AbstractsPhilosophy & Theology

Prophecy and apocalypse in the Old Testament

by Cecil Eli Pearson




Institution: Boston University
Department:
Year: 1947
Record ID: 1555978
Full text PDF: http://hdl.handle.net/2144/8357


Abstract

The purpose of this dissertation is to study prophecy and apocalypse in the Old Testament. They are approached as two types of literature which reveal distinctive characteristics of thought and method. Throughout the dissertation there is a careful handling of the biblical material. The prophetic and apocalyptic sections are placed in their proper literary and historical backgrounds, and then analyzed in a manner designed to clarify their significance. It is assumed that the roots of both prophecy and apocalypse may be traced back to the early beginnings of Semitic religion, that they were subject to long and gradual development, and that the spiritual nourishment which made their growth possible was drawn primarily from the soil of the Hebrew religious genius. The nature of their growth was determined by the changing times and by the personalities of the husbandmen who tilled the soil. The first two chapters outline the developments of pre-exilic and post-exilic prophecy, and the next two deal with apocalypse, while chapter five draws together the points of comparison and contrast. The early Hebrews were extremely conscious of spiritual influences about them. In order to discover truth they made use of necromancy, divination, clairvoyance, and ecstasy. As mouthpieces of the divine being, the prophets gained much from the religion of the patriarchs who had enjoyed personal relationship with God, They learned gradually how to interpret the divine will through the inner response of their own souls. Hosea, Elijah, and others of the early prophets directed attention to worship, moral principles, national affairs, and human needs. They spoke with fearless authority, and were regarded with respect. During the days when Syria was declining and Assyria was growing in power there was a golden age of prosperity in Palestine. Rapid economic and social changes introduced a host of evils against which the prophets struggled. Each one made his own contribution to religious understanding. Amos taught a practical monotheism, had little use for ritual, and established the truth that religion means righteousness; Hosea, quickened in sympathetic understanding by an unfortunate family experience, made clear the unfailing love of Yahweh; Isaiah, during and after the years when Samaria was crumbling, insisted that Judah might remain free through repentance and trust; Micah directed attention to the interests of the common man; and Jeremiah, a sturdy and sensitive soul who warned the people against impending disaster, turned away from legalism to find a basis for individual relationship with Yahweh in the New Covenant. All of these men stressed the necessity of righteousness, moral conduct, faith, and human responsibility. The destruction of Jerusalem in 586 B. C. fulfilled the gloomiest expectations of the prophets. The temple was broken down. National sovereignty was brought to an end. Possibly one fourth of the people were carried away into captivity. The exiles in Babylon were a transplanted people, but not slaves. They became…