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    169 views22 pages

    Muffs Prophetic Intercession

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    IJ

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    © All Rights Reserved
    Download as PDF or read online from Scribd
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    CHAPTER I ‘WHO WILL STANDIN THE BREACH?: A STUDY OF PROPHETIC INTERCESSION Introduction Issel prophecy, its God whe tars to man and the prophet seen by many asa passive personality, aang an independent wll of is ‘own. The prophet appears secondary tothe phenomenon af prophesy becuse hes the agent of taming, and not the one who tars, a ls because at times es Set against fis wil bythe ower of the divine Iran that grabs him This view isnot completely comes, although it ns support in| _nany prophetic statements Jeremiah, for example, sys," id nt sit in te midst of scofers and eee. Because of your hand, It depres, because you fill me with angee” Gee 15:17). The same thought appears Excel: “And the spit ied me up and tok me, and went about iter In the distress of my sou. And the hand ofthe Lord wa strong upon ime" (Ezek 3:14). In prophetic speech, the hand of the Lard symbolizes the apperceptin as divine force that overwhelms the prophet takes Jnim up by the freock, and commands him to speak snd to stand Up ‘agzinst an inimical people. This power alts the prophet rom sackty fd fils him eth loom and deep depression. The hand ofthe Lor also symbolizes the submission of the prophet before the overwhelming "macy of the divine personality. “The prophet is ths the instrument of divine severity, the atbute of divine justice. But mesengership is only part ofthe whole picture, The ‘prophet has another function: He also an ldependent svat fo {he Beavenly court who atemps to rescind the ev decree by means af the only instruments at his disposal, prayer and nteression, He i fist the messenger of the divine cout tothe defendant, but his mission ‘boomerang back to the send. Now, he no longer the messenger of the courte Docmes the agent of the defendant attempting o agate the seventy ofthe decree 10 Love and Joy: Lave, Language and Religion in Ancient ral ‘This second aspect demands ie pyc strength independnce ‘tora ad ilgee, fo, afer i he prophet opposing Ne ery message te delivers tn ths scond rol the prophet iar {othe Bal Shem Tov, whol. intimate lee with he Creator nd [nnatvely Ino how to bend Him thew: ease prophet as Sn intnate elton wth the Holy One, Bean Be He, he alto Approach the cla of he Divine Presence saan ‘The clearest example ofthis divine-haman intimacy is Abeahan in the story of Sodom ae Gort“ ging fo ide rn Abrabaan what am aboot oda" (Con 1827) Amos alo epee of "For the Used God docs ot do anything without fst revaing Hi plas to ‘woo (His tasted ages) the prophets” (Amos) “The Hebrew tesmred, rly “Servant” doesnot reflect ay serie stats trae an expression of love an fend. The 90k er siah equates te fer "srvan” wi he word lec “Bboy Servant wom Ihave chosen my elt horn my sol igh” Can ‘Ee lun 418) Thos Mone our ech, tbe protonype of props. flo called ed, "The Bact “fit ren fr heat ha Mose He they so inthe breach bfore Him” (= 1062) tren though the Lord srds popes against tele wil debver meses to which they et fom Amoe 37 we lean tat heres 4 {livin eed ob Se prophet or sending hon eon. on {he Abraham sary (Ge 1817) we lean that Amo’ statement nate ‘rt tan aha reli in Genel the Lord is about to destroy Sedots and Gomonah (the nals of te werd wibout at tng His prophet These, {God say, “Am ging to hide fom Abraham what am abou fd" ‘Assoon a the Ln informs Abraham of is plan for Som, Abraham begin to pray an plead I Cod i determined to dstoy tse hl cies why dees He the lst moment have second hous apa el Hs prop Surly He relies at Ababa ight pint pry, an tt bate of words and wpleasant barging ae fo deep "Thre neve one cane where the Lord acta suppresses Hs pur pe rm His prophet becuse He doc not want an argument. When isha indo what append, he is most resent of thi spre: And God hd thi rnin and id tele gs 427 ap (hs fealty, Bish intercede, performs the naceary symbolic sc, ‘nd this rings the schon ht nck to ie: Even Bough te prophet ows that God loves im, thee is incredible Bevery in prope Who Wil Stand inthe Broach A Study of Prophetic Intercession 11 a rere sal ene neat Sipeiee ctetenen actors pacers Sota Daan mentite Pecorino Scania erase es sSeoniiay atten pts ihc esepoe crate nena tits iiceien Sonera Sree nofeirtt atmos SeiStheacctomtna Megara Seen oot aeons Staten ern cat nen wal aries tat iasienen mvtencemtentene ats Siu deletes neeataene mLinmeyasemen camara! SUE ees Moses For Moses, he aner of prophecy his entire fein he desert was one of sustained prayer to save eral fom he anger of God. At Tabera “the people were complaining in te ears ofthe Lod, and the Lard ear, and the Lord go angry, and the people cried out er © Moves, and ‘Moses prayed to the Loed” (Nam IL-2) When Misia, who spoke slanderous words, was stricken with eprosy, "Moses cre out (e9') to the Lord saying, "© God, heal ee!™ (Num 123) Crying out) is s synonym of prayer and petition. Mores also ragueted mercy on ‘behalf oF brother, and Aaron was saved “And the Lond became any 12 Love and Jy: Lat, Language and Religion in Ancient ae ‘with Anron and wanted to estoy him, snd I prayed on Beal of Acton a that tine” (Deut 920, [ets examine two store of prayer In theif of Moses, the stony of ‘he Golden Calf and the story of the spies, which come together intoene organic contest Inthe incident af the Golden Call Moses ay Way, 0 tor hl you be angry at our pope wham you have taken ur ted ef Ep th po senha wie og aa Wy ‘th apne Outthec a Render Pay attention tothe stratgyof the defense atteney who avails hie self fal the etre devies of argumentation, legitimate as wel as purios, to save the defendant. How clearly the ancient ethorities sr The irony in the tron Between “And the Lord spoke to Moses Sal, "Godown because your peoples behaved deel” Exed 327} and Why, O Loe, ace you angry at your people which you tok ovt of Egypt” Exod 32:1), Suddenly the Cilven of Isl are no longer the people of God— they ae the people of Moses But the defense attomey reminds the Lord tht Israel is ot Mose” people, but Go's Its as though Mess saying, “De y to Blame he fo ther nfl havin they have sinned, they ae Your people not mine. I You want get Fi of them, do so but dn’ try to erase Your connection othe.” The prophets knw tat thelr Go is Goof tet, and therefore they de nt Ate tim, Here, the defense atomey uses a strong and audacious thetosal device couple with moval blackmail we can paaplnase Ms approx ‘Dart Yortnow wh ov dg epunon Young a amore (treatonot ow ois as sre Gee chy a th et ‘Sethe mares You pte ot intone fe pbb ‘Spa You setting Your vm ase! The gee wl sy, "Co ‘Reealy hate fm Wa le cy a ek ott ‘sy mere amine een) hy wisn. teria compa of edempnn nd oe det ‘Topic snd "a nn Ber) Aristotle's god, whose clearest characteristic is his indifference, would net have been moved by such an epoitic and human angument But God Who tums toward man and ie interest in man's destiny Who Wil tad inthe reach: A Sadly of Prophetic Intercession 13 {in man’s reaction to His commandents leaves Himsel! open to such litimidation. We have two chece: Ether an indifferent Got who does ot reveal Hisel through a prophetic revelation bscnuse He Hincell is ‘devoid of personality and fetting o » personal God presenting fall blown personality whois worse about what the nations ofthe word wl hn isthe same God, according to Ezekiel, wh cannot stand the Argument ofthe nations, namely, "Il these are God's people why have they eft their land?” (Ezek 3620). This God cannot foleate even the shadow ofa doubt that His power may not be sullen fo sve the day. Such a doubts after al. a desecration, "a ditying” of His nate In this scenaro, God i elige to sanctify, te, to dks His name and eputtion while redeeming His people, even though they donot deserve ti demption according to sit juste. Divine need ie the decive factor ‘The iba God is anthropomorphic. He who sips God of His personal quay distorts the tue meaning of Scripture, Moses argues further “Remember Abraham sac and Jacob, your servants, to whom You personally premised to redeem ther children (Gro 3213) Here we have a compeling legend emotional argument. Cou it be tat God isnot as wustworty a an ordinary hua beng? When an oedinay mortal verte ded of gift cra deed of sale oto ge ‘zal contrat he has no ight to go back an Bs word But the Hay One, Blessed Re He, writes out a ded, enters into a covenant and before the inks dy, He eneges on His word, Mewes saying to God, Sud by the tore War so uric Wasa gana eect Se ‘ott pd ihe fon,“ ae ‘our bigatonto th paar oil nig Ths pete nf el See ig Yolande or rye ven so, we ave nt exaust the sags of Mosc nteresion, ‘ook caeflly tthe end of Exodus 32 “And now, if You forgive thelr sins, good. But if you dono, ease ny name from Your book which You ve writen 32) I ocks a if prophet audacity has won, But his not the ce, for God answers: “And now, go lead this people to [tbe lace] which tet you. Bold, my angel shall go out before you, And in {i dy at pon Tea pur hem for hn fe” Exod 14 Lovesnd oy: Law, Language and Religion in Ancien tel In he following section, we will frst investigate the matter of "My gel wil lsd you oat” and then the matter of Inthe day that push T'shall punish” For both, we will employ form of quctation and paraphase. My Angel Wil Lend You Out” Gd says, “My angel and not myself] wil ead you out” And God ifr thatthe sn hs not been expunged, but punishment has teen delayed, The transgression sil equlree retribution. I not now. hen later Dut payment willbe acted! “There ate two antithetical approaches in the Bible regarding the appointment ofthe ange! who leads the Hebrews The storyteller of Exod 1290-25 has a positve alte: The appointment a lesing. “Behe, | ‘am sending before you an ange o guard you onthe road a toting "you to the place hat I ave prepare for you. Be careful to observe his ‘Commands, besuse he hat My autho.” Buln the content of Exes [32 the appointment ofthe angels conceived as a terible punishment. ‘The Lord wil not lead the people out personally, Dut hands over the busines ofthe exodus to somebody ese, namely the ange Pay close atenon tothe continuation of our story (Exodus 3212~ 23) Wetsve before ws a econ that has nt ben understood a allan fas teen slid by sholrs and distorted by theologans "The appoiniment ofthe angel ulead ofthe people not singly 2 punish for Irae, for, rom 2 formal pont of view, there is this Tppointment» fee smart the ono of Mes The fact that he {ord appointed an ange in pace of Moses indicates Cat is anger has rot sbeided altogether: “II were to let Myself lose agaist you for one ‘moment I would destoy you completely.” It i as Mase is sang “People will ay that the appointment ofthe angel se sgn of lak of ‘ait not only in the people, but against me” ‘Whether Moses was relly hart oe nat we donot know. But even he was not, he wes thi foal sign of lack of confidence in his qualities as 8 leader as clever device to fore the Hely One, Blessed Be He,t ancl His docrce. "And Mooes suid othe Lor: ‘Look here, You said me, ‘nce [atthe ume that You appointed me to be Your prophet, “Led oat {you, Moses, it nobody ele hs people.” -. And You ssi to me,“ ‘ove you by ame and you have ao found favor in My eyes." od [M12 All hese are expressions hat nda the lection of he proset the confirmation of Ne authority, and sbonte faith in his abit #0 ‘Who Wiltand in the Breseh A Study of Prophetic Intercession 15 telat the Divine comand into rey "Youd ot ell meat that time that You were going to send somebody along with me Exod 5012) Moses spument mea, "You tld neta angel wold dla between You ard ie Rater eued alow ronhip wou be cect Tha why You had ber eur ae fo forme late 3 People hon the Lord binge ut personaly, ot bye ageny of na felor an intermedi, but oly by meas of prophet” Ts ithe Iresning of Mos eigepersnat lt "Aer ll Meee Neo da sy ei totally nnoen Mec es ‘ex's apparent pron nl agaist him as a atagem to reser ‘alo former cats. Go realy sin and He codons Mase, He as toget of he angel ut ting ri ef angel mean ct ti oF oral whch God sem unig to enim: Gear rathaveitbot ways Moses canoe“ You rey want io show publi at Tam Your prophet esa sgn of god faith in show me Your ways that Should know You. And remember, his peope heels Your peple™ {€sed 33:33) owes incre tat mol ofthe ang esis ae thatthe people orgven completely. "Ad Gods wl ead thes ‘ena and wl give yu pence” (xed 98.1) Moses understands {he implication and answer“ You donot ltd so then donot being out al [We at forgiven doe no cde te people ss well [donot accept Your reonimation| An how wil tbe made ‘anes hat oth ad the pope have found favor in Your eyes is by Your gong with uy 9 tat we maybe datinguched amoral Peopis ontne facet eared S50) “Ad the Lord sal to Moses “Even he which you ave requested | wid, becsse you hae fxd favor in yey tI Know ou pet, Soni (Exod 33:17) God gives nwo Mont stage Mose i ot ‘rey sae, becoee he ele certain etn one pr he Divine fore demands a concee sign “Show ane four pee cece (Exod 321) He appear to denund sine epany, tnd God Seems ove in The reresor as won hs cae But Gas ot nt py wih station Is ot aogeher prope ec the King of Kings ‘hata mere moral should out Hm at he game of lope he 0 demonstrate Hs tomy ater Hs dts. al say" hve favor on whom wil have fave, and I wil ove whom wil ove” (0d 53:9). eher weds “Det hk at yu have fred Met ay ‘hang am power nd at acoding to MY abst wl"Tae oe 16 Leveand oy: Law, Language and Religion in Ancien ral appears tobe saving His hnor afer giving in othe cogent and conine- Ing argumentation of Moses ‘A slar phenomenon appeat later, in First Samvel, afer the ord egrets having lected Sout a king. The defeated Same ay thatit is ‘ot God's custom to cancel His decrees, "The Etemal One of Il wi ‘ot ie and wil not relent and will not change His mind, for He rot a ‘an tat He should doso" (i Same 1529) nth Dey that Pah 1 Stal Pais ‘Now lets tum explain the last section ofthe verse in Exod 32:34 ‘inthe day that prt shall punish A person who ndersands the ofthis verse will have no dificult understanding the divine evel tn of Exod 386-7. "The Lod, the Lon, God mercial and kind slow tnget, and great in steadlart compassion, rewards with loyalty to the thousandth generation, bears sn and Inguity and anopression, but doce not entirely expunge the record by viiting the sn ofthe fathers fon the children and their children's cileen 0 the third and fourth senarton” "Fis section is organtaly connected with the section concerning the angel that we have jst interpreted. Furthermore, part ofthis clases {uote in Mose’ prayern te eecton abot the spies "The Loris lng Satlering snd of great mercy, forgiving inigulty and transgression, and by no means caring the gly, ving he niglty of the fathers pon the clldzen to the third 8nd fourth generation” (Num 1618). Thee ‘Sie fo assume Wat words lke “bears sn and iniquity but does aot xpungs the record” would inensfy the dvine wrth. a testo ofthe Spies, however, we expec ot punishnent ut words of econciaon, Furthermore, why does Moses omit part ofthe clause, "who rewards loyaly fo the thousandth generation"? As we will se further on hese setone—"On the day that! punish I shall punish (Exod 3238) and the felbrevelaton of Godin Numbers are muualy lumina. The ‘ey to underatanding them sin the words, "On the day Bat punt, shall punish is possible te deseribe the history of ancient sraeite moral sens tality regarding mates of sin and punishment in hee stages. Keep ‘nin tht this schema bas no pretension of Being anything but a model ‘There are those who think that thi three stage model adequately eeecs ‘Who WillSiandin the Breach? A Stay of Prophetic Intercession 17 realty. Others think that 8 simply a satiyng intelectual construe: on.) To begin, we wil eal rely with sages ne and thee In the first tage, st hasan objective quality. It is ike a physical amet ike cancer hat can only be cured by fie o he seape. this Stage, repentance, good deeds and even the ment ofa father do not ‘wotk. The sn inexorably brings about a punshinen, which must be bom There i no way to cancel ths punishment or delay it Inthe thir stage, the sin has a subjective nature It i like a mental iscase whose cures achicved by the repentance of the snes Rep lance fan inne, psychic proces a type of payehitc therapy. A cleat description ofthis proces is found in Us 610, if we convert Iaah's ‘negative formulation imo a posiive one: “And if he ses with his eyes and hears with Ms ers, hie heat il understand, and as resul he wil epentand thus cure sel” seems that if His snner/ patient aks the rat spin the process of repentance, the Lod His infinite my gives the pein te sven to complete the process of repentance snd to stabilize hilt in his newly ound sl “Repent, © backslding children, wil cre your back sthling” er 322, o¢ “And you shall ake hear all that as happened to you 36 result of which Jou wil pent othe Lord. who wil then ‘eturn your exile... then the Lord wil eicumeise your heat sn the heart of your eileen to permanently love the Lord” (Deut 304-8). In {his phase if the patent is cured of hs symptoms by the combination ot hisefforts and thase of te Divine physician, tes no longer exists. The seapel and fre are no longer inatruinents of cue but ate simply yp" ‘ong of de wckness a rings te sinner othe gates repentance ‘The socand stage af dis development ells the tecion between stages one and thre. The attnbute of sic justice makes ts demands, and the ateibue of mercy makes its demands, sce say, “Thee lat ‘bjctive obligation ere—punishment tnt be exacied” Mey 53, “The sinner has repented, forgive hi.” The reson ofthis paradox is the folowing? The sinner himself isnot punished. The enacting of the Punishments delayed, and exacted fom fi hdr, in most cases ‘8p to the fourth generation. See, for example, the story of Akab’s {ipl ete he Gon, ead Masia seb es led Aad ln dwn nthe cco, she bhayed n ourfl e e t ido Ld ae ah he Hae tpg ee you ha ‘sb ha vena my wt (epaneat Scab har enn my 18 Loveand oy: Law, Language snd Religion in Ancient ral ayn the days of i 001 se wt ing the ea in i ye ' Tig een onthe’ Ker 212729) ‘The repentance saves the sinner. But the sn must sil be paid for and “77 Saiarenampl sas eee iti tered by Hl the prophetes 1 era igi on ie pli a on ts inant coding 1 elt iy a Aaa Bengt san wtb vt yout cons ho Coed Ths 60 tin Co ering angst Yo ae hn Your ar sed You ve hr when yu “het wl gaeryorap th your snes snd ould Uns your pepe, And your eel nal he el SngontpaceaKp 2163 Another example the decree that God made concerning Solonen, and the deny of punishuent tothe following generation as result ofthe Inet of he fates and the lines of Jrwsalem ‘And he Lord eid Sloman “Boca youve fot red My ‘estrone at emma sh ego a seri ere ung ea Gre ge our son ort ‘Sheol bolt Myron ard orth ect Jose which avec pertenies Silay, there i the case of Joh who was sghteous in is youth, bout who defected inhi old age ‘Ad Jha destroyed he il fo re Bat ob di a sept Ne stents foam be sone Nave who med The rd ‘Sto tee you a ew ot whiny ‘Botoun geneoton wiles oothe oe frac 2 Kg 10383. (One oul argue thatthe Ickes hing that could happen to a man sto Se four generations of is dren. Josep lived wo see grandchildren of Ephriny Job saw four generations of is progeny. And an Aranean priest fort Never north ya had the following wnt on is set ‘Who Wil tad in the Breach? A Stady of Prophatic Intercession 19| my me i he gS ee 2 ea prloged ny ys One Sy sy uh so ‘Sed © wards and wit my es, what do te? Chen teow maton eho wetorme bg atau 1s wellknown that legal formulas ace like fragments of brick, polled ‘oat ne context only to be incorporated into another. Just as the ea ng ofthe brick depends on the total contexts als the meaning ofthe formula is determined by the content Inthe case f Jehu, the Holy One, Blessed Be He, balanced therghteousnes of hs youth aginst the sins of this old age, Note well: Its not watn that Jehu experienced in hs ie- tne four generations of progeny, but rather that four generation wil st ‘on the throne “on your Bell” Here the language i lips and one ‘hast supply “oly four generation." Furthermore, Jhu'spunghment is delayed, Dut his cldven ater the fourth generation wil py the price. ‘One might ask how a human being could make peace with such Divine forgiveness. This whole procedure is the height Of crvelfy-it has nothing to do with mere, a east acording to our modern sensibly. ‘This merely goes to show how diferent the moral enblits of thea ents are from our oven. Thase wicked people whove punishment has ben delayed becuse oftheir personal pentane or the merit of their fathers think that good thing, even if thi children bear the sina of ‘heir pases ‘The clearest example of such a rection invlves Hezekiah, who i Pnisied because he showed the ambassadors frm Bayon everything that was in his armery. "Behold the days are coming when ever that sin your house and that your ancestors gathered up tots dy wll ‘be cased off to Babylon... And he wil take your ons whom you shall sire and they shall be euruchs in the palace ofthe king of Bayon” (@ Kys2017-18). The king has ined, but a an act of divine Kindness {the man whe di good and was righteous in the sight ofthe Lord all is days he is pardoned, and the punshrnnt falls on hs chien, whe are tobe eunuchs inthe palace ofthe conquering King. One might expect ries of despa, or at east the Hniest marfstaton of dissent. Just te opposite, however, is tru. The King’s reaction is entirely favorebe "Good is the word of the Lord which you have spoken” (19) You ight argue that we have here an act of resignation, ut pay clove ater tion othe end ofthe vere: “Henelinh si, only there wil be peace ay cay” (719. ‘Thee stores have been ted to mint the doctrine behind “On | ‘he day that I punish Isha puneh” The doctrine of laying the pan. 20 Love and Joy: Law, Language and Religion in Ancient sal Joy: Low, Langu fahment of objective sn onto the descendants ofthe acta sinners 3 feature of certain stage of he moral development of anent sae ‘Sra Japhet has shown tat the doctrine of delayed punishments coe of the ain elements in the plosphy of story ofthe editor ofthe Book of Kings? This orientation was canceled cut by the Chrome, trhowe pein principe enitely diferent! Each man die for his own Tin A person who sie Is punished inwediately. There is no delay of punishment, and the following generation s untouched VAs we sab above, he st ection af he modem reader tothe mora etn of stage to 8 oe of gent scomtort. We can undestan the primitive doctine of sage one in has a almost physical reality tit ‘penance does not help. Cleary, we have no dilfcutyunderstarding ‘tage thee: Repenanceexpunges sin eniely. And indeed, stage trois {he mest dfcal ofthe options avaiable. The stuation i analogs to the following, The atom bomb wll destroy us and out family now, ino time or we wil die ta ripe oh age, and our eileen will iin a omic balocaust. Which ofthe two alternatives wl the sensitiv peso ‘hows? | think ove would prefer the second opin, ands, it seems did the ancient ‘Tus doctrine of delayed punishment, which manifests itself the cexpresion “inthe day that L punish,” i the hey to understanding the Sine revelation in Exodus 36 "The Lor, the Lord, God merci and tind slow to anger” Iti often almost impossible to understand the Simple historical explanation of biblical verse once it as been rexyled irvora new lturpcl content ard Become worn ot as an emp fig of Speteh hs 8 fot to deny the crentity of Use Marca eying The Sprngogue poet euts ere, nds esc thee, and ss the greats of the later tury. But situa creat cn hide fom us the spe hstoncel explanation. In my opinion, this isthe simple meaning a he ‘er There avaiable tothe righteous an inexhaustible fared of vine race which they enjoy, as do thei progeny ater them fora thossand ‘enerations But Got also want o treat the wicked ina kind fashion {God beats ther in but does act expunge tently How can these two anitheicalattoderferction harmoniously? How can the Lord forgive the siner but not ease the sin? The abs {understood tis daly, and in tet rural reeling they distorted the vere slighly inthe ection of divine Kindnes. God bears be sin te certainly expunges. God does this by holding back the punisient| fom the fathers and roquiing tom their sone and tei sons ‘Who Wil Stand in the Bench A Stay of Prophetic Intercession 21 the fourth generation This the meaning of “In & epg the meaning of Inthe day that punish, 1 When Moses pays Num 11349, we sume ht Mote cuphly acquainted wih Cod’ lnermos ought When tees fat pat ofthe verse foun in Exodus ad ees ely eat she ts ‘ot cer he gully by any means, visting the qu fe aesog the cldsen” (Num 1639) Gn tht ts ati rene of Sete ince nner He ea ae) ‘san expression of grace. The punshnent has ben delay te people tas ben forgiven ut the forgiveness not cmplte, Cay fei cots Meters coy oo gang a al oe ie ‘When the spe sander dhe land (Mom 182-29 the people eels ands reay to stone Moses and Aaron (Num 141-4), The dine ange Crerfows: “How lng i ths people lng to ver ne?" wl ie them wih lagu and destroy Shera mae jou eat abn net plc" (Mum 1411-22 The ane soon fos sar ent i Eros 3 Mons ye oi“ wl ay that Co one ng hs ep he en 131 Me conan rae “And now my Lard, have pate” Berl, “And now ie te Steg ny Lane gent an language sto sles td patience, an expression of the alibute of mercy tat sate it Gs power, Gos poet ex preseielin he onto ange and wrath The sno gtr bo. fy han hie, Mons coins ond gute rom he wr Ga, An ce the wim of Mose et the work of prayer and he innately knows the sco of hs rete, oml the et pr th sevlaton, “be rewards wit loyalty to the howsandlh peat ‘Peds tthe station ah in Rabe eg ed secon, “he eats anand rg ad oes ot expunge he cod but punishes the sno fathers one een te ted an our feoeraon” (Min 18) Lapel peaking, De fra eps the sino he ates” stated a its afer “And now, my Ld have Patience” (717) and bore “us you Rove cased fas) a people tp tonow” (9 caro be ay but a expo oes eed Wat prc loners tern nota expreson a fo ‘dial deacon, itis tral anderted 1H we do not explain the fort in ts postive manner, we ae fore adit at when we putin he mow of te prophet ods 22. Love and jy: Law, Language and Religion in Ancient sal ‘tat are tiable fo eacerbate an anger beyond al fergivenes eller Noses isastorytller ore fot qutesane Mone than this nase in Nu 119 ste nose’ of Exod 347. “And just as you heve cared (iets) this prople from Fgypt up 10 m0" {dum 1419) means, “And just a8 you have borne ther sin, in ober words, dd not destoy them 0 you shall confine to bear thee sin.” [And when God sys “Uae forgiven according to your request” Nur Nm), the author doesnot imply tal forgiveness, but ater the cine resolve to bear the sin of # snl generation unl the tie He acaly Punishes them, i ter words und they die natural death, "Thee is good possibly tat Pe 98 i nodung but a poetic meta morphosis fone ofthe see atibutsof Exodus and ofthe nora ‘rourpton reflec init This psalm le wellknown fom the Friday heniag service. Moses and Aaron ae numbered among God's priest, [Sod Suna is included among thse who eal! upon the Lord ard are tawered (Ps 9), God speaks to them from llr of lou, and they Shuerve His eomsmandiments and the law He gave ther (39:7. Ts raver i intimately acquainted with the dtals ofthe ancient bates, ‘spel the victory brought about by the prayer of Moses and Axon “Lard, out God, you answered thern.” Ths st ie of v 8 i easily Understood they prayed, and el prayers were answered with aor “The next two ne of Pa 998 ane more dfcale "You are for tem a God who tones /and ao naga alta.” These nes are subj 8 ‘side verity af interpretations, Amol Ehlich would render, "You were {ustaung God for them, avenging thet injuries” According ts, ‘Shr retest seins ofthe nation wh took Out thelr wat ast [ital Thus the whole verse elects beeing and Kids Closet this {interpretation is that ofthe Neve English Bible (1970; “Thou wast» God {eho forgave all their misdeeds /and held them innocent." Bette and Inore standard than thi typeof nterpretation that ofthe NPS vsions "You were forgiving Gad for them /but You exacted retribution fo their misdeeds” Such an approach aso found inthe American Stan Sard Translation (901) "You were a forgiving God to ther/Bit one taking vengeance on thet sas and inthe Jrusaler Bible (1968): "A God a forgiveness for then, n spite of punishing theirs.” The gran tar of the vero makes i clear that the view of Eh and the New Engish Bible is wrong: mje lait refers othe forgiving of the {ins of lel, and not of the sete hat enemisf Ire have iaicted ‘Spon Istel The concept to take vengesnee” requires the preposion be Ud not ane say, am paying back sovand-o for (be) i ev” of“ ‘Who Will tad in the Bene A Study of rophtic Intercession 23 take vengeance forthe Childs fll on (he) thei enemies” is ‘pone wy expres iden" ake vengeance” when ke oe ‘nog ‘al ‘altar. “ “emi Thas we hav eeu in Pin 9 nga . 4 argh recing of oe of the then tebe, eyeing ta este dat an ona tetwcen vine justi and vie love "You wer fgving God them” nether words, “You area mec Gos You bre he on ele he parahment bt Ys a not mpage th se Yeu para them for he sin" posse fo ana teenie ate nah ution: the pease nas fe teak (Crod 37) = se ‘yi chem 9 athe pase yeh > yng (a0 387) ve-nogem “al ‘alilotam (Ps 99:8). wee ‘ a The tur reyeing ound in Ps 9 involve a tingulste e formuiaion of Exodus 3 However, tee anaer teterretaton, which reflects singe threes cencpton ta sos to Weta ‘abi Pul if8.Th mirash ges dramatic nd penetaing oe reson fhe enqaiiedfogens fv Te sora scope ‘lone the Thrern Atte wees Sete a! eon eran Howe aay ei en ot sot te ent dtoron othe pose tong geeg ose ‘nagem, but rather by polemical rewriting. fe see Pal 103 begin "Bes the Lind O my soul and may my whole ‘ring les Hs aly ame Who forgive al your sso cae al Yur sckresies” (13 ay ateton o the ienienton ofan oath ‘kno “ho dene your le fom ne pe Wha owns you wh re ana kdnecs Who ele jour wing wih goodac WS eee fates your youth Uke Be eal (wy 43) Ts ot pte olen hoct Sean leah "Ths who hope in the Lord wi ge op er Seg hy wl srost nw wing erp” (oe The pnt then roduc he vie suey ing Mone Te eee i ways to Money an ote Chileno cl Mi ms porn (clita) amet, ha he er i mers Ke, galery are ot {pet compassion” There no dou tat hee ear quan er rods 34 How dere the lal etarphoss of Pim 9 or the cretve mira he autor of Pain 10 After be erence te orden ela Kin, we might eet a frre at the Lord doe ot expunge he cad age lo yea) on in In conten Num hand Nah 13 Nar eco our pe frlemic saith moral conception reed ine eer ee, ‘ated of "He wil ot expunge he sn asin denandd by theo, 24 Love and Joy: Law, Langeage and Religion in Ancient sae the author propcses the opposite hess Donat end “He shall at xe urge tte ed, He wl ot rage on reer." pie of pres thes feathers on the lie” we read "Heel. ot angry forever” Chis st aather cho of Secon tay “will totrage reer e dst foal e376) Te autborcf Pain 19 then onic He us not owed wading oat sn, a as epi 2 ‘Wednglaurngaso: Astor feves arom ah soa ‘gins ame npn rh aon espace al st engis hs Benne ol ha ae ‘Seromt Sn wn wry mn nips het ‘Stamnes an othe (5 051012001. Here the autor incorporates a subtle quotation from the Ten Com rmandments that ssa a it language, Bat At enizly i its content, (othe verse in pnims: “The kindness of he Lod is forever «toward those who worship Hin” This passage is 2 restructuring of “I do Kindness fo the thousneth generation for those who love Me” (Exod 208) In general in the Eble, hore who fea he Lord are ential with thove whe love the Lord Siausrly, "those who observe His cov-nant the those who rember Hie commandienis™ sa quotation bas on| “noe wh ober My commandments” rom the Ten Commands (eed 205) TE you should ask why the Lord bestows so generously His ving -indnes without commensurate repentance bythe people the answer is that isan expression of divine arbitrariness iste nature ofthe King, to do whatever He wats, and nobody can oppose His wil. When He rants, He imposes asic core. And when He wants, le procs {gracious ables and an amnesty for al sins. Ait says in or compost fon, "The Lord isin heaven there He firmly set His one and His ingship exercises dominion overall” (Ps 10619) HL. Ginsberg writes Ina discussion of Ps 9511-13 and of Ps 985-9: "So. fo the sunimons to the nation, the heavens, the earth, tbe vers, he forests and the ees fl De Bel to whoop, asl 9 and 98 give a good reason: an infty ind and good King has come to end ther In Pai 103 the covenant tworld of frat acknowledges the Lords ininite goodness toward its ‘Who Wil Stand the Brack? A Stady of Prophetic Intercession 25 Somat The second ofthe great prophetic interescore was Samuel. How many tumes he payed an was answered! The isthe was in Mizpah (Samuel 7), The Philistines conquered are, the atk of tbe Lord wat taken into captivity, and the destiny ofthe nation was hanging inthe bilance: “And Samoel sai, Gather all Tal to Mipah, and Twi pay ‘on your behalf othe Lord"... And Samuel cried oyu unto the ‘ord andthe Lord answered in” (1 Sam 75, 9} The lrsites won the battle not on account of ther maitary prowess, but because ofthe prayer of he prophet. Note how this event was preserved in the collective con Sciousness ofthe people: before Judah Macca fought bis decisive Bate aguinst the Grek gaeson oecupying Jersalem, he gathered the eople fo Mizpah for praper, "because Mapu was a place of prayer in Sntguty in Tre (ace 346, Samuel prayed on another occasion. Critical scholarship has not tiven adequate atention Wo thi prayer Everyone remembers the gin Scene of Sus bate against Amalk (1 Sam 152-39. The king di not observe the command of the prophet to destry the Amulet tally, ‘snd his was the oecasion othe break between Sal and Samet (2 Sat 1535) Many scholars ave a hat the teaion between the prophet and the king Was ot the matter of the ban or here, but was due fo pajcho logis and politcal factors; heaping prophet is jealous ofthe polis) power now concentrated in the hands ofthe king we allow Yeheze Kausman, what we have here the eternal tension between church and State or benweon the nene of proc and of Lngape “Samed made peace withthe Kngsip, he even gave it his blseing Bt we set ‘through the bat with Sel tat the inettion of prophecy never quite agreed to give up its dominant status, and to subjugate itself to the ingaip ‘Many readers ofthis story a shocked by the fanatic crusty of Samuel and more would seem to side withthe king than with the prophet. But such aeanception of the try more than ite distorted. Pay close attention to the simple meaning of Serpe “Ad the word of the Lord came o Samuel saying eget having made Soul King beens hes defected from My cause and has not observed My word (Sam 1510-1), God is sending Samuel onthe afl misson to cancel Sauls Lingahp. And what is the personal rection of the prophet? "And ‘Saamuel was very disturbed (gia, and he eid out ey) othe Lordi alg” 2% Loveand Joy: Law, Language and Religion in Ancient sae “And Samus was very dsb” leit posible for Resh and Hood tobe angry wth Cod? Vay expresse sadness and depression aswell asangt “Ae you god an ag ra) over te gourd? nah 6) ‘Oe "And ain was sted esl (rad ll on ce (Gen {5 Pay aention tothe end fat vert ofl on nes ae mt an epee of anges bt of aes sb Ja coe feos The ‘Sart example ofthis sage fund in Jone’ resporse ons bo fin "Now, do not be depressed and donot be datarbed (orl ye) Sth yourselves that you sok eo Eyp (Gen), ‘What isthe mesg of And be ce oat othe Lord all righ? To ey ou on and 7 an expen of payer example, In Ty you efng ot ru) ome? Comaund te Chen of rel and let thom tavels xd 1415) Semi asad te dvine ere, td his personal econ was ne of sass and depeson. He ave eich personal elng in prayer and intrceson. Ad we a ot Unlng here witha stort payer= “and ected ou. igh” ong Sed acny war of word I ove a he bpiig Shes oppo he ie he ope to ge tem ng, Bat he gave in othe request and ante os testking rel How tany ioe aye cdocatnsean a Iman sufer? Fhe prophet posbly under divine command, suppres [opersral oppo tte ngatup, and aly mae peace wah Nom: God demands ot him fo cane! the ings of Sou. see Aba ‘ancl {157-1508) understood the pyshogl eson foe the popes ‘dns inthis mater He was very angry because Samuel loved Sul ‘Tih his whole being and the Hog we te work this han Foe erallstwas amuc ws ented hin tobe King oer lof ad and ‘vholoved his withthe love the creator for hs recor There he evn angry and sad when he save tha the divine anger was dete eset Sook Samu aac and independent personality, vied oppeson as strong as possible he divine decree nd amped to sind tina fey prayer tat este all nigh Unortely, Sel id na wt ot Cmte nent day he went ott sntounce the ei Secree.But Sep in is ‘ete did not make pce wih fhe dare: “And Samuel di nokia Sonu ntl the day of is dent, Smuel mourned ever aul even though te Lord hd pete at He hac ever made Saul King over tee Su 1535). in cher words eventhough the Lord changed His mind sbout having made Soul Hing Sec mourned eve the kings fate He asso {Who Wil Stand in the Breach A Study of Prophetic Tnercesin 27 corse hat wasn ine prea at ask him om is ‘reson "And the Lord sido Sante, ‘How og are you going fo our over Sl seeing hat ave rejected him. + Fil your eon th Sian gett King 0S) prophet eats tha divine command by sting “How cant 0? Sata abot he ll ml" Ion toe wit Atasarl ‘Pat ths eacton "an sincere for Sec dnt want oat ‘man nthe Metine ofthe Kinga twas «herbie Bing hs open the commision that he destroy the werk of his hands Teele toute hs fl cmmision he sj How can gh ll ven when Sanus sting inthe house of es ready to anoint new king there stands etre is mind the al ad noe geo the king. The propet announced that which he dd ot wast an ounce, The elon beeen hs persana wl ad the wl fe Lard ‘rings about hore payee depression Fo how can ene and he se sane he anouncer of thee that te Hing ine pandas the stoner ote eso ota dee? Feria ‘There are two prophets, Moses and Sanruel, known for their lfcacious prayer. Ore must take the power of thee prayer serous, ‘chots of it ae stl heard in Psi "Mnes and Aaron ate among His Brest, and Samuel among thse who call upon His name: hey eal pen the Lvl and He anewers than 94). "eallng” gr) in ls enter steal refers to prayer. Jeremuah Seems i contrast Wo be totaly fled with anger and condemnation asf he wore an enemy of ite! though hhc an adequate description ofthe reality. Py altenton fo the famous prophecy concerning Sie Sul you stl an made an commit aly, set ey, te ine a rcig se ou pdr whom ost n tin ate what tol snd wl doo atone twin at ‘wah eet oh er?) would sem that thee could hardly bea gester expression of hae {an this speech What was Jeremiah» personal reaction to this speech? Sriptre doesnot pel itout but thee cle hatin God's warning 25 Love and Joy: Law, Language and Religion in Ancient sl hod as for you, dex you dae pray on etl hi people, nd oot copes vppicationand reson on he bol” Deca Tam at ‘ening to you" Fer 70) Cod wel krows they recon the prophet He knows he prophets at plead fr mercy ieee) Tce tishe announcing te dere ease people tut Coin omood listen Inthe ceo Sule shi. And he cr ot al TUN In ermal sy, “Dont pray How wil he prope find thecnbar rth ne aris stoned opin so he denote the opporty pay? How do wet tht reiah eve prayed on bea ofthe peopl? tnchepier fhe se prope! who posted ot hs wranen the pope tow dns the hen the peop sere Ins chap We aver mtonaldge lamenting deough Lt vrs doves he hp ter toga npeonts and lea some important ngs abot Pe compose epers up wih a description ofthe dough Ger 141-6) eons wih the natal onesies" ou sn rea) teat gut, ors et for Your ass sae” (77) Newell ‘Smt four sno” Hehe prophet pins hic and ens wi, te svn the pope Be Sos not your oe” os ‘The dg contics wih a secon tiga by Hs eenng npr preys Hoeft Sri fom hye rer tthe and Ue yy aig ssange Fw can Vout ie & elated se, ea war who crook rng slaton?™” Get {a9} Aer such words of lap, which can ol be spoken O94 apo spat he net sea Jesh cas ar tesement "Youre our mid © Lord, we ae You precou oe tres: donot abun "Ger 4) “and au Cod feces ie prophet eres i ending: To me says the Lr Dow! psy on el of Os people, for even iy at trot ise tot supplaton” Ger 40-12) Tas ne, be prophet oes not ge into te vine common ut conines fi ale of ‘onde Gad isnot ed ttn fo conto hat combines ot rouness wih gem suppiton, aye God wil stent a ar ‘Bent of reson, Now te pls lakes on a mere phsophal nature: "hod Tsu, "ah, Lord God, eho he propels any t then he 1 "You shal rot enpeence sword and you sal nt have lar Ket pavs prea pene sneer 161). Teele teat allo th ine of the enue icy, what is uneurin Spr none pace sald out i anaher-On iy ‘Who Wl Stand in the Breach? A Stady of Prophetic Ieresion 29 the solution i the enprestion ahh. ib eons donot clesly stings the tee pate fy, an "ah but each word a Cleat defined semantic el. Hy tt an expres of paras mech ‘5 exclamation Fay alles’ Lsen wha Thane sy Fos ca Pe “Hsin people ation hevy with haga Goce yea ‘xpresion of pain and far "Oy we le) or um nih” (es) ‘Ahan expresses prophetic cppostion oa vine desee“tfel on ny fac and ei out, "ih, Lord Gost ace you ging to estoy the whale snout el by pou out your ath ners" ek 99) Another example from fresh wl ep sues Whe ese in chapter 1 under dsusion, “Behold, on that dy, sayeth Lanse ‘ing and his ofcers will lose thei sind and he priests wil be stocked. ..And Is, "Alt Lord God. sit You whe have mised is ole. by saying “Peace your"? Ger 62e0)by eng thon think the fase prophets promis of peace are tae? Mont stan, have some fculy with is pastge fr haw can he prophet defend the ale prophet and te peopl and tae the ocd? Te emendaton “And th fale prophets wl sy How col you have deceived ae ‘nconect fort reason: () ahah i anos alwys the sy ofthe Prophet when he epposing divine acon @) the fe pops weal ‘sy "You have soled thi people an ersten. they woul ane ‘ai, “seduced ust is posble © onder chapter 14 the contest f chapter 4 In order 0 cee the people from ean ane he pons ‘men the prophet wanters the action rom the people t Be Ld, iting, "ou are response fortes infor You have sade as Feople ino fellowinga perverse path Ader al, twas You wi slated the alse prophets 10 speak How ean You posbly Bam ters You ‘ounetf settee ther no ning?” Gos sot moved by ts sophia argumentation. Afr al eople are mature individu who have el" dint seed the Ue oer prophes 1d not oma nem and nto to {em they ae prophsying a fake vison for you the pedro few seledception” Jer Wt), Peple are ie, tnd God docs na sede anybody in. Neverthe propet dow ne gen Ir the pl soph argument doesnot work he san snys fal tack on ine recy. “Have You sey ree Judah? Ha You whole beg tay ejecied Zin? Why have You stuck se, ad tere cart Me hg ‘apes or pean none frtcoming” ee IW), Bu crdeny Cod ‘ibhad enough of bes arguments for Heine ne tgeeeee et 30 Love anc oy: Law, Language and Religion in Ancient sal Moses and Samuel were to intercede before me, I would not be moved” erie, ‘very prophet nds catharsis in prayer. Sometimes hei answered as Amos was (Amos 73), and sometimes he isnt answered, as Simul trae not In any case ae an out for hi pervnal pin I hes ot an- Shrered, then he can af least moum. But Took atthe horrible fate of Jere Not only his prayer not answered, but hei denied the con- sclation of prayer. His mouths lsed by divine injunction This double ‘spect of prophecy places the prophet under an anerous peychlbgal pressure. ihere eno rerlution otis polarity, the prophet clases or oes crazy. Tie wet we lesa fom the fate of Jremlah The Prophet anno! fake this tension, and for & moment he bretks out and caret (Goda lea sgn of is breakdown: “Why i my pn interminable, and ‘ry wound incurable? Whyhave You been me ike «dey gukh, an “unaible source of water™ Jer 15:18) 'At this moment he prophet saps being a prophet. He has a fare of nerve The nd of the eton testifies to the coretnese of th ntepretar tons you repent, {wil estore you to your poston. You shall seve Me...and be My mouthpiece aguin” Jer 519) “Ad you repent” (i faa) the impiaion i thatthe prophet has sinned. "Twill estore you. and you shall serve Me”—thsinciates that fr some time the prophet had forfeited is prophaie satus, "You shall be My southpice api,” The passage end wit, “Twill mae you, ‘isis this people a fried wall of bras” er 18:20, ‘We have before usa dediaton almost ental to Jrenuahs fs, diction in chapter 1. But he prophet would need a second dedkaton only if be had stopped being a prophet The prophet cures and bas ‘Phernes the Lord, and inept of this, God restores him to his orignal Poston. Tis would scem to ene ust infer that God docs nt cppose ‘Prophetic independence that expresses sll in stormy prayer. The a= Freer to ths poobler is found in Jer 1820, “Shall goodness be paid off With ev? For behold, they have dug apt forme. Be mindful ofhow I $Nood before You to speak good on their bell, to delet Your anger from ther” In order to justly his demand to punish is oppressors, and to explain tat this demand i not siply an expression of calles of tout and personal vende, the prophet reminds God of al isles fententies How much can anyone person take? One might say tat the task of prayers to deflect Your anger fom them" The prophet men tine prayer ax something that God reacts to positively. Aad yet Bere ‘no el payer without independence and opposilon ‘Who Wil Stand in the Breach? A Study of Propet Intercession 3 ‘This ide is only implied here Ite spelled outwith exceptional le iy by Jeremia’s great student. the prophet Eze kd ‘Most definitions ofa true prophet are rather superficial holding roughly that his prephecies come true, This definition is based an the passive function ofthe prophet. The question i whether or not ther Is In the Bible a more subjective, psychological Gefintion, based on the sutoncmous personality ofthe prophet ‘clear subjective definition i found in Ekle. Cod is looking for | {eve prophet but does net find ne. Exacly what isa tra prophet ke? "Ana searched among the candidates or prophecy] for nan fence render, somebody who would stand in the breach against Me on behalf ofthe land, that I not destroy the land. But I did not find one, and 1 poured out My weath upon ten” (Ezek 22:33). We have here a profoundly subjective definition The fs function of| the prophet iso announce the punishment an ta cll on the people to repent In this tole the propet acs asthe messenger ofthe Lod, Bu if the people doesnot heed the prophets words and does not men the fence” of ts moral being, the Lord will come as an enemy through the reich” The function ofthe prophet is now to go up inthe beach, 1 build protective wall and vo prepare fr the bate gait the Lend. ‘The prophet i ike a mighty ware, bt hie only sent is his elo une, the seg he prayer, which may dee the Lord fom ‘The nation in Exell 2 pled out in zeke 13, which similar to it Doth inform and content. “Like foxes in the ruins Were Your Prophets Ite you did rote in the foristions to crest a protective wall on tehalf ofthe house of laa, and ob fey forthe bale on the ay ofthe Lord (13408). Here, most ofthe cmmetatre abuse ant do no see the image nals clarity. The rene, a i chapter 22s the ‘reach of sin. The enemy is nt the ary ofthe genes thats pacing a ‘eye around Jerusalem, The Lord Himweif isthe enemy, the wari whe |sseting is face again frase fo desc “This reading ofthese two passages sheds light on the rea nature of prophecy. God does not want to destoy the people even inthe Route His greatest ange. in the depts of Hi ear He desperately hopes that {he prophet wil ght against Him aed fore Hin to cane! His decree The prophet who licking in autonomy ad bravery of opi causes the 52 Loveand Joy: Law, Language and Religion in Ancient ral destruction ofthe world. But who can take upon himself this double brrden of prophecy? It enough for one persen tobe the messenger of the divine court ita all posse forthe same man tobe the messenger {Su atthe same tne to pled wilh the Lord o rescind the message Bis not only possible, bu essen. Not only does prophecy not anna the personal independence of he prophol it domards ech autonomy as 1 prerequisite forthe prophetic role. Only boundless spintual bravery Siows the prophet o suffer the gest orliness fone who stands nthe breach anda he sme tite to cal onthe people tat doesnot ister ‘ll propels prophesy, but ony Ezekiel sale tobring to corscous ‘expression the proces of prophetic confrontation withthe divine em Hon. He achieves thi not by means ofan abstract definition such 8 we Imodems delight in, but rather By » graphic depetion. Tt may seem Strange that Ezekiel, ho defines the role ofthe intercessor so cll, teeringly doesnot himself pray, buts rather the clsical example of ‘pe whois the mouthpiece of divine ager alone The picture Is how tree more complicated tan ths, ison to the Bart-wenching ry ofthe prophet ater the death of Plain: "And as prophesied, and Fatah on of Benaiah fel den, and Tell upon my face, and Tried outwith 2 Toud voice, and I sd, “Ahah, Lord God, are You about to deta the ‘remnant of ral? (Ene 1:5). The eeaton ofthe prophets sh. In ‘hopes of Ezeh, heat of ling onthe face express the shock of Seeing the presence ofthe Lord (ask 128) The prophet is averwheled fe the Lard hes fo gt him on i ot and bring him to suis con SCiousnes fo be able o speak with hi (Ek 2-2) In chapter My the Second aling falling of oppestion and ceuance We erie cried {he exact mance of ea asa expression of prophetic opposer. This faling a typeof prayer For example, n the story of Kors eelion God says to Moses and Aaron, “Get yourselves cut ofthis community, and Iwill destroy them instar” Tei espense sto fall onthe faces the ay, "God God who as placed the breath of ie inal sh sit fair for one ian to sin and you be angry at the whole eomumunity?” (Num 1621-2) Simul afer te fue of Joshua's campaign against Behe, ‘ve read that Joshua “ren hs lathes and fon his fae Yo the ground before the ark ofthe Lor... Then Jesiua sai, “Aba, Lord Got, why hve You brought this people aroes the Jordan enly to give them into the hands ofthe Amonies fo destoy us?™ Josh 76-7, Thee ate ines tinen the prophet inept ofthe sever of he situation, has othing © Sly any more la that hou of desperation, he wiz he Gal weapon [Ns armory: the silent prayer of fling on is face. Who Wl Stand in the Bench: A Study of optic Itercession 33 ‘Amos is also among the ineressory prophet. The prophet opens with prayer: "Who wil tan up fr fea fore s 0 all (Amos 172) The words are sill in hit mouth when God canes Fs detest "The ‘ord has changed His mind inthis case; there will be no ean” (Amos 73) In the next sene the Lard shows Aan anther somber = Son: “Thus the Lord God showed me; an behold the Lord God called ‘contend by fre and it devoured the grat deep and woud have eaten up the land” (Amos 74) This me, Amos uses ranger language, abd the Lord cancels His decree yet another tne "God has relented about ‘tis, to. It shall not be, Says the Lord God (Arnos 75 Tce Amos prays and succeds in his prayer. But the thd time the Holy One, Blessed Be He, s8y, “I will not continue to forgive teen any moe” (ames?) Tre Turing of Love ‘The esta nature of prophecy ithe tng of Goa rom Heer tal sence to estbsh eet eltonship, permanent conversation ‘ith Gael And i Bsa of te indirect of asl te vin pati toms into dsppoitment and the dsspposnenet tre ito ager et verfws al boundaries then the vie lative fy placed heat Jeopardy. The Dey who let His hdd plc of sence now toes cat iranger onthe very people Heso loved. there sno tlane in the divine emotion, justice gts the upper band over mery then the wld pact in rut danger Testo, merc, the very lament at enabln nealing Con fing ‘na more radical ormulton: God orgy sent popes Bae te dens tem grt ve, Een a te moment Hs ange le marl His ove by tering to the prayers ofthe prope pr) at conta and a Hanger mee Tecause ofthis the mia Spits Ca crying when Moses hands ver his soul die: "Go si Who wil tnd gut Me on he da of ‘wrath? (et Ps 94:6). Tis means, Who shall proc Ian the ou of My anger’ And who il tnd p inthe ret ccatlogil wer er My chen? An who wl ape up fo the hen they aga Me™ ‘ook tthe phase he ethssogal wa for My chien” 8 level 8-Ths wa with Cou mel, How es prophet parca inthe war? By Ns prayer the prophet cones the divine anger: Hee ear example ofthe deep unending he 3M Love and Joy: Law, Language and Religion in Ancient sal ais ad othe single meaning Sexpre Here he abs inept the prophecy of Maser height ofthe taught of Jermain ad el Tey areata in his by the poet f Pals “And (the Tora] ald He was tout odeoy them, no for he ct at Hoses, ‘Coa ce ou ne each aaa it et Hs ange om envoyng! (Pr 10623, sty betwen te guage ad the ‘hough of Eze and te pasage in Fane i urstaable. Gey, NSE waste weds eaten pret wane Lord fom detojng he people The author of Pa sings ut ‘hate stem sive be peopl sf be dete of the Golden Call i: had ma teen for he paper of Movs in ht tne, ll ae Jesh natory would have been nipped i the bud, The mish spel {athe mpatns of aln 05 Se erent pl nae wtb ‘thm Att se tne ts King eed ut fom Be om fr ao poste por tates ning td ‘ot beth ng was me og int the ro aero econ Sateen vn engine ep ne {Suan eget espe Ut Mee And en We said above ta se partnership exis between Gand the peop ore ae sbi tevin eon es Js the upper band itis the prophets esponsty 0 activate odie. Te bbs concrete te partner by means of 2n anal yes writen bt the Lod spe to Moses ae ace Rea. ood fntapased egnst moo] Cod sald to Mees, Did Tot makes cond Mim with ou, tat when You ae angry with them I wil soe your Sanger and when am angry with them, ou wil soo My anger (Sten Raba, 32) Teceeding to Ezei, the funtion ofthe prophets ike tat of scout the ctbreah ef war"lns land cn whi bring rte people ‘rth land tll ce one man rm te dt an hal pot hi {totout fox them. And he sale the war coming he and od bo ther warn he poopie” Ek 3529). ‘Who Wil Stand in he Breach: A Study of rophtiIntercession 35 ‘The function ofthe prophet i tose the approaching enemy ae to warn the people. A tue prope snot merely one who watches on the wall but also one who tests the wall the wal, nama, the tical be havior ofthe people i broken, the prophet isu a warring an makes 4 vigorous protest cenceming the danger By contac the false prophet oes not tat the wall He wens the wall wit total neglect. Beceuse he ses no reach in he wall he s unable to ull te hd fantom ofthe prophet "And Isearched among ther for... fence mene, samebouy ‘who would tan in the beac gaint Me on behalf the land that nok destroy it (Ezek 2230. Thats ay, the aie prophet doesnot stand in the breach to push away the dlvine enemy by means ofthe power of prayerin is mouth ‘Acorn to Ezekiel «prophet who isnot a naonal intercessor isa {ale prophet. The rabis walked in the footsteps ofthe Bible They ex. panded this notion and criczed seemingly true prophets who predicted ‘nly el, who may have see the breach bt didnot stand init ak mercy for Israel, dec theatribut of justice fen destroying the people. A prophet who doesnot recognize the deep love ince in Aivne jase has faulty conception of prophecy. Ths is possible to ‘explain the almadie attitude toward Elijah the annoyance with the rophet’s intransigence, with Ns vefsal to defend Isl We id ithe ridrachs Slt ar yo dg er ER p19) i sal Tra si “Tv besarte a Kg 19 Cd oh ‘erp jn wars ocnson Heid “Whe went np ieee lay swingin ew ‘Sunt ea ans" (ge oat Tee hater, malt the ame od Once gua he sud“ have Deon au forte Lad (Ug 16) Gd tan si Eh "You eal su sho be Propet afer you ge 1900), Ana ta whch ou mani do de ‘ro na ounce" it sh? 2, We als find ina meas Moss si, “Ubtenhar, you bel” (Nun 2010) Ga si o Moe, ‘rRerforyu slot ngs como int tend 201 8 Love and Joy: Law, Language and Religion in Ancient sae {ah says" vg inte it oa pole ipa pec 68. Tnmedineyatr hi tence he din and gong ee Semen, “nopt ste ped wo pba eo at jan says, "enue the hie of sel vet Your ona” (ge 19) What id? “An yous atu sate to Pophtin your ne” 934 Qala Shams 228). Athens “Tre wee 248 pap mpl Dass where each god ad hid tobe worshiped Thee wa one seca day Shen i fem were worshiped topes. On tt ay Co sd 1 THja, Blo yous cing ny en, goo Damas and et. ceo” (ait Sho, 2.27) We are shocked bythe sharpness of he xia directed a te prophet ike Bish because he dd not rcogize the love undeying “Eine to and dd nat xr the power of prayer on bball sal ven we ny Ut hiding int vl edargeent of the words of Enel erp the sabi a bl precedent. The Hie does resent the cas of tue prophet whose prophecy no pees does ot tnow ery Te pope i TontsJoh es prophet ike Ejay Te ainouthicoterporay He the one who ask the Lard ok is athens pe aie at net cnet! ‘efor his yen uy important aspects, he abn Eph ary nga! ne Sica frat A wat teks onan” A cit ‘ah nny be npg bere. Terre, the obi dared fo rita se of Innate ese not ony in Ej, tin every prophet who knew iy tobe, butt onto “And if we should sy ht tere ae degree in prophecy fa the reste of the prope s intmaely aquninted wi prayer aed the Keath prophet sens ob ignorant of prayer, Bis insight ns 3 ready anticpared by te rabies They sid Dat hte ae tre pes of ‘Prophet one who wars aout the Rona ofthe father but das not ony about he honor ofthe son; on whe worse about he honor of thee bu dus not wort abou the hone father: and oe who orcs abou botk the honor of he son and the honor of theater Fuh wares sbeut he honor ofthe father and does not wary aout the Taos of te soe have been telus forthe Lod of hos” Kgs 1D). Jonah worse shout Se hanor of the son but docs Rot WORT ‘Who Wil Stand inthe Breach A Study of Prophetic Intercession 37 shout he honor fhe ae: “An Jonah ot pt rn fo Tania rom ‘fore the Lord” Gonah 13). Jeremiah worn about bok the ena the lather and the hoor of he son "We sn and elon aa snag ta a wat happen neter doesnt ase wary aout Sonor of the sno sand in the besch wih hs ripen den ge of he Lord rm destroying” Accarng Whe ih ee (ve, less Be He iss fom Hs chao tf ed spon Hs cho ne His een memos Soe Prosecttor and put on he to of te deere error the ka One Hes Be He, appropri Finals sotoipe oe re, ‘teres ad ples for el in He vey on coat Th ieee the meaning ofthe passage in Second lesa, “And hs gl ns ‘eas dnpleed tat thee was no reese He saw a a oe he zd lng but nae erent. Then sown an nes Tosa, ‘umph Hk iorious rit hand supported Him He denned sy ts Acct ofan 918-17 NIP) hs page mes tes ees ‘Abravane“Tostindin he beach ani! Hinsl fa eer ‘es remarked tht Gas power na shot othe nl eH se brave cs eta witout agreng wn A paradox sation sce The tb of me, intra lcd ite pope er mt ane pee a's personaly. nary Hs ng Pens Necare le eee in Second lsh in te flowing pasa: Tor had panned ent SESE RE erot nia an hea the ws fone th Onn an wrap han an corage nat Mya" (54-5 NPS) Thiol pusaye eee 5215-7 Poul "the hele in per eS bee eee ee ee sing min of chapter’. And pos on the bss of eta "wasnt betwen thee to wens, we mbes ieee hy the rate wee tet inspect he ese “Fone Led en $s pepe and lent encering i sevan (Deut an a lot what docs his ve speak} When God ses ttt aro people he led fr ta ae ke Money ayn“ eas sas ae ye iter not lr Manes (1829, anes 38 Love and oy: Law, Language and Religion in Ancient sae Panctionaand Histor Pals Mot ofthe sources hat have fo do with mesenger and intresory prophecy are derived itm the snent Nea Eas nthe mater fe Porte prophecy we have singled ost special he hin, be pre ‘Snmig Arian zaman, but our discussion wl be aking some if thon isa mention of he sich erature aboot prayer found inthe ‘Aayo-Sebyonan word andsbergerdemenstates decisive tat ‘Renate wr or nercssn st

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