THE HISTORY OF THE PROPHETIC SERMONS, EPISTLES, AND APOCALYPSES
[Sidenote: Real character and aims of the prophets]
To understand and rightly interpret the prophetic writings of the Old Testament it is necessary to cast aside a false impression as to the character of the prophets which is widely prevalent. They were not foretellers, but forth-tellers. Instead of being vague dreamers, in imagination living far in the distant future, they were most emphatically men of their own times, enlightened and devoted patriots, social and ethical reformers, and spiritual teachers. Their characteristic note of conviction and authority was due to the fact that, on the one hand, they knew personally and distinctly the evils and needs of their nation, and that, on the other hand, their minds and hearts, ever open to receive the truth, were in vital touch with the Infinite. Thus, just as Aaron became Moses' prophet to the people, publicly proclaiming what the great leader imparted to him in private (Ex. vii. 1, 2), so the Hebrew prophets became Jehovah's heralds and ambassadors, announcing by word and life and act the divine will.
[Sidenote: Influences that led the prophets to write down their sermons]
While the historians were perfecting their histories certain prophets also were beginning to commit their sermons to writing. The oldest recorded address in the Old Testament is probably that of Amos at Bethel. His banishment from the northern kingdom under strict injunction not to prophesy there (Am. vii. 10-17) may well explain why he resorted to writing to give currency to his prophetic message, though, like Paul in later days, he undoubtedly regarded writing as an inferior substitute for the spoken word. Jeremiah appears to have preached twenty years before he dictated a line to his scribe Baruch, and then it was because he could not personally speak in the temple (xxxvi. 1-5). Sometimes complete sermons of the prophets are preserved, but more often we seem to have only extracts and epitomes. In some of the prophetic books, like that of Jeremiah, there are also popular reports of a prophetic address, and narrative sections, telling of the prophet's experience.
[Sidenote: The editing of the earlier prophecies]
Evidences of editing are very apparent in the earlier prophecies. Sudden interruptions, and verses or clauses, in which appear ideas and literary style very different from that of the immediate context, indicate that many of the prophecies have been supplemented by later notes, some explanatory and some hortatory. Other longer passages are intended to adjust the earlier teaching to later conditions and beliefs and so to adapt them to universal human needs that they are not limited to the hour and occasion of their first delivery. Some of these passages come from the hands of disciples of the prophets and often contain valuable additional data; others are from later prophetic editors and scribes. A detailed comparison, for example, of the Hebrew and Greek versions of Jeremiah quickly discloses wide variations of words, verses, and even long passages, added in one or the other text by later hands. All these additions testify to the deep interest felt by later generations in the earlier writings, even before they were assigned a final place in the canon. It is one of the important tasks of biblical scholars to distinguish the original from the additions and thus determine what were the teachings of each prophet and what are the contributions of later generations.
[Sidenote: The background of Isaiah xl.-lv.]
Many of the later additions possess a value and authority entirely independent of that possessed by the prophet with whose writings they have been joined by their original authors or later editors. Thus the sublime chapters appended to the original sermons of Isaiah contain some of the noblest teachings in the Old Testament. The different themes and literary style; the frequent references to the Babylonians, not as distant allies, as in the days of Isaiah the son of Amoz, but as the hated oppressors of the Jews; the evidence that the prophet's readers are not exiles far from Judah; the many allusions to the conquests of Cyrus,—all these leave little doubt that chapters xl.-lv. were written in the latter part of the Babylonian or the first of the Persian period. Interpreted in the light of this background, their thought and teachings become clear and luminous. Similarly, the varied evidence within the chapters themselves seems to indicate that Isaiah lvi.-lxvi. contain sermons directed to the struggling Jewish community in Palestine during the days following the rebuilding of the temple in 520 B.C.
[Sidenote: The order and date of the prophetic books]