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The Wailing of Perdition

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The context of this passage is about Yahweh’s message to people who are about to undergo judgment. Both His people and outsiders alike are in Jeremiah’s words to become corpses like dung that fall on the open field. In descriptive language, Jeremiah produces symbolic meaning that expresses the most profound lament over Zion. The place where Yahweh’s presence once dwelled among His people. It is not only to become abandoned but subject to destruction as decreed and prophesied. Jerusalem, the city of His people, was to become a heap of ruins. A place where wild beasts or predators often dwell, and it was by the will, intent, and direct action of Yahweh that this devastation was to occur. A straightforward and necessary result of betrayal and rejection of Yahweh, their God, and the God of all creation.

Thus says the Lord, “^aLet not a wise man boast of his wisdom, and let not the ^bmighty man boast of his might, let not a ^crich man boast of his riches; but let him who boasts ^aboast of this, that he understands and knows Me, that I am the Lord who ^bexercises lovingkindness, justice and righteousness on earth; for I ^cdelight in these things,” declares the Lord.^[1] ^–Jeremiah 9:23-24

For context concerning Jeremiah’s overall prophetic message, the second chapter of his book calls attention to Judah’s sins. Namely, their practice of idolatry, social injustice, and religious ritualism. The third and fourth chapters of Jeremiah pertaining to his call to repentance and how they were to escape destruction. Ultimately, inevitable, and terrible judgment would come upon them because they refused to repent and return to Yahweh. They chose instead to plunge headfirst into the punishment prescribed by their God.

Immediately after these messages of the indictment (chapter 2), the call to turn back from evil (chapters 3-4), and unequivocal condemnation (chapters 4-6), Jeremiah’s distress highlights what could have been averted if they would have chosen the opposite of what he wrote. As the beginning verses of chapter nine were filled with the depth of his grief, what could have turned about is a study in contrast. A lifestyle of lies, evil, adultery, treachery, betrayal, slander, fraud and violence were leveled at them by Yahweh Himself. Moreover, Jeremiah’s distraught view of their rebellion gave a clear and specific indication of what people could do. Instead of lies, honesty. Instead of evil, good. Instead of adultery, faithfulness. Instead of treachery, loyalty. Instead of betrayal, devotion. Instead of slander and fraud, righteousness. There are numerous behaviors the people could have undertaken to begin a course correction to get themselves on a better path. The people could have humbled themselves with an appeal to Yahweh for His grace, mercy, guidance, and strength. To begin again in repentance and renew their covenant commitment with Him as they start to abide by His interests and desires.

As a matter of principle, as it was then, so it is today. Especially within secular Western culture that has largely removed God from daily life. At a personal level and among institutions, both public and private. If they return to God, seek Him, and abide by His truth, there is restoration.

Verse 23) CROSS-REFERENCES
^a Eccl 9:11; Is 47:10; Ezek 28:3–7
^b 1 Kin 20:10, 11; Is 10:8–12
^c Job 31:24, 25; Ps 49:6–9

Verse 24) CROSS-REFERENCES
^a Ps 20:7; 44:8; Is 41:16; Jer 4:2; 1 Cor 1:31; 2 Cor 10:17; Gal 6:14
^b Ex 34:6, 7; Ps 36:5, 7; 51:1
^c Is 61:8; Mic 7:18

^[1] New American Standard Bible: 1995 Update (La Habra, CA: The Lockman Foundation, 1995),
Jeremiah 9:23–24.

The Spirit of Error

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As it is written in Isaiah’s pages, Yahweh gives a clear and direct understanding of who He is and what His interest are (Isaiah 58:6-7). Among them, He made explicit and unmistakable reference toward the kind of justice that He requires. Not the kind of “social justice” perversion that post-modern society defines today from cultural depravity and socialist ideologies. Instead, He insists upon a justice that frees and supports the poor, abused, disadvantaged, elderly, disabled, orphans, widows, incarcerated, homeless, and so forth. Among those in the faith who rely upon their religious programs, ceremonies, fellowship, offerings, and practices as a cover for the absence of attention in these areas bring sure “critique” or condemnation. Most notably, among religious institutions, or churches that operate as a business for profit where resources and costs become placed around membership, social programs, private for-profit charter education, visitations, and community status.

Where there is an absence of outreach, missions, the gospel, and discipleship, that is the type of religious conference, institution, or “church” that has set its course to become partially effective for the Kingdom at best. As it is written, “All of us like sheep have gone astray, each of us has turned to his own way; but the LORD has caused the iniquity of us all to fall on Him (Isaiah 53:6)”; we witness self-directed endeavors contrary to what God requires.

Instruction on ethical and moral living is also a chartered priority within the Church. To the extent that it teaches about the righteous behaviors of its members, guests, and the community at large. Free from cultural influences, the local church is to attend the words or instructions of Jesus, “Therefore go and make disciples of all nations, baptizing them in the name of the Father, and the Son, and the Holy Spirit, teaching them to obey all that I have commanded you… (Matthew 28:20).

Jesus modeled love for the oppressed, afflicted, and lost. He did not provide guidance about the market development opportunities of the temple or local synagogue. Among numerous churches today, a relationship with Jesus is secondary or incidental to its overall aspirations. A casual survey across various prominent church websites reveals a collection of family events, life groups, movie nights, volunteer preparation classes, membership classes, fundraising events, devotional sessions absent the Word or exegetical attention, and community development on behalf of a city or town. Look for how many times a reference to Jesus appears on the local church website or its social media presence.

Finally, observe how many times the worship service music and selection focus on how much God has done for the congregation member, rather than Yahweh and who He is. Specifically, about what He is like and how worthy He is of our praise and adoration. If a pattern over time appears prevalent, compare the emphasis between the two, and you have a significant indicator of who and what the church prioritizes.

Oracles of the Suffering King

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As one thinks of irony, usually, an impression of emphatic opposite effect is brought to mind. As a literary device, it is a way to convey meaning in a way that emphasizes a deliberate sense of the contrary. So, while a reader thinks about the messianic prophecies of Isaiah, there is a sharp contrast. Between the royal Davidic lineage of Christ to His self-assumed condescension as a Servant of the Most-High God. To reveal at depth the imagery of the Servant, we are presented with four Songs of the Servant within the prophetic writings of Isaiah. Among these songs, we are given words of meaning studied for thousands of years, as a way to recognize the nature of Christ, His identity, His role, and His reason to exist among us both backward and forward in time.

The Songs of the Servant:

1.) Isaiah 42:1-9
Christ identified as the Servant of the Lord as chosen by God (Matt 12:18-20). Imbued with the Spirit of God, He will bring justice and hope to the nations (all people).

2.) Isaiah 49:1-13
The calling of Christ from Yahweh and His mission set before Him. To restore Israel and bring salvation for the nations. Christ was called to His mission before He was born.

3.) Isaiah 50:4-11
Yeshua Messiah’s obedience and perseverance will stand in fierce opposition, persecution, and ridicule (John 19:1-3, Phil 2:8, Matt 27:30). His obedience results in suffering to which He becomes the Suffering Servant (Isaiah 50:6).

4.) Isaiah 52:13-53:12
As Christ’s prophetic trajectory develops in Scripture, He is identified as royalty by having an exalted nature. The exalted Servant Christ Jesus (Isaiah 52:13) as the seed of the stump (Isaiah 6:3) that grows and becomes the branch of Jesse (Isaiah 11:1) to bear fruit through the father of King David. Altogether a prophetic messaging that He will become a king by genealogy, and a King of kings (Revelation 19:16) not of this world (John 18:36) yet a suffering servant to accomplish God’s will.

As Pilate confronted Jesus Most High King, Christ, his creator as Yahweh, confirmed that He is a King. As before His voluntary execution, the Suffering Servant as King would eventually bring access to His kingdom for everyone would seek and follow Him. He would usher multitudes into His kingdom from among the nations. Through the prophetic words of Isaiah, the witness of the Apostles, and the testimony of the Holy Spirit within all who are in Christ, He is the Suffering Servant and Most-High king.

The Shadow of Dawn

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In the plain reading of Isaiah 14:12 in the KJV and NKJV, we are informed about how it was “Lucifer” who was fallen from heaven. Where the Hebrew term Helel ben Shahar translates as “morning star” or “day star” “son of Dawn” as a shining celestial body from heaven (the sky) in view just before the morning sunrise. The Latin translation, by which the KJV etymological translation originates, means lux / luc- (light) and -fer (bearing). So, many would surmise that Luc-fer is the literal presence of the planet Venus in the morning sky. Conversely, where the name “Lucifer” is rendered in the King James Version as the “star” of the morning. An object other than the sun observable in the dawn sky that bears light. As such the name Lucifer per se is not attached to Satan, the Evil one, to refer to an individual identity.

Some view Isaiah 14:1-23 as the fall of Satan from reference passages Luke 10:18 and Revelation 12:8-10. Where it is concluded that Jesus uses Isaiah 14:12 to describe Satan’s fall. While numerous others share the view that the theologically parallel passage of Ezekiel 28:1-19 correlates to Satan’s rebellion, the prophetic context is in reference to the Prince of Tyre and his evil behavior. As it is argued that the surface reference context is a prophetic taunt or mockery against the kings of Babylon (Isaiah 14:1-23) and Tyre (Ezekiel 28:1-19), some hold a view that both pericopes point back to the ancient account of the divine rebellion. Specifically, where both in meaning are simultaneously and synergistically true as a shadow of the divine revelation given within Scripture. Quite a number of scholars, teachers, pastors, and students believe that Isaiah 14:12-15, Ezekiel 28:1-19, & Genesis 3 all draw from the same theological and divinely inspired literary well.

On the surface, by the plain reading of the Isaiah text, the “morning star, son of Dawn” is in figurative reference to a hypothetical god that echoes back to the ancient Near East view of a deity. Isaiah writes in the form of mockery that the king of Babylon is a pagan god in the pantheon who some would view as a “shining one.” As if this king held a god’s stature, the prophetic taunt in Isaiah is written to express the king’s epic absurdity. It is written as a comparison without truthful credibility or any weight whatsoever to punctuate the text’s meaning. In an ancient Near East context, a “shining one” in the heavens was recognized as a minor god. This “morning star” term was a pagan reference to a subordinate deity in rebellion against the Most-High in the pagan pantheon of false gods.

In the broader context and support of Isaiah 13:1 – 14:23, Babylon was the first among about a dozen surrounding nations subject to judgment and destruction. Beginning with Israel and Judah, empire after empire would fall by the word of Yahweh and the indignant proclamations of His prophet Isaiah. Along with their gods appointed over them, the people of many nationalities were given to certain and inevitable destruction. Having a theological meta-narrative that is unmistakable, chief among them were their kings, officials, and the Evil one who would continue to oppose and seduce humanity. To draw masses of people into idolatry, injustice, and meaningless religious rituals to profane and defile the imago-Dei and Yahweh’s purpose for His people and the nations.

Consecrating Fire

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The appearance of Isaiah before God at His seat of power is an astonishing scene of awe and wonder. As recorded and narrated in chapter six of the book of Isaiah (6:1-13), this encounter was a God-appointed theophany that would inspire and inform myriads of people for generations. The witness and testimony of Isaiah concerning his vision echo among everyone who seeks to know and experience the glory and mysteries of Yahweh. Isaiah experienced God’s presence, as revealed in a glimpse of His identity, place, position, glory, and power. Among these, Isaiah perceived in limited view what the seraphim called out in the temple. That Yahweh is most holy as it was cried out to another in a magnificent way. Holy! Holy! Holy! These were their words. The angelic seraphim were in resonance with just how God’s holiness is distinct and utterly more unique and beautiful than anything or anyone. The glory of the incomparable Elohim was throughout the whole Earth as it filled the whole of His creation.

Isaiah’s encounter before Yahweh ruins him. He experienced a crisis of self-aware defilement before God. He witnessed God Most High’s being and presence. It was there that Isaiah understood the true condition of himself among people that he dwelt with and charged warnings against in the previous five chapters of his book. He was so stricken with a self-aware state of impurity and corruption that he cried out, “Woe is me! I am ruined!” He was guilty of defiled thoughts, words, and actions among his people all to separate Him from God. His God, who he honored, worshiped and served. The gravity of his conviction kept him from His God and his ability to withstand or bear God’s presence.

During this encounter, the smoke that filled the temple was probably a barrier for Isaiah to keep him safe from the effect of God’s unyielding glory. A vapor that became a veil for his spirit until he was purified and cleansed by a seraph. While amid the gathering smoke, the angelic seraph creature flew to Isaiah with a lump of burning coal taken from an altar to touch his mouth with it. To burn away the defilement and atone for his sin so he would no longer carry his guilt before God. His offenses now removed, to be of consecrated service before Yahweh as a prophet before His people.

With Isaiah in a desperate situation throughout his vision, the Lord spoke out His invitation to go to His people on behalf of Most High Elohim. “Who will go for Us?” was the call, and without any reservation, Isaiah said Him, hinneh-‘ani! slh-‘ani. Or, as we read in Scripture, “Here am I! Send Me.” — Made possible by an encounter and redemption made complete through the underlying relationship between Isaiah and his God. With the acceptance of Isaiah’s call, he was instructed to “Go, and tell these people…” to hear and to see the truth and to repent. Yet while the people were warned and persistently urged to forsake their sin and return to Yahweh, the message will bear on them to further harden their hearts and reject their God. They would become given over to judgment to include all the disasters that would become their demise.

Overview of Jeremiah

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Jeremiah was both a priest and a prophet who lived during the final decades of Judah’s Southern kingdom. He is more clearly know in Scripture as a prophet who warned Jerusalem of judgment due to their rebellion, corruption, and the rejection of their covenant with God. As a matter of certainty, Jerusalem will be given over to Babylon and remain there in captivity for 70-years. As the reader of Jeremiah’s book will find stories, sermons, poems, and essays of Jeremiah’s life work, a full corpus of role and meaning becomes clear. The total of his work is assembled as an anthology and not a sequential narrative to tell a linear story concerning the prophetic warnings and events that would occur in Jerusalem. Jeremiah was a messenger of God’s justice and grace.

Throughout Jeremiah’s book, the prophet is called to pronounce judgment upon Jerusalem and even the surrounding nations. He was God’s appointed prophet to Israel and the nations to pluck up and break down and plant and build up (1:10). Israel’s indictment rests within three offenses. First, they have broken their covenant with God. Second, they were worshipping false gods. A problem that was written about as idolatry, which is spiritual adultery. Third, their leaders were guilty of widespread social injustice stemming from their abandonment of the covenant, or God’s Word. With God’s condemnation through Jeremiah, Israel was subject to judgment from Babylon. While on the one hand, Israel was offering sacrifices according to Jewish ceremonies and religious traditions inside Jerusalem. They were also making child sacrifices to Moloch just outside Jerusalem in the valley of Hinnom (valley of slaughter).

The remainder of the book of Jeremiah concerns the wrath of God upon Israel. They were to drink the cup of His anger by becoming enslaved or put to violence while subjected to famine, disease, and disaster. The anthology of Jeremiah then proceeds to describe how Jerusalem is led off to Babylon. Amid Jerusalem’s destruction and while Yahweh’s people were placed in Babylon, hope was pronounced where He referred to a new covenant that would become healed through a messiah. The remainder of Jeremiah’s book concerns the judgment and destruction of surrounding nations to include Babylon itself eventually. The book ends with a glimmer of hope for Israel to indicate God’s everlasting faithfulness.

Overview of Isaiah

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The opening chapters of Isaiah (1 -12) concern messages of judgment and hope. Centered squarely upon Jerusalem, and more broadly, the Northern and Southern kingdoms. As Jerusalem remained in a state of disobedience, rebellion, and idolatry, Yahweh’s anger and decrees made sure the eventual demise of His people and surrounding nations. Babylon, a hostile and foreign country, would attack Jerusalem and be eventually burned to purify it of corruption. Even though His people have gone too far, their hearts were hardened, and they were committed to destruction. After the devastation of Israel from Assyria, Yahweh’s people would not end without hope as there would emerge a holy seed. A seed that produces a tiny shoot from a stump of a tree that was symbolic of Israel would bring a messianic king to rule over a new Jerusalem in peace, justice, and righteousness

As the course of history and the decree of impending judgment unfolds, a comparison between two cities is made in chapters 13-27. On the one hand, the nations in the Ancient Near East were cast as a city high and lofty yet only destined for ruin because of its total rebellion against their Creator. While on the other hand, there is a promise of a new Jerusalem, another city, where God reigns over all nations, and there is no more suffering, injustice, or death.

The prophet Isaiah further condemns Jerusalem’s interests in saving itself through an alliance its leaders formed with Egypt. Isaiah makes it clear that the only way to be saved from judgment is repentance and trust in Yahweh. Not by relying upon neighboring nations for protection. To demonstrate this as an effective route of safety, King Hezekiah had humbled himself and prayed for Yahweh’s deliverance from Assyria, another enemy but from the North. Yahweh rescued Jerusalem through Hezekiah’s appeal. Yet even after Yahweh comes through a dramatic way to save Jerusalem from the Assyrians, Hezekiah, this time, allies Babylon. While the prophet Isaiah informs Hezekiah that Babylon will eventually betray and destroy them. Hezekiah had sought to impress and earn Babylon’s favor for security and status, while that should have been solely through Yahweh alone.

The final section of Isaiah involves messages of hope. As the inhabitants of Jerusalem in Babylonian captivity were to be released, they were to take up residence in Judah again. The prophet Isaiah wrote future instructions concerning the renewal of God’s people. And they were to abide by the covenant they accepted long ago. God delivered His people from Babylon through raising an army in Persia to defeat their foes. So, the people of Jerusalem were expected to return and rebuild their relationship with Yahweh and each other. Isaiah’s message to those rescued from Babylon was prophesied and recorded onto a scroll for their hope and instruction. The future hope we read about in chapters 40-66 has come, and God’s people get about the business of daily life in Jerusalem.

Chapters 40-48 open up with an announcement of hope through service to the nations. However, God’s people become contentious with Him and claim that He ignored them. When in reality, He was at work among them to purify them of corruption and to rescue them from permanent and final harm. It was their God all along who judged them and, after a while, rose Persia to conquer Babylon their captors and set them free. This judgment was to get them all to recognize that Yahweh is their God, and they are His people. Not the idols of their idolatry. Their obligation was to return to Him and repent while trusting His word going forward into the future.

As Israel’s people were restored to Jerusalem, they were contentious, and they lost faith in their God Yahweh. So, God would form a new kingdom with a new messianic servant who would restore Israel and become a light to the nations. The servants to follow this messianic figure (Christ) are recognized as “the seed” (Is 6:13), who are humble and repent. They are not among the wicked who reject God’s servant and His way of restoration. The wicked will face God’s justice and will be removed from the “new Jerusalem” forever. While the servants will humble themselves, repent, and own their evil to obtain forgiveness to inherit the new kingdom. In comparison, the “new Jerusalem” or the new kingdom is figurative imagery for a new creation where death and suffering are gone forever. It is where all nations of God’s new covenant family are brought together in perfect fellowship with each other and with their God as intended.

Eschatological Systems of Thought

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Both amillennialism and premillennialism are eschatological systems of interpreting prophetic and apocalyptic thought. The prediction of near and far-term future events is expressed in written or verbal form to describe forthcoming fulfillment. All the way back to the Edenic garden to the Apostle John’s revelation on the island of Patmos, the biblical reader finds prophecy throughout Scripture. Whether concerning the messianic promise, impending judgment, or eschatological prophecies, many future events were declared with many now fulfilled. As time continues to move forward, all of Creation draws closer to complete fulfillment while reaching toward end-time events.

Centered around Revelation 20:1-6, attempts are made to describe when and where Christ will reign. People who hold to amillennialist views believe that there is no reign of Christ on the Earth after His second coming. Instead, the amillennialist view believes His reign is in Heaven with believers as they pass away and go to be with Him. To the amillennialist, the kingdom reign written about in Revelation 20:1-6 is symbolic and not literal. Whereas this reign written about is in the kingdom of Heaven, and not a kingdom on the Earth as premillennial interpreters believe. The second coming of Christ to Earth is after this period in Heaven. Premillennialists hold to the view that the second coming of Christ occurs before a 1000-year (millennial) reign on Earth.

So, the two systems’ differences appear to rest on where Christ will reign and when. He either reigns in Heaven for 1000 years symbolically or on Earth literally, and the second coming of Christ occurs either after His reign in Heaven or before His reign on Earth. The former is the amillennialist interpretation, and the latter is the premillennialist view. Both systems are categories of how people recognize and conclude what is to occur in the future, as interpreted from Revelation 20:1-6.

Further within the premillennial view of prophecy, there is classic dispensational premillennialism, progressive dispensational millennialism, and historical premillennialism. Each of these bears out distinctions from the other and the entirely separate millennial systems of thought. Dispensational premillennialists believe that the rapture written about in 1 Thessalonians 4:17 will occur before a 7-year great tribulation as prophesied as the 70th week in the book of Daniel. Once the tribulation is concluded, the second coming of Christ occurs, and He begins His millennial reign with His church. In contrast to dispensational premillennialists, historical premillennialists hold that the rapture occurs after the 7-year tribulation (also known as the post-tribulation view).

Both systems recognize the 1000-year reign, whereas one views the period as symbolic and the other literal. So to reiterate, Amillennialists view the 1000-year reign symbolically in Heaven and Premillennialists view the 1000-year reign literally on Earth. Amillennialists view the return of Jesus to Earth after this period in Heaven. Premillennialists of all types view the return of Jesus before His 1000-year reign on Earth.

Artifacts of Prophetic Reason

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To see if there is anything of more value from Scripture in terms of the overall prophetic message of those before us, we have many examples as offered by the historical records. Specifically, to get a look into the character of God, by what He says and does. From His judgment, and his mercy, we have historical accounts of what happened to Israel and Judah while they were in open rebellion against Him. So, to see further how God thinks and acts while people reject Him, here is the basic three-part message of His prophets and their indictments.

You have broken the covenant, and you had better repent

The people of Yahweh (Israel and Judah) were guilty of violating their covenant oath with Him. Their egregious behaviors specifically were concerning idolatry, social injustice, and religious ritualism. Therefore, the pre-exilic prophets were highly active in confronting the people for these offenses with explicit and specific details about where they were in rebellion and error. Their continued and stored up sin before Yahweh was at the root of their objection, and they were pressed upon the people to name names, specific conditions and incidents, and the depravity they were engaged in.

The three indictments of God through the prophets were as follows:

Idolatry

They were actively worshiping the idols of Baal and Asherah. The people were desecrating the temple, defiling themselves, and serving pagan false gods that were forbidden according to the Mosaic covenant with Yahweh.

Biblical Injustice

There were people oppressed, neglected, abused, and mistreated among the people of Yahweh. In violation of covenant stipulations given in Deuteronomy, the people were not abiding by the terms of their agreement with God. To care for the needy, support those in poverty, feed the hungry, care for the orphan, and plead the widow’s cause.

Religious Ritualism

The people exchanged their relationship with Yahweh for rote religious practices that included sacrifices and going through the motions of ceremonies, offerings, and fasting.

If you do not repent, you and other nations will be judged

The prophet’s direct and clear message was to inform offenders that their impending doom is certain unless they turn back and return to Yahweh. If they do not, they will be destroyed by violence, enslavement, disease, hunger, and disaster.

There is hope beyond judgment

For Israel, Judah, and the nations, there is hope for restoration in the future beyond judgment. Relationships will overshadow ritual and legalism. A new exodus will occur through a new covenant, and the Lord will dwell in the hearts of His people.

The Poetic Riddles of Time

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There are numerous types of poetic and literary expressions read among the prophetic writings to articulate what Yahweh both directly and indirectly says. He is either actively in direct discourse with His people or He speaks solely through His prophets to convey His messages in a way He deems suitable.

It is sometimes recognized that with rhyme, there is the ease of recall. So, for memory retention and recollection, people can bring back to mind what they hear and learn. Through the various forms of verbal and written expression, people can internalize and repeat what messages they hear from Yahweh or His prophets in terms of what they read or hear. Structurally, words and meanings become assembled to support comprehension and reinforce sense where there is a lasting effect. At times messages are phonetically repeatable to drive home a point expressed. Easier shared and brought back to mind with others as instructions and lessons are learned.

A certain cause and effect occur with the verbal and literary language that unfold through the prophets. This cause and effect bring about a certain impact to effectively reach people where a more passive expression may not entirely be retained or sink in. For example, if Yahweh intends to bring fear and distress among people, He can choose to use language in any form He sees fit to convey an unmistakable meaning. It is a type of speech-act that corresponds to the circumstances which require attention, correction, or a new direction because of an offense of error.

At times Yahweh has used language to deliver theological messaging about the hardness of heart concerning people who reject Him. Given over to an inability to hear, see, or perceive what Yahweh would say through His prophets or in His word, people cannot receive what is communicated for their recovery and benefit. They eventually become their undoing and destruction without a possibility of reconciliation.

The prophets and poetry go hand-in-hand. While at times there is prose to narrate events or story, the use of poetry is often applied to prophetic messages in figures of speech and literary morphology of various types that comprise of an anthology, or a body of overall work. It is not for philosophical purposes, but to dispense truth in a way that reaches people’s literal realities. Through figurative language, analogies, metaphors, anthropomorphism, hyperbole, and other figures of speech, poetry is the currency by which Biblical prophets transmit and receive messages to correct, form, or cultivate relationships. Namely between Yahweh and His people and between themselves and their listeners.

Doubt & Resonance

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Back from Adam through Abraham, Isaac, Jacob, Moses, and David, there were covenants that were formed between Yahweh and His chosen people. None of which contradicted another, but in some respects superseded or reiterated the promises of Yahweh’s blessings in exchange for the continued love and honor of His people. He would dwell among them, guide them, protect them, and prosper them as a kingdom that would bring His people and humanity a path to reconciliation and restoration.

Over the centuries, God’s people forgot about Him, rejected Him, disobeyed Him, and sought other gods through their idolatry. Over time, His people broke their covenant with Him and continued their rebellion apart from God as His chosen people. This is the brief backstory and the conditions by which the prophets operated under during their own time. The Lord’s people were in open rebellion against Him, and they betrayed their covenant oath again and again. Ultimately, they were to become again enslaved to the Assyrians and Babylonians just as they were to the Egyptians many years before.

The history of the prophetic era became interwoven throughout the historical circumstances of the Hebrews, God’s people. He called specific individuals across time to deliver His warnings and messages concerning the betrayal of their covenant. They violated the Mosaic law taken with them as they entered their inherited land. So, the people, its tribes, and its leadership went about their daily lives, they intermingled with existing populations and were influenced by surrounding nations. To corrupt their desires, actions, and interest, they progressively separated themselves from God. Without the intervention of God through His prophets, His people would have been forever lost. A people of promise would have been otherwise given over to the oblivion of evil indistinct from the surrounding nations.

The prophets were situated according to their purpose. How they operated, where they went, who they were, what they did, and why they existed surrounds a biblically coherent rationale to make sure the fulfillment of God’s promises to His chosen people—beginning with the patriarchal fathers. The latter went before the people under judgment. The prophet’s function and message were intended to make right the course of history for Yahweh’s people to repent and return to Him. While they catastrophically failed repeatedly, the horrific consequences were borne out with plenty of warning and clarity for corrective action. Moreover, people warned through the prophets had the full perspective of historical events that took place among their ancestors. The people of Israel and Judah had the religious and traditional hindsight that gave them the certainty needed to understand what fate would befall them. Yet they chose not to return to Yahweh as He desired of them.

The Poetry of Inversion

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As a theological principle, those who hold themselves out as a “prophet” or “seer” today really eventually run in contradiction to God and what is in His word. This post concerns the reasons false prophets are a problem.

Within the Old Testament and Ancient Near Eastern historical context of Canaan, Israel and Judah’s kings established for themselves “court prophets” who served the interests of their royal leadership. A leadership that was disloyal and disobedient to Yahweh sought to install for themselves prophets of Yahweh and foreign gods to offset the pressures from true prophets of Yahweh who spoke God’s Word. The ancient Biblical kings of Judah and Israel appointed prophets beholden to them and served their interests as a priority and not according to the truth of what Yahweh revealed in His word through the Deuterocanonical covenant and His prophets that would appear before them.

These were prophets selected and put into position as the Kings of Israel and Judah observed what the kings of other nations did to organize and put their prophets of false gods before them, and their people. As the people of Yahweh sought to put a King before them to be like other nations, the kings of Israel and Judah put false prophets before them to be like other nations. In essence, this was yet another rejection of the God, His Word, and the covenant that was formed between Him and them as His people. The kings of Israel and Judah knew that the false prophets and priests would bring pagan gods to them and their people to worship and serve. Still, their rejection of God in this way was not fully complete in the absence of outright contradiction and opposition to what the prophets of Yahweh advised, instructed, or decreed on His behalf.

The historical and biblical case of Jeremiah 28:5-11 illustrates this matter clearly. The confusion and uncertainty caused by Hananiah eventually brought confrontation between him and Jeremiah. Moreover, the false prophet Hananiah caused people to trust a lie and not the truth of God’s message through Jeremiah. While it appeared that Yahweh’s message through Jeremiah was temporarily thwarted, He used adverse circumstances to make a clear theological point about obstruction and dishonest behavior as an agent of God’s interests and His message.

As false prophets place their loyalties and obligations across competing interests, people of all levels within their Ancient Near Eastern context commit idolatry. Before Yahweh, a grievous sin facilitated by the kings, priests, prophets, and others to live an idolatrous lifestyle and live a lie that would eventually contribute to their demise. Judah, who was in Babylon’s captivity, were there because of their outright rejection of God, which included idolatry. Those who remained in Israel and Judah were still steeped in the practice of rebellion while learning nothing about the circumstances that befell their people according to God’s warnings and judgment.

The leadership that sets in place people, systems, and processes that cause God’s people to sin against Him and each other is condemned with severe repudiation, judgment, and punishment. From a Biblical perspective, passage after passage, there is no uncertainty about it or a shortage of stories to articulate the harshest of condemnation.