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Joseph Smith/Alleged false prophecies/The prophetic test in Deuteronomy 18
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Criticism
Critics point to Deuteronomy 18꞉20-22 as a 'test' for a true prophet:
- 18 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.
- 19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.
- 20 But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die.
Critics claim that Joseph Smith made failed prophecies, and as such must be a "false prophet."
Source(s) of the Criticism
- "Remember, in the light of the following list, that according to Deuteronomy 18:20-22, it only takes one false prophecy to make a prophet false, just as it only takes one murder to make a person a murderer. As you read the many false prophecies of Joseph Smith, keep this Biblical teaching in mind." - Ed Decker
- Tower to Truth Ministries, "50 Questions to Ask Mormons," towertotruth.net (accessed 15 November 2007). 50 Answers
Response
Deuteronomy doesn't exactly say that one mistake makes a false prophet.[1] James L. Mays, editor of Harper's Bible Commentary writes:
- Prophecy in the names of other gods is easily rejected, but false prophecy in God's name is a more serious matter. This dilemma requires the application of a pragmatic criterion that, although clearly useless for judgments on individual oracles, is certainly a way to evaluate a prophet's overall performance.[2]
The problem with applying Deut. 18:22 to a single, individual prophecy is that some prophecies can be fulfilled in complex ways or at times much later than anticipated by the hearers. Moreover, God sometimes appears to reverse certain prophecies, as He says He is free to do in Jeremiah:
- 7 At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it;
- 8 If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them.
- 9 And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it;
- 10 If it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them.Jeremiah 18꞉7-10
Jewish readings
The reading which the critics wish to apply to modern day prophets does not match how scholars of Judaism have understood Deuteronomy in its Old Testament context.
Wrote one author:
- "The true prophet, as intercessor, was ready to risk a confrontation with God, in contrast to his counterpart, the false prophet. The problem of distinguishing between them was indeed perplexing, as shown by two separate passages in Deuteronomy...The answer given is that if the 'oracle does not come true, that oracle was not spoken by the Lord; the prophet uttered it presumptuously.' This, however, cannot serve as an infallible criterion, because there are several occasions when an oracle delivered by a true prophet did not materialize even in his own lifetime. Such unfulfilled prophecies include Jeremiah's prediction of the ignominious fate of Jehoiakim (Jer. 22:19), which was belied by 2 Kings 24:6, and Ezekiel's foretelling the destruction of Tyre by Nebuchadnezzar (Ezek. 26:7-21), which was later admitted to have failed but was to be compensated by the Babylonian king's attack
on Egypt (29:17-20)"[3]
We will see examples in the next section of biblical prophets who would be labeled as "false prophets" if the critics were consistent in their application of Deuteronomy.
The Jewish Study Bible observed:
- Having established an Israelite model of prophecy, the law provides two criteria to distinguish true from false prophets. The first is that the prophet should speak exclusively on behalf of God, and report only God's words. Breach of that rule is a capital offense (Jeremiah 28:12-17.) The second criterion makes the fulfillment of a prophet's oracle the measure of its truth. That approach attempts to solve a critical problem: If two prophets each claim to speak on behalf of God yet make mutually exclusive claims- (1 Kings 22:6 versus 1 King 22:17; Jeremiah 27:8 versus Jeremiah 28:2)- how may one decide which prophet speaks the truth?
- The solution offered is not free of difficulty. If a false prophet is distinguished by the failure of his oracle to come true, then making a decision in the present about which prophet to obey is impossible. Nor can this criterion easily be reconciled with 13.3, which concedes that the oracles of false prophets might come true. Finally, the prophets frequently threatened judgment, hoping to bring about repentance (Jeremiah 7:, Jeremiah 26:1-6). If the prophet succeeds and the people repent and thereby avert doom (Jonah 3-4:), one would assume the prophet to be authentic, since he has accomplished God's goal of repentance. Yet according to thee criteria here (but contrast Jeremiah 28:9), the prophet who accomplished repentance is nonetheless a false prophet, since the judgment oracle that was proclaimed remains unfulfilled. These texts, with their questions and differences of opinion on such issues, reflect the vigorous debate that took place in Israel about prophecy."[4]
Specific biblical examples
Jonah
Be careful in how you apply Deut. 18:22, for you threaten to reject some true prophets in the Bible! There are examples where a true prophet prophesied something which did not happen as he stated, to the best of our knowledge. An example is found in the story of Jonah, who was told by God to prophecy to the people of Nineveh. Jonah prophesied that the people would be destroyed in 40 days (Jonah 3꞉4)—no loopholes were offered, just imminent doom. God changed things, however, when the people repented and He chose to spare them—much to the chagrin of that imperfect (yet still divinely called) prophet, Jonah.
Jonah, in fact, was "displeased ... exceedingly" and "very angry" (Jonah 4꞉1) about this change from God, perhaps because it made Jonah look bad. In spite of an "incorrect" prophecy and in spite of the obvious shortcomings of Jonah, he was a prophet of God and the Book of Jonah in the Bible is part of the Word of God. Yet if that sacred text had been lost, only to be restored by Joseph Smith, perhaps as part of the Book of Mormon, it would be assaulted as the most damning evidence against Joseph Smith. Just imagine how the critics would dismiss the Book of Jonah as being evil, contradictory, ludicrous, anti-Biblical, unscientific, and unchristian (of course, there are plenty already who reject it as it is, unable to believe major parts of the story).
Ezekiel
The prophet Ezekiel provides another example of how true prophets may err or give prophecies of uncertain accuracy. In Ezekiel chapters 26, 27, and 28, we read that Tyre (a fortified island city) would be conquered, destroyed, and plundered by King Nebuchadnezzar of Babylon. The riches of Tyre would go to Babylon (Ezekiel 26꞉12). Nebuchadnezzar's army did lay siege to Tyre, and its inhabitants were afflicted, apparently so much that they shaved their heads bald, as prophesied in (Ezekiel 27꞉31). However, the 13-year Babylonian siege apparently was not quite as successful as Ezekiel had predicted, perhaps because the land-based tactics of Babylonian sieges were less effective against a fortified island city with significant maritime power. The result of the siege may have been a compromise or treaty rather than total destruction and plunder, for (Ezekiel 29꞉17-20) reports that the predicted plundering did not take place. Almost as if in compensation, the Lord now announces that He will give Egypt to the Babylonians, which is the theme of chapter 29. Here are verses (Ezekiel 29꞉17-20):
- 17 And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the LORD came unto me, saying,
- 18 Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it:
- 19 Therefore thus saith the Lord GOD; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army.
- 20 I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord GOD. (emphasis added)
Yes, Tyre is no more, but its complete destruction apparently did not occur during the Babylonian siege, and certainly the Babylonian army did not get the riches of Tyre as has been prophesied. It is Ezekiel himself who reports this "prophetic failure."[5]
The purpose in raising this issue is not to question the wisdom of the Lord, nor the truthfulness of the Bible, but to point out that an overly critical attitude and a strict application of Deut. 18:22 may reject even true, Biblical prophets. If we try hard enough to find reasons to reject a prophet, we will surely succeed—but beware lest we judge unwisely and reject those whom God has sent and anointed, even though they be mortal and fallible.
Jeremiah
Another example to consider is the prophet Jeremiah—a great and inspired prophet—who prophesied that king Zedekiah would "die in peace" (Jeremiah 34꞉4-5). Critics could argue that this prophecy did not prove to be true, for Zedekiah saw his sons killed by the conquering Babylonians and was himself blinded and put in prison, where he died in captivity—not in peace (Jeremiah 52꞉10-11). Of course, the point is that he would not be killed by the sword, but die of natural causes—albeit in prison—yet to the critics, it may look like a case of a false prophecy. This case is certainly less clear-cut than the prophecy of Ezekiel discussed above, yet also serves to warn us against harsh judgments.
Nathan
Other examples include Nathan:
- In 2 Samuel 7꞉5-17, we read that the prophet Nathan unequivocally prophesied to David that through his son Solomon the Davidic empire would be established "forever," that the children of Israel would dwell in the promised land "and move no more," and that the "children of wickedness" would no longer afflict them. These things are quite clearly stated. No conditions are attached to these promises, none whatsoever.[6]
Yet this prophecy clearly did not prove successful if it is interpreted literally.
Samson
And the angel who spoke to Samson's mother:
- [In] Judges 13꞉5, where it is recounted that an angel promised Samson's mother that Samson would "begin to deliver Israel out of the hand of the Philistines." No matter how liberal or expansive one wants to be with the facts of Israelite history (as recorded in the Bible or elsewhere), there is no way it can reasonably be concluded that Samson fulfilled this prophecy.
- Not only did Samson fail to even "begin" to free Israel from the Philistines, but (1) there were times when he consorted with Philistine women, (2) he married a Philistine, (3) he himself never even led any Israelite troops against the Philistines, and (4) the Philistines eventually humiliated him.
- Moreover, and most importantly, Israel actually lost ground to the Philistines during Samson's tenure. Judges 13-16 illustrates Philistine encroachment into Hebrew territory. The Samson narrative documents the eastward expansion of the Philistines by mentioning the Philistine presence in Timnah and Lehi, both in the strategic valley of Sorek (Achtemeier 1985:787-791). This Philistine expansion worsened the land shortage that eventually forced the Danites to migrate northward.
- Of course, the nonfulfillment of Judges 13:5 can be attributed to Samson's failure to live according to his Nazarite calling. In addition to his sexual liaisons, he married a Philistine, ate unclean food, drank wine, and allowed his hair to be cut. Therefore, it could be said that the angel's prophecy was nullified by Samson's behavior. However, the angel placed absolutely no conditions on his promise that Samson would begin to deliver Israel from the Philistines. He simply declared that Samson would do so.[7]
Conclusion
Joseph Smith made some amazingly correct prophecies.
The specific prophecies that are said to be false or incorrect by critics are typically based on hearsay or unreliable sources or are based on incorrect interpretations of what is said. There is no reliable evidence to say that Joseph Smith fails any sound test based on Deut. 18:22.
Many LDS critics attempt to condemn Joseph Smith using a standard that would, if applied to Ezekiel, Jeremiah, Nathan, an angel of God, and Jonah, also condemn the Old Testament as a fraud.
Endnotes
- [note] This wiki article was originally based on Jeff Lindsay, "If any prophecy of a so-called prophet proves to be wrong, shouldn't we reject him? Isn't that the standard of Deut. 18:22?," off-site Due to the nature of a wiki project, the text may have been modified, edited, and had additions made.
- [note] James L. Mays (editor), Harper's Bible Commentary (San Francisco: Harper and Row, 1988), 226.
- [note] This example comes from Daniel C. Peterson, "Review of Decker's Complete Handbook on Mormonism by Ed Decker," FARMS Review of Books 7/2 (1995): 38–105. off-site
- [note] Michael T. Griffith, "Vindicating Prophecy: Why the Anti-Mormon View of Prophecy Is Invalid," in One Lord, One Faith (Horizon Publishers, 1996).
- [note] Michael T. Griffith, "Vindicating Prophecy: Why the Anti-Mormon View of Prophecy Is Invalid," in One Lord, One Faith (Horizon Publishers, 1996).