Edmund Heddle looks at the biblical significance of the shofar and the silver trumpet as prophetic instruments.

Reference to the blowing of trumpets is made in both Old and New Testaments. In every case they are sounding the alert to wake up the people to what God has to say to them. As we study the occasions on which trumpets were blown we shall gain a clearer understanding of 'What is a prophet?' and of the responsibility he has to make his trumpet call unmistakably clear (1 Cor 14:8).

Two Types of Trumpet

With a single exception the trumpets of the Old Testament divide up into the shofar or ram's horn and the chatsotserah made of hammered silver. In the New Testament the word 'salpinx' does service for both.

Moses was told by God to make two trumpets of hammered silver. Only the priests were allowed to blow them, and they were the means of alerting the people to assemble, to dismiss, to set out on a journey, to go into battle and to mark new year and other festivals.

Both the Old and the New Testaments contain references to the blowing of the trumpets – in every case they are sounding the alert to wake the people up to what God is saying.

It would appear that, unlike the shofar which has no musical sound with different notes, the silver trumpets had two distinct notes. This is apparent from the instructions given to Moses that when both trumpets were sounded simultaneously the whole assembly of the Lord's people were to gather at the Tent of Meeting; but if a single trumpet was sounded only the leaders were to assemble before Yahweh. Unless one of the trumpets produced two different notes no-one could tell whether all the people or only the leaders were being called.

By contrast the shofar, mentioned 72 times in the Old Testament, is not a musical instrument as such. Made of the curved horn of a cow or a ram, it was used to make a loud sound. It is still used by Jews at their solemn festivals. By contrast the silver trumpets were long, straight and slim. We know their shape from the bas-relief on the Arch of Titus in Rome depicting the overthrow of Jerusalem.

When God Appears

When God descended to Mount Sinai there was a very loud trumpet blast, which grew louder and louder (Ex 19:16 and 19). When the trumpet sounded the people trembled with fear and stayed at a distance (Ex 20:18). The writer to the Hebrews comments on the people's fear (Heb 12:18-21).

Paul tells us that when God descends at the Last Day the trumpet call of God will sound (1 Thess 4:16) and at the last trumpet the dead will be raised (1 Cor 15:52). Jesus makes it clear that this final trumpet call will be blown by angels (Matt 24:31). All prophesying has as its objective the preparing of people for that 'dreadful day' (Rev 6:15-16).

Directing the People of God in the Wilderness

According to Numbers 10:1-10, the Israelites were alerted to their responsibility by the sounding of the silver trumpets. For example, the whole company of people, or perhaps just the leaders, were summoned to the Tent of Meeting; the clans of Israel set out on their journey to the Promised Land, or camped for a while in some place.

References to trumpets in Scripture usually concern either the shofar (ram's horn) or the silver trumpet, which are very different in appearance and sound.

At Historic Events

These events included:

• the bringing up of the Ark of the Covenant to Jerusalem (1 Chron 13:7-8);
• the establishment of the Ark in the Holy Place in the Temple (2 Chron 5:7);
• the dedication of the Temple (2 Chron 15:14);
• Jehoshaphat's victory (2 Chron 20:28);
• the proclamation of Joash as king after his escape from the massacre under Athaliah, the only queen ever to occupy the throne of Judah (2 Chron 23:11-13);
• subsequent to the purification of the Temple by King Hezekiah and while the Levites and all the people bowed in worship (2 Chron 29:25-29);
• after they had laid the foundation stone of the Temple (Ezra 3:10-11);
• and when they had dedicated the wall of Jerusalem (Neh 12:31-36).

We note that seven named priests were appointed to blow trumpets before the Ark of God (1 Chron 15:24). In all the religious celebrations accompanied by the blowing of trumpets the one song which was repeated over and over again down the years was, "He is good: his love endures forever" (1 Chron 16:41. 2 Chron 5:14; 7:3; 20:21 and Ezra 3:11).

On Regular Occasions

Trumpets were blown at the new moon (Num 10:10, Ps 81:3). The Hebrew word for 'moon' is the same as the word for 'month', and at the commencement of each period trumpets alerted God's people to the passing of time.

The feast of trumpets, held on the first day of the seventh month, was a New Year festival celebrated with the blowing of trumpets (Lev 23:23-25, Num 29:1-6). As in the West today where there is both a religious year commencing in Advent and a civil year commencing in January, so in Bible times there was a religious year beginning with the month Nisan or Abib, the 'green ear month' roughly equivalent to our April, and a civil year commencing with the seventh month Tishri or Ethanim (1 Kings 8:2) in the autumn.

The sound of the trumpet marked both regular occasions like each new month and year, and special occasions like festivals.

The one-day Feast of Trumpets announced the most important month in the year, in which occurred both the Day of Atonement (Num 29:7-11) and the Feast of Tabernacles (Num 29:12-39), and took its feast place at the new moon of the seventh month. It would appear that the new moon was the regular day on which to consult prophets (2 Kings 4:23). The use of these instruments at this feast is called a memorial blowing of trumpets, and may be understood in two ways. First, that God is alerting the people to prepare for the solemnities of that particular month and, second, that the people are reminding God of his covenant promises.

It is interesting that in neither of the scripture passages dealing with the Feast of Trumpets does the word 'trumpet' occur. The word used instead is 'teruah', which denotes either the shouting of people or the blast of a trumpet - perhaps both are included.

At the Feast of Trumpets the memorial blowing of trumpets is designed to alert the people to prepare, and to remind God of his covenant promises.

This first day of the month Tishri is called by the Jews Rosh Hashanah, the beginning of the year, or New Year's Day. The Year of Jubilee was announced by the sounding of trumpets everywhere on the tenth day of the seventh month (Lev 25:8-13), which is the Day of Atonement. The term 'jubilee' is derived from the word 'yobhel', which means ram's horn. After every six-year period of use the land was to have a 'sabbath of rest'; during the seventh year the land was to lay fallow for one year.

The culmination of these sabbatical periods was reached every fiftieth year, when the Year of Jubilee was heralded by blasts on the ram's horn throughout the land. With the arrival of this year slaves were released, debts were remitted, property reverted to its original owners and Israelites who had been jailed for debt were released. Isaiah 61:1-3 is steeped in jubilee phraseology, and this was the scripture passage Jesus chose to explain his mission and that of the church, his prophetic people (Luke 4:16-21).

Coronation of KingsShofar.

1 Kings 1:39 tells us, "Zadok the priest took the horn of oil from the sacred tent and anointed Solomon. Then they sounded the trumpet and all the people shouted 'Long live King Solomon!'" In earlier times, during Absalom's conspiracy against King David, instructions had been given to Absalom's supporters that as soon as they heard the sound of the trumpets they were to proclaim, 'Absalom is king in Hebron'. This announcement was to lead to great sorrow when the day came for David to mourn the death of his son. "O my son Absalom, my son, my son, if only I had died instead of you!" (2 Sam 18:33). How different from the day when trumpets declared his accession!

While Elijah was hiding in the cave from the wrath of Queen Jezebel, God told him that Elisha was to anoint Jehu, the son of Nimshi, to be King over Israel (1 Kings 19:16). In obedience to this commission, Elisha sent one of the young prophets to find Jehu and to take him into an inner room, pour oil on his head and say, 'I anoint you King over Israel'. When Jehu returned to the council of his companions they endorsed his accession: "Then they blew the trumpet and shouted 'Jehu is King!'" Part of Jehu's commission was to avenge the blood of the prophets killed by Jezebel (2 Kings 9:1-13).

Warning of Invasion

The prophet Ezekiel used the concept of invasion to illustrate his prophesying (Eze 33:2-6):

If the people of the land choose one of their men and make him their watchman, and he sees the sword coming against the land and blows the trumpet to warn the people, then if anyone hears the trumpet but does not take warning and the sword comes and takes his life, his blood will be on his own head...but if the watchman sees the sword coming and does not blow the trumpet to warn the people and the sword...takes the life of one of them...I will hold the watchman accountable for his blood.

Isaiah castigates Israel's prophet-watchmen with the statement, "Israel's watchmen are blind" (56:10). Of what possible use is a blind watchman?

Trumpets were blown to mark the coronation of kings and to warn of impending war.

In Warfare

Trumpets were used in the following ways:

• to recruit an army (Judg 3:26-¬28);
• to lead troops out to battle (Num 10:9);
• to sound a battle-cry (2 Chron 13:12-15);
• to signal to the army during fighting (Num 31:6);
• to call people to defend their city (Neh 4:18-22);
• to effect a God-given strategy (Josh 6:5, Judg 7:17-18);
• to terminate the engagement (2 Sam 2:28) and to send the troops home (2 Sam 20:22b).

When Paul was emphasising the superiority of the gift of prophecy he likened it to blowing a trumpet, and made the point that "If the trumpet does not sound a clear call" the army will not know what they are being ordered to do (1 Cor 14:8).

Heralding the Judgments Preceding the Day of the Lord

In the book of the Revelation seven trumpets reveal the increasing severity of the judgments that will fall on the earth before the kingdom of this world becomes the kingdom of our God and of his Christ. The first four trumpets announce that one-third of the earth, sea, rivers and sun, moon and stars will be affected. Before the remaining three trumpets sound, three 'Woes' express the terrible nature of what has yet to be revealed.

At the fifth trumpet the angel of the abyss unlocks its door and choking smoke and locusts like scorpions are set loose, while the sixth trumpet sees one third of mankind killed. Yet for all this, the rest of mankind that had survived does not repent of their sins. How thrilling to hear the message of the seventh trumpet: "The kingdom of the world has become the kingdom of our Lord and of his Christ and he will reign for ever and ever" (Rev 11:15).

Paul likened the gift of prophecy to blowing a trumpet, and pointed out that if trumpets are not blown clearly in warfare, the army will not know what it should do.

God's Trumpeters

Prophets are called to sound a clear trumpet call and are responsible for alerting God's people and to rousing them from lethargy, laziness and sleep, as we have seen from our study of trumpets in scripture. It is prophecy that brings God into his rightful place among his people, causing them to crown him King (1 Cor 14:24-25). It is prophets who are needed to lead God's people into victorious spiritual warfare.

Prophets and their warning trumpets are essential if the tide of evil invading Britain and other countries is to be withstood. The insight of Spirit-filled prophets is required to see in the disasters of today the beginnings of the final conflict between Christ Jesus and the adversary, satan, and to make it real to today's church.

Prophets are called to sound a clear trumpet call and alert God's people, rousing them from lethargy, laziness and sleep and causing them to crown God King.

Reaction to the Trumpet Call

When the trumpet sounded on Sinai, the first such sound in scripture, the people trembled (Ex 19:16), as Amos in a later day said they should (Amos 3:6). Trumpets are intended to alert the hearers (1 Kings 1:41). But if the trumpet gives an uncertain call they will not know what is required of them (1 Cor 14:8).

It matters not whether the instrument is a muddy ram's horn or a beautiful silver trumpet, neither will function without breath. So today, prophets can sound the alert only as they breathe in the Spirit that inspired the Lord's trumpeters.

In this second installment on the ministry of prophecy, Edmund Heddle looks at how prophets are called and equipped by God.

Neither in the Old Testament times nor in the New Testament Church did the prophets appoint themselves. Only a false prophet would dare to take that office upon himself (Jer 23:21).

Prophets did not inherit the calling from their fathers, nor did they receive it by human appointment. It was by God himself that they were chosen and called. The initiative in making a prophet rested with God alone and all true prophets received a specific and personal call from him.

The Prophetic Call

The prophetic call might come to men and women at different points in their lifetime and in a variety of personal situations.

No prophet is self-appointed: all are called and equipped by God alone."

• Moses, already an ageing man, received his call as he turned aside to contemplate a bush that blazed with flames and yet did not burn away (Ex 3:1-4, 17).
• The young Isaiah saw a vision of the thrice-holy God that humbled him to confess his sinful speaking. After cleansing his lips God challenged him to undertake the work of being a prophet, Isaiah gave a glad answer in the classic response: "Here am I; send me!" (Isa 6:1-9).
• For Hosea it was through the sad experience of his own unhappy domestic life that he came to realise that God was calling him to prophesy. God called him first to experience in his home circumstances the continued unfaithfulness of his wife before he was ready to proclaim the continuing love and the unwearying patience of God towards his unfaithful people (Hos 1:2, 11:8-9, 14:4).
• Jeremiah was still only a youth when God's call came, to which he responded with protestations that he was far too young for such responsibility. God replied by telling him that he had in fact been called even before his birth! God, however, reassured him by promising that he would be given the very words that he wanted him to speak (Jer 1:4-9).
• Many years before, another young man, Samuel, had heard the voice of God one night calling him to be a prophet. Like Jeremiah he also had been given a message he did not want to pass on (1 Sam 3:1-21).
• Amos, working as a herdsman in his native Judaea heard God calling him to leave those pasture lands and go to Israel to challenge the sophisticated priests and rulers in the religious centre at Bethel (Amos 7:12-15).
• Scripture does not tell us when and where Micah was called to prophesy but he tells how the anointing Spirit had come upon him, enabling him to speak God's word to both Israel and Judah (Mic 3:8).
• Ezekiel shared being in exile with God's people in Babylon, sitting where they sat and becoming overwhelmed by what he saw until in the fourth month of the fifth year of their captivity he was called to the prophetic ministry (Eze 2:3-7, 3:14-15).
• There were a number of prophets who were reluctant to pass on the message they had received, but only Jonah tried to escape from the prophetic call by running away. Only after alarming experiences did the persistence and mercy of God give his disobedient servant a second chance (Jonah 1:1, 3:1).

Not all the prophets of the Bible give details of their call, but we can be certain that none of them were self-appointed. They were speaking because they had to; they were speaking what they spoke because, having heard what God had to say, they were obliged to pass it on (Jer 20:9).

Today throughout the world there are still men and women who must speak out, because they too have heard what the Lord God has to say."

The Task of the Prophet

The nature of the work which the prophets were called to perform may be seen by a study of the Hebrew words which were used to describe them and their prophesying. In 1 Samuel 9:9 there is an editorial note to the effect that "he who is now called a prophet was formerly called a seer". Such a verse as this and 1 Chronicles 29:29 appear to use these words with a discrimination that is not sustained throughout the rest of the Old Testament. However, there is a distinction between their meaning.

Ro'eh (translated 'seer') is an active participle of the verb 'to see' and chozeh (also translated 'seer') is a similar part of the verb 'to gaze at'. Both words indicate that a prophet was someone who saw things to which other men were blind. The ability to see was not to be attributed to their own insight, neither had it been discovered by an occult means similar to heathen divination; it was the result of illumination by the Spirit of God. Samuel was a 'seer' to whom people turned when they wanted to know of God's will or sought direction in national, local or personal affairs (1 Sam 7:3-4, 9:3-11).

In contrast to these two words translated 'seer', which together occur a total of not more than thirty times in the Scriptures of the Old Testament, the word 'nabhi' (translated 'prophet') occurs over 300 times. The derivation of this word has occasioned considerable debate, but it is widely believed it can be traced to an Akkadian root 'nabu' meaning 'to call'. The choice in understanding lies between the prophet as being one who is called by God; or the prophet as being the one who calls, either to men for God or to God for men, ie by intercession.

The prophet is a person who is called to see what God is showing and to pass on its significance to his fellow men."

It seems better to understand 'nabhi' not in the passive sense of the one who is called i.e. the recipient of the vocation; but in the active sense of an announcer or messenger ie the one who is charged with carrying out the vocation. The prophet is a person who is called to see what God is showing and to pass on its significance to his fellow men. Today the world situation as never before underlines our desperate need of seers who can see with God's eyes and prophets who can speak forth his authoritative word.

Description of a Prophet

There are a number of significant phrases in the Old Testament which tell us yet more about the prophet and his calling. The prophet is called:

1. A man of God (1 Sam 9:6), implying that as a man of righteous character he was more closely in touch with God than other men. From the time of Moses down to the time of the monarchy the phrase was in use (1 Kings 13:1, 2 Kings 4:9).
2. The servant of the LORD. This is another description going back to the time of Moses (Josh 1:2) and it became the standard way of referring to all later prophets, especially when they were referred to collectively (2 Kings 17:13 and 23, Ezra 9:11, Jer 7:25). A prophet's primary task is to serve God and to do all that is expected of him, however strange God's orders might be (Isa 20:3).
3. The messenger of the LORD. This phrase found in the post-exile prophets shows that the particular service which the prophets rendered was that of passing on messages from God (Hag 1:13, Mal 3:1). 'Malachi' means 'my messenger'.
4. The man of the Spirit (Hos 9:7). This description draws attention to the fact that the source of the prophet's inspiration and power is nothing less than the Spirit of God himself (2 Chron 15:1-2, and 24:20, Neh 9:30, Mic 3:8).
5. My anointed one (Ps 105:15). It is clear that this phrase from Psalm 105 refers to the patriarchs and attributes their ability for hearing God's voice to the anointing of God's Spirit upon them. In Isaiah 61:1 the prophet claims that he had been anointed by the Spirit of God; an experience which years later Jesus declared had been fulfilled in his own experience (Luke 4:17-19).
6. A watchman. This word draws attention to the awesome responsibility the prophet has of first keeping his eye on what is happening and then not failing to issue the appropriate warning to the people (Hos 9:8, Eze 3:17 and 33:1-9).
7. A trumpet-blower. Closely associated with the duties of the watchman is that of blowing the trumpet (Jer 6:17). The prophet's word must be loud and clear so that there can be no mistaking the urgency of his message (Isa 58:1, Jer 4:5, Hos 8:1, Joel 2:1 and 15, Amos 3:6).

Reluctance

We have seen that it is God who chooses and calls individuals to serve as prophets. The first reaction may be one of unworthiness, unfitness or even total unwillingness. But with that call comes the deepening conviction that it is their eyes through which God's view of the human situation is to be perceived; it is their heart that is to sense and share his feelings about that situation and it is their lips that must patiently and courageously pass on what he has to say about it.

When God calls, first reactions are often feelings of unworthiness, unfitness or total unwillingness. But with his call comes deepening conviction..."

They may feel unfitted, as herdsman Amos did when he confronted the sophisticated ecclesiastics of Bethel. They may, like Jonah, try to run as far as possible in the opposite direction. They may even get to the lengths of accusing God of taking advantage of them (Jer 20:7-8).

Prophetic Imperative

But the 'goodly fellowship of the prophets' shares one common obligation; they must pass on what God has revealed (Amos 3:8b). This message may not be what the majority of people want to hear with their unending pursuit of peace and the 'smooth things' that false prophets promise (Isa 30:10). It may not even be the kind of message that the prophet himself likes passing on. In that case the prophet must put aside his own ideas, feelings and prejudices. As a watchman he must watch carefully; as a seer see clearly; as a trumpeter alert people effectively to their danger; so that as a true prophet he may faithfully pass on God's word.

Prophetic messages may not be what people want to hear, or what prophets like passing on. But those who God calls, he also anoints and equips to be faithful by his Holy Spirit."

No prophets could ever meet such demands from their own resources. It is essential to the carrying out of their calling that the anointing of the Spirit has come down upon them (Zech 4:6). All we have discovered about the prophets of the Old Testament applies equally to those whom God is calling to the ministry of prophecy today.

First published in Prophecy Today, Vol. 1, No. 2, 1985.