Introduction to the Old Testament Part 10

AMOS

Amos, the first of the literary prophets, is also one of the greatest. Hosea may be more tender, Isaiah more serenely majestic, Jeremiah more pa.s.sionately human; but Amos has a certain t.i.tanic strength and rugged grandeur all his own. He was a shepherd, i. 1, vii. 15, and the simplicity and sternness of nature are written deep upon his soul. He is familiar with lions and bears, iii. 8, v. 19, and the terrors of the wilderness hover over all his message. He had observed with acuteness and sympathy the great natural laws which the experiences of his shepherd life so amply ill.u.s.trated, iii. 15., and his simple moral sense is provoked by the cities, with the immoral civilization for which they stand. With a lofty scorn this desert man looks upon the palaces, i. 4, etc., the winter and the summer houses, iii. 15, in which the luxurious and rapacious grandees of the time indulged, and contemplates their ruin with stern satisfaction.

Those were the days of Jeroboam II, i. 1, and, as the period is marked by an easy self-a.s.surance, and the ancient boundaries of Israel are restored, vi. 14 (cf. 2 Kings xiv. 25, 28), Amos belongs, no doubt, to the latter half of his reign, probably as late as 750 B.C., for he knows, though he does not name, the a.s.syrians, vi. 14, and he finds in their irresistible progress westwards an answer to the moral demands of his heart, Israel's exhausting wars with the Arameans were now over. Aram herself had been weakened by the repeated a.s.saults of a.s.syria, and Israel was enjoying the dangerous fruits of peace. Extravagance was common, and drunkenness, no less among the women than the men, iv. 1. The grossest immorality is a.s.sociated even with public wors.h.i.+p, ii. 7, and religion is being eaten away by the canker of commercialism, viii. 5. The poor are driven to the wall, and justice is set at defiance by those appointed to administer it, ii. 6, v. 7. Such was the society, brilliant without and corrupt within, into which Amos hurled his startling message that the G.o.d who had chosen them, iii. 2, guided their history, ii. 9, and sent them prophets to interpret His will, ii. 11, would punish them for their iniquities, iii. 2.

It is not certain whether the unusually skilful disposition of the book of Amos is due to himself or to a much later hand.[1] It has three great divisions: (_a_) the judgment (i., ii.), (_b_) the grounds of the judgment (iii.-vi.), (_c_) visions of judgment, with an outlook on the Messianic days (vii.-ix.). In chs. i., ii., with his sense of an impartial and universal moral law, Amos sees the judgment sweep across seven countries in the west--Aram, Philistia, Phoenicia, Edom, Ammon, Moab and Israel.[2] The sins denounced are, e.g., the barbarities of warfare and the cruelties of the slave trade; but Amos dwells with special emphasis and detail on the sins of Israel, as that is the country to which, though a Judean, he has been specially sent, vii. 10, 15.

[Footnote 1: Note the refrains in i., ii., cf. i. 3, 6; iii.-vi. are held together by three "hears," iii. 1, iv. 1, v. 1, and apparently by three "woes," v. 7 (emended text), v. 18, vi. 1; so the visions in vii.-ix. are introduced by "Thus hath (the Lord Jehovah) shown me."]

[Footnote 2: It is difficult to believe that the colourless oracle against Judah, ii. 4, 5, couched in perfectly general terms, is original. Doubts that are not unreasonable have also been raised regarding the oracle against Edom, i. 11, 12.]

In the next section (_b_) he begins by a.s.serting that Israel's religious prerogative will only the more certainly ensure her destruction, and justifies his threat of doom by his irrepressible a.s.surance of having heard the divine voice, iii. 1-8. The doom is deserved because of the rapacity, luxury, iii. 9-15, and drunkenness, iv. 1-3, nor will their sumptuous wors.h.i.+p save them, iv. 4, 5. Warnings enough they have had already, but as they have all been disregarded, G.o.d will come in some more terrible way, iv.

6-13. Then follows a lament, v. 1-3, and an appeal to hate the evil and seek G.o.d and the good, v. 4-15; otherwise He will come in judgment and the "day of Jehovah," for which the people long, will be a day of storm and utter darkness, v. 16-20. To-day, as in the time of the Exodus, Jehovah's demands are not ritual but moral, and the neglect of them will end in captivity, v. 21-27. The luxury and self-a.s.surance of the people are again scornfully denounced, and the doom of exile foretold (vi.).

(_c_) Then follow visions of destruction from locusts and drought, vii. 1-6, the vision of the plumbline, symbolical of the straightness to which Israel has failed to conform, vii. 7-9, the vision of the summer fruit, which, by a play upon words, portended the end, viii. 1-3, and the vision of the ruined temple, ix. 1-7.

These visions are interrupted by the exceedingly interesting and instructive story of the encounter of the prophet with the supercilious courtier-priest of Bethel, and Amos's fearless reiteration of his message, vii. 10-17; and also by the section viii. 4-14, with its exposition of the evils and its threats of judgment--a section more akin to iii.-vi. than to vii.-ix. The book concludes with an outlook on the redemption and prosperity which will follow in the Messianic age, ix. 8-15. It is hardly possible that this outlook can be Amos's own. In one whose interest in morality was so overwhelming, it would be strange, though perhaps not impossible, that the golden age should be described in terms so exclusively material; but the historical implications of the pa.s.sage are not those of Amos's time. It is further an express contradiction of the immediately preceding words, ix. 2-5, in which, with dreadful earnestness, the prophet has expressed the thought of an inexorable and inevitable judgment from which there is no escape. Besides, while Amos addresses Israel, this pa.s.sage deals with Judah, presupposes the fall[1] of the dynasty (cf. _v_. 11) and the advent of the exile (ix. 14, 15).[2]

[Footnote 1: Even if only the decay were pre-supposed, the words would be quite inapplicable to the long and prosperous reign of Uzziah, i. 1.]

[Footnote: The authenticity of a few other pa.s.sages, cf. viii. 11, 12, has been doubted for reasons that are not always convincing.

Most doubt attaches to the great doxologies, iv. 13, v. 8, 9, ix. 5, 6. The utmost that can be said with safety is that these pa.s.sages are in no case necessary to the context, while v. 8, 9 is a distinct interruption, but that the conception of G.o.d suggested by them, as omnipotent and omnipresent, is not at all beyond the theological reach of Amos.]

Amos must have had predecessors, ii. 11; but even so the range and boldness of his thought are astonis.h.i.+ng. History, reflection and revelation have convinced him that Israel has had unique religious privileges, iii. 2; nevertheless she stands under the moral laws by which all the world is bound, and which even the heathen acknowledge, iii. 9--Amos has nothing to say of any written law specially given to Israel--and by these laws she will be condemned to destruction, if she is unfaithful, just as surely as the Philistines and Phoenicians (i.). Indeed, so sternly impartial is Amos that he at times even seems to challenge the prerogative of Israel. The Philistines and Arameans had their G.o.d-guided exodus no less than Israel, and she is no more to Jehovah than the swarthy peoples of Africa, ix. 7. The universal and inexorable claims of the moral law have never had a more relentless exponent than Amos; and, though there is in him a soul of pity, vii. 2, 5, it was his peculiar task, not to proclaim the divine love, but to plead for social justice. G.o.d is just and man must be so too. Perhaps Amos's message is all the more daring and refres.h.i.+ng that he was not a professional prophet, vii. 14. His culture, though not formal, is of the profoundest. He is familiar with distant peoples, ix. 7, he has thought long and deeply about the past, he knows the influences that are moulding the present. The religion for which he pleaded was not a thing of rites and ceremonies, but an ideal of social justice--a justice which would not be checked at every step by avarice and cruelty, but would flow on and on like the waves of the sea, v. 24.

OBADIAH

The book of Obadiah--shortest of all the prophetic books--is occupied, in the main, as the superscription suggests, with the fate of Edom. Her people have been humbled, the high and rocky fastnesses in which they trusted have not been able to save them. Neighbouring Arab tribes have successfully attacked them and driven them from their home (_vv_, 1-7).[1] This is the divine penalty for their cruel and unbrotherly treatment of the Jews after the siege of Jerusalem, _vv_. 10-14, 15_b_. Nay, a day of divine vengeance is coming upon all the heathen, when Judah will utterly destroy Edom, and once again possess all the land, north, south, east and west, that was formerly theirs, and the kingdom shall be Jehovah's, _vv_. 15_a_, 16-21.

[Footnote 1: Verses 8, 9, which imply that the catastrophe is yet to come, and speak of Edom in the third person, appear to be later than the context. For "thy mighty men, O Teman," in _v_. 9_a_, probably we should read, "the mighty men of Teman."]

The date of the prophecy seems to be fixed by the unmistakable allusion in _vv_. 11-14 to the capture of Jerusalem by Nebuchadrezzar in 586 B.C.--an occasion on which the Edomites abetted the Babylonians (Ezek. x.x.xv.; Lam. iv. 21 ff.; Ps. cx.x.xvii.

7). But the case is gravely complicated by the similarity, which is much too close to be accidental, between Obadiah 1-9 and the oracle against Edom in Jeremiah, xlix. 7-22 (especially _vv_. 14-16, 9, 10, 7, 22); and, though in one or two places the text of Obadiah is superior (cf. Ob. 2, 3; Jer. xlix. 15, 16), the resemblance is such that the pa.s.sage in Jeremiah must be dependent on Obadiah. Now the date a.s.signed to Jeremiah's oracle is 605 B.C. (xlvi. 2); but obviously Jeremiah could not adopt in 605 a prophecy which was not written till 586. A way out of this difficulty has usually been sought in the a.s.sumption that both prophets have made use, in different ways, of an older oracle against Edom, _vv_. 1-9 or 10. But there is no adequate reason for separating _vv_. 11-14, which must refer to the capture of Jerusalem in 586, from _vv_.

1-7. The a.s.sumption just mentioned becomes quite unnecessary when we remember that Jeremiah xlix. 7-22, as we have already seen, is probably, at least in its present form, from a period very much later than Jeremiah. The priority therefore rests with Obadiah, whose prophecy has been utilized in Jeremiah xlix.

In _vv_. 1-7 the catastrophe is not predicted for Edom, it has already fallen: it was probably an earlier stage of the Bedawin a.s.saults, whose desolating effect upon Edom is described in Malachi i. 1-5, and must therefore be relegated to a period about the middle of the fifth century. We are probably not far from the truth in dating Obadiah 1-14 about 500 B.C. The memory of Edom's cruelty would still rankle a generation after the return.

But in _vv_. 15_a_, 16-21 the literary and religious colouring is different; _vv_. 1-14 is marked by a certain graphic vigour, _vv_. 15-21 is diffuse. The judgment of Edom in _vv_. 1-14 is in _vv_. 15-21 made only an episode in a great world-judgment. Above all, in _v_. 1 the nations are to execute this judgment, in _v_. 15 they are to be the victims of it. Further, _vv_. 19, 20 seem to imply an extensive dispersion of the Jews. Probably, therefore, this pa.s.sage expresses the bold eschatological hopes of a later time, when Judah was to be finally redeemed and the heathen annihilated. The section may be later than the oracle in Jeremiah xlix, as no use is made of it there.

JONAH

The book of Jonah is, in some ways, the greatest in the Old Testament: there is no other which so bravely claims the whole world for the love of G.o.d, or presents its n.o.ble lessons with so winning or subtle an art. Jonah, a Hebrew prophet, is divinely commanded to preach to Nineveh, the capital of the great a.s.syrian empire of his day. To escape the unwelcome task of preaching to a heathen people, he takes s.h.i.+p for the distant west, only to be overtaken by a storm, and thrown into the sea, when, by the lot, it is discovered that he is the cause of the storm. He is immediately swallowed by a fish, in the belly of which he remains three days and nights (i.). Then follows a prayer: after which the prophet is thrown up by the fish upon the land (ii.). This time he obeys the divine command, and his preaching is followed by a general repentance, which causes G.o.d to spare the wicked city (iii.), whereat Jonah is greatly displeased; but, by a new and miraculous experience, he is taught the shame and folly of his anger, and the infinite greatness of the divine love (iv.).

On the face of it, the narrative is not meant to be strictly historical. Its place among the prophetic books shows that its importance lies, not in its facts, but in the truths for which it pleads. Much detail is wanting which we should expect to find were the narrative pure history, e.g. the name of the a.s.syrian king, the results of Jonah's mission, etc. Other circ.u.mstances stamp it as unhistorical: considering the poor success the Hebrew prophets had in their own land, such a wholesale conversion of a foreign city, even if such a visit as Jonah's were likely, must be regarded as extremely improbable, to say nothing of the impossibility of the animals fasting and wearing sackcloth, iii. 7, 8. The miraculous fish and the miraculous tree which grew up in a single night forbid us to look for history in the book. Nineveh's fame is a thing of the past, iii. 3; the book is written after, probably long after, its fall in 606 B.C. The lateness of the book and its remoteness from the events it records, are proved in other ways. Its language has the Aramaic flavour of the later books, and such a phrase as "the G.o.d of heaven," i. 9, only occurs in post-exilic literature. It contains several reminiscences of late books[1] (e.g. Joel?), and its ideas are most intelligible as the product of post-exilic times, especially if it be regarded as a protest against a loveless and narrow-hearted type of Judaism. All the conditions point to a date not much, if at all, earlier than 300 B.C.

[Footnote 1: There are many points of contact between the prayer in Jonah ii. and the Psalter; but the prayer must be later than the original book of Jonah. It is in reality not a prayer but a psalm of grat.i.tude, and is quite inappropriate to Jonah's horrible situation in the belly of the fish. Even if the metaphors from the sea were interpreted literally, they would not be applicable to Jonah's case; e.g., "the weeds were wrapped about my head," _v_. 5. The Psalm, which is partly, but not altogether, a compilation, must have been inserted here by a later hand, hardly by the author of the book, who would have noticed the impropriety of it.]

Jonah is himself a historical character; there is no reason to doubt that the prophet, in whose time Nineveh is standing, i. 2, is contemporary with the Jonah mentioned in 2 Kings xiv. 25 as living in the reign of Jeroboam II, and prophesying the restoration of Israel to its ancient boundaries. It may have been as the representative of an intense and exclusive nationalism that he was chosen as the hero of this book. Here and there the story trenches on Babylonian and Greek legend, but the spirit, if not also the form, is altogether the author's own.

The book abounds in religious suggestion; even its incidental touches are illuminating. It suggests that man cannot escape his divinely appointed destiny, and that G.o.d's will must be done. It suggests that prophecy is conditional; a threatened destruction can be averted by repentance. It is peculiarly interesting to find so generous an att.i.tude towards the religious susceptibilities and capacities of foreigners: in this we are reminded of Jesus' parable of the good Samaritan. The foreign sailors cry, in their perplexity, to their G.o.ds, and end by acknowledging the G.o.d of Israel; the people of Nineveh repent at the prophet's preaching. All this forms a splendid foil to the smallness and obstinacy of Jonah. With his mean views of G.o.d, he would not only exclude the heathen from the divine mercy, but rejoice in their destruction. In this the prophet is typical of later Judaism, with its longing for the annihilation of the nations as the obverse of the redemption of Zion. This att.i.tude was greatly encouraged by the rigorous legislation of Ezra; and Jonah, like Ruth, may be a protest against it, or at least against the bigotry which it engendered. If Israel is, in any sense, an elect people, she is but elected to carry the message of repentance to the heathen; and the book of Jonah is indirectly, though not perhaps in the intention of the author, a plea for foreign missions.

The greatest lesson of the book is skilfully reserved to the end, iv, 2, 10, 11. It is that G.o.d is patient and merciful, that He loves all the world which He created, that His love stretches not only beyond the Jews and away to distant Nineveh, but even down to the animal creation. He hears the prayer of the foreign sailors, He delights in the repentance of Nineveh, He cares for the cattle, iv.

11. This book is the Old Testament counterpart to "G.o.d so loved the world."

MICAH

Micah must have been a very striking personality. Like Amos, he was a native of the country--somewhere in the neighbourhood of Gath; and he denounces with fiery earnestness the sins of the capital cities, Samaria in the northern kingdom, and Jerusalem in the southern. To him these cities seem to incarnate the sins of their respective kingdoms, i. 5; and for both ruin and desolation are predicted, i.

6, iii. 12. Micah expresses with peculiar distinctness the sense of his inspiration and the object for which it is given; he is conscious of being filled with the spirit of Jehovah to declare unto Jacob his transgression and unto Israel his sin, iii. 8. In his ringing sincerity, he must have formed a strange contrast to the prophets who regulated their message by their income, iii. 5, and preached to a people whose conscience was slumbering, a welcome gospel of materialism, ii. 11.

The words of Micah must have burned themselves into the memories, if not the consciences, of his generation; for more than a hundred years after--though doubtless by this time the prophecy was written--we find his unfulfilled prediction of the destruction of Jerusalem alluded to by the elders who pled for the life of Jeremiah, xxvi.

17ff. It is certain from this reference that he prophesied during the reign of Hezekiah; whether also under Jotham and Ahaz (Mic. i.

1) is not so certain, and depends upon whether his prophecy of the destruction of Samaria, i. 6, was made before, or as seems equally possible, after the capture of that city in 721 B.C. At any rate his message was addressed to Judah, and must have fallen (at least i.-iii.) before 701 B.C.--the year in which the city was saved beyond all expectation from an attack by Sennacherib, iii. 12.

Micah begins by describing the coming of Jehovah. He is coming in judgment upon Samaria and Jerusalem, the wicked capitals of wicked kingdoms, i. 1-9; and in the difficult verses, i. 10-16, the devastating march of the enemy through Judah is allusively described.

The judgment is thoroughly justified--it is due to the violent and grasping spirit of the wealthy, who do not scruple to crush the poor and defenceless, ii. 1-11. The prophet then[1] brings his charge in detail against the leaders of the people--officials, judges, priests, prophets--accuses them of being mercenary and time-serving, and ends with the terrible threat that the holy hill will one day be made a desolation (iii.).

[Footnote 1: Ch. ii. 12, 13, which interrupt the stern address of the prophet, ii. 11, iii. 1 with a promise which implies that Israel is scattered, are probably exilic; they can hardly be Micah's.]

These chapters are a.s.signed almost unanimously to Micah. But serious critical difficulties are raised in connection with the rest of the book. Chs. iv. and v. const.i.tute a section by themselves, and may be considered separately. Their general theme is the certainty of salvation, but it is quite clear that they do not form an original unity; iv. 1-4, e.g., with its generous att.i.tude to the foreign nations, is inconsistent with iv. 11-13, which predicts their destruction. Again, iv. 10 describes a siege of Jerusalem, which is to issue in exile, iv. 11-13, a siege which is to end in the annihilation of the besiegers. Similar difficulties characterize ch.

v; in _vv_. 7-9, 15 the enemies are to be destroyed.

No consecutive outline of the chapters is possible in their present disconnected form. Ch. iv. 1-5 describes the Messianic age, in which the nations will come to Jerusalem to have their cases peacefully arbitrated, iv. 6-8 promise that those scattered (in exile) will be gathered again, and the kingdom of Judah restored. Siege of Jerusalem, exile, and redemption, iv. 9, 10. Unsuccessful siege of Jerusalem and annihilation of the enemy, iv. 11-13. Another siege: Israel's suffering, v. 1. Promise of a victorious king, v. 2-4.

Judah's victory over a.s.syria, v. 5, 6 and all her enemies, v. 7-9.

All the apparatus of war and idolatry will be removed from the land, v. 10-14, and vengeance taken on the enemy, v. 15.

The summary shows how disjointed the chapters are. They may not impossibly contain reminiscences or even utterances of Micah; e.g.

the prediction of the fatal siege, v. 1, or of the overthrow of idolatry, v. 10-14. But many elements could not possibly be Micah's: e.g. iv. 8 implies that the kingdom of Judah is already a thing of the past. iv. 6 postulates the exile,[1] and the prophecy of exile to Babylon, iv. 10, would be unnatural in Micah's time, when a.s.syria was the dominant power.[2] Again it is exceedingly improbable that Micah would have blunted the edge of his terrible threat in iii. 12 by following it up with so brilliant a promise as iv. 1-4, especially as not a word is said about the need of repentance. The story in Jeremiah xxvi. 17ff. raises the legitimate doubt whether Micah's prophecy, which was certainly one of threatening, iii. 12, also contained elements of promise. On the whole it seems best to a.s.sume that the fine picture of the glory and importance of Zion in the latter days, iv. 1-4, was set by some later writer as a foil to the stern threat with which the original prophecy closed, cf. Isaiah ii. 1-4. Chs. iv. and v. may be regarded as a collection of prophecies emphasizing the certainty of salvation and intended to supplement i.-iii.

[Footnote 1: This might conceivably, though not very naturally, refer to the deportation of _Israel_ in 721.]

[Footnote 2: Some retain iv. 9, 10 for Micah, and a.s.sume either that the Babylon clause is a later interpolation, or that Babylon has displaced another proper name.]

Chs. vi. and vii. take us again into another atmosphere, more like Micah's own. The people, who attempt to defend themselves against Jehovah's charge of ingrat.i.tude on the plea that they are ignorant of His demands, are reminded that those demands are ancient and simple: justice, love as between man and man, and a humble walk with G.o.d, vi. 1-8. But instead, dishonesty and injustice are rampant everywhere, and the judgment of G.o.d is inevitable, vi. 9-16. The prophet laments the utter and universal degradation of the people, which has corrupted even the intimacies of family life, vii. 1-6. In the rest of the chapter the blow predicted has already fallen; in their sorrow the people await the fulfilment of Jehovah's purpose in patience and faith, pray to Him to restore the land which once was theirs on the east of the Jordan, and thus to compel from the heathen an acknowledgment of His power. He is the incomparable G.o.d who can forgive and restore, vii. 7-20.

The accusations and laments of these two chapters come very strangely after the repeated promises of chs. iv. and v.; and if the whole book had been by Micah, it is hardly possible that this order should have been original. Probably these chapters were appended to Micah's book because of several features which they have in common with i.-iii.: notice, e.g., the prominence of the word "hear," i. 2, iii. 1, 9, vi. 1, 9, Most scholars agree with Ewald in supposing that these chapters--at any rate vi. i-vii. 6--come from the reign of Mana.s.seh.

The situation is that of i.-iii., only aggravated: the reference to Ahab, vi. 16, with whom Mana.s.seh is compared in 2 Kings xxi. 3, points in the same direction. Even if written in this reign, Micah may still have been the author; but the general manner of the chapters and the individuality they reveal appear to be different from his. But, considering their n.o.ble insistence upon the moral elements in religion (esp. vi. 6-8) they are, if not his, yet not inappropriately appended to his book. The concluding section, however, vii. 7-20, is almost certainly post-exilic. The punishment has come, therefore the exile is the earliest possible date. But there are exiles not only in Babylon, but scattered far and wide throughout the world, vii. 12, and there is the expectation that the walls of Jerusalem will be rebuilt, vii. 11.

As this took place under Nehemiah, the section will fall before his time (500-450 B.C.). This pa.s.sage of promise and consolation is a foil to vi. 1-vii. 6, intended to sustain the same relation to that section as iv., v. to i.-iii.

Thus many hands appear to have contributed to the little book of Micah, and the voices of two or three centuries may be heard in it: earlier words of threatening and judgment are answered by later words of hope and consolation. But wherever else the true Micah is to be found--and his spirit at any rate is certainly in vi. 6-8--he is undoubtedly present in i.-iii. It is a peculiar piece of good fortune that we should possess the words of two contemporary prophets who differed so strikingly as Micah the peasant and Isaiah the statesman. Unlike Isaiah, Micah has nothing to say about foreign politics and their bearing upon religion; he confines himself severely to its moral aspects, and like Amos, that other prophet of the country, hurls his accusations and makes his high ethical demands, with an almost fierce power, iii. 2, 3. His prophecy justifies his claim to speak in the power and inspiration of his G.o.d, iii. 8.