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19.4 The Importance of the Hebrew Prophets

The historical books from Genesis to Nehemiah, upon which the idea of the promise to the chosen people had been imposed later, were no doubt the backbone of Jewish mental unity, but they by no means complete the Hebrew literature from which finally the Bible was made up. Of such books as Job, said to be an imitation of Greek tragedy, the Song of Solomon, the Psalms, Proverbs, and others, there is no time to write in this Outline, but it is necessary to deal with the books known as “the Prophets” with some fullness. For those books are almost the earliest and certainly the best evidence of the appearance of a new kind of leading in human affairs.

These prophets are not a new class in the community; they are of the most various origins — Ezekiel was of the priestly caste and of priestly sympathies, and Amos was a shepherd; but they have this in common, that they bring into life a religious force outside the sacrifices and formalities of priesthood and temple. The earlier prophets seem most like the earlier priests, they are oracular, they give advice and foretell events; it is quite possible that at first, in the days when there were many high places in the land and religious ideas were comparatively unsettled, there was no great distinction between priest and prophet. The prophets danced, it would seem, somewhat after the Dervish fashion, and uttered oracles. Generally they wore a distinctive mantle of rough goatskin. They kept up the nomadic tradition as against the “new ways” of the settlement. But after the building of the temple and the organization of the priesthood the prophetic type remains over and outside the formal religious scheme. They were probably always more or less of an annoyance to the priests. They became informal advisers upon public affairs, denouncers of sin and strange practices, “self-constituted”, as we should say, having no sanction but an inner light. “Now the word of the Lord came unto” — so, and so; that is the formula.

In the latter and most troubled days of the kingdom of Judah, as Egypt, North Arabia, Assyria, and then Babylonia closed like a vice upon the land, these prophets became very significant and powerful. Their appeal was to anxious and fearful minds, and at first their exhortation was chiefly towards repentance, the pulling down of this or that high place, the restoration of worship in Jerusalem, or the like. But through some of the prophecies there runs already a note like the note of what we call nowadays a “social reformer”. The rich are “grinding the faces of the poor”; the luxurious are consuming the children’s bread; influential and wealthy people make friends with and imitate the splendours and vices of foreigners, and sacrifice the common people to these new fashions; and this, is hateful to Jehovah, who will certainly punish the land.

But with the broadening of ideas that came with the Captivity, the tenor of prophecy broadens and changes. The jealous pettiness that disfigures the earlier tribal ideas of God gives place to a now idea of a god of universal righteousness. It is clear that the increasing influence of prophets was not confined to the Jewish people; it was something that was going on in those days all over the Semitic world. The breaking down of nations and kingdoms to form the great and changing empires of that age, the smashing up of cults and priesthoods, the mutual discrediting of temple by temple in their rivalries and disputes — all these influences were releasing men’s minds to a freer and wider religious outlook. The temples had accumulated great stores of golden vessels and lost their hold upon the imaginations of men. It is difficult to estimate whether, amidst these constant wars, life had become more uncertain and unhappy than it had ever been before, but there can be no doubt that men had become more conscious of its miseries and insecurities. Except for the weak and the women, there remained little comfort or assurance in the sacrifices, ritual, and formal devotions of the temples. Such was the world to which the later prophets of Israel began to talk of the One God, and of a Promise that some day the world should come to peace and unity and happiness. This great God that men were now discovering lived in a temple “not made with hands, eternal in the heavens”. There can be little doubt of a great body of such thought and utterance in Babylonia, Egypt, and throughout the Semitic east. The prophetic books of the Bible can be but specimens of the prophesyings of that time . . .

We have already drawn attention to the gradual escape of writing and knowledge from their original limitation to the priesthood and the temple precincts, from the shell in which they were first developed and cherished. We have taken Herodotus as an interesting specimen of what we have called the free intelligence of mankind. Now here we are dealing with a similar overflow of moral ideas into the general community. The Hebrew prophets, and the steady expansion of their ideas towards one God in all the world, is a parallel development of the free conscience of mankind. From this time onward there runs through human thought, now weakly and obscurely, now gathering power, the idea of one rule in the world, and of a promise and possibility of an active and splendid peace and happiness in human affairs. From being a temple religion of the old type, the Jewish religion becomes, to a large extent, a prophetic and creative religion of a new type. Prophet succeeds prophet. Later on, as we shall tell, there was born a prophet of unprecedented power, Jesus, whose followers founded the great universal religion of Christianity. Still later Muhammad, another prophet, appears in Arabia and founds Islam. In spite of very distinctive features of their own, these two teachers do in a manner arise out of and in succession to these Jewish prophets. It is not the place of the historian to discuss the truth and falsity of religion, but it is his business to record the appearance of great constructive ideas. Two thousand four hundred years ago, and six or seven or eight thousand years after the walls of the first Sumerian cities arose, the ideas of the moral unity of mankind and of a world peace had come into the world.[1]

[1]Fletcher H. Swift’s Education in Ancient Israel from Earliest Times to A.D. 70 is an interesting account of the way in which the Jewish religion, because it was a literature-sustained religion, led to the first efforts to provide elementary education for all the children in the community.

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