THE CALL OF JEREMIAH by DAVID TUDOR ... - David T Williams

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Seebass, Klein). Fohrer, in his twofold approach identifies both of
these groups (cf Reventlow 1979, Hasel 1974). Hasel himself favours
a "multiplex" approach, but around the God who reveals himself
(Hasel 1974:79).
The ministry of the prophets is itself a reflection of these proposals.
The covenant and related ideas may not be a "centre", but are of great
importance to the Old Testament, and these are reflected at the
personal level in the prophets, whose ministry is on the basis of that
covenant (cf section 2.5). Moreover the relationship of covenant
presupposes the rule of God who called Israel, and on the personal
level called the prophets for the sake of Israel, and through them, the
nations. The furthering of this relationship involves the revelation of
God's will (cf Hasel's proposal) which is the function of the prophet.
Consequently it is possible to see the calling of the prophet and
subsequent receipt of revelation, a feature of the relationship with
God, as a microcosm of the call and relationship of Israel, and as
furthering that relationship in their own ministry. Hence as it is
undeniable that God's relationship with Israel is at the centre of the
Old Testament in some way, so calling, and in particular the calling of
the prophets, occupies a prominent position, perhaps not as a centre
in the technical sense to which everything else must be related, but as
one of the core concepts of the Old Testament.