Background on Minor Prophets

Transcription

Background on Minor Prophets
The following is from the preface of James Montgomery Boice’s two volume work on the Minor
Prophets…
Few portions of Scripture have been so challenging to me as the Minor Prophets. It is not that
they are hard to interpret, though some of them are (Zechariah is possibly the most difficult
section of all the Word of God). Rather it is because they speak so directly and powerfully to
present sins. It is just not possible to read them carefully without having one’s life challenged
and without determining to go out and live differently. One must study them slowly, digesting
what one reads and obeying it before moving on.
First, they highlight God’s sovereignty. Indeed, they do more than merely highlight it; they
breathe it throughout. Nothing is more central to the thinking of these twelve writers than the fact
that God is the sovereign Lord of history and that nothing happens, either to Israel or to the
gentile nations that is not the result of His direct determination. The locust plague of Joel was
His doing. The destruction of Nineveh was from Him, just as its earlier repentance under the
preaching of Jonah was God-given. When Israel was invaded by Assyria and Judah by Babylon,
it was the Lord who did it. Whatever problems the prophets may have with the specific nature of
God’s actions—Habakkuk is one who had great problems—they never doubt for a second that
the almighty God is in charge of history.
The second great attribute of God seen in the Minor Prophets is holiness. An awareness
of holiness was the driving force behind their sharp denunciations of sin. It made no difference
where the sin was found, whether in foreign lands (Edom, as in Obadiah; Assyria, as in Nahum)
or among God’s people—it was still an offense to God and called for judgment. Nowhere in the
Bible are there stiffer denunciations of sin and heartier calls for a deep and pervasive repentance.
Apart from repentance, judgment falls.
Third, the prophets speak of God’s love. The conjunction of love and justice is sometimes
so stark that critical, liberal scholars resort to excluding sections of the books that deal with
God’s love. They miss a great truth when they do this, for love is not incompatible with justice.
On the contrary, it is because of God’s great love for His people (even His love for Nineveh) that
He sends prophets with the message of judgment and, indeed, eventually sends the judgment
itself. God knows that sin is an outrage against Himself, humanity, and even the one pursuing it.
He knows that sin is destructive. So He judges sin—in the case of his own people in order to turn
them back from sin to Himself.
We need these emphases today. We need them as individuals, for we sin and run away from
God just as Israel did. We need them as a nation also, for God will not deal with America or
Britain or any other contemporary nation differently in regard to its sin than He dealt with the
nations of antiquity. We need to learn—deeply and in a way that changes us—that
“righteousness exalts a nation, but sin is a disgrace to any people” (Prov. 14:34).
James Montgomery Boice
Philadelphia, Pennsylvania1
1
Boice, J. M. (2002). The Minor Prophets: an expositional commentary (pp. ix–x). Grand Rapids, MI:
Baker Books.
A. Chronology of the Books
The individual books were produced in widely different periods of time. Among these books are
some of the earliest and some of the latest of the Old Testament prophetic writings. In neither the
Hebrew nor Greek arrangement of the books within the collection have strict chronological
considerations been followed.
The twelve books come from four different periods. The earliest—Obadiah, Joel, and Jonah—
appeared in the late ninth and early eighth centuries. This was the period prior to the rise of the
great Assyrian empire. For that reason these three are sometimes called the pre-Assyrian
prophets. The second three—Amos, Hosea, Micah—come from the eighth century, the period
when the Assyrian armies were dominating the scene in the ancient Near East. The third triad—
Nahum, Zephaniah, Habakkuk—comes from the seventh century, when the power of the
Assyrian empire faded rapidly and then was eclipsed by Babylon. The last three—Haggai,
Zechariah, Malachi—come from the period after the exile when Judea was a province of the
Persian Empire.
Were the books to be arranged in the order they were written the Book of the Twelve might look
like this.
Obadiah
845 B.C.
Nahum
650 B.C.
Joel
835 B.C.
Zephaniah
630 B.C.
Jonah
755 B.C.
Habakkuk
609 B.C.
Amos
752 B.C.
Haggai
520 B.C.
Micah
735 B.C.
Zechariah
480 B.C.
Hosea
725 B.C.
Malachi
432 B.C.2

2
The books in bold are the books we will be using in our Minor Prophets Study
Smith, J. E. (1994). The Minor Prophets. Joplin, MO: College Press.
NAHUM
The Man Nahum
The name “Nahum” means “Comfort” or “Consolation.” A native of Elkosh, little is known
about the prophet himself. A brief introduction in 1: 1 is the only time in Scripture that either the
prophet or the city Elkosh appears. Nahum’s announcement of judgment on Nineveh, the capital
city of Assyria, was a source of comfort to Judah and the other nations long oppressed by the
Assyrians. It is difficult to establish the location of Elkosh with any certainty. Four sites have
been proposed. Nahum writes from the perspective of Judah (1: 15; 2: 2), which would favor the
location of the city in the south. The prophet’s use of Assyrian terms and his familiarity with the
city of Nineveh do not require his being a resident there. The Assyrian presence was everywhere
because of their military conquest and economic domination. As a proud and boastful people, the
cruelty of their armies and the grandeur of their capital Nineveh would have been well known in
Judah.
Date of Nahum’s Prophecy
Unlike Micah and several other prophets, Nahum does not name any reigning kings in Judah.
Nevertheless boundaries for the date of his ministry can be established based on references in the
book itself. As long as the validity of prophecy (prediction of events yet future) is accepted, it is
clear that the book is to be dated before the fall of Nineveh in 612 B.C. A historical note helps
narrow the range of dates. The conquest of Thebes (No Amon), situated along the upper Nile in
Egypt, is regarded as a past event (3: 8). Thebes, capital city of Upper Egypt, was destroyed by
the Assyrians in 663 B.C., but was rebuilt after 650. The destruction of Thebes in spite of its
river defense and apparent invincibility is important to Nahum’s argument. The date for Nahum
thus falls between 663 and 612 B.C.
Exactly when did Nahum decree the fall of Nineveh? The significance of the silence about who
was king in Judah has been interpreted differently. Hobart E. Freeman sees the silence as an
indication that Nahum served during the days of Manasseh (695 -642), but that Nahum declined
to mention him because of his wickedness (Nahum, Zephaniah, Habakkuk: Minor Prophets of
the Seventh Century B.C., 13). That places Nahum around 660 to 640 B.C. Others suggest that
Nahum contributed to the reforms under Josiah (640-609) around 628 B.C. Evidence seems to
support the earlier date during the reign of Manasseh. Andrew E. Hill and John H. Walton
suggest that this prophecy by Nahum coincides with Manasseh’s insubordination against Assyria
in 652 B.C. They conclude, “It might even be imagined that a prophecy like Nahum’s constituted
a critique of Manasseh’s vassal relationship to Assyria that inspired him to sever ties. This
chronology also best fits the data on Thebes, and accordingly the book of Nahum may tentatively
be dated to 655-650 B.C.” (A Survey of the Old Testament, 653-54).
Background
Strategic location of Nineveh. Assyria was still at the height of its power and Nineveh appeared
indestructible. Nahum’s prediction that Nineveh would be totally destroyed seemed improbable
if not impossible at the time it was given. Nimrod was the founder of the city of Nineveh
(Genesis 10: 8-12). It was a formidable city when Jonah preached there over a century earlier
(Jonah 3: 1-3). Nineveh dominated the Mediterranean world in Nahum’s day.
Nineveh was located on the eastern bank of the Tigris River. The Tigris provided a natural
defense but the entire city was also protected by massive stone walls. Another river, the Khoser,
intersected the city from the northeast and flowed into the Tigris. The city was thus well supplied
with water. With a diameter of three miles inside the wall, the city was home to a population of
approximately 150,000. Suburbs extended far beyond the wall itself making it a sprawling but
powerful capital. Recent excavations suggest the city and its suburbs may have spread over thirty
miles along the Tigris. Nineveh was so thoroughly destroyed by the Babylonians in 612 B.C. that
it disappeared from the landscape. When Alexander camped nearby with his armies (331 B.C.),
he was unaware of the existence of the ancient city. Archaeological excavation has revealed that
the wall is estimated to have been one hundred feet high and sufficiently broad for three chariots
to drive abreast. For good reason, Nineveh feared no attacker.
Cruelty of Assyria. The Assyrians were known and feared for their violent conquests. It was not
sufficient for them to capture a city; they also put its inhabitants to the most painful death
possible, and then piled the corpses as a monument to their victory (3: 1). Two Assyrian customs
are noteworthy for their barbarism: they would place stakes on the conquered city wall and
impale the vanquished on the stakes; they also erected pyramids of human skulls. Israel in the
north suffered from that cruelty when it fell to the Assyrians in 722 B.C. “Ethnic cleansing” is
not new, the Assyrians practiced it. They depopulated northern Israel, scattering the survivors
throughout the Assyrian Empire and repopulating Israel with foreigners. The resulting hybrid
people became the Samaritans who were despised by the Jews in Jesus’ day (John 4: 9).
Assyrian threat to Judah. Judah had been spared total destruction by God’s intervention at the
prayer of Hezekiah (Isaiah 36-37), but many of its cities had fallen and thousands had died at the
hands of the Assyrians (2 Kings 18: 13). Many in Judah must have wondered why God spared
Nineveh through Jonah’s preaching over a century earlier. Nahum now provides comfort by
announcing God’s firm intention to destroy Nineveh for its cruelty and oppression.
Destruction of Nineveh. Nineveh was destroyed in 612 B.C. by a coalition of Babylonians,
Medes, and Scythians. The siege lasted for two years and would probably have failed except for
a natural disaster predicted earlier by Nahum. Unusually heavy rains caused the Khoser River to
undermine a section of the city wall and allow the attacking army to gain entrance. Nahum
described it well, but with an overwhelming flood he will make an end of Nineveh (1: 8). The
destruction of Nineveh and the eclipse of the Assyrian Empire was welcome news to Judah. Had
Judah understood the power Babylon would one day wield over them, their joy would have been
tempered. Though Nahum is silent on that subject, Isaiah is not (Isaiah 39).
The Message of Nahum
The theme of Nahum is the comfort of Judah through the destruction of Nineveh. “Nahum”
means “comfort” or “consolation.” But his message seems at first glance to be one of absolute
destruction for Nineveh. This combining of judgment and comfort is explainable and
understandable. The comfort for Judah and other oppressed nations comes from the promise of
the destruction of Assyrian power. In that regard Nahum is similar to the book of Obadiah.
Nahum is essentially a message of doom as seen in the words The LORD is slow to anger and
great in power; the LORD will not leave the guilty unpunished (1: 3). Some have questioned
Nahum’s call to celebrate Nineveh’s doom. However, it must be seen in the light of Nineveh’s
history of barbaric cruelty. Gleason L. Archer Jr., offers this defense.
Because he is a man of God, he speaks as one who is wholly preoccupied with the Lord’s
cause on earth. His earnest desire is to see Jehovah vindicate His holiness in the eyes of
the heathen, as over against the inhumane and ruthless tyranny of that God-defying
empire which had for such a long time trampled upon all its subject nations with heartless
brutality. Only by a crushing and exemplary destruction of Assyria can the world be
taught that might does not, in the long run, make right, and that even the mightiest infidel
is absolutely helpless before the judicial wrath of Yahweh. The fact that the God of Israel
could predict with such startling accuracy the fact and manner of Nineveh’s fall was best
calculated to prove to the ancient world the sovereignty of the one true God. It was a
remarkable reversal of fortune for the proud pagan capital to fall to its enemies within
less than two decades after the reign of the mighty Ashurbanipal. In just fourteen years
after his decease in 626 B.C., the apparently invincible empire that he had so successfully
maintained toppled in ruins, never to rise again (A Survey of Old Testament Introduction,
334-35).
Nineveh’s repentance in the days of Jonah was temporary. A century later the city had returned
to its violent and oppressive ways. Nahum’s prophecy was not delivered in Nineveh as a call to
repentance; it was delivered in Judah against Nineveh as a call to judgment. It was intended to
convince the heathen world of God’s sovereign and just rule while at the same time offering
comfort for the beleaguered people of Judah. The LORD is good, a refuge in times of trouble. He
cares for those who trust in Him, but with an overwhelming flood He will make an end of
Nineveh; He will pursue His foes into darkness (1:7-8).
The message of deliverance and doom is short but well-reasoned. In chapter 1 the destruction of
Nineveh is decreed (1: 8) by the sovereign God, who is introduced as a jealous and avenging
God (1: 2). The fall of Nineveh is imminent and will be good news for Judah (1: 15). The
destruction of the oppressive city will be complete and permanent, but Judah will have reason to
celebrate (1: 14-15).
In chapter 2 the actual destruction of Nineveh is described. Inhabitants of Nineveh will dash
vainly to the wall to defend against an invading army (2: 3-5). Their efforts will prove futile as
the river overflows and undermines the wall (2: 6). Nineveh will be plundered because she has
shed the blood of other nations like a lion filling its lair with the blood of its prey (2: 7-12).
Though Babylon and Media will be God’s agents, it is the Almighty Himself who stands against
Nineveh and silences her messengers of doom (2: 13).
If there is any doubt about the justness and finality of God’s decree, it is removed as the prophet
Nahum explains why Nineveh deserved God’s judgment in chapter 3. Nineveh is the city of
blood, full of lies, full of plunder, never without victims! (3: 1). Now the city itself will suffer
many casualties, piles of dead (3: 2-7). Like Thebes, the rivers that fed Nineveh and served as its
defense will become its undoing (3: 8-10). In the accompanying siege, her dreaded troops will
become like “women” and be unable to defend the city (3: 13). Nahum concludes, nothing can
heal your wound, your injury is fatal. Everyone who hears the news about you claps his hands at
your fall, for who has not felt your endless cruelty? (3: 19).
Distinctive Features of Nahum
Is the destruction of Nineveh history or prophecy? Nahum described the fall of Nineveh with
such precision that critics have charged that the book is history written after the fact, not
prophecy predicting the event. The sudden and complete overthrow of Assyria after a century
and a half of domination is the most significant feature of Nahum’s prophecy. We have already
noted Archer’s defense of Nahum’s “joyful” announcement of Nineveh’s destruction.
The date for the composition of the book is closely associated with the issue of supernaturalism
in Scripture. The destruction of Nineveh is so explicitly presented that an early date requires
divine revelation as a source of the prediction. The rejection of the supernatural more than the
presence of compelling evidence has prompted some scholars to assign a postexilic date to
Nahum. Extra biblical corroboration for the ministry of Nahum would be helpful but is not
essential. The discovery of the ruins of Nineveh in 1842 is a reminder of the certainty of
Nahum’s prediction of doom for the invincible city.
Kenneth G. Hanna (2013-01-14). From Moses to Malachi: Surveying the Old Testament (Kindle Locations 1111211204). CrossBooks. Kindle Edition.
Nahum
SECTION OUTLINE ONE (NAHUM 1–3)
Nahum predicts and describes Nineveh’s fall.
I. NAHUM’S PREDICTION OF NINEVEH’S FALL (1:1–7, 9–15; 2:12; 3:1, 4–10)
A. The purpose (1:1–2, 7, 9–15; 2:12; 3:1, 4–10): God will accomplish this for two reasons:
1. To protect Judah (1:1–2, 7, 13, 15)
a. Jehovah’s confirmation (1:1–2, 7): Nahum says God is jealous over those He
loves and takes vengeance on all who would harm them.
b. Judah’s celebration (1:13, 15): The people will soon rejoice over the destruction
of the cruel Assyrian Empire.
2. To punish Nineveh (1:9–12, 14; 2:12; 3:1, 4–10): Her wickedness will bring down
God’s wrath. Nineveh will be destroyed for her:
a. Defiance of God (1:9–12)
b. Idolatry (1:14)
c. Terrible bloodshed (2:12; 3:1)
d. Involvement in the occult (3:4–10)
B. The power (1:3–6): Nahum says when sinful men (in this case the Assyrians) exhaust
God’s patience, they face the terrible power of God’s wrath, which is like:
1. A raging storm (1:3–5)
2. A consuming fire (1:6)
II. NAHUM’S DESCRIPTION OF NINEVEH’S FALL (1:8; 2:1–11, 13; 3:2–3, 11–19)
A. The sources of her destruction (1:8; 2:3–4)
1. Waters will overflow her (1:8): The Tigris River will rush through a breach in the
walls and will help to destroy the city.
2. Babylonian warriors will invade her (2:3–4).
B. The severity of her destruction (2:1–2, 6–11, 13; 3:2–3, 11–19)
1. As foretold by God (3:11–15)
a. The city will stagger like a terrified drunkard (3:11).
b. All its fortresses will fall (3:12).
c. Its soldiers will be helpless (3:13a).
d. Nineveh will be sacked and burned (3:13b–15).
2. As fulfilled by God (2:1–2, 6–11, 13; 3:2–3, 16–19)
a. The overview of the battle for Nineveh (2:1–2): The Ninevites struggle to defend
themselves, but to no avail.
b. The outcome following the battle for Nineveh (2:6–11, 13; 3:2–3, 16–19):
Ninevah is completely obliterated.3
3
Willmington, H. L. (1999). The Outline Bible (Na 1–2:11). Wheaton, IL: Tyndale House Publishers.
ZEPHANIAH
The Man Zephaniah
The name Zephaniah means Yahweh hides or He whom Yahweh hides. At first glance the
author’s name seems to contrast with the message of judgment that occupies most of the book.
On closer examination, however, one can see that the prophet held out the hope that the humble
would seek the LORD and would be hidden in the day of the LORD’s anger (2: 3).
Critics have made some attacks against the book, but the authorship of Zephaniah has not been
seriously questioned. Zephaniah traces his ancestry back four generations to Hezekiah. Though
not specifically called a king, the uniqueness of Zephaniah’s genealogy among the prophets
strongly suggests that he was a great -grandson of King Hezekiah. That made Zephaniah a
descendant of royal blood and a relative of the present king, Josiah. He was also a contemporary
of Nahum and Jeremiah.
The prophetic ministry of Zephaniah encompassed all nations but centered on Judah and
particularly on its capital city, Jerusalem. From his reference to this place (1: 4), it is likely that
the prophet lived in Jerusalem. That sense is reinforced by his detailed description of Jerusalem’s
corruption (3: 1-4) and his more general description of other cities and peoples.
Date of His Ministry
Zephaniah ministered during the reign of Josiah (640-609 B.C.). Within that range there is a
consensus among scholars that the prophetic activity of Zephaniah occurred early in Josiah’s
reign, prior to the reform of 622 B.C. Evidence cited includes the fact that the destruction of
Nineveh in 612 B.C., is yet future (2: 13). Also the idolatry condemned by Zephaniah (1: 4-9)
was characteristic of religion in Judah before Josiah’s reform (2 Chronicles 34: 1-8). Hassell
Bullock concludes, “If Zephaniah’s ministry sparked this king’s religious interest, then the
period of his activity likely falls between 640 and 632 B.C., at least prior to the beginning of the
reform in 628” (An Introduction to the Old Testament Prophetic Books, 168). Further support
comes from the international scene. “A date about 627 or 626 would also fit well with events that
were taking place in the political arena. Ashurbanipal, the last of the great Assyrian kings, died
in 627, and the Babylonians declared their independence from Assyria the next year. These
would serve as a fine setting for the pronouncement of the doom of Nineveh in 2: 13-15”
(Andrew E. Hill and John H. Walton, A Survey of the Old Testament, 670-71).
Setting of Zephaniah’s Ministry
When God called Zephaniah to prophesy, winds of change were blowing across the landscape
from Babylon to Egypt. Assyria was losing its grip on the region. Egypt and Babylon both seized
the opportunity to reassert their influence. Hezekiah successfully resisted Assyria by relying on
God (Isaiah 36-38). Judah’s independence was maintained but many of her cities were
devastated and the economy weakened. With the death of Hezekiah, his son Manasseh ascended
the throne, after having begun his coregency at the age of twelve. His was to be the longest and
bloodiest reign of all.
Manasseh has the distinction of reigning the longest of all Judah’s kings and also being the most
evil. Manasseh’s foreign policy was one of appeasement toward Assyria. His domestic policy
was to permeate Judah with the vilest forms of idolatry. He made child sacrifice to the god
Molech commonplace (2 Kings 21: 1-15; 2 Chronicles 33: 1-10). Manasseh even erected an idol
in the very temple of God (2 Kings 21: 7). Under Manasseh’s influence the people did more evil
than the nations the LORD had destroyed before the Israelites (2 Kings 21: 9). Godly opponents
were slaughtered. Manasseh also shed so much innocent blood that he filled Jerusalem from end
to end (2 Kings 21: 16).
Josiah inherited this international compromise, and religious carnage when he became king at the
tender age of eight years. There is an intriguing correlation between the ministry of Zephaniah
(“Yahweh hides”), the “hiding” of a godly remnant in Josiah himself (2 Chronicles 33: 24 -25),
and the providential discovery of a long lost copy of the Book of the Law (2 Kings 22: 8). Shortly
after the prophecy of Zephaniah, Nineveh fell to the Babylonians (612 B.C.), and the Assyrian
Empire collapsed with the final destruction of its forces at Haran in 605. Josiah himself died in a
vain attempt to stop Egypt’s march against Babylon. Egypt tried to aid Assyria against the might
of Babylon (2 Kings 23: 29-30). When Josiah chose to align himself with Babylon, this cost him
his life and plunged his nation into chaos. Judah gained no favor with Babylon and after their
defeat of Assyria and Egypt the Babylonians proceeded to attack Judah (605) in order to
establish a buffer state against Egypt.
Zephaniah’s warning of judgment may well have contributed to the reforms undertaken by
Josiah in 622. Unfortunately neither the ministry of Zephaniah nor the reforms of Josiah were
sufficient to save the nation from Babylonian captivity. In keeping with the general nature of his
reference to other nations Zephaniah does not mention Babylon by name. But given the
following history it seems clear that the Babylonians accomplished the devastation of Jerusalem
envisioned by the prophet in 605, 597 and 586 B.C.
The Message of Zephaniah
Zephaniah emphasizes God’s gracious preservation of a believing remnant during the
catastrophic judgment that is about to come on Judah, Jerusalem, and eventually on all the
nations. He is preeminently the prophet of the graciousness and love of God for the remnant even
though the bulk of his prophesy is about the coming judgment. Yahweh hides was a message of
judgment but one associated with the ultimate blessing of a preserved remnant.
The key thought of the book is expressed in the invitation in 2: 3, Seek the LORD, all you humble
of the land, you who do what he commands. Seek righteousness, seek humility; perhaps you will
be sheltered on the day of the LORD’s anger. That thought is amplified in 3: 5, 17. In the first
instance the LORD is righteous within her, is linked with God’s judgment of evil whether inside
or outside Judah. In the second instance, the LORD your God is in your midst, is linked with the
joyous restoration of Judah and Jerusalem that will follow God’s judgment on the nations.
The judgments of the day of the Lord occupy the bulk of Zephaniah’s prophecy (1: 2-3: 8).
Zephaniah refers to the day of the LORD or that day no less than twenty times in this short
prophecy! God’s judgment is the means by which He will purify His people (3: 9-20).
The judgments of the day of the Lord (1: 2-3: 8). Zephaniah begins with a declaration of the
universality of God’s judgment (1: 2-3). Neither man nor animals will escape God’s wrath!
However, his major announcement of judgment is reserved for Judah and Jerusalem (1: 4-2: 3).
He describes the calamity awaiting the land and the city as a day of wrath, bitter, a day of
distress and anguish, trouble and ruin, darkness and gloom, trumpet and battle cry (1: 14-17).
The complacent who thought that God would never judge Jerusalem (1: 12) are reminded that
the day of the Lord will bring distress and death on Jerusalem. Their blood will be poured out
like dust. This catastrophic judgment is because they have sinned against the LORD. As Amos
had done earlier (Amos 5: 18-20), Zephaniah stripped away the silver lining from their false
expectations about the day of the Lord. Like Jeremiah, Zephaniah warned the people that God’s
judgment was inescapable and would be horrific.
A gracious invitation (2: 1-3). While attacking complacency on the part of those who did not
seek the Lord (1: 6), Zephaniah also appealed to the nation to repent before the fierce anger of
the LORD comes upon you (2: 1-3). He injected a message of comfort for the humble of the land
(2: 3). Those genuinely given to obedience were urged to seek righteousness so that they might
be sheltered on the day of the LORD’S anger.
While God will use the nations to judge His people, He will in turn judge the nations (2: 4- 15).
Zephaniah describes that judgment as reaching to all four “corners” of the earth. A second cycle
of judgment is announced against Jerusalem (3: 1-7) to reinforce the first (1: 2-14) and to
highlight both the certainty and the urgency of the judgment. Only a brief “second notice” is
given to the nations, but it encompasses the whole world. God declares, the whole world will be
consumed by the fire of My jealous anger (3:8).
The salvation of the day of the Lord (3: 9-20). Zephaniah ends his prophecy on a climactic
note of hope. God’s anger will give way to His grace. God will quiet you with His love, He will
rejoice over you with singing (3: 17). The prophet grounds the hope for the people of the city on
the assurance that God will preserve a remnant (3: 12). But they are not alone. God will also
purify a believing remnant from among the nations (3: 9). Along with the remnant in Jerusalem,
God will gather those who have been scattered (3: 19). This reuniting of the nation promised by
Zephaniah is amplified and reinforced by Ezekiel, God’s prophet to the exiles in Babylon
(Ezekiel 36- 37). Thus a prophecy that began with an ominous warning of judgment ends with a
sure promise of overflowing joy!
Distinctive Features and Interpretive Issues
Little controversy surrounds the book of Zephaniah. Debate is limited and focuses on two issues,
the genealogy of the prophet and the summary nature of his prophecy. In both, what constitutes a
unique feature of the prophecy of Zephaniah also gives rise to a critical problem.
Genealogy and date. Zephaniah is unique among the prophets in giving his own ancestry back
to his great-great-grandfather, Hezekiah. There is general agreement that this Hezekiah is the
former king in Judah. The problem arises from the limited number of years between the kings,
Hezekiah and Josiah, and the years normally required for the generations Zephaniah lists.
However, this problem is solvable. Gleason L. Archer Jr., agrees with the date for the writing of
this book but argues that Hezekiah could not have been the revered king of Judah named in
Zephaniah 1: 1. He assumes that Amariah, the son of Hezekiah, was younger than Manasseh and
hence could not have been born earlier than 709 B.C. Arguing for an average date of twenty-five
years for the fathering of each successive generation of sons, Archer arrives at a date of 634 B.C.
for the birth of Zephaniah making it impossible for the prophet to minister during Josiah’s reign
(640-609) (A Survey of Old Testament Introduction, 339).
Hobart E. Freeman defends the early date of 628-621 for the ministry of Zephaniah and he
identifies the Hezekiah of 1: 1 with the king of Judah. He argues that Amariah was older than
Manasseh but died before his father Hezekiah and hence the throne passed to the next son,
Manasseh. Also the kings of Judah seem to have begun their reign early and to have fathered
sons early in life (An Introduction to the Old Testament Prophetic Books, 233-35). Other
scholars place the birth of Amariah in 715 B.C. when Hezekiah was twenty-five years of age.
That would leave sufficient time for Gedaliah and Cushi, the two remaining generations between
Zephaniah and Hezekiah.
Prophetic synthesis and specifics. Zephaniah is the “Reader’s Digest” of Old Testament
prophecy. In three short chapters he provides an excellent overview of all the major prophetic
themes. His prophecy embraces both Israel and the nations, both the immediate destruction of
Jerusalem and its ultimate restoration. Looking far into the future, he predicts both tribulation
judgment and millennial blessing. Zephaniah is noted as a compendium of Old Testament
prophecy. However, his distinctive overview of the future is combined with a notable absence of
detail. Though the fall of Nineveh and the decline of Assyria are announced, Babylon is not
mentioned as the agent of God’s judgment. Both judgment and salvation are universal in scope
(3: 8-9). “It is in this comprehensive character of his prophecy that we find the reason why
Zephaniah neither names, nor minutely describes, the executors of the judgment upon Judah. He
does not predict either this or that particular judgment, but extends and completes in
comprehensive generality the judgment, by which God maintains His kingdom on the earth” (C.
F. Keil, Biblical Commentary on the Minor Prophets, 2: 123).
Zephaniah
SECTION OUTLINE ONE (ZEPHANIAH 1–3)
Zephaniah describes three special “days,” two of which are grievous, while the third is glorious.
I. THE GRIEVOUS DAYS (1:1–3:8): Zephaniah pronounces judgment.
A. The first grievous day (1:1–13; 2:1–15; 3:1–5): Historical in scope, it includes Judah
and her surrounding neighbors and is fulfilled by the king of Babylon.
1. Judah (1:1–13; 2:1–3; 3:1–5)
a. Zephaniah’s condemnation (1:1–13; 3:1–5)
(1) Her sins (1:4–6, 8–9, 11–12; 3:1–5)
(a) Idolatry (1:4–6)
(b) Greed (1:11)
(c) Utter indifference to God (1:12; 3:2)
(d) Rebellion, violence, and crime (3:1)
(e) Leaders who follow pagan customs (1:8–9)
(f) Judges who are like ravenous wolves that leave no trace of their prey (3:3)
(g) Godless prophets and priests (3:4–5)
(2) Her sentence (1:1–3, 7, 10, 13)
(a) Cries of anguish will be heard throughout the land (1:10).
(b) The land will be reduced to rubble (1:1–3, 7).
(c) The people’s wealth will be plundered and their homes demolished (1:13).
b. Zephaniah’s invitation (2:1–3): He tells Judah to repent and escape God’s wrath.
2. The Gentiles (2:4–15)
a. The Philistine cities of Gaza, Ashkelon, Ashdod, and Ekron (2:4–7): Israel’s
western enemies
b. Moab and Ammon (2:8–11): Israel’s eastern enemies
c. Ethiopia (2:12): Israel’s southern enemy
d. Assyria and its capital, Nineveh (2:13–15): Israel’s northern enemy
B. The second grievous day (1:14–18; 3:6–8): Prophetic in scope, it will include all nations
and is yet to be fulfilled by the King of heaven.
1. The designation (1:14): Zephaniah calls it the “day of the LORD,” a probable
reference to the coming Great Tribulation.
2. The devastation (1:15–18; 3:6–8)
a. Earth’s citizens will stumble as blind men (1:15–17a).
b. Their blood will be poured out into the dust (1:17b).
c. Wealth will become absolutely useless (1:18).
d. Few survivors will be left (3:6–7).
e. The entire earth will be devoured by the fire of divine wrath (3:8).
II. THE GLORIOUS DAY (3:9–20): Zephaniah proclaims justice.
A. To the Gentiles (3:9): Their many languages will be unified and purified, thus allowing
all people to worship God together.
B. To the Jews (3:10–20)
1. Their re-gathering (3:10, 19–20a)
2. Their restoring (3:20b)
3. Their refining (3:11–13)
4. Their rejoicing (3:14–18): God Himself will join in their happy song.4
4
Willmington, H. L. (1999). The Outline Bible (Zep 1–3:18). Wheaton, IL: Tyndale House Publishers.
OBADIAH
The name Obadiah means servant (or worshiper) of Yahweh. The shortest of all Old Testament
books, its value comes from its message, not its length. Obadiah condenses the major prophetic
themes of the Old Testament prophets and focuses attention on the classic confrontation between
Israel, as the people of God, and the hostile nations that surrounded them. These conditions
persisted three millennia after Obadiah prophesied. His description of God’s judgment on the
nations is relevant and timely.
Prophetic themes such as the day of the Lord, the future restoration of Israel, and the exaltation
of Jerusalem are all found in this small book. If the early date of the book is accepted (and there
is good reason to do so, as will be shown later), Obadiah provides an excellent introduction to
the prophetic literature of the Old Testament. Both in literary style and in prophetic themes
Obadiah is a precursor of later prophets. “In a sense Obadiah is a miniature profile of the
message of all the writing prophets. In his thumbnail sketch, the Prophet Obadiah spoke of God’s
judgment on unbelieving Gentiles who oppressed the nation Israel. He also wrote of God’s grace
to believing Israel. This double thread is woven throughout the Major and Minor Prophets”
(Walter L. Baker, “Obadiah,” 1453).
The Man Obadiah
The name Obadiah is fairly common in the Old Testament, having been the name of at least
twelve others. These include an officer in Ahab’s court (1 Kings 18: 3), a prince in the days of
Jehoshaphat (2 Chronicles 17: 7), a temple supervisor under Josiah (2 Chronicles 34: 12), and a
priest in the postexilic era of Nehemiah (Nehemiah 10: 5). Traditionally the author of Obadiah
has been identified with the prophet who was a contemporary of Elijah in 2 Kings 18: 1-16 (Carl
F. Keil, The Twelve Minor Prophets, 337). This requires an early date in the reign of Jehoram,
king of Judah (2 Chronicles 21: 8-20). If that is true, then Obadiah was marked by loyalty to
Yahweh in a time when Ahab and Jezebel promoted Baal worship. He was a devout believer in
the LORD, and hid one hundred prophets of Yahweh in caves in order to protect them from
Jezebel (1 Kings 18: 3). Judah also was caught up in this flood of idolatry (2 Chronicles 21: 4-7).
God’s judgment came as Edom revolted against Judah, and surrounding nations invaded the land
(2 Chronicles 21: 4-20). Obadiah addressed Israel, Jacob, and Joseph, but focused on Zion
(Jerusalem) and Judah because all the tribes of Israel descended from Jacob just as the Edomites
descended from Jacob’s twin brother, Esau.
The Occasion and the Date
Scholars differ widely in their view of the occasion and date of the book of Obadiah. George
Adam Smith remarked that Obadiah “has been tossed out of one century into another by
successive critics, till there exists in their estimates of its date a difference of nearly 600 years.”
Gleason L. Archer Jr., adds,
This shortest book in the Old Testament, consisting only of twenty-one verses, bears the
distinction of being the most difficult of all the prophecies to date. Even Conservative
scholars have offered conflicting conjectures, which range all the way from the reign of
Jehoram ben Jehoshaphat (848-841 B.C.) to 585, soon after the destruction of Jerusalem
by the Chaldeans (a date preferred by Luther). Most Liberal scholars prefer 585 as the
time of composition, although a few, like Pfeiffer, divide it up into two different sources,
the latter of which was written at some time during the Exile or soon after the fall of
Babylon in 539 (A Survey of Old Testament Introduction, 281).
The occasion for the prophecy of Obadiah was an invasion and plunder of Jerusalem in which
Edom allied itself with Judah’s attackers. The problem of dating the book stems from the fact
that there were at least four such events in Old Testament history. Two of these are usually set
aside as possible, but not probable dates: the invasion by Shishak, king of Egypt, in 926 B.C. (1
Kings 14: 25-26; 2 Chronicles 12), and the invasion of Judah by Jehoash of Israel about 790 (2
Kings 14; 2 Chronicles 25).
The two most probable occasions for the writing of Obadiah are an early date of 848 -841 B.C.
when the Philistines and Arabs overran Judah in the days of Jehoram (2 Chronicles 21: 16-17) or
the late date of 586 B.C. when Nebuchadnezzar destroyed Jerusalem and carried Judah into exile
in Babylon. Archer indicates that a “good majority” of evangelical scholars of the past century
were inclined toward the earlier date (A Survey of Old Testament Introduction, 281).
The Identity and History of the Edomites
The Edomites were descendants of Esau (Genesis 36: 8-9), the son of Isaac and twin brother of
Jacob. The animosity between Esau and Jacob began at birth and persisted throughout the history
of the two nations that followed (Genesis 25: 19 -26). Edom occupied the territory to the south
and east of Judah. Edom is singled out as an object of judgment more frequently than any nation
other than the super powers, Egypt, Assyria, and Babylon. The people and the land are variously
identified as Edom, Esau, and Seir. Conflicts between Edom and Israel include the following,
1. Edom refused passage to Moses and Israel during the Exodus (Numbers 20: 14-21).
2. Edom allied with Moab and Ammon in the war against Saul (1 Samuel 14: 47).
3. The Edomites were defeated by and made subject to David (2 Samuel 8: 13-14).
4. Edom rebelled unsuccessfully against Solomon (1 Kings 11: 14-22).
5. Edom seized the opportunity to attack Jehoram of Judah (2 Kings 8: 20-22).
6. Judah defeated Edom but then worshiped their gods, which led to God’s later judgment at the
hands of Israel (2 Chronicles 25: 11-24).
7. Edomites aided Babylon in their destruction of Jerusalem in 586 B.C. (Psalm 137: 7;
Lamentations 4: 18-22; Ezekiel 35: 5-15; 36: 5).
The land of Edom was rugged, but their strategic location on a major trade route brought them
great wealth and a reputation for wisdom. The principal city was called Sela. Though still
unoccupied, the ancient city is now known as Petra. The magnificent temple and residences
carved into sandstone cliffs are a major tourist attraction in modern Jordan. The ancient city was
rediscovered in 1812 by a Swiss explorer, Johann Ludwig Burkhart. Frank C. Gaebelein
describes that discovery.
Probably no city of the ancient world is more shrouded in mysterious fascination than
Petra. Widely known in ancient times, it was utterly lost to civilization for a period of a
thousand years. The story of its recovery reads like the pages of a romance. It was indeed
a marvelous scene that greeted Burkhart as he left the winding canyon which affords
entrance to the forgotten metropolis, described in John Williams Burgon’s poem as ‘a
rose-red city, half as old as time.’ This canyon, or siq, as the Arabs call it, is one of the
most remarkable gorges in all the world. Winding between towering rock walls, gorgeous
in their rainbow tints, it is in some places as narrow as twelve feet and in no place really
wide. … So tortuous is this defile of over a mile in extent that authorities say it could
have been defended by twelve men against a whole army. The view that bursts upon the
traveler as he emerges from the siq is amazing. For one of the strangest buildings in all
antiquity meets the eye. There, hewn from the rock, is the tremendous façade of a great
temple. In classic proportion, column stands upon column, surmounted by cornices,
topped with urns, the whole structure towering one hundred thirty feet high (Four Minor
Prophets: Obadiah, Jonah, Habakkuk, and Haggai, 20-21).
Edom’s destruction followed the prophecy of Obadiah like an actor following a script. The
parallels are so precise that skeptics accuse Obadiah of disguising history as prophecy. But it is
God’s revelation of Edom’s future, not the prophet’s reflection on their past. Obadiah had
warned, All your allies will force you to the border; your friends will deceive and overpower
you; those who eat your bread will set a trap for you, but you will not detect it” (Obadiah 1: 7).
Obadiah’s warning was literally fulfilled. Edom was betrayed by its trusted allies. As Walter L.
Baker explains,
Edom prided herself in the alliances she had with her neighboring countries. Perhaps they
became her allies to gain favorable trade relations with her. But those allies, in whom
Edom trusted, would become her enemies. They would pursue her to her border,
deceiving her and overpowering her. Ironically, Edom, deceived by her own pride (v. 3),
would also be deceived by her allies! What an alarming strategy— not an attack by a
known enemy, but an ambush by an ally. Those who eat your bread refers to friends or
allies (cf. Ps. 41: 9). Another point of irony in Obadiah 7 is that Edom, known for her
wise men (cf. v. 8: Jer. 49: 7), would be totally ignorant of her allies’ deceptive scheme.
The downfall referred to here probably occurred in the late 5th century BC. When the
Nabateans went to the Edomites who took them in for a banquet. Once welcomed inside
Edomite territory, the Nabateans turned against their ally and killed the guards.
(“Obadiah,” 1456).
The Nabateans, an Arab people, then displaced the Edomites. By 312 B.C. Edom was no longer
an independent nation. They were assimilated under Maccabean rule and later under Roman rule
until they reappeared as the Idumeans of the New Testament era. Herod was thus a descendant of
the Edomites! Their ill-fated rebellion against Rome in A.D. 70 brought about the complete
destruction of the Edomites. They disappeared from history just as Obadiah had predicted: you
will be destroyed forever (v. 10).
However, that region figures prominently in God’s plan for Israel and for the nations during the
tribulation. Some prophetic scholars identify Petra (Sela) as the place of refuge that God will
provide for Israel during the tribulation (Revelation 12: 6). Isaiah 63: 1-4 describes the Messiah
coming from Bozrah, a nearby city of the Edomites, after judging the Gentiles there (Isaiah 63:
1-4). Petra attracts tourists today, but there is little else to commend the area. It is largely arid
land no longer along a major trade route.
Such is Sela, or Petra, today. No one lives there. Silent and forlorn, it stands in awful
desolation. When one reflects upon the privileges of the Edomites, all this is
indescribably sad. They were a people sprung directly from one of the patriarchs. They
could have adhered to the true worship of Jehovah. Instead they went far beyond their
Israelitish brethren in succumbing to the lure of idolatry. And perhaps their crowning sin
in this respect was the worship of their progenitor Esau as being himself a god
(Gaebelein, Four Minor Prophets: Obadiah, Jonah, Habakkuk, and Haggai, 21-25).
Message of Obadiah
The central thought of Obadiah is that “the day of the Lord will bring destruction to Edom and
deliverance to Israel, then the kingdom will be the Lord’s.” Obadiah begins with an indictment
or judicial oracle (vv. 1-4). The Sovereign LORD is identified as the source of the charges at the
beginning and ending of this indictment. The coming judgment is then described (vv. 5-9) and
evidence from the past is marshaled to prove the charge of violence committed by Esau against
his brother Jacob (vv. 10-11). A warning is then given against Edom committing such oppression
in the future (vv. 12-14).
The timing of the judgment coincides with the day of the LORD. The nature of the judgment is
lex talionis, (punishment commensurate with the crime committed, eye for eye, tooth for tooth,
Matthew 5: 38). As you have done, it will be done to you. Your deeds will return upon your own
head (Obadiah 15-16). The law of retribution called for punishment for criminal acts to be
commensurate with the crime committed.
The scene then shifts dramatically from destruction to deliverance and from Edom to Israel. The
consumed become the consumers, the exiled become the occupants, and the vanquished become
the victors (vv. 17-21). But on Mount Zion will be deliverance; it will be holy, and the house of
Jacob will possess its inheritance (v. 17).
The book of Obadiah opens with a divine oracle, this is what the Sovereign LORD says, and
closes with the declaration, the kingdom will be the LORD’s. In between are contrasted the
coming destruction of Edom and the future deliverance of Judah. The message of the book is one
of encouragement for Judah through the promise of judgment on Edom (and other oppressing
nations) in the day of the Lord.
The day of the Lord. The Old Testament prophets saw a future dominated by two contrasting
elements, judgment and blessing. These two diverse themes were united by a common
denominator, the coming of Israel’s Messiah. This entire future period of judgment and blessing
surrounding the coming of the Messiah the prophets called “the day of the Lord.” This great
theme is introduced by Obadiah and will be repeated again and again by later prophets (Isaiah 2:
12; Ezekiel 13: 5; Joel 1: 15; 2: 1, 11, 31; Amos 5: 18; Zechariah 14: 1; Malachi 4: 5). “The Day
of the Lord is that extended period of time beginning with God’s dealing with Israel after the
rapture at the beginning of the tribulation period and extending through the Second Advent and
the millennial age unto the creation of the new heavens and the new earth after the millennium”
(J. Dwight Pentecost, Things to Come, 230-31).
The day of the Lord is a major theme in the Old Testament prophets and among the New
Testament writers as well. The complete phrase occurs in several passages. Most of these are
extended prophecies of the coming tribulation. In addition to the phrase itself, there are at least
seventy-five parallel references to that day or the day. Most commentators take the latter term to
be synonymous with the day of the LORD, but not all agree. (For an extended discussion see
Arnold G. Fruchtenbaum, “The Day of the Lord,” 87).
The day of the Lord is characterized by judgment (the tribulation; Daniel’s 70th week) followed
by blessing (the millennium). Judgment is clearly the most prominent and the primary feature of
the day of the Lord. Those who embraced only the blessing of that day were told that they had
missed the real point of the day of the Lord. Woe to you who long for the day of the LORD! Why
do you long for the day of the LORD? That day will be darkness, not light (Amos 5: 18). God’s
judgment in history was seen as a precursor of the eschatological day of the Lord. Paul Enns
offers this description of the historic and prophetic connection. “Joel called the people of Judah
to repentance in the light of the terrible locust plague that had devastated the nation (Joel 2: 1213). The locust plague prefigured the Day of the Lord (1: 15). A concept that involves three
features: (1) it may denote any judgment of God in history; (2) it may denote an eschatological
judgment; (3) it may signify the blessings of the millennial age” (The Moody Handbook of
Theology, 70)
The day of the Lord begins with and emphasizes the judgment of God on the nations and on
unrepentant Israel that will occur during the tribulation. In the immediate context where the
judgment of the day of the Lord is announced we also find reference to restoration and blessing
(Joel 3: 14-21; Zephaniah 3: 8-20; Zechariah 14: 1-21). The prophets used the term “that day” in
places and ways that point to Israel’s restoration and millennial blessing as being part of the day
of the Lord. The prophets did not give a timetable for the day of the Lord, but they did clearly
indicate events that would precede and be included within that day. The New Testament
continues that teaching. The following is a partial list of events before and during the day of the
Lord.
1. The “falling away” (apostasy or rapture?) of 2 Thessalonians 2: 3.
2. The man of lawlessness, a satanically empowered world ruler, will appear on the scene
(Daniel 7: 23-25; 2 Thessalonians 2: 1-4).
3. God will raise up a prophet designated “Elijah” (Malachi 4: 5).
4. The Spirit of God will be poured out on a believing remnant (Zechariah 12: 1-10; Joel 2: 2832).
5. The day of the Lord will come unexpectedly like a thief in the night, when nations are thinking
peace, not war (1 Thessalonians 5: 1-3; 2 Peter 3: 10).
6. Judah will be invaded from the north (Joel 2: 1-11, 20).
7. The nations will be gathered around Jerusalem. After initial success, they will be confronted
and destroyed by the return of Christ (Isaiah 2: 12 -22; 13: 6-16; Joel 3: 1-14; Zephaniah 1: 1418; Zechariah 14: 1: 15).
8. Israel will be restored, Jerusalem will be exalted and Christ will rule in righteousness (Isaiah
2: 1-11; Joel 3: 16-21; Zephaniah 3: 8-20; Zechariah 14: 5-21). This extended time of blessing
under the rule of the Messiah is the millennium (Revelation 20: 1-6).
9. There will be a final destruction of the present earth at the end of the millennium and prior to
the creation of the new heavens and the new earth (2 Peter 3: 10-13; Revelation 20: 7-15).
Not surprisingly the prophets were intense and urgent in their warnings. Like Joel, they saw a
direct connection between the present crisis and the future catastrophe. Both in the present and in
the future the people’s only recourse was to repent (Joel 1: 13-14; 2: 15-17; Zechariah 12: 1014). The prophets were urgent in their appeal because they always saw the day of the Lord as
imminent, that is, able to come at any moment. To the prophets, the day of the Lord was always
near (Joel 1: 15; 2: 1; Zephaniah 1: 14).
The fully developed scenario of the Olivet discourse and the Apocalypse clarify and
considerably amplifies the less fully elaborated presentation of the prophets, particularly
Zechariah. What they do is make it clear that the day of YHWH comes not as a single
climactic event, but that it arrives in stages. That is to say, it is a process and not an act, a
process that commenced with every intervention of YHWH in salvation and judgment
from the time of the prophets onward, and that will find its culmination, its ultimate and
climactic expression, in the final judgment against the nations and the eternal salvation of
the redeemed of all time (Eugene H. Merrill, An Exegetical Commentary: Haggai,
Zechariah, Malachi, 346).
Treatise against anti-Semitism. Conflict between the descendants of Esau and Jacob finds its
roots in Genesis, but the fruit is revealed in the prophets, particularly here in Obadiah (Genesis
25: 23). God’s covenant relationship with Abraham was to be fulfilled through Jacob rather than
Esau, but the intense rivalry that began between these twin brothers continues today in the ArabIsraeli conflict (Genesis 27: 18-39).
Warning against the pride of nations. Arrogance led to Edom’s judgment (Obadiah 4) and
remains a principal cause for the fall of nations today. Yahweh condemned the proud
independence and sense of invincibility of Edom. They were at the time wealthy, secure, and
indifferent to the right or wrong of their actions. Pride was the distinctive sin that brought about
the fall of Lucifer/ Satan (Isaiah 14: 12-15), led to the fall of powerful Assyria (Isaiah 10: 12-19),
led to the downfall of Nebuchadnezzar (Daniel 5: 20), and was at the root of Rome’s demise.
What is true of nations is no less true of individuals (Proverbs 16: 18; 29: 23).
Kenneth G. Hanna (2013-01-14). From Moses to Malachi : Surveying the Old Testament (Kindle Locations 1026910548). CrossBooks. Kindle Edition.
Obadiah
SECTION OUTLINE ONE (OBADIAH 1)
Obadiah receives two visions: the first, about Edom; the second, about Israel.
I. THE HOUSE OF EDOM REDUCED BY GOD (1:1–16)
A. Edom’s contempt (1:3, 10–14)
1. Their thankless hearts (1:3): Dwelling in the high and inaccessible cliffs of their land
has made the Edomites boastful.
2. Their treacherous hand (1:10–14): The Edomites, relatives of the Israelites (the
nations are descendants of the twin brothers Jacob and Esau), have sided with
Jerusalem’s enemies on a number of occasions.
B. Edom’s condemnation (1:1–2, 4–9, 15–16)
1. The source (1:1–2, 7)
a. Her foes (1:1–2)
b. Her friends (1:7)
2. The severity (1:4–6, 8–9, 15–16)
a. Her wealth will be removed (1:4–6).
b. Her wisdom will be reduced (1:8–9).
c. Her wickedness will be returned (1:15–16): Edom will now reap what she has
sown.
II. THE HOUSE OF JACOB RESTORED BY GOD (1:17–21)
A. They will repossess their land (1:17–20).
B. They will rule over their land (1:21).5
5
Willmington, H. L. (1999). The Outline Bible (Ob 1–21). Wheaton, IL: Tyndale House Publishers.
ZECHARIAH
The Man Zechariah
The prophet’s name means “Yahweh has remembered” and this provides the explanation for his
prophecies of Israel’s future deliverance. Even his forefathers’ names seem to bear on the subject
of Zechariah’s prophecies. He was a prophet and a priest, the son of Berekiah, “Yahweh will
bless,” and grandson of Iddo, “the appointed time.” He was still a young man when he began his
prophetic ministry. The Hebrew term, young man, indicates “a boy, lad, or youth” (2: 4). Given
the short time frame (sixteen years), between the return from exile in 536 B.C. and the date of
the prophecy, it is unlikely Zechariah was born after the return to Jerusalem. Zechariah was a
contemporary of Haggai. The dated prophecies are from 520 to 518 B.C., but his ministry
probably extended beyond that time. Most scholars date the completion of the book around 480
to 470 B.C., but Merrill F. Unger suggests a date as late as 460 B.C., is possible.
Background
The time and situation for Zechariah were the same as for his contemporary, Haggai. However, it
seems likely that he was a much younger prophet when he teamed with Haggai in exhorting the
repatriates to complete the rebuilding of the temple. Together, they were instrumental in the
rebuilding of the temple, Haggai with his arousing message and Zechariah with his assuring
promise of a coming Messiah and a reign of glory. Zechariah may have carried on a ministry in
Israel as late as 480 B.C., but his primary contribution was during the reconstruction of the
temple from 520 to 518 B.C.
Message
Zechariah speaks out of the context of the occupation of Jerusalem by Gentiles and the
domination of Israel by Gentile nations (compare with Ezra 4-6; 9: 7-9). The present situation of
Zion (Jerusalem) and Israel is in stark contrast to the future God has planned for the city and the
nation. The key to their future restoration and glory is the coming of the Messiah. Both the first
and the second advents of the Messiah are announced and explained. This twofold coming of the
Messiah is the primary theme of Zechariah’s prophecy. To capture both advents it is necessary to
select two passages. The first advent is announced in 9: 9 and the second in 14: 3-4, 9. Rejoice
greatly O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you,
righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey (9:
9). Then the LORD will go out to fight against those nations, as He fights in the day of battle. On
that day His feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives
will be split in two from east to west … The LORD will be king over the whole earth. On that day
there will be one LORD, and His name the only name (14: 3-4, 9).
Zechariah introduces his prophecy with an invitation and a promise (1: 1-6). As is characteristic
of the book, it is not Zechariah, but the LORD Almighty, who invites Israel to return to Me and
who also promises, and I will return unto you. The book has three natural divisions expressed
through three distinct means of revelation: apocalyptic visions in chapters 1-6, ethical messages
in chapters 7-8, and predictive oracles in chapters 9-14.
First, Zechariah has a series of eight visions that occur at night (1: 7- 6: 8). These give a
panoramic view of Israel’s present and future under Gentile rule. A parenthesis, the symbolic
crowning of Joshua the high priest, points the remnant to the Messiah who as king and priest will
bring both salvation and judgment (6: 9-15).
Second, Zechariah gives a series of four messages (chaps. 7-8). These messages are given in
response to questions asked by the remnant and bridge the gap between the historic present and
the prophetic future. They reveal the heart preparation necessary for the people to experience the
blessing promised through the Messiah. He will come to save and restore His people. He has
determined to do good again to Jerusalem (8: 15).
Third, two burdens or prophetic oracles explain the two advents of the Messiah (chaps. 9-14).
He will be rejected by the nation at His first coming (chaps. 9-11), but He will return to the
Mount of Olives to judge the nations and deliver the believing remnant (chaps. 12-14). Then the
LORD will be king over the whole earth. On that day there will be one LORD, and His name the
only name (14: 9).
Distinctive Features and Issues
Messianic emphasis. The prophecy abounds in far-reaching predictions of the person, work, and
future glory of the Coming One. Messianic glimpses occur frequently. The whole gamut of
events clustering around Messiah’s rejection at His first coming and acceptance at His second
coming is unfolded with fullness and clarity including the following:
1. As the Branch, Messiah will fulfill both the priestly and kingly offices (3: 8; 6: 12-13).
2. The Messiah will enter Jerusalem on the foal of a donkey to bring salvation (9: 9).
3. Israel will reject the Messiah, her true shepherd, and follow false shepherds (11: 1-17).
4. Thirty pieces of silver will be paid for the Messiah’s betrayal (11: 12-13).
5. But Israel will one day repent and accept the Messiah as a nation (12: 10-13: 1).
6. The Messiah will return to the Mount of Olives to judge the nations (14: 3-5).
Nowhere else in the Old Testament is there a more concentrated and rich revelation of messianic
prophecy. The book is the Apocalypse of the Old Testament and the scope of its visions is
striking. Isaiah is appropriately called, “the messianic prophet” because of the length of his book
and the bulk of his prophecies. But Zechariah has a higher concentration of messianic prophecies
though in a shorter book. Like Daniel, Zechariah gives a panoramic view of Israel’s future
among the Gentiles.
Unity, date, and authorship of Zechariah chapters 9-14. The unity of the book and its
complete authorship by Zechariah was first questioned in the 17th century. Since then higher
critics have insisted that chapters 9-14 are the work of several authors and at least one editor.
There is very little agreement among the critics as to how many writers were involved or the
time of their writing. The reasons generally given for rejecting the unity and authorship by
Zechariah are (1) alleged differences in style and content, (2) alleged chronological problems,
and (3) alleged difficulties. Freeman gives an extended survey of both the critical objections and
answers (An Introduction to the Old Testament Prophetic Books, 337-44).
Literary style. The book of Zechariah is rich in apocalyptic visions and descriptive terms. Its
graphic descriptions of the future are the Old Testament counterpart of the book of Revelation.
Zechariah utilizes the three primary forms of prophetic discourse, apocalyptic (visionary)
literature, moral discourse, and prophetic oracles. There is also an extensive use of chiasm
throughout the book (Andrew E. Hill and John H. Walton, A Survey of the Old Testament, 693).
Zechariah
SECTION OUTLINE ONE (ZECHARIAH 1–6)
Zechariah encourages Judah’s repentance, receives eight visions from God in one night, and is
told how to reward Joshua (Judah’s high priest).
I. JUDAH’S REPENTANCE (1:1–6)
A. In the past God’s people have been chastened for their corruption (1:1–2).
B. Now God’s people will be cleansed by their confession (1:3–6).
II. JEHOVAH’S REVELATIONS (1:7–6:8): The eight visions
A. First vision—the man among the myrtle trees (1:7–17): He is seated upon a red horse,
accompanied by other horses and riders. Two questions are now asked and answered.
1. By the prophet (1:7–11)
a. The question (1:7–9a): “What are all those horses for?”
b. The answer (1:9b–11): They have been sent by the Lord to patrol the earth.
2. By the angel (1:12–17)
a. The question (1:12): “How long will it be until you again show mercy to them?”
b. The answer (1:13–17): God will indeed someday bless His people abundantly.
B. Second vision—the four horns and the four blacksmiths (1:18–21)
1. The four horns (1:18–19): Israel and Judah are scattered by these four world powers.
2. The four blacksmiths (1:20–21): God will use them to destroy the four horns.
C. Third vision—the man with the measuring line (2:1–13)
1. The plan to measure Jerusalem (2:1–3): How wide and long is it?
2. The promise to magnify Jerusalem (2:4–13)
a. Great crowds will live both within and outside its walls—in safety (2:4–7, 10–13).
b. Judah’s enemies will be totally defeated (2:8–9).
D. Fourth vision—the cleansing and clothing of Jeshua (Joshua), Judah’s high priest
(3:1–10)
1. The prejudice (3:1): Satan is seen in heaven, accusing Jeshua of many things.
2. The person (3:2): God himself now rebukes the Devil.
3. The purifying (3:3–5): Jeshua is cleansed from his sins and clothed in divine
righteousness.
4. The promises (3:6–10)
a. To be a steward in God’s building (3:6–7): Jeshua will be put in charge of God’s
Temple.
b. To be a symbol for the Branch of God (3:8–10): He will become a type of the
Messiah himself, God’s Branch and the Foundation Stone.
E. Fifth vision—the gold lampstand and the two olive trees (4:1–14)
1. The gold lampstand (4:1–2, 10)
a. The information (4:1–2): Zechariah sees a gold lampstand holding seven lamps,
each supplied with olive oil from a reservoir at the top.
b. The interpretation (4:10): The seven lamps represent God’s eyes that search all
around the earth.
2. The two olive trees (4:3–9, 11–14)
a. The information (4:3): Zechariah sees two olive trees carved upon the lampstand,
one on each side.
b. The interpretation (4:4–9, 11–14): The two olive trees represent God’s two
anointed servants who will, through divine power, complete the Temple building.
F. Sixth vision—the flying scroll (5:1–4)
1. The size (5:1–2): Zechariah sees a flying scroll, 30 feet long and 15 feet wide.
2. The symbol (5:3–4): This scroll represents God’s curse upon every home in the land
whose occupants use God’s name in a false or blasphemous way.
G. Seventh vision—the woman in the basket (5:5–11)
1. The transgressions (5:5–8)
a. The scope (5:5–6): The basket contains the sins of all those living in Judah.
b. The symbol (5:7–8): A woman who represents the wickedness of the people sits
inside the basket.
2. The transporters (5:9): He sees two women with wings like those of a stork.
3. The terminal point (5:10–11): The destination is Babylon, where a temple will be
built to house the basket.
H. Eighth vision—the four chariots (6:1–8)
1. What he sees (6:1–3): Zechariah sees four chariots coming from between two bronze
mountains, each pulled by a different team of colored horses.
2. What it symbolizes (6:4–8): The four heavenly spirits sent from God to do His work
on earth.
III. JESHUA’S REWARD (6:9–15)
A. What Zechariah is to do (6:9–11): Collect the gifts of gold brought to Jerusalem by four
Jewish exiles who arrive from Babylon and make a crown of gold for Jeshua the high
priest, setting it upon his head.
B. Why Zechariah is to do it (6:12–15)
1. By this action the high priest represents the future reign of the Messiah over Israel
(6:12–13).
2. By this action the four exiles represent the future return of the Jews to Israel (6:14–
15).
SECTION OUTLINE TWO (ZECHARIAH 7–14)
Zechariah asks for clarification about God’s law, predicts conquests in battle, and addresses the
first and second comings of Christ.
I. THE CLARIFICATION (7:1–14; 8:9–19)
A. Judah’s request (7:1–3): The people want to know if they should continue their
traditional custom of fasting and mourning during the fifth month as they have done in
the past.
B. Jehovah’s reply (7:4–14; 8:9–19)
1. He chastens them for what they have done (7:4–7, 11–14).
a. Their hearts are insincere when they do observe the fifth-month fast (7:4–7).
b. They are proud and rebellious (7:11–12).
c. Their sin has led to their dispersion among the nations (7:13–14).
2. He challenges them to do what they must do now (7:8–10; 8:9–19).
a.
b.
c.
d.
e.
Be honest, merciful, and kind (7:8–9).
Don’t oppress the helpless (7:10).
Complete the Temple building, and you will be blessed (8:9–15).
Always tell the truth (8:16–18).
Turn the fifth-month fast into a godly celebration (8:19).
II. THE CONQUESTS (9:1–8, 11–13): These verses seem to predict the successful warfare of
some Gentile pagans and Jewish patriots.
A. The Gentile pagans (9:1–8): Here is the record of the conquests of Alexander the Great
in 333 B.C.
1. The destruction of Phoenicia, Syria, and Philistia (9:1–7)
2. The deliverance of Judah (9:8): Alexander does not destroy Jerusalem.
B. The Jewish patriots (9:11–13): This passage probably refers to the victory of the
Maccabean Jews over the Syrians in 165 B.C.
III. THE COMINGS (8:1–8, 20–23; 9:9–10, 14–17; 10:1–14:21): Zechariah gives graphic details
about the first and second comings of Christ.
A. The first coming (9:9; 11:4–14; 12:10; 13:7)
1. His role as a shepherd (11:4–7)
2. His triumphal entry (9:9)
3. His twofold rejection (11:8–14; 12:10; 13:7)
a. Israel rejects the Messiah (11:8, 12–13; 12:10; 13:7).
(1) He is hated (11:8).
(2) He is betrayed (11:12–13).
(3) He is abandoned (13:7).
(4) He is crucified (12:10).
b. The Messiah rejects Israel (11:9–11, 14).
B. The second coming (8:1–8, 20–23; 9:10, 14–17; 10:1–11:3; 11:15–13:6, 8–9; 14:1–21)
1. Pre-appearance events (11:15–17; 12:1–8; 13:8–9; 14:1–2, 12–15)
a. The Antichrist’s reign (11:15–17)
b. The Jewish remnant’s survival (13:8–9)
c. The battle for Jerusalem (12:1–8; 14:1–2, 12–15)
2. Appearance events (8:1–8, 20–23; 9:14–15; 10:4–5; 11:1–3; 12:9–14; 14:3–5)
a. Christ’s return (14:4–5)
b. The Battle of Armageddon (9:14–15; 10:4–5; 11:1–3; 12:9; 14:3)
c. Israel’s recognition of Christ (12:10–14)
d. Jerusalem’s salvation (8:1–8, 20–23)
3. Post-appearance events (9:10, 16–17; 10:1–3, 6–12; 13:1–6; 14:6–11, 16–21)
a. Unfaithful Israel’s judgment (10:2–3)
b. Faithful Israel’s re-gathering (10:8–12)
c. Israel’s cleansing (13:1–6)
d. Jerusalem’s elevation (14:10–11)
e. The lifting of nature’s curse (10:1)
f. Wondrous changes in the heavens (14:6–7)
g. Living waters proceeding from Jerusalem to purify the land (14:8)
h. Christ’s universal reign (9:10)
i. Universal joy (9:16–17; 10:6–7)
j. Universal worship (14:9, 16–19)
k. Universal holiness (14:20–21)6
6
Willmington, H. L. (1999). The Outline Bible (Zec 1–14:21). Wheaton, IL: Tyndale House Publishers.
HABAKKUK
Living by Faith in a Fallen World
What are godly people to do when the moral and spiritual fabric of their nation is being ripped
apart and the political and social structures are disintegrating? That is the disturbing problem
addressed by the prophet Habakkuk. The book that bears his name was written in the last days of
Judah’s independence. Chaos ruled within Judah and three super powers were vying for
supremacy with tiny Judah in the crosshairs of their conflict.
The Man Habakkuk
Habakkuk means To embrace or Being embraced. That is descriptive of the relationship of
Habakkuk to his people and his God. He cared enough about Judah to be anguished over their sin
and God’s apparent silence in the face of the nation’s failures. He also cared enough about God’s
holy character and reputation to agonize over God’s intention to use the evil Babylonians to
judge Judah’s sin. In the end Habakkuk embraced God’s explanation and found rest in the
sovereign God. His great love and respect for God is evident in his honest questions that form the
heart of the dialogue between the prophet and God in chapters 1 and 2. Habakkuk was respectful,
yet he dared to take his questions to God personally and to be open in probing God’s actions. In
the end he was submissive and at peace with God’s explanation. Habakkuk’s worry turned to
worship!
Little is known about the prophet himself, but probably he was a temple musician and hence a
Levite (3: 19). His musical skills are evident in the psalm that forms the third chapter. His great
love for God is evident in the dialogue between him and God in chapters 1 and 2. Habakkuk is
submissive, yet he dares to be open in his probing of God’s actions.
Critics have dissected the book into several parts, assigning them to different authors and times.
However, a careful analysis of the book itself justifies the conclusion that it is the work of one
author, Habakkuk himself. The language is similar throughout the book. The difference in style
found in the third chapter (poetry as opposed to prose) is consistent with the structure of the book
and the purpose of the concluding chapter. Habakkuk’s questioning of God’s ways is satisfied by
God’s revelation of coming judgment and the promise of sustaining grace for the believing
remnant. He therefore concludes with a song of prayer and praise expressing his commitment to
wait patiently while God accomplishes His plan.
Date and Historical Background
Those who accept the integrity of the book and the unity of its authorship differ on the date of its
composition. Some assign the book to the reign of Manasseh (686-642 B.C.). Others place it
during the reign of Josiah (640-609 B.C.). Among conservative scholars the generally accepted
date is during the reign of Jehoiakim (609-597 B.C.). Hobart E. Freeman notes, “The social and
moral evils depicted by the prophet are like those of the reign of Jehoiakim rather than that of
Josiah who preceded him” (An Introduction to the Old Testament Prophetic Books, 253). After
examining the issue of authorship and time of composition Gleason L. Archer Jr., concludes, “It
is therefore reasonable to conclude that Habakkuk delivered his message somewhere around 608
or 607 B.C.” (A Survey of Old Testament Introduction, 337).
In his opening complaint Habakkuk cites the deplorable conditions prevailing in Judah (1: 2-4).
Destruction and violence are before me; there is strife, and conflict abounds. Therefore the law
is paralyzed, and justice never prevails. These conditions were rampant under Manasseh’s rule
and temporarily checked by Josiah’s reform, but they reappeared with a vengeance in
Jehoiakim’s reign. Whichever of the three suggested dates for the book is accepted, the
conditions are the same. Spiritual corruption and social rot were destroying the soul of the
nation. Few in high places cared, but Habakkuk was tormented by the absence of godliness
within Judah.
Three superpowers were struggling to gain supremacy. A century of Assyrian domination was
coming to an end. As Assyrian power was declining, the fledgling nation of Babylon was gaining
military power. Meanwhile Egypt sought to regain its former greatness and recognized the threat
of Babylon. Judah was at the intersection of the highway these nations must travel to make war
with each other as they sought to dominate the region, and thus Judah became the primary
battleground. Habakkuk’s era was shaped by three strategic battles. The first was the fall of
Assyria’s capital city Nineveh to the Babylonians in 612 B.C., just as prophesied by Nahum. The
second occurred at Megiddo in 609 B.C., when Josiah, Judah’s last godly king, died in an illadvised attempt to stop the advance of Egypt’s army as it sought to intervene on the side of
Assyria against the Babylonian threat. Josiah’s death brought an end to Judah’s independence (2
Kings 23: 29-30). The third war was at Carchemish in 605 B.C., when Babylon defeated Egypt
and the remaining Assyrian forces. This established Babylon as the dominant nation in the
region. But unable to defeat Egypt on its home territory, Babylon contented itself with creating
Judah as a vassal state, thus providing a buffer zone against future Egyptian interference.
Josiah, Judah’s last good king, died in 609 at the battle of Megiddo. Egypt was coming to aid
Assyria as it was being overrun by Babylon. Josiah apparently thought that by aiding Babylon he
could intercept the Egyptian army. He ignored the warning not to intervene (2 Chronicles 35: 2027), and he lost his life in the battle. Neither Assyria nor Egypt was a match for Babylon. But it
hardly seemed likely that Judah would be invaded when they had risked so much for Babylon.
The destruction of Judah by Babylon seemed unbelievable. I am going to do something in your
days that you would not believe, even if you were told (1: 5). Understanding and accepting what
God was about to do with Babylon is what the book of Habakkuk is all about.
The Message of Habakkuk
The central idea of the book is the silence of God in the light of the sins of nations. Habakkuk
questions why a just God would remain silent while allowing sin to be rampant within Judah, His
covenant people. If God is sovereign (and Habakkuk believes that He is), why does He allow
wrong to continue unabated? In fact it seems that God does not even listen to Habakkuk’s plea
for justice (1: 2).
Two questions by Habakkuk are recorded in chapter 1. First, Habakkuk questions why God
allows sin to go unchecked in Judah. Habakkuk saw the wickedness of God’s people in Judah
and prayed for God to work. The prophet longed to see God bring revival to the land, but his
prayers went unanswered (1: 2-4). God’s answer is not the response Habakkuk was expecting.
God declares that He will judge the sins of Judah by using the Babylonians to discipline His
people (1: 5-11). However, God’s answer only enlarges the scope of Habakkuk’s problem. How
can a holy God use a wicked nation like Babylon to punish His chosen people?
Habakkuk then offers a second question/ complaint: Why is God going to use such an evil nation
to punish Judah? Why are you silent while the wicked swallow up those more righteous than
themselves? (1: 13). Mindful of God’s covenant relationship with Judah and looking at perceived
degrees of evil Habakkuk is perplexed by the actions of God, whom he understands to be
perfectly holy and just. But the prophet is prepared to wait until God gives a satisfactory answer
to this moral dilemma. I will stand at my watch and station myself on the ramparts; I will look to
see what He will say to me, and what answer I am to give to this complaint (2: 1).
The Lord’s answer (chap. 2) reveals that His ultimate plan is to judge Babylon (2: 2-3).
Habakkuk is challenged to wait for God’s justice to prevail, as it surely will. God will judge
Babylon (2: 5-19) and will preserve a believing remnant in Judah (2: 4). The five “woes” made it
clear that God knew the sins of Babylon and would deal with them in due time. He hates pride,
greed, selfishness, and murder. The second chapter ends like the first, with the prophet resting in
the confidence that God will do what is right. It is a calm conviction on his part and an appeal for
all who are upset or victimized by the sins of the nations. God is not silent! He is exactly where
He always is; He is at home in heaven. He will come to judge the sins of men! But the LORD is
in His holy temple; let all the earth be silent before Him (2: 20).
Habakkuk’s psalm of prayer and praise climaxes his probing dialogue with God (3: 1-19).
Habakkuk begins with a question about the silence of God, but he ends with trust in the
sovereignty of God. Having wrestled with the problem of the sins of nations and the apparent
silence of God, Habakkuk rests in the knowledge that the Sovereign Lord is his Savior (3: 1619). God is sovereign, and He is not silent! Habakkuk joyfully trusts in the sovereignty and
justice of God. He ends his dialogue with God with a doxology of praise to Him, which is a
resounding declaration of his faith (3: 16-19). He will wait patiently for God’s justice to prevail
no matter how hard the present circumstances may be or how long the delay. Yet I will wait
patiently for the day of calamity to come on the nation invading us. Though the fig tree does not
bud and there are no grapes on the vines, though the olive crop fails and the fields produce no
food, though there are no sheep in the pen and no cattle in the stalls, yet I will rejoice in the
LORD, I will be joyful in God my Savior. The Sovereign LORD is my strength; he makes my feet
like the feet of a deer, he enables me to go on the heights (3: 16-19).
Commonalities with other prophets. Some critics have cited the similarities between the woes
in chapter 2 and judgments announced in other prophets as the result of later editing and
embellishing. But this results in a diminishing of the integrity and value of the book. Continued
study has disproved these claims. Both the authenticity and the unity of Habakkuk are now well
established (Andrew E. Hill and John H. Walton, A Survey of the Old Testament, 660). The
following parallels occur between Habakkuk and other prophets:
Hab. 2: 12 with Micah 3: 10
Hab. 2: 13 with Jeremiah 51: 58
Hab. 2: 14 with Isaiah 11: 9
Hab. 2: 16 with Jeremiah 25: 15-16
Hab. 2: 18-20 with Isaiah 46: 6-7
These similarities between Habakkuk and other prophets need not be seen as the work of a later
editor, because the prophets do occasionally quote each other. Their prophecies were widely
known and highly esteemed. The prophets addressed the same issues and people, though at
different times. Also they claim one divine source for their message. Thus similarities between
the various prophets are to be expected. For example the portrayal of the coming Messiah as the
Branch of the LORD occurs in Isaiah (4: 2; 11:1; 60: 21), Jeremiah (23: 5; 33: 15), and Zechariah
(3: 8; 6: 12).
The interactive dialogue between the prophet and God. The dialogue between the prophet
Habakkuk and God is unique for its candor and intensity. While other prophets questioned God’s
methods, in Habakkuk his candor forms the body of his message and leads to God’s revelation
about Babylon. In fact the entire structure and thought of the book is built around the dialogue
between Habakkuk and God.
Authenticity of the psalm in chapter 3. The argument against the authenticity of the psalm (3:
1-19) is based on two grounds: (a) the presence of musical terms indicates a late date, and (b) the
seeming absence of reference to Habakkuk’s immediate circumstances suggests another source.
The first of these arguments is based on the faulty assumption that music was not prevalent in the
religion of Israel till after the exile. On that basis even David is denied as having been the
psalmist and singer. That is not an opinion sustained by adequate evidence. The evident change
in outlook and subject in the third chapter answer the second argument. This chapter is a psalm
of praise to the Sovereign Lord who has satisfied the prophet’s complaints. Archer examines
these arguments and concludes, “Nor is there any compelling reason why a prophet would have
been incapable of composing a song of thanksgiving and praise to the Lord” (A Survey of Old
Testament Introduction, 338).
The just shall live by faith. This classic statement found in Habakkuk 2: 4 and echoed through
the New Testament fueled the Protestant Reformation. The statement is repeated three times in
the New Testament (Romans 1: 17; Galatians 3: 11; Hebrews 10: 38). It champions the saving
and sustaining power of faith when that faith is anchored in the Sovereign God. The statement is
a divine declaration of how the believing remnant would find salvation and survival through the
rigors of the Babylonian captivity. In the New Testament it likewise anchors the doctrine of
salvation by faith and of continuing to live in Christ by faith. The righteous will live by his faith
brought Martin Luther to faith in Christ and launched the Protestant revolution. We are all
indebted to Habakkuk. He provides a pattern of how the godly can triumph through the
holocausts of life. “The Talmud (Makkot 23b) records the remark of one rabbi that ‘Moses gave
Israel 613 commandments, David reduced them to 10, Isaiah to 2, but Habakkuk to one: the
righteous shall live by his faith’” (Longman and Dillard, An Introduction to the Old Testament,
464).
Kenneth G. Hanna (2013-01-14). From Moses to Malachi : Surveying the Old Testament (Kindle Locations 1127311389). CrossBooks. Kindle Edition.
Habakkuk
SECTION OUTLINE ONE (HABAKKUK 1–3)
Habakkuk searches for answers to two questions and is reassured by God.
I. THE SEARCH (1:1–2:13, 15–20): Habakkuk asks God two questions.
A. The first Q&A (1:1–11)
1. Q: Will Judah be punished? (1:1–4): Habakkuk is troubled over:
a. Jehovah’s silence (1:1–2): Habakkuk’s prayers about the terrible violence in the
land have gone unanswered.
b. Judah’s sins (1:3–4): There is destruction, violence, arguing, fighting, and
injustice everywhere.
2. A: Judah will be punished (1:5–11).
a. The soldiers (1:5–6): God will send the Babylonians to chasten His people.
b. The severity (1:7): These warriors are notorious for their cruelty.
c. The symbols (1:8–9): Their soldiers are like
(1) Swift leopards (1:8a)
(2) Fierce wolves (1:8b)
(3) Devouring eagles (1:8c–9)
d. The scorn (1:10–11): They laugh at their enemies, holding them in great
contempt.
B. The second Q&A (1:12–17; 2:1–13, 15–20)
1. Q: Will Babylon be punished? (1:12–17): Babylon is even more wicked than Judah.
2. A: Babylon will be punished (2:1–13, 15–20).
a. The record (2:1–2): God tells Habakkuk to write the answer on a tablet in large,
clear letters so that everyone can get the message.
b. The reassurance (2:3): Even though it might appear that God is delaying
judgment, Babylon will eventually be crushed.
c. The righteous (2:4): Until then, those in exile should live by faith.
d. The reasons (2:5–13, 15–19): God will judge Babylon for her many sins:
(1) Drunkenness and greed (2:5)
(2) Brutal treatment of the nations (2:6)
(3) The shedding of blood (2:7–13)
(4) Being merchants of terror (2:15–16)
(5) Destroying other lands (2:17)
(6) Gross idolatry (2:18–19)
e. The respect (2:20): “The LORD is in His holy Temple. Let all the earth be silent
before Him.”
II. THE SOLUTION (2:14; 3:1–19): Habakkuk is reassured.
A. Because of what he has heard (2:14; 3:1–2)
1. About God’s fame and deeds (3:1–2)
2. About the entire earth someday being filled with God’s glory (2:14)
B. Because of what he now sees (3:3–19): In essence, he views the majesty of the Almighty
moving across the earth.
1. God’s splendor (3:3–4): His glory is as the sunrise. “Rays of brilliant light flash from
His hands.”
2. God’s strength (3:5–12, 14–15)
a. He judges with pestilence and plague (3:5).
b. He shakes the nations, shatters the mountains, and levels the hills (3:6).
c. He utterly crushes His enemies (3:7–12, 14–15).
3. God’s salvation (3:13): He delivers His chosen people.
4. God’s security (3:16–19): Because of all he has seen, heard, and experienced,
Habakkuk determines that he will:
a. Trust God in time of fear (3:16)
b. Trust God in time of famine (3:17–19)7
7
Willmington, H. L. (1999). The Outline Bible (Hab 1–3:19). Wheaton, IL: Tyndale House Publishers.
HAGGAI
The Man Haggai
The prophet Haggai is God’s spokesman in the book and evidently the author as well. Even
critics yield to the traditional view. The arguments of brevity of statement and use of the third
person do not rule out the authorship by Haggai as a few critics contend. His name means
“Festal” or “Festive,” perhaps an abbreviated form of “festival of Yahweh.” It is actually a
shortened form of “Haggiah” (1 Chronicles 6: 30).
The following facts about the man and his ministry are noteworthy: He was the first restoration
prophet after the Babylonian captivity; his name is mentioned in Ezra 5: 1; 6: 14 in connection
with his contemporary Zechariah; both Haggai and Zechariah ministered in Jerusalem among the
repatriates from Babylon. Regarding his age and occupation, some take Haggai 2: 3 as an
indication that he had seen Solomon’s temple before it was destroyed in 586 B.C. That would
seem unlikely, as it would make him a very old man at the time this book was written. Haggai,
the book, is dated precisely in 520 B.C. Some think he was a priest on the basis of 2: 10-19.
Jewish tradition makes him a member of the Great Synagogue. But convincing proof is lacking.
His single purpose was to encourage rebuilding Yahweh’s temple that was essential to the purity
of Israel’s religion. He claims divine authority, using the title LORD Almighty 14 times in the 38
verses, in addition to 19 usages of the name Yahweh. His favorite expression is, Give careful
thought to your ways (1: 5-7; 2: 15, 18).
Date
Haggai is very explicit in fixing the date of his ministry. While he may have ministered much
longer, the actual messages contained in the book were all delivered within four months. The
second year of Darius was 520 B.C. and the prophecies were delivered on August 29, October
17, and December 18. Haggai and Zechariah were among the first group of Jews to return to the
land after their captivity in Babylon (Ezra 1-6). Haggai had already been in Jerusalem for sixteen
years when he preached these messages. Two more repatriation events would occur: the return
under Ezra in 458 B.C. (Ezra 7-10) and the return under Nehemiah in 444 B.C. (Nehemiah 1-13).
Background
End of the Babylonian captivity. The seventy years of Babylonian captivity predicted by
Jeremiah had drawn to a close. The overthrow of Babylon by Cyrus in 539 B.C. prepared the
way for the restoration of the Jewish remnant. In 538 Cyrus issued a decree that not only allowed
the Jews to return to Judah but also charged them with the responsibility of rebuilding the temple
(2 Chronicles 36: 22-23; Ezra 1: 1-4). This was a religious rather than a political restoration
though Cyrus probably had political motives as well. Pacifying the diverse ethnic populations of
Babylon and establishing a network of subservient nations served to strengthen the power of the
Medo-Persian Empire. It was a dramatic reversal of the Assyrian and Babylonian policy of
destroying and repopulating.
Beginning of the restoration effort. In 536 B.C. a remnant of the Jewish people returned to the
land of Judah. They numbered less than 50,000 and were led by Zerubbabel, a descendant of
David, as civil leader and Joshua as religious leader (Ezra 2: 1-2). The city of Jerusalem to which
they returned was no longer the city of glory and virtue as it had been described in their hymn of
praise (Ezra 3: 11). Its walls were now mounds of rock and charred rubble. Weeds and vines
covered the once fertile land. It was thus with a mingling of joy and sorrow that the captives
returned to their homeland (Ezra 3: 12-13).
Failed attempt at temple building. Immediately on their return they erected an altar of burnt
offering on the site of the old altar (Ezra 3: 2-3; Haggai 2: 14). In the second year after their
return they began rebuilding the temple by laying the foundations (Ezra 3: 8-10).
Discouragement and self-interest from within combined with ridicule and opposition from
without frustrated these early building efforts. Ezra 4 records some of the difficulties faced by
the nation as they sought to rebuild the temple. Haggai, however, presents the failure to build the
temple not so much as due to outward opposition as to inward complacency and disobedience (1:
2-4).
Second, successful effort to build the temple. When Darius the Great assumed the throne of
Persia in 521 B.C. the stage was set for a renewed effort to rebuild the temple at Jerusalem. God
raised up two prophets, Haggai and Zechariah, who were instrumental in rousing the people to
complete the building of the temple. Haggai dates his prophecies carefully and they cover a fourmonth period of time. From August 29 to December 18 he succeeded in arousing the people to
action. Zechariah dates his first message a few weeks after the initial message of Haggai. Thus
they combined their efforts to challenge the people and ultimately to revive the spiritual interest
of the nation. This ministry that began in 520 was completed by 516 B.C. when the temple was
built and dedicated (Ezra 6: 13-18).
Message of Haggai
Haggai, the first of the postexilic prophets, is preeminently the prophet of exhortation. This is
seen in the expression give careful thought to your ways. While he did rebuke the people for their
complacency, his main thrust was to arouse them to action. His effectiveness can be seen when
the people responded and began to build. Haggai’s assurances, I am with you, declares the LORD
(1: 13; 2: 4) and from this day on I will bless you (2: 18-19), encouraged the people in their effort
to build the house of God. The first expression reflects the promise for the future and the second
the positive response of the people to the exhortation. These are a direct fulfillment of the
Covenant of Sinai (2: 5).
The temple built by the remnant at this time could not compare with the glory of Solomon’s
temple (2: 3). But the prophet assured the people that God’s purpose would nevertheless be
achieved through this effort and that the future would bring about the erection of a temple with
greater glory than that of Solomon’s temple (2: 9). This seemingly impossible promise was
fulfilled when the Son of God Himself graced the temple in the person of Jesus Christ . The
theme of the prophet Haggai is exhortation and encouragement.
Key verses, (1: 7-8)
“Give careful thought to your ways. Go up into the mountains and bring down timber and build
the house so that I may take pleasure in it and be honored,” says the LORD.
Distinctive Features and Issues
Rebuilding of the temple. Ezra documents the restoration process, but Haggai takes us behind
the scenes to the motivation for rebuilding the temple. He was raised up by God to stimulate the
remnant to complete the rebuilding of the temple. His messages were brief, pointed, and highly
effective. His messages were an important and necessary sequel to the destruction of the temple
described by Jeremiah and the departure of God’s glory recorded by Ezekiel.
Future shaking of kingdoms. Judah survived the Babylonian captivity, but was not yet a free
nation. She was currently servant to Persia and would fall under the control of Greece and Rome.
Haggai’s reference to the future shaking of the kingdoms (2: 6, 21) is brief but important. The
temple being rebuilt in Jerusalem was modest but would be filled once again with the glory of
God (2: 7- 9). The “shaking of the nations” is the essential prelude to the return of God’s glory to
the temple and Jerusalem. The author of Hebrews quotes this passage in Haggai (Hebrews 12:
26).
Promise to Zerubbabel. In 2: 23 Haggai records God’s promise that “on that day” when God
shakes the nations He will make Zerubbabel His signet ring (2: 23). Zerubbabel was a historic
figure and contemporary of Haggai. Is he to be resurrected and placed on the throne in the
millennial kingdom? That is possible, but another solution is to view both Zerubbabel, the
governor of Judah, and Joshua, the high priest, as representatives of the offices of king and priest
(as in Zechariah 3: 8-9; 6: 9-15).
Haggai
SECTION OUTLINE ONE (HAGGAI 1–2)
Haggai preaches three messages to the returning Jewish remnant: the first, to their hands; the
second, to their hearts; and the third, to their heads.
I. HIS AUGUST MESSAGE (1:1–15): Directed to the people’s hands, it says, Reform.
A. God’s exhortation (1:2, 4–11): Build the Temple!
1. The people’s complacency (1:2): “The people are saying, ‘the time has not yet come
to rebuild the LORD’s house—the Temple.’ ”
2. The Lord’s chastisement (1:4–11)
a. His reminder (1:4–6, 9–11)
(1) The people’s materialism (1:4–5): They live in luxurious homes while the
Temple lies in ruins.
(2) The people’s misery (1:6, 9–11): They plant much but harvest little. They
attempt many things but fail in everything.
b. His reassurance (1:7–8): If you build, I’ll bless!
B. God’s exhorters (1:1, 3, 12–15): God now speaks through three of his choice servants:
Zerubbabel (Judah’s governor), Jeshua (or Joshua—the high priest), and Haggai (Judah’s
prophet).
II. HIS OCTOBER MESSAGE (2:1–9): Directed to the people’s hearts, it says, Patience: There is
weeping and rejoicing at the modest second Temple’s dedication, for some old men
remember the glories of the first one (Solomon’s Temple). In light of this, Haggai attempts to
encourage all as he speaks of the future magnificent millennial Temple.
A. The buildings (2:1–5, 9)
1. The first and second Temples (2:1–5): Haggai tells them to take courage, for God’s
presence among them is far more important than the size of any earthly Temple.
2. The future Temple (2:9): The people are reassured that the millennial Temple will be
the biggest and best of all.
B. The builder (2:6–8): God himself will build the future Temple. However, this glorious
event will be preceded by two key events:
1. The nations’ chastening (2:6–7a)
2. The Messiah’s coming (2:7b–8)
III. HIS DECEMBER MESSAGE (2:10–23): Directed to the people’s heads, it says, Ponder: Two
facts Haggai wants the people to think about are
A. Judah’s contamination (2:10–19)
1. Past problems (2:10–17)
a. The examples (2:10–13)
(1) God’s first question (2:10–12)
(a) The question (2:10–11): If a person carrying a holy offering brushes
against an object, does that object become holy?
(b) The answer (2:12): No, for holiness does not pass on to other things that
way.
(2) God’s second question (2:13)
(a) The question (2:13a): If a person defiled by contact with a dead body
touches an object, does that object become defiled?
(b) The answer (2:13b): Yes!
b. The explanation (2:14–17): Haggai applies this principle to the people, saying that
their sinful ways have contaminated their consecrated offerings to God, resulting
in crop failures, famine, etc.
2. Future promises (2:18–19): Because the people repent of all this and lay the Temple’s
foundation, God will now abundantly bless them.
B. Zerubbabel’s elevation (2:20–23): God promises to honor and elevate this faithful
governor of Judah someday. This will occur:
1. After the Great Tribulation (2:20–22)
2. During the glorious Millennium (2:23)8
8
Willmington, H. L. (1999). The Outline Bible (Hag 1–2:23). Wheaton, IL: Tyndale House Publishers.
MALACHI
The Man Malachi
The name Malachi means “My messenger” or in a lengthened form, “Messenger of Yahweh.”
Some have taken the book to be anonymous, arguing that the name is not actually a proper name.
The Septuagint lends some support to this, but it also titles the book by the proper name. All
other prophetic books contain the author’s name and it would be unusual for this to be an
exception. There is no compelling reason for supposing the view that Malachi was not a
historical person or that this book is not authentic.
Jewish tradition identifies Malachi as a member of the Great Synagogue, the post-exilic school
of priests and religious scribes. The contents of the prophecy reveal a man of strong conviction
with deep loyalty to the Mosaic Law. No king is named or other chronological clue given. The
Persian governor installed in Jerusalem (1: 8) was probably not Nehemiah, though the conditions
fit those Nehemiah found on his return to Jerusalem (Nehemiah 13: 1-31). The situation of the
temple, the sacrifices, and the way of life clearly suggest a date later than Haggai and Zechariah.
Earlier reforms among the remnant in Jerusalem under Ezra and Nehemiah had given way to the
following:
• Empty ritualism that degraded God’s altar with defective sacrifices (1: 6-14)
• Abandonment of the teaching and practice of the Mosaic Law by corrupt priests (2: 1-9)
• Intermarriage with pagans resulting in rampant divorce of covenant wives (2: 10-16)
• Neglect of the temple and the tithe (3: 6-12)
• Apathy toward God and cynicism regarding moral values (3: 13-15)
Scholars are generally agreed that the period of Nehemiah’s absence from Jerusalem (433-424
B.C.) best suits the internal conditions described by Malachi and thus date the book around 433
to 424 B.C. Andrew E. Hill and John H. Walton assign it an earlier date of 500 to 475 before the
reforms under Ezra. Their argument is based largely on linguistic analysis (A Survey of the Old
Testament, 704).
Background of Malachi
Beginning in 536 B.C. the return to Palestine had progressed slowly for a century. The final
touches on the temple were not completed until Ezra’s time (458 B.C.). The walls of Jerusalem
were the work of Nehemiah in 444 B.C. After a century of struggle, however, the nation needed
only a decade to slip into spiritual and moral apathy. Ingratitude (1: 2-5), irreverence (1: 6-14),
unworthy priesthood (2: 1-9), unfaithfulness in marriage, heathen marriages (2: 10-16), and
complaining (2: 17; 3: 13-15) were characteristic sins of the people. Their attitude toward God is
well expressed in the sevenfold repetition of But you ask, “How have we….” It was a “so what?”
attitude, and as a result Malachi says Messiah will come, but He will come to judge (3: 1-5).
“The charge which Malachi brought against them is fourfold, relating to things religious, moral,
social, and material. Religiously, they were guilty of profanity and sacrilege; morally, of sorcery,
adultery, perjury, fraud, and oppression; socially, they were untrue to their family
responsibilities; and materially, they were ‘robbing God’ of the tithes due to Him” (Graham B.
Scroggie, Know Your Bible, 1: 217-18).
Message of Malachi
The apathy of the people in the days of Malachi called for a message of judgment. They looked
for the Messiah but only with indifference (2: 17). The Messiah, they were told by Malachi,
would come, but it would be to judge (3: 1-5). He would be like a refiner’s fire or a launderer’s
soap (3: 2). The book of Malachi is an antidote for apathy. It appeals for repentance from dead
formalism and a return to genuine devotion to God (3: 7). The appeal is coupled with a rich
promise if they respond (4: 1-6) and with stern judgment if they refuse (3: 5). As a result of the
Messiah’s purging they will again become his treasured possession (3: 17). Then they will see
the distinction between the righteous and the wicked, between those who serve God and those
who do not (3: 18).
The message of Malachi begins with a declaration of God’s love for Israel (1: 2-5). The cynicism
of the people is evident in their questioning. They openly doubt that God loves them and so they
request proof (1: 2b). This cynicism continues throughout the book as the people repeatedly ask
“How?” (1: 1, 6, 7, 13; 2: 17; 3:7-8). Malachi denounces this spiritual indifference and
antagonism, first among the priests (1: 6-2: 9) and then among the people (2 :10-4: 3). The
denunciations are punctuated with a warning (3: 1-5) and a promise (4: 5-6). Both hinge on the
coming of a messenger who will prepare the way for the Messiah. Jesus identified the first
messenger (3: 1) with John the Baptist (Matthew 11: 10; Luke 7: 27). He also associated John
with “the prophet Elijah” who will herald the second coming of the Messiah to bring judgment
(Matthew 17: 9-13).
Robbing God. Malachi 3: 8-12 is the most well-known and often the only known passage from
Malachi. The charge of “robbing God” by withholding tithes and offerings has been the source of
countless sermons on stewardship. It is a valid and valuable passage, but must be taken in
context. It was addressed to Israel under the Mosaic covenant. By principle, it encourages
generosity and discipline in stewardship for believers of all ages. However, it does not support
the “health and wealth” gospel being preached by some contemporary preachers. “Storehouse
tithing” is not the New Testament pattern for giving, but was a provision of the Mosaic Law.
Believers today ought not to do less than Israel did under the Law, but their pattern and
motivation for giving should be drawn from 2 Corinthians 8-9.
Esau “hated.” In Malachi 1: 2-3 Yahweh declares, I have loved Jacob: but I have hated Esau.
This passage is quoted and applied by Paul in Romans 9: 13. Paul deals with the question that
still troubles people today, the doctrine of election. In understanding the sense in which God
“hated Esau” we must understand the context. Esau’s betrayal and sale of the birthright was an
important part of the process by which Jacob was chosen over his brother Esau. God’s choice of
Jacob included Jacob’s faith and also Esau’s despising of the birthright. The issue is one of
birthright and inheritance, not of one’s salvation or damnation. God had favored Jacob and so He
had blessed and prospered Israel.
Divorce. Moses had dealt with the issue of divorce in the early days of Israel’s history, now the
problem was resurfacing and apparently rampant as the Old Testament closed. A similar crisis
faced Nehemiah and Ezra (Ezra 10; Nehemiah 13). Malachi condemned the practice and
identified the consequence (2: 13-16). God rejected their prayers and offerings because they had
“broken faith” with the wife of their marriage covenant. It is a problem that transcends historical
boundaries. Malachi should be viewed as a prophet “for our times” as well as his.
Spiritual decline following the restoration of Judah. The four centuries between Malachi and
the coming of Christ are called the 400 silent years. Malachi’s stern condemnation of the dead
formalism of his day reveals the direction Judah was taking just a century following the
restoration. Religious rituals were preserved but a real knowledge of God was lost (1: 6, 10; 3:
14). The seeds of New Testament Pharisaism were already taking root in Malachi’s day.
Malachi
SECTION OUTLINE ONE (MALACHI 1–4)
Malachi talks about Israel’s privileged status and transgressions and God’s future promises. He
also refers to two key prophets: John the Baptist and Elijah.
I. ISRAEL’S PRIVILEGE (1:1–5)
A. God’s devotion to Jacob’s descendants (1:1–2, 5)
B. God’s destruction of Esau’s descendants (1:3–4)
II. ISRAEL’S POLLUTIONS (1:6–2:17; 3:5–15)
A. The priests’ sins (1:6–2:9)
1. Their rebellion (1:6–14; 2:7–9)
a. They despise and dishonor God’s holy name (1:6, 11, 14b).
b. They offer polluted sacrifices (1:7–10; 12–14a).
c. They pervert God’s Word, causing many to stumble (2:7–9).
2. Their rebuke (2:1–3): God warns that the priests and their descendants will be
severely punished if they do not repent.
3. Their role model (2:4–6): Levi, the tribe’s founder
B. The people’s sins (2:10–17; 3:5–15)
1. Their iniquities (2:10–17; 3:5, 8–15)
a. They are untrue to each other (2:10).
b. They divorce their wives (2:13–16).
c. They marry pagan wives (2:11–12).
d. They claim evil is good (2:17).
e. They are sorcerers, adulterers, liars, cheaters, oppressors, and unjust people (3:5).
f. They slander God (3:13–15).
g. They rob God (3:8–12).
2. God’s invitation (3:6–7): Repent!
III. ISRAEL’S PROPHETS (3:1a; 4:5–6): Malachi refers to two key prophets:
A. John the Baptist, who introduces Christ’s first coming (3:1a)
B. Elijah, who will introduce Christ’s second coming (4:5–6)
IV. GOD’S PROMISES TO ISRAEL (3:1b–4, 16–18; 4:1–4)
A. Christ’s coming (3:1b, 16; 4:1–4)
1. The place (3:1b): The millennial Temple
2. The particulars (3:16; 4:1–4)
a. The journal (3:16): Christ will bring with Him a scroll of remembrance, in which
He will record the names of those who love and fear Him.
b. The judgment (4:1): He will punish the wicked.
c. The joy (4:2–4): The Sun of Righteousness will rise with healing in His wings!
B. Israel’s cleansing (3:2–4, 17–18)
1. To be refined as silver and gold (3:2–4)
2. To be regarded as treasure (3:17–18)9
9
Willmington, H. L. (1999). The Outline Bible (Mal 1–3:18). Wheaton, IL: Tyndale House Publishers.

Background on Minor Prophets

Transcription

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