A Biblical Study Of The Use Of The False Prophets In The Old Testament

The Old Testament text of Jeremiah 27-28 presents prophetic conflict between Jeremiah and Hananiah. Jeremiah proclaimed a message of God’s judgment against the rulers and the people of Judah because of their violation of the religious and the legal traditions of the nation but Hananiah opposed him preaching a message of peace and salvation and predicted the deliverance of Israelite nation from the hands of their enemies. Both claimed to have God’s authority. Jeremiah 27-28 provides a window into the problem of discerning a true prophet from a false one. Contemporary Nigerian Christians are also being challenged with such opposing prophecies by prophets who claim that their prophecies come from God. This study adopts exegetical method of interpretation and application of the message of Jeremiah 27-28 to the fact of truity and falsity in prophecy in contemporary Christianity. This study discovered that true prophetic office is a call, and not all comers’ affair. Prophecy lacks empirical proof and is sometimes manipulative and susceptible to barratry. The study further discovered that true prophets prophesy by the spirit of God while false Prophets prophesy from their own mind but also claim to do so by the spirit of God. Just like Prophet Hananiah, there are prophets who could be genuinely called but have refused to stay within their call because of loss of focus and desire for material gains. Thus the prevalent worldview of contemporary Nigerians concerning easy solution to life’s problems that leads to abuse of prophetic consultations needs to be changed.

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Clement of Alexandria (AD 150–215)

Routledge Encyclopedia of Philosophy ◽

10.4324/9780415249126-b029-1 ◽

2018 ◽

Author(s):

Henry Chadwick

Keyword(s):

Old Testament ◽

Free Choice ◽

Moral Values ◽

Religious Knowledge ◽

Aristotelian Logic ◽

Clement Of Alexandria ◽

Biblical Study ◽

Hebrew Prophets

Clement of Alexandria, a Christian Platonist, came to conversion through philosophy. In a series of allusive writings he presented a Hellenized Christianity along with the philosophical syncretism of his age: Stoic ethics, Aristotelian logic and especially Platonic metaphysics. Just as Paul saw the Hebrew prophets and law as a preparation for the Gospel, Clement saw Christianity as making possible a confluence of Plato and the Old Testament, both offering anticipations of Jesus’ teaching. Clement’s fusion of Platonism and Christianity vehemently opposed the dualism and determinism of gnostic theosophy, and stressed free choice and responsibility as fundamental to moral values. Central to his writing is the vindication of faith as the foundation for growth in religious knowledge by philosophical contemplation and biblical study.

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The Theological Appropriation of the Old Testament by the New Testament

Scottish Journal of Theology ◽

10.1017/s003693060004463x ◽

1986 ◽

Vol 39 (1) ◽

pp. 1-17 ◽

Cited By ~ 1

Author(s):

Matthew Black

Keyword(s):

New Testament ◽

Old Testament ◽

General Terms ◽

Biblical Study ◽

The New Testament ◽

The Law

To speak, in general terms, of trends in modern biblical study is often to over-simplify; and certainly to claim that there has been, in recent years, a trend away from the traditional classicist or ‘hellenist’ approach to New Testament problems towards a more Hebraic or semitic-centred approach would be to be guilty of the same exaggeration as E. C. Hoskyns in 1930: ‘(There are) grounds for supposing no further progress in the understanding of … Christianity to be possible unless the ark of New Testament exegesis be recovered from its wanderings in the land of the Philistines (sic) and be led back not merely to Jerusalem, for that might mean contemporary Judaism, but to its home in the midst of the classical Old Testament Scriptures — to the Law and the Prophets.’ There is, nevertheless, some truth in A. M. Hunter's later statement: ‘After ransacking all sorts of sources, Jewish and Greek (and, we may add, starting all sorts of “hares”, some of which have not run very well), (scholars) are discovering the truth of Augustine's dictum, “The New Testament lies hidden in the Old, and the Old is made plain in the New”’ (Novum Testamentum in vetere latet, vetus in novo patet).

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Reading the Old Testament: Method in Biblical Study

Vetus Testamentum ◽

10.2307/1518027 ◽

1984 ◽

Vol 34 (3) ◽

pp. 370

Author(s):

J. A. Emerton ◽

J. Barton

Keyword(s):

Old Testament ◽

Biblical Study

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HENNING GRAF REVENTLOW, History of Biblical Interpretation. Volume 1: From the Old Testament to Origen; Volume 2: From Late Antiquity to the End of the Middle Ages; Volume 3: Renaissance, Reformation, Humanism; Volume 4: From the Enlightenment to the Twentieth Century. (SBL Resources for Biblical Study 50; 61; 62; 63).

Journal of Semitic Studies ◽

10.1093/jss/fgr066 ◽

2012 ◽

Vol 57 (1) ◽

pp. 208-209

Author(s):

G. J. Brooke

Keyword(s):

Twentieth Century ◽

Middle Ages ◽

Old Testament ◽

Late Antiquity ◽

Biblical Interpretation ◽

The Enlightenment ◽

Biblical Study ◽

History Of ◽

History Of Biblical Interpretation ◽

The Middle Ages

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Review of The Canonical Hebrew Bible: A Theology of the Old Testament (Trans. David E. Orton; Tools for Biblical Study, 7; Leiden: Deo Publishing, 2005).

Journal of Hebrew Scriptures ◽

10.5508/jhs.2006.v6.r16 ◽

2006 ◽

Vol 6 ◽

Author(s):

Stephen Dempster

Keyword(s):

Old Testament ◽

Hebrew Bible ◽

Biblical Study

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The Scandal of Evangelism: A Biblical Study of the Ethics of Evangelism

European Journal of Theology ◽

10.5117/ejt2019.1.014.hede ◽

2020 ◽

Vol 28 (1) ◽

pp. 85-86

Author(s):

Wolfgang Häde

Keyword(s):

New Testament ◽

Old Testament ◽

Biblical Study ◽

Theological Perspective

SummaryIn 2011 Elmer Thiessen published The Ethics of Evangelism from a philosophical rather than a theological perspective. This new book categorically intends to represent a ‘biblical study of the ethics of evangelism’. After some introductory definitions, hermeneutical explanations and a short glance at the Old Testament, Thiessen works his way through the entire New Testament to record its contribution to ethical rules for evangelisation. He then classifies these rules into various categories. Finally, the author attempts to apply the rules he identified to the various domains of contemporary evangelism, e.g. evangelism among children or evangelism as an academic.RésuméEn 2011, Elmer Thiessen a publié un livre sur « l’éthique de l’évangélisation » abordant le sujet d’un point de vue philosophique plutôt que théologique. Dans ce nouvel ouvrage, il vise à présenter une « étude biblique de l’éthique de l’évangélisation ». Après une introduction énonçant des définitions et des explications herméneutiques, et considérant rapidement l’apport de l’Ancien Testament, Thiessen passe en revue l’ensemble des écrits du Nouveau Testament en en dégageant la contribution aux principes éthiques pour l’évangélisation. Il classe ces principes en diverses catégories. Enfin, il s’efforce d’appliquer ces principes à la pratique dans les différentes branches de l’évangélisation de nos jours, comme l’évangélisation parmi les enfants ou l’évangélisation comme discipline académique.ZusammenfassungThiessen hat 2011 über ,,Ethics of Evangelism“ aus eher philosophischer als theologischer Perspektive geschrieben. Das vorliegende neue Buch will ausdrücklich eine ,,Biblische Studie der Ethik von Evangelisation“ sein. Nach einleitenden Definitionen, hermeneutischen Klarstellungen und einem kurzen Blick auf das Alte Testament geht Thiessen sämtliche Schriften des Neuen Testaments auf ihren Beitrag zu ethischen Regeln für Evangelisation durch. Diese Regeln ordnet er dann in verschiedene Kategorien ein. Abschließend versucht der Autor, die ermittelten Regeln auf praktische Felder heutiger Evangelisation anzuwenden, wie ,,Evangelisation an Kindern“ oder ,,Evangelisation als Akademiker“.

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