The early prophets uttered threats of destruction. Later editors added hope—promises of salvation dependent on repentance.
Much of the apparent growth of prophecy was the work of the priest—editors of the captivity.
Isaiah the Second is an exception. He presented hope and salvation as a part of his original message.
The latter-day prophets began to talk about the end of the world—the triumph of Israel as ruler of all nations.
This apocalyptic message was centered in the Messiah who would come to sit on David’s throne and rule the world.
Prophets were less and less concerned with predicting future events. They dealt more with present predicaments.
The prophet was a “man of God”—declaring the “will of God.” He was inspired.
The five hundred years of the “prophets of Israel” represent the greatest period in the spiritual history of the world.
New Testament founders honored the prophets. “Because no prophecy ever came by the impulse of man, but men moved by the Holy Spirit spoke from God.” II Peter 1:21.
The prophets preached holiness, love, and justice, and opposed sacrifices and overmuch ritual.
Prophets were not ascetic—they did not separate themselves from the people. And they were patriotic.
They were fearless and honest. The later prophets spurned all ecstatic performances.
“The sons of the prophets” were counselors and religious teachers—like the evangelists of the Christian era. They had schools at Bethel, Gibeah, Gilgal, and Ramah.
There were always to be found false and mercenary prophets.
John the Baptist is spoken of as “the last of the prophets.”
But they still referred to “prophets” during the apostolic days.
In both Old Testament and New Testament times there were prophetesses— Miriam, Deborah, Huldah, and Anna.
The Canaanites had wisdom literature—findings at Ras Shamrah.
Israel also had “wise women”—Song of Deborah borders on wisdom literature.
When Joab wanted to persuade David to let Absalom come home, he sent to Tekoa for a “wise woman.”
The “wise woman” suggested going to Abel to seek wisdom—the site of ancient “wisdom schools.” II Sam. 20:16-22.
The one pure plant fable of the Oriental type is that of Jotham. Judg. 9:8-15. Lesson: Respectable persons are too busy for politics, so the reprobates take over.
Ps 19:2 may be an Oriental riddle. The riddle: “What is it that speaks by day and night, and yet has no voice?” Answer: “The heavens declare the glory of God and the firmament shows his handiwork.”
Prov. 1 is the symbol of post-Exilic wisdom. “The fear of the Lord is the beginning of wisdom.”
Prov. 1-9 is certainly post-Exilic.
Proverbs is a compilation like the Psalms.
There are two sections of Proverbs:
a. The humanist: Little is said about God. Man is largely the master his mortal destiny. If you want to be happy and prosperous, look to your method of living—be intelligent, industrious, frugal, and moderate.
b. The religious: Advocates typical Hebrew morality. Be pious, unselfish, and moral.
Job is the greatest of Israel’s wisdom literature. The question of Job: “Why do the righteous suffer?”
Jesus’ discussion of Job. The Urantia Book, UB 148:6.1
Job is a challenge of the Egypto-Hebraic doctrine that the righteous and the wicked receive their just deserts here on earth.
Job is an immortal poem about a just soul that suffered, despaired, and battled on until it found peace and salvation.
The book is a great philosophic debate concerning the ever present but unanswered problem of EVIL.
Job’s miserable comforters and their smug orthodoxy did not have the answer.
Job is constructed somewhat on the order of the Greek drama.
Multiple authorship in Mesopotamia. Representative of the Salem school at Kish. See Urantia Book, UB 95:1.6
Jesus called the book of Job a parable. He said it was “that masterpiece of Semitic literature.”
After the failure of theology and the breakdown of philosophy, Job gained his victory by personal experience.
Job at last, by faith, reasons himself out of his troubles. He declares: “I know the way I take; when he has tried me, I shall come forth as gold.”
Job’s triumph was complete. He exclaims: “I know that my vindicator liveth.” (19:25) “Though he slay me, yet will I trust him.” (13:15) King James Version.