in the established religious order the prophet served in several ways:

1.    At times he had a special “enquiry service” 2 Ki. 4:23.

2.    Sometimes he acted as a priest and offered sacrifices especially in the Northern Kingdom.  1 Ki. 18:20-24; 1 Sam. 10:8; 2:35a; 2 Sam. 24:19.

3.    He exercised a spiritual leadership during times of apostasy.  Cf. Elisha’s ministry.

4.    He was a guardian of the theocracy.  Cf. Ezekiel as a watchman, Ezek. 3:17; 16:1.

5.    He served as a true prophet as against the false prophets.  False prophets deceived men and prophesied under the spirit of falsehood: Hos. 9:7-8; Mic. 2:11; 3:5-6; Isa. 9:14; Ezek. 13:9; Zeph. 3:4 and Jer. 27:14.  There were some prophets with whom Jehovah did not associate and who prophesied the wind Jer. 5:13-14; 14:14.