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The Reluctant Prophet and Divine Purpose in Scripture

The concept of a reluctant prophet in Scripture highlights the tension between divine calling and human apprehension, often illustrating God's sovereign purpose unfolding despite human resistance. This theme is prominently displayed in figures like Moses, who initially hesitated to embrace his prophetic mission [7, 8].

A prophet, in the biblical sense, is one who speaks on behalf of God, conveying divine messages and often foretelling future events [2]. The role demands faithfulness to this trust [2]. However, the human instruments chosen for this task are not always eager or confident. Moses, for instance, questioned his own capabilities when called to lead the Israelites out of Egypt, asking, "Who am I?" [7]. This was not necessarily an act of disobedience but rather a profound distrust of his own powers, making him hesitant and timid [8]. Calvin notes that God sometimes deprives His servants of hope to test their obedience, but more often, He promises a successful outcome to cut off hesitation [7]. In Moses's case, the remedy for his distrust was to assure himself that God, whose command he obeyed, would provide ample strength [8].

The reluctance of a prophet can stem from various sources. It might be a sense of inadequacy, as seen with Moses, or a fear of the message's reception. The prophet Jeremiah also expressed deep distress over his calling, lamenting his birth and wishing he had never been a prophet (Jeremiah 20:7-18). Jonah famously attempted to flee from God's command to preach to Nineveh, demonstrating extreme reluctance to fulfill his divine purpose (Jonah 1:1-3). This resistance underscores a fundamental aspect of human nature: a heart that can be "desperately wicked" and "prone to depart from God" [3]. Even those chosen for divine service can exhibit these tendencies.

Despite such human reluctance, divine purpose remains steadfast. Josephus, reflecting on divine providence, observed that the inevitable certainty of prophecy's accomplishment is demonstrated even when wicked men attempt to thwart it [1]. God's will is not contingent on human willingness but rather uses it, or overcomes it, to achieve His ends. The Lord "frustrates the signs of praters, and, diviners, he confounds,—turning wise men backwards, and their knowledge, he makes folly" (Isaiah 44:25, Rotherham) [5]. This illustrates God's ultimate control over all human endeavors, including those who might resist His call.

The concept of divine purpose is deeply intertwined with God's sovereignty and providence. Calvin emphasizes that God declares His will and purpose, and then His power, to remedy human distrust [6]. Doubts about God's word often arise because people do not ascribe sufficient power to Him [6]. God "reigns in heaven, in order to punish every kind of injustice at the proper time," even if He delays His vengeance, reminding believers to "possess their souls in patience" [10]. This patience is crucial for those who serve God, especially when facing adversity, as hypocrites may bless God in prosperity but murmur in adversity, showing a lack of true confidence [11]. The godly, however, are tried by afflictions and calamities but maintain their trust [11].

The prophet's role is not merely to deliver a message but also to embody a certain faithfulness. Habakkuk, for example, describes himself as standing "upon my watch, as a sentinel... that is very solicitous to gain intelligence," listening attentively to God's words and observing His providence [9]. This posture of watchful waiting is essential for a prophet, whether reluctant or eager, to receive and convey the divine message accurately.

The New Testament also speaks to the nature of prophecy and divine purpose, particularly in the person of Christ. Jesus is presented as the ultimate prophet, foretold in the Old Testament and anointed with the Holy Spirit [2]. He alone knows and reveals God, declaring His doctrine to be that of the Father [2]. Christ's faithfulness to His trust is absolute [2]. His compassion and sympathy for the weary, weak in faith, tempted, afflicted, and perishing sinners demonstrate the divine heart behind the prophetic message [4]. This compassion encourages prayer, as believers can approach Him with confidence [4].

The tension between human reluctance and divine purpose is a recurring motif that highlights several theological truths:

The biblical narrative of reluctant prophets serves as a powerful reminder that God's calling is not always easy, nor is it always met with immediate enthusiasm. Yet, it is precisely through these human struggles that the unwavering nature of God's purpose and His ability to work through imperfect vessels are most clearly demonstrated. The "God of patience and consolation" is the ultimate source of strength and comfort for those called to His service, ensuring that His word will not return to Him empty (Isaiah 55:11) [12].

Sources

  1. Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 15, section 19: that although Ahab hoped Jehoshaphat would be mistaken for him, and run the only risk of being slain in the battle, yet he was entirely disappointed, while still the escape of the good man Jehoshaphat, and the slaughter of the bad man Ahab, demonstrated the great distinction that Divine providence made betwixt them.] 44 (return) [ We have here a very wise reflection of Josephus about Divine Providence, and what is derived from it, prophecy, and the inevitable certainty of its accomplishment; and that when wicked men think they ”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Christ, the Prophet — Foretold -- De 18:15,18; Isa 52:7; Na 1:15. Anointed with the Holy Spirit -- Isa 42:1; 61:1; Lu 4:18; Joh 3:34. Alone knows and reveals God -- Mt 11:27; Joh 3:2,13,34; 17:6,14,26; Heb 1:1,2. Declared his doctrine to be that of the Father -- Joh 8:26,28; 12:49,50; 14:10,24; 15:15; 17:8,16. Preached the gospel, and worked miracles -- Mt 4:23; 11:5; Lu 4:43. Foretold things to come -- Mt 24:3-35; Lu 19:41,44. Faithful to his trust -- Lu 4:43; Joh 17:8; Heb 3:2; Re 1:5; 3:14. Abounded in wisdom -- Lu 2:40,47,52; Col 2:3. Mighty in deed and word -- M”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Heart, Character of the Unrenewed — Hateful to God -- Pr 6:16,18; 11:20. Full of evil -- Ec 9:3. Full of evil imaginations -- Ge 6:5; 8:21; Pr 6:18. Full of vain thoughts -- Jer 4:14. Fully set to do evil -- Ec 8:11. Desperately wicked -- Jer 17:9. Far from God -- Isa 29:13; Mt 15:8. Not perfect with God -- 1Ki 15:3; Ac 8:21; Pr 6:18. Not prepared to seek God -- 2Ch 12:14. A treasury of evil -- Mt 12:35; Mr 7:21. Darkened -- Ro 1:21. Prone to error -- Ps 95:10. Prone to depart from God -- De 29:18; Jer 17:5. Impenitent -- Ro 2:5. Unbelieving -- Heb 3:12. Blind -- Eph”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Compassion and Sympathy of Christ, The — Necessary to his priestly office -- Heb 5:2,7. Manifested for the Weary and heavy-laden. -- Mt 11:28-30. Weak in faith. -- Isa 40:11; 42:3; Mt 12:20. Tempted. -- Heb 2:18. Afflicted. -- Lu 7:13; Joh 11:33,35. Diseased. -- Mt 14:14; Mr 1:41. Poor. -- Mr 8:2. Perishing sinners. -- Mt 9:36; Lu 19:41; Joh 3:16. An encouragement to prayer -- Heb 4:15.”
  5. Isaiah “Isaiah 44:25 (Rotherham) — Frustrating the signs of praters, And, diviners, he confoundeth,—Turning wise men backwards, And their knowledge, he maketh folly;”
  6. CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 1, section 20.32: naturally prone to distrust. No confirmation suffices for us, even though his promises be frequent and copious and solemn. God therefore wishes to remedy this disease, and that is the design of the repetition, so that we must not think that it is superfluous. They who suppose that the Prophet, or rather the Spirit of God, uses too many words, are not well acquainted with themselves. He declares, first, the will and purpose of God, and, secondly, his power. How comes it that we have any doubts about the word, but because we do not ascribe to ”
  7. CCEL (Reformed) “Calvin, Harmony of the Law, Vol. 1, section 13.2: God sometimes, for the purpose of trying the obedience of his servants, deprives them of hope, and commands them peremptorily to do this or that, still he more often cuts off hesitation by promising a successful issue. Thus, then, he now aroused Moses to perform his commands by setting the hope of the deliverance before him. The copula must be resolved into the illative particle , because the command and vocation undoubtedly depend upon the promise. 11. Who am I? He cannot yet be accused of disobedience, because, conscious of his own weakness, ”
  8. CCEL (Reformed) “Calvin, Harmony of the Law, Vol. 1, section 17.2: hunc accipies in manu tua, ut facias per eum ( vel , cum eo) signa. 10. O my Lord. Moses catches at every word of escape, so as to force himself from the task imposed on him, not that he desires to refuse the command, but because he trembles at its importance. It is this distrust of his own powers which makes him so hesitating and timid. The remedy was obvious, that he should assure himself, since he well knew that he was undertaking nothing rashly, that God, whose command he obeyed, would supply him with ample strength. In this, then, lay the ”
  9. Habakkuk (Nonconformist/Puritan) “Matthew Henry on Habakkuk 2:1: Here, I. The prophet humbly gives his attendance upon God (Hab 2:1): "I will stand upon my watch, as a sentinel on the walls of a besieged city, or on the borders of an invaded country, that is very solicitous to gain intelligence. I will look up, will look round, will look within, and watch to see what he will say unto me, will listen attentively to the words of his mouth and carefully observe the steps of his providence, that I may not lose the least hint of instruction or direction. I will watch to see what he will say in me" (so it may be read), "what the Spi”
  10. CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 3, section 2.10: claims for himself this office. The Prophet does not only mean that it is in his power to punish wicked men whenever he thinks proper, but, that he reigns in heaven, in order to punish every kind of injustice at the proper time. But we must attend to the words day and year, by which he reminds us that God does not sleep in heaven, though for a little time he does not come forth, but delays his vengeance till a fit season, that believers may in the meantime “possess their souls in patience,” ( Luke 21:19 ,) and may leave him to govern accordin”
  11. CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 14.16: many hard passages, still there is room for hope and patience. By the way of judgments he means adversity, and the word judgment often has this meaning in Scripture. But here is a mark which distinguishes the godly from hypocrites; for in prosperity hypocrites bless God, and speak highly of him; but in adversity they murmur, and curse God himself, and plainly shew that they had no confidence in him, and thus judge of God according as their prosperity lasts. The godly, on the other hand, when they are tried by afflictions and calamities, are ”
  12. Romans (Baptist/Reformed) “John Gill on Romans 15:4: Now the God of patience and consolation,.... These titles and characters of God are manifestly used on account of what is before said concerning the Scriptures, and to show, that the efficacy and usefulness of them, in producing and promoting patience and comfort, entirely depend upon God the author of them: from exhorting, the apostle proceeds to petitioning; well knowing that all his exhortations would be of no avail without the power of divine grace accompanying them. The words are a prayer. The object addressed is described as "the God of patience", because he is ”
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