OLABISI ONABANJO UNIVERSITY, AGO-IWOYE FACULTY OF ARTS DEPARTMENT OF RELIGIOUS STUDIES COURSE NOTE FOR CRS 326 – PROPHECY IN THE OLD TESTAMENT LECTURER: DR. O. N. SHOGUNLE PHONE NUMBER: 08067648881 EMAIL: [email protected] SCHEDULE: (See Faculty Lecture Time-table) CREDITS: 2 Course Description The overall aim of CRS 326 is to make students understand why prophecy and prophetism are important concepts in the evolution and development of the religion of the Israelites. It is also to draw attention to the centrality of prophecy in Israelite religion and its relevance in contemporary socio-religious space, as well as why biblical scholars regarded the religion of the Israelites as prophetic in character. Course Aims The aim of this course is to help you discover the importance and contemporary relevance of the ministry and message of the Prophets in ancient Israel. This will be achieved by: i. Introducing you to the history and development of prophecy in ancient Israel. ii. Exposing you to the classification of Prophets in the Old Testament. iii. Giving you the distinctive traits that distinguish ancient Israelite prophets from those of other cultures in the ancient Near East. iv. Helping you understand the socio-political background of the Biblical Prophets. v. Leading you to a better appreciate and appropriation of the message of the Prophets. vi. Giving you an overview of the processes involved in the composition of the Old Testament prophetic books. vii. Challenging you to further probe deeper into the life and messages of the Prophets in the Old Testament. Course Objectives Stated below are the wider objectives of this course as a whole. By meeting these objectives, you should have achieved the aims of the course as a whole. Therefore, on successful completion of the course, you should be able to: i. Discuss the meaning and goal of prophecy. ii. Discuss extensively the origin and development of prophecy in ancient Israel. iii. Account for the factors that led to the emergence of prophets. iv. Discuss the roles and functions of prophets. v. Appreciate the messages of the prophets. vi. Compare and contrast activities of Israelite prophets with those of other cultures. vii. Evaluate the socio-political contributions of prophets in Israel. viii. Appreciate the contemporary relevance of the prophetic ministry. ix. Demonstrate the ability to research a specific area of historical or prophetic interest relevant to Old Testament Prophecy and present a coherent essay reflecting that research OR to understand and interact with a sophisticated monograph on Prophecy in the Old Testament scholarship OR to demonstrate a comprehensive knowledge of the key areas of emphasis in this course and articulate a personal strategy for the contemporary appropriation of such texts and/or passages. Required Texts Albright, W. F. (1957). From the Stone Age to Christianity. New York: Doubleday. Blenkinsopp, J.A. (1995). Sage, Priest, Prophet: Religious and Intellectual Leadership in Ancient Israel. Louisville, Westminster: John Knox Press. Cassey, P.M. (1991). From Jewish Prophets to Gentile God. Cambridge: James Clark & Sons. Clements, R.E. (2002). Old Testament Prophecy: From Oracles to Canon. Louisville, Westminster: John Knox. Cooke, G. (1994). Developing Your Prophetic Gifting. Tonbridge: Sovereign World. Horsley, R. A. and Hanson, J. S. (1999). Bandits, Prophets & Messiahs. Harrisburg: Trinity Press International. Lindblom, J. (1986). Prophecy in Ancient Israel. Philadelphia: Fortress Press. Course Structure and Highlights Week 1 Introductory reflections on Prophecy in the Old Testament Week 2 Introductory reflections and major theological streams within the Old Testament (Continuation) Week 3 Meaning, History and Development of Prophecy in the Old Testament Week 4 Meaning, History and Development of Prophecy in the Old Testament (Continuation) Week 5 Prophecy in the Ancient Near East Week 6. Roles and Functions of Prophets in the Old Testament Week 7 The Call and Function of a Prophet Week 8 Prophecy and Ecstasy in the Old Testament Week 9 Prophecy and Divination Week 10 Pre-literary and Literary Prophets of the Old Testament Week 11 Ezekiel: Historical Background and Message Week 12 Ezekiel: Historical Background and Message in relation to Prophet Amos’ Message Week 13 Revision. Course Requirements and Grading 1. Class attendance and contribution. Though there is no actual percentage attached to this requirement, unexcused (and excused) absences will adversely affect your grade. 2. The reading of the assigned books. Again, no percentage is attached, but failure to do the assigned reading could lower your grade. You will be requested periodically to indicate your completion of this assignment through reviews and critical discussions. 3. You should expect periodic Tests and Quizzes. 4. A research-oriented paper is expected to be submitted by each student, approximately 12 pages; typed, double spaced, on a passage or topic to be given and approved by me. For this paper, you will be researching a variety of sources: commentaries, dictionaries, encyclopedias, books, journals, etc. However, the papers should not be simply a parroting of your sources, but a careful interaction with them. Be sure to document all assistance you received from your sources using APA Referencing Style (7th edition). 5. All Continuous Assessment shall be thirty (30) percent, while Final Examination shall be seventy (70) percent, totaling 100%. GUIDING COURSE NOTE Introductory Reflections The concept of prophecy is very central in the religious life of Israel. There are differing views as to when prophecy started in Israel. According to Gen 20:7, Abraham is the first person to be associated with the title “Prophet” in the entire Hebrew Bible. Because of this verse (Gen 20:7), Abraham is considered the first prophet in Israel. It is important to note that “although Abraham is identified as a prophet by the source usually called E, Abraham does not function as the other prophets do. He does not address people in the name of God.” Others have argued that true prophecy started with Moses at the onset of the Exodus. During the Exodus, Moses exhibited qualities that were later seen in other prophets. He approached Pharaoh of Egypt without fear and this can be well compared to the way Elijah confronted King Ahab (1 Kgs 21:17- 29). Moses further gave guidelines that Israel was to follow to distinguish true from false prophets (Deut 13:1- 5; 18:22). Other than Moses, Aaron is also called by the title “prophet” (Exodus 7:1). According to Exodus 15:20, Miriam the sister of Aaron is called “the prophetess”, “but she performs actions that exhibit a character that is more cultic than prophetic (Exod 15:20; Num 12:1- 15).” After the Exodus then came the time of Judges and during this time, the concept of prophecy still existed. According to Judg 4:4, Deborah was haybn “prophetess” who judged Israel “under the palm tree of Deborah between Ramah and Bethel in the mountains of Ephraim.” After the time of Deborah, prophecy became less common. There was drought for God’s word of prophecy. According to 1 Sam 3:1, “the word of the Lord was rare in those days; there was no frequent vision.” The call of Samuel (1 Sam 3:1-21) marked a new beginning in the religious life of Israel. He became a prophet who even influenced the politics of the nation. This is because through him, God chose and rejected kings. During this time prophecy entered a new phase. God seemed to come closer to His people than before. Samuel became the greatest figure to emerge in Israel since Moses. Through him, God warned Eli of the calamity that was to befall him and his family (1 Sam 3:11-18), chose Saul to be a king (1 Sam 9:17), later rejected him (1 Sam 15:23) and chose David to be king (1 Sam 16:12-13). God during this time still spoke through the prophets. For example Nathan rebuked David when the latter killed Uriah and took his wife (2 Sam 12:1-15). During this time of the monarchy, prophecy and kingship existed side by side. Prophecy acted as a sort of a check to the monarchy. Long after Saul and David had left the scene, two prominent figures emerged in Israel: Elijah and Elisha. In fact according to von Rad (1965), “It was in the ninth century, with Elijah and Elisha, that prophecy, first began to make its voice heard.” During this time, prophecy became more like a profession. As a prophet, Elijah is “unapproachable, unpredictable, feared and even hated but always someone to be reckoned with…..Such a figure cannot simply have been invented, and can only be explained by saying that the stories reflect a historical figure of well-nigh superhuman stature.” This superhuman stature is reflected in the many miracles that he performed, one of which is the Mount Carmel victory against the prophets of Baal (1 Kgs 18:20- 40). After Elijah had ascended to heaven, Elisha took over his role and he as well did many miracles. Characteristic of prophecy during this time, is the phrase, “sons of the prophets” (1 Kgs 20:35; 2 Kgs 2:7). Another characteristic of prophecy during this time is the concept of ecstasy when people prophesied with special power and seemed to be out of their minds (cf. 1 Sam 10:6; 1 Kgs 11:29-30). The period above of Samuel, Nathan, Elijah and Elisha is usually called “preclassical” period. “Since they did not write down their prophecies in separate books, these prophets are often better remembered for what they did than for what they said.” During this time, “prophecy was always intimately associated with the monarchy beginning with Saul, for whose downfall, according to the tradition, one of the principal reasons was loss of prophetic support.”6In the 8th and 7th centuries B.