Thesis

                                                                      THESIS NO.6

            The prophetical books of the Old Testament seem to contain the oracles of the prophets. Yet it was a long process from oral proclamation of the prophets up to the time when this took the form of prophetical literature. The prophets have given us a lofty idea of God as the Lord of History who entered into a covenantal relationship with Israel. All the same there is a difference between the so-called monotheism of the pre-exilic prophets and that of post-exilic Deutero-Isaiah. It is misleading to speak of the `social justice' of the prophets without a reference to God and sin. Given the situation of the dispersion of the Exile individual responsibility begins to gain importance. The promise of the new covenant in the post-exilic prophets (Jer 31:31-34, Ez 36:25-28) remains an unresolved issue in the Old Testament.

1.         THE PROPHETICAL BOOKS OF THE OT SEEM TO CONTAIN THE ORACLES OF THE PROPHETS. YET IT WAS A LONG PROCESS FROM THE ORAL PROCLAMATION OF THE PROPHETS UP TO THE TIME WHEN THIS TOOK THE FORM OF PROPHETICAL LITERATURE

THE PROBLEM: 1. A. To distinguish the oral proclamation of the prophets and the collection of the oracles by the disciples (Is 8 & Jer 36). B. Editing (somebody writes the vision of Isaiah) and Redaction (pre-exilic and post-exilic): new oracles are introduced eg., oracles against Babylon.

A.        ORACLES OF THE PROPHETS

            Biblical writings composed by or attributed to the prophets of the OT are called prophetic books. There are two schools: German critical school and Scandinavian school. The Scandinavian school stressed the oral tradition of the prophets. In the prophetic books the accounts of the call to prophecy (Is 6:1-13; Jer 1:4-19; Ezek 1:1-3: 21; Amos 3:7-8; 7:14-16) reveal that the prophet is asked to speak for Yahweh. A prophet was called and given the commission "Go and speak" (Amos 7:15ff; Is 6:9; Jer 1:7 etc). Therefore the Hebrew prophets were the messengers of Yahweh, sent specifically to His people Israel. They were commissioned by God at a period of Israel's history when Jewish society had degenerated into a perpectator of social injustice, the cult of Yahweh had fallen a prey to idolatry and cult prostitution. The main duty of the prophets was to reprove Israel of their perverted social, moral and religious life and warn them of the impending catastrophe as punishment for their unfaithfulness, and also to remind them and assure them of the steadfast love and concern, justice and mercy of Yahweh. Their original situation was one of the oral proclamation in direct contact with hearers. It was in the oracle that the prophet has given expression of those thoughts of God. The literary forms used in the prophetic literature are oracles, exhortations, rib pattern (law suit). The most important characteristic of the material found in the prophetic books is the oracle. The oracle is a solemn declaration (ordinarily a brief poetic utterance) made in the name of God.

            The oracles are recognized by their introductory formula/ messenger formula i.e., `Thus says Yahweh' or `Hear the word of the Lord' (Amos 1/3-2/16; Is 1:10 etc).  The oracles are also distinguished more by its existential significance for the people of God. The oracle can be a   prophecy of doom (Amos 3,2; Jer 23,33) or of good to come (Hos 2.21f.); it can be a reproach for the past or present conduct (Is 1, 2f) or a warning (Zeph 2,3). It may be an interpretation of the events of the past or present (Amos 7:1-3; Ezek 24:20-23) in which the hand of God has been revealed to the prophet. These oracles give evidence to the oral character of their original delivery by the prophet. The prophets spoke in oracles in their own historical situation to their people.

Amos: The prophet was given the message of righteousness and justice (5:24). He spoke vehemently against slavery, cruelty in war, social injustice, oppression and marginalization of the weaker sections and the opulence and luxury of the ruling class at the expense of the poor.

Hosea: attacked nationalization of the cult, religious and cultic `adultery', failure of kings to be the viceroys of Yhwh, revolutions and political coups and murders.  Theme: faithfulness and steadfast loyalty to Yhwh.

Micah: He spoke against social injustice, oppression of the scandalous luxury of the rich upper class, and corruption of the leaders in the political and religious fields. 

Theme: Justice, mercy and humility (6:8).

Isaiah: he spoke against social injustice, corruption and opulence of the ruling class, contempt o the poor by the rich and wealthy. He attacked the cult that was so corrupt and immoral.  Theme: goodness, justice and compassion (1:7).

Jeremiah: he attacked the king for not practicing justice but looked after self interests, dishonesty of the prophets and priests, mutual oppression among the people, and false security in cult and religiosity.

Theme: honesty, integrity, and righteousness of Yahweh.

            The prophets were condemning the then existing deplorable social and religious situation of Israel and Judah and that of Mesopotamia and Egypt.

            There are also indications now and then that the prophets themselves had already written down parts of their message or had  a scribe write it down for them (Jer 36; Is 8; 30:8; 50:4). The autobiographical passages (Amos 7ff; Hos 3; Is 6 etc.) were also understood as written by the prophet himself. But most of the material found in the present prophetic books is not direct written word from the prophets. The prophets did not write the books now called prophetic. Their words were preserved in oral tradition, and inspired writers recorded and arranged the traditional words; thus it is the prophetic word as edited, arranged, and even added to by these writers that the Church now possesses in the inspired text. Thus we can say that prophetic books of the OT seem contain the oracles of the prophets.

B.        THE PROCESS FROM THE ORAL PROCLAMATION OF THE PROPHETS TILL THE PROPHETIC LITERATURE

            The prophets were essentially preachers who proclaimed God's word to the men of their times. He proclaimed the threat and consolation. Since the judgement he proclaims has not yet occurred (Is 5:19) and since he meets with scorn and rejection from his hearers, the prophet see to it that his teaching is `sealed' - in the hope that the future will confirm what he says and prove him right (Is 30:8; Hab 2:28). Probably it was after the death of the individual prophet or at least after the completion of his prophetic ministry, that his disciples made the first attempt to gather together and preserve in permanent form the record of his prophecy (Jer 50:1; Is 2:1; Amos 2:4; Hos 1:7 etc).

            Later generations read the collections of prophetic utterances as God's word that was still valid for them. With the aid of these texts they interpreted their own present time, and they looked at the future through eyes supplied by these same texts. As a result they were able to introduce their own thoughts into the prophetic traditions.

            Therefore, the present editions of the prophetic collections seem for the most part to have been post-exilic. It was this time that titles and chronological indications were attached to the beginnings of the books, eg: superscriptions or smaller collections that preceded the larger books can be discerned (Is 2:1; Jer 23:9). The post-exilic editors who had seen the fulfillment of the pre-exilic prophecy of doom, and who also had the continuing experience of exilic and post-exilic prophecy, followed a fairly standard outline in distributing the prophetic collections (Isaiah, Jeremiah, Ezekiel). They tended to gather the `woe' oracles at the beginning of the book and oracles of salvation at the end; in between they placed the oracles against the gentiles. The purpose of this arrangement was to express their faith in the restoration of a redeemed Israel through the defeat of the enemies of God and his people.

            At the same time they took the advantage of the opportunity to supplement with other similar prophetic passages. Eg. inclusion of oracles against Babylon (Is 13:1 - 14:23); New salvation themes as reunification of Israel and Judah (Jer & Ezek) and Messianic epilogue (Amos 9:8-15). They also added biographical recollections (Amos 7:15; Jer 26:12) and other related material (Amos 4:13;5:8-9; 9:5-6 doxologies). The whole of the collections thus formed was put into some kind of order either topical or chronological (Hos 1-3; Amos 7:10-17) order or connected by catch word (Is 1:9).

            Therefore, our canonical books of the prophets resulted from the gathering and editing of the prophetic collections. They had passed down through numerous generations of transmission and usage, and therefore it is not surprising that they had sometimes acquired supplementation at the hand of the later inspired writers. Thus, the prophetic books as they are in the Bible are actually the Products of accumulation and gradual growth. It is a fact that is important to notice in order to understand the loose organization of the prophetic books.

Sutra: oral-school-edition-redaction-post-exilic redaction-book.

2.         THE PROPHETS HAVE GIVEN US A LOFTY IDEA OF GOD AS THE LORD OF HISTORY WHO ENTERED INTO A COVENANTAL RELATIONSHIP WITH ISRAEL

(Exodus and Covenant are the two pillars of Israelites tradition. Exodus reminds of history and covenant reminds of Law).

            Prophets do indeed insist on the bond between Yahweh and His chosen people  (Hos 2:19-20; Ez 34:25 etc - Covenantal relationship [God had delivered His elect from Egypt and had made them people. He was a saviour, personal God, Jealous God - He is deliverer, leader (Ex 14:24-25), physician (Ex 15:25), provider (Num 11: 4-10), victor in war (Ex 17: 8-16)]) but they do give us the idea that God (Yhwh) of Israel is not only judge of the nations; He also has power far beyond Israel's immediate surroundings (Amos 9:7) even to the boundaries of the cosmos (Amos 9:2-4). Amos 9:2-4 & Jer 23:23-24 - Yahweh is everywhere (in the sheol, in the heaven and on the mountains). Jer 10-12 Yahweh is not tied down to the land and Temple of Israel alone but He is the Lord of the three worlds. One can not escape His judgement. Thus they give us a lofty idea of God.

            Prophets were keen observers of the socio-political scene at home and abroad (in Mesopotamia or Egypt or in between among the Aramaean kingdoms, the neighbours of Israel or the related kingdoms of Ammon, Moab and Edom). In all this they tried to discern the invisible hand of Yahweh guiding Israel and the world at large. They met Yhwh in their events of life and history. They taught that unconditional surrender is to be given to no human powers but only to Yahweh, the Lord of History.

AMOS: Amos (1-2) describes Yahweh as God, the Lord of nature and master of persons and events. Amos and Hosea pronounced the judgement at against Israelites in the circumstances of political and social injustice, cult prostitution, that Assyria will overrun the country and drag its inhabitants into exile (Amos 5:27; 4:3; 6:2,14; Hos 8:13; 9:2-4,6; 11:5).

ISAIAH: Under the threat of destruction in the 8th cent. B.C., Isaiah understood that Assyria was in reality a `rod' in God's hand to perish Israel for unfaithfulness, but that Assyria also would be punished in time by Yahweh (Is 10:5-12; Jer 25:8,10; 27:5-8). Yahweh's `rod' could be transferred to any nation, all were subject to His decrees.

JEREMIAH:  Later Jeremiah experiences the fall of Assyrian power and rise of the Babylonians ever over the Egyptians (43:8ff). The foreign world power is presented as Yahweh's helper (Jer 20:4ff; 1:15) and Nebuchadnezzar is even called Yahweh's`servant' (27:6ff 28: 14). But in the final analysis the judgement remains Yahweh's own work (9:11; 10:18; 13:26).

DEUTERO-ISAIAH: Deutero-Isaiah regards the Persian king Cyrus as Yahweh's `shepherd' (44:28; 45:1; 48:14). Cyrus receives his mission of conquering Babylon and liberating the exiles only as part of Yahweh's larger work of salvation.

            The Israelite maintained that Yahweh alone is the master in this world. He is the one who acts in the history and manifests his will in and through it.

3.         THE DIFFERENCE BETWEEN THE SO-CALLED MONOTHEISM OF THE PRE-EXILIC PROPHETS AND THAT OF POST-EXILIC DEUTERO-ISAIAH.

                                                        Amos 2:16; Dt-Is 44:6 & 45:22.

MONOLATRY: Choosing one God and worshipping.

MONOTHEISM: belief in only one God.

            In Ex 18:11, the demand that Yhwh makes of his people is monolatrous, not monotheistic. In the command that God has given to Moses (Ex 20:3) the existence of other Gods is not denied. The other Gods are assumed. What is required is that Israel shall neither worship nor recognize these Gods. But it is an impulsion in the direction of something more than monolatry.

            Therefore, the basic difference between the so-called monotheism of the pre-exilic prophets and that of post-exilic Dt-Isaiah is that in Amos it is implicit (not a philosophical speculation) and in Dt-Isaiah it is explicit monotheism (Philosophical speculation).

            Amos professes implicit monotheism. Yahweh is the sole ruler of the universe (4:13; 5:8; 8:9,11). His wonderful deeds in behalf of His people especially in exodus (2:10; 3:1; 4:10; 5:25; 9:7), increase the responsibility of the Israelites to observe the moral precepts of the covenant.

            In the pre-exilic prophets, although there is no categorical denial of the reality of other Gods, this note of universality in the prophetic theology implies the uniqueness of Yahweh's Godhead. There can be no other such God as Yahweh.

            During the exile, Deutero-Isaiah encouraged his people to have faith in Yahweh's eternal and creative power. Yahweh would re-create Israel out of the chaos of the exile (Is 40; 45; 48:12-21). Yahweh's power was universal. He would use the Medes and Persians to accomplish His purpose (45:12-13). The new exodus (liberation / returning from Babylon to Jerusalem) would represent a triumph over the pagan deities, who could not prevent it because in fact they were nonentities; there were no divine realities behind their images (41: 24; 46:1-2, 6-7). This was fully developed monotheism. Explicit and dynamic monotheism is nowhere more vigorously stated. It is expressed in Is 44:6 "I am the first and I am the last; there is no God but me" and in Is 45:22  "I am God; There is no other".

            Thus the Israelites idea of God gradually evolved. The essential factor in the emergence of a vital and fully developed monotheism was not philosophical speculation, but the experience of God's close and living reality - His protection and help.

4.         THE `SOCIAL JUSTICE' OF THE PROPHETS HAS TO BE LOOKED IN RELATION TO GOD AND SIN.

            If the prophets speak only of social justice, even all the communists are to be considered as the prophets because they also speak of social justice. `Social justice', for prophets, is the love and concern for the poor, the underprivileged, the marginalized, and sincerity in one's dealings with the neighbours. For them injustice and oppression in the socio-political sphere is not mere evil but sin. They always spoke of covenantal relationship. The `righteous' God who saves His people (Is 45:21) demands strict justice. His people are obliged to `act righteously' on behalf of the widow, the orphan, and the stranger too.

  The prophets, as Yahweh's messengers, insisted that if the Israelites would like to maintain a relationship of love with Him they have to see that they treat their fellow Israelites as brothers and sisters. That's why the prominent among the prophet's demands is justice (mishpat). They are not innovators ushering in a new social order but men who in Yahweh's name are exhorting the Israelites to return to their loyalty to Yahweh and His law. And in the ancient law it is not cult or religious matters that occupy an important place but rather `social justice', love and concern for the poor, the underprivileged, the marginalized, and sincerity in one's dealings with the neighbour.

Amos:  He begins his ministry by comparing the social injustice in Israel (2:6ff) with the atrocities of the Amorites (1:13) and appeals for a revolutionary shift of emphasis towards justice (5:23-24).

Isaiah:  links his attacks on the sacrificial system at the Temple in Jerusalem (1:10-14) with an appeal for justice (16-20). It is his indissoluble link between ritual and ethical standards that the prophets tried to force their contemporaries to accept. Sacrifice without justice is worthless; and justice for prophets means protection of the underprivileged members of the society (Is 1:17; Amos 4:1; 5: 10ff; Jer 7: 5ff; Ezek 34).

Micah: Justice is the first of Micah's three virtues: to do justice, and to love kindness, and to walk humbly with your God (Mic 6,8).

Hosea: Knowing Yhwh cannot be achieved through religious and cultic practices but by knowing the neighbour, acknowledging the neighbour as a covenantal partner and loving the neighbour through right relationships that have social justice as their fountain (Hos 14:1). Amassing wealth is sin (Hos 13: 12).

Jeremiah:         attacks the Kings of Judah for not practicing justice (Jer 21:11ff; 22:3,15; 23:5-6).

            Many prophets emphasis that social injustice and oppression is a sin. Sin is an offence against the God of saving justice (Amos), the God of love (Hosea), the God of Holiness (Isaiah). Therefore, we can not speak of `social justice' in prophets without reference to God and sin.

5.         GIVEN THE SITUATION OF THE DISPERSION OF THE EXILE INDIVIDUAL RESPONSIBILITY BEGINS TO GAIN IMPORTANCE.

                                                          Jer 31:29-30, Ez 18; 33:10-20.

            In the pre-exilic time the understanding was collective and national responsibility (Jer 31:29, Ez 18:1-2). But in the exile this idea has changed. In the exile when the Israelites were scattered, there was no community, no permanent land and Temple. As a result there was an identity crisis for Israelites. The discouraged nation feels crushed under the weight of its sins and unable to escape from them. Then the question in their hearts was `what does it mean for me to belong to covenantal community/ Yahwistic community?'.  In this situation Ezekiel offers the possibility of conversion (Ez 33:10-20).  Hence the appeal to each one's conscience became important. It does not mean that these was no responsibility in the pre-exilic times. It became acute in the exile.

            He believed a hope-filled future lay ahead. His people would be liberated from Babylon and able to return once again to their home land. The hope-filled future is only for those who were worthy of it - only those who in actuality live by Yahweh's laws and are there by declared to be upright (Ezek 18:30-32; 33:11). In this situation the prophet become more pastoral, more attentive to each individual and his or her personal disposition. He became an awaker of hope, an arouser of the will to goodness and to life for each individual. [However, it will be Yahweh himself who will accomplish this, not Israelite actions or leaders (34:11-22)].

            Ezekiel is not the originator of the idea of individual responsibility but he stressed it. He held that each individual is responsible before God. If individual's life is good he could easily escape punishment. Ezekiel makes it clear that there is no inherited righteousness but each individual is responsible for his or her beliefs and actions. Thus there was stress on individual responsibility.

6.         THE PROMISE OF THE NEW COVENANT IN THE POST-EXILIC PROPHETS (Jer.31:31-34, Ez 36:25-28) REMAINS AN UNRESOLVED ISSUE IN THE OLD TESTAMENT

Jer 31:31-34 & Ezek 36:25-28: Here we have new covenant promised. The characteristics of the new covenant are: i) it is written in their hearts. ii) unbreakable. iii) ever lasting. iv) immediate. v) blessings are both spiritual and material. The new covenant is eschatological promise. The basic formula of the covenant is, "I (Yhwh) will be their God, and they will be my people". It is a new relationship between the people and their God, bonds which will unite them more closely than the covenant [written on the stone tablets (Ex 31:18)] at Sinai could do.

            There will be the practical recognition of God in every action and situation, a life attitude. Miracle of inner renewal that will occur at this time in the community itself. It is possible because a `new heart' is created in the people, a `new spirit' is given to them. But it is not fulfilled in the OT. No one in the OT has spoken about the fulfillment of the new covenant again. It is open ended. That's why it is unresolved in the OT.

            This covenant has come to fulfillment in the NT (Lk 22:20 - "This cup is the new covenant in my blood". I Cor 11:25; Heb 8:8-12). [The sacrificial death of Jesus established a new covenant between God and man forever. `God in Christ' takes the burden and agony of man's sin. Nothing in the world is comparable to the redeeming power of such victorious suffering.]

ADDITIONS: (for information).

1. OT Prophets

            i.          The seer, eg. Samuel (I Sam 9:15).

            ii.         The ecstatic prophets, eg. Saul (2 kings 2:16; 1 Sam              10:6 &10) Elijah and Elisha (2 Kings 2:3; 6:21).

            iii.        The court prophets, eg. Nathan (2 Sam 7).

            iv.        The so-called writing prophets, eg:Amos, Is. etc.

The early prophets: Joshua, Judges, Samuel, and Kings.

The later prophets: Isaiah, Jer., Ezek. Dan., and 12 minor prophets.

            Pre-exilic prophets: Amos, Hosea, proto-Isaiah, Micah

            Post-exilic prophets: Dt-Is., trito-Is., Malachi, Haggai.

            The borderline prophets (7th cent.): Jeremiah, Ezekiel.

Process: The steps of this process are of a matter of dispute with certain scholars, especially of the so-called Scandinavian school, whose members hold that the process was largely a matter of oral tradition. The prophet's sayings were memorized by his disciples, who gradually formed collections of sayings according to the techniques of oral transmission: use of key words, repetition etc. In this way complexes of prophetic sayings were formed and transmitted orally for a period of centuries until finally after the exile they were written down and made into prophetic books, some of the prophetic words were recorded in writing by the prophet's disciples or even by the prophet himself (e.g., Is 8 & Jer 36). In view of this and of certain factors in the actual make up of the prophetic books, it is much more likely that a written tradition for at least some of the prophetic words goes back to the prophets themselves, but that oral tradition played its part also.

3. Henotheism: It is the worship of one God who is confined to one geographical area, yet an e|clusive worship which does not deny the existence of other Gods.  Criticism: it does not do justice to the cosmic power and rulership of Yahweh.

            Monolatry: choosing one God from among many and worshipping.

            Monotheism: The emphasis is upon that unique and astonishing feature of Israelite faith: the unity of all power and authority in Yahweh. This term designates the transcendence of one God over nature and history; who is the giver and sustainer of all life; whose jealousy does not allow any worship except that direction to him alone.

            Isaiah was polemic against polytheism (Is 27:9). It was attacked as being foreign (Jer 5:19), as being linked with repellent ritual, sexual, and moral practices (Hos 4: 12-13), as having brought historical disaster on the people (Mic 1:2-7).

            New Covenant: [For Jeremiah & Ezekiel the first covenant was the covenant made at Sinai and the Law was the moral law. The new covenant does not involve the giving of a new law. The covenant is `new' in three respects: i) God's spontaneous forgiveness of sin (v.34); ii) individual responsibility and retribution (v. 29); iii) interiorisation of religion i.e., the Law is to be no longer a code regulating external activity but an inspiration working on the human heart (v.33), under the influence of the spirit of God, who gives a new heart, capable of knowing God. Though the covenant is to be with the nation, it still carries weighty implications for personal religious, since the law must be written upon the hearts of individual men.]