02.05 - Prophetic Names and Titles

(5) Prophetic Names and Titles

Much discussion has arisen respecting the terms descriptive of the prophet and his work. From 1 Samuel 9:9, we learn the prophet was formerly called “seer”; whence it has been concluded that “seer” is an archaic name, and not only archaic, but the late Dr. Payne Smith called it “ archaic, also colloquial, and popular”; and that it had little or nothing to do with “ the prophetic office, or with prophecy as an inspired utterance.” “ Seers,” he says, “were men of acute understanding, and of better education than the common people”; they solved questions and problems beyond the comprehension of ordinary men, but were not divinely inspired. Hence they were found in connection with heathen sanctuaries and royal households; while others acted as wizards, necromancers, and diviners; men “who taught for hire and divined for money,” who practised for a livelihood. Persons in need of counsel and advice approached them with gifts and presents of divers kinds, and sought their counsel and assistance; and not unfrequently the spake to the people after the desire of their hearts. Now while the “ Former Prophets “ were sought unto for assistance and advice in business life and matters of daily and private interest, yet we do not think the Hebrew “ seers “ were simply men possessed of natural acumen and mere magical powers. They were different from “wizards and necromancers,” and are distinguished from them; they also received great honours, and were esteemed for their high spiritual character; while there is a close connection between their intuitive knowledge or insight and their relations to the Eternal. They were not, however, “ messengers of the Eternal,” as were the latter and the greater prophets. “Chozeh,” a name closely allied with that of “ seer,” yet distinguished from it as indicating deeper and truer insight into truth beheld God as in a vision, gazed upon Him, and received His message, and declared the things he heard and saw. Dr. Lee says: “ The name describes one who possessed the prophetic gift but not the prophetic office. Whether this distinction can be maintained or not, Chozeh or gazer indicates a man who sees visions, a visionseer and divine mystic one who spoke for God by or from visions.”

“Nabi,” the Hebrew name for prophet, is a word the origin and meaning of which is somewhat difficult to determine. Kuenen endeavours to trace it to a Canaanite origin, and thinks it may have been adopted at a time of religious revival, when the excitement resembled the ecstasy of the heathens. If it should be proved that the word was borrowed by the Hebrews from the Canaanites who dwelt in the land, the insinuation that the prophets were “ hysterical enthusiasts,” or the followers of an “ unwholesome revivalism,” is unworthy of the character of the Hebrew prophets. They were not self-deluded enthusiasts, or men of the mantle type, or after the stamp of the fanatics of Eastern countries and ancient times, but sincere, honest, sober men; and many of them were among the most godly, intelligent, and cultured men of their times. And because of some instance of extravagant excitement on the part of a single individual, under peculiarly exciting circumstances, to brand the whole class of prophets as “ raving fanatics,” or u madmen,” is absurd in the extreme. If the etymology of the word nabi signifies to “ bubble up,” or “ bubble forth,” under some exciting condition or circumstance, as when the Psalmist says, “ My heart is bubbling up of a good matter,” yet this view docs not accord with the usage of the word. The word is best interpreted after the Greek prophetes or spokesman, and to denote one who speaks for God and from God. Ewald calls him “a loud, clear speaker,” speaking as a God-inspired prophet only can speak.

Other terms and expressions are used indicative of the prophet’s relation to God and his special work.

He is called a “man of God,” a “servant” and “ messenger of God,” a “ shepherd “ and “ watchman “in Israel. The prophet had to stand upon his watchtower, to act as sentinel, to look out and warn of danger and threatening destruction; while at all times he was God’s servant, messenger, and spokesman to the people. The prophet spake in the name of God, and with the assurance that he declared the mind and will of God; that the thing he declared he had received by revelation from God. There was an evident note of truthfulness in his utterances that attested his sincerity and authority, and gave him courage and boldness in proclaiming his message, even when that message declared the most unfamiliar and unwelcome truths. Not unfrequently the prophet had to teach most unpopular doctrines, but he did so with a fear less and unhesitating directness, whether the people would hear, or whether they would forbear, because it was the “ Word of the Lord,” the “ Message of the Eternal,” that came to him. He spoke because he must: he could not get from it. If he thought not to speak it, “ then there is in mine heart as it were a burning fire shut up in my bones, and I am weary with forbearing, and I cannot contain “ (Jeremiah 20:9).

Amos says, “ The lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy? “(Amos 3:8).