The Day of Yahweh
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Excerpt from The Day of Yahweh: Part of a Dissertation Submitted to the Faculty of the Graduate Divinity School, in Candidacy for the Degree of Doctor of Philosophy
Though the immediate successors of Amos avoided the use of the term for the most part, yet its content as formulated by Amos wu taken up by them and strenuously enforced upon the nation. No important contribution was made to the idea by Hosea, Micah, or Isaiah, they adopted the view of Amos without essential change. The day of Yahweh's visitation continued to be thought of as a time for the punishment of Israel's sins. Isaiah's doctrine of the Remnant, however, Opened the way for the announcements of a blessed future from later prophets. Nahum's vision is confined to a picture of the overthrow of Assyria, it is a rehabilitation of the popular conception of the Day of Yahweh, with a change in the reason assigned for the destruction of Israel's foes, it is no longer merely because they are foes to Israel and Israel's God, but because they are wicked. This view was stated still more fully and forcibly by Habakkuk at a some what later date. In the words of Professor Charles: According to the primitive view, Yahweh was bound to intervene on behalf of his people on the ground of the supposed natural affinities existing between them, whereas, according to the view of Nahum and Habak kuk, his intervention must follow on the ground of ethical affinities, for Israel and the gentiles are related to each other as the righteous, 1772, and the wicked, (hab.
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