This study aims to find the relationship between the proclamations of the prophets from the eighth century and their call narratives. In the eighth century BC, prophets began to appear and deliver God’s Word to people who had not known about the original plans of God. In many cases their prophecy fo...
This study aims to find the relationship between the proclamations of the prophets from the eighth century and their call narratives. In the eighth century BC, prophets began to appear and deliver God’s Word to people who had not known about the original plans of God. In many cases their prophecy foretold the collapse of the Northern Kingdom of Israel, the Southern Kingdom of Judah, and all of the nations around them. No opportunities for repentance or salvation were given. It is important to note that the prophets’ call narratives also involve certain punishments. The eighth century prophets in the Old Testament are Amos, Isaiah, Hosea and Micah, but only Amos and Isaiah have call narratives in their biblical texts(Am 7:1-9; 8:1-3; 9:1-4, Is 6:1-3). Although the proclamations of judgment to all God’s people originate from Yahweh’s irresistible calling, these processes of proclamation were by no means simple because they were filled with multiple visions and their analyses.Amos makesintercessory prayersin his call narratives (Am 7:2,5), whicheventuallypersuadeGod to withdraw His planfor the fallof Israel. Theintercessionsmentionedare included in the first and second illusionsin Amos’scall narratives. However, in thethird (Am 7:7-9) andfourthillusions (Am 8:1-3) Amos recants his views and gives in to Yahweh’s authority.Visually and acoustically(according toHebrew linguistic characteristics), the imageof the plumb-line in the third vision points outthat Israel’s sins are too distorted forreform. The imageof a basket of ripe fruit in the fourth visionis the climax in Amos’scall narratives, which denotes that Israelhasenjoyed their best days liketheripe fruits, but their prime will be over assummeris the end of the Palestinian calendar. Isaiah’s calling tells a similar message. To reaffirmHis strong position,Yahweh showsthe heavenly council to Isaiah. Seraphim fliesover Yahweh’s throne and his robefillsthe temple(Is 6:1-3). At this holy place, Isaiah felt his own unclean soulandunclean lips,ashe had lived amongpeople whose lips were unclean (Is 6:5). At that instant the wholehearted grace of Yahweh is poured unto him(6:7), giving him the privilege of salvation.But he also receivesa mission to deliver God’sWord to Judah. In contrast toIsaiah’s case,the hearts of peoplefrom Judahwere stubborn,eliminating the chance for repentance and salvation. These two call narratives accompany two facts thatconstitutethe core of this thesis:first, the call narrativesof the prophets havemultiplevisions. Sometimes these visionsbluntly refer to the judgment of destruction, andsometimes they show the strong authority of Yahweh before the reference of punishment so as not to deny the oracle. Second, the judgment that foretoldthe total collapse of God’s people had to be proclaimed through the prophets even thoughthe decisions were against their will. The proclamation of judgment was the prophets’destiny and lifelong mission.
This study aims to find the relationship between the proclamations of the prophets from the eighth century and their call narratives. In the eighth century BC, prophets began to appear and deliver God’s Word to people who had not known about the original plans of God. In many cases their prophecy foretold the collapse of the Northern Kingdom of Israel, the Southern Kingdom of Judah, and all of the nations around them. No opportunities for repentance or salvation were given. It is important to note that the prophets’ call narratives also involve certain punishments. The eighth century prophets in the Old Testament are Amos, Isaiah, Hosea and Micah, but only Amos and Isaiah have call narratives in their biblical texts(Am 7:1-9; 8:1-3; 9:1-4, Is 6:1-3). Although the proclamations of judgment to all God’s people originate from Yahweh’s irresistible calling, these processes of proclamation were by no means simple because they were filled with multiple visions and their analyses.Amos makesintercessory prayersin his call narratives (Am 7:2,5), whicheventuallypersuadeGod to withdraw His planfor the fallof Israel. Theintercessionsmentionedare included in the first and second illusionsin Amos’scall narratives. However, in thethird (Am 7:7-9) andfourthillusions (Am 8:1-3) Amos recants his views and gives in to Yahweh’s authority.Visually and acoustically(according toHebrew linguistic characteristics), the imageof the plumb-line in the third vision points outthat Israel’s sins are too distorted forreform. The imageof a basket of ripe fruit in the fourth visionis the climax in Amos’scall narratives, which denotes that Israelhasenjoyed their best days liketheripe fruits, but their prime will be over assummeris the end of the Palestinian calendar. Isaiah’s calling tells a similar message. To reaffirmHis strong position,Yahweh showsthe heavenly council to Isaiah. Seraphim fliesover Yahweh’s throne and his robefillsthe temple(Is 6:1-3). At this holy place, Isaiah felt his own unclean soulandunclean lips,ashe had lived amongpeople whose lips were unclean (Is 6:5). At that instant the wholehearted grace of Yahweh is poured unto him(6:7), giving him the privilege of salvation.But he also receivesa mission to deliver God’sWord to Judah. In contrast toIsaiah’s case,the hearts of peoplefrom Judahwere stubborn,eliminating the chance for repentance and salvation. These two call narratives accompany two facts thatconstitutethe core of this thesis:first, the call narrativesof the prophets havemultiplevisions. Sometimes these visionsbluntly refer to the judgment of destruction, andsometimes they show the strong authority of Yahweh before the reference of punishment so as not to deny the oracle. Second, the judgment that foretoldthe total collapse of God’s people had to be proclaimed through the prophets even thoughthe decisions were against their will. The proclamation of judgment was the prophets’destiny and lifelong mission.
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