Some Classical Prophets
And their influence in
In Their Time and
Viewing God through a Chaplain’s Eyes

- Reflections of Student Chaplain Joseph P. Lalka

October, 22 2014

Classical Prophets are the spoke persons of the Lord. They have a collection of works attributed to them.
After the Prophets of Abraham, Moses, Miriam, Samuel, Nathan, Elijah and Elisha we are presented with what are called the Classical Prophets. They speak for Yahweh and are not future predictors but admonish and encourage about the present day. They remind the established leaders of the reason they were the leaders of their people. Remind the Establishment why they are the establishment. Eight century Prophets are most notable, and the start of the Classical Prophets. Their writings are collections in a separate book of the scriptures. Amos Amos is the first prophet I want to discuss. The theme that runs through all of the material is one of protest against the social injustices that prevailed in northern Israel during the reign of Jeroboam II. Along with this protest is the warning that Yahweh will surely punish the nation for violating the demands of justice. He declares, "Fallen is Virgin Israel, never to rise again." He is caustic and abrasive in his delivery. He is from the southern kingdom but preached to the northern kingdom. He up holds the Mosaic Covenant. Amos was a herdsman who lived in the region of Tekoa, not many miles from the city of Jerusalem. As Amos pondered the situation that prevailed in northern Israel, he began to have dreams and visions, three of which he recorded. For example, Amos sees a man with a plumb line measuring a wall that is about to fall. The man is told that the bulging wall is none other than the house of Israel: Just as a wall of this kind will soon collapse, so the nation that it represents will surely go into captivity. In a second vision, Amos sees a basket of summer fruit that represents the people of Israel, whose material prosperity is like the fully ripe fruit. But ripe fruit lasts only a little while and then rots and decays. So the peaceful years of the Israelite nation are about to come to an end. The third vision is one in which Amos sees a swarm of locusts about to devour the produce of the land. This vision is also interpreted as a warning of the evil days that lie ahead. Amos makes daring statements are because they directly challenge the generally accepted religious practices of his time. Strong opposition to Amos developed at once when Amaziah, a priest, sent word to King Jeroboam that Amos was a dangerous character and should be expelled from the land. He declares, "Fallen is Virgin Israel, never to rise again." The prophecies of Amos mark an important point in the development of the religion of the Old Testament. The prophet was indeed a spokesman for Yahweh. That he was not speaking for himself or trying to please his listeners is made clear by the content of the message he delivered. Some critics have maintained that the Old Testament prophets created the God of whom they spoke out of their own imaginations. However, had these prophets done so, it does not seem at all likely that Yahweh would have spoken so critically of what was being done by the prophets' own people.
Hope though appears in the Book of Amos, especially in the last chapter, indicate that the Israelites will return from captivity and will be happy and prosperous in their own land. It is felt these words were not from Amos but added later.
Hosea
Like the Book of Amos, the Book of Hosea is addressed to the people of the northern kingdom, Israel. He again is upholding the Mosaic covenant. Its fourteen chapters contain both a warning concerning future events and an interpretation of these events' meanings. Throughout the book, the prophet speaks to the people of Israel about the critical situation that developed during the years that immediately followed the death of Jeroboam II.
When Amos prophesied the disaster that would befall the nation, he was promptly repudiated by those who were comfortable in Zion and who were confident that no evil would ever come upon their land. However, when Hosea came on the scene only a few years later, these attitudes had changed.
Events changed that shook the confidence of even the most optimistic persons. No longer was there a stable government on which the people could rely. Kings changed rapidly, and often the change was attended by violence. With invasion by the Assyrian armies imminent, Israel kept the peace only by paying an enormous tribute to the Assyrian rulers by imposing a policy of taxation.
Hosea's wife, Gomer, whom he married in good faith, proved to be an adulterous woman. It’s not quite clear if this was a marriage with adultery and Hosea having forgiveness, or Gomer was just a part time prostitute. Or perhaps, Hosea rescued Gomer from this illicit trade. At any rate Hosea has tremendous love for Gomer, which parallels the love God has for Israel. Israel sins, is unfaithful, breaks the covenant but Gods is there ready to forgive if Israel repents. Yahweh is portrayed as a loving God.
The Women’s Bible Commentary has some scathing words in the depiction of the offending Israel as an adulterous women and prostitute.
For Amos, as well as for most of his predecessors, Yahweh is conceived primarily as a God of justice, Ready to Punish. But for Hosea, Yahweh is a God of love and mercy.
Speaking for Yahweh, Hosea declares, "When Israel was a child, I loved him, and out of Egypt I called my son." Hosea 11:1. And again, "How can I give you up, Ephraim? How can I hand you over, Israel? I will not carry out my fierce anger, nor will I turn and devastate Ephraim." Hosea 11:8-9.
Punishment for wrongdoing is indeed necessary, but according to Hosea, the purpose of punishment is not to meet the demands of justice but rather to restore the ones who have done the wrong.
The Priests have been blind guides leading the people to believe that Yahweh demands nothing more than sacrifices, long prayers, solemn assemblies, and other forms of ritualistic observances.
The truth of the matter, according to Hosea, is that Yahweh cares nothing at all for these services: "For it is Loyalty [Love and mercy] that I desire, not sacrifice, and knowledge of God rather than burnt offerings." Hosea 6:6. This is a huge change of emphasis on how the Hebrews viewed Yahweh,
Yahweh's demands are moral. He desires the correct personal attitudes rather than external conformity to a given set of rules. If the people had a correct understanding of the character of Yahweh, they would not try to worship him after the manner in which the Canaanites worshiped their Baal gods. Because of this lack of understanding on their part, Hosea criticizes not only the priests but the people who have allowed them to be misled in this manner.
"Ephraim," says the prophet, "is like a flat cake not turned over." The people do not have any clear idea of what they are doing. Again, he says, "Ephraim is like a bird, its glory flys away." Hosea 9:11. The nation resembles a bird that is without brains. Its people have been following a stupid policy, trying to save their country by making it strong instead of making it morally right.
Hosea was the last of the prophets of the northern kingdom.
The nature of deity is beyond any human capacity. The concept of deity was derived from those experiences regarded as the noblest and best that human beings have ever observed in their own lives.
This new element in the conception of deity had many important consequences for the future development of Israel's religion. For one thing, Yahweh's punishments could be remedial rather than punishing or retributive. The hardships and tragedies that befell them were for the purpose of teaching them lesson that they refused to learn in any other way.
Even the captivity of the nation by a foreign power would not mean that Yahweh had forsaken them. His love was so strong that he would never give them up. Israel was slow in learning this lesson but at least some hope for the future remained. Eventually, the divine purpose with reference to Israel would be fully realized.
Isaiah
The Book of Isaiah, as it now appears in our Old Testament, contains far more than can be attributed to the prophet. Ample evidence indicates the work of several different authors.
Old Testament scholars have long recognized that Chapters 1–39 constitute a unit that is quite separate and distinct from Chapters 40–55, many times referred to as II Isaiah [second Isaiah]. .Also III Isaiah consists of the remaining Chapters 56-66.
Generally, Chapters 1–39 are attributed to the prophet Isaiah. These chapters deal primarily with Judah and Jerusalem at a time when the city was still standing and when the southern kingdom was threatened with invasion by the Assyrians. The group of chapters beginning with Chapter 40 appears to have been written from the point of view of conditions that prevailed more than a century later. In fact, the writer indicates very clearly that the Babylonian captivity has existed for a long time. He believes that the punishment is nearly complete; the time is close at hand when the captives will return to their homeland and rebuild the city of Jerusalem, which has long been in ruins.
1st Isaiah
Isaiah was a prophet of the southern kingdom. His call to a prophetic life took place in the year that King Uzziah died (740 B.C.), during a critical period in the history of the nation. Uzziah was one of Judah's greatest kings. He reigned for approximately half a century, and during this time, the kingdom enjoyed its greatest period of prosperity. Commercial relations were established with neighboring states, and the internal resources of the country were developed.
Chapter 6 of the Book of Isaiah--Someone must speak for Yahweh and communicate the divine message to the people. – Here I am, send me!
Isaiah's ministry lasted approximately half a century, continuing through the reigns of Jotham, Ahaz, and Hezekiah. He may have suffered a martyr's death during the reign of King Manasseh. His work brought him into direct contact with kings and priests, and he encountered strong opposition from both groups.
Of note with regard to the priests and the services that they performed, Isaiah expressed convictions that were similar to those spoken to the people of Israel by Amos and Hosea. For example, speaking for Yahweh, he says, "'The multitude of your sacrifices — what are they to me?' says the Lord." And again, "Your New Moon festivals and your appointed feasts my soul hates." He even insists that Yahweh will not listen to the multitude's prayers: "When you spread out your hands in prayer, I will hide my eyes from you; even if you offer many prayers, I will not listen. Your hands are full of blood." Isaiah 1:14-15.
During the reign of King Hezekiah attempts were made to curb the rising power of the Assyrians.
When the Assyrians did invade Judah, capturing many cities and demanding that Hezekiah surrender the city of Jerusalem, Isaiah advised the king not to yield to their demands. He insisted that Jerusalem was Zion's city and would never fall. Within a short time, the Assyrian army withdrew, and for a brief period, Isaiah was vindicated.
According lecturer Marcus Gigliotti: Daniel Berrigan, (Priest and Peace activist) – was quoted that Isaiah “is to bring this message, as a kind of father confessor holding them to a public repentance. He is to enlarge on it; the specifics of their sin: injustice, militarism, greed, aping the nations, making the covenant a dead letter. Abandoning covenant, they have lost the God of covenant.”!
Closely related to Isaiah's teaching concerning the "surviving remnant" that would be the hope of Judah were his predictions with reference to the coming of a Messiah, or "anointed one," who will someday occupy the throne in Jerusalem and rule the nation with justice and righteousness. He will be a far better king than any of those who have preceded him. Under his leadership, the poor and the oppressed will find a champion.
Israel's messianic hope, though implicit in the teachings of some of the earlier prophets [2 Samuel 7:16 and Micah 5:1], finds its first clear expression in the prophecies of Isaiah. The term Messiah means "anointed one," or one who has been chosen by Yahweh for the accomplishment of a specific purpose.
Isaiah centered his attention on the coming of a Messiah who would possess the good qualities that were so lacking in the kings. The Messiah is portrayed as an ideal king.
Also one of the best-known passages in the Book of Isaiah is recorded in Chapter 2 and deals with the subject of the coming of a warless world. Looking into the distant future, the writer envisions a time when the nations will "beat their swords into plowshares and their spears into pruning hooks. Nation will not take up swords against nation, nor will they train for war anymore." Isaiah 2:4. This prophecy, like the one recorded in Chapter 11, in which "The wolf will live with the lamb" and "They will neither harm nor destroy on all my holy mountain," seems to be an admirable supplement to the idea of a coming Messiah, who will be known as "Prince of Peace." Although these passages have often been attributed to Isaiah, the evidence indicates very strongly that these prophecies come from a later period.
Micah
The prophet Micah was a contemporary of Isaiah. He lived in a small village named Moresheth, not far from the city of Gath, which was destroyed by the Assyrians when they invaded Judah. Living in this village, Micah came into daily contact with the people who suffered most from the system of land tenure against which Isaiah protested.
Because of these evil conditions, Micah tells his hearers that Yahweh will surely bring punishment on the land. The Assyrians' captivity of the northern kingdom is the punishment visited upon them due to their iniquities, and the prophet now sees a similar fate in store for Judah.
Although there are seven chapters in the Book of Micah, only the first three can be attributed to the prophet Micah and is certainly held in high esteem by later prophets and teachers.
A notable passage in the Book of Micah is found in 6:6–8. Here, we find a clear statement of prophetic religion at its best: "And what does the Lord require of you? One should act justly and to love with mercy and to walk humbly with your God." The writer of these words understands that Yahweh desires moral qualities on the part of his worshipers rather than sacrifices and burnt offerings.

What these prophets mean to me?
The pronouncement of Yahweh‘s wish for showing Love, Loyalty, Mercy and other virtues rings a clear note for me. In much of the Hebrew scriptures God is represented as a disciplinarian, a punishing God, who can’t wait to get after his wayward flock. These prophets bring out a positive word that LOVE is perhaps more important than the LAW.
It is true that they reprimand the Jewish people for not following the covenant agreement, and punishment will come if they don’t repent.
But now a sense of hope, peace and the arms open of a loving God are depicted.
This inspires me in my Chaplain Ministry at Albany Medical Center, to love and show mercy to those affected by illness injury or even death. It brings a closeness and unity with God. God is in me and you! Now, we have interpreted this through Jesus the Christ. But by listening in silence, [God’s first language] the chaplain shares a wonderful closeness with the suffering victim and family.
It truly is a transcendent experience of feeling this closeness with God (Jesus), one that I am so fortunate to treasure.

BIBLIOGRAPHY 1. Broadt, Lawrence Reading the Old Testament, an Introduction, Paulist Press, 1984 2. Brueggemann, Walter, An Introduction to the Old Testament, Westminster, John Knox Press, 2003 3. Ceresko, Anthony R. Introduction to the Old Testament, Orbis Books, Maryknoll, NY, 1992 4. Gigliotti, Marcus, Introduction to Hebrew Scriptures, (St. Bernard’s School of Theology and Ministry, Albany, NY) Class notes, Fall Semester 2014. 5. Newsome, Carol and others eds. Women’s Bible Commentary, Westminster, John Knox Press, 2012. 6. New World Encyclopedia, “Classical Prophets”, Available from http://www.newworldencyclopedia.org/p/index.php?title=Special%3ASearch&search=CLASSICAL+PROPHETS&go=Go Internet accessed October 2014 7. Nutting Ralph, Margret, Scripture, Nourished by the Word, Loyola Press, 2002. 8. Richard Rohr and Joseph Martos, Old Testament, Great Scripture Themes, St. Anthony Messenger Press, 2005 9. Senior, Donald; Collins, John J. and Getty, Mary Ann, The Catholic Study Bible, 2nd edition, Oxford University Press, 2011, 10. Shanks, Hershel and others eds. Ancient Israel, Biblical Archaeology Society, 1988