Instead of a Conclusion

The brief review of the emotional involvement of biblical prophets in their prophetic ministry suggests that prophets were not simply a conduit for God’s words. Emotions were a part of the vision experience and are part and parcel of the process of inspiration.GOP 153.5

Recognizing insights from cognitive science research and psychology can help us understand different ways in which emotions contributed to the prophetic experience.GOP 153.6

In view of the fact that emotions are normally triggered by stimulus events, experiencing God in vision triggered emotions in the biblical prophets during and after vision. These emotions would have been reinforced with each subsequent remembrance and retelling of the occurrence. This functioned as a mnemonic device and helped keep the vision vivid in the mind of the prophet as well as the audience.GOP 154.1

Emotions serve as relevance detectors. Thus emotional expressions in prophetic books can serve to highlight certain themes or sections of a vision. Daniel’s reaction to the 2,300 evening and morning prophecy serves to heighten the importance, build tension, and underline the later explanation of this prophecy (cf. Dan. 8:27). ^{68Note also John’s weeping in Revelation 5, which magnifies the importance of the eventual breaking of the seals and underlines the centrality and importance of the Lamb, who is the only one worthy to break the seals.}GOP 154.2

In a highly emotional moment individuals will recall details they are not normally capable of remembering. For example, most people can remember where they were and what they were doing on hearing of the September 11 attacks on the Twin Towers in Manhattan. Emotion, in this case, served as a snapshot and helped the prophet focus, order, and remember details of a vision. This may be a possible explanation of the vivid, yet often varying prophetic descriptions of God, heaven, or heavenly beings. ^{69For more, see Block, 418-442, and his discussion of the supposed inconsistencies and “corruptions” of Ezekiel’s inaugural vision. Compare also Phelps, 30-33, for more on memory and emotion.} GOP 154.3

The fact that emotions are the biggest influence on behavior and can interrupt a behavioral sequence, as well as serve as the trigger for setting new goals and plans, seems to be reinforced throughout the prophetic books. The goal of many of the prophetic messages was to bring a sense of the sinfulness and consequences of sinful behavior, and inspire the audience to set new goals and new plans. This represents in essence the biblical concept of repentance or “turning around.” This goal is reflected most clearly in the choice of language in all prophetic writings, calculated to shock, startle, get attention, and elicit an emotion from the audience. ^{70Choice of language is also closely associated with genre. For example, prophets often used laments (cf. Lamentations, Amos 5) or even a love song (Isa. 5), which would further trigger emotion. Some were even instructed to go further with acted object lessons (Eze. 4:1-12; Jer. 13:1-11; 27:1-22; 28:10; 44:8-13; etc.).}GOP 154.4

The prophetic process underlines the fact that God has not only thoughts and plans, but feelings too. God’s emotions stand in contrast to human emotions because they are dependable and continually proceeding from a God who “is love” (1 John 4:16).GOP 154.5

Emotions generated in vision repeatedly lead to questions for God and answers from Him. A prophet not only speaks for God but also often vicariously expresses the emotions of his audience. In a sense the prophet is called to incarnate the emotional responses of both the people and the Lord and use his or her emotions to better convey God’s message. Part of the call of being a prophet is an invitation to view the world as God sees it and feel some of the emotions that God feels as He views human activity. Not only are God’s words to be spoken by the prophet, but God’s emotions are to be felt and conveyed.GOP 154.6