The Evolution of Old Testament ReligionOrchard, W. E. (William Edwin)
Religion
The Evolution of Old Testament Religion
Orchard, W. E. (William Edwin)
Bible. Old Testament -- Theology; Judaism -- History -- To 70 A.D.
There is a pathetic and somewhat mysterious story of an unnamed man
of God who delivered the word of Jehovah to Jeroboam at the altar at
Bethel, and who, refusing the accustomed hospitality due to a prophet,
afterwards accepted the invitation of the old prophet of Bethel, and
paid the penalty with his death. We have here a story, the moral of
which may be obscure enough, but which certainly illustrates the
growing conflict between the two prophetic ideals. Here is a prophet
who travels from his own land to rebuke the sin of a King to his
face, afterwards yielding to the blandishments of one of the official
prophets. The new Prophetism, tempted from its superior position by the
old, fell; yet not many years were to elapse before these two orders,
in the persons of Amos and Amaziah, were again to face one another at
this same spot, and this time the new Prophetism was to maintain its
integrity (1 Kings viii.; Amos vii. 10-17).
Before we pass on to the _major_ transition prophets, it will be well
to consider here the effect which the foundation of the Monarchy had on
the development of the religion of Israel.
Of the inauguration of the Monarchy we possess two accounts; one
extremely unfavourable, written doubtless after Judah's experience
of some of her notorious Kings, and in the light of a somewhat ideal
conception of the Theocratic government that was supposed to have
flourished before the time of Saul (1 Sam. x. 17-24); the other
account, in which Samuel himself at the revelation of Jehovah
initiates the movement towards the Monarchy (1 Sam. ix. 15-x. 1) by
anointing Saul, is the one that is placed earlier by the critics. The
Monarchy was an inevitable stage in the social development of a settled
people, and it was the policy of Samuel to make the Monarchy the organ
of the Theocracy. For all this Saul does not seem to have had any
influence on religion, or to have ever realised the needs of his times,
and under the sense of failure he became a prey to fear and depressing
influences which eventually wrecked his reason.
Public-domain text, read in full here on John Shaqi.
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