The Call of a Prophet — Teacher Helps — SDA Church Pragasapuram

09.10.2026

Teacher Comments

Part I: Overview

Key Text:

Study Focus: , Kings 18:19–39, Isaiah 53, , , .

Introduction

A biblical prophet’s call is a divine summons in which God directly appoints an individual to speak on His behalf, often through a revelatory experience such as a vision, dream, or audible voice. This call typically involves a commission to proclaim God’s message, to confront sin, and to guide His people, sometimes at great personal cost, as seen in the lives of such prophets as Moses, Isaiah, and Jeremiah. This week’s lesson focuses on the prophetic call in various historical settings and how the prophets’ messages generally addressed the themes of judgment, salvation, and restoration. The discussion culminates in Ellen G. White’s calling as a manifestation of God’s desire to continue communicating with His people in a sinful world.

Part II: Commentary

God chose prophets to be His spokespersons.

Old Testament scholar Willem A. VanGemeren effectively captured the divine nature of the prophetic calling and its mission to convey God’s message when he defined an Old Testament prophet as “an Israelite, called by God, and empowered by the Spirit[,] who serves as God’s spokesperson[,] who has received authority and a revelation from God[,] who is a good shepherd over God’s flock[,] who demonstrates God’s Word and mission by signs.”—VanGemeren, Interpreting the Prophetic Word (Grand Rapids, MI: Zondervan, 1990), p. 32. Several features of this definition stand out. First, God gave the prophet a divine revelation, and the Spirit empowered the prophet to deliver that revelation. Second, the prophet functioned as a shepherd over the Israelite people, nurturing, guiding, rebuking, and correcting them. Finally, signs such as miracles, special events, and object lessons verified the prophet’s divine credentials.

The prophetic call was a life-transforming moment for the prophet. It arrived unexpectedly, with force and power, but “was not experienced as the prophet’s long-coveted opportunity to attain knowledge which is otherwise concealed. He does not seize the moment, he is seized by the moment. The word disclosed is not offered as something which he might or might not appropriate according to his discretion, but is violently, powerfully urged upon him.”—Abraham J. Heschel, The Prophets, part 2 (New York: Harper & Row Publishers, 1962), p. 224. “I am filled with power,” declared Micah, “with the Spirit of the Lord, and with justice and might, to declare to Jacob his transgression and to Israel his sin” (, ESV).

In numerous prophetic books, the authors declare that the “word of the Lord came” to them (, Jon. 1:1, , ESV; see also ), or that “the hand of the Lord was upon” them (, , ESV), and they introduce or conclude their oracles with “thus says the Lord” (, , , ESV; see also , ). These repeated prophetic formulas leave a distinct impression that the seers had no doubt they were speaking God’s words. This prophetic “word” or revelation often carried a message of judgment, as Ezekiel declared: the Lord “said to me, ‘Son of man, stand on your feet, and I will speak with you.’ And as he spoke to me, the Spirit entered into me and set me on my feet, and I heard him speaking to me” (, ESV). Later, the Lord says, “And you shall speak my words to them, whether they hear or refuse to hear, for they are a rebellious house” (, ESV).

The prophets delivered God’s message to an audience in a particular historical situation.

Prophets were “chosen by God to receive his message and then to proclaim it to an audience in a particular historical situation.”—Eric J. Tully, Reading the Prophets as Christian Scripture: A Literary, Canonical, and Theological Introduction (Grand Rapids, MI: Baker Academic, 2022), p. 58. For example, each prophet in this lesson experienced his or her prophetic gift in a particular historical situation.

God’s call to Abraham () occurred in the aftermath of the confusion of languages, in Genesis 11, when paganism, idolatry, and warfare had won the day. Interestingly, the first time the term “prophet” occurs in Scripture applies to Abraham (), who functioned as an intercessor. Elijah ministered during a great spiritual crisis in the northern kingdom of Israel, during the reigns of kings Ahab and Ahaziah. Elijah thundered against Baal worship and called Israel to repentance. Isaiah prophesied during the reigns of the four kings of Judah, in the ninth century, when the great challenge was the rise of the empire of Assyria, the greatest threat to Judah during this time. Daniel played a significant role in the kingdoms of Babylon and Persia. John the Baptist heralded the coming of the Messiah in the first century. In postbiblical times, Ellen G. White received her first vision in antebellum America, following the Millerite disappointment.

The prophetic message consisted of judgment, salvation, and restoration.

The prophetic message in the Old Testament often revolved around three central themes: judgment, salvation, and restoration. These themes were interconnected and formed the core of the prophets’ ministry, addressing the covenant relationship between God and His people. The prophets consistently called Israel and Judah back to their covenantal obligations to God, warning them of the consequences of their rebellion, idolatry, and social injustice. Judgment was portrayed as a divine response to the breaking of the covenant (Deuteronomy 28). Despite their warnings, the prophets offered hope, pointing to God’s willingness to save a remnant of His people who would repent. Salvation often involved God’s intervention to rescue His people from their enemies or from dire circumstances. Restoration involved the return of the exiles to their land, the rebuilding of Jerusalem and the temple, and a spiritual renewal in the people’s relationship with God, culminating ultimately in the coming of the Messiah.

Ellen G. White’s inaugural vision was the beginning of her prophetic calling and brought hope and encouragement to the confused believers after the Disappointment.

In December 1844, Ellen G. White received her first vision in the historical context of the Millerite disappointment. It was a transitional time as the followers of William Miller were in disappointment and disarray. A young Ellen emerged on the scene with a message of hope and encouragement. While praying with a group of discouraged Millerite women, she felt surrounded by light. To her mind was opened a scene in which she saw the “advent people” traveling on a narrow path toward heaven, with a great light behind them and Jesus ahead of them. If they kept their eyes on Jesus, they stayed on the path, advancing forward. When some took their eyes off Jesus, they fell off the path into the dark world below (see Ellen G. White, Early Writings, pp. 13–15). The vision surprised her and was a force she could not control. As the biblical prophets before her, she was “seized by the moment.”

Several themes emerge from this first vision, which is foundational to Ellen’s future prophetic ministry. First, it points to her lifelong passion for the second coming of Jesus. Second, Seventh-day Adventists should never forget their place in prophetic history. Third, all Christians, especially Adventists, must keep their lives focused on Jesus as Lord and Savior (see George Knight, A Brief History of Seventh-day Adventists, 2nd ed. [Hagerstown, MD: Review and Herald, 2004], pp. 35, 36).

Ellen called this her “first vision,” as her heavenly transports became a repeated experience. Thus, her prophetic identity formed around the frequently used phrases, “God has shown me,” “I saw,” or “I was taken off in vision,” which conveyed her prophetic self-consciousness and authority. These revelations brought comfort and consolation to the scattered, distressed band of faithful believers who went through the Millerite experience. She was called to travel and share her visions with the various groups of Millerites spread throughout Maine and, later, other parts of New England. Eventually, she put these revelations, and the many to come, in writing for circulation among the developing believers who would eventually become Seventh-day Adventists.

For Further Study: See Zoltán Szalos-Farkas, The Rise and Development of Seventh-day Adventist Spirituality: The Impact of the Charismatic Guidance of Ellen G. White, Doctoral Dissertation Series (Cernica, Romania: Editura Institutului Teologic Adventist, 2005), vol. 1, pp. 56–61.

Part III: Life Application

The following life application questions, drawn from the above commentary, are offered to enrich your class discussion. Choose from among them, and from those in the lesson, the ones that will best engage your class in meaningful reflection.

The prophets did not seek their call but were seized by it. How do you imagine the prophets felt during this experience? How does this challenge our perspective on God’s calling in our own lives?
Each prophet’s message was shaped by the historical challenges of his or her time. How does understanding the historical context of biblical prophecy help us apply its lessons to our lives today?
The prophets warned that breaking the covenant would lead to judgment (Deuteronomy 28). How does this principle apply to personal and communal faithfulness today?
Despite their messages of judgment, the prophets always pointed to hope and salvation. How can we hold on to hope during trial and personal guilt?
How can we be messengers of God’s justice and mercy in a world that struggles with the extremes of both?
Ellen G. White’s first vision emphasized keeping our eyes on Jesus. How can we stay spiritually focused on Christ amid life’s distractions?
One of the key themes of her vision was the importance of remembering our place in prophetic history. How does understanding where we are in God’s plan shape how we live today?
Ellen G. White’s prophetic ministry continued throughout her life. How can we discern and respond to God’s ongoing guidance in our personal spiritual journey?
How does knowing that God uses ordinary people for extraordinary purposes encourage your faith?
How can we balance the themes of judgment, salvation, and restoration in sharing the gospel with others?