Reading the Prophets as Christian Scripture (Reading Christian Scripture)

A Literary, Canonical, and Theological Introduction

Tully, Eric J.

• Publisher: Baker Academic
• Year: 2022
• ISBN:
  9781493435104
• Topic: Teología y religión
• Subtopic: Estudios bíblicos

Southwestern Journal of Theology 2022 Book Award (Honorable Mention, Biblical Studies) This survey textbook is grounded in the view that the prophetic books of the Old Testament should be read as Christian Scripture. Although it covers critical issues such as authorship, background, and history, its primary focus is on the message and theology of the prophetic books and the contribution they make to the Christian canon. Particular attention is given to literary issues, such as the structure of each prophetic book. Full-color illustrations, diagrams, and artwork bring the text to life. Additional resources for instructors and students are available through Textbook eSources.

CHAPTER ONE
Introduction

But Paul said, “. . . King Agrippa, do you believe the prophets? I know that you believe.” And Agrippa said to Paul, “In a short time would you persuade me to be a Christian?”

Acts 26:25–28

When we think of Scripture that explains the essence of the Christian faith, or what might persuade someone to be a Christian, our minds probably go first to books in the New Testament like John or Romans. But for the apostle Paul, whose Bible contained only the Hebrew Scriptures, the essence of the Christian faith was taught in the Old Testament prophetic books. King Agrippa also recognized that the Prophets speak about God’s redemption in Christ—that is why, in the passage quoted above, he becomes defensive in response to Paul’s question. Both Paul and Agrippa believed that the Prophets of the Old Testament were not just Jewish Scripture; they were Christian Scripture.

This book is an introduction to “The Prophets” of the Old Testament as Christian Scripture (as the series title indicates). These books include Isaiah, Jeremiah, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. They are complex books that present the conversations, actions, preaching, and predictions of the classical prophets, who spoke for God in particular historical circumstances.

Reading the Old Testament as Christian Scripture

I have given a lot of thought to the word “as” in the title of this book. Perhaps it gives the impression that these prophetic books are not inherently Christian Scripture, but it is possible to read them “as” Christian Scripture. Far from it! The Old Testament does not become Christian Scripture through our reading it with a certain technique or according to a certain set of rules, nor does it become something else if read in a different way. The prophetic books of the Old Testament are Christian Scripture. They may not use the name “Jesus” or contain the word “church” or “baptism,” but they speak of God’s great plan of salvation, which stretches from God’s creation of the world and the sin of Adam and Eve to God’s eternal kingdom at the end of time. And they speak of God’s Messiah—from the family of David, born in Bethlehem, suffering for the sins of his people, rising again in victory, and ruling as king in peace and justice.

In the New Testament, Paul writes to a young pastor named Timothy, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man [or woman] of God may be complete, equipped for every good work” (2 Tim. 3:16–17). At the time when Paul wrote this, the books of the New Testament were still in the process of being written, identified, and collected, so Paul is referring to the Old Testament, including the prophetic books. They are God’s Word, intended for us to strengthen our faith, teach us about God, and equip us to serve him.

We do not read the prophetic books in a special way to make them Christian Scripture; but recognizing that they are Christian Scripture does have some important ramifications for the way that we read them. First, the prophetic books of the Old Testament are part of the Christian canon of Scripture, including both the Old Testament and the New Testament. The word “canon” refers to what is official, what counts. It refers not only to what is included as Scripture but also to what is excluded. Consider this nerdy example: some people talk about the “Star Wars canon” and which movies and books really count for the real Star Wars story and universe. I could sit down and write a story about Luke Skywalker, but it would not be canon, and no one would be required to take it seriously. But perhaps you are a longtime fan and do not like one of the new Star Wars movies: too bad! If it is one of the official movies, it counts. It is canon, and the story is authoritatively part of the larger universe long, long ago whether we like it or not. Similarly, each of the prophetic books in our Bible is part of the biblical canon. That means that they are recognized as being official—the Word of God—and just as authoritative as Genesis or 1 Corinthians.

In the quote above from 2 Timothy 3:16, Paul writes that “all Scripture is breathed out by God.” This is what we call “inspiration.” The human authors of the prophetic books wrote in a particular language (Hebrew or Aramaic), in a particular time, in a particular place and circumstance, to a particular audience. For that reason, they are all quite different from each other, with different personalities addressing different concerns. However, because they are all “breathed out by God” and part of the biblical canon, there is one ultimate, divine author (God) who is speaking in them. They represent many prophetic voices, but these voices are all speaking for one living God who does not change. Therefore, the prophetic books do not contradict each other. They may give different perspectives or look at an event from different angles, but they do not offer conflicting perspectives. They do not have opposing understandings of what God is like or what he has done in history.

Second, because the Old Testament prophetic books are inspired, canonical, Christian Scripture, we approach them as readers under their authority. There are different ways that we can read a text. When I find a piece of “junk mail” in my mailbox, I read it with suspicion, assuming that I am wasting my time. When I read a news report about something happening in the government, I am open to learning, but still cautious because I know that every reporter has an agenda. When I read the instructions on my income tax forms, I seek only to understand and obey. Income tax forms are authoritative—it does not matter if I agree with them or not. We adopt a particular stance when we read anything: a sweet note from a parent or spouse, instructions from a supervisor at work, or someone’s ramblings on social media.

Because the Old Testament Prophets are Christian Scripture, we approach the text not to critique it or find fault with it but to hear God’s Word and know him. In addition, as Christians we read the Old Testament Prophets as insiders. If we are disciples of Jesus Christ and members of his church, then we are part of the true people of God and can anticipate, not dread, what God has in store for those who love him. Whatever the prophets demand, we will obey. Whatever they critique, we will purge from our lives. Whatever they assert about God, we will incorporate into our theology and take seriously.

Perhaps this sounds naive. Will we not read critically? Yes, we will be critical in the sense that we will try to be detailed and analytical. And we will attempt to take the text on its own terms, not foisting our own preconceptions on it. Sometimes this will mean rejecting common ideas and interpretations that we have heard all of our lives.

The Old Testament Prophets Are Difficult

The Old Testament is important for the church, but it is not always easy to understand. In its pages we read violent stories, laws that seem strange, lists of kings or geographical districts, and wild visions and symbols. For many modern Christians, the Prophets are particularly difficult to comprehend, and it is challenging to see their relevance for today. It will be helpful to identify some of the reasons that the Prophets are difficult, since these are the very issues that we will seek to address in this book.

First, the Old Testament Prophets are often difficult for us because they assume that the reader is well acquainted with all that came before in God’s dealings with Israel and his revealed word. The prophetic books assume that we understand this theological context. The ethics of the Prophets are based on the law given to Moses in Exodus, Leviticus, and Deuteronomy. God had made specific demands of his people that they (typically) rejected and failed to obey. Nevertheless, these laws reflect God’s values, and he holds his people accountable to them. Much of the prophetic message is related in some way to the covenants that God had made in Genesis, Exodus, and 2 Samuel. The more we understand the rest of the Old Testament, the more these theological references will be obvious and make sense. The Prophets are just one part of a grand theological vision given to us in Scripture. They do not start at the beginning and catch us up. When we enter a prophetic book, we are stepping into the middle of a discussion already in progress.

Second, the Old Testament Prophets are difficult because they are often so closely tied to a particular historical context. They speak against specific sins that characterize ancient society. They refer to religious movements and the actions of priests and false prophets. They urge their listeners to trust God in the face of actual invading armies on their way to steal, rape, murder, and oppress. They speak against the evil of neighboring nations that have victimized the poor and built wealth by exploiting others. In the pages of the prophetic books, we hear about the persecution that a prophet suffers at the hands of the king or those in political power. In many cases, the message of the prophet is anchored in these specific events. And yet they do not provide us with the background that we need to understand—they assume it. Therefore, in order to read the prophetic books well, we must make extra effort to study the historical background and situation.

A third reason that the prophetic books are difficult is that they are complex literature. They are not straightforward narratives (like 2 Samuel), nor are they short poems (like many Psalms). They are a mix of narrative and poetry, sermon and prophetic oracle. They are often emotionally raw and intense: identifying terrible sins, lamenting over total destruction, and trying to grasp the glory and holiness of God.

Fourth, a prophetic book does not have a table of contents. I remember attempting to read a book like Isaiah when I was in high school, and it seemed like its contents had been put into a blender and scattered around the sixty-six chapters. I could not discern how one prophetic oracle or story related to the next one. To be sure, biblical scholars have also struggled to discern the structure of prophetic books. One scholar says that the book of Amos is “arranged with almost no regard for content or chronological order.”1 Another scholar writes that one would be correct in thinking that the prophetic books are “a hopeless hodgepodge thrown together without any discernible principle of arrangement at all.”2 We will need to discuss this question of structure as we investigate each prophetic book. (Spoiler alert: each prophetic book is arranged in a meaningful way!)

The prophetic books are difficult for these four reasons and others as well. All of these features have to do with the “genre” of these works. Genre is crucial for interpretation of any text. If I say to you, “A clown, a priest, and a duck walked into a bar,” you interpret my statement as a joke. Then, you decide whether my next statement (the punch line) is humorous. Or if I say to you, “In witness whereof the parties hereunto have set their hands to these presents as a deed on the day, month, and year herein before mentioned,” you interpret it as part of a legal document. In this case, you look for the place to enter the date below your signature.3 As we negotiate a variety of types of texts in society, we are constantly evaluating not only what they mean, but how they create meaning and how we should read them in that light. In the same way, we must understand what Old Testament prophecy is, how it works, how prophets communicate, and so on if we are to read them competently, faithfully, and on their own terms.

The Structure of This Book

Because the Old Testament prophetic books have such a distinct genre (or genres) and because they are difficult for the modern reader to understand, the next seven chapters will deal with these issues in more depth. Chapters 2 and 3 deal with the context of the prophetic books. Chapter 2 addresses the theological context, situating the prophetic books within biblical theology and the story line of God’s plan of salvation. Chapter 3 surveys the historical context, providing an overview of major events in the history of Israel and how the Prophets relate to each other chronologically.

Chapters 4–8 deal with the phenomenon of prophecy. In chapter 4, we explore the essential “job description” of an Old Testament prophet. This examination of the prophetic task continues, from the opposite perspective, in chapter 5, where we examine false prophets in Israel and in the surrounding nations. The true prophets of God were often in conflict with false prophets and distinguished themselves from them. In chapter 6, we will survey some of the key messages that come to us in the Prophets. In chapter 7, we look at the particular strategies used by Old Testament prophets to communicate (often) unpopular messages to an audience that is (often) hostile. Finally, in chapter 8 we will discuss the origins of prophetic books themselves, how they were formed into biblical books, and the implications for interpretation.

In chapters 9–24, we will spend one chapter on each of the prophetic books of the Old Testament. As you might imagine, the chapters on the long or complex books (such as Isaiah or Ezekiel) are longer, while other chapters are much shorter. Each chapter has a similar structure: We begin with “Orientation,” in which we consider the identity of the prophet and his particular situation. Next, in “Exploration” we examine the literary structure of the book and then discuss its contents, section by section. Finally, in “Implementation” we summarize some of the key theological points in the book and consider their particular significance within the whole Christian Bible and our faith. Each chapter ends with some discussion questions for further consideration.

A Worthy Journey

It is my hope that this book will be a helpful guide as you read the Prophets for yourself. But it is just that—a guide. The real value comes from reading the text of Scripture. It is God’s holy Word, living and active, and able to make us “complete, equipped for every good work” (2 Tim. 3:16). As I have read the Prophets in the preparation of this book, my faith in God and his redemption in Jesus Christ has been encouraged and built up. It is my hope and prayer that your faith will be bolstered as well as you work through these books of the Bible. The prophets lived long ago, but the Word of God does not pass away, and their message is crucial for the church today as we seek to love God with all our heart, soul, strength, and mind.

Christian Reading Questions

1. In your own words, describe what it means to read the Prophets as Christian Scripture. Other than Acts 26:25–28 and 2 Timothy 3:16–17, which texts inform your answer?
2. With what stance have you previously read the Prophets? How might that stance need to change as you approach them moving forward?
3. What have you found most intimidating or difficult about reading the Prophets? Which topics do you hope to learn more about, or what skills do you hope to acquire as you engage with this material?

Part 1: The Context of the Prophets

CHAPTER TWO
The Theological Context of the Prophets

And [Jesus] said ...