SUGGESTED STUDY APPROACH1

Our aim in this Biblical Studies Program is not mere mastery of the contents of each book but a grasp of its
teachings in order to live them out. May we suggest the following approach for the study of each book:

1. READ THE TEXT

1.1 Read the entire book (at least once) to gain an overall understanding of its message. Aim to saturate
yourself with the contents of the book.

1.2 Prepare for the weekly lesson by reading the assigned passages/chapters. Look at the book outline
and set the passages in the wider context of the book. Take note of the main sections in the outline.

2. DISCOVER THE MEANING OF THE TEXT

2.1 Find out what the passages say and what they mean.
Ask the following questions:

WHO is the passage/s about?

WHAT is the passage/s about?
WHERE did the events happen?
WHEN did the events happen?
WHY did the events happen?
HOW did the events happen?

2.2 For more theological passages, adapt the questions as follows:

WHO is the passage about?
WHAT doctrine or idea is in this passage?
WHAT is the importance of this teaching?
HOW is it related to other doctrines?

2.3 Look up a commentary to explain any difficult words or phrases.

A Bible dictionary or handbook will provide useful historical and geographical background. In a good
Study Bible, further information is available by referring to the explanatory footnotes, marginal
references and concordance.

2.4 In the course of your reading, you may notice a topic or idea that is repeated. Certain verses may
strike you as presenting a crucial part of the book’s message. Note these down, weigh their
importance and link them.

2.5 It is important to conserve the fruits of your study. If possible, summarize each chapter/section. This
will aid maximum recall and revision of the passage.

3. PRAY

3.1 Pray before you begin reading and studying the Bible.

3.2 Pray after your study. And as you read, mark, study and inwardly digest the Word. Be open to the
Holy Spirit to lead you to the truth. Allow God to speak to you and transform you. May your study
bring you to a deeper knowledge and walk of faith with Him!

1
Adapted from Diocesan Lay Training Unit ‘Guide to Study’.
 ONLINE DCBS MODULE 5 – THE MINOR PROPHETS (Course Schedule 2021)

DATE BOOK & CHAPTER READING INSTRUCTOR

(2021) ASSIGNMENT

14 Jan Overview of the Hosea 1-14 Ds Grace Tan

Minor Prophets;
Hosea

21 Jan Amos Amos 1-9 Ds Grace Tan

28 Jan Obadiah, Jonah, Obadiah, Revd Edwin Tan

Nahum Jonah 1-4
Nahum 1-3

4 Feb Micah Micah 1-7 Revd Edwin Tan

18 Feb Joel Joel 1-3 Ds Ti Lian Swan

25 Feb Habakkuk & Hab 1-3; Zeph 1-3 Ps Geraldine Lau

Zephaniah

4 Mar Zechariah Zech 1-8 Ds Ti Lian Swan

11 Mar Zechariah Zech 9-14 Ds Ti Lian Swan

18 Mar Haggai & Hag 1-2 Ds Grace Tan

Malachi Mal 1-4

27 Mar DCBS Exam

Note: No class on 11 Feb (CNY Eve)

 HOSEA

MAIN SECTION CHAPTER SUBJECT

1 Hosea’s marriage to Gomer

THE
UNFAITHFUL 2 Unfaithful wife compared to unfaithful nation
WIFE 3 Faithful husband redeems unfaithful wife

4 Israel’s adultery

5 Judgement for the sins of the nation

ISRAEL’S
6 Shallow and formal repentance
UNFAITHFULNESS
7 Sin of seeking foreign help
TO
COVENANT 8 Sin of breaking covenant and forsaking God
GOD
9 Judgement : Exile for apostasy

10 Destruction of idols and fortresses

11 God’s compassion for Israel

FAITHFUL
LOVE OF 12 Israel’s sins; call to return
COVENANT 13 Certainty of divine punishment
GOD
14 Call to repentance and promise of restoration

Study this Outline for the examination

DCBS Module 5/Hosea

THE BOOK OF THE TWELVE

Lesson Coverage
▪ Introduction to the Minor Prophets
▪ The Book of Hosea - An Overview
A. Historical Background
B. The Prophet Hosea and His Message
C. Key Themes and Theological Message

INTRODUCTION TO THE MINOR PROPHETS

The twelve books of the Minor1 Prophets are placed together and classified in the Hebrew
Canon as the Book of the Twelve. Together, these twelve books provide a comprehensive
prophetic perspective that extends beyond that of the major prophetic books - taking us from
the early pre-exilic to the post-exilic periods and giving us the big picture of God’s people and
of the way God had dealt with them over the whole period of their history.

While all the prophets looked toward the eschatology of both final judgement and final
blessing, only the Book of the Twelve puts this eschatology of the Day of the LORD into the
historical perspective of the nation both before and after the exile.

Thus, although the Book of the Twelve draws together all the great themes of prophecy,
reiterating the key elements of the major prophets (Isaiah, Jeremiah, Ezekiel) and adding their
own distinctive perspectives, the three post-exilic prophets (Haggai, Zechariah, Malachi),
however brought a significant qualification to the overall message of the Day of the LORD
with its final glorious restoration and establishment of the eternal kingdom of God. These
three made it clear why the final blessings have not happened. They pointed to the ongoing
failure of the people to keep covenant with God despite the exile and return, and pointed to
a fulfilment of covenant promises beyond the immediate future. The Old Testament period
thus ended without the hope of Israel fulfilled.

1
The term ‘minor’ is used to mean that the books are shorter in length and thus smaller compositions; and not
that they are less significant. See Appendix 1 for a listing of the twelve prophets and their essential message.

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DCBS Module 5/Hosea

It is in the New Testament period that the hope of fulfilment is to be found; and in the Person
of Jesus Christ who will fulfil all the promises of a righteous covenant-keeping people and all
the expectations for a temple in which God and humankind will relate perfectly.2

THE BOOK OF HOSEA – AN OVERVIEW

The Book of Hosea stands at the head of the ‘Book of the Twelve’ and is the longest of the
pre-exilic prophetic writings. Its theology can be understood as a development of the first
commandment [‘You shall have no other gods before me.’ (Exod 20:3)]. Thus the collection of
‘the Twelve’ can be viewed as a reflection on what is involved in worshipping the God of Israel
and in worshipping Him only in covenant faithfulness.3

A. HISTORICAL BACKGROUND

Hosea’s prophecy is best understood in the light of the historical events that took place in the
second half of the 8th cent BC (see 2 Ki 14:23 - 18:16). It was a period of turbulence with the
decline of the northern kings and the rise of foreign powers.

(i) Authorship
Notice the superscription (Hos 1:1).
The word of the LORD came to Hosea in the days of Uzziah (783-742), Jotham (742-
735), Ahaz (735-715) and Hezekiah (715-687) [kings of Judah] and Jeroboam II (786-
746 BC, king of Israel).

(ii) Dating of Prophetic Activity

Likely to be towards the end of the reign of Jeroboam II and beginning of the reign of
Hezekiah (c. 750 -715 BC).

2
Graeme Goldsworthy, Old Testament 3 (Newtown, Australia: Moore Theological College, 2008), pp. 139, 142.
3
Gordon McConville, The Prophets, Exploring the Old Testament, Vol 4, (London, UK: SPCK, 2002), p. 149.

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DCBS Module 5/Hosea

(iii) Political Background

(a) End of Jeroboam’s reign (towards end of 750 BC) with judgment on the House of
Jehu (Hos 1:4-5 cf. 2 Ki 9:14 -10:17; 15:8-12)

(b) Rapid political decline with the last 6 kings of Israel: (i) Zechariah (746-745); (ii)
Shallum (745); (iii) Menahem (745-738); (iv) Pekahiah (738-737); (v) Pekah (737-
732); (vi) Hoshea (732–722) → a period of intrigue, caprice and assassination [Hos
7:6-7; 8:4; cf. 2 Ki 15-17]

(c) Rise of Assyria [Tiglath Pileser III (745-727 BC); Shalmaneser V (726-722 BC),
Sargon II (721-705 BC)] [Hos 8:8-10; 10:6; 13:15-16 cf. 2 Ki 15:19-20, 29]

(d) Syro-Ephraimite War (735-734 BC) [Hos 5:8-11; cf. 2 Ki 16:1-9; Isa 7:1-8:22]

(iv) Religious-Social Context

(a) Idolatry & Apostasy (Baalism; Hos 2:8, 13, 17; 5:4; 9:10; 13:1-2 cf. 1 Ki 16:31-33)
(b) Spiritual Harlotry/Adultery (Hos 2:1-13; 4::1-19; 5:3-4; 7:4; 9:1) & Syncretism
(mixed worship of Yahweh & Baal and other gods; 2:7, 16)
(c) Economic Prosperity but with Social Injustice & Religious Impiety (false balances,
oppression, false worship; Hos 2:8; 7:1; 10:1 cf. 2 Ki 14:23-25)

Baalism

‘Baal’ is Baal-Hadad, the Canaanite storm-god, associated with the fertility of the land.
Baalism was a Canaanite fertility cult which held attraction for the Israelites for its
promise of agricultural, flock and herd fertility. The cult worship involved rituals of
sacred prostitution. In his opposition to Baalism, Hosea stood in succession to Elijah,
the great northern prophet.

The metaphors of prostitution and adultery were used in the book of Hosea to depict
Israel’s worship of Baal (2:8). Characteristics of Baal worship include:

(i) Calf-idols [Hos 8:5-6; 10:5 cf. 1 Ki 12:28-29; the Canaanite concept of a god
(esp. El) had influenced Israel’s thinking of Yahweh]

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 DCBS Module 5/Hosea

(ii) Sacred pillars (Asherah poles, Hos 3:4; 10:1 cf. Deut 16:21; 1 Ki 16:33)
(iii) Self-mutilation in worship (Hos 7:14 cf. 1 Ki 18:28)
(iv) Temple/Cult prostitution (Hos 4:13-14)

Question: Why was there economic prosperity in the days of Jeroboam II despite
the rampant idolatry? (see 2 Ki 14:26-27)

B. The PROPHET HOSEA AND HIS MESSAGE

Nothing is known of Hosea’s life or upbringing, except that he was ‘the son of Beeri’ (1:1).
Some number him among the priests because of his intimate knowledge of religious affairs in
the northern kingdom and his grave concern for the corruption of the priesthood (e.g. 4:5-
9).4 Others linked him with the official prophets because he quoted a frequent jibe, ‘The
prophet is a fool, the man of the spirit is mad’ (9:7). But neither conclusion can be maintained
with certainty.

Hosea’s ministry coincided closely with the reign of Tiglath Pileser III (Pul, 745-727 BC).

His lot was to watch Israel’s last illness when all attempted cures came to naught.5 Neither a
quelling of internal revolt nor aid from allies like Egypt could stay Israel’s demise. Judgement
had to come.

I. The Marriage Metaphor (1:2-3:5)

‘When the LORD first spoke through Hosea, the LORD said to Hosea, "Go, take to yourself a
wife of whoredom and have children of whoredom, for the land commits great whoredom by
forsaking the LORD.’ (Hos 1:2)

Hosea was commanded to marry a woman whose unfaithfulness represented Israel’s

infidelity to God. He was one of the first to draw such a connection:

the exclusive marriage covenant between a man and a woman is likened to

the exclusive divine-human covenant between God and humans.

4
William Sanford La Sor et. al, Old Testament Survey (Grand Rapids, MI: Eerdmans, 1982), pp. 331-334.
5
Ibid., p. 333.

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 DCBS Module 5/Hosea

Gomer’s sexual promiscuity paralleled the Israelites’ promiscuity.

The love relationship between God and His people was broken through infidelity just as that
between Hosea and Gomer was broken.

Problems:

(i) Did God call Hosea to marry a prostitute? (a moral and theological issue).
But consider other prophets who were asked to live out their messages (see Ezek
24:15-18; Jer 16:2).

(ii) Did Hosea marry one or two adulterous women? (see Hosea 1 & 3 cf. Lev 20:10; Deut
22:22; 24:1-4)

Debates:

What kind of a woman was Gomer?6

Consider the following propositions that had been made:

1. There was allegorical usage of the term ‘harlot’ to denote religious idolatry. Thus, Gomer
was an idolator and not an immoral woman. Many had held that Gomer was not wicked
when Hosea first married her but turned to evil later [But read Hos 1:2 again].
2. Gomer, like many Israelite virgins, had participated in a Canaanite ritual of sexual initiation
with a stranger prior to her marriage. Purpose: to ensure fertility of marriage [But
insufficient OT evidence for this practice].
3. Gomer was a religious cult prostitute (as contrasted with a commercial prostitute) [But
the technical term for cult prostitute, qedesa was not used for her].

II. Gomer’s Children (1:4-9)

Symbolic names to indicate reversal of God’s covenant promises:

1. Jezreel (God will sow; Hosea’s son, 1:3) - judgement upon the House of Jehu (cf. 2 Ki 9:16-
37)
2. Lo-Ruhamah* – Not-pitied (or not shown compassion cp. Exod 33:19; Deut 30:3; 1 Ki 8:50)

6
La Sor, p. 336.

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DCBS Module 5/Hosea

3. Lo-Ammi* – Not my people (symbolizes a broken covenant cp. Lev 26:12)

[*could be children of Gomer’s adultery.]

Note however 1:10-11; 2:14-23.

‘And I will betroth you to me forever. I will betroth you to me in righteousness and in justice,
in steadfast love and in mercy. I will betroth you to me in faithfulness. And you shall know
the LORD.’ (2:19, 20).

Key Message: Hosea’s marriage with Gomer was used by God to illustrate both His
disgust and His love for His covenant people.7

Overall Message of Hosea8

Indictment The overall indictment concerned covenant breaking, especially through

the syncretistic worship involving fertility rites of Baalism (Hos 1-3; 13:1-
3). The LORD’s charge against Israel was over Israel’s unfaithfulness and
lack of steadfast love (4:1). Steadfast love is the usual English translation
of the Hebrew word ḥesed, a technical term that applies to covenant
faithfulness. Israel’s condition was described as having ‘no knowledge of
God’. This ignorance of God was self-inflicted, self-destructive (4:6) and
blameworthy (4:14; 5:4). This is because God had made himself known in
the covenant and in His dealings with their forefathers (12:2-4, 13-14).
Covenant faithfulness means more than the formal observation of rituals;
it is a personal relationship with God (6:6-7). To claim to know God while
disobeying His commandments is to break the covenant (8:1-4, 13-14;
9:4). Hosea’s indictment of the nation’s leadership (priests and kings)
highlighted their failed roles, for they had led the people into sin (4:4-9;
5:1; 10:5-8; 13:10-11).

Judgement Hosea prophesied the destruction of the nation at the hands of Assyria.
There will be a second exile, but this time not in Egypt (11:5; 12:9). Israel’s
‘adultery’ with the Baal worshippers had destroyed the covenant

7
McConville, p. 403.
8
adapted from Goldsworthy, pp. 146-147.

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DCBS Module 5/Hosea

relationship (1:4-9) and Hosea emphasized human responsibility for this

sin as God had revealed His ways. The nation was guilty and thus rejected
(9:1-17). Other passages of judgement include 2:3-6, 10-13; 4:9-10; 5:9-
14; 8:5-14; 10:4-15; 13:3, 7-9, 15-16.

Restoration Hosea’s eschatology was essentially one of immediate destruction and

eventual restoration. Restoration will happen as a reversal of fortune
when God will again have mercy and gather a people who are truly His
people. The Abrahamic covenant will be fulfilled in the number of the
children that will be ‘like the sand of the sea’ (Hos 1:10; see Gen 22:17).
Hosea depicted a day in which Israel will be wooed back from Baalism to
be betrothed to God (2:14-23; 3:1-5). Note especially Hosea 2:23. While
Hosea’s call was for Israel to return, it will be Yahweh Himself who will
heal them and take away their iniquity and apostasy (14:1-9).

C. THEMES AND THEOLOGICAL MESSAGE9

I. ‘No other gods’
II. Knowledge of God
III. Steadfast love and Faithfulness
IV. Divine dilemma of Judgment and Love/Salvation

I. ‘No other gods’

"You shall have no other gods before me.” (Exod 20:3)

▪ God’s covenant relationship with Israel - first commandment (Exod 20:3 cf. Deut 6:4,5)
▪ Metaphors for God - jealous husband (2:2-13); forgiving husband (3:1-5); loving father
(11:1, 3-4); frustrated shepherd (4:16); ferocious lion (5:14; 13:7-8); protecting lion
(11:10-11).
▪ Contra the metaphors for Israel - unfaithful wife (1:2-9; 3:1-5; 9:1); loyalty like rapidly
disappearing morning mist (6:4); hot ovens (7:4-7); silly dove (7:11); faulty bow (7:16);
wild donkey (8:9); recalcitrant heifer (10:11).

9
Longman & Dillard, pp. 406-407; McConville, pp. 144-147; La Sor, pp. 340-342.

GT/Nov 2020 7
DCBS Module 5/Hosea

▪ Essential element in the God’s covenant with Israel is relationship and not the
Torah/law (see 2:19; 6:6)

II. Knowledge of God

‘My people are destroyed for lack of knowledge; because you have rejected
knowledge, I reject you from being a priest to me. And since you have forgotten
the law of your God, I also will forget your children.’ (Hos 4:6)

▪ The relationship between knowing God and obeying the law is made explicit in Hosea
4:6.

▪ Knowledge of God is not merely knowing about God; it is being properly related to Him
in understanding, love and obedience.

▪ Obedience to the Law must not be dead legalism but should stem from a vital, vibrant
fellowship. Lack of the knowledge of God leads to empty ritualism.

III. Steadfast love (ḥesed) and faithfulness (’emunah)

‘And I will betroth you to me forever. I will betroth you to me in righteousness and
in justice, in steadfast love and in mercy. I will betroth you to me in faithfulness.
And you shall know the LORD.’ (2:19, 20).

▪ God’s faithfulness is rooted in election (see Hos 6:7; 12:3-4, 9-13) and is the point of
the dominant metaphor of the book → that of marriage.

▪ The ‘marriage-vow’ which God made in Hosea 2:19, 20 attributes faithfulness directly
to Him in the terms ḥesed (steadfast love) and ’emunah (faithfulness).

▪ Ḥesed (‘steadfast love’, ‘loyalty’) is the quality by which a covenant is maintained and
is the key, overarching concept in the book’s theology.

▪ It is a reciprocal concept whereby just as Yahweh is true to Israel so Israel is to

demonstrate loyalty and ḥesed love towards Yahweh; and to do so by practicing
‘justice and righteousness’ in right and just relationships with fellow Israelites and in
knowing God.

Question: In the light of the above, how would you understand the text of Hosea
6:6 below?

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DCBS Module 5/Hosea

‘For I desire steadfast love and not sacrifice, the knowledge of God
rather than burnt offerings.’

IV. Divine dilemma of Judgment and Love/Salvation

In the book of Hosea, God’s judgment and love were held in tension.
Note Hosea 11:8-11 (the heart of the book’s theology):

‘How can I give you up, O Ephraim?

How can I hand you over, O Israel?
How can I make you like Admah?
How can I treat you like Zeboiim?
My heart recoils within me;
my compassion grows warm and tender.
I will not execute my burning anger;
I will not again destroy Ephraim;
for I am God and not a man, the Holy One in your midst,
and I will not come in wrath.
They shall go after the LORD;
he will roar like a lion;
when he roars,
his children shall come trembling from the west;
they shall come trembling like birds from Egypt,
and like doves from the land of Assyria,
and I will return them to their homes, declares the LORD.’

▪ Divine dilemma was presented not as an intellectual problem but as a person in agony
of decision → portrayal of God in turmoil, compelled by His nature to judge sin and
yet wrestling within Himself to save His beloved people.
▪ The suffering of the prophet paralleled God’s suffering.
▪ In the NT, divine suffering became incarnational - when the dilemma was resolved in
the Cross of Jesus Christ, where the Judge Himself bore the judgment.

A remarkable story, this. A prophet was called to bear a cross, to experience both the suffering
heart and the redeeming love of God. With unflinching obedience Hosea drank a bitter cup.
His home was his Gethsemane. And in bending to a will not his own, he not only left a most
poignant illustration of divine love but helped prepare the way for One who most fully
embodied this love. (La Sor, p.339)

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DCBS Module 5/Hosea

For Reflection

1. What message to Israel lies in the marriage of the prophet Hosea to Gomer?
Summarize God’s charges against Israel.

2. What do you learn about the love of God from the book of Hosea? In your answer,
illustrate with examples.

References

Goldsworthy, Graeme, Old Testament 3 – The Prophets. Newtown, Australia: Moore

Theological College, 2008.

LaSor, William Sanford et al. Old Testament Survey. Grand Rapids, Michigan: Eerdmans, 1991.

Longman III, Tremper & Raymond B Dillard. An Introduction to the Old Testament. Grand
Rapids, Michigan, Zondervan, 1994.

McConville, Gordon. The Prophets, Exploring the Old Testament, Vol 4. London, UK: SPCK,
2002.

Diocesan Biblical Studies, Unit 5 – Daniel to Malachi.

Reading Assignment

Read Amos 1-9 for next week’s lesson.

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DCBS Module 5/Hosea

Appendix 1 – Listing of Minor Prophets and their Message

The Minor Prophets

Hosea Hosea was one of two prophets to the northern kingdom of Israel. He
condemned idolatry and moral decay and used the imagery of marriage
and adultery to symbolize God’s relationship to Israel and her idolatrous
unfaithfulness. The love of God for this wayward nation is a strong theme
in this book.

Joel Joel emphasized the Day of the LORD as a day when, contrary to popular
expectations, God would judge His people for their sinfulness. Joel’s
eschatology included the promise that the day will come when God will
pour out His spirit on His people.

Amos Amos was the other prophet of the northern kingdom of Israel. He was sent
from the southern kingdom of Judah to prophesy in Israel. He began by
judging the nations and then turned his indictment against Judah and
Israel. Like Joel, he declared that the Day of the LORD was not something
they should desire because it would be the day of judgment for them. He
predicted judgment and destruction, but also held out hope for the day of
restoration and blessing.

Obadiah The shortest prophetic book, Obadiah, was aimed at Edom (Esau’s nation)
for its unbrotherly behavior towards his twin brother Jacob. When the
Babylonians destroyed Jerusalem, many Edomites apparently harassed the
fleeing Jews and betrayed them to the Babylonians. For this they were
roundly condemned. The brief promise of blessing encouraged the people
of Judah to look to the day when their situation would be reversed when
Esau would suffer punishment for its sin.

Jonah Jonah lived in the time of Jeroboam II in the first half of the eighth century.
Essentially, the book speaks of God’s concern for a foreign people, the
more remarkable as it was Israel’s enemy, Nineveh (Assyria) that was soon
to destroy Israel.

Micah Micah was a contemporary of Isaiah. He condemned the rulers of Judah

and the false prophets, foretelling the coming destruction of Zion. But, as
with Isaiah, there was the promise of its restoration.

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Nahum This short book was an oracle against Nineveh, and would have been
written after the fall of Samaria to the Assyrians in 722 BC. Nahum
predicted the fall of Assyria and promised restoration to Judah.

Habakkuk Habakkuk had apparently witnessed the Assyrian assault on Israel. Now he
was told that God would use the Babylonians as His agents of judgment on
Judah.
This was distressing to the prophet who asked: How could an evil nation be
used thus to punish a more righteous nation? The answer was that God
would also punish Babylon for its evil.

Zephaniah Zephaniah prophesied during the reign of Josiah. He emphasized the

judgment to come on the Day of the LORD. Like Isaiah, he had a message
of hope for the faithful remnant. The restoration of Zion would be
accompanied by both judgment and blessing to the nations.

Haggai In the period following the return from exile, all was not well in Jerusalem.
Haggai’s short prophecy focused on the rebuilding of the temple, a task
that the people had neglected. He prophesied of the blessings that would
come from obedience to God’s will in this matter.

Zechariah This is the longest of the post-exilic prophetic books. It began with a series
of highly symbolic visions that were concerned with reconstruction after
the exile, and particularly with rebuilding the temple. Zechariah pointed to
a further judgment to come and to the Day of the LORD as still future.

Malachi The exhortations of Haggai and Zechariah might have hastened the
rebuilding of the temple, but there was still much corruption and
unfaithfulness which Malachi had to confront. This book closed with the
promise of further action by God who would send His messengers to
prepare the way of the LORD’s coming.

Source: Goldsworthy, pp. 140-141.

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 AMOS

MAIN SECTION CHAPTER SUBJECT

INTRODUCTION 1 The Lord roars

JUDGEMENT Judgement on Syria, Philistia, Phoenicia, Edom, Ammon

ON THE
NATIONS 2 Judgement on Moab, Judah, Israel

3 Israel’s privilege and guilt

4 Israel’s failure to heed repeated warnings

INDICTMENT
OF A lament and call to repentance
ISRAEL 5
Hollow religion condemned

6 Woe to complacency and pride

1st Vision : Locusts

2nd Vision : Fire

7
3rd Vision : Plumbline
VISIONS
OF
Confrontation with Amaziah
JUDGEMENT

8 4th Vision : Basket of summer fruit

9 5th Vision : The Lord at the altar

CONCLUSION Promise of final restoration

Study this Outline for the examination

DCBS Module 5

THE BOOK OF AMOS

Lesson Coverage
Overview of the Book
A Closer Look at the Contents
- Oracles Against Nations (OAN)
- Indictment of Israel
- Visions of Judgement
- Hope of Restoration
Themes and Theological Message
Contemporary Significance of Amos’ Message

I. Overview of the Book

A. About the Prophet

The 8th century prophet Amos (a contemporary of Hosea, Isaiah and Micah) prophesied during
the prosperous reigns of Uzziah, king of Judah and Jeroboam II, king of Israel (1:1; from about
760 BC). A southerner (from Tekoa), he was sent to the people of the northern kingdom and
delivered his message in one of the religious sanctuaries set up by Jeroboam I → at Bethel
(7:10-17), and possibly also in Samaria itself (3:9-4:3). While he was in Bethel, Amaziah, the
priest of the sanctuary, tried to send him back to Judah, telling him that his own people should
pay for his services (7:12-13). He obviously thought Amos was some kind of professional
prophet, who was looking for a full-time job attached to a permanent place of worship.1

Amos however, was a sheep-breeder (noqed, 1:1), a cattle-farmer (boqer, 7:14) and a dresser
of sycamore figs (7:14). He was not a ‘professional’ prophet, but nevertheless, a prophet - a
‘seer’ (1:1). His mission was to be God’s spokesman to the ‘rotten state of Israelite society’2
(cf. 3:3-8; 7:14-17).

1
John Drane, Introducing the Old Testament (England, Oxford: Lion Publishing, 2000), 137.
2
Ibid.

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DCBS Module 5

B. The Historical-Social Background (refer also to the notes on Hosea)

▪ Period of political expansion & economic prosperity (see 2 Ki 14:25; Amos 3:11, 15; 4:1;
6:1-6)
▪ Period also of social & moral decadence (complete breakdown of morality and covenant
faith; see Amos 2:6-8; 4:1; 5:11, 12; 8:4-6)
▪ Days of great religious fervour but hollow religiosity → ritualism without reality; sacrifice
without substance (false sense of security in religion, materialism & military success; see
Amos 2:12, 4:4-5; 5:4-7, 14, 21-26; 6:12; 8:4)
▪ Ominous shadow of a threatened invasion (see Amos 3:11; 5:3, 27; 6:7-14; 7:9, 17; 9:4)

C. Key Message

The prophet Amos was a courageous spokesman of God’s justice and righteousness. The book
calls for social justice as the indispensable expression of true piety. The key verse is found in
Amos 5:24 -
‘But let justice roll down like waters,
and righteousness like an ever-flowing stream.’

D. Outline/Structure of the Book

1-2 Judgment/Oracles against Nations … including Judah & Israel!

- The LORD roars
- Judgement on Syria, Philistia, Phoenicia, Edom, Ammon, Moab, Judah, Israel

3-6 Indictment against Israel

- Israel’s privilege and guilt
- Israel’s failure to heed repeated warnings
- Lament and call to repentance
- Hollow Religion condemned
- Woe to complacency and pride

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DCBS Module 5

7-9 Visions of Judgment and Hope of Restoration

- 1st Vision: Locusts
- 2nd Vision: Fire
- 3rd Vision: Plumbline
- 4th Vision: Basket of Summer Fruit
- 5th Vision: The LORD at the Altar
- Confrontation with Amaziah
- Promise of Final Restoration

II. A Closer Look at the Contents

Amos 1:1-2

The LORD Roars

Compare 1:2 with 3:8. What is the effect of picturing the LORD as roaring?
What were the consequences?

And he (Amos) said: "The LORD roars from Zion and utters his voice
from Jerusalem; the pastures of the shepherds mourn, and the top of
Carmel withers." (Amos 1:2)

“The lion has roared; who will not fear? The Lord GOD has spoken; who
can but prophesy?" (Amos 3:8)

▪ Effect: The LORD roars in judgment; the prophet has prophetic obligation to
pass on this divine revelation (3:8)
▪ Consequences: the geographic extent of the disaster, spreading from
Jerusalem in the south to Carmel in the north.
▪ Note: Mt Carmel overlooked the Mediterranean from the northern coast of
Israel. Sea breeze and annual rainfall of 28 inches made it one of the most
flourishing section of the country. Its high slopes were covered with olive trees,
vineyards and rich pastureland. Amos and other prophets created a
contrasting image of this area’s normal fertility with the drought brought
about by God’s wrath (Walton, Background Overview, p 764).

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DCBS Module 5

Amos 1:3-2:16

Judgment/Oracles Against Nations (OAN)

This section contains 6 oracles of judgment against foreign nations, beginning
with the nations surrounding Israel and gradually spiralled upon Judah and
Israel itself. The first three nations were not related to Israel, whereas the next
three were blood relations.

Whatever the reason for this unusual form of prophetic judgment oracle, the
real impact is in the way the oracles have been grouped. One can imagine the
applause from the Israelites as Amos indicted in turn the Syrians, the
Philistines, the Phoenicians, the Edomites, the Ammonites and the Moabites
(Amos 1:3-2:3). All these deserved God’s judgment for their treatment of their
enemies. Those who heard Amos’ preaching might even have rejoiced at the
condemnation of Judah (2:4-5). Imagine their indignation when the prophet
turned his attention to Israel and delivered the longest and most scathing
oracle (Goldsworthy, p. 151).

Each oracle began with the phrase. ‘For three sins of… even for four, I will not
turn back my wrath’. This is a numerical-saying formula found in wisdom
literature. It suggests that the list is open-ended and capable of being added
to. There is a common element in the judgment on the foreign nations – each
had been guilty of great cruelty and barbarism (violation of human rights3,
taking whole communities into slavery; breaking treaties and exacting
merciless revenge on neighbouring states).

Judah was condemned for breaking God’s Law (covenant-breaking, 2:4-5). But
the longest and bitterest attack however was on Israel.

Contrast Israel’s deeds (2:6-8) with God’s deeds (2:9-11).

How had Israel failed?

3
Drane, 138.

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DCBS Module 5

Israel had caused God’s holy name to be profaned (2:7). God brought Israel
out of Egypt and drove out the Amorites before them (Deut 2:24). But Israel
was far from grateful and had even abused the Nazirites - those dedicated
to the LORD’s service (Amos 2:12 cf. Num 6:1-8).

Note that the symbol of judgment was fire for the first 7 nations.
Note the word pictures used to describe the forth-coming punishment upon
Israel (2:14-16).

Amos 3-6

Indictment of Israel
This section delineates Israel’s sins.

3:1-15 Israel’s privilege and guilt

(i) Recall the Exodus event and God’s choice of Israel (3:1-2). Privilege has
its responsibilities but Israel had failed in her responsibility to be a
kingdom of priests and a holy nation (see Exod 19:4-6).
(ii) The series of questions in 3:3-6 implies a cause and effect. Amos
pointed out that the judgment that was coming upon Israel was not a
random event.
(iii) 3:7-8 explains that God is just in His dealings as He gives ample warning
through His prophets before He acts.
(iv) Israel’s sins include: (a) oppression of the poor and needy (b) failure to
practice justice and righteousness (c) hoarding up violence and
devastation within its walls.

The foretold judgment would be in the form of an enemy who will come upon
the land to surround it and to bring the people into exile (3:11-15; 4:2-3,12;
5:5, 27; 6:7; 7:17).

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DCBS Module 5

4:1-13 Israel’s failure to heed repeated warnings

Note the disasters that God brought upon Israel but Israel’s failure to heed:
(i) Famine (4:6)
(ii) Drought (4:7-8)
(iii) Plague (4:9)
(iv) Sword (4:10)
(v) Calamity (4:11)

Thus, the judgment – “Prepare to meet your God” (4:12)

5:1-17 A lament and a call to repentance

This chapter starts with a funeral lament. The central point is the appeal to
seek the LORD (5:4-6, 14-15).
(i) Israel’s sins as highlighted – social injustice (perversion of justice – 5:7
‘turning justice into wormwood..’; 5:10-12)
(ii) The exhortation → Seek God = Seek Good.
For Amos, true spirituality is to practise social justice.

5:18-27 Hollow religion condemned

- Contrary to the people’s expectations, the day of the LORD will be a day of
inevitable judgement even upon themselves.
- God had rejected the people’s religious observances (5:21-23). Why?
- Ponder the key message in 5:24. What does God seek in His people?
Compare with the Book of Hosea: ḥesed (‘steadfast love’, ‘loyalty’) is
the quality by which a covenant is maintained → just as Yahweh is true
to Israel so Israel is to demonstrate loyalty and ḥesed love towards
Yahweh; and to do so by practicing ‘justice and righteousness’ in right
and just relationships with fellow Israelites and in knowing God.

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6:1-14 Woe to complacency and pride

Note the condemnation of the people’s pride and lifestyle (6:1, 4-6); and the
severe punishment that awaits them (6: 7, 11, 14).

Amos 7 – 9

Visions of Judgment and Hope of Restoration

o 1st Vision: Locusts (7:1-3) ) How did Amos respond?
o 2nd Vision: Fire (7:4-6) ) “

o 3rd Vision: Plumbline

The plumbline is an instrument used to measure the uprightness of a
building → vision was a visual of a standard of measurement of Israel’s
righteousness. God’s standard is His covenant law.

o 4th Vision: Basket of Summer Fruit

In this vision, there is a word-play on the similarity between the Hebrew
word qayitz (summer fruit) and qetz (end). It speaks of the end of Israel.
While the land will suffer earthquake, eclipse and famine (8:8-10), the
worst thing that will happen will be the withdrawal of the Word of the LORD
(8:11-12).

o 5th Vision: The LORD at the Altar

This serves as the setting for the LORD’s pronouncement of inescapable
judgment (9:1-4)

o Promise and Hope of Final Restoration (9:11-15)

Note God’s faithfulness to the Davidic promise (see 2 Sam 7:11-16).

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DCBS Module 5

III. Themes and Theological Message (EOT, 172-173; IOT, 431-433)

▪ Divine Sovereignty and Judgement4

- God’s sovereignty over nations and all creation as Creator and Sustainer (Amos 1-3; 4:13;
5:8-9; 9:5-6)
- Divine indictments of nations because of violations of human rights5: acting with great
cruelty; taking whole communities into slavery; breaking treaties and exacting merciless
revenge on neighbouring states.

▪ Justice and Righteousness

- Dominant theme → Amos 5:24

‘But let justice roll down like waters,

and righteousness like an ever-flowing stream.’

- God is against false worship (cf. Amos 4:4-5; 5:21-26) and social injustice (cf. Amos 2:6-8;
4:1; 5:7, 11-12, 15; 8:4-6)
- There was social injustice of debt slavery; inflated city prices; rigged weighing scales
(Amos 2:6-8; 5:11-12; 8:4-6 cf. Exod 21:1-6; 22:25-27; Lev 19:15, 35-36; Deut 15:12-18;
24:10-13, 17-18). True religion and social justice must go hand in hand or one breaks
covenant with God.
- cp. Book of Hosea: ḥesed (‘steadfast love’, ‘loyalty’) is the quality by which a covenant is
maintained → a reciprocal concept whereby just as Yahweh is true to Israel so Israel is to
demonstrate loyalty and hesed love towards Yahweh and to do so by practicing ‘justice
and righteousness’ in right and just relationships with fellow Israelites and in knowing
God.

▪ Day of the LORD

- Day of judgment and despair (Amos 5:18-20; 8:3)
- Messianic day of restoration (9:11-12)

4
Note: there are Oracles Against Nations in other prophetic books (cf. Isa 13-23; Jer 46-51; Ezek 25-32).
5
Drane, 138.

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 DCBS Module 5

▪ The Prophet as Servant

- A messenger with the obligation to prophesy as sent (3:3-8)
- An intercessor appealing to God’s character (7:2-6)

IV. Contemporary Significance of Amos’ Message

‘We observed that in many of our churches worship is understood as a private emotional
experience. So much money and time are put into ‘improving worship’ and this usually mean
enhancing its value as entertainment. The genuineness of an act of worship is assessed by
‘how it makes me feel’, not whether it has made me (or the church) more Christ-like; and
enlarged my (our) imagination in such a way that it turns me(us) outwards in love to embrace
a world of violence, pain and injustice. Surely, worship that does not lead us to participate in
God’s own protest against injustice, and to feel his compassion for the lost, the needy, the
excluded and the oppressed, cannot be Christian worship. It is idolatry, the worship of self and
a god created in the image of self, as Jesus and the Old Testament prophets announced again
and again. To know the biblical God is to be turned towards the weakest and most vulnerable
members of society, and to become the voice of those who are voiceless. ‘What does the LORD
your God require of you, but to do justice, love mercy and to walk humbly with your God?’
(Extract from ‘Church and Mission in the New Asia: New Gods, New Identities’ – CSCA Annual
Lectures, 2007 by Vinoth Ramachandra, p 47-48)

Reflect on the above observation in the light of the message from the book of Amos.
(i) How could our worship of God be authentic? How could we translate God’s call for
‘justice and righteousness’ into practical realities in our society?
(ii) In what way(s) is your church involved in social work (blessing the community) and
social justice (taking a stand for right actions)?

For Further Reflection

1. What were the sins of Israel which brought upon her the judgment of God?
2. Are Amos’ prophecies and warning relevant for us today? Illustrate with examples.

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DCBS Module 5

References
Drane, John. Introducing the Old Testament. England, Oxford: Lion Publishing, 2000.
Goldsworthy, Graeme. Old Testament 3. Australia: Moore Theological College, 2008.
Longman III, Temper and Raymond B. Dillard. Introduction to the Old Testament (IOT). Grand
Rapids, MI: Zondervan, 1994, 2006.

McConville, Gordon. Exploring the Old Testament (EOT), Vol 4 – The Prophets. London, UK:
SPCK, 2002.

Walton, John H. et al. The IVP Bible Background Commentary – Old Testament. Downers
Grove, Illinois: IVP, 2000.

DLT2 Unit 5 – Daniel to Malachi.

Reading Assignment
Read Obadiah; Jonah 1-4; Nahum 1-3 for next week’s class.

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 OBADIAH

VERSES SUBJECT

1–9 Judgement on Edom

10 – 14 Sins of Edom

15 – 21 The Day of the Lord :

- Judgement on nations
- Deliverance in Zion
DCBS Module 5 - OBADIAH JONAH NAHUM Class Notes

OBADIAH

Introduction
Obadiah is the shortest book in the Old Testament, consisting of only twenty-one verses. In the book of Joel,
Edom is accused of violence against the people of Judah (3:19). When this particular violent action occurred
is uncertain, considering Edom’s long-term antagonism to Israel that began with the struggle of Esau and
Jacob in Rebekah’s womb (Gen 25) and continued into the Babylonian captivity of Judah. Here in Obadiah,
God gave a word to speak against Edom for the encouragement of Israel.

Authorship

Obadiah.

Exactly who Obadiah was, remains a mystery. One theory was that the Obadiah who served King Ahab and
who encountered Elijah (1 Kings 18:3-16) was the writer. We can only say a certain man named Obadiah
served as prophet of God at a time of calamity in Judah.

Setting and Date

It is an oracle against the single nation of Edom.

Edom and Israel had a long history together, going back to the time of the Patriarch as Edom is Esau and
Israel is Jacob (Gen 25:24-26, 36:6-8).

24
When her days to give birth were completed, behold, there were twins in her womb. 25 The first came out
red, all his body like a hairy cloak, so they called his name Esau. 26 Afterward his brother came out with his
hand holding Esau's heel, so his name was called Jacob. Isaac was sixty years old when she bore them. (Gen
25:24-26)6

28
Then he said, “Your name shall no longer be called Jacob, but Israel, for you have striven with God and with
men, and have prevailed.” (Gen 32:28)

JTTY 1
Then Esau took his wives, his sons, his daughters, and all the members of his household, his livestock, all his
beasts, and all his property that he had acquired in the land of Canaan. He went into a land away from his
brother Jacob. 7 For their possessions were too great for them to dwell together. The land of their sojourning
could not support them because of their livestock. 8 So Esau settled in the hill country of Seir. (Esau is Edom.)
(Gen 36:6-8)

Physically, Edom was a neighbour to Judah, below the Dead Sea and to the East. Its land was mountainous
and difficult. From time to time there was conflict between the two nations. This went back as far as Israel’s
approach to the Promised Land, when the Edomites refused a request by Moses for the Israelites to simply
pass directly through Edom’s territory on their way north (Num 20:14-21). Edom was vassal to Judah in the
ninth century BC, until it rebelled against King Joram, leading to a period of war between them (2 Kgs 8:20-
22). In the eighth century BC, Judah again dominated Edom for a time, but Edom was able to attack Judah in
return (2 Kgs 14:7; 2 Chr 28:17).

(In the same century, Amos (1:11-12) accused Edom of attacking ‘his brother’ (Israel-Judah). (<- this fact is
to show the link of same prophetic context by the two prophets – Amos and Obadiah.)

1. Then in 587 BC, the Edomites apparently joined in the destruction of Judah by the Babylonians (Ps 137:7;
Lam 4:21-22; Ezek 25:12-14). Obadiah vv. 11-14 pictures Edom rejoicing and taking advantage of an
enemy attack on Jerusalem. So Obadiah vv. 11-14 fits the occasion of 587 BC episode by Babylon on
Judah.

2. The looting episode also fits the occasion of the invasion of Jerusalem during Jehoram's reign that
Obadiah referred to, by Philistines and Arabians (853-841 B.C.; 2 Kings 8:20-22; 2 Chron. 21:8-10, 16-17;
cf. Amos 1:6).

So the two common dates of when the book of Obadiah was written are ‘about 850 B.C.’ or ‘after 586 B.C.’

Both are the likely historical settings. The additional clue that in the Hebrew bible, the 12 prophets’ books
are arranged in chronological order generally and Obadiah’s placement is immediately after Amos suggests
possibly of the earlier date of 853-841 BC as well, which is what Jansen chart also depicts. (Amos’ dating is
well documented in Amos 1:1 which points to around 760 BC).

JTTY 2
Genre

The primary genre is prophecy. The author uses vigorous poetic language and is written in the form of a
chant of doom.

Key verses

10
1. Because of the violence done to your brother Jacob, shame shall cover you, and you shall be cut
off forever.

15
2. For the day of the LORD is near upon all the nations. As you have done, it shall be done to you; your
deeds shall return on your own head.

Outline

1. Judgment on Edom (vv. 1–9)

A. Yahweh issues a call to battle Edom (v1)

B. Yahweh pronounces judgment upon Edom (vv2–9). Edom will be cast down despite her sense of
security. This came through being deceived by allies, nations and friends that covenanted with Edom
(v. 7). She will be completely searched out and plundered by her own confederates, as well as
divested of all her wisdom.

How did God characterise Edom?

2. Sins of Edom (vv. 10–14)

A. She had done violence against Judah as a foreigner (vv. 10–11)

B. She rejoiced openly over Judah’s misfortune (v. 12)

C. She participated in Jerusalem’s plundering (v. 13)

D. She had aided in Judah’s captivity (v. 14)

JTTY 3
 Which verse tells us the chief trigger for judgement?

(Also reference Ezekiel 25:12-14 & Deut 23:7a)

12
“Thus says the LORD God: Because Edom acted revengefully against the house of Judah and has
grievously offended in taking vengeance on them, 13 therefore thus says the LORD God, I will stretch
out my hand against Edom and cut off from it man and beast. And I will make it desolate; from Teman
even to Dedan they shall fall by the sword. 14 And I will lay my vengeance upon Edom by the hand of
my people Israel, and they shall do in Edom according to my anger and according to my wrath,
and they shall know my vengeance, declares the LORD God. (Eze 25:12-14)

The hate of the Edomite against Israel is a stark contrast to God’s love for Edom when He instructed
the Israelites through His servant Moses that:

7
“You shall not abhor an Edomite, for he is your brother. (Deut 23:7a)

3. Day of the LORD (vv. 15–21)

A. The principle of the Day of the LORD is stated: it will be a day of retribution for all nations (vv. 15–
16)

B. The promise of the Day of the LORD affirmed: it will be a day of deliverance for Israel (vv. 17–21)

1. Israel will be saved and become an instrument of judgment against Edom (vv.17–18)

2. Israel shall acquire the lands of her enemies (vv.19–20)

3. Zion will be the capital of the Kingdom of Yahweh (v. 21)

Archaeological and biblical evidence point to sometime in the sixth century B.C. for the beginning of Edom’s
destruction. (The Neo-Babylonian Empire, also known as the Chaldean Empire, was a period of
Mesopotamian history which began in 626 BC and ended in 539 BC). Edom was laid waste by them (Jer 49
and Eze 35). The Maccabees further subjugated Edom and the Roman completed the ruin at the time they
destroyed Jerusalem in AD 70.

JTTY 4
For Reflection

What specific aspects of God does this prophetic book highlight?

How could we apply the message of Obadiah in present days living?

References/Sources
Archaeological Study Bible, NIV, (Zondervan, 2005)
Billy K. Smith & Frank S. Page, Amos, Obadiah, Jonah, The New American Commentary, (Broadman & Holman
Publishers, 2001)
Charles L. Feinberg, The Minor Prophets, (Moody Press, Chicago, 1982)
Gordon McConville, Exploring the Old Testament IV, The Prophets (SPCK/IVP, 2002)

James Van Dine, Bible Analyses (Sonic Light, 2017)

Thomas L. Constable, Notes on Jonah, (Sonic Light, 2017)

JTTY 5
 DCBS Minor Prophets – (A cursory chart of context in the Bible and History) (ref. Irving Jansen Survey of OT – Moody Press)

JTTY 6
 JONAH

MAIN SECTION CHAPTER SUBJECT

OBEDIENCE 1 Jonah flees and meets the storm

REPENTANCE 2 Jonah prays and is vomited out of the fish

PROCLAMATION 3 Jonah preaches and Nineveh repents

DISPLEASURE 4 Jonah sulks; God’s compassion

DCBS Module 5 - OBADIAH JONAH NAHUM Class Notes

JONAH

Introduction
The book of Jonah is among the most controversial in the Old Testament, interpreted by various scholars as
either history or fiction. Jonah is the only OT prophet on record whom God sent to a heathen nation with a
message of repentance. We can judge how important the Jews consider this book to be when they read it
during the solemn hours of the Day of Atonement.

Some questions arose because the book is full of miracles - the storm; a great fish that appeared at the right
time to preserve Jonah for three days; a strange plant that grows quickly to give Jonah shade and as quickly
dies, because God sends a worm to destroy it (4:6-7). And the greatest of all the strange happenings is the
repentance of the entire city of Nineveh. The root of the difficulty in accepting it as historical is man’s denial
of the miraculous.

Authorship
The book of Jonah contains no explicit reference to author or to a chronological setting. The issue of
authorship is somewhat related to how the book is to be interpreted, i.e. ‘historical Jonah himself or his
contribution’ or ‘fictional/allegorical interpretation’ by late anonymous composition. A reference to Jonah
in 2 Kings 14:25 adds that he was from Gath-Hepher which was a village in northern Israel.

Genre
Historical narrative.

Dating
The events of the book of Jonah took place around 785-770 B.C. which means the book was written in the
8th century BC – i.e. it is a pre-exilic book. The most likely date is the third quarter of 8th century BC, after the
public ministries of Amos and Hosea and before the fall of Samaria to Assyria in 722 BC.

If it is regarded as a mere story, then it is likely to be written in the postexilic time when Nineveh had become
only a distant memory.

Historical Setting
JTTY 1
Taking Jonah’s story as a factual account, the book was addressed to the northern kingdom (Israel) during
the reign of Jeroboam II, a time of great territorial and commercial expansion.

Assyrian power was at a particular low point during the reign of Assur-dan III (773-756 BC). It had suffered
military reverses, diplomatic setbacks, famine and domestic uprisings. In addition, an eclipse had taken place
on 15 June, 763 BC and this could have been regarded as a terrible omen. (There had also been an eclipse in
784 BC). With all this going on, it is not surprising that the Ninevites would have been especially jittery and
ready to pay attention to a foreign prophet who suddenly appeared in their city.

Key verses
1. And the Lord appointed a great fish to swallow up Jonah. And Jonah was in the belly of the fish three
days and three nights. (Jonah 1:17)

(Jesus made reference to the episode) when He spoke of his death.

38
Then some of the scribes and Pharisees answered him, saying, “Teacher, we wish to see a sign from
you.” 39 But he answered them, “An evil and adulterous generation seeks for a sign, but no sign will be given
to it except the sign of the prophet Jonah. 40 For just as Jonah was three days and three nights in the belly of
the great fish, so will the Son of Man be three days and three nights in the heart of the earth. (Mt. 12:39-40)

For as Jonah became a sign to the people of Nineveh, so will the Son of Man be to this generation. (Lk 11:30)

2. When God saw what they did, how they turned from their evil way, God relented of the disaster
that he had said he would do to them, and he did not do it. (3:10)

3. Jonah: ‘for I knew that you are a gracious God and merciful, slow to anger and abounding in steadfast
love, and relenting from disaster.’ (4:2)

4. And should not I (the Lord God) pity Nineveh, that great city, in which there are more than 120,000
persons who do not know their right hand from their left, and also much cattle?” (Jonah 4:11)

Outline
Chapter1 Jonah flees and meets the storm
Chapter2 Jonah prays and is vomited out of the fish
Chapter3 Jonah preaches and Nineveh repents
Chapter4 Jonah sulks: God’s compassion
JTTY 2
(Chapters 1-2)
1. Personal Call (1:1-2)
Jonah was called by God to do a specific task: to go to Nineveh the capital of Assyria and preach
against It. He decided to flee in the opposite direction, and headed for Tarshish. His disobedience
brought near disaster to the people he associated with.

2. Presence of God (1:3-16)

The Hebrew literally means that he ran away from the face of the Lord. Chapter one shows the
futility of fleeing from the presence of God, and the futility of human efforts to overrule God's plans.
Note the sovereign acts of God in the storm, the casting of the lots, the stilling of the storm and the
fish to swallow him up.

3. Provision by God (1:17)

There are examples of people who have survived episodes as Jonah. Jonah was inside the fish for
three days and three nights. This physical miracle of the fish is not as wonderful as the moral miracle
of Nineveh's repentance (chap 3).

4. Prayer by Jonah (chapter 2)

Jonah was at the end of his rope, and as he was turning unconscious, he called upon God and vowed
to obey. The Lord commanded the fish and it vomited Jonah on to dry land.

Is there any part of Jonah 1 referenced in the NT?

Why did Jonah flee from the call?

(Chapters 3-4)
5. The Compassionate God (Chapter 3)
God could have left Jonah and called another prophet, but He did not. Such is our God who gives
failures a second chance. Jonah was forgiven, restored and re-commissioned by God to go to
Nineveh.

JTTY 3
 The King and people of Nineveh took heed to Jonah’s warning that Nineveh would be overthrown
in forty days. They fasted, humbled themselves in sackcloth before God and vowed to turn away
from evils. (3:3-9).

When God saw what they did, how they turned from their evil way, God relented of the disaster that
he had said he would do to them, and he did not do it. (3:10)

6. The Reproved Servant (Chapter 4)

THE REAL REASON of Jonah initial fleeing from God’s call.
This is given in 4:2 (key verse above).

Angels rejoiced over sinners in Nineveh repenting (Lk 15:7, 10) but God's servant Jonah was angry!
This chapter shows God's tender patience with his resentful prophet, and His tender concern for the
Ninevites, despite their wickedness. This gives us a unique expression of Divine compassion. He is as
slow to punish as He is quick to pardon where there is penitence.

Any New Testament scripture that you can think of as relating to Jonah 4?

For Reflection
The Day of Atonement (Yom Kippur) is the holiest day of the Jewish year, a Sabbath of solemn rest, set apart
by its unique requirements to afflict one's soul and do absolutely no work. For on this day shall atonement
be made for you to cleanse you. You shall be clean before the Lord from all your sins. (Lev 16:30)

What aspects of the book do you think makes Jonah a book of meditation on Day of Atonement?

References/Sources
Archaeological Study Bible, NIV, (Zondervan, 2005)
Billy K. Smith & Frank S. Page, Amos, Obadiah, Jonah, The New American Commentary, (Broadman & Holman
Publishers, 2001)
Charles L. Feinberg, The Minor Prophets, (Moody Press, Chicago, 1982)
John Tay, Jonah teaching notes at New Life Service, 2015

JTTY 4
 NAHUM

CHAPTER SUBJECT

1 The majesty and power of the Lord who judges

2 The siege and fall of Nineveh

3 The reasons for Nineveh’s destruction

DCBS Module 5 - OBADIAH JONAH NAHUM Class Notes

NAHUM

Introduction
Nahum was a Jewish prophet in Judah and wrote primarily for the Jewish people. His message of doom for
Nineveh was a comfort to the Jews living in Judah, who has seen the northern kingdom of Israel defeated
and carried into exile by the Assyrians and who were themselves suffering under the nation’s cruelty. The
prophet reminded his readers that God is just and that the evil nations of the world cannot and will not
escape his judgement. Nahum's prophecy was the complement to Jonah, for whereas Jonah celebrated
God's mercy, Nahum marked the relentless march of the judgment of God against all sinners world-wide."

Authorship
The author is Nahum himself as recorded in v1.1. The meaning of the name is "compassion," "consolation,"
or "comfort". It comes from a Hebrew word root nbm that contains a dual meaning – compassion on the
victims through vengeance on the oppressor.

Setting and Date

Nahum mentioned the fall of the Egyptian city of Thebes (3:8), so we know he wrote after that event, which
took place in 663 B.C. This prophetic book is about the destruction of Nineveh city of Assyria which happened
in 612 BC. So the book was written around 663-612 BC.

Assyria was the most powerful kingdom around that period in the ancient Near East. Proud in their self-
sufficiency and military might, they plundered, oppressed, and slaughtered their victims. Assyrian power was
centred in its capital city; Nineveh. The Khoser River separated the city into two parts, the northern and
southern mounds. An-eight-mile long wall encircled the city, enclosing eighteen hundred acres of land.

About a hundred years earlier, Jonah preached in the street of Nineveh; the people had heard God’s message
and turned from their evil then. But generations later, evil reigns again. Nineveh was called a “city of blood
(3:1)” and “a city of cruelty (3:19)”. About 40 years after then Jonah’s ministry, Judah witnessed the Assyria
Empire’s destruction of Israel, the northern kingdom.

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Because of their sins, Nahum predicted that this proud and powerful nation would be utterly destroyed (by
the Babylonian) and this came about within 50 years of his prophecy.

Genre
An oracle written in rhetoric form with effective use of poetry and metaphor.

Key verses
The LORD is a jealous and avenging God;
the LORD is avenging and wrathful;
the LORD takes vengeance on his adversaries
and keeps wrath for his enemies. (1:2)
The LORD is slow to anger and great in power,
and the LORD will by no means clear the guilty.
His way is in whirlwind and storm,
and the clouds are the dust of his feet. (1:3)

Who can stand before his indignation? The LORD is good,

Who can endure the heat of his anger? a stronghold in the day of trouble;
His wrath is poured out like fire, he knows those who take refuge in him. (1:7)
and the rocks are broken into pieces by him. (1:6)

God’s character is such that there is no reconciliation of his attributes in jealousy, wrath and vengeance on
his enemies (1:2) yet being slow to anger (1:3).

He pours out his wrath in anger (1:6) but is good to those who take refuge in Him (1:7).

Outline
Chapter I. The majesty and power of the Lord who judges

Chapter 2. The siege and fall of Nineveh

Chapter 3 The reasons for Nineveh destruction

Chapter 1 The majesty and power of the Lord who judges

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 1:1-10 is a description of the power of Yahweh’s wrath against cruelty - sovereign creator of the
universe, jealous and avenging. The description of ‘slow to anger and not leaving the guilty
unpunished (v3) occurred regularly in the Old Testament.
 The goodness of the LORD (v7) is not abstract but appears most clearly in his dealings with people.
(1:8, 11) pointed to Nineveh and its king with historical clarity as 1:7-11 illustrated God’s care for
Judah which was under the tyranny of Assyria (Nineveh).
 Nahum speaks about the LORD in the third person in 1:1-11. Now the LORD himself speaks to Judah
(12-13) and then to Nineveh (v 14), with v 15 as an announcement of victory and joy of deliverance
to Judah.

Chapter 2 The siege and fall of Nineveh

 2:1-10 is a vivid description of the final battle in Nineveh. It was conquered by the Babylonian army
as God’s judgement vehicle. It contains the warning to Nineveh (2:1), comfort to Judah (2:2) and
tells of the attackers, defeat and hopelessness of Nineveh.
 The fall of Nineveh will mean the promise of no more strangling ‘lions’ - (Where is the lions' den, the
feeding place of the young lions, where the lion and lioness went, where his cubs were, with none
to disturb?) (2:11-13).

Chapter 3 The reasons for Nineveh destruction

 3:1-4 is a graphic description of Nineveh’s cruelty with 3:5-7 foretelling its destruction. It continues
by describing its vulnerability (3:8-13) and concludes by describing vain efforts to prepare for the
coming battle against the Babylonians.
 Thebes was the centre of Egypt at its greatest territory time (715-663 BC). Yet, Egypt, the nation that
prided itself in its defences and its alliances (with Cush, Put and the Libyans v 9) fell.
 It also describes the corrupt infrastructure in Nineveh and the joy of the surrounding nations over
its fall (3:14-19).

Reflection

What can we learn about God from the book of Nahum?

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References/Sources

Archaeological Study Bible, NIV, (Zondervan, 2005)

James Bruckner, The NIV Application Commentary, Jonah, Nahum, Habakkuk, Zephaniah, (Zondervan, 2004)

Kenneth L. Barker and Waylon Bailey, The New American Commentary, Micah, Nahum, Habakkuk, Zephaniah
(USA: Broadman & Holman Publishers, 1999)

Life Application Bible, (Tyndale House, 1991)

Men’s Study Bible, (Zondervan, 1997)

Thomas L Constable, Notes on Nahum, (Sonic Light, 2017)

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APPENDIX FOR OBADIAH, JONAH AND NAHUM
OBADIAH
(A) GOSPEL LINKS: SAVIORS
21
Saviors shall go up to Mount Zion to rule Mount Esau, and the kingdom shall be
the Lord’s. Obadiah 21 (ESV)

Obadiah 21 promises that saviors will come to deliver and rule over God’s people, and
such promises permeate the Old Testament.

For example, in the book of Judges, when God’s people turn to him in their distress
because of the oppression of foreign nations, God raises up saviors, or “judges,” who
deliver and rule over his people.

Later, at the end of the exile in Babylon, God raises up Cyrus the Persian, who defeats
Babylon and releases the Jews to return back to the land of Israel, thereby bringing
an end to the exile. Cyrus, then, is a kind of savior who delivers God’s people.

Each of these “saviors” in the Old Testament anticipates the one true and final Savior,
Jesus Christ, who will ultimately deliver God’s people from the enemies of sin and
death and will rule over them as King of kings and Lord of lords (Revelation 19:11–
16).

(B) GOSPEL LINKS: THE CUP OF THE LORD’S WRATH

Just as you partied on my holy mountain, all the godless nations will drink God’s
wrath. They’ll drink and drink and drink—they’ll drink themselves to death.
Obadiah 16 (MSG)

Throughout the Bible, the wrath of God is imaged as a cup of wine that, when drunk,
does not bring the joy and delight of good wine but rather brings pain, misery, judgment,
and destruction (Obadiah 16).

Most prominently, in Jeremiah 25:15–29 the Lord instructs the prophet Jeremiah to
make all of the nations drink his “cup of the wine of wrath” (v 15), which will be as a
sword against them.

Jesus uses this same image in his prayer in the garden (Matthew 26:36–46), which
anticipates his bearing the wrath of God that we deserve for our sins.
39
(Jesus said) …“My Father! If it is possible, let this cup of suffering be taken
away from me. Yet I want your will to be done, not mine.” Matthew 26:39 (NLT)

Instead of our drinking that deserved wine of God’s wrath, Jesus drinks it on our behalf,
paying the penalty we deserve on the cross.

1
However, for those who do not follow Jesus by faith, the cup of wrath remains for them
to drink in judgment at the end of time. We see this clearly in Revelation 14:9–11.
9
And another angel, a third, followed them, saying with a loud voice, “If anyone
worships the beast and its image and receives a mark on his forehead or on his
hand, 10 he also will drink the wine of God’s wrath, poured full strength into the
cup of his anger, and he will be tormented with fire and sulfur in the presence
of the holy angels and in the presence of the Lamb.” Revelation 14:9-10 (ESV)

(C) THEOLOGICAL MESSAGE: DIRECTING THE NATIONS

The book of Obadiah opens with the Lord’s summoning the nations to war against
Edom.

This summons reminds us that God “rules over the nations” (Psalm 22:28).

He raises up rulers and builds up nations and also deposes rulers and tears down
nations (Job 12:23; Isaiah 41:2; Jeremiah 1:9–10).
2
“Who has stirred up this king from the east, rightly calling him to God’s
service? Who gives this man victory over many nations and permits him to trample
their kings underfoot? With his sword, he reduces armies to dust. With his bow, he
scatters them like chaff before the wind. Isaiah 41:2 (NLT)

In Obadiah, God uses the nations to accomplish his purposes and to provide for,
protect, discipline, and deliver his people.

JONAH
(A) GOSPEL LINKS: THREE DAYS

Jonah’s near-death experience in the storm and sea, his “burial” in the fish, and his
“resurrection” upon the dry land are used by Jesus to predict his own death, burial in
the “heart of the earth,” and eventual resurrection (Matthew 12:38–42).
39
But Jesus replied, “Only an evil, adulterous generation would demand a
miraculous sign; but the only sign I will give them is the sign of the prophet Jonah.
40
For as Jonah was in the belly of the great fish for three days and three
nights, so will the Son of Man be in the heart of the earth for three days and
three nights. Matthew 12:39-40 (NLT)

When Jesus in that passage says that “no sign will be given” to the people of his day
“except the sign of the prophet Jonah,” the sign—the miracle—to which Jesus points
is not the appearance of the great fish but rather Jonah’s rescue from death as a kind
of resurrection.

Jesus’ actual resurrection from death would serve as the vindication of Jesus Christ
as the Savior of sinners and as the verification of our very faith (Luke 11:13, 1
Corinthian 15:12–34).

2
30
What happened to him (Jonah) was a sign to the people of Nineveh that God had
sent him. What happens to the Son of Man will be a sign to these people that he
was sent by God. Luke 11:30 (NLT)

(B) GOSPEL LINKS: REPENTANCE

When people turn away from sin and toward God, with grief over their sins (Jonah 3:5)
and an earnest desire for mercy and forgiveness (v 9), God forgives their sins and
restores the penitent to right relationship with him.

Indeed, this forgiveness of sins as a result of repentance is rooted in the very character
of God, for, as Jonah notes, God is gracious, “merciful, slow to anger and abounding
in steadfast love” (4:2).

(C) GOSPEL LINKS: FRUIT OF FAITH

Jonah’s renewed obedience (Jonah 3:1-3) is a direct result of his experience of the
salvation of God, because obedience is the natural fruit of faith.

Jesus says, “If you love me, you will keep my commandments” (John 14:15).

The apostle Paul reminds us that our lives are sacrifices of thanksgiving for what God
has done for us (Romans 12:1–2).

James calls us to demonstrate our faith by good works (James 2:14–26).

Experiencing God’s mercy and grace in salvation should lead us to respond with
thankful obedience that demonstrates our grateful hearts.

(D) THEOLOGICAL MESSAGE: CONDITIONAL PROPHECY

Much of the prophecy in the Old Testament, particularly pronouncements of judgment

or blessing, was conditional.

Instead of being definitive statements of guaranteed future events, they were, rather,
warnings of what would happen if the recipients did not turn back to the Lord, or
promises of blessing if they continued in faithfulness to the Lord.

Such prophecies, as conditional warnings and promises rather than definitive

predictions, reveal that God is more concerned with our belief and repentance than he
is in simply displaying his knowledge of the future.

This is seen clearly in his “relenting” of disaster on Nineveh because of the city’s
repentance.

NAHUM
(A) GOSPEL LINKS: GOD KNOWS HIS OWN

God’s knowing of his people consists of more than his knowledge of information about
them

3
It includes the intimacy of their belonging to him (Nahum 1:7).
7
The Lord is good, a stronghold in the day of trouble; he knows those who take
refuge in him. Nahum 1:7 (ESV)

In Numbers 16, God distinguishes between the rebels of Korah and God’s high priest
Aaron with the statement, “In the morning the Lord will show who is his”, that is, who
belongs to him.

Jesus takes up this same language, noting that he knows those who belong to him,
and they know him; his sheep hear his voice; he knows them, and they follow him
(John 10:7–30).

Those who belong to God are those whom God has known from the beginning
(Ephesians 1:4), those for whom Jesus died (John 10:15; 1 Cor. 7:23), and those who
respond to the good news of Jesus Christ with faith (John 1:12).

(B) GOSPEL LINKS: THE LION

The Assyrian kings often decorated their palaces and cities with images of lions

They also described themselves as lions and even behaved like lions in the violence
they enacted upon their captives (Nahum 2:11–12).
11
Where now is that great Nineveh, that den filled with young lions? It was a place
where people—like lions and their cubs— walked freely and without fear. 12 The lion
tore up meat for his cubs and strangled prey for his mate. He filled his den with
prey, his caverns with his plunder. Nahum 2:11-12 (NLT)

Such lion imagery was common in the ancient world as a symbol of royalty or rule,
and later Jeremiah would describe Babylon’s king using this same image (Jeremiah
50:17; 51:38).

This image of a ruling, conquering lion was used to describe a descendant of Judah
(Genesis 49:8–12), anticipating both the conquest and rule of King David and
eventually the Messiah.
8
“Judah, your brothers will praise you. You will grasp your enemies by the neck. All
your relatives will bow before you. 9 Judah, my son, is a young lion that has
finished eating its prey. Like a lion he crouches and lies down; like a lioness—who
dares to rouse him? 10 The scepter will not depart from Judah, nor the ruler’s
staff from his descendants, until the coming of the one to whom it belongs, the
one whom all nations will honor. Genesis 49:8-10 (NLT)

This image—the lion of the tribe of Judah—is applied to the Lord Jesus Christ, who
conquers and rules as that long-awaited descendant of King David (Revelation 5:5).
5
But one of the twenty-four elders said to me, “Stop weeping! Look, the Lion of the
tribe of Judah, the heir to David’s throne, has won the victory. He is worthy to
open the scroll and its seven seals.” Revelation 5:5 (NLT)

4
(C) THEOLOGICAL MESSAGE: THE SLOWNESS OF GOD

Amid suffering, it can sometimes feel as though God is slow to act, slow to rescue,
slow to heal, or slow to judge the wicked.

In fact, this apparent slowness leads the psalmist to cry out, “How long, O Lord?” and
to express feelings of being forgotten or abandoned by God (Psalm 13:1).

However, the Bible explains that God is “merciful and gracious, slow to anger, and
abounding in steadfast love and faithfulness” (Exodus 34:6; compare Nahum 1:3).

His slowness allows opportunity for the wicked to turn back to him for mercy and for
people in their suffering to trust in God’s promises.

Even so, he “will by no means clear the guilty” (Exodus 34:7), guaranteeing a day of
reckoning for those who persist in their rebellion and a day of salvation for those who
continue to wait for him.

(D) THEOLOGICAL MESSAGE: THE TERROR OF THE LORD

Popular theology often misconstrues the battle between God and Satan as a battle
between two equal or nearly equal forces, each vying for absolute rule.

This perspective on the cosmic forces does not, however, reflect the reality given to
us in Scripture.

The Bible makes clear that there is only one absolute power, the Lord God Almighty.

Satan is subject to him (Job 1:12), and Satan’s darkness cannot overcome him (John
1:5). Indeed, what could be more terrifying than to hear not once but twice from
Almighty God, “I am against you” (Nahum 2:13; 3:5)? Indeed, “It is a fearful thing to
fall into the hands of the living God” (Hebrews 10:31).

(E) THEOLOGICAL MESSAGE: HISTORY AND THE BIBLE

Historical references in the Bible, such as those in Nahum 3:8–10, remind us of the
authenticity and reliability of God’s Word.
8
Are you any better than the city of Thebes, situated on the Nile River, surrounded
by water? She was protected by the river on all sides, walled in by water. 9 Ethiopia
and the land of Egypt gave unlimited assistance. The nations of Put and Libya were
among her allies. 10 Yet Thebes fell, and her people were led away as captives. Her
babies were dashed to death against the stones of the streets. Soldiers threw dice to
get Egyptian officers as servants. All their leaders were bound in chains.
Nahum 3:8-10 (NLT)

It is not a text outside of time and space but one written within the confines of history,
revealing a God who interacts with the world and the people in it.

5
Furthermore, details such as city names and sites, rulers, wars, and even cultural
references such as navigational details provide us with verifiable specifics that
reinforce our faith in the truthfulness of God’s Word.

(F) THEOLOGICAL MESSAGE: CONTINUALLY PATIENT

The beginning of the book, references God’s long-suffering patience.

3
The Lord is slow to get angry, but his power is great, and he never lets the guilty go
unpunished. Nahum 1:3 (NLT)

Such patience, which led to the Ninevites’ previous repentance and mercy from the
Lord, reminds us of God’s present patience, as he calls all people to turn to him away
from their sin so that they too might find his mercy and forgiveness.

Those who ignore God’s patience and instead remain continually in their sin, as the
Ninevites did, will find that God’s patience will indeed one day run out.

Sources

The above notes are extracted from:

Kristofer D. Holroyd, Joel, Amos, and Obadiah, A 12-Week Study, ed. Dane C.
Ortlund, Knowing the Bible (Wheaton, IL: Crossway, 2018), 4.

Kristofer D. Holroyd, Jonah, Micah, and Nahum, A 12-Week Study, ed. Dane C.
Ortlund, Knowing the Bible (Wheaton, IL: Crossway, 2018), 4.

Bible

Tyndale House Publishers, Holy Bible: New Living Translation (Carol Stream, IL:
Tyndale House Publishers, 2015)

The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016)

Eugene H. Peterson, The Message: The Bible in Contemporary Language (Colorado

Springs, CO: NavPress, 2005)

6
 MICAH

MAIN SECTION CHAPTER SUBJECT

PROCLAMATION 1 Judgement on Samaria and Judah

OF 2 Denunciation of wickedness
PUNISHMENT
3 Denunciation of rulers and prophets

PROMISE OF 4 The Coming Kingdom

MESSIANIC
KINGDOM 5 The Messiah and the remnant

TRIUMPH 6 The Lord’s complaints against Israel

OF
GRACE 7 Promise of salvation
DCBS Module 5 - MICAH Class Notes

MICAH

Introduction
Micah and Isaiah were contemporaries in the southern kingdom of Judah. Isaiah ministered mostly to the
court of the kings while Micah ministered mainly outside of Jerusalem among the common people. Their
emphasis is also different. Isaiah focused on the throne in heaven. He saw the LORD high and lifted up above
the earth, ruling in sovereign majesty and providing salvation for all people. Micah’s eyes were on the earth.
He saw the sin and corruption, the sighing and crying of the people, their agony and tears, and he traced
these tragedies to misrule by people in authority in Judah.

Micah is the first among the minor prophet books to focus its criticism on the southern kingdom of Judah.
However, he was equally concerned with the northern kingdom of Israel. Therefore, much of Micah’s
ministry occurred before the Assyrian captivity of Israel in 722 BC.

Without argument leaders have an enormous influence on their people for good or bad. Both the northern
and southern kingdoms had enjoyed good and bad leaders. However, as things progressed there were more
poor ones than righteous.

When God is finally forced to take action against the wickedness of His nation Israel, both people and leaders
come under judgment for their sins. The prophecy of Micah addresses this dynamic in a most direct manner.
But God would ultimately send “One to be ruler in Israel”, leading Israel into the kind of obedience that was
required in order to experience the fullness of their promised blessing. However, in the meantime they must
bear their punishment. Micah foretold then of how this would unfold.

Authorship

The word of the LORD that came to Micah of Moresheth in the days of Jotham, Ahaz, and Hezekiah, kings of
Judah, which he saw concerning Samaria and Jerusalem. (1:1)

Setting and Date

The prophecy is dated during the reigns of the Judahite kings Jotham, Ahaz and Hezekiah (Mic 1:1), which
covers the period from 750 to 686 BC.
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This was a complex period in the history of the divided monarchy. Not only was there the ongoing spiritual
crisis so present in the leaders and prophets but there was international upheaval and intrigue as well. It was
a time of Assyrian’s expansion in the region. Syria (Aram) and Israel entered into an alliance and attacked
Judah (734 BC). Assyria moved to bring Syria under control (732 BC.) and then destroyed Samaria (capital of
Israel in 722 BC., thus bringing to an end the northern kingdom of Israel. Then in 701 BC. Sennacherib (king
of the Assyria empire), in an effort to bring the whole area under firm Assyrian control, brought destruction
to Judah as far as the gates of Jerusalem. Moresheth, Micah’s hometown was destroyed during this
incursion.

Key verses:

1. But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come
forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days. (5:2)

Quoted in Matthew 2:5-6, Micah 5:2 is one of the most significant OT prophecies concerning the coming of
Christ, and foretold of His birthplace some seven centuries before Christ was born.

Ephrathah is the ancient name for Bethlehem, the hometown of Jesse, the Father of David. (1 Sam 17:12)

2. He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to
love kindness, and to walk humbly with your God? (6:8)

This is commonly referred to as the Micah’s mandate. The verse was in the context of God rebuttal’s to the
ignorant suggestion of Israel as though the way to satisfy God is more and more of religiosity (more burnt
offerings, more rams and more olive oil etc. (6:6-7)). God has told them the moral requirements ever since
the time of Abraham. (6:8).

to do justice – to act justly toward others in all the dealings

to love kindness (mercy in NIV) – remain steadfastly loyal to God and the principles of covenantal life together
with the community

to walk humbly with God – implies surrender to the revealed will of God and reject any careless or
presumptuous attitude of doings things in own ways

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Genre and Structure

Word picture abounds in the book of Micah as a prophetic book written as classical Hebrew poetry. There
are three parts each beginning with ‘Hear’ or ‘Listen’ (1:2; 3:1 and 6:1) and closing with a promise. Each part
is a judgement-salvation message contained in (1:2-2:11) to (2:12-13), (3:1-3:12) to (4:1-5:15) and (6:1-7:7)
to (7:8-20).

Outline

I. Proclamation of punishment
1. Judgement on Samaria and Judah
2. Denunciation of wickedness
3. Denunciation of rulers and prophets
II. Promise of Messianic Kingdom
4. The coming Kingdom
5. The Messiah and the remnant
III. Triumph of grace
6. The LORD’s complaints against Israel
7. Promise of Salvation

1. Judgement on Samaria and Judah

 The divine warrior comes to judge Samaria and Israel (1:2-7)

The peoples of the world are summoned to hear what the LORD, as plaintiff, witness and royal judge will
testify against them. God’s coming is due to the sins of the people. In particular, Samaria, the capital of
the northern kingdom (of Israel) is to be destroyed because of idolatry and God will use Assyria for this
purpose. The judgement described in 1:3-4 is described in terrifying terms suggesting there will be no
secure place in which to hide from the LORD’s judgement.

 Micah laments the coming invasion of Judah (1:8-16)

Verses 8 & 9 foretells a similar fate for Jerusalem and Judah (southern kingdom). Micah sees an invading
army, doubtlessly that of King Sennacherib of Assyria in 701 BC. Twelve cities including Jerusalem are in

JTTY 3
 its path (show Micah map). Desolation, refugees and hostages are the result. (2 Kings 19 tells us that
Sennacherib’s invasion of Judah reached Jerusalem but did not subjugate it.)

2. Denunciation of wickedness
 Woe to wealthy and oppressive land-grabbers (2:1-5)

Micah turns from the matter of idolatry to the injustice and oppression in the land. The judgement made
here is against a certain group of wealthy men who devise wicked schemes at night to seize houses and
lands from unsuspecting farmers. Their slogan is ‘Might makes Right’. But their own lands will be
snatched from them by the Assyrians. Human plan versus God’s plan.

 The wealthy wicked and their false prophets versus Micah and His God (2:6-11)
The wicked listeners could not accept Micah’s message of doom. They found it offensive and demanded
Micah to stop preaching such things. They could not believe that disaster and disgrace would overtake
them because they thought God would not do such things. But God himself tally the crimes of these
wicked men.

 The restoration of a remnant (2:12-13)

Micah here gives his first indication of salvation that survives the dark days of judgement. If he sees the
gloom as the coming onslaught of the Assyrians, this remnant is conceivably the people who escapes
Sennacherib’s attack. Micah’s words of judgement may find a greater application in the (later)
destruction of Jerusalem in 587 BC by the Babylonians. In this later interpretation, the promise of a
remnant of the faithful would then be referring to the return from exile from the fall of Babylon under
the Persian Empire.

The LORD as royal shepherd promises to gather a remnant of his people like sheep in a pen, and as their
king, leads them out through the city gate. The scope of this passage probably refers to the return from
exile.

3. Denunciation of rulers and prophets

The next judgement is focused on the leaders and prophets.

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 Guilty civil leaders (3:1-4)
God charges that the civil leaders or rulers of his people act like cannibals when they should know and
practise justice.

 Peace prophets and Micah (3:5-8)

It is now the turn of the group of false prophets (as leaders) being divinely condemned. They preached
for money and asserts that they have no vision or message from God. In v 3:8, Micah took a pause to
compare the false prophet with the true prophet who speaks by the power of the Spirit of God.

 Corrupt leaders and Zion’s fall (3:9-12)

A summary of all that Micah has been saying to the various groups of leaders in Jerusalem (above). The
assertion that it was built up in bloodshed and wickedness (3:10). Because of their covenant-breaking
sins and crimes, Jerusalem and the temple will be destroyed.

4. The coming Kingdom

(Chap 4 through 5 may be seen as the salvation message to the judgement message of chapter 3.Hence,
chapter 4 speaks about the coming Kingdom)

 Zion’s future exaltation (4:1-8)

An eschatological oracle (ref. above on Golden Age) of salvation is placed immediately after the
announcement of Zion’s fall and the temple destruction – to remind that Zion will be restored in even
grander style to become the worship and learning centre for all nations.

(4:1-3 is virtually word for word as Isaiah 2:2-4, another prophet who is the contemporary of Micah).
Theologically, it shows that the saving grace of God can never be thwarted. Zion is the mountain of God’s
dwelling (4:1).

Verses 1-8 essentially describe the character of the Messianic kingdom.

 From distress to deliverance (4:9-13)

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 The fall of Jerusalem with exile to Babylon, as well as its restoration from exile (538 BC) was prophesised
(vv. 9-10). In vv. 11-13, judgement on Zion’s enemies are pronounced. The people will be gathered like
sheaves to the threshing floor (4:12).

5. The Messiah and the remnant

(Chap 4 through 5 may be seen as the salvation message to the judgement message of chapter 3. Hence,
chapter 5 speaks about the Messiah and the remnant)

 From helpless ruler to ideal King (5:1-4)

This is one of the most familiar passage in Micah (ref. key verse above) and contains the promise of the
birth of a new King in Bethlehem whose greatness will reach to the ends of the earth. This great prophecy
of Messiah coming out of Bethlehem (5:2) is given in the context of Israel being humiliated and pinned
down by Sennacherib’s siege of Jerusalem in 701 BC. It is during this crisis that Micah has a vision of
God’s world ruler.

Ephrathah (in 5:2) is the ancient name for Bethlehem, hometown of Jesse, the father of David (1 Sam
17:12)

 The ideal King will deliver His people (5:5-6)

The ‘Assyrian’ and ‘Assyria’ in these two verses are symbolic of all potential enemies of God’s people.
The point is that whenever God’s people are threatened with extermination, God will enable them to
raise up a superabundance of capable leaders against their enemies. ‘seven . . . eight’ is a conventional
Hebrew way of indicating many or more than enough.

 The remnant among the nations (5:7-9)

The theme of Israel’s (Judah’s) faithful remnant triumphing over their enemies is continued. Positively,
they will be a blessing, bringing life and renewal to the nations. Negatively, they will be a source of death
and divine judgement to their oppressors, as the tables are turned and the victims become the victors.

 Obliteration of military power and pagan worship (5:10-15)

JTTY 6
 Refers perhaps to the eschatological salvation. God performs radical surgery to rid his people of the
things that once caused them to stumble. In the Messianic era, God’s people will not depend on weapons
of war or pagan idols. Their successes will always be achieved by dependence on Him.

6. The LORD’s complaints against Israel

A favourite rhetorical feature of Hebrew prophecy is the law court scene which was described in the
whole of Chap 6. The created order is a fitting witness for the prosecution because the sins of God’s
people, the sin of Adam and all human kind (vv. 6:3-5) has wrought devastation to the universe (Rom
8:;20-23). So, here Micah relays the LORD’s call to the mountains to hear his indictment of Israel (vv. 6:1-
2).

The thing that makes their rebellion doubly blameworthy is the history of salvation experienced by them
(vv. 6:3-5). (remember . . what happened from Shittim to Gilgal, that you may know the righteous acts
of the Lord. 6:5)

Yet, the accused (the people) attempts to defend themselves by ‘asking what will satisfy the demands
of God’. Is it more religion?

This is where the famous Micah’s mandate (ref. key verse above) was stated - ‘to act justly, to love
mercy and to walk humbly with God’. God raises specific examples demonstrating that the people in
Jerusalem have failed – no justice for others, no desire to maintain loyalty to covenant principles and no
attempt to walk circumspectly with God; widespread of treasures ill-gotten, violence of the wealthy and
dishonest scales. Punishment curse was announced.

7. Promise of salvation
Salvation is described as the hope for relief from the chaos and desolations of judgement.

The prophet begins with a cry of ‘woe’ as he laments the terrible situation that rebellion against God has
provoked (7:1-6). His only course is to wait patiently for the LORD to act (7:7). The fall of the enemies of
God’s people is described with force but not with self-righteous gloating (7:8-17).

JTTY 7
 The righteous believer knows that judgement on him is well deserved because of sin (7:9a). But he knows
that God’s righteousness is revealed through salvation provided by Him (7:9b).

Verses 18-20 is Micah’s anticipation of the New Testament’s justification by faith. God forgives the sins
of his faithful remnant. He delights in steadfast love. He is faithful to his own covenant (v 20) as the basis
for the forgiveness of sins. The Old Testament covenant – the promises to Abraham, and the Law given
to Moses – foreshadows all that is made real in the gospel of Jesus Christ.

The last THREE verses of Micah (7:18-20) are joined to the book of Jonah for reading in the synagogue in
the Jewish practice on the afternoon of the Day of Atonement. Once a year on the afternoon of New Year,
the Orthodox Jew goes to a running stream or river and symbolically empties his pockets of his sins into
the water, while he recites 7:18-20.

Reflection

 Micah’s name means ‘Who is like the LORD?’ How does Micah present God in his messages? Summarise
what you learn about the character of the LORD.

 Justice is expected of us as God’s people (Micah 6:8). Are there situations that on reflection, we may not
have acted justly in the settings of family, small groups in the church or in the public square? How will it
be handled differently?

References/Sources

Charles Dyer and Gene Merrill, The Old Testament Explorer (Nashville: Word Publishing, 2001)

Gary V. Smith, The NIV Application Commentary, Hosea/Amos/Micah, (Zondervan, 2001)

Gordon McConville, Exploring the Old Testament IV, The Prophets (SPCK/IVP, 2002)

Graeme Goldsworthy, Old Testament 3. Moore Theological College Correspondence course

Jim Van Dine, Notes on Micah, (Sonic Light, 2002)

Kenneth L. Barker and Waylon Bailey, The New American Commentary, Micah, Nahum, Habakkuk, Zephaniah
(USA: Broadman & Holman Publishers, 1999)

Rennis Ponniah, Micah, (SAC 2014)

The Promised Keepers Men’s Study Bible, (Zondervan, 1997)

JTTY 8
APPENDIX FOR MICAH
(A) GOSPEL LINKS - THE SHEPHERD-KING

Micah promises a future deliverer who will gather God’s people as a shepherd gathers
his flock but will also fight for them and lead them as their King. Such imagery,
reminiscent of King David, a shepherd who eventually became king (1 Samuel 16:11–
13; 2 Samuel 2:1–4), anticipates a coming King like David who will once again gather
God’s people, fight for them against their enemies, deliver them from bondage, bring
about lasting peace, and rule over them with justice.

With echoes of Israel’s deliverance out of Egypt (Exodus 13:21; Deuteronomy 1:30–
33), Micah proclaims that the Lord himself will be that Shepherd-King.
30
The LORD your God is going ahead of you. He will fight for you, just as you saw
him do in Egypt. 31 And you saw how the LORD your God cared for you all along the
way as you traveled through the wilderness, just as a father cares for his child. Now
he has brought you to this place.’ 32 “But even after all he did, you refused to trust the
LORD your God, 33 who goes before you looking for the best places to camp, guiding
you with a pillar of fire by night and a pillar of cloud by day.
Deuteronomy 1:30-33 (NLT)
12
“Someday, O Israel, I will gather you; I will gather the remnant who are left. I will
bring you together again like sheep in a pen, like a flock in its pasture. Yes, your land
will again be filled with noisy crowds! 13 Your leader will break out and lead you out of
exile, out through the gates of the enemy cities, back to your own land. Your king will
lead you; the LORD himself will guide you.”
Micah 2:12-13 (NLT)

Of course, Micah’s original audience would likely hear such a promise in terms of
God’s Spirit being with a human king, as the Spirit was with David. However, God’s
plans were much greater, as it was indeed God Himself, the Lord made flesh, who
would rescue his people through his own life, death, and resurrection.

(B) THEOLOGICAL MESSAGE: LORD OF HOSTS

The title “LORD of Hosts” (Micah 4:4) refers to God’s might and power by using the
image of a commander who leads the armies, or “hosts,” of heaven.

In 2 Kings 6:17, the prophet Elisha prays for his servant to be able to see the armies
of the Lord encamped around them, and Jesus tells his disciples and those gathered
to arrest him that he simply need ask his Father and “more than twelve legions of
angels” would be sent to fight for him (Matthew 26:53).

The title “LORD of Hosts” describes our God as one who fights for his people
(Deuteronomy 1:30–31), and the title anticipates the last day, on which the Lord Jesus
Christ will return with his armies of heaven to establish his reign fully and finally as
King of kings and Lord of lords (Revelation 19:11–16).

1
 11
Then I saw heaven opened, and a white horse was standing there. Its rider was
named Faithful and True, for he judges fairly and wages a righteous war. 12 His eyes
were like flames of fire, and on his head were many crowns. A name was written on
him that no one understood except himself. 13 He wore a robe dipped in blood, and
his title was the Word of God. 14 The armies of heaven, dressed in the finest of pure
white linen, followed him on white horses. 15 From his mouth came a sharp sword to
strike down the nations. He will rule them with an iron rod. He will release the fierce
wrath of God, the Almighty, like juice flowing from a winepress. 16 On his robe at his
thigh was written this title: King of all kings and Lord of all lords.
Revelation 19:11-16 (NLT)

Source

The above notes are extracted from:

Kristofer D. Holroyd, Jonah, Micah, and Nahum, A 12-Week Study, ed. Dane C.
Ortlund, Knowing the Bible (Wheaton, IL: Crossway, 2018), 4.

Bible

Tyndale House Publishers, Holy Bible: New Living Translation (Carol Stream, IL:
Tyndale House Publishers, 2015)

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The Book of Joel

Introduction
Little historical reference to events which makes it difficult to date this book.
There seems to be a real plague of locusts that has ravaged the countryside of Judah
and this is seen as symbolic of a future judgement.
There is no consensus among scholars on the dating of this book. Some consider it a
post exilic writing while others think it is pre-exilic and reflects the situation leading
up to the Babylonian invasion.
In any case, the date is not essential to understanding Joel’s main message.

Author
Son of Pethuel.
Name means “the Lord (Yahweh) is God.”
Probably a Judean because the temple, Jerusalem and Judah are the three concentric
circles of his prophetic concern1
Prophet of the southern kingdom and could have been attached to the temple.

Dominant theme: The Day of the Lord

Found 5x in the book of Joel (1:15; 2:1, 11, 31; 3:14)

“The prophets not only view historical events as ushering in the day of
the Lord’s visitation, but they look to an ultimate eschatological event.
Even for Amos this will be a day of universal judgement (8:8-9; 9:5) when
at last salvation and genuine hope will come to Israel: “In that day I will
restore David’s fallen tent….and build it as it used to be…..I will bring back
my exiled people Israel” (Amos 9:11-15; cf. Zeph. 3:9-20). Therefore this
“day” is for Israel both near and far, both historical and eschatological.
It may be a divine visitation within history as well as a final visitation that
climaxes history” (Ref: Evangelical Dictionary of Theology, pg. 319)

1
Leslie C. Allen, The Books of Joel, Obadiah, Jonah and Micah, William B Eerdmans Publishing
Company, 31.

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Key themes:2
1. The Day of the Lord – In the context of Joel, used to refer not only to a final day
of judgement upon the nations (3:2) but also to God’s ongoing judgement of
Israel in the past and in the future (1:15; 2:2, 11).
Other ways of referring to the “day” are “a day”, “those days”, “that day”.

2. Repentance – The whole community is summoned to cry out to the Lord not
merely with external actions but with sincerity of their whole hearts

3. The Lord in their midst

God will turn from judging His people to blessing them because He is a covenant-
keeping God. His restoration of what the locusts have destroyed and His
protection of Israel, as the cosmos crumbles, is so that they will know He is
present with them.

Outline

MAIN SECTION CHAPTER SUBJECT

HISTORICAL Desolation of the land : locusts, drought

1
VISITATION Call to mourn and fast

The Day of the Lord

Call to repentance
2
Promise of deliverance and restoration
PROPHETIC REVELATION Promise of outpouring of Holy Spirit

Judgement of the nations

3
Eternal blessings for God’s people

2
ESV Study Bible, 1643-44.

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Desolation of the land: locusts, drought (1:1-12)

Joel’s prophecy was brought on by a national crisis in Judah (vv. 1-14).

Utter destructiveness of an unprecedented locust plague (vv. 1-14) conveyed by

poetic structure of 1:4

What the cutting locust left,

The swarming locust has eaten.
What the swarming locust left,
The hoping locust has eaten
What the hoping locust left,
The destroying locust has eaten.

Focus is not on the various types of locusts but on their total destructiveness.

Groups of people affected by the devastation:

 The drinkers of wine (vv. 5-7) – no more sweet wine
 The priests (v. 9) – no more grain or drink offering which the priests ate a portion
of.
 The farmers (vv. 11f.) – no more harvest.

The vine and fig

Locusts only attack these when everything else is gone (indicates extent of damage).
Locusts not only devour the plants but also break off branches and strip off bark
Vines and figs are symbols of security and prosperity (1 Kings 4:25; Isa. 36:16).

The ground
Personified as mourning and the oil as languishing i.e. in grief (1:10).
Grain, wine and oil – their presence signify God’s covenant blessings (Deut. 7:13);
their absence signify God’s judgement (Deut. 28:49-51).

Call to mourn and fast (13-20)

People to lament like a virgin who had been betrothed when she loses her husband.
Priests to:
 Put on sackcloth and lament, wail;
 Consecrate a fast;
 Call a solemn assembly of the elders and all the inhabitants of the land to the
house of the Lord and cry out to the Lord (vv. 13 & 14).

Joel leads the community into a lament (similar to psalms of lament) (vv. 15-18).

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Such unprecedented disaster can only mean the Day of the Lord is near (1:15-20), the
dreaded day of darkness forecast by Amos (5:18-20); 7:1-6), Zephaniah (1:7, 14-18)
and Obadiah (v. 15).

Hebrew mind-set:
Can see the general (the bigger picture i.e. The Day of the Lord) in the particular (the
smaller picture i.e. the locust plague).
Each time God judges, they see in it, the facets of all judgement, including the final
one.
The prophet can move from a past judgement to the future eschatological judgement
because they both share the same reality3

Prayer
He turns to God in prayer (vv. 19 & 20).

His prayer has two parallel parts – one line of petition and two lines of lament.

Part 1 is like an individual petition – “To you O Lord, I call” (followed by lament).

Joel is probably leading this national lament to bring the people to God and into
intercessory prayer.

Part 2 is like the wild beasts’ petition to God, in animal language “Even the beasts of
the field pant for you” (followed by lament).

The Day of the Lord (2:1-11)

At the thought of the nearness of the Day of the Lord, Joel calls for the trumpet to be
blown and the alarm to be sounded as a warning to the people.

What follows is a description of the devastation (vv. 2-10).

Chap 1 describes an actual locust invasion that has devastated the land
Chap. 2 describes a massive military invasion that will take place on the Day of the
Lord.

An interpretive challenge.4

3
Old Testament Survey, William Sanford LaSor, David Allan Hubbard & Frederic William Bush, pg. 378.

4
ESV Study Bible, 1644

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DCBS/Module 5/Joel

“The relationship between the locust plague (1:1-20) and the onslaught of the Lord’s
army (2:1-11) provides a major challenge to readers.

Scholars provide a number of options.

While there are serious arguments for each of these options, the third fits best with
the overall context.”

If Chapter 1….. Then chapter 2

1. Describes an actual locust Presents a heightened description of
infestation the same invasion.

2. Describes an actual locust Issues a warning about a coming

infestation military offensive.

3. Describes an actual locust Uses that imagery to portray a human

infestation functioning as a army in terms of a decisive conflict on
prophetic forerunner the Day of the Lord

4. Describes a military attack in terms Represents the coming of an enemy

of the metaphor of a locust invasion usually viewed as the Assyrians or
Babylonians.

Under option 3, the locust plague in chap. 1 is a forerunner of even more terrible
things to come.

Call to Repentance (2:12-17)

Chap. 1 - the prophet called the people to mourn and fast.
Chap. 2 - the Lord called the people to return to Him with “all of your heart” (2:12).
No mention of what sins they committed but surmise that the people did not really
know God nor offer Him true worship (2:27; 3:17).

God will not be satisfied with a superficial repentance.

It had to be wholehearted, accompanied by ritual actions that signify true repentance

– fasting; weeping and mourning.
“……rend your hearts, not your garments” (2:13a) is a warning against empty
ritualism.

Joel repeated God’s call to the people to “return to the Lord your God” (2:13ff).
He underlines the need for sincere repentance.

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The incentive to repent is found in God’s character – “He is gracious and merciful, slow
to anger and abounding in steadfast love.”

The people must not take their sin lightly and take repentance as an easy way out.
To avoid this, Joel introduces some uncertainty “who knows whether He will not turn
and relent”.

They must desire God’s grace and come to Him, acknowledging the seriousness of
their sins.

They should not take God’s grace for granted and expect God to be a grace-dispensing
machine.

With genuine repentance, there is a chance that God would relent and not punish,
but instead bless His people.

This repentant attitude is translated into action

The trumpet blast summons the people to gather for a special service of fasting and
lamentation.

Everyone must come without any exemption. Not even the bridegroom and bride are
exempted (see Deut. 24:5)

The priests must gather in the inner court where the altar was situated, between the
altar and the porch, to weep and intercede for the people.

Joel‘s suggested lament for the priests

Appeals to God’s covenant relationship with His people - They are “Your people”,
“Your heritage”

The prayer emphasizes God’s honour was at stake - in Joel’s time, the nations
attributed the people’s well-being to their god’s blessing.

If God did not intervene the nations will think Judah’s God is powerless. Therefore,
God, please intervene for the sake of Your Name.

Promise of Deliverance & Restoration (2:18-27)

The second half of the book contains a series of divine oracles.

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They are God’s response to the people’s lament.

Through these oracles, the prophet assures the people their prayers will be answered.

The first oracle

Two parts (2:19-20 and 2:24-27).
In between is a prophetic song of encouragement (2:21-23).
The oracle and song present a complete reversal of the dismal picture in 1:4 – 2:17.

First half of the oracle - an oracle of salvation.

The crisis will be averted, the community will be safe.
God’s response is expressed in terms of His covenant love (v. 18).
He is a faithful God who is not deaf to His people’s cries.
The people can once again enjoy the material blessings of the covenant relationship
– grain, wine and oil (a reversal from their sorry state in 1:10).

It addresses the particular prayer of v. 17.

God assures them they will no longer be ridiculed by foreign nations (vv. 26-27).
God will turn the locusts (“the northern army”) out of His land.

Joel breaks the oracle with a prophetic song of praise.

The Psalms praise God for His attributes or His works but this song praised God for
what God was about to create.

The people are encouraged to respond to God’s promise of salvation.

Fear and despair is to give way to joy and gladness.

The threefold calls to lament and the reasons for it in chapter 1:5-18 is countered with
threefold calls to joy by humans, animals and plants.

Rain and harvest are signs that God has returned to His people and are zealous for
them.

Joel sensed great joy at being involved in God’s wonderful work of grace (2:21).
God’s renewed provision of earthly necessities is a sign of His faithfulness which is to
be celebrated.
Joel’s joy reaches its climax with God’s gift of rain which will result in green pastures
and fruitful trees. Rain is promised to God’s people who keep His covenant (Lev. 26:3,
4)
The rain is a sign the people’s covenant relationship with God is restored.

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Second half of the oracle (vv. 24-27)

Continues to contrast God’s abundant provision with the curses of chap. 1:2-2:17.
- The abundant food supply echoes v. 19 (first half of the oracle).
- The promise that Judah will never again be put to shame (v. 19) is repeated twice
in vv. 26 & 27. God affirms that Judah is His people.

Judgement is past. Salvation has come, now that Judah has repented before God.

Where sin abounds, grace abounds even more:

God would make up for the loss in the years the locusts had destroyed the crops.
He would give full compensation although Judah had no right to any claim.
The bad years of locusts would be compensated by an especially good year.

Yahweh refers to Himself as “your God” and to Israel as “my people”. The covenant
bond is restored.

Judah’s renewed prosperity is a sign of God’s active presence in their midst.

They can be confident in His power to keep them safe.
Their well-being is assured as long as they remain obedient to Him.

Promise of Outpouring of the Holy Spirit (2:28-32)

The first oracle of material blessing is followed by a series of promises (chap. 2:28-32)

Section can be divided into 3 units:

(1) The outpouring of God’s spirit in prophecy (vv. 28, 29)
(2) The cosmic signs heralding the Day of the Lord (vv. 30, 31) and
(3) The security of God’s people (v. 32).

The first and second units are spoken by God and the third by the prophet.

The gift of material blessings which signify God’s presence is only the beginning.
God has greater gifts in store and these will be dispensed at a future day.

Outpouring of God’s spirit in prophecy

His presence among His people will be revealed in a clearer way than by rain and
abundant harvests.
It will be revealed in the release of prophetic gifts by His Spirit throughout the
community.

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At the time of Joel’s ministry, there was little prophecy in Judah.

The spiritual parallel to rain was the outpouring of a higher gift of prophecy.

Paul said that if all the church prophesy, a non-Christian visitor will be convicted to
“declare that God is really among you” (1 Cor. 14:24).

The Holy Spirit will be poured out on “all flesh” (in this context, all Jews).
They will have the privilege of hearing God’s word personally, through dreams and
visions. Everyone, regardless of age, sex and social class, will receive this gift.
Even slaves who are foreigners but part of the religious community, are included.

The outpouring of God’s Spirit was partially fulfilled on the Day of Pentecost (Acts 2)
but there is still a future dimension.
The last days (eschatological era) had been inaugurated with the coming of Christ and
the Holy Spirit.
The outpouring of the Holy Spirit at Pentecost was only a preview of the Spirit’s power
and work which will be fully and finally released at a future date.

Cosmic signs heralding the Day of the Lord

The Day of the Lord would be accompanied by cosmic signs and upheavals on earth
e.g. solar eclipse, blood moons, earthquakes, etc.
Bloodshed is the mass killings associated with the Day when men’s “blood will be
poured out like dust.” (Zeph. 1:17)
Fire and columns of smoke are interpreted as the destruction of war and burning of
cities.

The solar eclipse and blood moons would cause men to “faint from fear of what is to
befall the world” (Lk. 21:26).
For a pre-scientific age, a solar eclipse and a blood moon were unusual and regarded
as precursors of God’s catastrophic intervention into normal human life.
These phenomena herald the dawning of the Day of the Lord.

Before he developed this theme of the Day of the Lord, Joel adds a reassuring word
to his people – they will be kept safe (2:32b). He quotes from half a line in Obad. 17a.
The community’s security is Mt. Zion since Yahweh dwells there.

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Judgement of the nations (3:1-16)

Continues the theme of the Day of the Lord.

Intertwined with this theme is God’s concern for Judah and Jerusalem (vv. 1, 6, 20).

God’s intention to judge the nations

Chap. 3 v. 1 opens and v. 12 closes with God’s intention to judge the nations in the
Valley of Jehoshaphat.

3 stanzas:
 God’s judgement of the nations
 God’s specific charges against Tyre and Sidon
 God’s judgement of the nations

The nations are gathered for the purpose of judgement (cf. Zeph. 3:8).
The Valley of Jehoshaphat is also called “Valley of Decision” in v. 14.
A symbolic name for a valley near Jerusalem where will God ultimately judge the
nations gathered against Jerusalem.
Jehoshaphat means “Yahweh judges”.
His judgement on the nations takes the form of a battle.

Crimes committed by the nations

The crimes committed by the nations against God’s people and by implication against
their God, are listed:
 Scattering of Judah – Babylonian deportations in 597 & 587 B.C.
 Division of Yahweh’s land entrusted to Judah (a conqueror usually divided up
land conquered among the new occupants).
 Enslavement of the people.
A boy slave was sold to pay for the services of a prostitute;
A girl slave was exchanged for wine in the market place.
Judah’s young people were degraded into currency for sexual indulgence and
drunkenness.

The theme is interrupted by God singling out Tyre and Sidon (vv. 4-8).
The serious charges against them are:
 Taking gold, silver, etc. (temple equipment and ornament) which belonged to
Yahweh
 Slave trading in Judean prisoners of war.

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God’s judgement of the nations will take the form of :

 Retribution for crimes they had committed and
 Destruction on the Day of the Lord.

God orders a holy war

The theme continues with God ordering a holy war to be declared among the nations
(vv. 9-12).
The coming conflict is so serious that the nations must gather as many weapons as
possible.
Farmers are to bring their ploughshares and pruning hooks and convert them into
swords and spears.
All available manpower was needed in this war against God so that even the physically
weak have to fight.
The nations have been gathered to lose and not to win this holy war.

The battle and trial are one. In OT thinking war is regarded as an instrument of divine
justice, God carrying out His sentence on the nations.

Three units (vv. 13-21)

A. A new battle summons

This time to the people of Judah (vv. 13-14).
God’s forces are not identified (probably the fiery chariots and horses seen
around Elisha in 2 Kings 6:17 and the “ten thousands of holy ones” of Deut. 33:2.)

God issues two orders:

 To put in the sickle for the harvest is ripe. Judah’s enemies likened to a field
of ripe corn gathered in the valley, crying out to be cut down.
 To tread the enemies which are packed like grapes in the press, waiting to be
trodden. The mass of grapes was piled in the press and its weight was forcing
the liquid down the channels into the vats, which were overflowing.
The nations were so ripe for judgement that they overflowed the boundaries
of the valley.

As God gives the signal for action, the prophet looked at the multitudes gathered
in the Valley where God will carry out his sentence against the nations for their
war crimes against His people.

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B. God reveals Himself as Judah’s covenant God (vv. 15-16).

The darkening of sun, moon and stars convey the horrifying reaction of nature to
God’s wrath in judgement.
The thunder of God’s voice is His final verdict against the nations gathered in the
valley.
The prophet then moves the theme from the terrifying phenomena associated
with God’s judgement on the nations to the comforting message of Israel’s safety
in Jerusalem.
There is an alternation – cosmic signs – Yahweh in Zion – earthquake – Yahweh’s
protection of Israel.

God will not fail His people. They would be kept safe in the centre of the terrible
storm. God is their refuge and He will protect them in accordance with His
covenant relationship with them.

C. God promises Jerusalem will be made sacred once more (v. 17)
No one will be allowed to trespass inside Jerusalem and desecrate it as they had
done before. God will make His home there with His people.

Eternal Blessings for God’s People (3:17-21)

When the Day of the Lord for the nations is over, Judah will enjoy God’s richest
blessings.
 Promises of fertility for Judah, contrasted with the desolation of her neighbours
(vv. 18-21).
 The phrase “dwells in Zion” in v. 17 and v. 21 frames the verses in between which
contain the implications of God dwelling in Zion. That is the key to the blessing
of the whole land. His presence transforms barren, dry land into newness of life.

In modern day Israel, the desert has been converted to rich agricultural land.

Judah had suffered at the hands of Egypt and Edom.

Depending on the dating of Joel, there are variations to the incidents he refers to:
 In exilic and postexilic times, the Edomites were Israel’s enemies.
They helped Nebuchadnezzar in his conquest of Jerusalem.
 Egyptian Pharaoh Neco killed king Josiah and imprisoned his son Jehoahaz,
ending a reign marked by religious reformation and territorial expansion.

12
DCBS/Module 5/Joel

The entire section echoes earlier parts of the book.

 The locust plague which Judah went through is a preview of greater destruction
that will be unleashed in its full force, on the nations, at the Day of the Lord
 Repentant Judah will experience a reversal of the devastation caused by the
locusts and drought. Never again will Jerusalem and the land of Israel become
desolate through exile. Rather, the people will always occupy their land and
enjoy its prosperity.

The message of Joel can be summarized in three simple statements5

 Calamities are God’s warning of judgement to come
 Heed these warnings, and return to God with all your heart
 When you return to God, His fullest blessings will be poured out on you and on
all people

Reflection:

1. What do you learn about the love of God from Joel?

2. What is the Day of the Lord and how should Christians prepare for such a day?

References:

1. The IVP Bible Background Commentary, Old Testament, by John H. Walton, Victor
H. Matthews & Mark C. Chavalas.
2. Old Testament Survey, William Sanford LaSor, David Allan Hubbard & Frederic
William Bush)
3. The New International Commentary on the Old Testament, The books of Joel,
Obadiah, Jonah and Micah by Leslie C. Allen
4. Teacher’s Commentary by Lawrence O. Richards
5. DLT Biblical Studies Book 5 - Daniel to Malachi

5
Teacher’s Commentary, Lawrence O Richards, pg. 459

13
 HABAKKUK

CHAPTER VERSES SUBJECT

1 1–4 Habakkuk’s 1st question : Why does evil go unpunished?

5 – 11 God’s answer : The Chaldeans will be used to punish.

12 – 17 Habakkuk’s 2nd question : Why will God use the more wicked to
punish the less wicked?

2 God’s answer : The Chaldeans will be punished in turn.

The just will live by faith.

3 Habakkuk’s response : Prayer – “in wrath remember mercy.”

Praise – “I will rejoice in the Lord.”
DCBS Module 5/Habakkuk

THE BOOK OF HABAKKUK

‘the righteous shall live by his faith.’ (Hab 2:4)

Historical Background
The book of Habakkuk was written at the time when God was ‘raising up the Chaldeans’ (Hab
1:6), in the late 7th or early 6th century B.C. It was a time of political turmoil and uncertainty
with Babylon looming as the great regional threat.1

Habakkuk addressed Judah and Jerusalem during this last stage of the kingdom’s history. The
kingdom of Judah was rife with internal corruption. Descriptions of Judah’s sins in the
prophetic books of Zephaniah, Nahum and Jeremiah confirm the Kings-Chronicles narratives
that Josiah’s reform (see 2 Ki 22-23; 2 Chron 34:1-36:4) was short-lived and that Judah was a
society of continual injustice, violence and rejection of the law. The rising power of Babylon
would soon issue in the destruction of temple and city.

Authorship and Dating

Little is known of the author except his name2 and the fact that he was a contemporary of
Zephaniah, Jeremiah, Nahum and possibly Joel.3 The mention of the rise of the Chaldeans
suggests a dating for the book between 625 B.C. and 604 B.C., although the most commonly
held view is that Habakkuk’s anguished prayer comes at a period prior to 597 B.C., the year
the Babylonians conquered Jerusalem.

Structure of the Book

The book was written as a dialogue or conversation between God and the prophet. The most
unusual feature of the book is that no oracle was directed toward God’s people. Rather, the
prophet had himself taken on the role of the people in his dialogue with God over present
injustice and evil. There is therefore an element of theodicy in the book of Habakkuk.4

1
In 605B.C. at the battle of Carchemish, Daniel and his friends were taken to Babylon.
2
It apparently comes from a Hebrew verb meaning ‘to embrace’.
3
William Sanford La Sor et al, Old Testament Survey (Grand Rapids, MI: Eerdmans, 1982), 449.
4
Theodicy is an attempt to justify the ways of God, especially His justice.

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DCBS Module 5/Habakkuk

The outline of the book is as follows:

Chapter 1 Habakkuk’s 1st question: Why does evil go unpunished?

God’s answer: The Chaldeans will be used to punish evil
Habakkuk’s 2nd question: Why will God use the more wicked to punish the
less wicked?
Chapter 2 God’s answer: The Chaldeans will be punished in turn
The just will live by faith
Chapter 3 Habakkuk’s response: Prayer – ‘In wrath remember mercy’
Praise – ‘yet I will rejoice in the LORD’

The Message of the Book

Chapter 1
How Long, O LORD?

2
‘O LORD, how long shall I cry for help, and you will not hear? Or cry to you "Violence!" and you will
not save? 3 Why do you make me see iniquity, and why do you idly look at wrong? Destruction and
violence are before me; strife and contention arise. 4 So the law is paralyzed, and justice never goes forth.
For the wicked surround the righteous; so justice goes forth perverted.’ (Hab 1:2-4 ESV)

Habakkuk’s 1st question: How could a just God tolerate evil?

The opening words, ‘O LORD, how long’, was a well-used lamentation in the Old Testament
(see the Lament psalms of Ps 13:1-2; 74:10; 79:5; 80:4; 89:46).

Habakkuk’s lament concerned a cry for help that seemed to have gone unanswered. The
prophet’s world was full of violence, injustice and wickedness that were rampant in Judah
(1:2-4). But God had not judged Judah’s wickedness. God, not the people, was the first object
of Habakkuk’s censure. Judah’s sin had become so flagrant and heinous that God’s reputation
was jeopardized by His reluctance to judge. Habakkuk’s complaint about God’s righteousness
summarized his conversations with God. The judgement for which he sought was two-fold:
vengeance on the wicked and vindication of the righteous. The prophet was baffled by the
seemingly interminable delay in divine judgment.5

5
La Sor, 450.

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God’s Answer: The Chaldeans (Babylonians) will be used to judge Judah (1:5-11).

5
‘Look among the nations, and see; wonder and be astounded. For I am doing a work in your days
that you would not believe if told. 6 For behold, I am raising up the Chaldeans, that bitter and hasty
nation, who march through the breadth of the earth, to seize dwellings not their own…’ (Hab 1:5-
6 ESV)

This divine response was a surprise → that judgment would come in the form of the wicked
Babylonian army!

What were the Babylonians like?

7
‘They are dreaded and fearsome; their justice and dignity go forth from themselves. 8 Their horses
are swifter than leopards, more fierce than the evening wolves; their horsemen press proudly on.
Their horsemen come from afar; they fly like an eagle swift to devour. 9 They all come for violence, all
their faces forward. They gather captives like sand. 10 At kings they scoff, and at rulers they laugh. They
laugh at every fortress, for they pile up earth and take it. 11 Then they sweep by like the wind and go
on, guilty men, whose own might is their god!’ (Hab 1:7-11 ESV).

16
‘I hear, and my body trembles; my lips quiver at the sound; rottenness enters into my bones; my
legs tremble beneath me...’ (Hab 3:16 ESV)

The vivid description of the Babylonian army’s speed, maneuverability and might captured
something of the terror which Nebuchadnezzar’s troops must have brought their victims. No
fortress could withstand their battering rams, inclined planes and sapping (tunneling under
walls) as the Ninevites had discovered; no king was clever enough to outmaneuver them in
open warfare, as Pharaoh Neco had learned at Carchemish. They were a law unto themselves
(1:6-7); ruthless and totally lacking in mercy (1:8-10). They did not acknowledge the true God
for their god was their own strength (1:11).

YET, God was going to employ their prowess and savagery to impose judgment on Judah!6
The moral problem of this answer to Habakkuk was considerable.

Why, GOD?

13
You who are of purer eyes than to see evil and cannot look at wrong, why do you idly look at traitors
and remain silent when the wicked swallows up the man more righteous than he? (Hab 1:13 ESV)

6
Ibid, 450-451.

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DCBS Module 5/Habakkuk

Habakkuk’s 2nd question: How could a holy God choose an evil nation like Babylon to be
His instrument of justice?

The picture of Babylon from the start showed that it cannot establish true justice. Their justice
was of their own making (1:7), a mockery of true justice. They came for ‘violence’ (1:9) and
gloried in their destructive might (1:15-17). If Babylon was ‘appointed for judgement’ (1:12),
that judgment would not produce justice.

Habakkuk’s bewilderment:
▪ How could God use a wicked agent against His own people and especially against the
righteous among them (1:12-14)?
▪ How could His holiness tolerate the treacherous?
▪ How could He allow the wicked to continue to prosper, ‘filling their nets’ and living in
luxury (1:16-17)?7

Habakkuk’s questions did not stem from idle curiosity or a desire to intervene in divine affairs.
He was an honest and devout seeker after truth and God honored his quest.

Chapter 2
God’s Answer
God gave a two-part answer: the first (2:2-4) addressed the situation that confronted God’s
people; the second (2:5-20) responded to the complaint of choosing the Babylonians.

A. With regards to God’s people

2
‘And the LORD answered me: "Write the vision; make it plain on tablets, so he may run who reads it.
3
For still the vision awaits its appointed time; it hastens to the end--it will not lie. If it seems slow, wait
for it; it will surely come; it will not delay… but the righteous shall live by his faith.’ (Hab 2:2-3, 4b ESV)

Habakkuk was instructed to write down the vision so that it would be a witness when it was
fulfilled. The solution to the problem would not happen immediately. But it was certain to
come to pass, and any delay should not be taken as indication uncertainty. In crying ‘How
long, O LORD?’ the prophet needed to know that God does act. But His timing is perfect even
if it doesn’t seem so to us.

7
Tremper Longman III & Raymond B. Dillard, An Introduction to the Old Testament, 2nd ed. (Grand Rapids, MI:
Zondervan, 2006), 467.

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DCBS Module 5/Habakkuk

The course for the righteous was to have faith that God’s perfect solution will eventuate. The
righteous will live by faith, meaning that the truly righteous must live in faithful confidence
that God will keep His promises (2:4b). Just as Abraham had believed in God and had been
credited with righteousness (Gen 15:6), the prophet too must continue to have confidence in
God’s faithfulness to keep His word of promise. The prophet was thus given hope here that
the true believers would not be overcome by the judgment to come.

B. With regards to the Babylonians

God’s answer continued in the form of a taunt song with which the oppressed peoples would
mock the oppressors (2:16-19). 5 woes punctuated this message:

6
"Woe to him who heaps up what is not his own…
9
"Woe to him who gets evil gain for his house, to set his nest on high, to be safe from the reach of
harm!
12
"Woe to him who builds a town with blood and founds a city on iniquity!
15
"Woe to him who makes his neighbors drink… and make them drunk, in order to gaze at their
nakedness!
19
Woe to him who says to a wooden thing, Awake; to a silent stone, Arise!
(Hab 2:6-19 ESV)

Babylon’s doom was sealed:

▪ The plunderer shall itself be plundered (2:6b-8).

▪ The conqueror shall be shamed (2:9-11.)
▪ Those who build cities with bloodshed will find that ultimately it will all come to nothing
(2:12-14). In place of cities of iniquity, the knowledge of the glory of God will one day fill
the earth (2:14).
▪ The nation that poured out its cup of wrath on nations shall experience the cup of wrath
of the LORD (2:15-17).
▪ The futility of worshipping idols was contrasted with awed silence in the presence of the
living God (2:18-20).

Even when things appear to go from bad to worse, God still rules and will vindicate Himself.
Stress was made of God’s law of retribution. The Babylonians would be repaid measure for
measure (2:6-8, 15-17). God is not mocked. What the Babylonians had sown, they would reap.

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DCBS Module 5/Habakkuk

Chapter 3
Habakkuk’s response

Habakkuk responded in a psalm of trust, with an appeal that God repeat the redemptive work
of the Exodus. The prophet seemed to look back to the Exodus & Conquest, and ahead to the
day of the LORD.
2
O LORD, I have heard the report of you,
and your work, O LORD, do I fear.
In the midst of the years revive it;
in the midst of the years make it known;
in wrath remember mercy.
(Hab 3:2 ESV)

He recalled God’s mighty saving acts of the past:

▪ The theophany at Sinai (3:3-4)
▪ The plagues (3:5)
▪ The wilderness march (3:6)
▪ The crossing of the Red Sea and Jordan (3:8-10)
▪ The long day in Joshua’s time (3:11)

In doing so, he was both overwhelmed and strengthened to wait for the enemy’s attack - ‘yet
I will quietly wait for the day of trouble to come upon people who invade us’ (3:16b). And he
could then confidently declare:

‘Though the fig tree should not blossom,

nor fruit be on the vines,
the produce of the olive fail
and the fields yield no food,
the flock be cut off from the fold
and there be no herd in the stalls,

yet I will rejoice in the LORD;

I will take joy in the God of my salvation.
GOD, the Lord, is my strength;
he makes my feet like the deer's;
he makes me tread on my high places.’
(Hab 3:16-19 ESV)

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DCBS Module 5/Habakkuk

Invasion would mean devastation and deprivation.8 Yet, Habbakuk’s faith remained robust.
He had heard the living God and as he pleaded for God’s mercy, he ended his conversation by
confessing confidence in the God of the covenant.9

Can we do likewise? Will we do likewise?

Connections of Habbakuk’s Message with the New Testament

The principle of Habakkuk 2:4 ‘The righteous shall live by his faith’ became the seed for the
Apostle Paul’s key doctrine of justification by faith. Paul’s drastic reinterpretation of the Old
Testament in the light of his own conversion caused him to focus on two passages: Genesis
15:6 and Habakkuk 2:4. What Habakkuk learned to be God’s principle of operation in the
Babylonian invasion, Paul saw to be God’s universal principle of salvation. In this sense,
Habakkuk’s message gave strategic preparation for the good news of the New Testament –
that justification is by faith alone (see Rom 1:17; Gal 3:11; Heb 10:38f).10

Contemporary Relevance of Habakkuk’s Message

It is alright to raise doubts with God.

Honest doubt may be a truer religious attitude than superficial belief.11 Like Job, Habakkuk
was genuinely perplexed by the unpredictable nature of God’s dealings with humankind. But
in the course of his quest for answers, he found true faith. God used his questions as a means
of grace to draw Habakkuk closer to Himself.

Wait patiently for God’s Answer

Wait in trust for God’s deliverance even when there is no visible end to the evil. Although
God may seem to be doing nothing, His time frame is not ours (cf. 2 Pet 3:9; Heb 10:37-38).
Remember and rehearse in your mind and heart God’s greatness, goodness and grace.

8
A besieged nation would have to recruit farmers as soldiers. Attacking armies would live off the produce of
their victims.
9
La Sor, 453.
10
Ibid.
11
Ibid.

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Persevere in Faithfulness
The righteous will live by their faithfulness (Hab 2:4). Do not give up on righteousness. Praise
God even through your tears. Habakkuk resolved to trust and praise God… come what may.

Ponder these scenarios12

1. Your colleague’s daughter was killed last week when a drunk driver ran a traffic light and
knocked her over. You have a fairly good rapport with him and you sense that he wants
to talk about this terrible tragedy with you. In the light of Habakkuk’s crisis of pain and
protest in Habakkuk chapter 1, how might you respond to your colleague when he comes
to you for emotional support and encouragement?

▪ Would you urge him to have faith that God can bring something good out of this
tragedy if we trust in Him?

▪ Would you encourage him to express his questions and feelings of anger or pain,
whether directed at God or the drunken driver?

▪ Put yourself in the shoes of your colleague. Which approach would you find more
helpful? Which approach would bring you in closer contact with God?

2. Mary’s son was diagnosed with leukaemia. She was devastated. With tears flowing
uncontrollably, she asked her Christian colleague to pray for her son, to ask for miraculous
healing, to seek God’s mercy. Instead, her friend seemed reluctant to pray for healing. She
seemed more concerned to get her to stop crying. Mary was looking for someone to help
her pray, for someone to express her desires on her behalf. Instead, she received a
theology lesson on why we should learn to rejoice in our sufferings. It left her feeling that
her friend did not really care.

▪ Did Mary’s colleague do right?

▪ In the light of your study of Habakkuk, how would you have responded?

12
Source: Gordon Wong, God, Why? – Habakkuk’s Struggle with Faith in a World Out of Control (Singapore:
Genesis Books, 2007), 10-11; 35.

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References

Fee, Gordon D. & Douglas Stuart. How to Read the Bible Book by Book. Grand Rapids, MI:
Zondervan, 2002.

Goldsworthy, Graeme. Old Testament 3. Australia: Moore Theological College, 2008.

La Sor, William Sanford et al. Old Testament Survey. Grand Rapids, MI: Eerdmans, 1982.

Longman III, Tremper & Raymond B. Dillard. An Introduction to the Old Testament, 2nd edition.
Grand Rapids, MI: Zondervan, 2006.

McConville, Gordon. The Prophets. Exploring the Old Testament, vol 4. London: SPCK, 2002.

Wong, Gordon. God, Why? – Habakkuk’s Struggle with Faith in a World out of Control.
Singapore: Genesis Books, 2007.

Diocesan Lay Training Unit 5 – Daniel to Malachi.

For Reflection

1. Explain how and why Habakkuk’s attitude changed from the beginning of the book to that
at the end.

2. What lessons have you learned from Habakkuk on facing perplexing situations?

Reading Assignment

Read Zechariah chapters 1 to 8 for next week’s lesson.

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 ZEPHANIAH

CHAPTER SUBJECT

1 Day of the Lord : Judgement upon Judah

2 Judgement on the nations

3 The sin of Jerusalem and the future salvation

DCBS Module 5 2021

THE BOOK OF ZEPHANIAH

I INTRODUCTION

About the Prophet ( c 620BC )1

Zephaniah introduces himself (1:1) tracing his ancestry to four generations. He is most likely a descendant of
King Hezekiah. Zephaniah, means: The LORD has hidden, or the LORD has concealed, or the LORD has
protected, or Treasured by the LORD. Zephaniah was a prophet to the Southern Kingdom of Judah.

His book is dated about C 620 BC during the earlier part of the reign of King Josiah (640- 609BC), before his
reforms, when conditions brought about by the reigns of Kings Manasseh and Amon still prevailed. Zephaniah
pronounced God’s judgment on corruption and wickedness. Manasseh – who reigned the longest of all the
kings, was also the most wicked of all the kings. Zephaniah would have seen the evil done at that time–
idolatry, child sacrifice, unjust killings.

What makes this tiny book of only three chapters stand out, is the vivid way Zephaniah wrote. Both the wrath
of God and the exuberant love and joy of God are written in ways few other books match.

Historical / Social Background

By this time, Israel, the Northern Kingdom was no more - conquered by Assyria, and its people dispersed
throughout the Assyrian empire. Josiah’s great -grandfather Hezekiah, was a godly king of Judah who led
reforms and witnessed revival. Hezekiah turned to God when Assyria was about to attack Judah – and God
turned Assyria away. Recall the miracle of the 1 angel, that destroyed 185,000 Assyrian soldiers at the gates
of Jerusalem 2 Kings 20:35. After Hezekiah, came his son Manasseh, who ruled wickedly for 55 years,
followed by Amon, Manasseh’s son, who was no different.

Then came Josiah the last ‘good’ king of Judah. He was the fulfilment of a 300 year old prophecy – read
1Kings13:1 and 2Kings 23:15. He came to the throne at 8 years old and ruled 31 years. When he looked at
the devastation brought on by the previous two kings, he was faced with a formidable task but he devoted
himself to it. Josiah carried out many reforms. He repaired the Temple, took away and destroyed all the
idolatrous things in the Temple as well as the idols and abominations to God that were built throughout the
land by the prior kings.

During his reign, the Book of the Covenant was accidentally discovered during the repairs of the Temple.
Josiah had it read out. Shocked that Judah was completely oblivious of God’s laws, Josiah renewed his
covenant with God, and even restored the Passover celebration which had stopped for decades. But it was
too late and the reforms short lived. Deep within, the people’s hearts were far from God. Read 2 Kings Chap
21 – 23 for the history during the reign of Manasseh, Amon, Josiah and the reforms of Josiah. Also 2 Chronicles
Chaps. 33-35.

1
Prophesied c 620BC. It may well have prepared the way for the massive reforms started by King Josiah in 621BC,
when the Law of Moses was rediscovered during the repair of the Temple ( Wilmington’s Guide);
1
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DCBS Module 5 2021

Outline of Zephaniah

Chapter Subject
1 Day of the Lord – Judgement upon Judah
2 Judgement on the nations
3 The sins of Jerusalem and the future salvation

II Chapters

Zephaniah 1 – Day of the LORD: Judgement upon Judah

This book mentions the Day of the Lord more than any other book in the Old Testament. Zephaniah’s message
was addressed primarily to Judah and it was a shocking prophecy of destruction that will cover the whole earth
( 1:2-3) but specifically, Judah will be judged (1:4).

What was Judah guilty of ?

§ Judah was guilty of Baal worship and also the worship of the starry host (1:4-5).
About 100 years before Zephaniah’s time, the Northern Kingdom of Israel fell to Assyria. But Judah under
Hezekiah was spared. The kings after Hezekiah, Manasseh and Amon – paid tribute to Assyria so that the
Southern Kingdom would be spared from the Assyrian sword. Assyria exercised influence over Judah and
Assyrian pagan religion took root in Judah.
§ There was the practice of magical arts, divination and sorcery (all sins against God). Judah’s King
Manasseh even erected altars for the worship of the sun, moon, stars, zodiac signs and the starry
hosts on the roof of God’s temple in Jerusalem.
§ Judah also worshipped Milcom aka Molech, an Ammonite god. His worship was blatantly evil,
requiring Jewish children to be burnt in fire as offerings to him! ( 1: 5)
§ Another god was Dagon, a Philistine god. To avoid stepping on the threshold (1:9) was a practice
of Philistine worshippers of Dagon (1 Sam 5:5). The Israelites had foolishly taken to that practice
as well, completely ignorant of how God had shown his power over Dagon when the Philistines,
who had captured the Ark of the Covenant, placed it in Dagon’s temple. The idol Dagon, fell and
parts of it were broken off ( Read 1 Samuel Chapter 5 ). The mention of those clad in foreign
clothes refers to the people who adopted all the idolatrous ways of foreigners. (1:8)

The LORD’s judgement

Confronted by such evil in Judah, Zephaniah said the LORD has prepared a sacrifice too – the sacrifice is of
the blood of the wicked. (1:7)

(1:9) On the day of God’s sacrifice (His judgment) there will be wailing from the Fish Gate to the Second
Quarter (1:10). These were prominent landmarks in Jerusalem: the Fish Gate was one of several gates of the
city and the Second Quarter was in Upper Jerusalem. The rich people lived in the upper part of the city while
the poorer people lived downhill. God’s judgement would be so complete that the rich (in the upper city) and
those in the market (1:11) would all wail. No evil person will be able to escape the LORD’s punishment.

In a shocking description, God said He will search Jerusalem with lamps to look for the wicked (1: 12). He will
punish those who are complacent. The slaughter will be appalling in the Day of the wrath of God.

2
JT 12/10/17; VC /25/2/21
DCBS Module 5 2021

1:17. Their blood will be poured out like dust and their flesh like dung. Blood carries life itself ( Lev 17:11), yet
it will lose all its value like dust and dung. The prophecies were fulfilled historically (in the fall and destruction
of Jerusalem, including the Temple, and the exile of the Jewish people to Babylon).

The day of the LORD is also a coming event. It is mentioned throughout the Prophets and in the New Testament
books as well. It is obviously a very important message! This book is still relevant for us today. The repeated
mention of the day of the LORD gives it End Times urgency for us. The “day” could be a literal day or even a
period of time during which the wicked will be destroyed.

Zephaniah 2

2: 1-3 But while the day of the LORD will surely come and the wicked will be judged, yet there is hope beyond
the certain and imminent judgment to come. God has hidden or concealed His wrath, temporarily, just as in
the days of King Josiah, when there was a turning to the LORD. But insofar as this turning was external only,
there will be judgment.

These promises are rooted in the character of God – his faithfulness to those He has covenanted with and who
continue to seek Him. “perhaps, you may be hidden on the day of the anger of the Lord”. There is hope for
individuals who repent, even if their nation does not. Zephaniah says the humble and meek may be hidden in
the day of God’s great anger (2:3) This could be a play on Zephaniah’s name and is good news: The Lord has
hidden, or Treasured by the LORD!

Judgement on the nations

On the day of the LORD, the nations will be judged too. Although he mentions only a few by name, yet we
know the implication from this chapter, all nations will be judged.

In the west – the Philistine lands of Gaza, Ashkelon, Ashdod and Ekron(2:4)
§ Ashdod’s people will be driven out at noon; this is surprising because noon is apparently the
safest time of the day (bright sunshine, hot and the perfect time for a nap)
§ While no specific sin is mentioned of the Philistines, God does say that their land will be
inhabited by the Jewish people (2:7)
§ The implication is that God’s judgment on the Philistines is in response to their treatment of the
Jewish people.

In the east – Moab and Ammon (2:8)

§ Taunts and revilings are verbal attacks using insults against the people of Israel. Moab and Ammon
are descended from Lot, hence related to Israel. But they have been long-time enemies. Sodom
and Gomorrah were two cities near the Dead Sea that were so completely destroyed by God for
their great sins that their exact location is still unknown. ( read Gen 19). Pride is contrasted with
the humility desired of God’s people.
§ This is not surprisingly, as the LORD already stated that the Jewish people are special to Him and
that He will treat nations according to how the nations treat the Jews (Gen 12:3)

In the south – Cush (2:12)

§ In the ancient world, Cush was the southern-most known land mass and so represented lands to
the south of Israel, Ethiopia and Egypt.

In the north - Assyria (2:13);

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§ Geographically, Assyria is actually to the east of Israel but it is referred to as the north because
the vast desert made it impossible for ancient armies to travel from Assyria to Israel except by the
north of Israel.
§ Of all the nations in the ancient world, Assyria was the one most famous for its extreme cruelty to
defeated peoples. Its capital Nineveh, was originally founded by Nimrod (Gen10:11). The Lord will
destroy it, and it will be a desolate place where wild animals will rest, and everyone who passes
by will shrink back in horror. This is the exultant city, that lived securely, that said in her heart -
“I am, and there is no one else”. 2:15

Zephaniah 3 – The sins of Jerusalem and the future salvation

Sins of Jerusalem

Jerusalem was guilty of not obeying the LORD (3:1- 2) -

§ She does not listen to the Lord
§ She accepts no correction
§ She does not trust in the LORD
§ She does not draw near to God

and also of social injustice (3:3-4)

§ The officials are roaring lions and judges are evening wolves! instead of helping people, those in power
exploited and devoured the people.
§ Even the so-called holy men were guilty: the prophets were fickle and treacherous and the priests
broke Torah (3:4)
§ Yet, the LORD has continued to do what is right and never what is wrong. Every morning without fail,
he has brought justice to his people. Yet, they responded with sin.
§ 3:7 He has wiped out whole nations, but his own people did not learn from that. God calls on
Jerusalem to fear – in respectful awe of his power – to be willing to accept correction.

3.8 This section concludes with a return to worldwide judgment. People are called to wait for it!

The future salvation 3:9-20

• There will be a conversion of the nations – God the judge also purifies and calls the nations to Himself
- that all of them may call upon the name of the LORD and serve Him with one accord.
• Return to pure speech – this may allude to the reversal of the Babel event. Worship is not only
through word but also deed, as the nations serve Him.
• Judah will return to him – God is not ignoring their sin, but God speaks of the removal of impurity -
injustice, lying, pride - from Jerusalem so that his people would be restored.

God looks forward to a time when Israel will repent and be saved; in that day Israel will sing praises to the
LORD joyfully (3:14) The key to that day is that Israel will acknowledge the LORD in her midst as the King of
Israel (3:15). In that day not only will Israel sing to God, but God will sing to Israel (3:17)! -

The Lord your God is in your midst,

a mighty one who will save;
he will rejoice over you with gladness;
he will quiet you by his love;
he will exult over you with loud singing (ESV).

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DCBS Module 5 2021

In the Hebrew, the words convey more than loud singing – it’s to spin around with violent emotions.
So 3:17 conveys the sense of a God who delights in His people so much that He sings loudly and dances with
high energy jumping and spinning !

III Summary
Zephaniah’s main theme is the approaching “Day of the Lord“ - a day of judgment, anger, wrath
against all of win against God; a most terrible time. ( read 1:2-3; 17-18). It is real, and there is no
exaggeration. But it is also one of blessing for those who follow God.

It has happened before – in Noah’s Flood, and it will happen again – not by water, but by fire ( Read 2Peter 3).
It will be come upon the whole world and affect all the nations. Jesus himself also spoke of this day – Matt
24 and only the Father knows that day and hour Matt 24:36-39

Historically, during this period of Zephaniah’s prophecy, the judgement fell on Judah. It must have surely felt
like the day of the LORD, when the Babylonians conquered Judah and Jerusalem in 3 waves of attack and each
time, the Jewish people were deported and taken away to Babylon. In the final attack in 586BC , Solomon’s
Temple which they were most proud of, was completely destroyed. Later again, in Roman times, Jerusalem
and its 2nd Temple, was completely destroyed in AD70. This was prophesied by Christ in Luke 21:20-24

But there is God’s justice too. Assyria, who was used to bring judgement to the N. Kingdom, was itself
destroyed by the Babylonians and its allies. Similarly, we know that the Babylonians, who were as ruthless
and wicked in killing their enemies as the Assyrians before them, were later conquered by the Persians-Medes.
The Babylonian empire lasted less than 100 years.

God will bless his people when they return to their covenant relationship with him (3:11-20). God
extends blessing and grace to all peoples and nations. ( 3:9-10)
Judgment and blessing occur both in the near future ( for Zephaniah and his audience) and in the more
distant future. There is no such thing as a second-generation child of god. Every generation must accept
God’s covenant and not depend on the faith of a previous generation.

How should Christians understand this ?

We know that in the New Testament, Jesus and the apostles spoke of the Day of the LORD and that it will
surely come. We learn from this book, that God’s character and faithfulness to His covenantal people remains
unchanged. For Christians, we know that it is Christ’s righteousness that will shelter us on the day of the LORD’s
wrath. Romans 3:21-26. For Israel, there is God’s precious promise –that He will bring his scattered people
home.
I will make you famous throughout the world
and make you prosperous once again.”
The Lord has spoken. 3:20 NLT

References
Kenneth Barker, John Kohlenberge III, Zondervan NIV Bible Commentary Bible for Spirit-Filled Living
Jewish Study Bible,
ESV Study Bible.
Wilmington’s Guide to the Bible.

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DCBS Minor Prophets – (A cursory chart of context in the Bible and History)
(ref. Irving Jansen Survey of OT – Moody Press)

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 ZECHARIAH

MAIN SECTION CHAPTER SUBJECT

1
Call to repentance

Vision 1 : Man among the myrtle trees

Vision 2 : 4 horns and 4 craftsmen

2 Vision 3 : Man with a measuring line

3 Vision 4 : Clean garments for Joshua the high priest

4 Vision 5 : Golden lampstand and 2 olive trees

Vision 6 : Flying scroll

5
Vision 7 : Woman in a basket

Vision 8 : 4 chariots
6
Crowning of Joshua the high priest

7 Problem of fasting
8 Promise of future restoration; Fasts to become feasts

9 Coming of Zion’s king

10 Redemption of God’s people
11 Rejection of the shepherd-king

Protection of Jerusalem
12
Mourning of Israel for piercing their king

13 Cleansing and refining of Israel

14 The Day of the Lord : Future events

Study this Outline for the examination

DCBS Module 5/Zechariah Student notes

THE BOOK OF ZECHARIAH (Chaps 1-6)

Authorship
Minor prophet, post-exilic era.

Born in Babylon. Son of Berechiah

Returned to Jerusalem in 538 B.C. with grandfather Iddo, a priest (Ezra 5:1- Zechariah stated
as son of Iddo. Son means descendent) under leadership of Zerubbabel (governor) and Joshua
(high priest) (Neh. 12:4).
From a priestly family.

Name means “God remembers”.

God remembers His covenant promises to His people and will fulfil them.

Began his ministry in 520 B.C, two months after the prophet Haggai.

Historical setting
Returned in 538 B.C. (under king Cyrus)
1st year after return – built an altar on ruins of the old one (Ezra 1)
2nd year after return (536 BC) – laid the foundations (Ezra 3:8-11)
520 BC. – Temple still in ruins.

For 18 years since their return (538 to 520 BC), many challenges in rebuilding the temple –
discouragement, intimidation, false accusation, etc.
Foundation laid (Zech. 4:9) but re-building stopped for eighteen years due to opposition.

Zechariah and Haggai encouraged the elders under the leadership of Zerubabbel and Joshua
to complete the rebuilding (Ezra 5:1-2; 6:14).

Work resumed in 6th month of 520 B.C (Haggai 1:15), under Persian king Darius. Completed
in 516 B.C.

Structure
Some problems in the structure of the book:
- Relationship between chaps 1-8 and chaps 9-14. Could there be a different author for
each section as different writing style and subject matter.
- To complicate things, there is a natural division into chaps 1-6 and chaps 7-14.1

1
Graeme Goldsworthy, Old Testament 3, Newton, Australia, 187

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DCBS Module 5/Zechariah Student notes

Book can be divided into two parts:2

Part 1 (chaps 1-6)
- Introductory oracle (1:1-6)
- Eight visions (1:7-6:15)

Part 2 (chaps 7-14)

- Disobedience and blessing (7:1-8:23)
- The shepherd-king of Israel (9:1-1:17)
- God will dwell in Zion (12:1-14:21)

Book Outline

 Visions (chaps 1-6)

 Fasting (chaps 7 & 8)
 1st Advent (chaps 9-11)
 2nd Advent (chaps 12-14)

Nature of Prophetic Vision - key to understanding the book.

“The book of Zechariah is like a transparent slide. It carries a picture of small scale local events
in Israel in the years after 520 B.C., but when placed in the projector of inspired prophetic
vision it throws out an immense picture of universal significance onto the cosmic screen.

The small picture concerns the gradual return of Israelites from captivity in Babylonia to
Jerusalem (1:16, 16). The big picture concerns the eventual return of humanity to God (14:9,
20-21)” [Adapted from Dennis Lennon, Zechariah, in Scripture Union, ENCOUNTER WITH GOD, Oct-
Dec 1996)]

Think of Jerusalem as the embodiment of the people of God.

The church is the NT equivalent.
God’s promises to Jerusalem is also for the church

2
Ditto

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DCBS Module 5/Zechariah Student notes

Part 1 – Chaps 1-6

Date Begins ministry in Jerusalem with the problems of rebuilding

8th month the temple.
2nd yr. of Darius
(Nov/Dec 520 B.C.)

Key verse: Call to repentance (1:1-6) – Introductory oracle

“Therefore say to The past is a warning for the present – their forefathers had
them, Thus declares ignored the prophetic warnings and suffered the consequences.
the LORD of hosts: But God’s mercy is found in repentance.
Return to me, says “Return to Me, and I will return to you” (v. 3).
the LORD of hosts ,
and I will return to Danger of present generation slipping into same rebellious
you, says the LORD attitude.
of hosts”
(v. 3) The people repented in obedience to the word of the LORD
(1:6)

Fitting introduction to 8 visions which paint a glorious future for

covenant keepers.

Date 8 Visions of Jerusalem’s Future (1:7-6:15)

24th day, 11th month
2nd yr. of Darius (1:7) Common features:
(Feb/Mar 519 B.C.)  Scene described.
 Appearance of interpreting angel
 Vision explained

Purpose of visions - encourage the people to persevere in

rebuilding the Temple by showing them God’s glorious promises
concerning their future.

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DCBS Module 5/Zechariah Student notes

Vision Meaning
First Man among the Zechariah sees a man on a red horse standing among
myrtle trees. myrtle trees. There are 3 other horses behind him. He
(1:7-17) is the leader of the other 3 whom God sent out to
patrol the earth. They reported to him that the earth
remains at peace.

God’s angels patrols the earth. God knows everything

that goes on and He is in control of the earth.

The leader of the horsemen (“the angel of the LORD)

intercedes for God’s people and appeals to God to
turn His anger away from Jerusalem and Judah.
(1:11,12)

The answer is full of comfort and reassurance: God has

not forsaken Zion. The temple will be rebuilt and the
cities of Judah will be filled with prosperity.
(1:13-17)

Second Four horns and The horn (of a wild beast) is a symbol of power.
four craftsmen 4 horns are nations that used their power against Judah
(1:18-21) to scatter her people.
The no. “4” refer to 4 craftsmen are avengers who will overthrow those
“all” (universal) nations.

Third The man with the A man is seen going to measure Jerusalem. This is a
measuring line logical step in the programme of reconstruction.
(2:1-13) The interpreting angel has a different perspective and
sends his comrade to inform the young man of the real
situation. Walls will not contain the population.
God will repopulate it and protect it.
God will be a wall of fire around the city and its glory
within.

Security and prosperity –not achieved by man-made

walls or human activity but by God’s glory/presence
within us.

Call to return to Israel Those scattered in different parts (collectively called

from the four winds; “Babylon”) urged to return to Zion as God is going to
Jews will plunder judge Babylon.
enemies; (v. 6-9)
Though God had used the nations to judge Judah, now
whoever assaults Judah assaults the apple (pupil) of
God’s eye.

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Call to rejoice in God’s People are to rejoice as they anticipate God’s presence
dwelling among them; with them.
Many nations will Prophecy looks beyond God’s presence in the rebuilt
join; Temple.
Jerusalem is chosen It looks forward to God’s coming to them in the Messiah
(v. 10-12). (2:10), to inclusion of Gentiles among God’s people
(2:11).
Though the nations come to worship the Lord, Judah
and Jerusalem will still be His chosen portion.
God has a special place for Israel in His purposes but His
intention is to eventually include people of many
nations as His own (Abrahamic covenant).

Call to be silent (v. 13) Contrast activities at the beginning of chapter with call
to silence at the end because God has “roused himself
from his holy dwelling” to act on His people’s behalf.

Fourth Clean garments for Joshua the high priest wore filthy garments.
Joshua the high priest
(3:1-10) As high priest, he represents the priesthood and the
people. His condition is their condition.

God made great promises concerning Jerusalem’s

future.

How can she receive them in view of her sins and past
failures?

God has appointed a priesthood to mediate on her

behalf.

Satan accuses Joshua Joshua appears with the Angel of the LORD who is
(3:1) seated as judge in the heavenly courtroom.

Satan (Hebrew: accuser or adversary) is there to

accuse Joshua.

But the angel rebukes Satan because the Lord has

chosen Jerusalem and can save its people.

Joshua is depicted here from the perspective of

Jerusalem which had been destroyed – “a brand
(smouldering log) plucked from the fire” (destroyed
but now being renewed).3

3
NICOT, 234,235

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DCBS Module 5/Zechariah Student notes

Joshua is given clean clothes which qualifies him for

priestly service. The priest was essential to the
removal of guilt of the community (Num. 8:1). So to
remove his filthy garments also symbolised the
removal of the guilt of the community.4

Zechariah’s request to When the high priest entered the Most Holy Place, he
put a clean turban on wore a gold plate on the front of his turban with the
Joshua’s head. words “HOLY TO THE LORD” (see Ex. 28:38).
Zechariah’s request was made so there will be no doubt
Joshua is acceptable before the LORD]

Joshua is assured of access into God’s presence if he

- Maintains personal holiness (“walk in my ways
and keep my charge”)
- Faithfully discharges the duties of his office

God will send His Then he received a message regarding the Branch.
servant the Branch; Joshua and his priestly class are men who are a sign
guilt removed in a day pointing to an approaching event “I will bring my
(3:8,9) Servant the Branch”

“The Branch” symbolizes a Davidic descendent who will

bring salvation.

Joshua is given a stone with seven eyes (facets) and an

inscription on it (difficult to interpret).
The stone is related to the removal of guilt in one day.

In the context of rebuilding, it could be a capstone,

referring to “the stone the builders rejected which has
become the capstone (Psa. 118:22-23 – cited and
applied to Christ in Matt. 21:42 and Acts 4:11).

Inscription on the stone could be “Holy to the LORD”.

The Branch is the ultimate high priest, who represents
the people before God.

Symbolic cleansing of Joshua will one day culminate in

the cleansing of the whole land (the entire community)
– in a single day, once for all, when the Messiah comes
(v. 9b).
God will send “the Branch” to deal with the problem of
uncleanness.

4
NICOT, 236,237.

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Part 2 (chaps. 9-14) is mainly concerned with the

fulfilment of this promise.

Fifth The golden lampstand An angel confronts the prophet with a vision of a golden
and two olive trees lampstand holding seven lamps.
(4:1-14)
The golden lampstand represents the community who
are rebuilding the temple. Their function is to give light
in the world.

The two olive trees are the two leaders, the two
“anointed ones” (4:14) - assume they refer to Joshua
and Zerubbabel.
They are the source of the oil for the lamps, the means
by which God nourishes and strengthens the
community.
They are two anointed leaders, called by God and
empowered by His Spirit.
They pre-figure Jesus Christ our priestly-king.

The word of the LORD Zerubbabel may face huge problems (a “great
to Zerubbabel is “not mountain”) in rebuilding the temple – insurmountable
by might nor by power by human resources.
but by my Spirt”.
Zerubbabel will Zerubbabel will be empowered by the Spirit of the
complete the temple LORD and succeed in completing the rebuilding of the
(4:6b – 9) temple (7-10).

Zerubabbel shall ceremoniously remove the premier

brick (top stone/cap stone) to indicate that the
restoration can begin.

The people would respond to this action by invoking

God’s blessing upon the building with shouts of “Grace,
grace” 5

A leader’s sense of inadequacy can hinder him, but God

says it is not by might or by power but by His Spirit.

Do not despise the The community should not despise the day of small
day of small beginnings.
beginnings They may feel despondent at the magnitude of the task.
(v. 10a) Their feeble efforts may seem inadequate but God will
provide the needed resources for the temple’s
completion.

5
ESV Study Bible.

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DCBS Module 5/Zechariah Student notes

“These seven are the eyes of the LORD, which range

throughout the earth” - difficult to understand.
Could mean the LORD’s close supervision of the
rebuilding project will ensure its successful
completion.

Sixth The flying scroll A restored Temple must be accompanied by a life of

(5:1-4) restored obedience to God’s laws.
The LORD will punish those who disobey His laws.

Flying scroll is the The flying scroll (9 metres long, 4.5 metres wide) is like
curse of the Law over a banner used in aerial advertising, for everyone to see.
whole earth (or all the It represents the condemnation of the law on those
land): thieves and who disobey it. It pronounces a curse on the thief and
false swearers cut off; on the one who swears falsely (5:3-4).

The LORD will send it The LORD of hosts will send the curse out.
forth (v.4) He will punish those who disobey His laws.
The land and people are to be purged of sin.

Seventh The woman in a Vision of wickedness removed from the land.

basket
(5:5-11) Zechariah sees a basket for measuring grain.
It represents the iniquity of the land.
A lead cover is lifted so that a woman can be seen.
She represents wickedness that has reached its full
measure and is thrust down into the basket with the
lid cover replaced over the opening.

Two flying women take the basket off to the land of

Shinar.
Shinar refers to Babylon (Dan. 1:2) which is a code name
in apocalyptic literature for the place of evil (see Rev.
17-18).

The basket is placed in a house (temple) which is built

for the worship of the idol in Babylon. Those who
persist in wickedness make it their god.

Eighth The four chariots We come back to the four horses, similar to those in the
(6:1-8) first vision.
However, they are not the same horses and, unlike the
Time to carry out others, they draw four chariots.
what God had But, they have a similar function as they also go out into
promised His people all the earth (v. 7).
in the first vision

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DCBS Module 5/Zechariah Student notes

The four chariots are the four spirits of heaven

(presumably angelic beings) going out from the
presence of the LORD with His power and authority.
The gateway of God’s realm is the two bronze
mountains (they indicate the massive strength and
impregnability of the kingdom of God.)

That God “has roused Himself” and goes out into the
world in strength, was the message in the second vision
(2:13) and it is reiterated here.

North country is singled out for mention (Israel’s

enemies always approached from the north).
Chariots conquer the north and establish God’s rule
there.
God has completely subdued the rebellious world and
established His dominion over it.

Zerubbabel and the people of Jerusalem have a specific

job to do i.e. rebuild the temple, in a pagan world which
threatens and oppose them at every turn. They do not
have to be intimidated by that world. God is sovereign
over it and He will judge it.

Summary of the 8 visions Unity & Centrality of visions 4 & 5:

The two leaders (Zerubbabel and Joshua) are key
players in God’s purposes. They pre-figure the priestly
king.

Climax in vision 8: the final manifestation of God’s

Kingship in the judgement of the world.

Theme of the visions:

Centrality of Jerusalem, the temple and the community,
for God’s ultimate purposes for the world.
God is already present among them, and through them
His Kingdom is now breaking in.
They are a lamp that will not go out, a sign of the coming
Kingdom of God.

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Crowning of Joshua Prophetic sign-act – symbolic crowning of Joshua

(6:9-15) (climax to the 8 visions)

Zechariah to take silver and gold from recently returned

exiles to make a crown and place it on Joshua’s head
Symbolic act: two roles merged in the Messiah (6: 13a).

Prophetic sign-act revealed that the Messiah was the

key to God’s purposes of salvation.

In vision 4, Joshua and his fellow priests said they were

“men symbolic of things to come” – the coming of the
“Branch”.
Joshua symbolised the future priestly work of the
Branch in removing sin once and for all (3:9).

With the crown placed on his head, Joshua now

symbolised the Branch in his future kingly work of
building, not a physical temple but the spiritual temple
of God.

Puzzling because in chap. 4, Zerubabbel was named as

the temple builder.
After reference to him in the fifth vision, he disappears
completely from view and is not mentioned again in the
OT.
He appears in the genealogies of Matthew and Luke as
a descendent of David and ancestor of Jesus. But in the
OT, the line of David seems to fall from sight.

It seems as if Zechariah has focused on the 2 functions

of the Davidic ‘branch’ (priest and king) and merged
them into the one person.

Joshua is the priest-king and the significance of the two

roles being taken up one person will remain
unexplained until a new Joshua will assume both for the
salvation of God’s people.

Those who are far off shall come and help to build the
temple. This anticipates the future involvement of all
nations in the work of constructing the spiritual temple.

The assurances and promises given are conditional

upon the people’s obedience to the LORD (6:15)

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Human failure does not cancel out God’s promises but it

only disqualifies the disobedient from enjoying them.

The symbolic crowning of Joshua concludes Part 1.

 It revisits visions 4 & 5 and highlights their crucial
importance.
 It restates the message in vision 4 & vision 5 - the
promise about the coming of the Branch.
 It foreshadows what is to come in Part 2 - shifting the
focus away from Zerubbabel and the temple he is
building to the coming of the Messiah, the true
builder of God’s house.

Chapter 6 ended with reminder - temple will be rebuilt if the present generation obeys the
LORD.

There is no record of a communal response (cf 1:6) which suggests that the initial repentance
had petered out.

Part 2 - Chaps 7-14

Disobedience and blessing (7:1-8:23)

Date
4th day 9th month, 4th Two years later.
year of King Darius

7 Dec, 518 B.C. God’s word through Zechariah was addressed to all the people
(7:1) of the land and the priests. Brought on by a question on fasting.

Question of Fasting People of Bethel (11 miles north of Jerusalem) sent

representatives to Jerusalem to ask the priests and the prophets
if they should continue with their weeping and fasting on 5th
month as they had done for so many years.

This fast was instituted to commemorate the destruction of the

temple when Jerusalem fell in 587 B.C.

The prophet’s response will expand the focus first to fasts in the
5th and 7th months (7:5) and then to fasts in the 4th, 5th, 7th and
10th months (8:19)

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DCBS Module 5/Zechariah Student notes

Key events associated with the fall of Jerusalem fell on dates

within these months.
Focus of Bethel could have been on 5th month because it was the
one that mourned the destruction of the temple that was now
being rebuilt.

Answer delivered in 2 parts.

First part portrays their situation negatively (7:4-14)
Second part portrays it positively (chap. 8)

Part 1 – People’s Question not directly answered but God questioned their motive
situation portrayed for fasting.
negatively (7:4-7). Was it really for the LORD or for themselves?
They were no better than their forefathers.

The kind of fasting God requires is not abstinence from food but
abstinence from sin (injustices within the legal system).
They need to act justly, show mercy and compassion.
Without a change in conduct, no need to talk about ritual fasting.

The past generations stubbornly and wilfully refused to listen to

the LORD’s words and repent. They hardened their hearts (like
diamond) so God was angry with them and sent them into exile.

Zechariah returns again and again to the issue of repentance

because it is necessary.
Repentance is needed because the self always wants to take back
control and giving in to it is a sin that needs to be renounced
again and again.

Main concern of While the temple is being rebuilt, the present generation must
chap. 7 be obedient to God’s law (6:15). Their present conditions fell
short of the ideal conditions which are needed for the prophetic
vision of restoration to be fulfilled.

Part 2- People’s In chap. 7, Zechariah had to remind the people their forefather’s
situation portrayed attitude had led to the exile.
positively
Here in chap. 8 God reminds them He is committed to them and
He wants them to look ahead and claim His promises to them.

“This is what the LORD Almighty says” (repeated 10X)

emphasises God’s commitment to His promises.

God’s promises are conditional upon the people’s obedience to

His law (8:14-17).

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The above sets the context for answering the question of fasting.
Now more fasts are included – 4th and 10th months.

Their circumstances will be so changed that it would be

inappropriate to mourn and fast.

Their mourning will come to an end and their fasts will be

transformed into feasts of rejoicing.

The inhabitants of one city will not be satisfied with going to

these feasts by themselves but they will exhort one another to
go and seek the LORD.
“I myself am going”- shows their eagerness to seek God and
enjoy a right relationship with Him.

Nations will come to Peoples of many nations will come to Jerusalem to worship the
Jerusalem to seek the LORD because God has revealed Himself in a special way there.
LORD because they
have heard that God
is with the Jews.

“….and in those days The final verse envisions a role for the Jews living among the
ten men from the nations. Ten men (no of completeness) from all the languages of
nations of every the nations shall take hold of the robe of a Jew in the hope of
tongue shall take accompanying them to the presence of their God, presumably to
hold of the robe of a Jerusalem because they heard that God’s presence is with the
Jew, saying “Let us go Jewish community.
with you, for we have
heard that God is
with you.” (8:23)

For Reflection

1. Summarize the message of Zechariah’s visions in chapters 1-6.

2. How do God’s promises to Jerusalem and His people apply to us, the Church, the NT
equivalent of God’s people?

3. What warnings do we need to take heed of?

4. What encouragement do we receive from God’s promises?

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References

Old Testament Survey, William Sanford LaSor, David Allan Hubbard & Frederic William Bush)
Old Testament 3, Graeme Goldsworthy, Newton, Australia, 2008.
The New International Commentary on the Old Testament, The book of Zechariah, by Mark J.
Boda
Focus on the Bible, Haggai, Zechariah & Malachi by John L. Mackay.
The Message of Zechariah, The Bible Speaks Today by Barry Webb.
ESV Study Bible
DLT Biblical Studies Unit 5 - Daniel to Malachi

Reading Assignment:
Read Zechariah 9-14 for next week’s lesson.

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Questions arising from last night’s (4 March 2021) DCBS OT class on Zechariah.

In answer to Angeline’s question on the ‘angel of the Lord’, the following sources would be helpful:

(1) The Evangelical Dictionary of Theology:

“In the OT and the NT the angel of the Lord is represented as acting on behalf of the nation of
Israel as well as of individuals. The lack of precise data in the OT with regard to the identification
of this figure and his relationship to Yahweh has given rise to a number of conclusions. Eichrodt
understands the presence of this figure in the OT literature as an attempt to express the concept
of theophany in a less direct manner because of the early realization that it is impossible to see
God. Von Rad suggests that the figure may have been inserted into some of the older traditions
in place of an original Canaanite numen. However, this presupposes an already concrete idea of
the concept and does not explain its origin or the nature of the concept in early Israelite religion.

Many understand the angel of the Lord as a true theophany. From the time of Justin on, the figure
has been regarded as the preincarnate Logos. It is beyond question that the angel of the Lord
must be identified in some way with God (Gen. 16:13; Judg. 6:14; 13:21-22), yet he is distinguished
from God in that God refers to the angel (Exod. 23:23; 32:34) and speaks to him (2 Sam. 24:16; 1
Chron. 21:27) and the angel speaks to Yahweh (Zech. 1:12). The evidence for the view that the
angel of the Lord is a preincarnate appearance of Christ is basically analogical and falls short of
being conclusive. The NT does not clearly make that identification. It is best to see the angel as
a self-manifestation of Yahweh in a form that would communicate his immanence and direct
concern to those to whom he ministered. T.E. McComiskey.

(2) The Bible Speaks Today “The Message of Zechariah” by Barry Webb
“The angel of the Lord is a rather mysterious figure, who appears many times in the Old
Testament, from Genesis onwards. Sometimes he speaks and acts also like God that we must
assume, I think, that he is God, manifesting himself in human form. At other times he is clearly
distinguished from God. Here in Zechariah’s first vision, as we have seen, he is the leading
horseman. But he is also an intercessor. He is the one who cries, how long?, appealing to God to
turn his anger away from Jerusalem (v. 12). The identity of this angel is one of the unsolved
mysteries of the Old Testament. Some have suggested that he is Christ, appearing to Old
Testament believers before his incarnation. This is possible, but probably more than we can be
sure of. All we can say with certainty is that he appears to have a special closeness to God, an
authority to speak in his name which surpasses that of the prophets, or even of the other angels.
He is also, as we see here, one who is identified intimately with God’s people, and intercedes for
them. One of the things this opening vision impresses on Zechariah and those he will preach to
is that the rebuilding of Jerusalem and the temple, is not simply their business; it involves the
angels as well. It may happen on earth, but it is part of the business of heaven.”

Another point for clarification is the interpretation of Vision 5 in Zechariah chap. 4.

I find the explanation given by Barry Webb in The Bible Speaks Today helpful and clear. Here are
excerpts of his explanation:
 As regards the lampstand, it cannot represent Zerubabbel as he is probably one of the olive trees.
Neither can it represent the temple lampstand or the temple itself given its distinctive design (which
is different from the design of the temple lampstand).
Inspite of the fact that its seven lights are the seven eyes of the Lord which range throughout the
earth, the lamp as a whole cannot represent God, since it is clearly dependent on outside resources
(oil from the two olive trees)

Therefore, we are driven to the conclusion that the lampstand represents the community – the people
involved with Zerubabbel in the work of rebuilding the temple. It is a community ‘alight’ with the
presence of the all-seeing, all-knowing God, who dwells in their midst.

At one level, visions 4 & 5 are about the two leaders of the community, Joshua and Zerubabbel. But
at another level they are about broader, deeper questions that have to do with the community as a
whole and its relationship with God.

Vision four was about how God intended to deal with the sin of his people. Vision 5 is about how God
will sustain the life of the community while it does the work he has given it to do. How will the ‘lamp’
be kept burning? V. 6 gives the answer “Not by might nor by power, but, but by my Spirit, says the
LORD Almighty.” God will sustain the life of the community by His Spirit.

There are two ways which we can see this in operation in the situation described by the vision:
(1) The two leaders (Joshua and Zerubabbel) represent the two olive trees to the right and left of the
lampstand. They are the two who are anointed to serve the Lord of all the earth (v. 14). As
servants of God they are accountable to him and draw their own authority and strength from him.
But as ‘olive trees’ in this vision, they are also the source of the oil that fuels the lamp – one very
important means by which God nourishes and strengthens the community.
(2) From the broader context (because it is not so obvious from the vision itself), Zechariah associates
his own ministry closely with the ‘earlier prophets’ (1:4). But the messages of these prophets
were words ‘that the LORD Almighty had sent by His Spirit’ (7:12). The preaching of these
prophets was another important means by which God was at work sustaining the life of the
community.

Word of caution: The text does not say “by my Spirit-anointed leaders’ or ‘by the Spirit-inspired preaching
of my prophets’ but simply ‘by my Spirit’ (v. 6). We need to distinguish between the means God uses and
God himself.

Zerubabbel and the whole community had to know that they needed God if they were to do his work in
his way. The resource for doing the work of the kingdom of God is the Spirit of God.
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The Book of Zechariah Part 2 (Chaps. 9 – 14)

Recap:

 Chaps 1-6 (Part 1)

 Chaps 7-8

Chaps 7-14 - seen as Part 2 as it is dated 518 B.C (2 years after Part 1)

Chaps 1-8
Focus on rebuilding the temple; hope of re-establishing Davidic rule.
Hope of God’s return (prosperity for the community)
Hope derailed due to leadership issues; abuse of vulnerable.

Chaps 9-14
After temple rebuilt, hopes of a united Israel
End of all hopes for re-establishment of the Davidic rule.
Looks instead to the rule of Yahweh alone.

Common thread in Part 1 & 2 - the community’s struggle to experience the fullness of God’s
promised restoration.

Structure of chaps 9-14

Two prophetic messages introduced by “The burden of the word of the LORD” Chaps 9 & 12

Chaps 9-11 – First Burden (1st Advent – events surrounding 1st coming of Christ).
 Coming of Zion’ King (9:1-17).
 Redemption of God’s People (10:1-12)
 Rejection of the Shepherd-King (11:1-17).

Chaps 12-14 – Second Burden (2nd Advent- events that will usher in the end of history) .
 Protection of Jerusalem (12:1-9)
 Mourning of Israel for piercing their King (12:1-9)
 Cleansing and Refining of Israel (13:1-9).
 The Day of the LORD: Future Events (14:1-21)

Overall theme
God’s rule manifested in the Messiah’s coming (the human king in chap. 9), revealed finally in
the coming of God himself (the divine king of the whole world in chap. 14)
 Emphasis shifts from the human leaders to the divine king, in the promised restoration

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 This is because of the people’s failure to repent in accordance with Chaps. 7-8

1st Burden – 1st Advent - Coming of Zion’s King (9:1-17)

God as a Divine Warrior (9:1-8) will:
 Mete out judgement on Jerusalem’s neighbours (9:1-7) - cities in the north (Hadrach and
Damascus) to the Philistine cities in the south (Ashkelon, Gaza, Ekron and Ashdod)
 Preserve a remnant (9:7) (Abrahamic covenant).
 Encamp in His Temple to protect His people (9:8).
Military campaign against Israel’s enemies culminates in installation of Zion’s king.

Israel’s King enters Jerusalem (9:9-10).

The Divine Warrior speaks to the Daughter of Zion (metaphor for Israel), telling her to rejoice
in her coming King
Her king is described as:
 Righteous – Upright and blameless.
 Having salvation – the One through whom God’s salvation is made available.
 Humble –Riding on a donkey (fulfilled in Mt. 21:1-5; Jn. 12:15)
 Speaking peace to the nations – God will not only take away the weapons of war (chariots,
war horses & battle bow) but the peace this king brings is far richer (“wholeness”, “well-
being”, everything good and life enhancing).
 Having universal rule – from sea to sea, from the River Euphrates to the ends of the earth.

The Divine Warrior now shifts his attention back to the Daughter of Zion (9:11-17).
 He will deliver Israel’s prisoners (those in exile) from the ‘waterless pit’ (poetic language
for a prison) because of “the blood of my covenant” with them.
 Blood of sacrifices offered to ratify the covenant (Ex. 24:8).
 Foreshadow blood of Christ shed to establish new covenant
The blood covenant restores hope and exiles should return to Jerusalem.
God promised they will have much, much more than they have lost (9:12b).
 Judah & Ephraim (the two most powerful tribes within Israel as a nation. Ephraim reps the
northern tribes and Judah reps the southern tribes) will, through God’s help overcome
Greece [different interpretations – (1) predictive prophecy of later Greek invasion, (2) a
later insertion added to the text, however no manuscript support for this (3) Israel’s
enemies represented by Greece].
 He will initiate the battle; at the same time He will protect His people (9:v15).
 God will save His people and shepherd His flock because they are “like the jewels of a
crown” (treasured possession).
He blesses His people with grain and new wine. The abundance He brings will cause the
youths to flourish (they symbolise continuity of life)

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Redemption of God’s people (Chap 10) & Rejection of the Shepherd-King (Chap 11)
Chaps 10 & 11are united by a common theme.
Can be divided into two main parts:
 A message Zechariah delivers as God’s spokesman (10:1 – 11:3)
God is angry with the shepherds who have oppressed and scattered His people; He will
regather them himself.
 Two symbolic acts Zechariah performs at God’s command (11:4-17)
- A good shepherd who is rejected by those he seeks to care for and
- A bad shepherd given to the people to punish them for rejecting the good
shepherd.

Redemption of God’s people (chap. 10)

The people must look to God for rain to enjoy the grain and new wine.
In the past, their leaders looked to household gods/diviners, abandoning the true shepherd.
Under such leaders, the people wandered like sheep without a shepherd (a leader/king).

Contrasting shepherds
Shift of focus to human shepherds.
God is angry with the false shepherds and will punish them.
He himself will care for his flock, represented by the house of Judah (10:3b) and the house of
Joseph (10:6).
The flock in view is the whole of Israel, most of whom (in Zechariah’s time) were scattered
among the nations.

From Judah, God will raise up effective leaders and make them like ‘a majestic steed in battle’,
‘the cornerstone’, ‘the tent peg’, ‘the battle bow’ (10:3-4).
God will be with them and give them victory in battle (10:5b)

God’s care for His people (10:3) is translated into his promise to provide strong leaders who
will fight for them and defend them.
Such leadership will in turn strengthen the people (10:6-7) and they will no longer be
wandering or lost.
They will be saved, be glad, redeemed, brought back, gathered and strengthened (10:6-12).
The mention of “house of Judah”, “house of Joseph”, “Ephraim” (parts of a divided and
scattered people who are now drawn together again) indicate the comprehensiveness of the
deliverance

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In the first part of Chap 10 – there is a connection between this deliverance and the issue of
leadership.
Chap 9 gives the context for this connection – the coming of Zion’s king brings salvation to
the people. With Messiah’s coming, false shepherds will be judged, the scattered flock will
be regathered and a new Israel will be created.

Not everything will be fulfilled yet. Jesus’ arrival in Jerusalem marks the beginning of such
fulfilment.
Jesus began his mission of gathering the scattered flock first by sending his disciples to the
“lost sheep of Israel’, but after his resurrection, to all nations.
This comprehensiveness far surpasses that of Zech. 10.

Rejection of the Shepherd-King (11:1-17)

Shift from the hope prophesied for all the tribes of Israel to the current state of the community

Difficulties in interpretation:
 Indirect references and symbolic language.
 Who are the three destroyed shepherds?
One line of interpretation taken but it is not definitive.

Story of a coming destruction (11:1-3)

Taking one interpretation:
Israel’s shepherds (pictured as trees) brought low by God’s judgement.
Shepherds who do not care for the flock will be removed.

Role of Chap. 11:4-16 (Zechariah’s symbolic acts) in the overall structure of chaps. 9-14.
 Centrepiece of a series of shepherd units
 Functions as a hinge between:
Zech. Chaps. 9-10 (restoration of Jerusalem, Judah & Ephraim and defeat of the nations)
and
Zech. Chaps. 12-14 (coming of God Himself which will see an attack on Jerusalem and
Judah and the defeat of nations)

Sign Act 1 – The Good Shepherd

Zechariah to act the part of the good shepherd (representing God) of the flock doomed for
slaughter.
The sheep are in this state because of exploitative shepherds.
Neither does the LORD have compassion on the sheep because they detested Him.
A symbolic act of God’s judgement against the sheep and the shepherds.

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The good shepherd Zechariah represents is one who presides over the destruction of the
flock, not because he is bad but because they deserve it.

Zechariah carries out the LORD’s instructions.

He tended the flock with two staffs symbolically called “Favour” and “Union”.

“Favour”. 2 different interpretations:

 Literal interpretation - ‘beauty, delight’ which can refer either to the beauty of God or His
grace/favour to those he loves. (BST).
 Symbolic of an international covenant with all peoples (v. 10) (ESV Study Bible).
God used the nations to bless Israel (in the Persian period, return of exiles to Judah).

“Union” is used in the sense of ‘cords’ that bind people (Judah & Israel) together in unity.
Together the two staffs symbolise the blessedness of life in covenant relationship with God.

Destruction of three other shepherds

In one month, Zechariah destroyed three other shepherds who represent the kind of leaders
that threaten such blessedness of life in covenant relationship with God (who these leaders
are is not specified).

The flock however continue in their sin.

They detest the shepherd.
His patience with them runs out and he quits.
He refuses to care for them anymore and leaves them to die.

Breaking of first staff “Favour”

The good shepherd broke the staff called “Favour” annulling the covenant he had made with
“all the people” (v. 10).
Does “all the people” refer to:
 All the nations around Israel (ESV Study Bible; NIV translates it as “all the nations”) or
 The tribes and people groups that constitute Israel (BST)
Taking the first interpretation, annulling the covenant with the nations would leave Israel
vulnerable to their attacks.
Second interpretation is preferred since God has been talking about Israel.

V. 11 translates the people who were watching Zechariah as:

 “sheep traders” (ESV) and
 “The afflicted of the flock” (NIV, NASB).
“Afflicted of the flock” could refer to the faithful remnant.
They were watching the good shepherd and they knew the breaking of the staff “Favour” was
a word of the Lord.

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Zechariah now asked “them” for his wages since he was quitting his post as shepherd.
Who is them? It could be the slave traders, the faithful remnant or in Barry Webb’s view
“them” refers to the sheep (poetic licence) – how have the sheep valued their shepherd?

Debate over whether the 30 pieces of silver was a substantial sum.

The LORD told Zechariah to throw money to the potter. Zechariah threw the money into the
house of the Lord, to the potter (could be a craftsman whose services were needed because
temple worship required a continual supply of suitable vessels).

Breaking of second staff “Union”

Signified severance of Judah and Israel.
Hopes for the ideal future of a reunited kingdom are now dashed.
All the blessings of the covenant are removed from God’s chosen people.

Sign-Act 2 - The Foolish Shepherd

The LORD now instructs Zechariah to acquire new equipment for a foolish shepherd.
Instead of the good shepherd they rejected, they will be ruled by a foolish, worthless
shepherd (11:15-17).
The foolish shepherd will not care for the weaker sheep, heal the injured or feed the healthy
ones but he devours them (11:16) and deserts them when they are attacked (11:17).

The LORD will however, ultimately act to bring judgement on the worthless shepherds
(11:17b).

This is the kind of shepherd (bad leaders) God gives to His people when they reject their true
shepherd.

Summary of main points from chaps 9-11

 Theme is God’s rule - from his triumphal entry into Jerusalem to his dealings with Israel as
their true shepherd.
 Within this framework, the role of human leaders is reviewed in the administration of
God’s covenant relationship with Israel.
 God’s treatment of his flock in 9:16 is contrasted with the bad leaders’ treatment of their
flock in 10:1-11:3.
 The two sign-acts at the end, set the above in the context of God’s rule. He brings down
and raises up human leaders.
 The oracle in chaps 9-11 is held together by the consistent focus on the issue of leadership
(explored from different, complementary angles).

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How do the two symbolic acts contribute to the whole book & complete it?
 Suffering at the hands of bad shepherds, stem from a failure to value and respond
properly to the loving care and discipline of the true shepherd.
 The lesson from history (enacted in the sign-acts) contains a very serious warning.
Detesting the good shepherd led not only to a breaking of the union between Judah and
Israel. It also led to the complete breakdown in the covenant relationship with God.
 Zechariah’s two sign-acts warn his contemporaries of the dangers that lie in the future.
God is committed to His people. The Branch will come as promised. There will be a new
beginning, a new covenant.
However, when their God came to them again in this new way, would they repeat the
mistake of their forefathers, would they once again detest their true Shepherd?
Israel would continue to have bad shepherds who will reject the true Shepherd.
This is clearly borne out by Israel’s rejection of the Messiah when He came.
The 2 sign acts set the stage for the final showdown in God’s relationship with His people
and ultimately with the world.

Second Burden- Second Advent (Chaps 12-14)

The First Burden (chaps 9-11) relates mainly to events up to the first coming of Christ (1ST
Advent) and the Jews’ rejection of him.
The Second Burden (chaps 12-14) focuses on events that will usher in the end of history (2nd
Advent). Place of enactment is Jerusalem.

However there are overlaps

The First Burden also anticipates a glorious future awaiting the Jews
The Second Burden has prophecies concerning Christ’s first coming

Key phrase “on that day” and related phrase “a day of the LORD” – occurs at least 16x in chaps
12-14
Chaps 12 & 13 relate to a coming present age where God will establish the fortunes of His
people.
Chap. 14 relate to the end of history (eschatological – a future age)

Chap 12 begins with all the nations gathered against Jerusalem to make war against her.
Chap 14 ends with the survivors from all the nations going up to Jerusalem, to worship God
and to acknowledge his universal kingship.

Chaps 12 & 13 delves into God’s troubled relationship with his people which is brought to its
final resolution and Chap. 14 deals with God’s relationship with the world.

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General theme is the rule of God.

Worship by a vast multitude from all the nations signifies God’s kingdom has come.
But before that, since not all will acknowledge God willingly, battles must be fought.
Given the state of the world and Israel, war is the necessary prelude to worship.

The first major section (Chaps 12 & 13)

Begins with “The burden of the word of the LORD concerning Israel” (12:1) and concludes
with statements that confirm God’s special covenant relationship with Israel in 13:9.
Chaps 12 & 13 are about the restoration of God’s covenant relationship with Israel.

These two chaps can be divided into 4 parts:

 God’s promise to defend Jerusalem against the final assault of the nations (12:2-9)
 God’s promise to pour out on the people of Jerusalem a spirit of contrition for a pierced
one (12:10-14)
 God’s promise of cleansing from sin and impurity (13:1-6)
 God’s promise that the suffering to come, will produce a purified remnant who will truly
be God’s covenant people (13:7-9)

Protection of Jerusalem (12:1-9)

The word “Behold” signals the first major subsection.
Message concerning Israel is focused on Judah and Jerusalem

On that day (as the final day approaches), the nations will increase in hostility towards Judah
and Jerusalem. They will assemble in Jerusalem for war with God and His people.

God will triumph in that last battle. Jerusalem will be His instrument to judge the nations (12:
1-9). Jerusalem is described as:
 “A cup of staggering” – filled with intoxicating liquor that causes people to stagger.
Draws on prophetic language about ‘the cup of judgement’ that God will make his
enemies drink. In drinking this deadly liquor, they will meet their doom.
 “A heavy stone” (an immovable rock) – the nations will be injured when they collide
with this immovable rock.

God will render their cavalry ineffective – strike horses with panic/blindness, riders with
madness.

He will “keep his eyes open” over the house of Judah (Watch over/Protect them).

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Clans (In the NIV, it reads “leaders”) of Judah will recognise the great strength of Jerusalem
comes from the LORD
They (the NIV refers to leaders) will be the blazing fire under a cooking pot and a flaming torch
among sheaves of grain, which will consume the surrounding nations but Jerusalem will
remain unscathed.

The leaders of Judah under God play a key role in the victory (as promised in 10:4 - from Judah
the leadership will arise).

The LORD will protect the inhabitants of Jerusalem.

The weakest soldier among them will be empowered to perform like king David, the great
warrior.
The house of David will lead the people into battle like the angel of the LORD did, in former
days.
There will be leadership that truly cares for the weak. The leaders will be true under-
shepherds of God, the great leader and true shepherd of his people.

God will destroy all the nations who try to destroy Jerusalem.
Chap 14 shows us it is from Jerusalem that God will manifest himself as King of the whole
world.

However, there are deeper issues that has troubled God’s relationship with his people in the
past and the following verses show what must take place if their relationship is to be mended.

Mourning of Israel for piercing their king (12:10-14)

Who is the pierced one?

He is God Himself. The victory that will usher in the Kingdom of God, will not be won without
suffering - not a mere wound but a death blow, a piercing to the heart.
The deepest pain is caused by knowing who has done it - not the enemy but his own people
who pierced God in battle.

The mystery:
How could God be pierced? How could his own people do such a violent act?
Some things which are presently obscure will only become clear much later.

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Isaiah, Joel and Ezekiel had spoken of a day when God would pour out His Spirit on his people
and with the dawning of a new age, everything that had been promised would be fulfilled.
In the same way, the outpouring of the Spirit in Zechariah is linked to the dawning of that final
day.

God will pour out on them a spirit of grace and pleas for mercy. When the people repented,
they would receive the LORD’s forgiveness.
They will mourn when they look upon Yahweh, the one whom they had pierced (cited in Jn.
19:37)

The depth and intensity of the grief they will feel is compared to mourning over the demise
of an only child and firstborn son (12:10) on whom rested continuation of the family line.
Their mourning will be as great as the mourning for Hadad-rimmon (town near Megiddo
where deep mourning followed king Josiah’s death in a battle there).
The whole land shall mourn family by family – royal family, priestly family and all the families
in the land mourn, to emphasize the comprehensive nature of this mourning.

Each individual and group takes responsibility for, and owns, the sin.
All mourn for their own part in what has happened (12:14)

The specific acts which depict the stabbing of Yahweh are not made clear although the
cleansing described in the following section may throw some light – it probably refers to the
disobedience which brought on the exile and also the repeated pattern that plagued the
restoration community.

However, repentance does nothing unless it is met with God’s cleansing of the sin.
The Spirit of grace suggests that further grace will follow and that the pleas for mercy will be
heard. The form that further grace will take is spelt out in Chap. 13

Cleansing and Refining of Israel (Chapter 13)

The repentant people need to be cleansed from their iniquity.
Provision has been made for their cleansing.
On that day, God will open up a fountain from which running water will flow for cleansing
from sin and uncleanness.
God will provide a permanent and abundant water source for their cleansing [provision made
in Christ whose blood purifies us from all sin (1 Jn. 1:7)].
On that day, God promised to remove from the land, idols, prophets and the spirit of
uncleanness (13:2)
The false prophets (through whom the idols exercised their influence) will be executed by
their own parents (cf. Moses’ commandment in Deut. 13:6-10).

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God takes such a serious view of speaking falsely in His name that even family ties cannot
stand in the way of its serious consequences. The commandment exists to show that false
prophecy is extremely evil and there is danger in tolerating it.

On that day false prophets will be so ashamed of their past, they would not dress like prophets
(hairy cloak) and they will tell people they are slave workers on the land rather than declare
their former occupation.
If someone asked about the wounds on his back (caused by scars inflicted during pagan
rituals), he will say he got them in the house of his friends, during a drunken brawl.

In the last day, all false prophecy and idolatry will come to an end.
God’s people will at last be purified from their sin and free from all its defilement.
They will be a clean people in a clean land.

The Shepherd struck, the sheep scattered (13:7-9)

The last 3 verses of this chapter written as a poem, concludes the message of chaps 12 & 13.

The sword of God’s judgement goes out against the good shepherd who stands next to God.
When the shepherd is struck, the sheep will be scattered (cited in Matt. 26:31 - referring to
the time of Christ’s death) and God’s hand will be against the sheep.
Two-thirds of the flock are struck down and die, only one third will survive.
The terminology used, imply a battle in the land of Israel (more particularly in Judah and
Jerusalem.)

Those who survive will undergo further suffering but their suffering is like refining of gold and
silver, resulting in a positive outcome.
After that they will call on God and he will answer them.
The poem ends with the restoration of God’s covenant relationship with His people “I will say,
‘They are my people’ and they will say, ‘The LORD is my God.’”.
Out of the suffering will come a people of God who are cleansed and who will truly know Him.
Out of the battle will come a restoration of God’s covenant with Israel.

Question is: Who is the shepherd who was struck?

He is someone intimately connected with God and is a good shepherd.
In the book of Zechariah only one person fits this description – the ideal king of 9:9 (cited in
Matt. whose coming was anticipated in the promises concerning ‘the Branch’ in 3:8 and 6:12.
Zechariah understood that the Messiah would have to suffer to atone for sins and restore
Israel’s relationship with God.

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The earlier shepherd-flock units focused on the rebellion of the leaders and people, and
Yahweh’s judgement and discipline.
This final shepherd unit begins with Yahweh’s judgement and discipline on a leader
(shepherd) and the people (flock), but it leads to a renewal and restoration of the people’s
covenant relationship with God (13:9).

The Day of the LORD: Future Events (Chapter 14)

Chap 14 concludes the oracle began in chap. 12 and also the whole book.

Chaps 9 – 13 concern events pertaining to the 1st Advent – coming of the king (Messiah) to
atone for sin.
Chap 14 concerns the 2nd Advent – the coming of God to judge the world.

Chap 9 talks about the beginning of the end but chap 14 is about the end of the end.

The phrase “on that day” is repeated 6 times and divides the chapter into 7 parts.
It is the final day of judgement for those who refused to acknowledge God.

Chap 14 moves from war to worship.

War (judgement) is God’s means of purging the world.
The survivors of the war will be the worshippers (14:16).

Begins with God’s discipline of Jerusalem through the nations, on the day for the LORD which
is about to come (14:1-2).

God gathers all the nations against Jerusalem to punish her.

 Judah’s possessions will be divided by her enemies.
The outcome of the siege (of Jerusalem) is recorded before the description of the siege
(14:1b, 14:2)
 Jerusalem will be captured with terrible consequences (rape, plunder, exile of half of her
people)

However, God will rescue the remnant who survive His discipline (14:5a).
God goes out as a Warrior to defeat these nations (14:3).

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Details of this battle are given in 14:4-15.

The battle begins with God’s feet landing on the Mt of Olives and creating a series of
upheavals:
 An earthquake splits the Mt of Olives in two, creating a valley from east to west (14:4b-
5a).
This valley will provide an escape route for the besieged inhabitants of Jerusalem to flee
to Azal (an unknown location).
The heavenly sources of light can no longer give out light (14:6). This is followed by the re-
appearance of light (14:7).
 A unique day - no day time/night time (no sun/moon which mark out day/night).
 At evening time there shall be light (not the light of the sun). Light appearing now in
the evening suggests there is perpetual light, no night (a future idyllic age)
 The continuous flow of water from Jerusalem extending to the eastern sea (Dead Sea) and
western sea (Mediterranean sea) (14:8)
 The water source for Jerusalem (Gihon spring) was barely enough to meet the needs
of Jerusalem.
The miracle is that Jerusalem’s water source will be so abundant, it will flow
throughout the land and reach the Dead Sea to its east and the Mediterranean Sea to
its west.
It will be available for all the land and in all seasons (all time).
The nations however will have to rely on rain (14:16-19)

 The hill country of Judah (Geba the northernmost limit of Judah & Rimmon the southern
border of Judah) will be flattened into a plain so that Jerusalem will be raised above its
surrounding countryside (14:10).

Picture of supremacy of God’s final reign (the Lord will be king over all the earth – 14:9) in
terms of physical changes to Israel’s landscape.
Jerusalem will be the ideal fortified city from which Yahweh’s reign can extend not only
throughout the land but the whole earth.
Jerusalem will be fully inhabited and secure – there shall never again be a decree of utter
destruction issued against Jerusalem, from the LORD, because of its sins.

Throughout this section, Zechariah notes the following about Yahweh and His people:

1. The survivors of the siege of Jerusalem by all nations, will flee from Jerusalem through
the valley created by God’s feet standing on the Mt of Olives.

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2. God will reign as King over all the land.

No mention of a Davidic king in chap. 14 (contrast this to references to a Davidic king
in 9:9-10 and references to house of David in 12:1-13:6).
It could be because the eschatological vision of chap 14 focuses on Yahweh’s universal
sovereignty, not on David’s descendent.
The LORD will return to Jerusalem with his holy ones (possibly his angelic army)
His coming will usher in His final, universal reign (14:9-11) which will be openly and
outwardly acknowledged. (At present, God rules all, but His reign is not universally
recognised by a rebellious world.)
The LORD will be one and His name one (the only name).
He will be universally acknowledged as the unique one, to Him alone belongs exclusive
worship.
Echoes the Shema in Deut. 6:4-5 “Hear, O Israel: Yahweh our God, Yahweh is one.
Love Yahweh your God with all your heart and with all your soul and with all your
strength.”

3. The people will live securely in Jerusalem; there will never again be a decree of its
utter destruction. Yahweh as king and; the elimination of Jerusalem’s enemies, will
produce these secure conditions.

Continued description of events of “the day of the LORD”

14:11 appears to refer to the resulting situation after the battle.

14:12-15 looks back, giving details of how God fought against the nations that had captured
Jerusalem (14:2-3).
 God will strike with a plague, the nations that waged war against Jerusalem (cf. Ex. 9:14; 1
Sam. 6:4), a horrible plague which rots their flesh, eyes and tongues, affecting also the
animals used by His enemies in their war against Jerusalem.
 God will strike those who survive the plague with great panic (14:13). There will be internal
dissension and confusion among them so they attack and destroy each other.

Judah’s participation in the war

19:14 describes Judah’s participation in the war.
God’s covenant people will unite at Jerusalem to defeat the enemy.
The wealth of the surrounding nations will be gathered (contrasted with the beginning where
the nations divided the spoils taken from Jerusalem.)

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Implications of the war for defeated nations (14:16-19).

Through the battle (14:1-5, 12-15), many people finally realize their rebellion against God is
futile, and decide to join those who worship Him as their King.
Survivors of all the nations that once opposed Jerusalem, now come to Jerusalem yearly on
pilgrimage to worship Yahweh and to celebrate the Feast of Booths (Tabernacles) to pay
homage to their new king (14:16).

The LORD’s purpose is to incorporate them into the people of God who worship Him.
Those who fail to observe these feasts will be punished with no rain and hence no harvests.
Egypt is specifically mentioned with a separate plague since the crops were watered by the
Nile without the need for rainfall.
What the LORD requires is total and universal respect and submission to His Lordship.

The final scene (14:20-21)

The key word in this final scene is “holiness”
The whole of Jerusalem and Judah is compared to one vast sanctuary, in which everything is
holy (from the sacred vessels used in the temple to the ordinary cooking pots).
Everything is sanctified and made perfect by God’s presence.
Even the most insignificant items are dedicated to the LORD (14:20-21).
Bells of horses (unclean animals) will be inscribed with “Holy to the LORD” – set apart to the
service of the LORD.
Cooking pots in the LORD’s house will be like the sacred bowls in front of the altar used for
sacrificial rites.

There shall no longer be a trader (or a Canaanite – term merchant was used in an earlier age
for the inhabitants of Canaan, before the Israelite conquest) in the house of the LORD.
Trading was another avenue by which the LORD’s house was defiled.
There will be no place for merchants to exploit worshipers through exorbitant prices or
possibly no more need for such merchants because of the widespread availability of sacred
utensils or a much wider range of offerings acceptable to the LORD.
The temple would finally become a fit place for the LORD to dwell among His people.

“On that day” - the day when the LORD will come in fullness of power and all of life would be
perfected in holiness.
It is a reminder to us that this state of perfection depicted throughout Zech. 14 had not yet
reached fulfilment.
As we struggle with the imperfections of the here and now we can look forward to that day
when everything will be perfected.

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Zechariah 14 brings several sections of the book to a close.

- Chap. 14 closes off the second oracular section of the book (9-14) by providing a more
intense description of the final battle involving Jerusalem and the nations than that which
is depicted in Chap. 12:1-13:6

- Chap 14 closes off Zech. 9-14 as a whole

Chaps 9-14 is linked together by the shepherd-flock units.
The shift in tone, style and presentation between the 2 oracular sections reveals that the
initial hope of restoration, became increasingly complicated as time progressed.
The shepherd-flock units explain why and placed the blame on bad leadership as well as
problems in the flock.

- Chap. 14 closes the entire book – the climax of the entire book.
The climax is in the concluding reference to the temple in 14:20.
The temple is the key feature of the restoration hope, of the renewed city in Zech. 1-8.
The hoped-for renewal of feasts and pilgrimage of the nations, set out at the end of Zech.
8 is finally pictured in Zech. 14.
This function of the temple still remains in the indeterminate future (“on that day”).

Summary:
 The book of Zechariah began with the prophetic call for repentance – return of the
people to their God, which would be met with a return of God to His people (1:3).
 Such reciprocity lies at the heart of the book’s vision for restoration.
 The book has consistently revealed God’s passion for relationship, not only with his
people but also with the nations of the world.
 The closing words of Zechariah 13:9b “They are my people…..The LORD is my God”
highlighted the restoration of covenant relationship with the remnant which would come
from the purging of the Jewish community in 13:7-9a.
 The closing section of Zech. 14 (vv. 16-21) envisions a remnant of the nations who
participates in the festal celebration at God’s royal residence in Jerusalem.
 While the path to these final scenes is one paved by deep struggle and discipline, it is one
that gave rise to and continues to give rise to hope for Yahweh’s eventual kingship over
all the earth.

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For Reflection

1. Summarize the message of Zechariah’s visions in chapters 1-6.

2. What do you learn from Zechariah 7-8 about true religion?

3. Having studied the book of Zechariah, how have you come to appreciate the importance
of good leaders in the church?

4. How does the coming ideal king, the Messiah, fulfil the role of the ideal leader (true
shepherd) in the restoration of God’s covenant relationship with His people?

5. What is the future hope that believers can have “on that day” (in the eschatological age)?

References
Old Testament Survey, William Sanford LaSor, David Allan Hubbard & Frederic William Bush)

The New International Commentary on the Old Testament, The book of Zechariah, by Mark J.
Boda

Focus on the Bible, Haggai, Zechariah & Malachi by John L. Mackay.

The Message of Zechariah, The Bible Speaks Today by Barry Webb.

ESV Study Bible

DLT Biblical Studies Unit 5 - Daniel to Malachi

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 HAGGAI

CHAPTER SUBJECT

1 1st Message : Call to rebuild the temple

2 2nd Message : Promise of future glory

3rd Message : Challenge to experience new blessings

4th Message : Promise of special personal blessings

DCBS/Module 5/Haggai

THE BOOK OF HAGGAI

INTRODUCTION & AUTHORSHIP

The book of Haggai is named after its author, the post-exilic prophet Haggai, whose name is
based on the Hebrew word hag (‘festival) meaning ‘my feast’ or ‘my festival’.1 He is one of
the three last prophets of the Old Testament period, the prophets of the restoration, namely
Haggai, Zechariah and Malachi. A contemporary of Zechariah, Haggai ministered in the second
year of King Darius (Hag 1:1), just two months before the prophet Zechariah. He could be
about 80 years old then and his messages were given during a four-month period in 520BC.

Together with Zechariah, he encouraged Zerubbabel2 and Joshua in their temple-rebuilding

work and exhorted the returned exiles to rebuild the temple. The messages of these 2
prophets provide vivid insights into the mood of despair and apathy that prevailed among the
people at this time.3

HISTORICAL BACKGROUND

There had been excitement and anticipation for the exiles in Babylon with Cyrus’ rise to power
and the edict for them to return to Jerusalem to rebuild the temple of God. But that euphoria
ended soon after Cyrus’ death, for his son Cambyses (530-522BC) did not share his father’s
ideals. He was more interested in military conquest and during his campaign against Egypt in
525 BC, could have plundered Judah for food supplies. This compounded the hardship of the
people as Haggai’s messages showed that the returned exiles were living at poverty level and
their crops were blighted by drought and disease.4

1
It may indicate that he was born on a feast day although this is not certain [James Montgomery Boice, The
Minor Prophets – An Expositional Commentary, Volume 2, Micah-Malachi (Grand Rapids, MI: Zondervan, 1986),
138.
2
Zerubbabel was the heir to the Davidic throne (grandson of Jehoiachin; see 2 Ki 24) and served as governor of
Judah under the Persian king Darius I [John Walton, Victor H. Matthews & Mark W. Chavalas, The IVP Bible
Background Commentary - Old Testament (Downers Grove, Illinois: IVP, 2000), 796].
3
John Drane, Introducing the Old Testament, 3rd Ed (Oxford, England: Lion Hudson, 2011), 185.
4
Ibid.

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Imagine their despair: gone was the glory of the former kingdom and temple. Gone was the
great population. All that was left was the rubble of Jerusalem, the remnant of the people,
and the task of restoration.5

The background to the short prophecy in the Book of Haggai can be found in the Book of Ezra.
Historically, the events are as follows:

▪ 539 B.C. The Persian king Cyrus, ended the Babylonian empire.
▪ 538 B.C. Cyrus issued a decree authorising Jews to return home to rebuild the temple
in Jerusalem (Ezra 1)
▪ 538 B.C. Sheshbazzar, the prince of Judah brought back the temple vessels taken by
Nebuchadnezzar (Ezra 1-2). Among the returnees were the governor
Zerubabbel and the high priest Joshua. They were instrumental in rebuilding
the altar, re-establishing daily sacrifices (Ezra 3) and initiating the work of
re-laying the temple’s foundation and rebuilding its structure (Ezra 3).

Progress on the temple rebuilding was interrupted when Zerubabbel refused

help from a people of mixed blood and foreigners who inhabited the land
during the exile. As a result, these disgruntled people sent false accusations of
disloyalty to the Persian king so that, eventually, a royal decree was issued to
cease the building in Jerusalem. King Artaxerxes’ decree put a stop to things
until the reign of King Darius, 18 years later (Ezra 4-5).6

▪ 520 B.C. Haggai and Zechariah began their ministry, encouraging the leaders and
remnant to rebuild the temple. Again there was opposition, and complaints
were sent to Darius. But when Darius found the record of the original decree
of Cyrus for the rebuilding, he ordered the work to go ahead in 520BC (Ezra 6).
▪ 516 B.C. The combined effect of the king’s edict and the preaching of Haggai and
Zechariah led to the completion of the temple-rebuilding (Ezra 6).

5
Boice, 138.
6
Graeme Goldsworthy, Old Testament 3 (Newtown, Australia: Moore Theological College, 2008), 183.

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MAIN THEME

Give priority to God and to His house. This brings the blessings of obedience → the Presence
of God and the encouragement and strength of the Spirit of God.

STRUCTURE OF THE BOOK

The Book comprised 4 messages, all delivered in the same year (2nd year of King Darius).
A. 1st message: Call to rebuild the temple (1)
B. 2nd message: Promise of future glory (2:1-9)
C. 3rd message: Challenge to experience new blessings (2:10-19)
D. 4th message: Promise of special personal blessings (2:20-23)

CONTENTS

A. First Message – Call to rebuild the temple (Chapter 1)

2 sections: (i) The call to rebuild the temple (1:1-11)

(ii) The people’s favourable response (1:12-15)

(i) The call to rebuild the temple (1:1-11)

This message was given on the 1st day of the 6th month (Aug/Sept, in the 2nd year of
King Dairus’ reign [3 weeks after the anniversary of the destruction of the first temple
(2 Kings 25:8)]. It was addressed to Zerubabbel the governor and to Joshua the high
priest.

“Thus says the LORD of hosts: These people say the time has not yet come to rebuild
the house of the LORD.”

Why do you think the people neglected the rebuilding of the temple?
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

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But they had the time and the means to complete their paneled houses, while the
temple still lay in ruins.

Haggai rebuked them for their wrong priorities. He urged them:

“Consider your ways”

All their hard work did not pay off but had only ended in frustration (1:5-11).

The LORD invited them to consider the real reason behind their tough circumstances.
Their adverse economic situation was not due to natural phenomena but to God’s
judgement. But the people had failed to make the connection.

The exhortation to “Consider your ways” was repeated in Haggai 1:7 to emphasize
God’s appeal to them to repent. The people were commanded to go up to the hills
and to bring wood to build God’s house so that it will bring God pleasure and glory.
What was implicit in Haggai 1:6 was now made explicit in Haggai 1:9.

“You have sown much, and harvested little. ‘You eat, but you never have enough; you
drink, but you never have your fill. You clothe yourselves, but no one is warm. And he
who earns wages does so to put them into a bag with holes.” (Hag 1:6)

“You looked for much, and behold, it came to little. And when you brought it home, I
blew it away. Why? declares the LORD of hosts. Because of my house that lies in ruins,
while each of you busies himself with his own house.” (Hag 1:9).

The people had expected much from their hard work but it had produced little in
returns. God had sent leanness → He had withheld the rain which affected the harvest
and the animals because the people had neglected His house.

Do all these sound familiar? Does it not describe the feverish yet ineffective activity of
our own age?7

7
Boice, 143.

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God had sent emptiness so that His people might awake from their idolatry and turn
back to Him.8

(ii) The people’s favourable response (1:12-15)

Zerubbabel and Joshua, together with the people, responded in obedience and fear
to the LORD. And the LORD assured them ‘I am with you’ (v. 13). God promised them
His presence and help.

And the LORD stirred up the spirit of Zerubabbel and the spirit of Joshua and the spirit
of all the remnant of the people (v. 14), so that they were all filled with an intense
desire to work on the rebuilding project, to get out of their apathy and into action.
God took the initiative.

Note that these people were the ones who had returned years ago to rebuild the
temple. Most of the exiled Jews had remained in Babylon, where they had settled
down and apparently prospered during the Exile. It was only these few 42,360 (plus
7,337 servants and 200 singers) who actually left Babylon with Zerubabbel to make
the long arduous journey back to Jerusalem.9 This remnant composed of ‘Israelites
who were distinguished by their special devotion to the LORD.’10 However, much had
happened in the interim period to discourage their effort. Nevertheless, they now
arose with fresh zeal.

B. Second Message - Promise of future Glory (2:1-9)

About a month later on the 21st day of the 7th month (17 Oct, 520 BC) on the second
last day of the Feast of Tabernacles, Haggai brought them a word of encouragement.

He began his message with a question to those who might have seen the splendour of
Solomon’s temple before its destruction.

8
Ibid.
9
Ibid, 139.
10
Ibid.

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(i) The people’s disappointment

The people were disappointed when they compared their simple structure with the
glory of the former temple (see also Ezra 3:12). In the time of Solomon, he had great
wealth and resources to build the temple (1 Ki 5-6). But none of these were within
reach of the returned exiles, and consequently the glory of Solomon’s temple could
not be achieved.11

(ii) God’s Assurances

But God strengthened the people.

“
Yet now be strong, O Zerubbabel, declares the LORD. Be strong, O Joshua, son of Jehozadak,
the high priest. Be strong, all you people of the land, declares the LORD. Work, for I am with
you, declares the LORD of hosts, according to the covenant that I made with you when you
came out of Egypt. My Spirit remains in your midst. Fear not.” (Hag 2:4-5 ESV)

The LORD moved the people’s attention away from their disappointment to the
current need for action and He urged them all to be strong. He also assured them ‘My
Spirit remains in your midst. Fear not.’ God promised to guide and sustain them in
the work. It was not the high quality Lebanese cedar or the large amounts of gold that
Solomon had used which had made the temple significant. It was the presence of God
which would make it significant.

This section climaxed with God’s promise that He would shake the heavens and the
earth, the sea and dry land. The shaking will be such that all nations will yield their
treasures to adorn the temple (cf. Isa 60:4-9). More than that, the LORD will fill His
house with glory.

Yahweh reminded the people that the silver and the gold are His and promised that
‘the latter glory of this house shall be greater than the former.’

11
Goldsworthy, 185.

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When the LORD had accomplished all that He intended to do, the latter glory of the
temple would surpass the former glory. And God would grant peace in that place.

Note: The main reason for all the splendour built into a temple was to make it worthy
of the deity’s presence. Honor was bestowed by the wealth and luxury of the building
and its furniture. Some would have even felt that this was necessary to induce the
deity to make the temple his dwelling. Here Haggai deflates their fears by assuring
them that the LORD intends to habit the ‘less-than-glorious’ house and will
subsequently bring splendour to it.12

C. Third Message - Challenge to experience new blessings (2:10-19)

Haggai’s third message [delivered on the 24th day, 9th month (Dec), 2nd year of Darius]
was a month after Zechariah’s first message on repentance13. Haggai here also
stressed the need for repentance (2:17).

(i) Questions on ritual purity/impurity

The LORD instructed Haggai to go and ask the priests for a ruling on how an object
could become consecrated or defiled. He was to pose 2 questions to them.

Question #1:

If someone carries holy meat in the fold of his garment and touches with his fold,
bread or stew or wine or oil or any kind of food, does it (do those food items) become
holy?

The understanding was that holiness could be transferred from a consecrated object
(e.g. holy meat) to a person or to another object (e.g. the fold of a garment; cf. Lev
6:27). Question is could it be further transferred from the second consecrated object
(garment) to a third object (the food items)?

12
Walton, 797.
13
Zechariah delivered his first message on repentance on the 8th month (Nov/Dec), 2nd year of Darius (see Zech
1:1-6).

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Answer: No. A garment carrying holy meat will not sanctify what the garment touches.

Question # 2:
If someone who is made unclean by contact with a dead body touches any of these
(the food items), does it (the food item) become unclean?

Answer: Yes. Ritual defilement is like a contagious disease. It can be passed on to

defile what it touches. A person who had touched a corpse would contaminate the
things he touches.

From the ruling given by the priests, the following principle was established:
Ritual purity cannot be transferred/passed on by physical contact but
Ritual defilement can be transferred.

Hence, holiness is an isolated virtue. It is not communicable.14

But contamination is communicable. It is far easier to spread evil than virtue.15

Application of the principle

In God’s judgement, the people were defiled and so every work of their hands
including their sacrifices to the LORD were defiled and unacceptable to Him.

But what had defiled the people?

They had been living in a contaminated state due to their inverted priorities and as a
result, everything they had touched had been contaminated.16

(ii) A Call for Reflection – ‘Consider from this day onward’ (2:15, 18)

The people were called to reflect on their economic situation: to think about how they
had fared before the re-building of the temple and to see the connection between
their neglect of God’s temple and their poor harvests.

14
Boice, 151.
15
Ibid.
16
Ibid.

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God had judged them for their disobedience, causing crop failure through blight,
mildew and hail.17

“I struck you and all the products of your toil with blight and with mildew and with hail, yet you
did not turn to me, declares the LORD.” (Hag 2:17)

And they were urged to reflect on these past experiences and the change that God
would bring since they resumed work on the rebuilding project.

(iii) God’s promise of blessing - “But from this day on, I will bless you.” (v.
19b)

God promised that He would bless the next harvest of vine, fig, pomegranate and the
olive.

The main message:

Repentance and obedience are pre-conditions to God’s blessings.
Material blessings were proof of their restored relationship with God.

D. Fourth Message - Promise of special personal blessings (2:20-23)

On the same day, for a second time, God’s word came to the prophet Haggai and the
message was addressed to Zerubabbel only.

(i) God’s promise to shake the heavens and the earth

“
The word of the LORD came a second time to Haggai on the twenty-fourth day of the month,
‘Speak to Zerubbabel, governor of Judah, saying, I am about to shake the heavens and the
earth, and to overthrow the throne of kingdoms. I am about to destroy the strength of the
kingdoms of the nations, and overthrow the chariots and their riders. And the horses and their
riders shall go down, every one by the sword of his brother.’” (Hag 2:20-22)

17
The three punishments of blight, mildew and hail were all typical forms of divine correction in ancient Israel.
Blight is derived from a Hebrew term signifying a scorching wind. The term usually refers to the hot east wind
that blows across the land from the desert. The term ‘blight’ refers to the debilitating effects of the wind, causing
the withering and destruction of plants and grain. Mildew is a term that refers to a disease caused by a fungus.
Hail, followed by a strong wind, will damage crops (Walton, 797).

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Here was a warning of a coming destruction of kingdoms and nations.

Contrast this shaking with that in Haggai 2:7.

Hag 2:7 - shaking will result in the nations yielding their wealth to adorn the rebuilt
temple.
Hag 2:21 – shaking will result in the overthrow of seats of power to make room for
God’s own representative - His servant, Zerubabbel.

(ii) An Eschatological Future

On that day, God will take Zerubabbel and make him like a signet ring18 – themes of
the Day of the LORD and the restoration of the Davidic kingship.

A signet ring served as the seal of the king and carried his authority.
According to Jeremiah, the Davidic king, Jeconiah was cast off as God’s signet ring.
Zerubabbel will be God’s signet ring and God will re-establish the Davidic kingship.

Haggai here speaks of an eschatological event.

Historically, Zerubabbel’s descendents did not ascend the throne in Jerusalem but this
does not make Haggai’s prophecy erroneous.
The fulfilment of prophecy is complex and can occur in stages.
Zerubabbel did not become king and the hopes of a messianic king fell on his
descendents. The prophecy was fulfilled in the first coming of Christ and will be
ultimately fulfilled in the second coming of Christ.

18
The signet ring was a stone carved with the symbol of the person in power. It was used by pressing it into clay
tablets to authenticate what was written on them - much like a signature today. It was a precious object so it
was kept on the ruler’s finger or on a cord around his neck. (Boice, 152).

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CONTEMPORARY SIGNIFICANCE

How does the Book of Haggai apply to us today?

▪ Significance of the Temple

The temple is where God is present. The Church is the spiritual temple where
God is present and our body is the temple of the Holy Spirit (1 Cor 6:19). We look
forward to the new Jerusalem where there is no temple because the temple is God
and the Lamb (Rev 21:22).

▪ Putting God first

"Thus says the LORD of hosts: These people say the time has not yet come to rebuild
the house of the LORD." (Hag 1:2 ESV)

Consider these responses:19

“Yes, I believe in foreign missions, but with our economy the way it is, this is just no
time to expand our missionary budget.”

“Well, of course every Christian is to be a witness where he lives and works. But witnessing
to my co-workers is a delicate business. I don’t think it’s time to tell them about Jesus Christ.”

“I know I should tithe, but I can’t do it this year. I have too many family obligations.”

“I’m flattered that you think my talents might help in that particular area of the church’s
work, but I don’t have time to serve just now. Perhaps later when the pressures of my job
let up a bit or when I retire.”

Question: When is it a good time to build the House of the LORD?

Recall how Jesus taught His disciples to put God’s kingdom and His righteousness
before their material needs (Matt 6:25-33).

▪ The remnant. These comprised Israelites who were distinguished by their special
devotion to the LORD → a choice company of people set apart for a purpose of great
importance. God will preserve for Himself such a people who will inherit His kingdom.

19
Extracts from Boice, The Minor Prophets, 141.

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FOR REFLECTION

1. What is the key message of the Book of Haggai?

2. Why is it important for us to reflect on our life experiences?
3. What have you learnt about God in this study?

REFERENCES

Boice, James Montgomery. The Minor Prophets - An Expositional Commentary, Volume 2,

Micah-Malachi. Grand Rapids, MI: Zondervan, 1986.

Drane, John. Introducing the Old Testament, 3rd Ed. Oxford, England: Lion Hudson, 2011.

Goldsworthy, Graeme. Old Testament 3. Newtown, Australia: Moore Theological College,

2008.

Walton, John, Victor H. Matthews & Mark W. Chavalas. The IVP Bible Background
Commentary - Old Testament. Downers Grove, Illinois: IVP, 2000.

DCBS notes on Haggai by Ds Ti Lian Swan, Nov 2017.

ESV Study Bible.

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 MALACHI

CHAPTER SUBJECT

God’s love for Israel

1
Sins of the priesthood

Warning to priesthood
2
Warning against unfaithfulness

Coming of the Messiah

3 Returning to the Lord : tithing, not robbing God
serving, not grumbling against God

4 The Day of the Lord

DCBS/Module 5/Malachi

THE BOOK OF MALACHI

INTRODUCTION
The book of Malachi is the twelfth of the Minor Prophets and brings the second part (the
Nevi’im) of the three-part Hebrew canon to an end. In English translations of the Bible,
Malachi concludes the canon of the Old Testament. Its position among the twelve is likely due
to the fact that Malachi was the last prophet to minister.1

It is notable that this book concludes the Old Testament by looking forward to the coming of
the prophet Elijah, whom Jesus identifies with John the Baptist (Matt 11:14).2

AUTHORSHIP

‘Malachi’ (Heb. mal’āk̠i) meaning ‘my messenger’ (cf.3:1) may not be a personal name at all.
But to avoid repeated reference to an ‘anonymous author’, both book and author are referred
to as Malachi.

DATE OF PROPHETIC ACTIVTY

Unknown. Perhaps, 450 B.C (mid 5th cent B.C.) just before the reforms of Ezra and Nehemiah.

THE TIMES

The time period was especially bleak for Israel. The immediate postexilic period (started in
539 B.C. with the decree of Cyrus, the Persian King) was a time of great optimism. Access was
granted to Palestine; the process of rebuilding had begun. In particular, the temple, the
symbol of God’s presence in the city was rebuilt.

1
The prophet himself traditionally marks the end of all prophetic activity (cf. Ps 74:9; Zech 13:2). In the days of
the Maccabees, it was written: “There was great distress in Israel, such as had not been since the time that
prophets ceased to appear among them” (1 Macc. 9:27 cf. 4:46; 14:41). Josephus attributed the inferior nature
of ‘the complete history’ after the time of Artaxerxes to ‘the failure of the exact succession of the prophets’
(Apion 1:8 S 41). [William Sanford LaSor et al, Old Testament Survey (Grand Rapids, MI: Eerdmans, 1982), 501].
2
Tremper Longman III & Raymond B Dillard, An Introduction to the Old Testament (Grand Rapids, MI: Zondervan,
1994, 2006), 496.

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But the great expectations of the returned exiles met with severe disillusionment. The rebuilt
temple was less than what it was in its former glory (cf. Hag 2:3). The promised glorious future
as prophesied (cf. Isaiah 40ff) did not happen. Judah remained a relatively insignificant
province of the Persian Empire. God did not appear to give success to His people.3
Disappointment and discouragement set in, with moral lapses and spiritual lethargy & apathy.

Many of the problems that Malachi encountered were similar to the ethical issues of
Nehemiah’s day. For instance:4

1. Corrupt p___________ (Mal 1:6-2:9 cf. Neh 13:4-9)

2. Disobedience of God’s l______ and instructions (Mal 2:8-9; 4:4 cf. Neh 13:15-22)

3. Mixed m______________ (Mal 2:11-15 cf. Neh 13:23-27)

4. Social i_____________ (Mal 3:5 cf. Neh 5:1-13)

5. Failure to t____________ (Mal 3:8-10 cf. Neh 13:10-14)

The people had forgotten God and treated Him with contempt.

OUTLINE OF THE BOOK OF MALACHI

1:1-5 God’s love for Israel

1:6-2:9 Unfaithfulness of the priests (sins of the priesthood & warning to them)

2:10-17 Unfaithfulness of the people (warning against unfaithfulness)

3:1-5 Coming of the Messiah

3:6-18 Returning to the LORD - in tithes and service (call to repentance & reform)

4:1-6 The Day of the LORD

3
Longman & Dillard, 498.
4
Ibid.

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CONTENTS OF THE BOOK

Malachi’s oracle comes by way of 6 disputes between God and His people, all having the same
root cause: in a time of spiritual disillusionment, Israel had grown weary of God and of
keeping His covenant.5

Dispute #1 (1:2-5) – ON GOD’S LOVE [Israel’s complaint that God does not love her]

The LORD says: “I have loved you” (1:2)

But Israel protests: “How have you loved us?” (1:2)

The LORD’s response: "Is not Esau Jacob's brother?" declares the LORD. "Yet I
have loved Jacob but Esau I have hated…” (1:2-5)

→ the e__________ of Jacob (Israel) over Esau and the destruction of the
Edomites (the descendants of Esau and Israel’s enemy)

Dispute #2 (1:6-2:9) – ON OFFERING UNACCEPTABLE SACRIFICES

[God’s complaint that the priests have shown contempt for Him]

The LORD says: "A son honors his father, and a servant his master. If then I am
a father, where is my honor? And if I am a master, where is my fear? O priests,
who despise my name.” (1:6)

But the priests question, “How have we despised your name?” (1:6)
And the priests also say, “What a weariness this is… and snort at it” (1:13)

The LORD’s response: By offering “defiled food upon my altar.” (1:7-8; 13)
- offering the blind, the lame and sick animals in sacrifice (contrast the
Levitical requirements in Lev 22:17-25)

5
Gordon D. Fee & Douglas Stuart, How to Read the Bible Book by Book (Grand Rapids, MI: Zondervan, 2002),
262.

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→ corrupting the covenant of L_______ (cf. Num 25:12-13; Deut 33:9); a

covenant of life and peace; of true instruction in God’s law, statutes and
ordinances, in God’s ways and righteousness.

The Old Testament prophets condemned empty ritual and mere formal
conformity. But here, not even formal conformity was evident.6

Note what God says in Malachi 1:11 & 14b.

“For from the rising of the sun to its setting my n_____ will be great among the
nations, and in every place incense will be offered to my n_____, and a pure
offering. For my n_____ will be great among the nations, says the LORD of
hosts… For I am a great King, says the LORD of hosts, and my n______ will be
feared among the nations.”

Dispute # 3 (2:10-16) – ON INTERMARRIAGE AND DIVORCE

[God’s complaint that the people have broken covenant with Him – issue
of breaking faith]

But the people protests: “Have we not all one Father? Has not one God
created us? Why then are we faithless to one another, profaning the covenant
of our fathers?” (2:10)

The LORD’s response:

(i) By m_____________ ‘the daughter of a foreign god’ (2:11)
(ii) By d______________ the ‘wife of your youth’. (2:14-16)

→ inter-marriage with pagans (v 11) - breaking c___________ with God

(tantamount to i________ cf. Exod 34:12-16; Deut 7:3-4; Joshua 23:12-
13; Ezra 9:2; Nehemiah 13:23-29)

6
Graeme Goldsworthy, Old Testament 3, Correspondence Course (Australia: Moore Theological College, 2008),
199.

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→ divorce (v 16) – breaking f______/covenant with a Jewish wife in order

to marry another woman.

Dispute # 4 (2:17-3:5) – ON WEARYING GOD WITH WORDS

[The people’s complaint about God’s justice – accusing God of
honoring/ignoring evil]

The LORD says: “You have wearied the LORD with your words.” (2:17)
But the people protests: "How have we wearied him?" (2:17)

The LORD’s response:

By saying, "Everyone who does evil is good in the sight of the LORD, and
He delights in them." (2:17; 3:15)
By asking, "Where is the God of justice?" (2:17)

The LORD’s answer to this accusation is two-fold:

(i) The LORD will come suddenly to His temple… as r__________ fire and
as fuller’s soap… (3:2-3)
(ii) He will judge all forms of injustice (3:5-6) – judging witchcraft, adultery,
perjury, oppression of the poor and needy, contempt of God.

Dispute # 5 (3:6-12) – ON RETURNING TO GOD [a dispute concerning repentance]

God says: "For I the LORD do not change… R_________ to me, and I will
r_________ to you” (3:6-7)

But the people asks, 'How shall we return?' (3:7)

The LORD’s response: By not robbing God of the t_________. (3:8-12)

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→ ‘tithe’ in this context refers to the food for the L______ (their means of
livelihood) and the provision for the p______ (see Num 18:21-32; Deut
14:22-29; Gen 14:20; 28:22 cf. NT: 2 Cor 8-9)

Dispute # 6 (3:13-4:3) – ON SPEAKING HARSHLY ABOUT GOD

[The people’s complaint that it is futile to serve God]

The LORD says: "Your words have been hard against me” (3:13)
But the people say: 'How have we spoken against you?'(3:13)

The LORD’s response: “You have said, 'It is vain to serve God. What is the
profit of our keeping His charge or of walking as in mourning before the LORD
of hosts?" … Evildoers not only prosper but they put God to the test and they
escape.’”(3:14-15 cf. dispute # 4)

The LORD’s answer:

(i) The arrogant will be judged (4:1)
(ii) Those who ‘fear the LORD’ and who esteem His Name will be God’s
possession and spared from the day of judgment. And the ‘sun of
righteousness’ will rise for them (3:16-17; 4:2-3).

Malachi concluded his message with reference to Moses (the Law) and Elijah (the Prophets).
The people were urged to keep their covenant relationship with God seriously by keeping
Covenant Law and to anticipate the coming of a second Elijah (whom Jesus identifies with
John the Baptist, Matt 11:11-14), who will precede the coming of the great day of the LORD.

The impact of Malachi is one of preparation and expectation of great things to come. The
three post-exilic prophets thus provide a fitting bridge between the earlier prophets and the
coming of God’s Messiah (cf. Heb 1:1-2).

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What have we learnt about God in the 6 disputations?

▪ God is love (1:2)
▪ God is Israel’s father and master (1:6)
▪ God is Israel’s father and creator (2:10)
▪ God is the God of justice (2:17)
▪ God does not change (3:6)
▪ God hears and knows (3:13)

For Reflection

▪ How relevant is Malachi’s message for nominal, complacent Christians today?

▪ As you read Malachi, see yourself as the recipient of this Word of God to His people.
Evaluate the depth of your commitment, the sincerity of your worship and the direction
of your life. Then allow God to restore your relationship with Him through His love and
forgiveness (source: Life Application Bible).

References

Fee, Gordon D. & Douglas Stuart, How to Read the Bible Book by Book. Grand Rapids, MI: Zondervan,
2002.

Goldsworthy, Graeme. Old Testament 3. Australia: Moore Theological College, 2008.

La Sor, William Sanford et al. Old Testament Survey. Grand Rapids, MI: Eerdmans, 1982.

Longman III, Tremper & Raymond B Dillard. An Introduction to the Old Testament. Grand Rapids, MI:
Zondervan, 1994, 2006.

Diocesan Lay Training Unit 5, Daniel to Malachi.

Life Application Bible.

ESV Bible.

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