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Those who persevere will finish the race. The faithful believe that sin not only affects the individual in negative ways but also those with whom people come into contact—friends, family, and other loved ones. The following books and chapters cover the life and times of Noah: Genesis 5—10; 1 Chronicles —4; Isaiah ; Ezekiel ; Matthew —38; Luke and ; Hebrews ; 1 Peter ; 2 Peter The Bible tells us that Noah is the son of Lamech and that one of his grandfathers was Methuselah.

When he was years old, Noah had three sons, Shem, Ham, and Japheth , and it is those sons, along with their wives and Noah's wife, Naamah, who survived the flood and repopulated the Earth. Although the Bible says that after the flood the ark came to rest on the mountains of Ararat, located in modern-day Turkey, it does not tell us where Noah and his family settled.

Share Flipboard Email. Mary Fairchild is a full-time Christian minister, writer, and editor of two Christian anthologies, including "Stories of Cavalry. Updated August 05, Shipbuilder, farmer, and preacher. Noah was a righteous man, blameless among the people of his time, and he walked faithfully with God. Genesis Never again will all life be destroyed by the waters of a flood; never again will there be a flood to destroy the earth I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth Never again will the waters become a flood to destroy all life.

Whenever the rainbow appears in the clouds, I will see it and remember the everlasting covenant between God and all living creatures of every kind on the earth. By his faith he condemned the world and became heir of the righteousness that comes by faith. Continue Reading. Learn Religions uses cookies to provide you with a great user experience. By using Learn Religions, you accept our. This is the best book I have read in years! When I read books, I try to take notes, but books like that almost make me feel like I have copy large portions and portions of the book in my notebook for later reference.

A while back I read F. Meyer on some of the characters of the Old Testament. I was turned off. Christian Fundamentalists don't help the situation either for me. They keep talking about judgement and anger and all these words that remind me of the god of Islam called Allah. B Wow! He reads the legacy of his Jewish mindset and not like those who read fragmented, mutilated passages here and there in order to justify their self-righteous "fire and brimstone" version of faith.

In my mind as a Muslim, the prophet was just a messenger. And in the Baptist seminary they taught us that the prophet is just "telling forth" what he hears from God. To me this sounds more like a mouthpiece, not too far from the Muslim concept of a prophet.

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In the Hebrew Bible the prophet claims to be far more than a messenger. He is a person who stands in the presence of God Jer. He is a counselor as well as a messenger. In Amos 3: 7, we read "Surely the Lord God does nothing without revealing his secret to his servants the prophets". In Islam, the prophet is nothing more than a mouthpiece who conveys what is told to him verbatim, mechanical dictation. Never is it so in the Hebrew Bible. That is why people make huge mistakes when they say that the God of Islam is the same as the God of the Old Testament or that Mohammad functioned like any prophet in the Hebrew Bible.

Not really. They can just wish all they want. This secret of the Lord that the Lord is dying to reveal to His servants to the prophets, as Amos has already told us, is one of awe. Yet the prophet does not hesitate to challenge the intention of the Lord, something that never happens in Islam. How can Jacob stand? He is so small! When the lives of others are at stake, the prophet does not say "Thy will be done" but rather "Thy will be changed".

Rabbi Heschel assures us the that the prophet does not prove anything. He is not in the business of arguing his message. He is merely a witness. As a witness, the the prophet is more than a messenger Mohammad used to argue and curse those who will not agree with his message of Islam and made it a divine mandate to curse those who will not be subjugated to his religion.

This is called mubahalah in Islam. Read Family of Imran verse Essentially it is, if we don't reach an agreement and you don't convert to a Muslim as a result of the debate, let us raise our hands to the sky and vehemently curse those who refuse to convert to Islam. On the other hand, the prophet in Hebrew Bible is not interest in the least to argue or prove anything to you.

He is just a witness. He bears witness to the message he received from his Lord. The thought he has to convey is more than the language can contain. Divine power bursts in the words. The authority of the prophet is in the Presence His words reveal. You just have to hear his words and sense the power coming from the Presence behind them and they are to cut to the core of our hearts.

This prophet didn't have to worry about Richard Dawkins or worry himself about giving proofs for anything. The prophet had the right concept: there are no proofs for the existence of the God of Abraham. There are only witnesses. The greatness of the prophet lies not in the ideas expressed, but also in the moments he experienced. As a witness, he experienced his moments with the Lord he has been with, and his words are a testimony to that- to God's power and judgement, to His justice and mercy.

If we look for prophetic coherence, it won't be in what the prophet says but of WHOM he speaks. Indeed, not even the word of God is the ultimate object and the theme of his consciousness. The ultimate object and theme of his consciousness is God, of Whom the prophet knows that above his judgement and above his anger stands His mercy. In the presence of God he takes the part of the people. In the presence of the people he takes the part of God.

The prophet is not a mouthpiece, but a person; not an instrument, but a partner, an associate of God. In chapter 2, Rabbi Heschel deals with concept that we all know, Israel being the chosen people of God. He explains that from the beginnings of the Israelite religion the belief that God had chosen this particular people to carry out his mission has been both a cornerstone of Hebrew faith and a refuge in moments of distress. What Rabbi Heschel is so important for Muslims to hear, especially Palestinian Muslims who chose Atheism as they accuse the God of the Old Testament of being a racist god.

Rabbi Heschel says, the prophet had to remind the people that chosenness must not be mistaken as divine favoritism or immunity from chastisement, but, on the contrary, that it meant being more seriously exposed to divine judgement and chastisement. In Amos 3: , he says, 1 Hear this word that the LORD has spoken against you, O people of Israel, against the whole family which I brought up out of the land of Egypt: 2 "You only have I known of all the families of the earth; therefore I will punish you for all your iniquities.

Does chosenness mean that God is exclusively concerned with Israel?

The Bible Presents Noah as Blameless Among the People of His Time

Does the Exodus from Egypt imply that God is involved only in the history of Israel and is oblivious of the fate of other nations? Amos 9: 7 has the answer: "Are you not like the Ethiopians to me, O people of Israel? The color of the Ethiopian is black and in those days many of them were sold on the slave markets. The Philistines were the arch enemies of Israel, and the Syrians continued to be a menace to the Northern Kingdom.

The God of Israel is the God of all nations, and all men's history is is His concern. No matter how angry he is, he is always on the side of his people and is seeking every means to show his redemption to them and restore them to Himself. His anger simply means he responds to how we act and his not without emotion or passive or uncaring. But as we speak about his anger we have to instantly mention his compassion.

The two go hand in hand inseparably. All prophets felt the pathos of God even in the midst of his anger. That anger of the Lord did not express all that God felt about the people. Intense is His anger, but profound is his compassion. It is as if there were a dramatic tension in God. Rabbi Heschel puts is so beautifully when he says, God is conceived, not as the self-detached Ruler, but as the sensitive Consort to Whom deception comes and Who nevertheless goes on pleading for loyalty, uttering a longing for reunion, a passionate desire for reconciliation.

Of all prophets, only Jeremiah has sensed a wider scale of personal relations, a more intense subjectivity. Hosea has given us a supreme expression of the vision of the subjective God so typical for prophetic awareness please read Hosea chapter The prophets were moved by sympathy for God. Isaiah is animated by a sense of dread and the awareness of the transcendent mystery and exclusiveness of God and only secondarily by a sense of intimacy, sympathy, and involvement in the divine situation. Isaiah's sympathy for God comes to expression in a parable describing the crisis in the relationship between God and Israel Isaiah 5: 1- 7 : Let me sing for my beloved a love song concerning his vineyard: My beloved had a vineyard on a very fertile hill.

Who Was Rahab?

Here Isaiah knows how his beloved feels. He sings about it. He feels the pain of his beloved. He is fully sympathetic. He is telling the people, Look at how the Lord feels, see where He is, see what you did and how that is making him feel. Feel for him. What intimacy! View all 4 comments. Jan 22, Julie Davis rated it it was amazing. As much as I love Abraham Heschel's writing I probably wouldn't have picked this up if my Catholic women's book club hadn't selected it.

We read book 1 the first half and it was simply superb. It is common to characterize the prophet as a messenger of God, thus to differentiate him from the tellers of fortune, givers of oracles, seers, and ecstatics. Such a characterization expresses only one aspect of his consciousness. The prophet claims to be far more than a messenger. He is a person who st As much as I love Abraham Heschel's writing I probably wouldn't have picked this up if my Catholic women's book club hadn't selected it. The words the prophet utters are not offered as souvenirs.

His speech to the people is not a reminiscence, a report, hearsay. The prophet not only conveys; he reveals. He almost does unto others what God does unto him. In speaking, the prophet reveals God. This is the marvel of a prophet's work: in his words, the invisible God becomes audible. He does not prove or argue. The thought he has to convey is more than language can contain.

The Book of Job

The authority of the prophet is in the Presence his words reveal. Heschel digs deep into selected prophets and shows how they were not just God's messengers but God's witnesses, interpreters, and friends. As well as being on the people's side also. It ain't easy being a prophet.


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It was inspirational and thought provoking. I especially appreciated the inclusion of scriptural excerpts because I'd never have gone to look up referenced quotes. And I liked that he took the time to set each prophet firmly in his own historical context. Every single prophet isn't covered but there are various lesser prophets like Amos, Habakkuk, and Hosea to go along with the expected biggies Isaiah and Jeremiah.

Heschel also takes side trips to discuss bigger issues like history, chastisement, and justice so that we get an overview from the prophets' point of view. The second book goes into more depth on such topics as inspiration, wrath, and comparisons to prophets in other faiths. I will be reading that part in the future. Heschel is too good not to get the whole story from. Aug 29, Ken rated it it was amazing Shelves: religion.

I had brought to him some badly muddled thinking about the prophets, despite my knowledge of Israelite history and the Bible. Heschl's book profoundly altered my thinking. He called me to a clearer understanding of the God who called the Hebrews out of Egypt, named them as a people "peculiarly" his own, and demanded their unwavering fidelity. The prophets were those men who were called by God and given a My spiritual director, a Benedictine monk, recommended Abraham Heschl's The Prophets to me.

The prophets were those men who were called by God and given a clear understanding of God's authority and God's righteousness. They also saw very clearly how simple it could be for the people to rely on the God who had chosen, delivered and blessed them. Consequently, they were all the more appalled by the sins of the people.

There was simply no excuse for their infidelity. I have tried to apply that lesson in my own life. There is no excuse for my sin. Nor should I want an excuse because to make one implies I have no need of forgiveness and, hence, no need for grace. And there I would not go!

If I can persuade someone I've hurt that I couldn't help it, he or she might be willing to let it go, or to blame someone else for what I did. But so long as I cling to my excuses the hurt will remain somewhere between us. It will be unresolved even if forgotten. Asking God's forgiveness requires an act of faith. I acknowledge that I have done wrong, I didn't have to do it, I knew it was wrong, I chose to do it, I profited by it, I wish I had not, and I am willing to make atonement.

Accepting God's forgiveness is an act of faith and, for that reason, can penetrate all the more deeply into those mysterious, inaccessible places of my heart. As a Catholic the Sacrament of Penance helps me believe that God forgives me, provided I have approached the sacrament with sorrow, regret and true repentance. Acknowledging my sin to another person helps me "realize" both my sorrow and my faith in God.

Without actually speaking to another person who has the authority to represent God, how can I persuade myself that I have truly made atonement? The Prophets lead us on the way of penance. Their revelation remains an outstanding,if under-appreciated, event in human history.

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They have limned out the way that only Jesus could follow, and he has blazed the trail for his people. Given Heschl's remarkable achievement with this book, I have to believe it will remain a classic throughout the third and into the fourth millennium. Jan 25, Tristan Sherwin rated it really liked it. Heschel, though sometimes a little bit all over the place with his thoughts some parts of this could do with some developmental editing , is never anything short of illuminating. Mar 09, Doug rated it liked it Shelves: church-and-community.

At one point, the author summarizes:'We and the prophets have no language in common. To us the moral state of society, for all its stains and spots, seems fair and trim; to the prophet it is dreadful. So many deeds of charity are done, so much decency radiates day and night; yet to the prophet the satiety of conscience is prudery and flight from responsibility. Our standards are modest; our sense of injustice tolerable, timid; our moral indignation impermament; yet human violence is interminable At one point, the author summarizes:'We and the prophets have no language in common.

Our standards are modest; our sense of injustice tolerable, timid; our moral indignation impermament; yet human violence is interminable, unbearable, permanent. To us life is often serene, in the prophet's eye the world reels in confusion" This near-classic treatment of the prophets, written by Jewish theologian, Abraham Heschel, is full of helpful insights and reorientations of perspective.

I only read the first half of the book, since the latter discussion of the psychology of ecstasy and such didn't interest me. But the main section on OT prophets reinforced my sense that the biblical prophets saw the message or gospel of God as clearly focused on communal justice and even perhaps foreign policy, not on our post-Reformation obsession with individual salvation. The book also highlighted how idolatry, too, was not some individual doctrinal error the way we assume but itself an alien politics and economics.

To worship Assyrian or Egyptian gods was not just to worship a god of a different personal trait. It was to embrace an opposing politics, an opposing way of life. The book also highlighted the prophets' continual denunciations of violence and war I hadn't realized how many. At the same time, their general opposition to violence and military might set them not only at odds with the conservatism of their day but also with the violent pagan systems surrounding them. Still, the more one reads the communal perspective of the prophets, the more strange become the deep individualism and pietism of much of Christian faith, whether Roman, Protestant, or Eastern.

All our traditions show a deep divide with the concerns of the prophets, and then we force our individualism on Jesus, though His teaching directly repeats their perspective. At the same time, every Christian tradition has sub-traditions that follow Jesus and the prophets. That is our evangelism, but it doesn't dominate the horizon of Jesus and the prophets and I'd add, not Paul's or the other apostles' either. Historically, individualism and pietism and a general overemphasis on the inward tends to accompany those who have been compromised by systems of Mammon.

This clearly happened to the Pharisees, once dangerously social but then tamed by Rome. And perhaps the same thing happened to Protestants when we sided primarily with German nobles and Elizabeth's quests for gold and American nuclear domination. In other words, once we surrender to Mammon, we're allowed only nonthreatening, private religion, nothing that would provoke persecution.

Apart from being provocative on a few points, the book overall didn't knock me over. Much of it was common knowledge but still good. Neat opening line: 'This book is about some of the most disturbing people who ever lived. View 1 comment. Feb 05, Simcha Wood rated it it was amazing. Abraham Heschel's The Prophets offers a thorough and insightul analysis of the phenomenon of the prophet in the Hebrew Bible. The first part of the book begins, modestly enough, as something of a commentary on the texts of the prophets.

This begins with a general discussion of the sort of man that the prophet was, before going into individual readings of the prophets and discussion of the historical contexts in which they operated. The book then moves into a theological and philosophical discussio Abraham Heschel's The Prophets offers a thorough and insightul analysis of the phenomenon of the prophet in the Hebrew Bible.

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The book then moves into a theological and philosophical discussion of the phenomenon of Biblical prophecy, and then on to a discussion of the explanations for prophetic inspiration. As is to be expected of Heschel, these sections are intellectually substantial, but are written in a dense, but surprisingly lucid manner. This book shows its age a bit in those parts engaging with psychoanalytical and anthropological approaches to the phenomenon of prophecy.

But such arguments at least provide the contemporary reader with some insight as to how Heschel might extrapolate his arguments to counter more contemporary non-Biblical approaches to prophecy. The book really hits its stride with a comparative study of prophets throughout the surrounding Biblical world. In this section, Heschel does a thorough job of cataloging the many distinctions that separate the particular character of Biblical prophecy from the superficially similar phenomena also found in that part of the ancient world.

The Prophets is a rewarding read. It should appeal to anyone with an interest in better understanding the prophets' words as well as their particular place within ancient Israel and Judah, and their unique relationship to the priesthood and the kings. Nov 23, Carl Williams rated it really liked it Shelves: history. A tome, indeed.

And that is certainly an important way to remember him, as a man who put his faith on the street. He was, of course, also a traditional scholar, carrying understanding of Torah and the other Hebrew Testaments from the past and translating them for new generations and new understandings. It is not simply an act of disclosing, but is an act of disclosing to someone, the bestowal of a content, God addressing the prophet. God does not delight in unleashing anger. In what, then, does God delight? Good stuff, and not just because it gave me an opportunity to brush up on my academic reading skills-no skimming allowed.

Good stuff but not for the faint of heart. Jan 29, Brett rated it it was amazing. Absolutely awesome. He had me in tears in the Introduction. That's pretty good. It is a study of the prophets from the standpoint of divine pathos. A tremendous reflection upon the emotional concern of God for man. There are some dangers I suppose if you took this too far, but if you or anyone needs a cure for a view of God - a dispassionate stoic - this is it.

This one goes right up toward the top of my list! Mar 21, Anthony Locke rated it it was amazing Shelves: thm-reading , This book was mostly excellent. He has many profound and provocative one-liners - for example, he uses the words seduction and rape to describe the ongoing call of the prophets. Though graphic and jarring, his point is made well and helps readers understand the prophets better.

In general, his wr This book was mostly excellent. In general, his writing is clear and well-organized. I skimmed some sections of the book that dealt more with philosophy and surveying his contemporary scholarship, but his summary of some of the prophets, his unpacking of the office, and his comments on ecstasy were all well-done.

follow url This is a book I will return to if I ever get a chance to teach or preach on the prophets. Jun 11, Brian Wilcox rated it really liked it.


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  4. A classic! Apr 01, Lee rated it it was amazing Shelves: jewish-history. A work of moral, theological, and intellectual genius. I will be revisiting this book for many years to come. Feb 08, Chad rated it it was amazing Shelves: , non-lds-devotional. I originally found Heschel's The Prophets in the references on the Wikipedia site for the prophet Jeremiah. I had been reading the book of Jeremiah for my scripture study, and hand found some of the particulars difficult to understand. I knew Jeremiah was a bit of a downer, but his constant calls of destruction, his apparent self-hatred were a bit confusing at one point, he cries, "cursed be the day my mother bore me.

    I got more than I bargained for in The Prophets! But Heschel writes with amazing clarity. There is indeed a chapter dedicated to Jeremiah. But the book is a treatise on prophets and prophecy in the Old Testament. It includes more than just an explanation and backstory of the prophets; it gives a theory and theology of prophecy and how it fits into God's plan.

    As a Mormon, I came at the book with a theory of prophecy and prophets of my own. With the prophetic succession of President Russell M. Nelson happening this past month, it is at the forefront of my people's mind. I taught about the centrality of prophets on my mission. Prophets are called to preach God's word to the people, and hold the necessary authority to perform sacred ordinances to return to live in God's presence. When people reject the prophets, that authority is lost, and man loses his connection to God. After a long period of apostasy, God has again called a prophet in this dispensation with all the keys necessary to salvation.

    The two central principles to Heschel's theory of prophecy are twofold: divine pathos and divine sympathy. Divine pathos is defined as God's concern for man. Central to God's being is not his omniscience, omnipresence, or omnipotence; it is his pathos, his concern for man. God is not indifferent to man's plight. His love and compassion as well as his anger and wrath are elements of that pathos. The central defining attribute of a prophet is divine sympathy, or identification with the will of God.