Old Testament Survey

Dr. Berrey

Tuesday, February 08, 2005

Intro lecture

1:06 PM

Class intro

1. know everything related to things on the study guide
1. the questions will be detailed
2. sometimes things will come from footnotes
3. chapter content points
1. not necessary to know outline points

Introduction to the Old Testament

1. over view
1. Old Testament

                                                              i.      Term appears 1 time in the Bible

1.      II Cor 3:14 – English

a.       Referring to the Old Covenant as opposed to the new covenant

b.      The Old Covenant is found in the Old Testament

2.      Hebrews 8:13 – in the Greek

1. Statistics

                                                              i.      39 books of the Old Testament

                                                            ii.      929 Chapters

                                                          iii.      23,100 Verses

                                                          iv.      written over a period of about 1000 years

1.      1425 BC - 425 BC

                                                            v.      [JWM1] # of authors

1.      at least 33

                                                          vi.      written in 2 languages

1.      Hebrew – most is in Hebrew

2.      Aramaic – 4 sections written in Aramaic

a.       Genesis 31:47 – one word is Aramaic

b.      Ezra 4:18-6:18; 6:12-26 – decree from king that was Aramaic

c.       Daniel 2:4-7:28 – lived in Persia

d.      Jeremiah 10:11 – as if God wanted all the world to understand this verse

• [JWM2] Aramaic is to the old testament what English is to today
• English is the trade language of today

1. Canon[JWM3]  of the Old Testament                                                               i.      Canon – something that has met a standard or lived up to a measurement

1.      books that have measured up to divine inspiration

                                                            ii.      statements on cannon

1.      the four fold categorization of our old testament follows the arrangement of the Latin vulgate

2.      while our English old testament follows the arrangement of the Latin vulgate it contains the same content as the masoretic text

                                                          iii.      [JWM4] English – canon

1.      law – genesis – Deuteronomy

2.      pre-exilic Joshua- chronicles

3.      Post-exilic – Ezra- Esther

4.      poetical – Job- Song of Solomon

5.      Major – Isaiah – Daniel

6.      Minor - Hosea – Malachi

a.       Pre-exilic – Hosea – Zephaniah

b.      Post-exilic – Haggai- Malachi 

                                                          iv.      Hebrew – canon

Statements

1.      [JWM5] our English old testament canon is based on the masoretic texts

a.       Masoretes ( AD 500 – 950)[JWM6] 

2.      our oldest best preserved masoretic manuscript is Leningrad          ms- b19a

a.       about 1008 AD

b.      contains all the old testament[JWM7] 

3.      the # of books in the Hebrew Old Testament was often 22 or 24

a.       same content as English but different # of books

4.      the masoretic text is arranged under 3 groupings

a.       English is divided into 4

5.      the first section of the Hebrew Old Testament is the Torah

a.       Torah comes from a Hebrew word that means to teach or instruct[JWM8] 

b.      Torah = “instruction”[JWM9] 

                                                                                                                                      i.      We translate it as Law

6.      The Jews classify the second part of their Old Testament as the prophets

7.       the word Nebi’im is translated Prophets into English; It primarily refers to spokesmen.

a.       Primary idea in the word is not predictor or foreteller

b.      Primary idea of a prophet is a preacher

8.      the third grouping of the Hebrew Old Testament is called the writings

a.       the Megilloth were read at different feasts

                                                                                                                                      i.      song of songs – read at Passover

                                                                                                                                    ii.      book of Ruth – Pentecost

                                                                                                                                  iii.      book of lamentations – fall of Jerusalem

                                                                                                                                  iv.      book of Ecclesiastes – feast of tabernacles

                                                                                                                                    v.      book of Esther - feast Purin

9.      this tri partite division of the old testament was evidently used in Christ’s day

a.       Luke 24

1. story of the Old Testament
1. the Old Testament contains                                                               i.      about 4000 years

1.      first 2000 years genesis 1-11

2.      next 2000 years Genesis 12 – Malachi 4

a.       focus God reconciling men to himself by means of one nation of people

b.      he will take that one nation of people and reveal himself to them through Abraham

c.       theme is MESSIAH THE LORD JESUS CHRIST

                                                                                                                                      i.      Luke 24

d.      Old Testament – preparation for the coming of the Messiah

e.       New Testament – the revelation of Messiah

Thursday, February 10, 2005

1:30 PM

1. inspiration of the Old Testament
1. Key new testament passages (6)

                                                              i.      Hebrews 1:1-2

1.      divides revelation into 2 epics

2.      verse 1 describes the Old Testament

a.       god spoke by the fathers – Devine revelation

3.      verse 2 describes the New Testament

a.       God speaks through his son – Devine revelation

How did God give these truths to the fathers (prophets)?

2:01 PM

                                                            ii.      I Peter 1:10-11           

1.      what the fathers received from God came through the Spirit of Christ

2.      the Spirit was in them and through him they communicated with others

a.       they are wrestling over whether they understand the message

What prophesy are we talking about?

                                                          iii.      II Peter 1: 20-21

1.      the inspiration is prophecies that were written down

2.      they all were not personal explanation

3.      the prophesy did not start with their own thinking or desire

a.       it came by the will of god

b.      they did not decide when or what came

c.       God choose to send prophecy when He wanted to

4.      they spoke only when they were moved by the holy ghost like when wind fills the sails of a boat

5.      Old Testament scripture came through men but not from them

a.       The impulse was from God

                                                          iv.      II Timothy 3:16

1.      all scripture is given from God (God breathed)

a.       God breathed it out

b.      God worked through the writers but it is the Bible that is Inspired

                                                                                                                                      i.      He was communicating with them

2.      all scripture is profitable

                                                            v.      John 10:34-35

1.      nothing that God has said can be broken (loosed)

a.       God cannot take back what He said

b.      Nothing needs to be taken back

2.      every particular cannot be broken

                                                          vi.      Matthew 5:18 – how authoritative is the bible

1.      Christ demands the authority of the Old Testament is down to the smallest letters of the Hebrew alphabet

a.       Yodah (jot) smallest letter

b.      Titel – small differences

                                                                                                                                      i.      Like R – P

                                                                                                                                    ii.      Like U – V

2.      if God is so concerned about every letter than we must obey even the smallest laws in it

a.       we should strive to understand exactly what this book says

b.      we should try to study it so we can understand it perfectly and ask God to give us the power to do it

3.      if the bible is the only book in the world that has exactly says than we need to be right with the God who wrote the book

4.      God records false things as well

a.       Satan

b.      Job’s friends

5.      the context will show that it is a lie

1. Old Testament proofs for inspiration

                                                              i.      God commanded men to write down his words

1.      Exodus 17:14

2.      Jeremiah 30:2

                                                            ii.      The Biblical authors knew that the words they spoke were from God

1.      II Samuel 23:1-2

2.      Ecclesiastes 12:10

                                                          iii.      the prophets especial knew that they were speaking the words of Yahweh

1.      Micah 3:8

2.      thus saith the lord – over 2000 times in Old Testament

                                                          iv.      Old Testament authors refer to the writings of other authors as the words of God

1.      Joshua 22

2.      denial 9:2

1. proof of the inspiration of the law and the prophets                                                               i.      Law – is inspired

1.      quotations from the law that are called the Word of God

a.       Matthew 19: 4-5

b.      Romans 9: 17

c.       Galatians 3:8

                                                            ii.      Prophets – were inspired by God

1.      Acts 3:18

2.      Luke 1:70

3.      Romans 9:25

1. Proof of the inspiration of the writings[JWM10]                                                                i.      New Testament verity’s that the writings of David are the words of God

1.      Matthew 23:43

2.      Mark 12:35-37

3.      Acts 1:16

4.      Acts 4:25

                                                            ii.      The New Testament refers to the authors of the psalms as prophets

1.      Acts 2:29-30 David called a prophet

2.      Matthew 13:35 asaph called a prophet

                                                          iii.      The New Testament quotes from various portions of the old testament and calls it the law

1.      John 10:34

2.      Romans 3:19

                                                          iv.      The terms law and prophets were sometimes used interchangeably with the fuller expression of law, prophets, and writings.

1.      Luke 24: 25-27, 44-45

1. The historicity of the Old Testament                                                               i.      Is the Old Testament really historical

1.      some people claim even though it is practical it is not right concerning history and science

a.       don’t believe that all the stories are true but that they teach truths

2.      can you separate history from doctrine

a.       Jonah

                                                                                                                                      i.      If you throw out the historicity of 3 days and nights in a fish you throw out the resurrection of Christ

b.      The manna falling from heaven

                                                                                                                                      i.      Christ uses that as an example of himself as bread from heaven

c.       Adam

                                                                                                                                      i.      Romans 5 ( as by one man sin entered in the world )

d.      Noah

                                                                                                                                      i.      Christ likens his second coming like the day’s of Noah

3.      you can’t separate history from doctrine because you will begin to discard doctrine

1. Old Testament land #. chronology and the Old Testament

·         Abraham 2000BC

·         Moses 1500BC

·         David 1000BC

·         Daniel 500BC

1. [JWM11] How do we get fixed dates

                                                              i.      Sothic cycle: 1,460 year cycle [JWM12] 

1.      based on the stars

                                                            ii.      Assyrian eponym list[JWM13] 

1.       they mention israel kings in their history

2.      966 BC (soloman’s temple)

+480

1446 – exodus

+430

1876 – Jacob’s migration

+130

2006 – Jacob’s birth

+60

2066 – Isaac’s birth

+100

2166 – Abraham’s birth

3.      [JWM15] 2166 BC – birth of Abraham

4.      1876 BC- Migration of Jacob to Egypt

5.      1446 BC – exodus from Egypt

6.      1010 BC David begins his reign

7.      966 BC 4th year of Solomon

8.      722 BC fall of Northern Kingdom

9.      586 BC Destruction of Jerusalem

1. the relationship of the Old Testament to the New Testament believer
1. difficulty                                                               i.      suggested – incorrect approaches

1.      taking a low view of the Old Testament

a.       example – Marcion 2nd centenary (God of the OT not the same of the NT)

2.      making the Old Testament primary

a.       example – judaizers (keep the law) 7th day Adventists

b.      reconstructionism – postmillennialism ( we should enforce Old Testament law today)

3.      overly subordinating the Old Testament to the New Testament  

a.       example – Origen (allegory) – you need to come up with a allegory of New Testament truth.

                                                            ii.      2 modern approaches

1.      covenant theology- faith in messiah throughout all time not works

2.      Charles ryery – faith was not in messiah

3.      2 timothy 3:15 Paul says that the Old Testament makes us wise unto salvation.

1. 7 biblical principles for relating the Old Testament to the New Testament believer

                                                              i.      the Old Testament is inspired and profitable in all 2 timothy 3:16

                                                            ii.      the Old Testament was given for our admonition I Cor 10:6-11

                                                          iii.      the Old Testament contains much typology

1.      Type – historical person, event, ritual, or object that serves as a divinely intended picture of a future truth or spiritual reality (picture prophecy)

                                                          iv.      Diversity between the testaments

1.      we don’t do what they did

                                                            v.      there is a unity between the testaments

1.      same moral applications

2.      same God

3.      same messiah

4.      the law of the Old Testament provides application

                                                          vi.      both testaments have 1 unifying theme

1.      the redemptive and person of Messiah

                                                        vii.      many New Testament doctrines are based on the Old Testament

1.      how to apply the Old Testament to today

a.       | Old Testament context |

the bridge of time

Thursday, February 17, 2005

THE MESSAGE OF GENESIS

Theme: Foundations (Beginnings) of redemptive history

      Redemptive history – Gods plan to save the world ( the ground work of what needs to be known

Structure: Toledoths – transliteration of the Hebrew (means generation)

                  Book opens with primeval history

                  4 major events that are recorded in the first 11 chapters

                              creation

                              Fall

                              Flood

                              Tower of babble 

Eleven Toledoths (“these are the generations of …”, 2:4;5:1;6:9;10:1;11:27; 25:12;25:19 36:1,9;37:2) – possibly indicate historical sources Moses used in composing the book of Genesis.

Message:

“The purpose of the book of Genesis is to tell how and why Yahweh came to choose Abraham’s family and make a covenant with them” (Andrew Hill & John Walton, A Survey of the Old Testament, p. 67).

1.      Primeval History (Gen. 1-11): Degradation – Human NEED of Redemption

a.       The Creation Account (Ch. 1-2): Man’s original State

                                                                          i.      The creation of the world

The purpose of the creation account is not primarily scientific or historical, but theological. Through it, God impresses upon man the relationship that he and the word around him bear to his Creator and the theological implications resulting from that relationship.

A prerequisite for understand redemptive history is the original state of man and his universe!

                                                                        ii.      The creation of man in the image of God

1.      Man is complex, but only a picture of God’s greatness (1:26-27)

2.      Man has dominion over creation (1:28-29)

3.      Male and female together express the image of God (1:27)

4.      Mankind is the climax of God’s creative work.

5.      Murder is unthinkable (9:6)

                                                                      iii.      The planting of the Garden of Eden (2:8-25)

1.      A perfect environment

2.      Revelation from and communication with God

3.      The absence of sin and evil

4.      Conjugal bliss and companionship

God intended for man to enjoy great blessing in his intimate relationship with his creator

b.      the fall (ch. 3-5): the entrance of sin and its results

                                                                          i.      sin is universally present – even in the lives of the chosen.

                                                                        ii.      Sin dominates in those not in the chosen line (4:5-8, 23-24)

Example lemech – his 2 wives and multiple murders

                                                                      iii.      Sin is the cause of all subsequent evil in Genesis.

                                                                      iv.      The wages of sin is death (Gen. 5) [JWM16] 

With the entrance of sin, man how has a desperate need of redemption.

c.       The flood (ch. 6-9): an early display of God’s Judgment of Sin

d.      The Tower of Babel (Ch. 10): the futility of Human effort to reach God

2.      patriarchal history (Gen. 12-36[JWM17] ): Election[JWM18]  – Divine provision of redemption

a.        Begins with God’s call and covenant with Abraham.

Shortly after the separation of the people of the earth into nations, God chooses a man to be the father of a nation intended to be a light to those nations

b.       Continues with God’s covenant dealings with Abrahams descendents.

c.        Culminates in a Seed that will bless the world.[JWM19] 

                                                                          i.      First prophesied in 3:15[JWM20]  – a seed of the woman (a Human)

This verse has long been known as the Protevangelium [JWM21] 

1.      There will be enmity between the serpent and the woman.

The woman (Eve) would not now be the submissive devotee of Satan.[JWM22] 

2.      There will be enmity between the seed of the serpent and the seed of the woman.

[JWM23] 

The seed of the serpent must refer to those who by their nature and actions are sons of the Temper. See, for example, Matt. 23:33, John 8:44; I John 3:8; Eph. 2:2-3 (“sons of disobedience”). The seed of the woman refers generally to those who live in hostility toward the Temper and contribute to his ultimate defeat. In other words, God promises the existence of a godly line from the woman who would live in hostility toward the “sons of disobedience.” This line first appears clearly in Gen. 4:26, with the birth of Seth’s son, Enos.

3.      The seed[JWM24]  of the woman would Brose[JWM25]  the serpent’s head

 The seed of the woman would crush the serpent! The object of the serpent’s successful temptations would ultimately be the cause of his destruction. From the (collective)seed of the woman, an Individual will arise to crush the serpent (not just the serpent’s seed).

4.      The _ would bruise the heel of the seed of the woman.

                                                                        ii.      Affirmed in the promises to the patriarchs (22:18;26:4) – a seed of Abraham (a Jew)

                                                                      iii.      Reappears in the final words of Jacob (Gen.49:10) – a seed of Judah (a King)[JWM26] 

3.      History of Joseph (Gen. 37-50): Incubation- Divine Protection of Redemption’s Plan

a.       Joseph’s Slavery in Egypt becomes God’s protection for Abraham’s descendants (Gen. 37-37)[JWM27] [JWM28] [JWM29] [JWM30] 

                                                                          i.      Judah’s marriage to a Canaanite (Gen. 38:12-26)

                                                                        ii.      Judah’s wicked sons (Gen. 38:7-10)[JWM31] 

                                                                      iii.      Judah’s relationship with his (Canaanite) daughter-in-law (Gen. 38:12-26).

b.      [JWM32] The children of Israel settled in the area of Goshen, separate from the Egyptians (Gen. 46:34 – 47:46).

c.       The land of Goshen incubated the children of Israel and allowed them to grow into a monolithic nation.[JWM33] 

Views of Creation

1.      without form and void

a.       light and darkness

b.      firmament

c.       dry land

d.      solar bodies[JWM34] 

e.       birds/fish

f.       animals/man

2.      [JWM35] Gap theory

Postulates a gap between Genesis1:1-2 and Genesis1:3ff. The world created in Genesis 1:1 Became “without form and void” in gen. 1:2 by an act of divine judgment. After a gap of countless years, God “re-created” the earth. Gen. 1:3 ff tells the story of this second creation. The purpose of this theory is to reconcile the Biblical account of creation with the hundreds of thousands of years that modern science requires.

3.      Day age Theory

The days of creation are unspecified, unknown lengths of time. Each day is an "age" in length. This view provides the time necessary for the evolutionary geological strata.

Rebuttal: 

(1)  The phrase the evening and the morning suggests a literal 24-hour day.

(2)  Exodus 20:11: The sabbath day is a day of regular length; the other days must have been as well.

(3) The existence of fossils (The day-age theory is partly an attempt to explain the existence of ancient fossils. But how can you have fossils before the fall of man?)

4.      Normal 24-hour days of creation (the correct view)

A. Proofs for this interpretation:

1. Normal interpretation of the word day.

2. The division of darkness and light on Day 1: This suggests that God set the earth into the 24­hour rotation of day and night as we know it today.

3. Death came by man (Rom. 5:12); the first deaths had to occur after Adam's Fall. 4. No need for long periods of time during creation.

5. Living beings did not become man; man became a living being.

B. Often cited problem: God created the sun on the fourth day, and plant life on the third. Plant life cannot survive without the sun.

Rebuttal: This is a heliocentric philosophy. God is the source of life, not the sun. Perhaps God deliberately created plant life before the sun so that all mankind would know that the sun does not ultimately provide life but God Himself The essential presence of the sun in order to maintain life has been known by all civilizations. This has led to the worship of the sun in many cultures (e.g., Egyptians; American Indians). However, God is the source of light. He created the sun as a secondary source of light and nourishment (Col. 1:17: "by him all things consist"). John Whitcomb, The Early Earth, pp. 58-59]

The Message of Exodus

Introduction: “exodus gives us a picture of redemption”

The recurring theme in the book of Exodus is Devine deliverance (3:8, 10; 6:6-7; 13:8; 20:2; 32:11-12)

Three major motifs in the book contribute to this central theme:

A. the exodus from Egypt

B. Sinai covenant

C. Tabernacle

The first of these three motifs is the historical act in which God delivered His people with a mighty hand. The last two set forth God’s two key purposes for delivering His people: (1) to enter into a covenant relationship with them; and (2) to dwell among them and be their God. The book of Exodus pictures for us the mighty deliverance accomplished at a believer’s conversion and reminds us that God redeems in order to make us his special people, Zealous of good works (Titus 2:14). Redemption is without price (to us), but not without a purpose.

1. The exodus from Egypt: Redemption!
1. Bondage (The need of deliverance): Ch. 1-2                                                               i.      Israel was in physical bondage

                                                            ii.      Israel’s physical bondage prevented their spiritual service

Israel’s physical bondage in Egypt pictures the spiritual bondage of those in the kingdom of darkness. Tyranny under a Pharaoh is nothing compared to the bondage of the King of Terrors. The bondage of sin prevents a man from performing any spiritual service. Deliverance from sin’s bondage provides the freedom necessary to serve Yahweh.

1. Call of Moses (the Human instrument ): Ch. 3-6

Many times, God rises up human instruments to accomplish His purposes of deliverance.

1. Ten plagues (The Divine Finger): Ch. 7-12  

The ten plagues against Egypt exalted Yahweh as the one true God, greater than all the gods and magicians of Egypt. Even the crafty magicians confessed, “This is the finger of God” (8:19). Israel’s future commemoration of the Exodus event (see Ch. 13) was intended to point up the “strength of hand” by which God freed them from bondage (13:3, 9, 14, 16). The divine power displayed in Israel’s deliverance from Egypt reminds us of the mighty hand by which God saves any believer out of the bondage of sin.

1. Passover ( the ­Theological Center)  

“… When I see the blood, I will bass over you” (12:13)

At the theological center of the deliverance from Egypt is the Passover event. Theologically, the Passover shows that deliverance, even God-provided deliverance, must involve blood atonement. Paul echoes this very thought in Romans 3:25-26: God set forth Christ to be a propitiation through faith in His blood in order that He (God) might be just and the justifier of the one that believes.

1. Journey from Egypt to Mount Sinai (Lessons in the wilderness): Ch. 13-18  

The road from salvation to that special relationship with the Lord is sometimes precarious. It is an admixture fo miraculous deliverances and personal trials. Certain lessons in those early days after salvation are often necessary in order to lead a person to that special relationship with the Lord that He so desires.

1. The Sinai covenant: Relationship! (exodus 19-24: Sinatic covenant/mosaic covenant)
1. The summary of the covenant (19:4-6)[JWM36]  [JWM37] [JWM38]  v. 5[JWM39] [JWM40] 

1.      they will be a peculiar treasure[JWM41] 

2.      they will be a kingdom of priests[JWM42] 

3.      they would be a holy nation

Biblical scholar Roy B. Zuck calls this passage the most significant passage in exodus. Its significance lies in its summary of God’s covenant with Israel. The basis of the covenant was Israel’s release from Egypt. The condition of the covenant was obedience to God (this was a bilateral covenant). The results were threefold: a special relationship (“a treasured possession”), a special purpose (“kingdom of priests”), and a special distinctness (“a holy nation”).

Application

·          obedience to moral requirements is an intended result of God’s redemptive work

·          God redeems His people in order to enter into special relationship with them[JWM43] [JWM44] [JWM45] 

·         God desires a similar special relationship with the New Testament redeemed

But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvelous light (I Pet. 2:9).

1. The stipulations of the covenant

                                                              i.      [JWM46] The Decalogue (20:1-17)

1.      days 1-2 V. 10

a.       10-15 is the preparation for the covenant

2.      day 3 V.16

a.       goes from C. 19:16-24:3

                                                            ii.      The book of the Covenant (20:22-23:33) [the Decalogue applied!]

1. [JWM47] The ratification of the covenant (24:4-11)  

Ratification ceremony:

·         24:4: Moses’ builds a pillar (12 tribes) and an alter (God)

·          24:5: Blood atonement is necessary for a relationship with God

·         24:6:  picture of propitiation

o   Moses took ½ of the blood, he set ½ aside, and uses the rest to sprinkle it on the alter

o   In the reconciling of God and man God must first be propitiated

·         24:7-8: picture of expiation (cleansing)

o   once God has been pacified man can be cleansed

o   once God has been objectively propitiated man can then be subjectively expiated

·         24:9:9-11: the result of blood atonement is a full atonement relationship with God

1. Breach and renewal of the covenant (chs. 32-34) Less than two months after the ratification of the covenant, with its promise of covenant obedience (24:7), Israel had breached the covenant. As a bilateral covenant, God was then free to end His covenantal obligations. Most pleaded with God to forgive the people and renew His covenant with them. God heeded the intercession of Moses and promised to renew the covenant with His people (34:10). Exodus 33-34 provides a rich glimpse into the gracious character of God. He reveals Himself as compassionate, gracious, slow to anger, and abounding in lovingkindness and truth (34:6). Four of the key Old Testament words for mercy and faithful occur in this one verse.

1. The Tabernacle and Priesthood: Residence! The ratification of the covenant between God and Israel laid the groundwork for the instructions for the Tabernacle. One of God’s stated purposes for bringing Israel out of Egypt was to dwell among them (29:46). However, in other to reside among them, certain conditions had to be met in order to safeguard His holy nature and character. In the divinely patterned Tabernacle and divinely ordained Aaronic Priesthood, God provided the means by which the Holy One could reside among His people.

1. The Tabernacle and its furniture (chs. 25-27, 30-31, 35-38;39:32-40:11, 17-38

[JWM48] 

The tabernacle made possible the presence of God among his people (25:8). In fact, the word tabernacle (mishkan) literally means dwelling place. Every detail of the Tabernacle was designed by God (25:9) and intended to instruct the people in the nature and character of their God. (for further details, see hand out.)

Application

·          God makes the rules on how to worship

1. the Aaronic priesthood (Chs. 28-29;39:2-31;40:12-16)  

Only a special class of people, the Aaronic priesthood, could enter God’s hose. The Aaronic priests functioned as representatives of the people before God! Exodus gives instructions for the priestly garments. God designed every aspect of the priests’ clothing (Ch. 28). His instructions for the vestments of the high priest were especially detailed. The high priest’s garments symbolized his holiness unto the Lord and his role as the people’s representative (before God). Even with these holy garments, the priests had to be consecrated. While all God’s people must be holy, those who approached Him on behalf of others must be doubly so. The priesthood ultimately typified Christ, our High Priest and Mediator, who is holy, harmless, undefiled, and separate from sinners. (Heb. 7:26)

The Tabernacle of Israel

The Message of Leviticus

Introduction

THE MESSAGE OF LEVITICUS

Introduction

The book of Leviticus consists primarily of laws and legislation and contains very little Narrative(10:1-20; 24:10-23). In fact, it refers to only nine people by name.'

Leviticus begins with and(a Hebrew waw consecutive) and is a continuation of Exodus. In some ways, Leviticus functions as a how-to-manual for Exodus. In other words, if the message of Exodus is "Saved to Serve," as one writer has suggested,2 then the message of Leviticus is "thus shalt thou serve."3

Leviticus 11:44-45 serves as the key passage of the book and gives the chief imperative of the book: Be ye holy, for I am holy. Above all else, a redeemed people must be holy. Six motifs in the book of Leviticus then expand, underscore, and delineate how a redeemed people are to serve and worship a holy God. Thus, Leviticus sets forth those things that are requisite for holiness.  

THEME OF LEVITICUS – prerequisites for holiness

                                                                      Exodus 19 – numbers 10 – all Israel at Mt. Sinai

I.   The Person and Character of God: The Underlying Principle (11:44-45)

A. God's identity as Yahweh

               1. Connected with the deliverance from Egypt (11:45; 22:33; 25:55; 26:13)

2. Given as the basis for obedience to God's laws (18:4-5, 30; 22:31)

3. Guarantees the inviolability of His covenant with Israel (26:44)

B.   His chief attribute as Holiness (11:44, 45; 19:2; 20.7; 21:8)

•      Some form of the Hebrew word holy (qadash) occurs 152 times in Leviticus.4

1.    God's holiness is the basis for His people's holiness (11:44-45).

2.    God will punish those who violate His holiness (10:1-10; 24:10-16, 23).

• Holiness must characterize the people of God.

II. Divine Revelation: God's Communication with Man

A. Twenty of twenty-seven chapters in Leviticus begin with statements of divine revelation (e.g., 1:1; 4:1; 6:1; 8:1; 11:1; 12:1; 13:1; 14:1; 15:1).

•      Leviticus contains more" Direct” words of God than any other book of Scripture’s

•      God must reveal Himself if He and what He requires of us is to be known.

I Moses, Aaron, Aaron's four sons, and Aaron's uncle (Uzziel) and his two sons (Mishael and Elzaphan). Z Royce Short, "Saved to Serve: A Theology of the Book of Exodus" (Ph. D. diss., BJU, 1980).

3 Charles W. Slemming, Thus Shalt Thau Serve (Worthing: Henry E. Walter Ltd., 1966).

4 Our English translation veils somewhat the frequency of this term. "Sanctify" and "Hallow" are also from this Hebrew root.

5 "[T]here is no book, in the whole compass of that inspired Volume which the Holy Ghost has given us, that contains more of the very words of God than Leviticrrs." Andrew Bonar, A Commentary on L.eviticrrs, 4t' ed. (184G; repr., Carlisle, Penn.: Banner of Truth Trust, 1989)> P. 1.

B. Israel's religion was of divine origin (Lev. 10:11).

The religion of the Bible does not originate in the native religious genius of a people but in the heart of a God who communicates Himself to His people.

III: Sacrifice and Offering: Propitiation, Consecration, and Communion (chs. 1-7)

          A. Sin and guilt ("trespass, "KJV) offerings: propitiation  (4:1-6:7)

1. Offered firstprocedurally (Iev. 9:22).

·         Man's approach to God must begin with blood atonement.

                   2. Emphasized the manipulation of the Blood[JWM49] (contrast 1:5 with 4:5-7).6[JWM50] 

3. Expressly made an ATONEMENT(kaphar; 4:20, 26, 35; 5:10, 16; 6:7).

Kaphar  means to "pacify" or "appease" (cf. Gen. 32:20; Prov. 1G:14; II Sam. 21:3)-our theological term is propitiation.

•    Christ was our sin/guilt offering-"Thou shalt make His soul an offering for sin"(Isa. 53:10); lit. "Thou shalt make His soul a guilt offering" ( asham) The author of Hebrews also speaks of Christ's role as our sin offering when he describes Him as dying without the camp (Heb. 13:11 13). God made Him, Paul says, a propitiation through faith in His blood (Rom. 3:25).

4.   Resulted in Forgiveness of sins (4:20, 26, 31, 35; 5:10, 13, 16, 18).

•  Propitiation results in complete and full forgiveness of sin. ("I believe in the forgiveness of sins' =Apostles' Creed.)

B. Burnt, cereal (`meat" or "grain"), and drink offerings.  - Consecration (chs: 1-2; 6:8-23)

1. Normally proceeded by a sin or guilt offering.

•  All consecration must rest upon the foundation of atonement.

2.   Emphasized the committal of the sacrifice to the flame (compare 4:10 with 1:7-9).

The word burn does not mean destructive fire. It means something offered up in smoke. It is ascended up to God by the smoke.

•    Christ was our burnt offering- "...as Christ also bath loved us, and hathgiven himself for us an offering and a sacrifice to God for a sweetsmelling savour" (Eph. 5:2). He offered Himself without spot to God

(Heb. 9:14). His body was the substitute for the OT burnt offering (Heb. 10:6­8)­

3.   Symbolized the complete consecration of the offerer (burnt offering) and all that he had (grain and drink offerings).

•    NT believers are to be a living sacrifice, holy, acceptable unto God, which is our reasonable service (Rom. 12:1). Like Christ, our response should be: "Lo, I come to do Thy will, O God' (Heb. 10:9).

      •  Paul likens his labors for the Philippians to being poured out as a drink offering (Phil. 2:17).

4.   Resulted in a sweet aroma to the Lord (1:9, 13).[JWM51] 

·         Our "sacrifice" for others is a ".rsveet-smelling aroma, an acceptable sacrifice, well pleasing to God" (Phil. 4:18). We are a holy priesthood, offering up spiritual sacrifices acceptable to God through Jesus Christ (I Pet. 2:5).

C. Peace, wave, thank, and votive or freewill offerings: Communion (3:1-17; 7.11-34; 22:17-24)

1.   Offered voluntarily.

•  Fellowship or communion with God is a voluntary matter.

•  We are to offer the voluntary sacrifice of praise or thanksgiving (Heb. 13:15).

2.   Usually preceded by the propitiatory and consecratory offerings.

Fellowship with God is the intended result of propitiation and consecration.

3.   Emphasized the Eating of the offerer's portion (3:11, 16, 17; 7:15-27).

Christ is our Passover Lamb (the Passover was probably a type of peace offering). The eating of the meal symbolized sweet fellowship with God.

We have peace with God through our Lord Jesus Christ (Rom. 5:1).

IV. The Priesthood: Mediation (chs. 8-10; 21-22)

A. The centrality of the priesthood[JWM52] 

1.   The word priest occurs almost 200 times in Leviticus.

2.   Their presence was necessary in order to offer sacrifices, celebrate festivals and holy days, dedicate one's life or substance, and satisfy requirements for ritual uncleanness.

Everything in Israel's relationship with God hinged upon a mediator who would represent them before Him. So does everything in our relationship  with God--Praise God for our Daysman (Jb. 9:33)!

[JWM53] B.  The consecration of the priesthood

1.   They were set apart to the Lord in a special ceremony (8:1-36):

2.   They had stricter laws governing their behavior (e.g., 21:1-7).

3.   Those with physical blemishes could not offer sacrifices (21:17-23).

•   No priest with moral, physical, or ceremonial uncleanness could represent the people before God. Theologically, this demonstrates the need for a perfect priesthood. Our High Priest had to be holy, undefiled, and separate from sinners!

V.      Separateness and Cleanness (10:10; chs. 11-15; 20:22-26)

A. Separateness (20:22-24, 26)

Key Terms:

1.The Hebrew root holy[JWM54]  (qadash) simply means "separateness."7

      2. Being "separate" (holy) had a two-fold application or Israel.

a. Israel was to be distinct from the heathen around them (e.g., Lev. 9:27).

b. Israel was not to profane those things holy or set apart (e.g., God's ame, the Sabbath, etc.).

                                      • Holiness is twofold: keeping ourselves distinct from the world

                                                and setting apart all that pertains to God as holy.

B. Cleanness (chs. 11-15; 20:25)

Key Terms:

1. Uncleanness automatically disqualifies a person from being set apart unto the Lord as holy.

2.   Many things could make Israel unclean: eating certain animals (11:1-23), the birth process (12:1­8), leprosy (chs. 13-14), and bodily discharges (15:1-30).

• Many things in the daily affairs of life can render a person unfit for fellowship with God.

3. Distinguishing between things dean and unclean requires Discernmen[JWM55] t[JWM56]  [JWM57] (20:25-26).

      • It requires great discernment to approve things that are excellent (Phil. 1:10) and to keep ourselves unspotted from the world (James 1:27).

VI. The Holiness Code: The Required Lifestyle of the People of God (chs. 18-26)

A. God demanded of His people certain moral and ethical standards (18:1-23; 19:9-18, 32-37; 20:10-21).

Holiness is not attained in the abstract but through faithful adherence to the moral and ethical lifestyle required of the people of God.

B. God required proper observance of the feasts, the year of Jubilee, and His Sabbaths (19:3; chs. 23, 25).

C. God expected love for one's neighbor and a steadfast allegiance to Himself (19:4, 18, 31).

D. The phrase "I am Yahweh[JWM58] " occurs fifty times in the Holiness Code (e.g., 19:9-37).

• The foundation of all moral, ethical, and religious regulations is God Himself.

7 J. Barton Payne, Theology of the Older Testament (Grand Rapids: Zondervan Publishing House, 1962), p. 123.

Tuesday, March 08, 2005

Numbers – a tale of 2 generations

Exodus 19 – numbers 10: 11 (11 Months 5 days)

      M/D/Y

      1/15/01 leaves Egypt

      3/15/01 arrive at Sinai

      1/1/02 constructed the tabernacle

      2/2/02 (numbers 1)

      2/20/02 ISRAEL DEPARTS Sinai

      1/ ? /40 Numbers 20 – 37.5 years have past

Introduction to the theme of Deuteronomy

Total devotion

1. Background (1:1-5) [what is Deuteronomy?]
1. the Preaching of Moses (1:1, 3, 5)  

“Declare” can be translated “expound.”  Deuteronomy is Moses’ exposition- preaching!- of the Law.

“nothing… replaces or will ever supplant preaching as a divine appointment means of effective communication. To read Deuteronomy is to realize that one is part of a congregation listening to the words of a man burdened with a Message which is not of his own choosing” (Raymond Brown, the message of Deuteronomy, p. 30)

the body of Deuteronomy can be divided into three sermons:

Sermon 1 (1-4):                               review of Israel’s Covenant History

Sermon 2 (5-28):                             stipulations of the Covenant

Sermon 3 (29-30):                           call to decision

1. to The 2nd generation of the Israelites (1:1)
2. On [JWM59] [JWM60] the east side of the Jordan (1:1)
3. At the end of the 40 years in the wilderness (1:3)

1. Covenantal emphasis [What is the Purpose of Deuteronomy?]
1. Ancient treaties (from C. F. Pfeiffer, ZPEB, vol. 5,p.810)  

Two types:              (1) parity treaties (Between equals);

                                 (2)  Suzerainty treaties (between a King and his vassals)

Suzerainty treaties often had six parts or aspects:

1. Deuteronomy as a covenant document (similar to suzerainty treaty[JWM61] )[1]

1. Deuteronomy as a call to a covenantal relationship | SuppiluliumasSince the 1950’s, scholars have noted the similarities between Ancient Near Eastern suzerainty treaties of the second millennium BC and the format of Deuteronomy. One of the best examples of AME treaties comes from the Hittite king, Suppiluliumas (Aprpros. 1380-1340 B.C.), the “shining star” of the Neo-Hittite empire. Suppiluliumas successfully conquered numerous cities and nationsin the acient Near East. “Suppilulumas bound all of these newly acquired vassal states to himself by treaty. Such treaties (called suzerainty treaties) were the foundation of Hittite foreign policy” (Pfeifer, Biblical Word, p. 293 |

Moses’ purpose in Deuteronomy is simple: to call a new generation of Israelites to a special (covenantal) relationship with their Great God!

“The main purpose of Deuteronomy seems to be that of reminding Israel for all time of their special relationship to God.”[2]

“The chief thought of Deuteronomy is the unique relationship which the Lord, as a unique God, sustains to Israel as a unique people.”[3]

“[Moses’] Goal was to get the people to renew the covenant made at Sinai, that is, to make a flesh commitment to the Lord.”[4]

God’s purpose in desiring a covenant with his people was to form a special relationship with them. An intimate relationship can only be fostered in the context of commitment.

1. Summons to total devotion (Deut. 6:4-5) [what is the theme of Deuteronomy?]
1. Based in the uniqueness of our God (6:4)[JWM62] [JWM63]   

The word “one” (6:4), in this context, means unique (see, e.g., I Ki. 4:19; Zech. 14:9).

1. Expressed by the word Love – unrivalled love (6:5)

One of the dangers in a relationship is that obedience becomes mechanical, the expected norm, compliance without Heart.  God wants love.

“The more I study this New Testament, and live this Christian life, the more convinced I am, indeed the more certain I am , that our fundamental difficulty, of fundamental lack, is lack of a love of God; it is not our knowledge so much that is defective, it is our love of God and our greatest object and endeavor should be to know him better and to love him more truly” (Iain H. Murray, D. Martyn Lloyd-Jones: The Fight of Faith 1939-1981, P. 765).

1. Marked by one’s relationship to His Words (Deut. 6:6-9)[JWM64]   

Those who love the lord their god with all their heart…

      Internalize his words (v. 6)

      Teach His words to their children (v. 7 )

      Apply His words to their daily conduct (v.8)

      Place His words around their sphere of influence (v. 9)

They word have I hid (treasured) in my heart! I have esteemed (treasured) the words of his mouth more than my necessary food.

Conclusion

            Total devotion is neither inactive nor passive. It manifests itself in outward acts of obedience to the Lord-seen in Deuteronomy via such action words as “walking,” “serving,” Keeping,” and “cleaving.” Total devotion also manifests itself in my treatment of my fellowman and in my relationship to the polluting influences of the world around me.

            Thus, it should not be surprising that in Deuteronomy two major subthemes are humanitarianism and purity. Those consumed with total devotion for Yahweh are sensitive to human feelings and dignity (21:10-14), respectful of human life and property (22:8), and considered of the poor and underprivileged (24:19-22). They also preserve purity at any costs- executing apostates, rebels, and the blatantly immoral (chs. 13,17,18); exterminating the Canaanites, practitioners of a religious system completely antithetical to true worship (7:1-11); Maintaining high moral standards (22:13-20): and holding positions that distinguish them from those surrounding.

The theological message of Joshua

Theme: God fulfills his promises of Victory to those who trust and obey (OTI/BJMBI)

Application:               Joshua provides a valuable illustration of spiritual warfare through its portrayal of physical warfare[JWM65] 

                        Spiritual warfare is not laying out what you want to do.  It is determining what the promises that God has given me are and what he will do.  Then we step out on faith.   

Note: Promise land – picture of Christian maturity/ victorious Christian living

Structure:

·         Preparation for the conquest (chapters 1-5)[JWM66] 

·         The conquest (chapters 6-12)

·         The distribution of the land (Chapters 13-22)

·         Joshua’s farewell speeches (23-24)

An Emphasis

1. God faithfulness to his promises
1. God calls and empowers a leader to bring Israel into the land (Josh. 1:1-18) #. God brings Israel over the Jordan River.
2. God sends a great fear upon the inhabitants of Canaan.

                                                              i.      The story of Rahab the harlot ( 2:9-10,22-24)

                                                            ii.      The “Hornet” (24:12; see Exodus 23:27-28)

1. God fights for his people.

                                                              i.      The appearance of the Captain of the Lord’s host (Josh. 5:13-15)

                                                            ii.      The battle of Jericho (6:16,20)

                                                          iii.      Joshua’s “long day” (10:8,10,11,14,19,25,30,32,42)

1. God miraculously dispossesses the Canaanites #. God distributes the Conquered land to His people

Application:

·          Spiritual warfare is not accomplishing your will, but simply lening upon God to accomplish His promised. Spiritual warfare is not taking territory you want, but claiming territory God has promised.

·          All work done for god is based upon God’s promises. Ministry must be doing what we see God is doing (on the Basis of His Word and the leadership of his spirit.)

·         God fights for those who work according to His promises.

1. Israel’s responsibility to trust and obey [JWM67] 
1. Specific responsibilities                                                               i.      To destroy utterly the Canaanites (Chs. 1-12)

                                                            ii.      | ·         God’s faithfulness to his promises does not negate the imperative of obedience to God’s specific instructions.·         God’s faithfulness to his promises does not negate the necessity of leaning upon Him through prayer.·         God’s faithfulness to his promises does not negate our responsibility to step out in faith. |

To occupy the land (Chs.13-22)

1.      Both a responsibility and a blessing

2.      the importance of unity

a.      Transjordan tribes (ch.22)

b.      The cities of refuge (ch.20)

c.       The Levitical cities scattered throughout (ch. 21

3.      to remain faithful to Yahweh (23-24)

a.      Despite the continued presence of the Canaanites (Ch. 23)

b.      Because of all that God had done for them

One of the methods used to encourage faithfulness was the erection of memorials – reminders of what God had done (stones in the Jordan – 4:4-9) and of what they had promised to do (24:26-27).

1. Necessity of trust and obedience

                                                              i.      Importance of obedience – following the divinely given strategy (Josh. 6-8)

Too often, we ignore minor setbacks or defeats in our spiritual welfare and continue heedlessly through life. We seem to think we can live victoruious Christion lives without the presence of God. Instead, we should respond to defeat like Joshua (7:6-9): Get on our faces before God until we find out why His blessing has departed from us.

                                                            ii.      Importance of God-dependence

Positive example:

Battle of Jericho – God dependence (ch 6:5,8,9,13,16,20)

            Blowing of trumpets – calling upon God

Negative example:

      The matter of the gibeonites – Joshua 9

                  Key verse 14

                  We must Pray about everything

            “Here, then, is the lesson of the chapter. There are those times in Christian experience when the best human effort to make the right decision will fail. Our observation and wisdom are finite, subjects to deceit and error. We absolutely must pray about every decision, asking the Lord for insite and discernment in order that His will be done” (Rude,  Biblical Viewpoint, 44).

Addendum

“The Israelites could easily have taken such portions of the land as were still unconquered, and could have exterminated all the Canaanites who remained, without any severe or wearisome conflicts; if they had but preserved in fidelity to their God and the in the fulfillment of His commandments. If, therefore, the complete conquest of the whole land was not secured in the next few years, but, on the contrary, the Canaanites repeatedly gained the upper hand over the Israelites; we must seek for the explanation, not in the fact that Joshua had no completely taken and conquered the land, bt simply the fact that the Lord had withdrawn His people from His people because of their apostasy from Him, and had given them up to the power of their enemies to chastise tem fro their sins” (C.F. Keil & F. Delitzch, Commentary on the Old Testament, II:126).

Outline of Judges

1. Introduction (1:1-3:6)
1. Israel’s failure to drive out the Canaanites (1:1-2:3:6)                                                               i.      Initial victory coupled with Incomplete obedience (1:1-2:5)

                                                            ii.      [JWM68] Description of the end of the period of Joshua (2:6-10)

1. Introduction to the cycle of the Judges(2:11-3:6)

Summery of Cycle:

·         Sin (2:11-13)

·         Oppression (2:14-15a)

·         Distress (2:15b)

·         Deliverance through a Judge (2:16-17)

·         Period of rest/freedom (2:11-3:6)

1. Body [cycle of the Judges] (3:7-16:31)  

1. Appendix (17:1-21:25)
1. Micah and the Danites (chs. 17-18)
2. A Levite, his concubine, and the destruction of the tribe of Benjamin (Chs. 19-21)

Illustrates events early in the time of the Judges:

1. refers to Phinehas as high priest (20:28) [grandson of Aaron]
2. Mentions Moses’ grandson, Jonathan (18:30)
3. Records conquest of Laish by Dan, which is also recorded in Joshua (19:47)

Key Refrain: ( Judges 17:6) 1st of 4 times you have a refrain

2nd 18:1 In those days there was no king in Israel, everyman did right in his own eyes

3rd 19:1

4th 21:25

They had a desperate need for a king (spiritual leadership)

Ruth

The book of Ruth the unromantic view

Loving loyalty

Two key words necessary to understand the book of Ruth

1. chesed – means covenant loyalty
1. occurs 3 times (1:8,2:20,3:10)
2. goel – Kinsman redeemer
1. 2:20

Boaz married Ruth based on chesed

Three lessons from the book of Ruth

1. [JWM69] Ruth shows that God rewards human faithfulness with divine faithfulness
2. Ruth portrays God’s work in providing a king[JWM70] [JWM71] 
3. Ruth provides a picture of Christ’s role as our kinsman redeemer

1st & 2nd Samuel

Theme: the continuance of the theocracy despite the interposition of human leadership

            In Samuel, God records for us the inauguration of the Israelite monarchy. Israel wants to be like all the other nations, who had a king to lead them. Samuel complains to the Lord about the people’s request for a king (I.8:6). Yahweh indicates that the people’s desire for a king is really a rejection of His own reign over them. Nevertheless, Yahweh grants them a king. In fact, He provides them with a king (I.9:16). From this point in the book, the visible leader of Israel becomes a “permanently” established, hereditary monarchy that suggests that Yahweh no longer reigns over His people. However, what the books of Samuel suggest is the lord’s continuing theocratic rule over His people despite (or through) the interposition of human leadership. God “sovereignty works in our lives through leaders, even imperfect leaders” (D. Shumate, unpublished paper, p.9).

[JWM72] 

1. God’s all-embracing sovereignty ( I.2:6-10; 14;17:47; II. 7:21-24,28)
1. Examples of His universal sovereignty

                                                              i.      He continues as the “ Warrior” of Israel

Israel wanted a king to go before them and lead them into battle, a king that would bring them military victory. Samuel reveals, however, that Yahweh continues to be the Warrior of Israel who ultimately brings victory to His people.

1.      Jonathan’s victory against the Philistines (I. 14:6, 12, 23)

2.      David and Goliath: the “battle is the Lord’s” (I.17:47)

                                                            ii.      Yahweh remains sovereign over the gods of the heathen (I.5)

1. Descriptions of His universal sovereignty

                                                              i.      Direct statements: the prayer of Hannah (I.2:6-10)

                                                            ii.      Control of current events

·         He directs the outcome of Battles

                                                          iii.      Control of future events ( Prophecies): doom on Eli’s house downfall of Saul

This theme of Yahweh’s sovereignty over all thins manifests itself in Yahweh’s continuing theocratic rule of His people despite human leadership.

1. God’s ongoing theocratic rule over His people despite human leadership  

Despite outward appearances, the real king of Israel continues to be Yahweh!!

1.  God installs human leadership

                        This is clearly evident in the lives of all three of the human leaders that dominiate the books of Samuel – Samuel, Saul, David.

                                                              i.      God selects human leaders

1.      Samuel

Behind the incidents of Samuel’s birth is the hand of God  at work, preparing the next leader of Israel. Eli’s response of worship (I.1:28) suggests that he also recognized in Samuel God’s provision of a leader.

Note: In Samuel, the prophets as a class of men dedicated to the forthtelling of God’s word first come into existence.  In I Samuel 3:20, Samuel is first identified as a prophet of God In I. 10:5, 10-12, there is reference for the first time to a company of prophets.  This indicates that simultaneously with the rise of the monarchy, God is rising up His prophets.  These men functioned, as it were, as the “watchdogs” of the theocracy (Oehler).  Now that civil and spiritual leadership of Israel was being divided into two offices (as opposed to the days of Moses and Joshua), Yahweh is divinely preparing His messengers who will declare the spiritual stipulations of the theocracy.  For example, Samuel confronts Saul in his wrongdoings (I. 13:13-14; I.15:16-23); similar prophetic ministry continues to David (e.g., I Sam. 22:5; II. 12:25; 25:11).

2.      Saul

Even though the motive of the Israelites in asking for a king was wrong and though God’s timing for a king had not yet come, “God allowed them to have a king and selected the best possible choice under the circumstances” (Eugene Merrill, 197).  God gave the people what they asked for.  The people wanted a military leader; God gave them a man of imposing outward appearances.

3.      David

David was God’s choice, not Samuel’s (I Sam. 16:6). David’s selection to be king points up the truth that God selects and establishes those who have a heart for Him (I.16:7)

                                                            ii.       God empowers human leaders

1.      Samuel ( I Sam. 3:19-21)

2.      Saul ( I Sam. 10:9; 11:6)

3.      David ( I Sam. 16:12)

Because of the empowering or Gifts comes from God, Human leaders are foolish to take credit for the things God allows them to accomplish.

                                                          iii.      God exalts human leaders     

                        One of the truths seen in Samuel is that God sovereignty  and providentially exalts even the lowest of men to the positions that He has prepared for them. Saul comes from the lowly trive of Benjamin. David is the youngest son of a humble family of Judah. Yet, when God chooses to exalt a man intoa given position of leadership, nothing averts that purpose of God. God silences the critics of King Saul ( I Sam.10-27) through his victory over Nahash the Ammonite ( I Sam. 11:12-13). Almost overnight, God exalts David from a lowly family sheepherder to the champion of Israel through his victory over Goliath ( I Sam. 17).

The lesson for us to remember is not to exalt ourselves- Humble yourself under the mighty hand of God tht He may exalt you at the proper time!

1. God removes human leaders God exalts and humbles leaders according to their heart for Him. No leader is out of the reach of the humbling hand of God (Nebuchadnezzar!). Leaders should heed the words of Hannah not to be arrogant or proud – “for the Lord is a God of knowledge, and by him actions are weighted” ( I Sam. 2:3).

                                                              i.      Eli removed because of his failure with his sons (I.3:12-14).

In one day, God removes Eli and his two sons, clearing the way for the prophetic judgeship of Samuel ( I Sam. 4:11,18).

                                                            ii.      Saul removed because of his disobedience (I. 13:13-14; I. 15:16-23).

In spite of all Saul’s efforts to destroy David, the heir apparent to the throne, God’s decree of the downfall of Saul’s dynasty remained unshaken. It is not by strength that one prevails ( I Sam. 2:9), but by the purpose of God. God breaks the bow of the warrior when God has finished “using” his bow (I Sam. 2:4).

1. Immediate accountability to God continues                                                               i.      True of Saul and the people ( I Sam. 12)

The accountability demanded by God (through Samuel) in I Samuel 12:25 becomes a reality in the life of King Saul in the very next chapter, as he forfeits his kingdom by his disobedience (I.13:13-14).

                                                            ii.      True of David, God’s anointed (II Sam. 12)

1. God over rules the imperfections/sins of his leaders                                                               i.      Israel’s premature request for a king

                                                            ii.      The distruction of the amalkites (despite Saul)

                                                          iii.      The preservation of David from Saul and Absalom

                                                          iv.      The frustration of the counsel of Anithophel (II. 17:14)[JWM73] 

1. Through the Dynasty of David God will bring forth his messiah.  

God’s theocratic rule is not changed because of the interposition of human leadership. To the contary, it is through the Davidic dynasty that God will bring Forth His Messianic King, who will sit on the throne of his father david.

Concluding thoughts

The theology of the kings ( By ken Casrcas)

Divided Kingdom

God rules through faithful men and women

THE MESSAGE OF CHRONICLES

Theme:  the continuity of the divine promises, purposes, and principles in the covenant community

I. Introductory considerations

A.     Probably authored by Ezra

The large corpus of material related to the Temple and the Levites suggests a Levitical or priestly author.  There are also many similarities in language and style between the book of Ezra and the books of Chronicles.[5]  Many conservatives have concluded, therefore, that Ezra authored Chronicles.[6] 

B.     Written late in the post exilic period[JWM74] 

The reference to the edict of Cyrus (II Chron. 36:22-23) clearly establishes a postexilic date for Chronicles.  More precisely, I Chronicles 3:24 refers to Anani, a Davidic descendant who is a seventh-generation descendant of Jehoiachin.  Jehoiachin was taken captive to Babylon in 597 BC.  If a generation is 25 years in length,[7] Anani must have been born between 450-425 BC.  Assuming that the Chronicler recorded the latest descendant of David, conservative scholars have dated the writing of Chronicles at 450-425 BC.

Approximately 100 years of postexilic history pass before the writing of Chronicles.  The spiritual temperature of the postexilic community was lukewarm at best.  Their spiritual resume includes the following:  misplaced priorities (Hag. 1:1-11), intermarriage with surrounding foreigners (Ezra 9:1-10:44; Neh. 13:23-27), a sparsely inhabited, unfinished Jerusalem (Neh. 1-3; 7:4), exacting usury from fellow countrymen (Neh. 5:4-11), foreigners in the Temple (Neh. 13:4-9), neglect of the Temple and the Levites (Neh. 13:10-11), and breaking the Sabbath (Neh. 13:15-18).  In addition, Malachi, who ministers about the same time that Ezra writes Chronicles, excoriates the people and priests for their empty, lifeless  religion.  No wonder Ezra was burdened to teach in Israel statutes and judgments (Ezra 7:10).

C.     Connected (logically) with the book of Ezra[JWM75] 

The book of Ezra begins where Chronicles ends—the edict of Cyrus (compare Ezra 1:1-3a with II Chronicles 36:22-23).  This may suggest that Chronicles is a companion volume to the book of Ezra.  Ezra and Nehemiah, a contemporary of Ezra, labored toward the reform of the postexilic community.  In calling his people to a heartfelt return to the Law of God and the covenant promises, Ezra may have decided to compose a historical review that provided the historical-theological basis for the work of reformation encouraged by him and Nehemiah.

D.    Different from kings in at least 4 areas[JWM76] 

1.      Lengthy genealogical material (I Chron. 1-9)

2.      Focus on the Davidic dynasty (Southern Kingdom)

3.      Focus on the Temple, the Temple worship, and the Levites/priests[JWM77] 

4.      A stronger emphasis upon “divine retribution”[JWM78] 

II.                Central theological purpose and message

In summary, Ezra is writing to the late post-exilic community.  He is writing to a community that has demonstrated inconsistent religious affections.  He is writing to the community who has inherited the opportunity given in the last two verses of II Chronicles (36:22-23) and has been under the reforming influence of him and Nehemiah.  This historical setting, coupled with the differences from Kings, suggests that Ezra desires to underscore the continuity of the divine promises, purposes, and principles in the covenant community.  He wants to minimize the gap between the pre- and the post-exilic community.  His goal is to encourage.  In fact, his burden is to highlight the basic principles that brought prosperity to the pre-exilic covenant community.  As an extension of this covenant community, the same principles apply to the present (postexilic) community.  His desire is for his people to grasp the reality of this continuity and to adhere to those promises, purposes, and principles that will bring divine blessing and prosperity to the covenant community.  Each of the four differences from Kings suggests an area of continuity singled out for the postexilic community’s admonition.

A.     Necessity of maintaining religious and racial purity

Unlike Kings, Chronicles begins with nine chapters of genealogical material.  The genealogies trace OT history from Adam to Anani (a fifth-century BC descendant of David).  In a sense, Chronicles is the summation of all of Old Testament history.  The genealogies serve a twofold purpose.  First, they suggest the racial solidarity of the chosen people.  Despite a 70-year Captivity in Babylon, the solidarity of the nation continues.  Second, they show the continuity of God’s redemptive purpose through the nation—that is, the redemptive plan begun in Adam culminates in His chosen people Israel, especially in the tribe of Judah and the line of David (which receives great emphasis in the genealogies).  The genealogical record “legitimizes the Israelites as the lineal descendants of the chosen people of God and indicates that they are the center of God’s plan of salvation for the world with other peoples or tribes being grafted into those chosen by God.”[8]

God has chosen the Jews, and especially the line of Judah, as the channel of His redemptive purposes.  They must be careful to maintain their racial and religious purity.[9]

B.     Ongoing reality and validly of the Davidic covenant

1.      The emphasis of the genealogies

The genealogical records focus upon the tribes of the Southern Kingdom, especially the tribe of Judah and the line of David.  Most of three chapters (100 verses) are devoted to Judah and David (I Chron. 2-4).

2.      Chronicles’ focus on the Southern Kingdom

Kings divides its attention between the Northern Kingdom and the Southern Kingdom.  Chronicles, on the other hand, devotes itself almost entirely to the Southern Kingdom and the Davidic dynasty.  Brief references to the Northern Kingdom occur only as they impact or relate to the Southern Kingdom.  The death of King Saul is briefly rehearsed (I Chron. 10) in order to introduce King David, whose reign and successors will become the focus of Chronicles. 

3.      The frequent references to Yahweh’s covenant with or promises to David (I.17:3-14; II Chron. 1:9; 6:10, 15, 42; 7:18; 13:5; 21:7; 23:3)[10]

The postexilic community was living under the thumb of Persian hegemony.  The glorious days of the Davidic monarchy were over.  The natural conclusion would be to assume that the Davidic covenant had ceased.  However, as Ezra’s focus on David and his dynasty suggests, the divine promises made to David continue.  The series of Old Testament covenants climaxed in the covenant God made with David.  That covenant was still at work.  The hope of the covenant community was to continue looking for that Seed of David who will sit on the Davidic throne.[11]  Thus, Jerusalem remained God’s chosen city and the capital of the future Messianic Kingdom.[12]

C.     The necessity of returning from the heart to the Temple worship established under David and his son Solomon. [13]

1.      The account of the preparation and building of the Temple stands at the center of the book of Chronicles (I.22, 28-29; II.2-7).[14]

2.      The Levites and the priests receive repeated attention[15]

a.        “Levi,” “Levite,” or “Levites” occurs 113x in Chronicles; 2x in Kings

b.        Lengthy genealogy of Levi’s descendants (I Chron. 6:1-81)

c.        Other lists (I Chron. 9:10-34; 15:2-27; 16:4-6; 23:2-26:32)

d.        The Levites’ role in music (The word root shiyr [“to sing,” “song,” or “singer”] occurs 31x in Chronicles; only 2x in Kings).

3.        When discussing the reigns of the “good” kings, the Chronicler focuses on their work in furthering the worship of the Temple or in furthering the work of the Levites:  David (I.15:2-27; I.16:4-6; I.22-26, 28-29); Solomon (II.2:1-7:10; 8:12-16); Asa (II.15:1-15); Jehoshaphat (II.17:5-9; II.19:8-11; cf. II.20:14-21); Hezekiah (II.29:3-31:21); and Josiah (II.34:3-35:19).

Ezra sets forth the worship at the Temple established by David and completed by Solomon as the only true worship.  The postexilic covenant community can only experience God’s blessing as they mimic the spiritual fervor and heartfelt worship that characterized the covenant community under David and Solomon.  Thus, Chronicles legitimates the efforts of men like Ezra and Nehemiah to return people to the Law of God and to the Temple and its worship.  The covenant community must renounce the hypocrisy, inconsistency, and halfheartedness that characterized their worship in the days of Ezra, Nehemiah, and Malachi.  Since the same divine promises and purposes apply, the postexilic covenant community can experience no blessing apart from the worship of Yahweh as practiced at the Jerusalem Temple.[16]

D.    The continuing principle of divine of unfaithfulness and divine reward of those who follow Yahweh

Key Principle:  In every generation, Yahweh prospers those who humble themselves and seek Him, but He punishes all those who forsake Him in unfaithfulness.

[JWM79] [JWM80] [JWM81] 

This principle is illustrated, developed, and implied by Ezra in his history of the pre-exilic community.  By seeing this principle fleshed out in the lives of their earlier countrymen, the community of Ezra’s day, it is hoped, will recognize the ongoing continuity of this divine principle and will live accordingly.[17] 

How does Ezra develop this principle?

1.      Key words that describe one’s relationship with Yahweh

a.        “unfaithfulness”; ma‘al (17x in Chron.; never in Kings):  I Chron. 2:7; 5:25; 9:1; 10:13; II Chron. 12:2; 26:16, 18; 28:19, 22; 29:6, 19; 30:7; 33:19; 36:14

b.        “humble yourself”; kana’ (36x in OT; 19x in Chron.; 3x in Kings):  II Chron. 7:14; 12:6-7, 12; 13:18; 30:11; 32:26; 33:12, 19, 23; 34:27; 36:12[18]

c.        “to seek” or “to inquire”; darash (41x in Chron.; 13x in Kings)

Seeking Yahweh becomes the “plumb line” according to which kings are measured in Chronicles (NIDOTTE, I:9970):  I Chron. 10:13-14; 13:3 (did not seek after the ark during the reign of Saul); 15:13 (did not seek Yahweh concerning the proper method to transport the ark); 16:11; 21:30; 22:19; 28:8-9; II Chron. 1:5 (Solomon); 14:4, 7; 15:2, 12-13; 16:12 (Asa); 17:3-4; 18:4, 6-7 (Jehoshaphat sought after Yahweh even with Ahab); 19:3; 20:3; 25:15, 20 (Amaziah sought after the gods of Edom); 26:5 (Uzziah); 30:19; 31:21 (Hezekiah); 34:3, 21, 26 (Josiah).

Note also the phrase to “prepare [kwn] the heart to seek Yahweh” (II Chron. 12:14; 19:3; 30:19; cf. Ezra 7:10).  Also note Jotham, who walked steadfastly [kwn] before Yahweh (II Chron. 27:6).[19]

d.        “to prosper”; tsalech (13x in Chron.; 2x in Kings):  I Chron. 22:11, 13; 29:23; II Chron. 7:11; 13:12; 14:7; 18:11, 14; 20:20; 24:20; 26:5; 31:21; 32:30.

2.      Examples of this principle in the genealogies:  Achar (I.2:7); Jabez (I.4:9-10); Reubenites, Gadites, and the half tribe of Manasseh (I.5:18-22); half tribe of Manasseh (I.5:25-26); exile of the Southern Kingdom (I.9:1).

3.      “Positive reinforcement” of this principle:  Chronicles focuses on those kings who because of their heart for Yahweh enjoyed prosperity.

Fifty-five chapters in Chronicles cover the Davidic monarchy (I Chron. 11-II Chron. 36).  Chronicles devotes 38 of those 55 chapters to five of the 19 Davidic kings:  David (I.11-29); Solomon (II.1-9); Jehoshaphat (II.17-20); Hezekiah (II.29-32); Josiah (II.34-35).  The remaining 17 chapters tell the stories of the other 14 Davidic kings.

This, very probably, is the reason that Chronicles “omits” the sins of David and Solomon.  He emphasizes to the postexilic community the joy and prosperity that characterized their reigns because of their heart for Yahweh.

4.      The inclusion of events or speeches, not in Kings, that emphasize this principle

a.        I Chron. 15:13 (David’s comments about the ark)

b.        II Chron. 7:1-3 (glory of the Lord filling the Temple)

c.        II Chron. 15:2 (Azariah the prophet to Asa)

d.        II Chron. 16:9 (Prophet Hanani to Asa)

e.        II Chron. 19:2 (Jehu the prophet to Jehoshaphat)

f.         II Chron. 21:12-15 (Letter from Elijah to Jehoram)

g.        II Chron. 24:20 (Zechariah’s denunciation of Joash’s unfaithfulness)

5.      “Editorial statements” included with various narratives that give the theological reason for an event or circumstance:  Saul (I.10:13-14); David (I.14:17); Solomon (I.29:25); Rehoboam (II.12:2, 5, 12, 14); Abijah (II.13:18); Asa (II.14:6, 14; 15:15); Jehoshaphat (II.17:3, 5, 10; 20:30); Jehoram (II.21:10, 18); Ahaziah (II.22:7); Joash (II.24:24); Amaziah (II.25:20, 27); Uzziah (II.26:5, 16); Jotham (II.27:6); Ahaz (II.28:19, 23); Hezekiah (II.31:21; 32:25-26); Manasseh (II.33:12-13).

This principle extends not only to the overall life of a man, but to the individual acts within a man’s life.  In other words, a man who has received prosperity from the Lord can by an act or acts of unfaithfulness remove from his life the hand of God’s blessing.  On the other hand, a man whose life has been characterized by unfaithfulness and disobedience can, by humbling himself, experience the goodness and prosperity of the Lord.

Although Ezra applies this principle primarily to the kings of Judah, the principle still applies to every individual.  One individual (Achan), by his defection from the command of Yahweh, troubled Israel (I Chron. 2:7).  And yet another individual’s “claim to fame” is that out of all his brethren, he called upon Yahweh for blessing and Yahweh heard him (I Chron. 4:9-10).  Truly, “if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever” (I Chron. 28:9) and “The LORD is with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you” (II Chron. 15:2).

RESTORATION ERA

definition/description

The “post-exilic” period is the era of Israel’s history after the Babylonian Captivity.  The prophet Jeremiah had prophesied that the Babylonian Captivity would continue 70 years (Jer. 29:10).  At the end of those 70 years, the Jews returned from Babylon to their homeland.  This era is also called the Restoration.  During these years, the Jews were busy restoring the city of Jerusalem and the other cities of Judah. 

biblical books of the postexilic era

Historical Books                                             Prophetic Books

Ezra                                                                 Haggai

Nehemiah                                                         Zechariah

Esther                                                              Malachi

duration

The Restoration era lasted approximately 115 years, from the decree of Cyrus in 538 BC until the end of the reign of Artaxerxes in 424. 

world setting

The Restoration era takes place during the Persian Empire.  Four of the first five kings of Persia relate to the Biblical account.

| ! III.             Name

  | ! IV.              Date of Reign

| ! V.                 Relationship to the Old Testament

  |

| !! Cyrus the Great

| 539-530 | His edict freed the Jews from the Captivity Era (II Chron. 36:22-23; Ezra 1:1-2, 7-8; Isaiah 44:28)  |

summary

(1)     The (First) Return of Sheshbazzar/Zerubbabel (Ezra 1-6).  Cyrus’ decree in his first year (538) freed the Jewish exiles to return to their homeland and commissioned them to rebuild the Temple.  This first return would have taken place in 538 or 537; its primary focus was the rebuilding of the Temple.  The Temple was finally finished in 516/15—approximately 20 years after the Jews returned. 

(2)     The (Second) Return of Ezra (Ezra 7-10).  This return to Judah took place in the seventh year (458) of Artaxerxes, king of Persia.  The primary focus of Ezra’s return was spiritual reformation, but some physical restoration of the land also took place (Ezra 9:9). 

(3)     The Story of Esther (Esther 1-10).  During the 58-year gap between Ezra 6 and Ezra 7, the events in the book of Esther took place.  Esther was queen during the reign of Ahasuerus (known in secular history as Xerxes), king of Persia.  The events in Esther 1-9 take place between the third year and the twelfth year of Xerxes—482-473 BC.

(4)     The (Third) Return of Nehemiah (Nehemiah 1-13).  This return took place in the 20th year of Artaxerxes (445 BC), king of Persia.  Nehemiah returned to the land of Judah with the primary purpose of rebuilding the wall around Jerusalem.  He accomplished this purpose in 52 days, but he continued as governor in Jerusalem for 12 years (Nehemiah 5:14; chs. 7-12)—until 433.  He then went back to Shushan in Persia for a brief time and returned to Jerusalem for a second term as governor.

| ! VI.              reference

  | ! VII.           Events

| ! VIII.        Date

|

| !! Ezra 1-6

| The first return under Sheshbazzar | 538-515  |

EZRA AND NEHEMIAH[JWM82] 

Theme:  Anticipating Messiah: The work of restoration in the postexilic community

Structure:       The rebuilding of the Temple (Ezra 1-6)

                        The ministry of Ezra the scribe (Ezra 7-10)

                        The rebuilding of the walls of Jerusalem (Nehemiah 1-6)

                        Spiritual reforms of Ezra and Nehemiah (Nehemiah 7-13)

Historical setting (chronology of events in the postexilic period)

Babylonian Captivity begins:  605

The decree of Cyrus (exiles released from Babylon Captivity):  538

First return under Zerubbabel (with the goal to rebuild the Temple):  537/36

Prophecy of Haggai (rebuilding of Temple resumes):  520

Prophecy of Zechariah:  520-518

Rebuilding of Temple completed:  516/515

Events of Esther 1-9:  482-473

Second return under Ezra (Ezra 7-10):  458

The rebuilding of the wall under Nehemiah:  445

The books of Ezra and Nehemiah unveil the ongoing work of God in restoring the postexilic covenant community.  One of God’s purposes in such a work of restoration is to maintain His stated faithfulness to the covenants of the nation of Israel.  But another key purpose involves His plan of Messianic redemption.  The continuing existence of the nation of Israel, including its cult and its other religious aspects, was essential for the future coming of the Messiah.  This work of restoration includes six aspects.

   I.  Rebuilding of the Temple

        A.  Cyrus’ decree centered on the command to rebuild the Temple of Yahweh (Ezra 1:1-4; 5:13-6:5)

        B.  Following Cyrus’ orders, Zerubbabel returns to Jerusalem to rebuild the Temple (Ezra 1:5-4:24)

            1.  List of those who returned (2:1-70)

            2.  Bronze altar of the Temple rebuilt, sacrifices offered, and Feast of Tabernacles kept (3:1-7)

            3.  Foundation of Temple laid (3:8-13)

            4.  Opposition comes to those rebuilding the Temple (4:1-5; 24):  Construction ceases until 520

                 Note:  4:6-23 records opposition against those in the days of Ahasuerus and Artaxerxes.

        C.  God raises up the prophets Haggai and Zechariah to encourage the exiles to resume the rebuilding of the Temple (5:1-6:22).  God does not desert His people but sends His Word to His prophets.

            1.  Opposition resumes but is negated by the decree of Darius (5:3-6:13)

            2.  The work prospers by means of the prophetic ministries of Haggai and Zechariah and the Temple is completed in 516 B.C.

  II.  The renewal of interest in and obedience to the Law of Moses

        A.  The return of Ezra the scribe, a man ready (lit. skilled) in the Law of His God (Ezra 7:1-8:36)

            1.  A focus on the Law of Moses or Law of God (Ezra 7:6, 10, 14, 25-26; 10:3; Neh. 9:13; 12:44; 13:1)

            2.  The people make a covenant to obey God (Ezra 10:3; Neh. 9:38-10:39):  458 and 445 B.C.

            3.  Ezra reads the Book of the Law to the people (Neh. 8:1-8, 13-18; 9:3)

III. Separation from the people of the land

        A.  Necessary in 458 when Ezra first returned (9:1-10:44)

        B.  Necessary in Nehemiah’s day (10:28-30; 13:1-9, 23-30)

IV.   The rebuilding of the walls of Jerusalem[JWM83] 

        A.  Nehemiah burdened about conditions in his city of Jerusalem (1:1-10)

        B.  Nehemiah is sent by the king to rebuild the walls (2:1-10)

        C.  Nehemiah inspects the walls and prepares for the work (2:11-20)

        D.  The rebuilding begins; distribution of labor (3:1-32)

        E.  Opposition to the work (chs. 4, 6)

  V.  The reestablishment of the proper worship of God

        A.  Includes care for the house of God

            “We will not neglect the house of our God”:  Neh. 10:39

            Wood for the altar of God:  Neh. 10:34

        B.  Includes the genealogical preservation and purity of the Levites

            1.  The Levites were not separate from the nations (9:1-2; 10:18-23), even leading the way in this unfaithfulness

            2.  The preservation of the genealogical purity of the Levites (Ezra 2:61-63; Neh. 7:63-65)

            3.  Celebration of the Feast of Booths (Neh. 8:11-17)

            4.  Purification and separation of the priests and Levites from the people of the land (Neh. 9:38; 10:28; 13:30)

            5.  Provision of the material needs for the Levites through sacrifices and offerings (Neh. 10:35-39; 12:44-47)

VI.  The repopulation of the city of Jerusalem

        A.  Although the city had walls, it had few inhabitants:  7:4

        B.  Nehemiah encourages the resettling of the people in Jerusalem:  11:1-19

The restoration as preparation for the Messiah

The importance of these several aspects of the restoration is important from a Jewish standpoint, but it is also important from a Christological standpoint.  Everyone of these aspects of the restoration contributes to the necessary conditions that had to be true of the Israelite nation in the day of the Messiah, for the Messiah was born under the Law and completely kept the law in order that His active obedience might be imputed to us (Gal. 4:4-5; Matt. 3:15; 5:17). [See Robert Bell, “The Theology of Nehemiah,” Biblical Viewpoint 20, no. 2 (1986):  56-61.]

(1) The Messiah must be born into a Jewish community that adhered to the Law (Lk. 2:21-22, 27).

(2) Messiah’s life had to be intimately connected with the system of temple worship.

(3) The above two can only be true if there is a strict separation from the Gentiles in the Jewish community.

(4) This separation can only exist if there is a “strong Jewish capital with an ability to exclude Gentile influence in religion and morals” (Bell, 57).

(5) This city can only be realized if there is a sizable Jewish population who lives there (thus the list of those who were willing to live there).

[JWM84] 

Practical applications from the books of Ezra and Nehemiah in our work for God

Effective work for God:

(1) Requires having proper priorities about the house of God and the worship of the true God.

(2) Requires a careful observance of and obedience to the commands of the Word of God.

(3) Requires constant prayer (Ezra 8:21-23; 9:5-10:1; Neh. 1:4-11; 2:4; 4:4-5, 9; 5:19; 6:9, 14; 8:6; 9:4-37; 13:14, 22, 29, 31).

     · 46 of the 406 verses in Nehemiah deal with prayer.

(4) Requires the gracious hand of the Lord to be upon someone (Ezra 7:6, 9, 28; 8:18, 22, 31; Neh. 2:8, 18).

·      The hand of the Lord is upon those who have devoted themselves to the study and observance of the Word of God (Ezra 7:10).

(5) Requires the willingness to assume the mantle of leadership, regardless of the opposition or cost.

(6) Requires separation from the people of the land.

(7) Requires a thorough confession of sin (Ezra 9:7; 10:1, 6, 10-11; Neh. 1:7; 9:3, 33).

(8) Requires the providential working of God on our behalf (Ezra 1:1-2; 5:1-2, 5; 6:22; 7:27; Neh. 2:8; 6:16; 7:5).

Nehemiah – man of action/man of prayer

Color every verse where there is prayer in Nehemiah

Men of Action must also be men of prayer

Emphasis on prayer in the Book of Nehemiah

ESTHER

Xerxes: 485-465 BC

            482 – Vashti

            478 – Esther

            472 – Plot of Haman

The book covers 9 years

1.    The providence of God in the book of Esther

a.       The refusal of Vashti to appear before the king.

                                                              i.      She may have been pregnant according to extra biblical evidence

b.      Out of all the women Esther is loved by the King (Ch. 2:17)

c.       Mordecai “happens” to discover the assassination plot

d.      By casting lots Haman chooses a day in the 12th month (Ch. 3)

e.       Esther found favor with king Xerxes “it just so happens that on that day he was glad to see her”

f.       That the king cannot sleep the night after the first banquet with Esther.

g.       The book of records read to the king contains the account of Mordecai’s prevention of the king’s assassination of the king.[JWM85] 

h.      King Xerxes listens to Esther’s accusation of Haman and orders the death of Haman.

i.        Mordeci is promoted to the position formally held by Haman

j.        The decree made by Haman is miraculously turned to the contrary

2.    The omission of the name of God in the book of Esther

·         The author seems to go out of his way to not use the name of God

o   (Ch. 4:3) he doesn’t use the term praying (indicating communion with God)

o   (Ch. 4:14) “if you don’t do something God will do something else”

o   (Ch. 4:17) uses fasting but not God

o   (Ch. 8:17) They Gave Thanks to God but it goes out of the way to not use the name of God

a.       Reasons God’s name is not mention

                                                              i.      They were not Godly Jews

1.      held by many conservative scholars

2.      problem

a.       what do you do with people like Daniel, Ezra, Nehemiah

b.      the people were having prayer answered directly by God

                                                            ii.      some times when God is most invisible he is actually most present

Obadiah

Date:

Theme: The DOOM of Edom (The people shall possess their possessions)

Outline:

1. The coming destruction of Edom (Vs. 1-9)
1. Inevitable of judgment (They think that because where they live God cannot to them)
2. The thoroughness of the coming judgment

                                                              i.      Matt 21:44 no escaping from God’s wrath

1. the cause of Edom’s judgment (her malice against Israel) (Vs. 10-14)
1. Matt. 25:31-46 people will be judged on how the treat Israel #. the coming day of the lord (Vs.15-21)

Irony of Obadiah: he was living during captivity

            II Chronicles 21:16

Why does God give messages of Doom?

1. to provide opportunity for repentance
2. to illustrate his anger against the ill treatment of his people
3. to comfort the people of God

THE BOOK OF JOEL

I.       The Historical Occasion:  The Plague of Locusts (1:1-2:27)

A.     The devastation caused by the hordes of locusts (1:1-12)

Bible scholars debate the meaning of the four words used in Joel 1:4 for locust (“palmerworm”; “locust”; “cankerworm”; “caterpillar”).  There are two basic interpretations:

1.      The four terms describe successive developmental stages in the locust plague (i.e., larva, pupa, winged insect, etc.)

However, the second word (“locust”; ‘arbeh) is the most generic word for locust and does not normally refer to a developmental stage of the locust.  “Another factor is that the order of words in 2:25 differs from that of 1:4” (Hubbard, 43).

2.      The four terms describe successive swarms of locusts

Some argue that the four words in 1:4 describe four different kinds of locusts (see Hubbard, 43).  Others argue that they are synonyms.  Whatever the case, Richard Patterson’s comment is probably accurate:  “Probably the point is that the various Hebrew words are used to indicate the intensity of the locust plague.  There had been a successive series of locusts that had made a thorough devastation of the land, a destruction indicated rhetorically by four distinct names” (Expositor’s Bible Commentary, 7:237).

Note:  Another area of debate is whether the locust plague is literal or figurative (allegorical).  Four points suggest that the locust plague Joel describes in chs. 1-2 is literal (as set forth in a paper by Yoichi Izu):

(1)     Yahweh uses locusts to judge His people (Deut. 28:38-39, 42; I Kings 8:37)

(2)     Joel clearly addresses the people of his day (1:2, 11; 2:1)

(3)     the description of the locusts in Joel resembles that of a literal plague of locusts.  See, for example, John Whiting, “Jerusalem’s Locust Plague,” The National Geographic Magazine 27 (1915):  529, 43.  Whiting describes a locust plague in Jerusalem in 1915.

(4)     Joel’s limits his description of the devastation from the locust plague to vegetation

B.     Call to repentance (1:13-20)

In the midst of this plea to repent, Joel gives us the first glimpse of the future day of the Lord, suggesting that one motive for present repentance is the future day of judgment—the realization that a greater time of judgment is coming than the one presently being experienced.

C.     The locust plague as a foreshadowing of the day of the Lord (2:1-11)

Note:  Chapter 2 (2:1-2, 11) highlights the theme only mentioned briefly in 1:15—the Day of the Lord.  This has led some commentators to suggest that Joel 2 no longer describes the locust plague but shifts to an eschatological day when invading armies will come up against Judah.  The best interpretation, however, takes into consideration the typology that often accompanies the “Day of the Lord.”  Historical events are commonly used as types or foreshadowings of the future eschatological Day of the Lord (e.g., Isa. 13-14; Jer. 46:10-17; Obad. 1-21).  As Robert Bell notes, “the prophets’ words concerning the day of the Lord find their fulfillment in type and antitype” (Biblical Viewpoint, Nov. 1995, p. 46).  Given this hermeneutic of type-antitype, “we can readily discern how the locust plague serves as a harbinger or foreshadowing of the coming Day of Jehovah” (Feinberg, Minor Prophets, p. 75).  Some of Joel’s descriptions of devastation in chapter two remind us of the locust plague (2:3-9); other descriptions clearly refer to an eschatological army that God will some day bring against His people to judge them (2:10-11, 20).  In chapter two, Joel’s focus shifts repeatedly from the present to the future and then back to the present. 

D.    Heightened call to repentance (2:12-17)

Note:  Joel’s message contains certain cyclical aspects.  1:1-12 is parallel to 2:1-11; 1:13-20 is parallel to 2:12-17.  2:18-27 is also, in some respects, parallel to 2:28-3:21.

E.     Restoration and renewal from the locust plague (2:18-27)

1.      Pivotal verse (2:18)[JWM86] 

The verbs in 2:18-19a should be translated in the past tense[21] (not in the future):  “And the Lord was jealous for his land, and He had pity upon His people.  And Yahweh answered and said to His people…”  This verse marks the turning point in the book of Joel.  Evidently, the people responded favorably to Joel’s message and repented.  In response, the Lord poured out His blessings upon His people and upon His land.

2.      Blessings from the Lord (2:19-27)

These blessings are listed in (roughly) inverse order to how they appeared in the preceding section on judgment—2:25 returns to the locust plague with which 1:4 began.

a.       Removal of reproach and scorn (2:19; cf. 2:17)

b.      Destruction of invading army (2:20; cf. 2:1-11)

c.       Renewal of vegetation; agricultural abundance (2:21-24; cf. 1:10-12, 17-18)

Verse 23 mentions the “former rain” and the “latter rain.”  Of great importance to Israelite farmers were the showers in October/November right after the summer months (the “former rain”) and the showers in April/May just before the hot summer (the “latter rain”).  Good crops were dependent upon these two rains.

d.      Retribution for what the locusts have eaten (2:25; cf. 1:4-7)

II.    The Future Day of the Lord (2:28-3:21)

[JWM87] 

A.     Spiritual “showers of blessing” (2:28-32)

Note:  Joel 2:28 begins by saying, “And it shall come to pass afterward.”  After what?  The end of verse 23 (“in the first month”) is better translated “as before” or “as at the first.”  Verse 23 speaks of an initial restoration in the days of Joel—Yahweh’s restoration of the former and latter rains and the agricultural blessing that accompanies such rains.  But afterward, in an eschatological day, God will then pour out spiritual showers of blessing.  

1.      Outpouring of the Spirit (2:28-29; cf. Acts 2:16-21)

A key feature of this Spirit outpouring is its extent.  In the OT, the outpouring of the Spirit was primarily limited to leaders and those appointed to perform specific tasks.  The outpouring of the Spirit in Joel 2:28-29, however, will be upon all—young and old; leaders and servants.

2.      Signs in the heavens (2:30-31)

3.      Deliverance for all who call (2:32)

B.     Judgment of God upon the nations (3:1-16)

“Multitudes, multitudes in the valley of decision!” (3:14a).  Joel is not making an evangelistic appeal; he is describing the great future battle in the Valley of Jehoshaphat (lit. Yahweh judges), also known as the Battle of Armageddon (Zech. 12:1-3; 14:1-3; Rev. 16:14-16; 19:17-19).

C.     Renewal and blessing in Zion of millennial proportions (3:17-21)

1.      Security of Jerusalem (3:17)

2.      Agricultural abundance (3:18)

3.      A fountain flowing from the house of Yahweh (3:18)

The only natural source of water in Jerusalem is the Gihon Spring, hardly enough water to irrigate the valley of Shittim.  However, the OT teaches that at the inauguration of the millennium, a river will flow out of Jerusalem east and west (Ezekiel 47:1-12; Zech. 14:8) to the Dead Sea and the Mediterranean Sea, respectively.  Such an abundance of water will radically change the landscape of Palestine, creating a fertile swathe in the middle of Palestine that extends the width of the land.

| Why preach during national calamity?#. to provide opportunity for repentance while the heart is tender

1. make explicit the connection between national calamity and Yahweh
1. no calamity is separate from the word of God
2. to warn against an even greater calamity
1. God uses these things as a platform for repentance for a greater tragedy that took place.

|

JONAH

THEME:  God's Sovereign Grace to Nineveh: Salvation Belongs to Yahweh

DATE:  763 – 760BC

IX.               HISTORICAL SETTING OF JONAH

A.     During the reign of Jeroboam II (793-53 B.C.) (II Kings 14:25)

Jeroboam II is perhaps the greatest king of the Northern Kingdom.  Undoubtedly, the Northern Kingdom reached the height of its prosperity and military influence during the reign of Jeroboam II.

Jonah was from the city of Gath-hepher, a city near Nazareth, and was thus one of the subjects of Jeroboam II of the Northern Kingdom.

B.     During a time of Assyrian Military weakness

Assyria experienced a time of military weakness from about 783 B.C., the year of Adad-nirari III’s death,[22] until the rise of Tiglath-pileser III in 745.[23]  The three Assyrian kings[24] during this period of time were not very effective militarily.[25]  Jonah’s ministry to Nineveh probably occurred sometime during this period of military weakness between 782 and 745 B.C.

C.     During a time of Assyrian Fear and   Superstition

On June 15, 763 B.C., Assyria experienced a complete eclipse.[26]  In the ancient world, people responded to eclipses with superstition and fear.

D.    During a time of Assyrian Epidemics and death

In a military campaign about 765, the Assyrian army encountered a plague or pestilence in Samaria.  They brought the pestilence home to Nineveh with them.  The pestilence then ravaged the city of Nineveh and resulted in many deaths.  Another plague hit the city of Nineveh in 759.[27]

Many scholars have placed Jonah’s preaching to Nineveh during the reign of Assurdan III (772-755).[28]  “This would have been an ideal time for Jonah to deliver his message of judgment and of the universal redemptive program of the God of Israel” (Merrill, 388).

X.                  THE MESSAGE OF JONAH

Jonah’s initial unwillingness to preach in Nineveh was due to his unwillingness for Nineveh to have an opportunity to experience God’s salvation.

Jonah 4:1-2 gives us the reason for Jonah’s refusal to preach in Nineveh.  He knew the character of God.  And he knew that if the inhabitants of Nineveh repented, God would pardon them and would not judge them.  Jonah did not want the Ninevites to receive the gracious deliverance of the Lord.  Jonah needed to overcome his prejudice against the Assyrians.  Jonah also needed to learn that God has a right to extend His saving deliverance to whomever He desires. 

Jonah was very thankful for God’s deliverance of him when he was cast into the sea.

Jonah was not deserving of deliverance in Jonah 2—he had, in rebellion against God, fled to Tarshish.  But the merciful, gracious God of Jonah delivered him from sure death in the sea by sending a great fish.  He was very thankful for God’s deliverance to him.  But he was unwilling to apply the principle of Jonah 2:9—deliverance belongs to God and, therefore, He has the right to extend it to whomever He wills—to the Ninevites.  He was unwilling for the Ninevites to experience God’s gracious deliverance.

The object lesson of the gourd teaches God’s right to have Compassion upon Nineveh.

The same Hebrew verb is repeated in Jonah 4:10-11 (“had pity,” v. 10; “spare,” v. 11).  If Jonah has a right to have pity upon the gourd, God has a right to have pity upon Nineveh. 

Yahweh puts this into perspective for Jonah:  (1)  Jonah had no part in making the vine.  He had invested no effort in it.  (2)  The vine was temporary (lasting only 24 hours).

If Jonah can have such desire for something that he did not make and something that was so temporary, surely God can have compassion upon people whom He has made and who will live for eternity.

God was teaching Jonah His sovereign right to extend the Gospel call to whomever He wills, even to Israel’s enemies.  But God is also demonstrating His compassion.  God does not extend the Gospel call out of duty but out of His compassion and mercy.

God has more interest in the Salvation of the lost than we do.

God is not willing that any should perish but that all should come to repentance (II Pet. 3:9).

Jonah’s attitude is similar to the attitude of the forgiven but unforgiving servant in Matthew 18:23-35—grateful for grace but unwilling to share it.

The Day of the Lord

·         Includes the tribulation – judgment

·         Includes the millennium – restoration

The prophets say a lot about judgment & Restoration

The Theological Message of Amos

THEME: The Lion has Roared:  Divine judgment upon prosperous Israel for its social and religious sins

I.        God pronounces judgment upon a prosperous and secure people

A.     It was a time of unparalleled Prosperity.

1.      God sent Amos during the latter years of the reign of Jeroboam II.

The Samaritan ostraca (63 potsherds) found in 1910 in Samaria date to the time of Jeroboam II.  They authenticate the pictures of prosperity mentioned by Amos.[29]

2.      Amos provides descriptions of Israel’s prosperity (3:15; 4:1; 5:11; 6:4-6)

B.     It was a time of unprecedented national security and Military strength (2:14-16; 6:1-2, 13).

Because of the military strength of Israel under Jeroboam II, there was a feeling of protection from any military threat (6:1).  In fact, they boasted over victories won against Lo Debar and Karnaim (6:13).[30] 

II.      Sins of Social injustice and religious hypocrisy are the causes of Israel’s impending judgment.[31]

A.     Israel is primarily condemned for its Social sins.

Another writing prophet raised up by God to announce judgment upon the Northern Kingdom (Hosea) focused on the religious sins of Israel.  Amos, however, primarily exposes the social sins of the people.

1.        The nations are singled out for their sins of violence and social injustice (1:2-2:3).

2.      Israel is also singled out for its sins of social injustice in 2:6-16.

If the pagan nations would be judged for their sins of social injustice, surely God’s chosen people did not think they could get away with such!

3.      Repeatedly, God condemns Israel for her social injustice (4:1; 5:7, 10-13, 24; 6:12; 8:4-6).

Our treatment of Others is a good spiritual thermometer!

B.     Israel’s social sins invalidated their Religious performances.

One might think that Israel, so devoid of social justice, was irreligious.  The fact is that they were very religious—excessively zealous in their performance of religious sacrifices and religious duties.  In fact, Amos 4:5 says they love (“liketh,” KJV) to offer even voluntary offerings!  They made pilgrimages to “holy shrines” like Beersheba (5:5) and celebrated festivals (5:21).  But alas!  Religious, but not right with God.  Their social injustice—their sins against their fellow man—invalidated their religious performances (making them just that—religious performances!; 5:22-24).  God calls their religion at Bethel transgression (4:4).

You cannot be right with God if you are wrong with your fellow man (Matt. 5:23-24).

C.     Israel is also condemned for their rejection of true religion (2:11-12; 5:5, 26; 7:10-17; 8:14).

This includes the idolatrous worship established at Dan and Bethel by Jeroboam I (I Ki. 12:28-33).

III.   Israel’s impending judgment is certain and comprehensive

A.  Neither the mighty, the prosperous, nor the “religious” would find escape in that day.

1.      The mighty (2:14-16)

2.      The prosperous (3:15; 4:1-3; 5:11; 6:1-7)

3.      The “religious” (4:4; 5:5, 18-27)

B.  Their judgment would include the tearing down of both the religious and political structures.

1.      The religious worship at Bethel and Dan (3:14; 5:5; 7:9a, 17a; 8:10, 14; 9:1)

2.      The “mighty” house of Jeroboam (7:9b)

C.     Their judgment would include exile in a foreign country (5:27; 7:17).

D.    Their judgment would correspond to their prosperity (6:14).

E.     Their judgment would include a “spiritual famine” (8:11-14).

IV.    Yahweh is the source of Israel’s impending judgment

The sovereign Yahweh,[32] God of Hosts, has roared against Israel.

Amos contains some very striking and beautiful descriptions of Yahweh (4:13; 5:8-9; 9:5-6).  Throughout, Amos stresses the sovereignty of God.[33]  This suggests that at the heart of Israel’s problems was a need to have their Theology Proper adjusted.  Despite economic prosperity and military strength, they were still under the dominion of the sovereign Creator of the Universe.  Also, it suggests that a people characterized by social injustice are a people who have forgotten the character of God. 

The ministry of Amos was proof that God had pronounced their doom (3:3-8; 7:14-15).

Their relationship to God did not bring Immunity; it brought Responsibility.

1.      Amos 3:2—“privilege brings peril” (Motyer, 17)

2.      Amos 5:18-27

God was the source behind previous calamities they had experienced (3:6b; 4:6-11).

“Every disaster is but a new call to repentance” (Robinson, p. 57).

V.      God’s purposes in judgment also encompass future restoration [JWM88] 

A.     God pleads for repentance even in the midst of declarations of judgment (5:4-6, 14-15).

B.     One of God’s purposes in judgment is to purify and to reveal a righteous remnant (9:9).

C.     God must destroy the sinners before He can bring in the promised blessing (9:8, 10).

D.    God’s promises of future hope are centered in the revival of the Davidic Covenant and the millennial blessings that will accompany this “resurrection” of the kingdom of David (9:11-15).[JWM89] 

MESSAGE OF HOSEA[JWM90] [JWM91] 

Theme:  Yahweh’s love spurned but constant

Hosea is a message from the heart of God.  In it, Yahweh responds to Israel’s rejection (spurning) of His covenant love.  Perhaps more than any of the other Minor Prophets, Hosea gives us a glimpse of God’s heart for His people.  Hosea reminds us of the astounding truth that God deeply loves His wayward people and that their repeated unfaithfulness to Him breaks His heart.

He who first loved loveth still:  God’s initiating, constant, covenant love

He first loved

1.      Pictured in Yahweh’s command to Hosea to take a wife (Hos. 1:2)[JWM92] 

Like Hosea, Yahweh had initiated the relationship (covenant) with Israel. 

2.      Pictured in the Exodus (11:1-4; 12:9; 13:4)

Everything in the Exodus from Egypt demonstrates that initiating love of God.  He raised up a human deliverer (Moses).  He stretched out His mighty hand upon the Egyptians.  He parted the Red Sea.  He brought them miraculously to Mt. Sinai.  Everything was of God.

While we were yet sinners, Christ died for us (Rom. 5:8).  We love Him because He first loved us (I John 4:19).

He loveth still

1.      Pictured in Yahweh’s command to Hosea to love his unfaithful wife (Hos. 3:1)

2.      Seen in Yahweh’s “wooing” of His unfaithful bride (Hos. 2:14)

3.      Revealed by His heart-grief over Israel’s sin and impending judgment (11:8)

Hosea 11:8 is a cry from the heart of God.  It is as if His heart is torn—between judgment, which sin has made a moral necessity, and His love, which longs for His peculiar treasure (Exod. 19:5).  This reveals a depth of emotion that we might find surprising in the Infinite One.[34]  Perhaps this should remind us that we were made in His image.  Our emotions are a mere reflection of His infinite ones, suggesting His infinite capacity for compassion, love, and grief.

Spurned love:  Israel’s covenant unfaithfulness

Hosea pictures Yahweh as taking His people to court (Hos. 4:1).  The word “controversy” (rib, 4:1; KJV) is the language of a lawsuit—Yahweh has a legal complaint, a court case, to file against His people.  A look at the sins catalogued in Hosea reveals that Israel had broken almost every one of the Ten Commandments—the foundational stipulations of the Covenant.  But even worse than violating the Ten Words was Israel’s rejection of the God of the Covenant.  In this way, Hosea differs from Amos.  Both prophesied to the Northern Kingdom.  Both condemned its sins.  Both proclaimed its judgment.  Amos, however, pictured Israel’s transgression primarily as a lack of social injustice.  Hosea pictured Israel’s transgression primarily as unfaithfulness to their covenant agreement with Yahweh.[35]

A.     The covenant stipulations spurned (4:6; 6:7; 8:1, 12)

1.      Sins against their fellow man (4:2; 7:1-5; 10:13; 12:7)

In His opening complaint against Israel (4:1), God indicts Israel for a lack of “faithfulness” (“truth,” KJV) and “loyal kindness” (“mercy,” KJV).[36]  No one could be trusted.  There was no truthfulness.  No one was faithful to his words—promises meant nothing (cf. 10:4).  The kindness and graciousness expected in relationships (hesed!) between fellow kinsmen were entirely lacking.  The result was the catalog of sins listed in Hosea 4:2:  swearing,[37] lying, murder, stealing, and adultery.  In this one verse alone, God indicts Israel for breaking five of the Ten Commandments.

2.      Spirit of violence and revolt (6:8; 7:6-7; 8:4)

Hosea ministered during the closing years of the Northern Kingdom (753-25).  During these years, assassination, violence, and revolt permeated the land.  Six kings ruled in the last thirty years of Israel’s history (753-722).  Four of those last six kings were assassinated.[38]  Hosea surely refers to this rapid succession of rulers punctuated by “bloodbaths”[39] when he writes, “They are all hot as an oven, and have devoured their judges; all their kings are fallen” (7:7) and “They have set up kings, but not by me:  they have made princes, and I knew it not” (8:4).  The reference to Gilead being “polluted with blood” (6:8) may be a reference to II Kings 15:25, where Pekah employs 50 men of Gilead in his coup against Pekahiah.[40]  Violence also characterized the reign of Menahem (752-742).  Menahem not only slaughtered Shallum on his way to the throne, but he also ravaged the town of Tiphsah and savagely mutilated its pregnant women (II Ki. 15:16).

B.     The Lord of the covenant spurned (6:7; 8:14; 11:12;[41] 13:6)

Hosea reveals that breaking the covenant stipulations constitutes unfaithfulness to God Himself (6:7). 

1.      Israel had committed adultery against her “Husband” (1:2; 2:2, 5, 7; 4:15; 5:3-4; 9:1)

Hosea repeatedly pictures Israel’s unfaithfulness as adultery.  Of course, Hosea’s marriage was a living illustration of adultery.  Israel had committed adultery against Yahweh in that they had a “spirit of prostitution” that caused them to go a whoring after false gods (4:12; cf. 1:2).  The nature of this adultery is clearly presented in Hosea 4:13:  “They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms...”  Israel had gone after many lovers (2:5, 7), receiving and enjoying her “earnings” from harlotry (2:12; 9:1).[42]  One of these “lovers” included Baal, the Canaanite god of fertility and rain (2:8, 13, 17; 11:2; 13:1).  Israel practiced much of this spiritual “adultery” at Dan and Bethel, where Jeroboam I had set up golden calves for the people to worship (13:2).  Hosea reserves special condemnation for Bethel.  In a play on words, Hosea refers to Bethel (lit. “house of God”) as Beth-Aven (“house of wickedness”; 4:15; 5:8; 10:5).  What was a “house of God” for Jacob had become a “house of wickedness” for Israel.[JWM93] 

The charge of adultery against the people of God is not confined to the Old Testament.  In the New Testament, James reminds his recipients that worldliness is a form of adultery (James 4:4).

2.      Israel had failed to “know” Him (4:1, 6; 5:4; 6:6)

In God’s opening charge against Israel, He indicts her for a lack of knowledge of God (4:1).  Knowledge here refers not so much to their theology (although that was surely faulty) as to their relationship with God.  In His covenant with Israel, God sought to secure the affections of His people, not just their obedience.  Hosea joins many other prophets in noting that one can offer gifts and sacrifices without having any true relationship with God (6:6; cf. 8:13).  God intended burnt offerings to be an expression of one’s relationship with Him, not a substitute for it.  God does not desire cold-hearted, mechanical obedience.  God desires a heart relationship; He is unsatisfied with anything else.

3.      Israel had sought God for self-serving motives (7:14)

Furthermore, Hosea notes that when Israel had sought God, they had not really sought Him (7:14; cf. 11:7).  They cry upon their bed, but it is not in true repentance.[43]  They assemble to fill their bellies, not their hearts.  Thus, God describes Israel as a “deceitful bow” that does not shoot where one aims (7:16).  Israel returns, but they do not return to the most High.  To seek God for self-serving motives is not to seek Him at all (cf. John 6:26-27).

4.      Israel had turned to other nations (5:13; 7:8-11; 8:9-10; 12:1)

Biblical and secular history documents Israel’s turning to Assyria for help.  Menahem sought peace by making an alliance with King Pul (Tiglath-pileser III) of Assyria (II Ki. 15:19; cf. Hos. 5:13).[44]  Hoshea, Israel’s last ruler, came to the throne with the help of Assyria,[45] claiming allegiance to Tiglath-pileser III.  Hoshea’s fickle political policy definitely resembled that of a silly dove (Hos. 7:11) that cannot make up his mind.  At least once, perhaps twice,[46] Hoshea rebelled against Assyria, looking to Egypt for help (II Ki. 17:4; Hos. 7:11!).  His patience exhausted, Shalmaneser V, king of Assyria, took care of the double-minded Hoshea for good (see Hos. 11:5).

Turning to the nations for help may seem like a small sin in our eyes, but in God’s eyes it is harlotry.  (The price for which Israel “hired” the nations is put in the same terms as the price demanded by a prostitute.[47])  God calls it what it is:  looking to Egypt (or Assyria) is rebellion against Me (7:13).  Ultimately, Ephraim[48] turned to Assyria to avoid turning to his God.  If God is the One who tears, then He is the One to whom we must turn to be healed (compare 5:13 and 6:1).

His arms still open wide:  Pleas to repent (2:2; 5:15; 10:12; 12:1-6; 14:1-2)

A.     Hosea’s actions toward his unfaithful wife (Hos. 3:1-3)

Hosea’s continuing love for his adulterous wife and his effort to retrieve her pictured God’s desire for His people to return to Him.  Unfaithfulness in marital relationships creates deep wounds.  How difficult it is for a betrayed lover to receive back his unfaithful partner!  Yet God urges Israel to return to Him.  Despite Israel’s unfaithfulness, God’s arms were still open wide to receive His adulterous bride.

B.   God’s repeated admonitions to Israel to return to Him

Repeatedly, God urges His adulterous people to return.  Some appeals are more indirect than others[49] (e.g., 2:2; 5:15), but all are appeals.  These appeals suggest a two-fold dimension to repentance.

1.      Repentance includes turning from one’s sins (2:2; 10:12; 12:6)

In turning to God, Israel must put away her harlotry and adultery (2:2).  She must cease from her sins against her fellow man, practicing instead righteousness, kindness, and justice (10:12; 12:6).

2.      Repentance is a turning to God Himself in confession and trust (5:15; 10:12; 12:6; 14:1-2)

Turning from sin is not enough.  One must also turn to God and forsake other objects of trust.  Israel must sow in righteousness, but they must also seek the Lord (10:12).  They must acknowledge their guilt (5:15).  In some of the most beautiful language found in Hosea, God urges Israel to return to Him:  “Take with you words, and turn to the Lord:  say unto Him, Take away all iniquity, and receive us graciously” (14:2).  Their return includes a renunciation of all other previous objects of trust (14:3). 

C.     Israel’s response to God’s tender pleas (7:10; 11:5; 13:9)

If unfaithfulness creates deep wounds in a marital relationship, the refusal of the unfaithful partner to accept the proffered forgiveness of the betrayed partner is a rubbing of salt into those wounds.  And this was Israel’s response to God’s “open arms.”  Israel did not return; they did not seek God (7:10).  In fact, they “refused to return” (11:5).  They were against the only One who could really help them (13:9).  They were like a stubborn heifer (4:16).  Thus, God declares, “Ephraim is joined to idols; let him alone” (4:17).  When one refuses to turn, then judgment must take it full course.

Whom the Lord loveth He correcteth[50]:  Impending Judgment

A.   Images used to picture judgment

1.      The names of Hosea’s three children (1:4, 6, 9)

2.      Gomer placed under a period of restriction (3:3-4)

After Hosea buys back his wayward wife, he puts her under a period of probation and restriction when she is barred from a physical relationship with any man.[51]  This period of restriction illustrates God’s coming judgment of Israel (Hosea 3:4).

3.      God uses a number of images to describe His judgment of Israel

a.       “Moth” (5:12), “which destroys clothing”[52] (see Job 13:28; Isa. 50:9; 51:8)

b.      “Rottenness” (5:12), “which progressively causes bones to decay”[53] (Prov. 12:4; 14:30)

c.       A “lion,” which tears to pieces (5:14; cf. 13:7-8)

d.      A bird-catcher, spreading a net for Israel (7:12)

e.       A farmer, who puts a plow yoke on a heifer (10:11)[54]

f.       A “leopard,” which lies in wait to destroy (13:7)

g.      A “bear,” which tears the chest in pieces (13:8)

These images of God at work in judgment suggest at least two truths:  the severity of the coming judgment and the source of that judgment.  The viciousness (severity) of the judgment suggested by these images was no hyperbole.  In Hosea 13:16, we find the children of Samaria being dashed in pieces and the pregnant women being ripped open.  Such severity was just recompense for Israel’s wicked deeds (4:9).  When one sows to the wind, one reaps the whirlwind (8:7).

Furthermore, God describes Himself in terms of these images.  Although Assyria would be the visible arm of God’s judgment (11:5), really God Himself was tearing Israel to pieces (5:14).[55]

B.   The nature of the coming judgment

1.      Physical judgment

Hosea’s first son, Jezreel, symbolizes the physical aspect of Israel’s judgment.  God would punish the house of Jehu for the bloodshed of Jezreel (1:4; cf. II Ki. 10:11), a prophecy fulfilled by the assassination of Zechariah by Shallum in 753 B.C.  Zechariah, the son of Jeroboam II, was the fourth-generation descendant of Jehu (see II Ki. 10:30; 15:8-12).

The judgment upon the nation would encompass every aspect of the nation’s life.  God would remove all agricultural prosperity (2:3, 9; 8:7) and childbearing (9:11, 14).  Any children born, would be slaughtered (9:12, 16).  Ultimately, this judgment would mean the destruction of Israel’s land (5:7, 9), cities (8:14; 10:14; 11:6), rulers (7:16; 10:15), and religious shrines (8:6; 10:2, 5-6, 15), as well as “impregnable” Samaria (13:16).   Israel would be taken captive by Assyria and exiled in a foreign land (5:14; 8:13; 9:3, 6, 15, 17; 10:6; 11:5).  The two places designated as the places of exile are Assyria and Egypt (8:13; 9:3, 6; 10:6; 11:5).  The references to Israel’s going to Egypt (8:13; 9:3) are probably symbolic.[56]  Israel’s forthcoming exile in Assyria was, symbolically, a return to the captivity of Egypt (see 11:5).  It is a reversal of the Exodus.  The same God who delivered His people from Egypt will send them back to “Egypt” as punishment for their rejection of Him.

2.      Spiritual judgment

Hosea’s children Lo-Ruhamah (“no compassion”) and Lo-Ammi (“not my people”) picture the spiritual dimension of Israel’s impending judgment.  God would no longer forgive Israel (1:6).  Israel would no longer be His people (1:9).  Israel’s celebrations, Sabbaths, feasts, and sacrifices would cease (2:11; 3:4; 9:5).  When they did seek the Lord, they would not be able to find Him (5:6).  Even the exile had religious or spiritual ramifications for Israel.  In Assyria, they would be forced to eat unclean food (9:3).  And as any Israelite understood, to be defiled or unclean was to be unfit for fellowship with God.  Therefore, their drink offerings and sacrifices would be unacceptable to Yahweh (9:4).  Their sacrifices would be like the bread of mourners; any who eat of them will be defiled (9:4).[57]

[JWM94] 

Loved with everlasting love: Future restoration and blessing

A.     God judges in order to restore

He punishes in order to “allure” (2:14).  He withdraws in hope that His people will acknowledge their guilt and seek His face (5:15).  And, according to one possible translation of Hosea 6:1,[58] “He has torn in order that He might heal us; He has smitten in order that He might bind us up” (emphasis mine).

B.   There is an inseparable link in Hosea between judgment and restoration

In Hosea, one cannot divorce judgment from restoration; they are inseparably intertwined.  Repeatedly, Hosea abruptly shifts from judgment to restoration, almost without a transition.  For example, in Hosea 2:14 Israel is being punished; in 2:15, God allures her and speaks kindly to her.  In 5:14, God tears Israel to pieces; in 6:1, we find God healing and bandaging bleeding Israel.  In 11:6, the sword flashes against Israel; in Hosea 11:8, God’s heart of compassion is kindled.  Finally (and perhaps the most striking), the most severe prophecy of judgment (13:16) melts into a plea for repentance and a vivid picture of restoration (14:1-6).[59]  The names of Hosea’s children also portray this inseparable connection between judgment and restoration.  Jezreel, who symbolized the destruction of the kingdom of Israel (1:4-5) becomes a symbol of the future unity, restoration, and prosperity of Israel (1:11; 2:22-23).[60]  Lo-Ruhamah (“not pitied”; 1:6) is renamed Ruhamah (“pitied” or “loved one”; 2:1).  Lo-Ammi (“not my people”; 1:9) becomes Ammi (“my people”; 2:1).  God’s anger is but a moment.  Weeping may endure for a night, but joy cometh in the morning (Psalm 30:5).

C.   The restoration corresponds to the judgment, but ultimately surpasses it

1.      Physical restoration

God scattered His people in judgment.  In restoration, He regathers them to their land (1:10-11; 11:10-11).  Not only are they regathered to the land, but unity is restored between the kingdoms of Judah and Israel (1:11).  The barren land becomes the fruitful land (2:15, 21-23; 14:5-7).  The tearing Bear and the hard-handed Farmer becomes the Dew (14:5) and the green, luxuriant Cypress Tree (14:7) for His people.  The valley of Achor (lit. “valley of trouble”) will become a “door of hope” (2:15).  The people without a king for so long (and the kings they had were all idolaters) will again have a king—the Second David, the Messiah (3:5).[JWM95] 

2.      Spiritual restoration

The greatest restoration of Israel will be its future spiritual restoration.  His love is not just emotional; it is effectual.  God promises that the day will come when Israel will seek Him (3:5; 5:15).  He will come and heal the backslidings of His people (14:4) and they will walk after Him (11:10).  God will revive (a reference to regeneration?) His people (6:2).  Treacherous, covenant-breaking Israel will now be the recipients of a new covenant (2:18-20).  God will betroth them to Himself forever (2:19).  He will become their Husband and no longer their Master (2:16).  The result will be what God had sought from His people throughout their history but had not consistently received:  an intimate knowledge of and personal relationship with Him (2:20; 6:3).  Where the former covenant failed to secure the affections of His people, the new covenant will succeed.

The covenant terminology used in Hosea reminds us of Jeremiah.  Some 100-150 years after Hosea, Jeremiah would also speak of a New Covenant (Jer. 31:31-34), a covenant that God would make with both Judah and Israel.  The descriptions of this covenant in Hosea, the spiritual ramifications, the regathering of Israel to the land, its reunion with Judah, and the reference to the Messiah (3:5) all indicate that the restoration Hosea describes is Israel’s future Millennial Restoration.

      Truly, where sin abounded grace did much more abound (Rom. 5:20).

Isaiah

Theme: The holy one of Israel “and his anointed” in judgment and restoration

Key name of God in Isaiah is “the holy one of Israel”[JWM96] 

      Occurs 32 times in the Old Testament

      Occurs 25 times in Isaiah

      Beautify illustrates 2 truths about god

                  Holy one – God’s transcendent (Holy apart from his creation)

                  Of Israel – immanence is his presence or nearness with his people

Outline:

1.      Judgment (Chapters 1-39)

a.       Jerusalem & Judah, now and future

b.      Distant hope Unmediated judgment

2.      restoration (chapters 40-66)

THOUGHTS ON ISAIAH

AN OVERVIEW

THEME:  The Holy One of Israel (and His Anointed) in Judgment and Restoration

DATE:  740-680 BC

KEY HISTORICAL EVENTS

734    Pekah/Rezin Alliance (An attempt by Pekah, King of Israel, and Rezin, King of Syria, to destroy Ahaz, King of Judah)

701    Sennacherib’s Invasion (A brutal massacre of Judah during Hezekiah’s reign that destroyed much of Judah but, through divine intervention, stopped short of capturing Jerusalem)

605    Nebuchadnezzar’s Invasion (The subjugation of Judah that inaugurated the 70-year Babylonian Captivity)

538     Cyrus’ Decree (The Edict that freed those exiled in Babylon to return to Judah)

PART ONE (CHS. 1-39)

Summary

The sequence of these first 39 chapters is as follows.  The book opens (chs. 1-6) with an indictment of Judah and Jerusalem [Sodom and Gomorrah Jr.!] for their wickedness and with a brief prophetic anticipation of what God will do in Millennial Jerusalem; to this portrayal of ongoing, irremediable evil is appended the call of the prophet—the preacher of these wicked parishioners (ch. 6). 

Who will transform wicked Jerusalem into Millennial Jerusalem?  Meet the Holy One of Israel and His dealings in judgment and restoration!  In chapters 7-12, the Pekah-Rezin alliance in the time of Ahaz leads to a prophecy concerning the ultimate triumph of the Davidic dynasty, in the person of Messiah, over the Pekah-Rezin alliance and the more terror-inspiring Assyrian empire.  The focus in chs. 7-12 is primarily Judah and Jerusalem; the international import comes to the foreground in chs. 13-27. 

What was true for Assyria and Immanuel, becomes true for the nations individually (chs. 13-23) and the world in general (chs. 24-27).  These latter chapters (chs. 24-27), often dubbed the “Little Apocalypse,” contain a brilliant panorama of the end-time events that will bring the world to its knees. 

In chs. 28-35, the looming Assyrian invasion of Judah and Jerusalem (by Sennacherib in 701 BC) takes center stage.  The woes in these chapters point up Judah’s need to heed the lessons learned from the Northern Kingdom and to turn from Egypt to the Lord, who alone can provide the needed deliverance.  Assyria’s downfall is also predicted—Assyria will “shave” Judah, as it were, but will not decimate it.  The failure of Sennacherib’s invasion—which will feature a “last-minute” deliverance of Jerusalem—so parallels an eschatological day (see Zechariah 12 and 14) that chs. 34 and 35 take up that theme.  The theology stressed in these chapters—the impossibility of the demise of the Davidic dynasty, God’s sovereignty over Assyria and the nations, the downfall of Assyria (God’s battle-ax) once it has fulfilled His purposes, and the promises of future restoration—are put to the test in chs. 36-39, when godly Hezekiah faces the brunt of the Assyrian attack. 

Note 

The judgment of Judah by Assyria and the deliverance wrought by Yahweh (when 185,000 soldiers of Sennacherib are slain) find parallels in the eschaton, when Jerusalem will be surrounded by pagan nations and will be delivered by the return of the Messiah.  Thus, it should be no surprise that these first 39 chapters contain many eschatological prophecies.  In some ways, the Assyrian judgment/deliverance foreshadows the similar events of a future day.

I.                   Jerusalem and Judah, now and future (chs. 1-6)

XI.                

II.                Immanuel and Assyria:  David’s Son and God’s Battle-axe (7:1-12:6).

Key Historical Episode:  Pekah/Rezin Alliance (734 BC)

III.             Advice for the Nations (chs. 13-23)

IV.            The Little Apocalypse (chs. 24-27)

V.           The Storm Clouds Gather:  Preparation for the Assyrian Onslaught (chs. 28-35)

VI.            Theology in the Crucible (chs. 36-39):  Hezekiah and Sennacherib

Key Historical Episode:  Invasion of Sennacherib (701 BC)

Transition

The coming of the messengers from Babylon (ch. 39) transitions the reader into the last half of the book.  Their coming, set in the approximate time of the Assyrian invasion, leads to a prophecy of the future Babylonian Captivity.  The deliverance from this Babylonian Captivity (and the eschatological parallels it evokes) becomes the focus of chs. 40-66.

PART TWO (CHS. 40-66)

Summary

The understood context of chs. 40-66 is the Babylonian Captivity,[61] an event that happened after the ministry of Isaiah but expected and prophesied by him.  Chapters 40-66 open with the proclamation of deliverance from the Babylonian Captivity.  The deliverance from Babylon, often a picture of the deliverance from the dominion of sin, evokes other themes of deliverance.  The physical “redemption” from Babylon through Cyrus (Isa. 44:28; 45:1) points up the need for spiritual redemption through Messiah and the spiritual-national redemption obtained in His Kingdom. 

Chapters 40-66 naturally divide into three parts (based on the refrain in 48:22; 57:21; cf. 66:24):  (1) chs. 40-48; (2) chs. 49-57; (3) chs. 58-66.

VII.         Deliverance from Babylon through Cyrus (chs. 40-48)

Understood Historical Context:  Cyrus’ Decree (538 BC)

VIII.     Deliverance from Sin through Messiah (chs. 49-57)[JWM97] 

IX.            Deliverance through the Messianic Kingdom (chs. 58-66)

THEOLOGICAL MESSAGE OF JEREMIAH

Theme:  Judgment from North & new covenant: God’s response to Judah ‘s breach of covenant

I.      Breach of Covenant

Key statement of the breach of covenant (2:11-13)

The two-fold nature of the breach of covenant

1.      Forsaking the true God

Jeremiah repeatedly uses the term backsliding  (2:19; 3:6, 8, 11, 12, 14, 22).  This word backsliding comes from the Hebrew root to turn or return (shub).[62]  To backslide is to turn away from the Lord (see Prov. 1:32).  This turning away from the Lord or forsaking the true God manifests itself in various ways.

a.       A rejection of God’s Words (9:13; 16:11)

[JWM98] 

b.      A rejection of God’s messengers (7:25-26; 25:4, 7)

c.     Social injustice—sins against our fellow man (2:34; 5:26-28; 9:3-6; 22:16)

d.    Religious ritual divorced from heart religion

            The Temple summon (7:1-20; 26:1-9)

e.     Insincere repentance

This includes half-hearted repentance (3:10) and only seeking God in crises (34:8-20).

Ultimately, Jeremiah reveals that what God wanted in His covenant with Judah was a relationship. 

2.      hewing our broken cisterns

a.     Idolatry

Idolatry is one of the most common themes found in the book of Jeremiah[63] (1:16; 2:5, 8, 11-13, 20-25, 27-28, 32-33; 3:1-2, 8-9; 7:18, 30-31; 8:19; 10:1-5, 8-11, 14-15; 11:10, 13; 19:4-5; 44:3, 8, 17-19).  This is the primary sin of the people condemned in Jeremiah. 

In Jeremiah, idolatry is not only spiritual harlotry and a breach of covenant; it is also spiritual insanity.  Jeremiah uses terms like emptiness (2:5; 8:19; 10:3, 8, 15; 14:22; 51:18)[64] and falsehood (10:14; 13:25; lit. “a lie”) to describe idols.

b.      Trust in man (e.g., foreign nations) (2:14-19, 36-37; 17:5-6; 37:7-9)

c.       False prophets (2:8; 5:31; 6:14; 14:13-16; 23:9-40; 27:9-10, 14-18; 28:1-17; 29:8-9, 15, 21-23)

The root of the breach of covenant

The root of the problem is the Heart (5:23; 7:24; 13:10; 16:12; 18:12). 

The only remedy is a miracle, a circumcision of the heart (9:26)—in NT terms, regeneration.  Man needs a spiritual heart transplant or new life—that supernatural work of regeneration that only the Spirit of God can do.  That is exactly what God plans to give His people in the New Covenant.  He will put His Law within them and write it on their heart (Jer. 31:33; cf. Ezek. 36:25-27)!

II.  Judgment from the north (Babylon)

Judgment is the primary theme of the book of Jeremiah.  In Jeremiah’s call to the ministry, four of the six verbs used to describe his ministry are words of judgment (1:10).  Jeremiah’s primary ministry would be to announce judgment—judgment that would raze the nation to the ground, stripping it to its roots, and prepare the way for future construction (restoration).  Jeremiah was God’s final call to Judah.

A.    Source

1.      God Himself (4:6; 16:13; the Potter of Jeremiah 18—18:11)

2.      From the North (Babylon):  4:6; 6:1, 22; the seething pot—1:13-16

B.      Length (70 years—Jer. 25:8-12; 29:10)

1. Recipients

1.      The populace (6:12, 19; 9:15; 13:13-14)

2.      The house of David (21:11-14; 22:1-8, 24-30; 36:29-30)

3.      The religious leaders:  the prophets and priests (8:1; 13:13; 23:12, 15, 19-20, 39-40)

4.      The Temple and the chosen city of Jerusalem (7:14; 12:7; 25:29; 26:6)

5.      All nations (25:15-28; chs. 46-51)—no nation (including Babylon!) is exempt from divine judgment.

D.    Purposes

1.      “Retributive” (Kidner, 166):  16:18 (mishneh—perhaps refers to an equal payback); 30:14

2.      “Corrective” (Kidner, 166):  Jer. 10:24

3.      Preparatory—Judgment is a necessary preparation for restoration (Jer. 31:27-28).

E.     Nature

1.      Certain

Since Manasseh (15:4).  Pictured by the almond branch (1:11-12):  God will watch over His Words.

2.      “A moral necessity” (Kidner, 166):  5:7, 9, 29

3.      Self-inflicted[65] (5:31; 6:19; 2:17; 4:18; 5:25)

4.      Limited[66]

“[Y]et will I not make a full end” (4:27; 5:10, 18; 30:11).

A remnant shall remain (23:3; 24:4-7; 29:10-14; 31:7).

Jehoiachin, king of Judah, was exalted after 37 years in prison (52:31-34).

5.      Devastating

Pictured by the completely ruined linen waistband (13:1-11) 

Pictured by the wineskins that were completely filled with wine (13:12-14):  complete destruction

Pictured by the irreparably shattered clay jar (19:1-15)

III.          New covenant (future restoration for Israel)[JWM99] 

A.     Characteristics of the New Covenant 

1.      Unbreakable (31:32)

2.        Unilateral (31:31)

3.        Made with Judah and Israel (31:31; Rom. 11:25-27)

4.        Eternal (32:40; cf. 31:35-37)

5.        Internal[67] (31:33; cf. II Cor. 3:3)

[JWM100] 

In both covenants, the central feature is the Law of God, but the presentation of that Word is different. 

The law of the Lord thus forms, in the old as well as in the new covenant, the kernel and essence of the relation instituted between the Lord and His people; and the difference between the two consists merely in this, that the will of God as expressed in the law under the old covenant was presented externally to the people, while under the new covenant it is to become an internal principle of life (K&D, 38). 

Because the new covenant is internal, it is also effective.  This should remind us that the old covenant—the law—had no power to give life or righteousness (Gal. 3:21).  It was weak (Rom. 8:3).  God intended for it to show us our sinfulness—to shut us up to sin and point us to the Messiah.  Its purpose was to show us our need of regeneration.  The old covenant could only reveal sin; it could not deal with sin.

6.        [JWM101] Relational

7.        Personal (“direct”[68])

8.        Characterized by forgiveness of sin (suggesting a full and final atonement; 31:34)

B.     The time of the fulfillment of the New Covenant 

1.      It is a future time (“the days come”).

2.      It will take place after or simultaneously with a regathering of Israel to their land—in other words, Israel will enjoy the new covenant in the land (Jer. 32:37-41).

3.      It will be connected with the Davidic Messiah (33:14-16—note the reference to forgiveness of sin in 33:8, which is part of the new covenant).

4.      It is linked with Israel’s national conversation (Rom. 11:25-27).

1. The relationship between the New Covenant and the Davidic Covenant (Jer. 33:15-21)

The “deliverer” of Romans 11:26, who will come and inaugurate the New Covenant (Rom. 11:27), is none other than the Branch of David in Jeremiah 33:15-16.  The New Covenant cannot be fulfilled without the presence of its Mediator, the Messianic Davidic King.

D.    The New Covenant and its relationship to New Testament believers

Romans 11:25-27 gives us insight into the relationship of the New Covenant to New Testament believers.  Paul has just discussed the grafting in of the Gentiles in place of the Jews.  But this did not fulfill the New Covenant; Paul is looking for its fulfillment after the time of the Gentiles.  Based on Romans 11:11, 15-24, the church is enjoying the privileges or benefits of the New Covenant, even though the New Covenant is not fulfilled in them.  Even though the covenant was not “made” with us, it is being “ministered” to us.[69]

Amos

THEME:  The Lion Has Roared:  Divine judgment upon prosperous Israel for its social and religious sins

DATE:  760-755

HISTORICAL SETTING:  The historical setting is the Northern Kingdom of Israel in the final years of the prosperous, peaceful reign of Jeroboam II (793-753 BC).  One prophet during his reign had prophesied his prosperity (II Ki. 14:25).  But when the goodness of God becomes a license to sin instead of an opportunity to repent, God raises up Amos—a “southerner”[70]—to prophesy Israel’s doom.[71]

I.       Eight burdens against the nations (1-2)

The sins singled out by the Lord in every nation, except Judah, are the sins of social injustice and inhumanity.[72]  The message for Israel was clear:  if God does not overlook the sins of injustice and violence committed by the heathen nations, He will definitely not overlook such sins when they are committed by His chosen people.  Amos introduces each burden with the expression “for three transgressions and for four,” evidently an idiomatic expression for “crossing over the limit” (see other uses of this phrase in Proverbs 30:15, 18, 21, 29).[73] 

A.     Damascus (1:3-5)

B.     Gaza (1:6-8)

C.     Tyre (1:9-10)

D.    Edom (1:11-12)

E.     Ammon (1:13-15)

F.     Moab (2:1-3)

G.    Judah (2:4-5)

H.    Israel (2:6-16)

II.    Three Sermons of Judgment against Israel (3-6)[74]

A.     Chastisement Certain for the Chosen (ch. 3).

1.      Divine privilege as the basis of divine judgment (3:1-2)

In 3:2, Amos uses the word “know” in that sense of an intimate relationship—of one who has been “singled out.”[75]  God knows all families of the earth, but in a special sense he has singled out Israel.

2.      Amos prophesies because “the Lion has roared” (3:3-8)

The point of these verses is that nothing is accidental.  Behind everything that happens, there is a cause.  Two men walk together because they have made a previous agreement to do so.[76]  A lion roars because it has prey.  A trap springs shut, because something touched it.  Calamity occurs in a city because the Lord willed it.[77]  Amos pronounces judgment, because God has spoken.

3.      Proclamation of judgment (3:9-15)

B.     Impenitent Still (ch. 4)

1.      Luxury-loving, poor-oppressing women (4:1-3)

“Kine of Bashan” is Amos’ unflattering description of the women of Samaria.  These women were like the well-fed cows in the lush pastures of verdant Bashan.  They had every luxury.  But unsatisfied still, they harshly oppressed the poor and greedily pressured their husbands for more.

2.      Religious, but not right with God (4:4-5)

These same luxury-loving Israelites that thoughtlessly oppressed and abused the poor were also religion-lovers—they loved[78] to bring sacrifices “to the Lord” (v. 5).[79]  Their religious performances at Bethel and Gilgal were in reality transgressions because of the sins of social injustice against their fellow man in which they indulged.  God hated the religious acts they loved (see 5:21-22).  The “most elaborate worship, if insincere, is but an insult to God.”[80]  Sin against man prevents communion with and acceptance by God.  Christ taught the same truth when he taught that differences between brethren must be settled before gifts may be offered to God (Matt. 5:23-24). 

3.      Unrepentant, despite repeated chastenings (4:6-11)

Ignorant of the sinful character of their religious worship, Israel was also ignorant that God was chastening them.  Repeated chastisements—sent deliberately by God Himself[81]—did not bring forth the intended fruit of repentance.  Five times in this section God says:  “yet you did not return unto Me, saith the Lord” (4:6, 8-11).  Perhaps, in part, they failed to repent because they failed to see the hand of God behind the calamities they experienced.  Too often, man is blind to God’s gentle chastisements.  These verses present every-day calamity and “natural disasters” as what they really are:  Divinely sent messengers preaching  repentance.[82]

4.      Prepare to meet thy God, O Israel (4:12-13)

When one ignores the messengers (i.e., disaster and calamity), one must face the Master.  Those who stubbornly refuse present opportunities of repentance only store up for themselves wrath in the day of wrath and revelation of the righteous judgment of God (Rom. 2:5).

C.     “A Funeral Dirge for the Living”[83] (chs. 5-6)

Amos calls this sermon a “lamentation” or “dirge” against the house of Israel.  Used in mourning for the dead, a lamentation “constituted the chief funeral ceremony” (TWOT).  Strikingly, this lament for the dead is uttered for a still-existing nation.  It suggests the certainty of Israel’s impending doom.  Nevertheless, it is in the midst of this dirge for the living that we find the only explicit pleas for repentance (5:4-6; 14-15) in Amos.  The dead bones of Israel might have lived if they had repented.  Israel is instructed, first of all, to seek God (and not Bethel, Gilgal, or Beersheba).[84]  Amos here focuses on the religious sins of Israel.  Bethel, the center of the calf worship established by Jeroboam I, was not a dwellingplace of the true God.  Thus, to go to Bethel or to go to Gilgal (evidently another center of religious worship) was not equivalent to seeking God (5:4-5).  But in addition to seeking God, these people needed to seek good (5:14-15; essentially what Christ called the Second Commandment), which for them meant the abandonment of their callous treatment of their fellow man and their shallow regard for justice and righteousness.

1.      Woe to the pseudo-religious (5:18-27)

Amos pronounces this woe against those who are desiring the day of the Lord—as if the day of the Lord would bring blessing for them.  Later verses (5:21-26) indicate that these are the pseudo-religious that Amos has mentioned before (see 4:1-5).  Evidently, they felt that their faithful performance of religious feasts and required offerings had purchased for them an “indulgence” from the terrors of judgment in the Day of the Lord.  Amos informs these religious hypocrites that God hates their festivals and rejects their sacrifices (5:21-22).  The reason for His rejection is given in verse 24.  There must first be justice (“judgment,” KJV) and righteousness—another allusion to the sins of social injustice—before there can be true communion with God.

Verses 25-26 are among the most difficult in the book.[85]  Is the expected answer to the question in Amos 5:25 yes or no?  Whatever the intended answer to the question,[86] context (Amos is addressing prolific sacrificers), Israel’s history (they apparently did offer sacrifices, even during the forty years), and Stephen’s use of this passage in Acts 7:39-43 make the meaning of these verses clear.  Amos’ point (and Stephen’s point) is that Israel’s sacrifices to God were invalidated because of their idolatrous practices.  Their sacrifices were really offered to other gods.  Thus, these Israelites, who were so secure in the day of the Lord because of their sacrifices to this Lord, found themselves in the unenviable position, according to Amos, of not offering sacrifices to Him at all!

2.      Woe to the wealthy, proud, and complacent (6:1-14)

Chapter six is a “woe” against the wealthy, complacent citizens in Jerusalem and in Samaria, who felt secure because of their economic and national prosperity.  This chapter gives a good portrait of the economic prosperity and pride of the Northern Kingdom in those days.  However, their prosperity—the beds of ivory, the finest of oils, their gluttonous eating—would be no security for them in the day of the Lord’s judgment.  A quick look at the fate of cities (e.g., Calneh, Hamath, and Gath; v. 2) bigger and stronger than the cities of Israel should have been ample proof of this.  The Lord detested their “arrogance” (“excellency,” KJV) and had sworn to bring about the destruction of Samaria.  Verse 14 brings these sermons on judgment to a close with the prophecy of the Assyrian invasion.  Their affliction would extend from the entrance of Hamath until the river[87] of the Arabah—the same extent to which they had prospered, according to the word of the Lord through Jonah (II Ki. 14:25).

III. Five visions of Judgment against Israel (7-9)

A.     Vision of locusts (7:1-3)[88]

B.     Vision of fire (7:4-6)

C.     Vision of the plumb line (7:7-9)

The Lord relented of His first two forms of judgment, but His hand of chastisement could no longer be stayed.  In this vision, His punishment takes the form of a plumb line.  A plumb line “was a cord with a lead weight used by builders to make sure that walls were constructed straight up and down.  A plumb line was also used to test existing walls to see whether they had settled and tilted, needing to be torn down” (Bible Knowledge Commentary, 1:1445).  In this case, Israel failed the plumb line test and, therefore, she must be torn down.  The religious and political leadership of the nation would be destroyed. 

Historical Narrative:  Response to Amos’ plumb line prophecy (7:10-17)

The five visions of Amos are interrupted with a brief historical narrative that records the response of Amaziah, the high priest at Bethel, to Amos’ plumb line prophecy.  His protest confirms the validity of the “plumb line test.”  Recognizing Amos to be a foreigner (from the Southern Kingdom), Amaziah commands Amos to return to his home country and to do his work of preaching there.  Amos responds by citing His divinely given commission (vv. 14-15) and pronounces destruction upon the house of Amaziah.

D.    Vision of the summer fruit (8:1-14)

The vision of locusts referred to the “spring crop,” the crop before the summer.  This vision refers to the “ ‘end-of-the-year fruit’—the last fruit of the season, fully ripened, with a short edible life” (BKC, 1:1447).  Just as summer fruit was fruit at the end of the harvest, so Israel had come to the end.[89]

A refusal to hear God’s Words (e.g., Amaziah) results in “divine silence,”[90] a fate far worse than the physical judgments God had pronounced upon apostate Israel.  King Saul might agree (I Sam. 28:6).

E.  Vision of the Lord beside the altar (9:1-7)[91]

Some identify “the altar” as the altar at the Temple in Jerusalem.[92]  Amos’ ministry to the North, however, strongly suggests that Amos 9:1 alludes to the Temple in Bethel, the center of Israelite worship.  At the very least, “it represents the religion of the northern kingdom.”[93]

IV. The preservation of a remnant and the restoration of the Booth of David (9:8-15)

This is the only section in Amos that speaks of restoration and future hope, and even this future restoration is introduced in terms of judgment (vv. 8-10).  Restoration is the aftermath of judgment, judgment being a prerequisite that makes such future blessing possible.  The kingdom that failed the “plumb line test” must be removed before the booth (“tabernacle,” KJV) of David can be rebuilt. 

The “fallen tabernacle of David” (v. 11) refers to the kingdom of David.  Verse 11 gives a three-fold description of God’s plan for the kingdom of David.  Literally, this verse reads:  “I will wall up their breaches, and I will raise up his ruins, and I shall rebuild it as in the days of old.”  All three of the possessive pronouns (their, his, it) are different in Hebrew.[94]

“I will wall up their breaches” probably refers to the divided monarchy (Barrett, 40).  In the eschatological future, God will repair the breach in the kingdom between North and South (see also Ezek. 37:15-28). 

“I will raise up his ruins” (v. 11) probably refers to David Himself—in this case, the Second David, the Messiah.  “I shall rebuild it as in the days of old” alludes to the re-united kingdom.  In the future, as it was in the early days of the monarchy, the kingdom will be one (Barrett, 40).

This Davidic Kingdom will extend its domain over “all the nations who are called by my name” (9:12).  It is to this God-intended purpose of calling out a people for His name from among the Gentiles that James refers when he quotes this passage in Acts 15:16-18.  James is not saying that the church is the restoration of the tabernacle of David (which leads to amillennialism).  James is merely using this passage to prove that the early church’s concern for the Gentiles was a concern that reflected the heart of God toward the Gentiles.[95] 

The Theological Message of Amos

THEME:  The Lion has Roared:  Divine judgment upon prosperous Israel for its social and religious sins

I.        God pronounces judgment upon a prosperous and secure people

A.     It was a time of unparalleled prosperity

3.      God sent Amos during the latter years of the reign of Jeroboam II.

The Samaritan ostraca (63 potsherds) found in 1910 in Samaria date to the time of Jeroboam II.  They authenticate the pictures of prosperity mentioned by Amos (e.g., demands for “refined oil” and “pure clarified wine”).[96]

4.      Amos provides descriptions of Israel’s prosperity (3:15; 4:1; 5:11; 6:4-6)

B.     It was a time of unprecedented national security and military strength (2:14-16; 6:1-2, 13)

Because of the military strength of Israel under Jeroboam II, there was a feeling of protection from any military threat (6:1).  In fact, they boasted over victories won against Lo Debar and Karnaim (6:13).[97] 

II.      Sins of social injustice and religious hypocrisy are the causes of Israel’s impending judgment.[98]

A.     Israel is primarily condemned for its social sins.

Another writing prophet raised up by God to announce judgment upon the Northern Kingdom (Hosea) focused on the religious sins of Israel.  Amos, however, primarily exposes the social sins of the people.

1.        The nations are singled out for their sins of violence and social injustice (1:2-2:3).

2.      Israel is also singled out for its sins of social injustice in 2:6-16.

If the pagan nations would be judged for their sins of social injustice, surely God’s chosen people did not think they could get away with such!

3.      Repeatedly, God condemns Israel for her social injustice (4:1; 5:7, 10-13, 24; 6:12; 8:4-6).

God does not overlook sins committed against our fellow man.  He is especially jealous of the poor! 

Our treatment of others is a good spiritual thermometer!

B.     Israel’s social sins invalidated their religious performances.

One might think that Israel, so devoid of social justice, was irreligious.  The fact is that they were very religious—excessively zealous in their performance of religious sacrifices and religious duties.  In fact, Amos 4:5 says they love (“liketh,” KJV) to offer even voluntary offerings!  They made pilgrimages to “holy shrines” like Beersheba (5:5) and celebrated festivals (5:21).  But alas!  Religious, but not right with God.  Their social injustice—their sins against their fellow man—invalidated their religious performances (making them just that—religious performances!; 5:22-24).  God calls their religion at Bethel transgression (4:4).

You cannot be right with God if you are wrong with your fellow man (Matt. 5:23-24).

C.     Israel is also condemned for their rejection of true religion (2:11-12; 5:5, 26; 7:10-17; 8:14).

This includes the idolatrous worship established at Dan and Bethel by Jeroboam I (I Ki. 12:28-33).

III.   Israel’s impending judgment is certain and comprehensive

F.   Neither the mighty, the prosperous, nor the “religious” would find escape in that day.

4.      The mighty (2:14-16)

5.      The prosperous (3:15; 4:1-3; 5:11; 6:1-7)

6.      The “religious” (4:4; 5:5, 18-27)

G.  Their judgment would include the tearing down of both the religious and political structures.

3.      The religious worship at Bethel and Dan (3:14; 5:5; 7:9a, 17a; 8:10, 14; 9:1)

4.      The “mighty” house of Jeroboam (7:9b)

H.    Their judgment would include exile in a foreign country (5:27; 7:17).

I.        Their judgment would correspond to their prosperity (6:14).

J.       Their judgment would include a “spiritual famine” (8:11-14).

IV.    Yahweh is the source of Israel’s impending judgment

A. The sovereign Yahweh,[99] God of Hosts, has roared against Israel.

Amos contains some very striking and beautiful descriptions of Yahweh (4:13; 5:8-9; 9:5-6).  Throughout, Amos stresses the sovereignty of God.[100]  This suggests that at the heart of Israel’s problems was a need to have their Theology Proper adjusted.  Despite economic prosperity and military strength, they were still under the dominion of the sovereign Creator of the Universe.  Also, it suggests that a people characterized by social injustice are a people who have forgotten the character of God.  (See Matt. 5:44-48, where love for our enemies is based upon the character of God.)

B. The ministry of Amos was proof in itself that God had pronounced their doom (3:3-8; 7:14-15).

C. Their relationship to God did not bring immunity; it brought responsibility.

1.      Amos 3:2—“privilege brings peril” (Motyer, 17)

2.      Amos 5:18-27

D. God was the source behind previous calamities they had experienced (3:6b; 4:6-11).

“Every disaster is but a new call to repentance” (Robinson, p. 57).

V.      God’s purposes in judgment also encompass future restoration

A.     God pleads for repentance even in the midst of declarations of judgment (5:4-6, 14-15).

B.     One of God’s purposes in judgment is to purify and to reveal a righteous remnant (9:9).

C.     God must destroy the sinners before He can bring in the promised blessing (9:8, 10).

D.    God’s promises of future hope are centered in the revival of the Davidic Covenant and the millennial blessings that will accompany this “resurrection” of the dynasty of David (9:11-15).

MISCELLANEOUS RESEARCH NOTES (personal)

Theme:  The sovereign Yahweh will accomplish His purposes in judgment upon prosperous Israel because of their social and religious sins.

Motyer, The Message of Amos, pp. 17-18, gives three “central points” of Amos.

His title for Amos:  The Day of the Lion

“The Roar of the Lion” (his heading for 1:2-3:8) (p. 25)

(1)   “privilege brings peril (3:2).  The claim of the day clearly was that privilege brings security.  They had been privileged to have direct dealings with God (2:9-11).  At certain dates in the historical past God had shown that He was on their side.  The particular stress of Amos is this:  the nearer to God the closer the scrutiny and the more certain the judgment” (p. 17).

(2)   “Secondly, past history cannot take the place of present spiritual and moral commitment….God looks for up-to-date commitment to Himself (5:6), to moral values (5:14, 15), to personal and social ethics (5:24)” (p. 18).

(3)   “The third emphasis in Amos’ message to the church is that religious profession and religious practice are invalid—to be more precise, repulsive to God and therefore not just useless but also dangerous—unless verified by clear evidences” (p. 18).

On 5:25-26.  “Certainly there were sacrifices and offerings in the wilderness, but in the Mosaic ideal they had their raison d’être in the summons of the law to obedience and holiness.  Deprive them of that context, and they become a religion-game played at Gilgal” (p. 136).  Motyer notes that sacrifices and offerings stands at the beginning of v. 25 in Hebrew.  “Was it sacrifices and offerings you brought to me…?”  (p. 134).  “the force of his question is this, ‘Was that what you brought—that and nothing more?’” (p. 134).  The implication is that this is all Israel is bringing God—when He expected so much more from them (obedience and holiness).

George L. Robinson, The 12 Minor Prophets.

“Samaria must be destroyed” is the “essence of his [Amos’] book” (p. 52).

“Amos is the first of the prophets to declare the doom of North Israel” (p. 52).

“The causes for such judgment were patent:  wealth and luxury, frivolity and corruption, opulence and oppression, summer and winter palaces, ivory couches, songs of revelry and wine,--these were enough to convince the clear-headed prophet of the desert that there was left but one course for Providence; besides, there were specific crimes still more culpable and worthy of censure:  namely, victimizing the poor, confiscating their garments for debt, unbridled licentiousness even under the cloak of religion, hypocritical tithing, and hollow Sabbath-observance, even pilgrimages to far distant shrines” (p. 52).

Great truths in Amos:

(1)   “Amos vindicates the moral personality of God, emphasizing that the essence of the divine nature is absolute righteousness” (p. 55)

(2)   “Amos also taught that the most elaborate worship, if insincere, is but an insult to God” (p. 56)

(3)   “there must be social justice between man and man” (p. 56)

(4)   “privilege involves responsibility” (57)

(5)   “meaning and purpose of calamity”  (“Every disaster is but a new call to repentance”) (p. 57)

(6)   “warning is never obsolete” (p. 57)—“the gospel of the Lion’s Roar”

(7)   “The necessity of personal conviction in a prophet” (p. 57)

The Minor Prophets by Charles L. Feinberg

See his discussion of 5:25-26.  He argues that the answer to the question in 5:25 is yes.  “Says the prophet:  ‘Yes, you did offer to the Lord, and yet you have borne the images also which you made of your gods.’  Thus Amos is charging Israel with observing the ritual of the Mosaic law at the same time that they followed idols, just as the contemporaries of the prophet in the Northern Kingdom were doing” (pp. 106-107).  “Israel from time immemorial had given herself to idolatry, and hoped at the same time that God would be pleased with her perfunctory round of ritual in the Temple” (p. 107).

Minor Prophets in vol. 10 of Commentary on the Old Testament by C. F. Keil and F. Delitzsch.

Divides the book into lengthy introduction (1-2), part one (3-6), part two (7-9)

Ch. 3:  “Announcement of the Judgment” (p. 258)

Ch. 4:  “The impenitence of Israel” (p. 266)

Chs. 5-6:  “The overthrow of the kingdom of the ten tribes” (p. 277).

            He divides 5-6 into four parts (seek Jehovah, seek good, two woes):  “In every one of these sections, therefore, the proclamation of the judgment returns again, and that in a form of greater and greater intensity, till it reaches to the banishment of the whole nation, and the overthrow of Samaria and the kingdom” (pp. 278-79).

Thomas E. McComiskey, “Amos” in vol. 7 of The Expositor’s Bible Commentary

“The conquest of Damascus and the attendant quiescence of Assyria, coupled with the brilliant leadership of Uzziah and Jeroboam, brought Judah and Israel to heights of prominence second only to Solomon’s golden age.  The kingdoms prospered financially and at the same time expanded their borders.  But as their economic well-being and national strength continued to foster their security, an internal decay was eating at their vitals” (p. 269).

“Amos is particularly vehement in denouncing the lack of social concern in his time” (p. 270).

Chs. 1-2:  God holds all men accountable for their cruelty and violent ill-treatment of others.

            **Stems from man made in the image of God.

Ch. 3:  If God holds the world accountable for their social inequities, He will surely hold Israel, His chosen people, accountable.

            Would God really Judge His People?  [Judgment Must Begin at the House of God!]

            YES!…

vv. 1-2:  You are specially known (and therefore specially accountable) [God’s people can’t get away with anything]

            vv. 3-8:  Amos’ ministry is proof that the Lion Has Roared!

            vv. 9-12:  Publish it abroad.

            vv. 13-15:  Including Bethel and the wealthy elite

Ch. 4:  God had repeatedly tried to get their attention but they remained impenitent.

Ch. 5-6:  The funeral bells chime.  The only ray of hope is if Israel will Seek the Lord.

            vv. 18-27:  Instead of taking refuge in their religiosity

            6:1-14:  Instead of basking in the comforts of a secure and prosperous economy

Ch. 7:  God cannot relent of all His judgments (their sin is too great)

Ch. 8:  The end has come:  Those who want religion without ethics will have neither!  Those who refuse the light they have shall find it taken away.

Ch. 9:  Utter destruction…but wait!—a ray of hope (vv. 11-15)

MICAH

Theme:     Divine judgment upon social injustice, but restoration for the remnant in the future Messianic kingdom

Summary:     The God who punishes the social injustice of Judah and Samaria will pardon and restore a remnant of His people in the Messianic Era.

Date:  750-700 BC

Introductory comments

Micah was from the (rural) South, the area experiencing the heavy impact of the Assyrian invasion of 701.

Micah was to Judah what Amos was to Israel.

Micah heavily influenced the reformation of Hezekiah (Jer. 26:18-19).  One man can make a difference.

Detailed outline

Micah consists of three sections, each beginning with the Hebrew imperative “Hear!” (1:2; 3:1; 6:1).[101]

I.       Scattering and Regathering (chs. 1-2)

A.     Divine judgment upon Samaria and Judah (1:2-16)

1.      Announcement of Yahweh’s coming forth (1:2-4)

2.      Brief statement of the reason for His coming forth (1:5)

3.      Judgment upon Samaria (by the Assyrians) as a warning for Jerusalem (1:6-9)

Micah refers undoubtedly to the fall of Samaria to the Assyrians in 722 B.C.  This Assyrian judgment upon Samaria was to be a warning to Jerusalem and Judah (v. 8-9).  God would use these same Assyrians, under King Sennacherib, to “spank” Judah in 701.

4.      Judgment upon Judah’s southwestern cities as a warning for Jerusalem (1:10-16)[102]

The cities or towns mentioned in vv. 10-16 are in the lowlands area of southwestern Judah, Micah’s home area.  His own city of Moresheth is mentioned in 1:14.  Micah plays on words a number of times in these verses in order to convey his point.  “Tell it not in Gath” is a reference to David’s comments in II Samuel 1:20.[103]  Aphrah literally means “dust.”  The inhabitants of Shapir (meaning pleasant or “Fairtown”[104]) will go into exile in shameful nakedness (v. 11).  Zaanan is similar in sound to the Hebrew verb translated “came forth” (yatsah; v. 11).  Maroth sounds like “bitter” (which describes the destiny of its inhabitants).  Moresheth-Gath, Micah’s hometown, sounds like the Hebrew word for betrothed.[105]  A parting gift—a dowry[106]—would be given for Moresheth,[107] alluding to her being given over to the Assyrians (much like a bride is given over to the authority of her new husband).[108]  Achzib (v. 14) is a play on the word “lie” or “deception” (achzab).  Mareshah (v. 15) sounds like the word “possession” (hayyoresh). 

Verse 16 is addressed to Jerusalem or Zion.[109]  Ultimately, the fate of these Judean towns was intended as a warning for Jerusalem, the capital city of Judah.  As Micah prophesies (see 1:12), the Assyrian calamity would extend to the gate of Jerusalem (see Isaiah 8:8), but through God’s sovereign intervention on behalf of the godly King Hezekiah, Sennacherib’s conquest of Jerusalem would fail.

B.       Elaboration of the crimes of God’s people (2:1-11)

1.      The sins of the oppressors (2:1-5)

Like Amos, Micah’s focus is the social sin of His people.  Their ill-treatment of their fellow man was the cause of the coming judgment. 

Micah 2:3-4 exemplifies the lex talionis judgment that characterizes Micah.  God plans a calamity or disaster against those who plan evil on their beds (vv. 1, 3).  Those who stole the fields and houses of others will have their fields apportioned (“divided,” KJV) and taken from them (vv. 2, 4).  

2.      The oppressors and their false prophets (2:6-11)

Very difficult to translate, Micah 2:6 evidently speaks of the desire of the people (or the false prophets) to silence Micah.  They did not want to hear his words of judgment.  Why were prophecies of judgment coming to them from the Spirit of the Lord (Mic. 2:7)?  Surely God’s Words to Judah, the home of His sacred people, would be peace.  God’s words, however, are only good tidings to those who walk uprightly (2:7), not to those who unjustly oppress others (2:8-10).  Micah closes by sardonically describing the kind of prophet that these people desire to hear (v. 11).  They do not want sound doctrine; they want teachers who will scratch their “itching ears” (II Tim. 4:3-4).

C.      The remnant regathered behind their Conqueror (2:12-13)

Micah closes his first sermon with a reference to future restoration.  Typical of the prophets, Micah’s prophecies of judgment and restoration lie in close juxtaposition.  Verse 12 prophesies the future regathering of both Israel and Judah to its land.[110]  This concept of the “remnant” is one to which Micah will return.  “Micah’s doctrine of the remnant is unique among the Prophets and is perhaps his most significant contribution to the prophetic theology of hope” (McComiskey, 399). 

This future regathering will occur in connection with Messiah, described as The Breaker (2:13).  The day will come when regathered Israel shall march united behind its Messianic Conqueror.

II.    Two Kingdoms—The Unjust and the Messianic (chs. 3-5)

The Present Kingdom of Injustice (3:1-12)

The recurring theme of chapter three is justice (mishpat, vv. 1, 8, 9; “judgment,” KJV)—or really, the lack of justice (3:10). 

1.      Indictment of the unjust political leaders (3:1-4)

Micah vividly portrays the gross injustice and cruel oppression of the political leaders (vv. 2-3).

Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard (Prov. 21:13).

2.      A word to the false prophets (3:5-8)

The actions of the false prophets mirrored those of the political leaders.  These prophets preached for profit.[111]  If they had something to bite with their teeth (i.e., someone gave them a gift), then they prophesied peace.  To those who gave them no reward, they declared war.  These were prophets who taught things that they ought not for filthy lucre’s sake (Tit. 1:11; cf. Rom. 16:18; Phil. 3:19).  Even a true prophet of God must guard against adjusting his message to please those who pay his salary.

Their punishment befits their crime.  Since they refused to declare the words of the Lord, they will have no words to speak.  Prophetically, it would be night for them—no vision and no divination.

Micah stands in contrast to these false prophets.  Unlike them, he is filled with the Spirit of the Lord.  Unlike them, he preaches a message of justice.  Unlike them, he addresses the sins of His people.

3.      Rebuke of Zion’s leaders—the cause of Jerusalem’s coming destruction (3:9-12)

Once again, social injustice comes to the forefront.  Zion’s leaders—religious and political—by their injustice were leading Jerusalem to destruction.  Yet despite their evil ways, they still thought themselves safe from the Lord’s wrath,[112] like those that Jeremiah addresses in his temple sermon (Jeremiah 7).  Micah 3:12 is the verse quoted by Jeremiah in Jeremiah 26:18.

The Coming Kingdom of Messiah (chs. 4-5)

1.      Jerusalem as the center of Yahweh’s kingdom (4:1-8)

Chapter three ended with a prophecy of Jerusalem’s destruction.  Chapter four opens with a reversal of that dismal prediction.  In Micah 4:1-8, Micah prophesies of the day when Jerusalem will be the religious and political capital of Yahweh’s kingdom.  Jerusalem’s former dominion will return (v. 8).

| !!!!! LAYOUT OF 4:8-5:2

 4:8  hT'a;w>  [The Kingdom]       4:9  hT'[; [Babylonian Exile]      4:11 hT'[;w> [Battle of Armageddon]      5:1  hT'[; [End of Judean Monarchy] 5:2 hT'a;w>  [The King] |

2.      Events prior to the kingdom (BKC, 1476) (4:9-5:1)

Several events will take place before the Messianic Kingdom will begin.

a.       Babylonian exile (4:9-10)

b.      Battle of Armageddon (4:11-13)

Hundreds of years pass between Micah 4:10 and Micah 4:11.  Micah 4:11-13 pictures the future Battle of Armageddon, when the nations shall gather to destroy Jerusalem but shall instead meet their own destruction.

c.       End of Judean Monarchy (5:1)

The “judge of Israel” mentioned in 5:1 probably refers to Zedekiah, the final king of Judah.  By mentioning Zedekiah in 5:1 and the Messiah in 5:2, Micah juxtaposes the last king of Judah (Zedekiah) and the next descendant of David to sit upon the throne of Israel (Messiah).

3.      The coming Davidic Shepherd (5:2-6)

This prophecy of the future Messianic David begins with his birthplace.  Micah 5:2 provides at least five details about the Messiah:  (1) He will be born in Bethlehem; (2) He shall be a ruler (king); (3) He shall be a ruler for Yahweh (as opposed to the wicked kings at the end of Judah’s history); (4) He has made repeated appearances in history;[113] and (5) These previous goings forth were since time immemorial.[114] 

4.      The future remnant of Jacob (5:7-15)

III.  A Day in Court and a Word from Micah (chs. 6-7)

A.     The condemnation and wickedness of the nation (6:1-7:6)

1.        A Day in Court (6:1-16)

Chapter six of Micah opens with God taking His people to court.  The root word rib occurs three times in Micah 6:1-2.  This word often has a legal connotation of taking someone to court.  God has a lawsuit (“controversy,” KJV) with His people.

a.        The accusation (6:1-5):  “What have I done?”

b.        The neglected requirement (6:6-8)

Perhaps the most famous passage in Micah, these verses remind us of the truth so often stated in the prophets:  God desires obedience not sacrifice.  God wants the surrender of the heart, not the sacrifice of a heifer.  The three requirements of verse eight summarize the essence of true religion.

c.        The sentence (6:9-16) (McComiskey, 401)

Micah 6:9 calls out in warning to “the city” (Jerusalem).  True wisdom would hearken to the “rod” of God.  (Cf. Jeremiah 26:18-19.)  Micah 6:10-12 describes the corrupt business practices of Judah.  Since God cannot justify (or overlook) such corrupted business ethics, His sentence is judgment (6:13-16).

2.      Micah’s lament over the hopeless wickedness of his nation (7:1-6)

B.     The confident hope of the remnant (7:7-20)  [How to Respond in Times of Despair]

1.      A faith decision (7:7-13)

2.      A prayer request (7:14)

3.      A heart-warming answer (7:15-17)

4.      A burst of praise (7:18-20)

Summary
of the Message of Micah

What was True for Samaria is also True for Judah and Jerusalem.

Micah opens his prophecy with a reference to Samaria, but his primary burden is for Judah.  Micah presents sinful Samaria’s destruction as a warning for Judah and Jerusalem.  The God of Jacob is no respecter of kingdoms—contrary to what some in Judah may have thought (2:7; 3:11).

God Condemns Social Inequities as Sin.

God condemns every kind of social injustice. 

Taking property that does not belong to you (2:2)

Unfair treatment of strangers merely passing by (2:8)

Mistreatment of women and children (2:9)

Unethical business practices (6:11-12)

Bribery (7:3)

Dishonoring of family relationships (7:6)

God condemns social injustice on every level.

On the political level—The heavy-handed oppression of those who selfishly exploit their subjects for their own purposes (3:1-4)

On the religious level—The deceitful ministry of those (both prophet and priest) who preach for money and popularity (2:11, 3:5-7)

God condemns social injustice as blatant disregard for His obvious requirements (6:6-8).

To do justly

To love mercy

To walk humbly before God

God Will Punish Social Injustice.

God, not Babylon or Assyria, is punishing Judah (and Samaria).

Token allegiance to Yahweh will spare no one (2:7; 3:11).

 God will judge according to the principle of lex talionis.

Israel coveted and seized other people’s fields and robbed other people’s inheritances; God will then judge them by giving over their land to others (2:2, 4-5).

The heavy-handed rulers will not hearken to the groans of their oppressed people; God will not hear them in their time of calamity (3:1-4)

Zion is built up with bloodshed and violent injustice—therefore it will be plowed as a field and become a heap of ruins (3:10, 12).

The prophets speak their own words; therefore, no word from the Lord will come (3:5-7).

The people use trickery and deceit to get gain; therefore, they will be unsatisfied with what they eat and that which they try to preserve will be destroyed.  What they sow they will not reap.  And what they tread out they will not enjoy (6:10-12, 14-15).

The Hand that Smites is the Hand that Heals.

Micah consists of three sermons.  Each sermon juxtaposes judgment and restoration.

The God who Scatters Regathers (2:12-13)

Into One Fold

Under One Leader [The Breaker]

The God who Breaks down Rebuilds (4:1-5:15)

A New Kingdom at Jerusalem (4:1-5:1)

A New King at Jerusalem, who will lead His people to victory and purity (5:2-15)

The God who Condemns Pardons (7:18-20)

The Healing Hand is for the Righteous Remnant.

They will be regathered under their Messianic Conqueror (2:12-13).

They will be the privileged recipients of the Messianic Kingdom (5:7-8).

They must wait confidently upon God to pardon and deliver (7:7-20).

Waiting upon God for the fulfillment of His promises:

A Faith Decision (vv. 7-13)

A Prayer Request (v. 14)

An Answer (vv. 15-17)

A Burst of Praise (vv. 18-20)

Who is a God Like Unto Thee, That Pardoneth Iniquity, and Passeth by the Transgression of the Remnant of His Heritage?

            Great God of Wonders, All Thy Ways

            Are Matchless, Godlike, and Divine.

            But the Fair Glories of Thy Grace,

            More Godlike and Unrivalled Shine;

            More Godlike and Unrivalled Shine.

            Who is a Pardoning God Like Thee?

            Or Who Has Grace So Rich and Free?                        [Samuel Davies]

MESSAGE OF HOSEA

Theme:  Yahweh’s love spurned but constant

Hosea is a message from the heart of God.  In it, Yahweh responds to Israel’s rejection (spurning) of His covenant love.  Perhaps more than any of the other Minor Prophets, Hosea gives us a glimpse of God’s heart for His people.  Hosea reminds us of the astounding truth that God deeply loves His wayward people and that their repeated unfaithfulness to Him breaks His heart.

He who first loved loveth still:  God’s initiating, constant, covenant love

He first loved

3.      Pictured in Yahweh’s command to Hosea to take a wife (Hos. 1:2)

Like Hosea, Yahweh had initiated the relationship (covenant) with Israel. 

4.      Pictured in the Exodus (11:1-4; 12:9; 13:4)

Everything in the Exodus from Egypt demonstrates that initiating love of God.  He raised up a human deliverer (Moses).  He stretched out His mighty hand upon the Egyptians.  He parted the Red Sea.  He brought them miraculously to Mt. Sinai.  Everything was of God.

While we were yet sinners, Christ died for us (Rom. 5:8).  We love Him because He first loved us (I John 4:19).

He loveth still

4.      Pictured in Yahweh’s command to Hosea to love his unfaithful wife (Hos. 3:1)

5.      Seen in Yahweh’s “wooing” of His unfaithful bride (Hos. 2:14)

6.      Revealed by His heart-grief over Israel’s sin and impending judgment (11:8)

Hosea 11:8 is a cry from the heart of God.  It is as if His heart is torn—between judgment, which sin has made a moral necessity, and His love, which longs for His peculiar treasure (Exod. 19:5).  This reveals a depth of emotion that we might find surprising in the Infinite One.[115]  Perhaps this should remind us that we were made in His image.  Our emotions are a mere reflection of His infinite ones, suggesting His infinite capacity for compassion, love, and grief.

Spurned love:  Israel’s covenant unfaithfulness

Hosea pictures Yahweh as taking His people to court (Hos. 4:1).  The word “controversy” (rib, 4:1; KJV) is the language of a lawsuit—Yahweh has a legal complaint, a court case, to file against His people.  A look at the sins catalogued in Hosea reveals that Israel had broken almost every one of the Ten Commandments—the foundational stipulations of the Covenant.  But even worse than violating the Ten Words was Israel’s rejection of the God of the Covenant.  In this way, Hosea differs from Amos.  Both prophesied to the Northern Kingdom.  Both condemned its sins.  Both proclaimed its judgment.  Amos, however, pictured Israel’s transgression primarily as a lack of social injustice.  Hosea pictured Israel’s transgression primarily as unfaithfulness to their covenant agreement with Yahweh.[116]

C.     The covenant stipulations spurned (4:6; 6:7; 8:1, 12)

3.      Sins against their fellow man (4:2; 7:1-5; 10:13; 12:7)

In His opening complaint against Israel (4:1), God indicts Israel for a lack of “faithfulness” (“truth,” KJV) and “loyal kindness” (“mercy,” KJV).[117]  No one could be trusted.  There was no truthfulness.  No one was faithful to his words—promises meant nothing (cf. 10:4).  The kindness and graciousness expected in relationships (hesed!) between fellow kinsmen were entirely lacking.  The result was the catalog of sins listed in Hosea 4:2:  swearing,[118] lying, murder, stealing, and adultery.  In this one verse alone, God indicts Israel for breaking five of the Ten Commandments.

4.      Spirit of violence and revolt (6:8; 7:6-7; 8:4)

Hosea ministered during the closing years of the Northern Kingdom (753-25).  During these years, assassination, violence, and revolt permeated the land.  Six kings ruled in the last thirty years of Israel’s history (753-722).  Four of those last six kings were assassinated.[119]  Hosea surely refers to this rapid succession of rulers punctuated by “bloodbaths”[120] when he writes, “They are all hot as an oven, and have devoured their judges; all their kings are fallen” (7:7) and “They have set up kings, but not by me:  they have made princes, and I knew it not” (8:4).  The reference to Gilead being “polluted with blood” (6:8) may be a reference to II Kings 15:25, where Pekah employs 50 men of Gilead in his coup against Pekahiah.[121]  Violence also characterized the reign of Menahem (752-742).  Menahem not only slaughtered Shallum on his way to the throne, but he also ravaged the town of Tiphsah and savagely mutilated its pregnant women (II Ki. 15:16).

D.    The Lord of the covenant spurned (6:7; 8:14; 11:12;[122] 13:6)

Hosea reveals that breaking the covenant stipulations constitutes unfaithfulness to God Himself (6:7). 

5.      Israel had committed adultery against her “Husband” (1:2; 2:2, 5, 7; 4:15; 5:3-4; 9:1)

Hosea repeatedly pictures Israel’s unfaithfulness as adultery.  Of course, Hosea’s marriage was a living illustration of adultery.  Israel had committed adultery against Yahweh in that they had a “spirit of prostitution” that caused them to go a whoring after false gods (4:12; cf. 1:2).  The nature of this adultery is clearly presented in Hosea 4:13:  “They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms...”  Israel had gone after many lovers (2:5, 7), receiving and enjoying her “earnings” from harlotry (2:12; 9:1).[123]  One of these “lovers” included Baal, the Canaanite god of fertility and rain (2:8, 13, 17; 11:2; 13:1).  Israel practiced much of this spiritual “adultery” at Dan and Bethel, where Jeroboam I had set up golden calves for the people to worship (13:2).  Hosea reserves special condemnation for Bethel.  In a play on words, Hosea refers to Bethel (lit. “house of God”) as Beth-Aven (“house of wickedness”; 4:15; 5:8; 10:5).  What was a “house of God” for Jacob had become a “house of wickedness” for Israel.

The charge of adultery against the people of God is not confined to the Old Testament.  In the New Testament, James reminds his recipients that worldliness is a form of adultery (James 4:4).

6.      Israel had failed to “know” Him (4:1, 6; 5:4; 6:6)

In God’s opening charge against Israel, He indicts her for a lack of knowledge of God (4:1).  Knowledge here refers not so much to their theology (although that was surely faulty) as to their relationship with God.  In His covenant with Israel, God sought to secure the affections of His people, not just their obedience.  Hosea joins many other prophets in noting that one can offer gifts and sacrifices without having any true relationship with God (6:6; cf. 8:13).  God intended burnt offerings to be an expression of one’s relationship with Him, not a substitute for it.  God does not desire cold-hearted, mechanical obedience.  God desires a heart relationship; He is unsatisfied with anything else.

7.      Israel had sought God for self-serving motives (7:14)

Furthermore, Hosea notes that when Israel had sought God, they had not really sought Him (7:14; cf. 11:7).  They cry upon their bed, but it is not in true repentance.[124]  They assemble to fill their bellies, not their hearts.  Thus, God describes Israel as a “deceitful bow” that does not shoot where one aims (7:16).  Israel returns, but they do not return to the most High.  To seek God for self-serving motives is not to seek Him at all (cf. John 6:26-27).

8.      Israel had turned to other nations (5:13; 7:8-11; 8:9-10; 12:1)

Biblical and secular history documents Israel’s turning to Assyria for help.  Menahem sought peace by making an alliance with King Pul (Tiglath-pileser III) of Assyria (II Ki. 15:19; cf. Hos. 5:13).[125]  Hoshea, Israel’s last ruler, came to the throne with the help of Assyria,[126] claiming allegiance to Tiglath-pileser III.  Hoshea’s fickle political policy definitely resembled that of a silly dove (Hos. 7:11) that cannot make up his mind.  At least once, perhaps twice,[127] Hoshea rebelled against Assyria, looking to Egypt for help (II Ki. 17:4; Hos. 7:11!).  His patience exhausted, Shalmaneser V, king of Assyria, took care of the double-minded Hoshea for good (see Hos. 11:5).

Turning to the nations for help may seem like a small sin in our eyes, but in God’s eyes it is harlotry.  (The price for which Israel “hired” the nations is put in the same terms as the price demanded by a prostitute.[128])  God calls it what it is:  looking to Egypt (or Assyria) is rebellion against Me (7:13).  Ultimately, Ephraim[129] turned to Assyria to avoid turning to his God.  If God is the One who tears, then He is the One to whom we must turn to be healed (compare 5:13 and 6:1).

His arms still open wide:  Pleas to repent (2:2; 5:15; 10:12; 12:1-6; 14:1-2)

D.    Hosea’s actions toward his unfaithful wife (Hos. 3:1-3)

Hosea’s continuing love for his adulterous wife and his effort to retrieve her pictured God’s desire for His people to return to Him.  Unfaithfulness in marital relationships creates deep wounds.  How difficult it is for a betrayed lover to receive back his unfaithful partner!  Yet God urges Israel to return to Him.  Despite Israel’s unfaithfulness, God’s arms were still open wide to receive His adulterous bride.

E.   God’s repeated admonitions to Israel to return to Him

Repeatedly, God urges His adulterous people to return.  Some appeals are more indirect than others[130] (e.g., 2:2; 5:15), but all are appeals.  These appeals suggest a two-fold dimension to repentance.

3.      Repentance includes turning from one’s sins (2:2; 10:12; 12:6)

In turning to God, Israel must put away her harlotry and adultery (2:2).  She must cease from her sins against her fellow man, practicing instead righteousness, kindness, and justice (10:12; 12:6).

4.      Repentance is a turning to God Himself in confession and trust (5:15; 10:12; 12:6; 14:1-2)

Turning from sin is not enough.  One must also turn to God and forsake other objects of trust.  Israel must sow in righteousness, but they must also seek the Lord (10:12).  They must acknowledge their guilt (5:15).  In some of the most beautiful language found in Hosea, God urges Israel to return to Him:  “Take with you words, and turn to the Lord:  say unto Him, Take away all iniquity, and receive us graciously” (14:2).  Their return includes a renunciation of all other previous objects of trust (14:3). 

F.     Israel’s response to God’s tender pleas (7:10; 11:5; 13:9)

If unfaithfulness creates deep wounds in a marital relationship, the refusal of the unfaithful partner to accept the proffered forgiveness of the betrayed partner is a rubbing of salt into those wounds.  And this was Israel’s response to God’s “open arms.”  Israel did not return; they did not seek God (7:10).  In fact, they “refused to return” (11:5).  They were against the only One who could really help them (13:9).  They were like a stubborn heifer (4:16).  Thus, God declares, “Ephraim is joined to idols; let him alone” (4:17).  When one refuses to turn, then judgment must take it full course.

Whom the Lord loveth He correcteth[131]:  Impending Judgment

C.   Images used to picture judgment

4.      The names of Hosea’s three children (1:4, 6, 9)

5.      Gomer placed under a period of restriction (3:3-4)

After Hosea buys back his wayward wife, he puts her under a period of probation and restriction when she is barred from a physical relationship with any man.[132]  This period of restriction illustrates God’s coming judgment of Israel (Hosea 3:4).

6.      God uses a number of images to describe His judgment of Israel

h.      “Moth” (5:12), “which destroys clothing”[133] (see Job 13:28; Isa. 50:9; 51:8)

i.        “Rottenness” (5:12), “which progressively causes bones to decay”[134] (Prov. 12:4; 14:30)

j.        A “lion,” which tears to pieces (5:14; cf. 13:7-8)

k.      A bird-catcher, spreading a net for Israel (7:12)

l.        A farmer, who puts a plow yoke on a heifer (10:11)[135]

m.    A “leopard,” which lies in wait to destroy (13:7)

n.      A “bear,” which tears the chest in pieces (13:8)

These images of God at work in judgment suggest at least two truths:  the severity of the coming judgment and the source of that judgment.  The viciousness (severity) of the judgment suggested by these images was no hyperbole.  In Hosea 13:16, we find the children of Samaria being dashed in pieces and the pregnant women being ripped open.  Such severity was just recompense for Israel’s wicked deeds (4:9).  When one sows to the wind, one reaps the whirlwind (8:7).

Furthermore, God describes Himself in terms of these images.  Although Assyria would be the visible arm of God’s judgment (11:5), really God Himself was tearing Israel to pieces (5:14).[136]

D.   The nature of the coming judgment

3.      Physical judgment

Hosea’s first son, Jezreel, symbolizes the physical aspect of Israel’s judgment.  God would punish the house of Jehu for the bloodshed of Jezreel (1:4; cf. II Ki. 10:11), a prophecy fulfilled by the assassination of Zechariah by Shallum in 753 B.C.  Zechariah, the son of Jeroboam II, was the fourth-generation descendant of Jehu (see II Ki. 10:30; 15:8-12).

The judgment upon the nation would encompass every aspect of the nation’s life.  God would remove all agricultural prosperity (2:3, 9; 8:7) and childbearing (9:11, 14).  Any children born, would be slaughtered (9:12, 16).  Ultimately, this judgment would mean the destruction of Israel’s land (5:7, 9), cities (8:14; 10:14; 11:6), rulers (7:16; 10:15), and religious shrines (8:6; 10:2, 5-6, 15), as well as “impregnable” Samaria (13:16).   Israel would be taken captive by Assyria and exiled in a foreign land (5:14; 8:13; 9:3, 6, 15, 17; 10:6; 11:5).  The two places designated as the places of exile are Assyria and Egypt (8:13; 9:3, 6; 10:6; 11:5).  The references to Israel’s going to Egypt (8:13; 9:3) are probably symbolic.[137]  Israel’s forthcoming exile in Assyria was, symbolically, a return to the captivity of Egypt (see 11:5).  It is a reversal of the Exodus.  The same God who delivered His people from Egypt will send them back to “Egypt” as punishment for their rejection of Him.

4.      Spiritual judgment

Hosea’s children Lo-Ruhamah (“no compassion”) and Lo-Ammi (“not my people”) picture the spiritual dimension of Israel’s impending judgment.  God would no longer forgive Israel (1:6).  Israel would no longer be His people (1:9).  Israel’s celebrations, Sabbaths, feasts, and sacrifices would cease (2:11; 3:4; 9:5).  When they did seek the Lord, they would not be able to find Him (5:6).  Even the exile had religious or spiritual ramifications for Israel.  In Assyria, they would be forced to eat unclean food (9:3).  And as any Israelite understood, to be defiled or unclean was to be unfit for fellowship with God.  Therefore, their drink offerings and sacrifices would be unacceptable to Yahweh (9:4).  Their sacrifices would be like the bread of mourners; any who eat of them will be defiled (9:4).[138]

Loved with everlasting love: Future restoration and blessing

D.    God judges in order to restore

He punishes in order to “allure” (2:14).  He withdraws in hope that His people will acknowledge their guilt and seek His face (5:15).  And, according to one possible translation of Hosea 6:1,[139] “He has torn in order that He might heal us; He has smitten in order that He might bind us up” (emphasis mine).

E.   There is an inseparable link in Hosea between judgment and restoration

In Hosea, one cannot divorce judgment from restoration; they are inseparably intertwined.  Repeatedly, Hosea abruptly shifts from judgment to restoration, almost without a transition.  For example, in Hosea 2:14 Israel is being punished; in 2:15, God allures her and speaks kindly to her.  In 5:14, God tears Israel to pieces; in 6:1, we find God healing and bandaging bleeding Israel.  In 11:6, the sword flashes against Israel; in Hosea 11:8, God’s heart of compassion is kindled.  Finally (and perhaps the most striking), the most severe prophecy of judgment (13:16) melts into a plea for repentance and a vivid picture of restoration (14:1-6).[140]  The names of Hosea’s children also portray this inseparable connection between judgment and restoration.  Jezreel, who symbolized the destruction of the kingdom of Israel (1:4-5) becomes a symbol of the future unity, restoration, and prosperity of Israel (1:11; 2:22-23).[141]  Lo-Ruhamah (“not pitied”; 1:6) is renamed Ruhamah (“pitied” or “loved one”; 2:1).  Lo-Ammi (“not my people”; 1:9) becomes Ammi (“my people”; 2:1).  God’s anger is but a moment.  Weeping may endure for a night, but joy cometh in the morning (Psalm 30:5).

F.   The restoration corresponds to the judgment, but ultimately surpasses it

3.      Physical restoration

God scattered His people in judgment.  In restoration, He regathers them to their land (1:10-11; 11:10-11).  Not only are they regathered to the land, but unity is restored between the kingdoms of Judah and Israel (1:11).  The barren land becomes the fruitful land (2:15, 21-23; 14:5-7).  The tearing Bear and the hard-handed Farmer becomes the Dew (14:5) and the green, luxuriant Cypress Tree (14:7) for His people.  The valley of Achor (lit. “valley of trouble”) will become a “door of hope” (2:15).  The people without a king for so long (and the kings they had were all idolaters) will again have a king—the Second David, the Messiah (3:5).

4.      Spiritual restoration

The greatest restoration of Israel will be its future spiritual restoration.  His love is not just emotional; it is effectual.  God promises that the day will come when Israel will seek Him (3:5; 5:15).  He will come and heal the backslidings of His people (14:4) and they will walk after Him (11:10).  God will revive (a reference to regeneration?) His people (6:2).  Treacherous, covenant-breaking Israel will now be the recipients of a new covenant (2:18-20).  God will betroth them to Himself forever (2:19).  He will become their Husband and no longer their Master (2:16).  The result will be what God had sought from His people throughout their history but had not consistently received:  an intimate knowledge of and personal relationship with Him (2:20; 6:3).  Where the former covenant failed to secure the affections of His people, the new covenant will succeed.

The covenant terminology used in Hosea reminds us of Jeremiah.  Some 100-150 years after Hosea, Jeremiah would also speak of a New Covenant (Jer. 31:31-34), a covenant that God would make with both Judah and Israel.  The descriptions of this covenant in Hosea, the spiritual ramifications, the regathering of Israel to the land, its reunion with Judah, and the reference to the Messiah (3:5) all indicate that the restoration Hosea describes is Israel’s future Millennial Restoration.

      Truly, where sin abounded grace did much more abound (Rom. 5:20).

Nahum

THEME:  Destruction of Nineveh:  A Comfort for the people of God

DATE:  Between 663 and 612 BC (probably 663-654)

The destruction of Nineveh took place in 612 BC.  Since Nahum prophesied concerning the destruction of Nineveh, his prophecy must pre-date Nineveh’s destruction. 

Nahum mentions the fall of the city of “No” (Thebes) in 3:8-10, alluding to Ashurbanipal’s destruction of Thebes in 663 BC.  His prophecy probably dates to the years just after the fall of Thebes (between 663 and 654 BC).  There are many reasons for this.  (1) Judah remains under the yoke of Assyria in Nahum (see 1:12-13; 2:2).  Nahum probably pre-dated the reign of Josiah since Judah was not really under Assyrian control during Josiah’s reign (640-609).  (2) Thebes was rebuilt in 654; it is likely that Nahum used Thebes as an example of destruction before it was rebuilt.[142]  (3) Also, Nineveh (Assyria) seems to have still enjoyed its time of strength (see Nahum 1:12; 3:1, 4, 16), early in the reign of Ashurbanipal (669-626). 

If Nahum delivered this message in 663-654, his ministry would date to the reign of Manasseh, who personally experienced the yoke of Assyria (II Chron. 33:11).

I.       Yahweh, the God of Israel (1:2-8)

A.     Yahweh is a Jealous and Avenging God (v. 2)

Israel’s repeated idolatry provoked the Lord to jealousy and, thus, He punished them.  However, God’s jealousy is also the basis for the restoration and protection of His people (see Zechariah 1:14; 8:2).  Three times, Nineveh’s destruction is described as divine revenge (naqam).

B.     Yahweh is Slow to Anger but Great in Power (vv. 3-6)[JWM102] 

1.      Longsuffering (v. 3)

2.      Just (v. 3)

3.      Great in power (vv. 3-5)

Not even Nineveh the great, with its proud kings, can escape.[143]

4.      Unbearable (v. 6)

C.     Yahweh is Good, a Stronghold in the Day of Trouble (vv. 7-8)

1.      A stronghold to His people—to those trusting in Him (v. 7)

2.      A strong destroyer to His enemies (specifically Nineveh; v. 8)

II.    Nineveh’s destruction, a deliverance and a comfort to Judah (1:9-15)

A.     Nineveh denounced for planning evil against Yahweh (vv. 9-11)

B.     Nineveh’s destruction pictured as a deliverance for Judah (vv. 12-14)

C.     Nineveh’s destruction pictured as a call for Judah to rejoice (v. 15)[144]

III. Prediction of Nineveh’s destruction (2:1-13)

A.     Nineveh is attacked (vv. 1-4)

A coalition of Babylonians (under Nabopolassar, Nebuchadnezzar’s father), Medes, and Scythians defeated and destroyed Nineveh in 612 BC.  The Medes evidently led the coalition.

B.     Nineveh falls (vv. 5-8)

Nahum 2:6 refers to the opening of the “gates of the rivers” and the dissolution of the palace.  Nineveh was located on the bank of the Tigris River and two tributaries of the Tigris (the Khosr and the Tebiltu) both flowed through the city itself.[145]  History records that heavy rains and flooding (see also 1:8) caused great damage to the walls and gates of Nineveh during the siege by the Babylonians and Medes.[146]  The rains usually fell in March; the rivers were at their highest in April/May.  This corresponds to the month Ab, when the city of Nineveh fell.[147]  This providential intervention by God hastened Nineveh’s destruction.  The flight of the inhabitants (2:8) was very literally fulfilled (see BKC, 1495).

C.     Nineveh is plundered (vv. 9-13)

Great must have been the plunder.[148]  After Sennacherib’s first campaign, he writes:  “I returned to Assyria with 208,000 captive people, a huge spoil, 7,200 horses and mules, 11,073 asses, 5,230 camels, 80,050 cattle, 800,100 ewes.—This does not include the men, asses, camels, cattle, and sheep which my troops had carried off and parceled out among themselves.”[149]  The successful conquests of Sennacherib’s powerful grandson, Ashurbanipal, also yielded much booty.

IV. Prophetic denunciation of Nineveh (3:1-19)

A.     Denounced for her wickedness (vv. 1-7)

B.     Destroyed like Thebes (vv. 8-11)

No Amon, also called Thebes, fell to the Assyrian king, Ashurbanipal, in 663 BC.  Like Nineveh, a major part of Thebes’ defense was its location on the banks of a river.  Like Thebes, Nineveh would be destroyed.

C.     Defenses rendered “useless” (vv. 12-19; BKC, 1503)

Every effort of the Ninevites to build up the walls (v. 14)[150] or multiply themselves (v. 15) would be in vain.  Nineveh would be destroyed by fire (v. 15).  The merchants with whom they had traded would be of no help to the city (v. 16).  In v. 17, their “crowned” and “captains” (probably referring to Nineveh’s officials and guards) would be like locusts that “settle on walls but when the warmth of the sun comes in the morning, they fly away.  Similarly, in panic the guards on the walls would also suddenly vanish” (BKC, 1504).

“Amid universal applause [v. 19] Nineveh will disappear forever.”[151]

Zephaniah

THEME:  Jerusalem and the nations in the Day of the Lord

Zephaniah uses the expression Day of the Lord more than any other prophet.

[JWM103] 

DATE:  640-621 (during Josiah’s reign before the reformation)

Zephaniah prophesied during the early years of the ministry of Jeremiah.  Zephaniah was probably the great great grandson of the godly King Hezekiah (see v. 1—“Hizkiah”).[152]

I.       The Day of the Lord in Judgment (1:2-3:8)

A.     Universal judgment (1:2-3)

B.     Judgment against Judah (1:4-2:3)

1.      No class of sinner will escape (1:4-9)

“Chemarims” (v. 4) refers to “idolatrous priests” (NASB).

“Malcham” (v. 5) is another name for Milcom or Molech, the chief god of the Ammonites.  Zephaniah condemns those who try to worship both Yahweh and Molech (syncretism).

Verse seven contains the first of 19 references (in Zephaniah) to the Day of the Lord.[153]

The preference for foreign attire (v. 8) may suggest a propensity of the heart.

Leaping on the threshold (v. 9) may be an allusion to I Samuel 5:5 or a description of those who violently plunder and steal.[154]

2.      No section of Jerusalem will escape (1:10-13)

Zephaniah 1:10-13 refers to several different sections of the city of Jerusalem.  The fish gate (v. 10) was located in the Northern wall of Jerusalem.  The “second” (v. 10) refers to the Second Quarter of Jerusalem (probably near the Fish Gate).  “Maktesh” (v. 11), better translated “Mortar,” probably refers to the Tyropoean Valley that separated the Western part of Jerusalem from the Eastern part.[155]

3.      Detailed description of the day of the Lord (1:14-18)

The Day of the Lord against Judah and Jerusalem, which probably refers to the destruction by Babylon, leads to a description of the future Day of the Lord (1:14-18).  In the prophets, there is little separation between the historical and the eschatological.[156]  Both are Days of the Lord.  Every historical Day of the Lord served as a type of the future, eschatological Day of the Lord.  Zephaniah goes back and forth between the judgment upon Judah and the judgment upon the nations.  “Zephaniah saw Judah’s destruction and universal judgment as two parts of one grand event, ‘the great day of the Lord.’ ”[157]

XII.             “Riches profit not in the day of wrath:  but righteousness delivereth from death” (Prov. 11:4).

4.      Plea to repent (2:1-3)

Zephaniah 2:1-2 is a call for the nation to assemble itself together for national repentance.[158] 

In verse 3, the righteous remnant in the nation is exhorted to continue in their meek obedience to Yahweh.  By such continuance, they might receive the Lord’s protection in the coming day of judgment.  This probably alludes to the godly remnant that would be preserved during the Babylonian invasion (e.g., Ebedmelech and Baruch in the book of Jeremiah).

C.     Against the nations (2:4-15)[159]

1.      Against Philistia (2:4-7)

2.      Against Moab and Ammon (2:8-11)

3.      Against Cush (2:12)

4.      Against Assyria (2:13-15)

While some of these prophecies against the nations were fulfilled historically, others clearly still await fulfillment, such as the prediction that Judah will inhabit the regions of Philistia (2:7) and the prediction of universal Gentile worship of Yahweh (2:11).[160]

D.    Woe upon Jerusalem (3:1-7)

Though not named specifically, Jerusalem clearly is the city in view in Zephaniah 3:1-7. 

E.     Jerusalem’s deliverance must wait until the future day of judgment upon the nations (3:8)

Jerusalem’s refusal to heed Yahweh, despite its knowledge of His judgment upon other nations, leads to God’s command to “wait.”  Jerusalem’s ultimate deliverance (from the “times of the Gentiles”) would not take place until the end-times, when God assembles the nations (in the valley of Jehoshaphat; Joel 3:2) for judgment in the future Battle of Armageddon. 

This great battle will then usher in a time of great restoration—the future Millennial Kingdom.

II.    The Day of the Lord in Restoration (3:9-20)

A.     Purification of the nations (3:9-10)

In the future Millennial Kingdom, the nations will all worship Yahweh (see Zech. 14:9, 16).  They will bring sacrifices to Yahweh.  Those sacrificing will also include the “daughter of my dispersed”—probably a reference to the scattered inhabitants of Judah.

B.     Regathering and purification of a remnant of Judah (3:11-13)

C.     Future Kingdom in Zion (3:14-20)

HABAKKUK

DATE:  607-606

(1)   The nation of Babylon/ Chaldeans had already acquired a name for fierceness (1:6), suggesting a date after 612 BC, when the Chaldeans destroyed Nineveh.

(2)   The Chaldeans had not yet attacked Judah, but their attack was near (1:5), suggesting a date before 605 BC, when the Chaldeans (Babylonians) first attacked Judah.

(3)   There was great injustice and violence in Judah (Hab. 1:3-4), probably referring to the violent injustice during the reign of Jehoiakim, the oppressive son of Josiah, who ruled from 609-598 BC.  Thus, Habakkuk’s message probably dates between the years 609-605 BC, perhaps 607-606.

THEME:  Lessons of faith (“From fear to faith”[161])

Habakkuk records his personal struggles with the circumstances that he saw around him.  His book records his conversation with God that results in the prayer of praise and faith that brings the book to its conclusion. 

Habakkuk is also the only book other than Psalms to contain musical notations (see Hab. 1:1, 3, 9, 13, 19). 

I.       The struggle of faith (Habakkuk’s Conversation with God):  1:2-2:20

A.     A prayer of Frustration (1:1-4):  Unchecked injustice and iniquity in Judah

Habakkuk’s opening prayer expresses the heart of so many of those who follow God.  In Jeremiah’s words, “Wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously?” (Jer. 12:1).

The violence (vv. 2-3) and injustice (v. 4) he mentions were rampant during the reign of King Jehoiakim (see Jer. 22:13-19), during whose reign Habakkuk probably ministered.

B.     God’s answer (1:5-11):  The coming chaldean invasion

God’s answer to Habakkuk was that He would deal with the sinfulness of His people.  Habakkuk probably wanted revival or reformation (like he had perhaps experienced under King Josiah).  Instead, God’s answer was judgment—judgment at the hands of the brutal Babylonians, who would ravage Judah on at least three occasions.  God’s answers to our prayers are not always the answers we want, but they are answers. 

C.     A prayer of confusion & bewilderment (1:12-2:1):  the holiness of God & the wickedness of chaldeans

Habakkuk’s frustration at the unchecked injustice in Judah now turns to confusion and bewilderment.  How could a God who is too pure to behold iniquity (1:13) use a nation as wicked as the Babylonians?  The Babylonians are more wicked than the nations they devour (1:13)!  The Babylonians rejoice over their destruction of other nations (v. 15).  They are idolatrous—exalting themselves and their own resources as the source of their power and might (v. 16).  This was a real source of bewilderment for Habakkuk.  Habakkuk ends his prayer with a determination to watch and wait for the answer of the Lord (2:1).  Habakkuk’s response to confusing circumstances is a good example for us.  Perplexing circumstances should not drive us from the Lord.  Rather, like Habakkuk, we should bring them to the Lord in prayer and then wait for God’s answer, waiting even for possible correction or rebuke from the Lord (2:1).

D.    God’s answer (2:2-20)

God’s answer to Habakkuk’s prayer of confusion and bewilderment is twofold:

1.      the Just shall live by faith

God’s first answer to Habakkuk’s prayer of confusion and bewilderment is for the “just.”  The word translated “just” here in 2:4 is the same Hebrew word (tsaddiq) translated “righteous” in 1:4 and 1:13.  The answer for the righteous, whether oppressed by their own countrymen (1:4) or by a foreign, pagan nation (1:13), is always the same:  they live by their faith.[162]  Ultimately, the victorious ones are not the proud who exalt themselves on earth (2:4).  They will suffer condemnation (as 2:5-20 will set forth).  The righteous are the ones who will live.  They live by faith, a faith that sees beyond visible circumstances.

2.      The just God will destroy the unjust (2:5-20)—Five woes upon the       Chaldeans / Babylon

God’s second answer is an announcement of the condemnation of the Chaldeans.  Habakkuk must not doubt that the Judge of the whole earth will do right!  Yes, He will use the Babylonians to chastise His wicked people, but God will not overlook the wickedness of the Chaldeans. 

God then pronounces a five-fold woe against the Chaldeans (all of which Habakkuk is to take down in writing—2:2).  This five-fold woe is in the form of a “taunt-song” (“taunting proverb,” KJV).[163] 

a.       The first woe (vv. 6b-8):  Woe against those who increase what is not theirs

b.      The second woe (vv. 9-11):  Woe against those who get gain unjustly

c.       The third woe (vv. 12-14):  Woe against those who practice violence and bloodshed

d.      The fourth woe (vv. 15-17):  Woe against those who shamefully humiliate others

e.       The fifth woe (vv. 18-20):  Woe against those who put their trust in idols

II.    The prayer of praise and faith (Habakkuk’s confidence in God)

confersations with God result in confidence in God!

A.     A petition (3:1-2)

Although fearful of God’s answer, Habakkuk accepts it.  However, he petitions God to preserve alive (“revive”) His work, to make known His deeds even in the midst of the years of destruction.  In the midst of wrath, Habakkuk petitions God to remember mercy.

B.     A review of God’s past deliverances (3:3-15)

In very poetic and vivid language, Habakkuk describes God’s past deliverances of the nation of Israel, especially God’s miraculous works in bringing the nation from Egypt into the Promised Land.

C.     An affirmation of confident faith (3:16-19)

The book closes with Habakkuk’s affirmation of confident faith in God, despite the worst possible circumstances (v. 17).  Despite devastating calamity, Habakkuk will rejoice in God.

We move from fear to faith through Prayer.

MESSAGE OF EZEKIEL

Theme:  A proper understanding of Yahweh:  The intended end of judgment and restoration

Introduction

(1)   Ezekiel is both a priest and a prophet (1:3).

(2)   Like many priests and Levites (Num. 4:3; I Chr. 23:3), Ezekiel began his lifework at age 30 (1:1).

(3)   Ezekiel was taken captive by the Babylonians (1:1) in 597 BC, the year of King Jehoiachin’s captivity and the second stage of the Babylonian Exile. 

(4)   Ezekiel did not live at Babylon but was deported to tel Abie (3:15), a community near ancient Nippur and located some 50 miles south of Babylon.

(5)   The River Chebar (1:1) ran near Tel Abib and was a large Irrigation cannel that originated from and flowed back into the Euphrates River.

(6)   Ezekiel was Mute for much of the first seven years of his ministry (3:26), only capable of speaking when given a specific word from Yahweh.  His speechlessness was lifted just before he received the news that Jerusalem had fallen (33:21-22).  Sometimes God does not want a man to say anything.  God does not always have a word for those in rebellion.

Structure (Outline)

I.                    Call of Ezekiel (chs. 1-3)

II.                  Impending Judgment upon Judah (chs. 4-24)

III.               Judgment upon the Nations (chs. 25-32)

IV.               Restoration (millennial) and blessing (chs. 33-48)

I. The Basis of His Message:  Divine Authority

Ezekiel was God’s Spokesman

Whether Israel responded favorably was immaterial (2:5, 7; 3:11, 27).  Ezekiel’s job was to proclaim the words of Yahweh, as a divinely appointed Watchman.

Ezekiel is often designated as Son of Man (2:1, 3, 6, 8; 3:1, 3-4, 10, 17, 25), reminding him of his weakness. 

Ezekiel’s message was the words of Yahweh

The message he proclaims is said to be the word of the Lord (“the word of Yahweh”; “the declaration of the Lord Yahweh”; “thus said the Lord Yahweh”) 271 times.

The Heart of His Message:  Judgment and Restoration

A.   Judgment (chs. 4-32)

1.      Picture prophecies: 

(1)   4:1-3 clay tile portraying siege of Jerusalem

(2)  4:4-8 lying on his side

(3)  4:9-17 eating unclean rationed food

(4)  5:1 shaving and dividing hair into 3rd’s

(5)  12:1-16 acting out the exile

(6)  12:17 eating & drinking with trembling

2.      Chief sin of Judah:  Idolatry

Chapter 8:  Idolatry in the temple

Chapter 16:  Allegory of Jerusalem, the foundling child

Chapter 20:  history of Israel’s rebellion

Chapter 23:  Oholah and Oholibah

3.      Extent of the judgment:  universal—both Judah (chs. 4-24) and the nations (chs. 25-32)

B.     Restoration (chs. 33-48)

1.      Its basis:  God’s name and character (36:22-23)

Therefore say unto the house of Israel, Thus saith the Lord GOD; I do not this for your sakes, O house of Israel, but for mine holy name's sake, which ye have profaned among the heathen, whither ye went. 23 And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them… (Ezek. 36:22-23).

2.      Its components

a.       Regathering  to the land (36:24)

b.      Spiritual cleansing—regeneration! (11:19; 36:26; ch. 37)

c.       reunion of the two nations of Israel (37:22)

d.      Re-establishment of Davidic kingship (37:24)

e.       Restoration of the temple worship and its rituals (chs. 40-46)

f.        Rejuvenating river of fresh water (47:1-12)

.

3.      Its agent:  The Messiah

The Shepherd-King of Israel (34:23-24; 37:24)

C.     Accompanying theme:  Individual responsibility

      “I will judge you every one after his ways” (33:20; cf. 3:16-21; 18:1-32).

III. The Intended End of His Message:  A Proper Understanding of Yahweh

“They shall know that I am Yahweh” occurs 77 times (25:11; 28:26; 30:8, 26; 33:29; 34:27, etc.).

A unique feature of Ezekiel is the “recognition formula” that occurs seventy-seven times in the book.  While retaining the standard prophetic themes of judgment and restoration, Ezekiel highlights God’s intended end in such action:  to bring His people to a proper understanding of who He is.

Application: 

God will go to great lengths to bring his people to a proper knowledge of himself.

Message of Daniel

Theme:  God’s Sovereignty over Kingdoms and History

I.  I.  Assertions and evidences of God’s sovereignty

A.    Assertions of His sovereignty

         1.  Direct theological statements (2:20-22, 47; 3:28-29; 4:3)

“Blessed be the name of God for ever and ever:  for wisdom and might are his:  And he changeth the times and the seasons:  he removeth kings, and setteth up kings...” (2:20-21).

“His kingdom is an everlasting kingdom, and his dominion is from generation to generation” (4:3).

          2.  Through His names

a.  The Highest One (7:22, 25, 27)

b.  The Most High/the Most High God (4:2, 17; 5:18, 21; 7:25)

B.      Evidences of His sovereignty

         1.  His control of nations and kings

         ÞDespite the self-exaltation and pride of kings

            ·Nebuchadnezzar (4:30-35, 37)

            ·Belshazzar (5:22-29)

         2.  His preservation of His people

a.  Three Hebrews and the fiery furnace (ch. 3)

b.  Daniel in the lion’s den (ch. 6)

         3.  His governance over and knowledge of future nations and kingdoms

The last half of Daniel illustrates the sovereignty of God over all history by showing that God has charted out the course of history before it has even transpired.  The jockeying of the nations for supremacy is but the working out of God’s plan for the ages.

Even the progress of history is determined; historical events will happen at their “appointed time” (8:19; 9:24-27; 11:29, 35).

II.      II.  The agents of God’s sovereignty

As one studies the book of Daniel, one sees that ultimately almost everything one encounters functions as an agent of God’s sovereignty.

     A.  Rulers and kingdoms

Example:  Daniel 1:2:  God gave Jehoiakim into the hand of Nebuchadnezzar.  Unknowingly, Nebuchadnezzar was an agent of God’s sovereignty.

     B.  Believers (1:19-21; 2:48-49; 3:30; 6:2-3)

Daniel, Shadrach, Meshach, and Abednego affect the decisions of kings and the destinies of kingdoms through their positions of influence.

     C.  Angels (6:22; 10:18, 20; 12:1)

     D.  Messiah (7:13-14; 9:24, 26)

III.   III.  The Intended end of God’s sovereignty:  The establishment of His kingdom

God’s sovereignty over history is not an end in itself.  He is sovereignly guiding history according to the counsel of His will.  The intended end of God’s sovereignty over history is simply this:  He is ordering all affairs on the earth in order to bring about the establishment of His kingdom.

     A.  The coming of His kingdom will end all earthly kingdoms (2:34-35, 44).

     B.  Christ is the King in this eternal kingdom (7:13-14).

     C.  The resurrected righteous will shine in this kingdom (12:2-3).

FOCUS ON THE PROPHECIES OF DANIEL

Daniel 7

Four beasts:

(1) “The first was like a lion and had the wings of an eagle.  I kept looking until its wings were plucked, and it was lifted up from the ground.” (Dan. 7:4)

The Neo-Babylonian Empire.  Reference to the wings being plucked suggests Nebuchadnezzar’s experience of eating grass like an ox.  The lion was then given a “man’s heart.”  This suggests a more humanitarian disposition of Nebuchadnezzar following his re-exaltation as king (Wood, 182).  “The lion symbol was characteristic of Babylon, especially in Nebuchadnezzar’s time, when the Ishtar Gate entrance was adorned on either side with a long procession of yellow lions on blue-glazed brick, fashioned in high relief” (EBC, 7:85-86).

(2) “And behold, another beast, a second one, resembling a bear.  And it was raised up on one side, and three ribs were in its mouth between its teeth. . . Arise, devour much flesh.”

The bear symbolizes the Medo-Persian empire.  The bear is raised up on one side to signify that one member of this coalition (Persia) was stronger than the other.  The use of the bear as a symbol for Medo-Persia is also significant.  The Persians did not move as swiftly as the leopard or the lion with eagle’s wings.  Persians won battles by amassing large quantities of troops (Wood, 183).

Some scholars suggest that the three ribs in the mouth of the bear stand for Persia’s three crucial victories over Babylon, Lydia (in Asia Minor), and Egypt.  It is quite possible, however, that the three ribs merely symbolize complete conquest (devouring in a military sense).  Note:  “The overall stress for this beast is on conquest; and Medo-Persia did take over far more land than any prior kingdom, reaching finally all the way from the Indus River on the east to Egypt and the Aegean on the west” (Wood, 183).

(3) “After this I kept looking, and behold, another one, like a leopard, which had on its back four wings of a bird; the beast also had four heads, and dominion was given to it” (Dan. 7:6).

The leopard symbolizes the Grecian empire founded by Alexander the Great.  The leopard’s four wings suggest the lightning swiftness with which Alexander moved in his conquest of the world.  In 336, Alexander became king of Greece (at age 20).  In 334, he won his first victory over Persia at Granicus (in Asia Minor).  Only three years later (331), he soundly defeated the Persians at Gaugemela (in the vicinity of what was Nineveh), effectively ending Persian hegemony in the Ancient Near East.

The four heads symbolize the four divisions into which the Greek Empire divided following the untimely death of Alexander in 323.  The kingdom was divided into four parts and given to four generals of Alexander’s (the latter two listed below become significant in Biblical history):

            Macedonia and Greece (given to Cassander)

            Thrace and Asia Minor (given to Lysimachus)

            Syria, and the eastern region (given to Antigonus and then Seleucus)

            Egypt (given to Ptolemy)

(4) “...a fourth beast, dreadful and terrifying and extremely strong; and it had large iron teeth.  It devoured and crushed, and trampled down the remainder with its feet; and it was different from all the beasts that were before it, and it had ten horns” (7:7)

The fourth beast symbolizes the Roman Empire.  The beast was “dreadful” probably because of its size (Wood, 185).  The Roman Empire was the largest of all four of the empires in Daniel.  The Roman Empire differed from all the other beasts.  “It suggests that Rome would make her conquests with greater decisiveness, fearfulness, and terror-inspiring tactics than any of the others.  This was true of Rome.  Conquest was made at wide range and with the greatest strength and ferocity.  Her conquests were more permanent, too; for whereas the other empires had been satisfied with only a loose confederation of countries seized, Rome consolidated and organized for lasting control” (Wood, 186).

Later in the chapter, Daniel is told clearly that the “ten horns” represent ten kings (7:24).  Obviously, these are not ten kings that reign successively but ten kings that reign contemporaneously.  Some commentators suggest that the prophecy regarding these ten horns still awaits fulfillment.  If so, the fulfillment will come in the day of the Antichrist, who rises after the ten horns as the “little” horn (7:8).  This little horn will crush the power of three of the ten kings (7:24) and will rise to a place of prominence over the remaining seven.  This “little horn” or Antichrist is to be identified with the Beast in Revelation 13:5-8 and 17:11-14.  He will “speak out against the Most High and wear down the saints of the Highest One” (7:25).  The Antichrist will be given power for three and one half years (“a time, times, and half a time”; 7:25).

Daniel 8

The Ram and the He Goat:

“Then I lifted my gaze and looked, and behold, a ram which had two horns was standing in front of the canal.  Now the two horns were long, but one was longer than the other, with the longer one coming up last.  I saw the ram butting westward, northward, and southward...” (8:3-4a)

Like the bear with three ribs in its mouth, the ram here symbolizes the Medo-Persian Empire.  The longer of the two horns is the Persian part of the Medo-Persian coalition, which although it arose later than the Medes to a position of prominence eclipsed the Medes in might and strength.  Notice that the ram does not push eastward; the greatest sphere of Persian domination lay west, south, and north of Persia.

“While I was observing, behold, a male goat was coming from the west over the surface of the whole earth without touching the ground; and the goat had a conspicuous horn between his eyes. . . . And I saw him come beside the ram, and he was enraged at him; and he struck the ram and shattered his two horns, and the ram had no strength to withstand him.  So he hurled him to the ground. . . . “Then the male goat magnified himself exceedingly.  But as soon as he was mighty, the large horn was broken; and in its place there came up four conspicuous horns toward the four winds of heaven” (8:5-7)

The male goat symbolizes the Grecian Empire.  “Compared with a ram, a he-goat has greater strength and agility, features significant in the symbolism” (Wood, 209).  The male goat comes from the west; Greece was west of Persia.  The conspicuous horn is Alexander the Great.  The wrath of the he-goat corresponds to the anger that the Grecians felt toward the Persians.  The four horns symbolize, as in chapter 7, the four ways in which the kingdom was divided when Alexander the Great died.

Daniel 8:9-14

“And out of one of them [one of the four horns in 8:8] came forth a rather small horn which grew exceedingly great toward the south, toward the east, and toward the Beautiful Land.  And it grew up to the host of heaven and caused some of the host and some of the stars to fall to the earth. . . . It even magnified itself to be equal with the Commander of the host; and it removed the regular sacrifice from Him, and the place of His sanctuary was thrown down” (8:9-11).

From one of the four horns (the line of Seleucus, who reigned over Syria) arose Antiochus IV Epiphanes (Dan. 8:23-26), who becomes a type of the Antichrist because of his oppression of the Jews.  “This suppression came to a head in December 168 B.C., when Antiochus returned in frustration from Alexandria, where he had been turned back by the Roman commander Popilius Laenas, and vented his exasperation on the Jews.  He [Antiochus] sent his general, Apollonius, with twenty thousand troops under orders to seize Jerusalem on a Sabbath.  There he erected an idol of Zeus and desecrated the [bronze] altar by offering a swine on it” (EBC, 7:98).  This idol is also known as the abomination of desolation (Dan. 11:31; NASB) and becomes symbolic of the future abomination that will be committed by the Antichrist (Matt. 24:15).  This begins the period of the Maccabean revolt, a key feature of the Intertestamental Period.  (For a history of the Maccabean Period, read I Maccabees in the OT Apocrypha).

Daniel 11

Daniel 11 expands upon that which is set forth in Daniel 8.  It begins with a passing reference to the kings of Persia (11:2) but soon launches into an extremely detailed prophecy of the events that will take place between the Seleucids and the Ptolemies, the descendants of two of Alexander the Great’s generals (11:3-35).  This prophecy eventually turns once again to Antiochus IV Epiphanes, his military conflicts, and his defiling of the Jewish Temple (11:21-35).  In 11:36-45, the chapter looks ahead to the Antichrist, the antitype of Antiochus IV, and describes some of his nefarious activities during the Great Tribulation.

HAGGAI

THEME:  rebuilding the temple

DATE (AND HISTORICAL SETTING):  520 BC (2nd year of Derius [Persian])

In 539/538 BC, Cyrus the Great, king of Persia, permitted the Jews in Babylon to return to Judah, their homeland.  One of his instructions to them was to rebuild the temple (Ezra 1:3-5).  The exiles began to rebuild the Temple (that had been destroyed by the Babylonians in 586) about 536 BC.  The foundation was re-laid, but the work of reconstruction ceased shortly afterwards.  About fifteen years pass.  Still the Temple has not been rebuilt (Ezra 4:24).  However, in the 2nd year of Darius (520 BC), king of Persia, God raised up two men, Haggai and Zechariah, to preach to the Jews and exhort them to finish rebuilding the Temple (Ezra 5:1).  Note the dates of the key events and prophecies in the ministries of Haggai and Zechariah in the chart below.

| Prophecies and events in the days of Haggai and Zechariah | ! Chronological Framework

| ! Modern Equivalent

|

STRUCTURE:  Four messages all dated to the 2nd year of Darius (520 B.C.)

I.       Judah’s economic hardships are due to their failure to rebuild God’s house (1:1-15).

a. Haggai’s message (1:1-11):  Your current hardship is a result of disobedience.

Judah’s priorties were wrong.  They had time for their own activities, but no time to build God’s house.  They needed to learn to seek first the kingdom of God.  Prioritize the things of God!

Consider  your ways!  Do we recognize when God is endeavoring to get our attention?  Sometimes, God sends us hardships to let us know that our priorities are not right!

B.

The people’s response (1:12-15)

Twenty-three days after Haggai preached his first sermon, the people began to rebuild the Temple.

II.    The latter glory of the Temple will be greater than its former glory (2:1-9).

A.    The reason for discouragement (2:1-4)

Some of the exiles had seen the previous Temple, the Temple of Soloman.  Their Temple was far inferior to the magnificent Temple of Solomon.  This was a cause of discouragement.

B.     The word of encouragement (2:5-9)

1.      The abiding presence of the Spirit of God (2:5)

2.      The latter glory of the Temple would be greater than any previous glory it enjoyed (2:6-9).

Many have debated the phrase “the Desire of all nations shall come” (2:7).  Traditionally, it has been understood as a Messianic prophecy.  However, it could also refer to the nations bringing their desired things (their wealth) to Jerusalem and to the Lord, as Isaiah 60:4-9 describes. 

The KJV says, “The glory of this latter house shall be greater than of the former” (2:9; emphasis mine).  Grammatically, it is possible that latter and former refer to glory not house.  Thus, the focus is not on this latter house (the Temple they are building) but on the latter glory of this house (the Temple of God in any age).  Although this prophecy may have been partially fulfilled in the First Coming of Christ,[164] the complete fulfillment of this prophecy awaits the Millennial Temple.[165]  The rebuilding of the post-exilic Temple, despite its insignificant appearance, was important because it was a part of God’s Kingdom purpose of making Jerusalem the place where He has placed His Name.  The glory of the Temple will reach its height when the Messiah will reign from the Temple in the Millennial Kingdom.

III. Uncleanness in one area invalidates spiritual or religious activities in other areas (2:10-19).

A.  Uncleanness is Contagious (2:10-13), affecting everything it touches.

B.     The people’s failure to honor God in Owe area (the rebuilding of the Temple) had made all their other works and sacrifices unacceptable to God (2:14).

Uncleanness annuls any possible benefit from sacrifice or service.  Disobedience in one area of Christian life renders void Christian service in other areas.  You cannot live for the Lord if you neglect to take care of any area in which He has dealt with you.

C.     Because of their recent effort to rebuild the Temple, God could and would now bless them (2:15-19).

Haggai 2:18 indicates that this prophecy was delivered on the day that the foundation of the Temple was re-laid—the 24th day of the ninth month (Kislev).  From now on, God would bless them and restore their agricultural prosperity.  God honored this “Foundation Day” by sending two prophecies to Haggai.

IV. Zerubbabel becomes a type of the future Messianic Son of David (2:20-23).

The context is eschatological and Millennial (2:21-22), describing the downfall of the kingdoms of men and the establishment of the Messianic Kingdom.  Zerubbabel, as a descendant of David, pictures or typifies Jesus Christ, the Son of David.  In fact, Zerubbabel occurs in the genealogies of Christ in the New Testament (Matt. 1:12-13; Luke 3:27).  Reference to the “signet ring”[166] reminds us of Jeremiah 22:24-25, where Jehoiachin is like a castaway signet ring.  The future Messiah will bring to an end God’s seeming rejection of the house of David.

Malachi

DATE:  c. 435-430 BC[167]

THEME:  Against empty religion:  Fear God and prepare for the coming Messenger

STYLE AND STRUCTURE

The style of Malachi is unique to the prophets.  In confronting Israel’s religious indifference, Malachi employs a question-answer method.  Eight times, the Lord brings an accusation against Israel (1:2, 6-7; 2:10-13, 17; 3:7-8, 13).  Eight times Israel questions His accusation (1:2, 6-7; 2:14, 17; 3:7-8, 13).  And every time, God proves His accusations against His people.  Based on this structural clue of accusation/question/answer, the book of Malachi divides into six major parts and a conclusion.

I.          Introduction (1:1)

II.       Blindness to the love of God (1:2-5)

A.     God’s love seen by His dealings with Esau (1:3-4)

B.     God’s love seen by contrasting Esau’s destiny with Israel’s (1:5)

III.    Disservice to the Great King (1:6-2:9)

A.     Exposure of the priests’ failure to give proper honor to the name of God (1:6-14)

B.     Indictment of the priests for their unfaithfulness to the covenant of Levi (2:1-9)

1.      Penalty for failing to hear this commandment of the Lord (2:1-4)

2.      The covenant with Levi that they had broken (2:5-9)

IV.    Unfaithfulness in human (marriage) covenants (2:10-16)

A.     The indictment:  unfaithfulness to the covenant (2:10-11)

B.     The consequences:  sacrifice rejected (2:12-13)

C.     Israel’s protest and God’s reply:  Divorce, which God hates, is a breach of covenant (2:14-16)

V.       Criticism of God’s justice (2:17-3:6)

A.     Israel’s words:  God’s justice is inconsistent (2:17)

B.     God’s answer:  Wait for God’s justice which will be revealed at the coming of His Messenger (3:1-5)

C.     God’s character:  Israel’s preservation is due to God’s unchanging character (3:6)

VI.    Disobedience to the Lord’s statutes (as evidenced by Israel’s lack of giving) (3:7-12)

A.     The root problem is a failure to return to the Lord and to obey His commandments (3:7)

B.     The issue of tithing is cited as one example of their disobedience (3:8-12)

VII. Unbelief in the value of serving God (3:13-4:3)

A.     Israel’s words:  Serving God is not worthwhile (3:13-15)

B.     Yahweh’s words:  He remembers those who fear Him (3:16-18)

C.     The coming Day: God will distinguish those who fear Him from the evildoers (4:1-3)

VIII.       Conclusion (4:4-6)

A.     Remember the Law of Moses (4:4)

B.     Look for the Messenger (4:5-6)

Malachi confronts Israel’s words (“but you say”), viewing their words as a reflection of their hearts.

The questions of his hearers are evidently sincere.  Here are worshipers of God who are ignorant of their true standing with God.  One can be religious and unaware that he is not right with God.

IV.                MALACHI’S MAJOR MOTIF

The previous two prophets in Judah’s history, Haggai and Zechariah, enabled the postexilic community, through their Spirit-empowered preaching, to complete the work of rebuilding the Temple.  In Malachi, the Temple is in place.  Now, the problem is not the Temple.  Malachi focuses upon worship or religion (1:6-14; 2:12; 3:3, 8).  The worship of his day was dead, formal, hypocritical, and empty—external ritual without inward heart.  Malachi’s message is a cry against this kind of empty religion.  He exposes the causes or characteristics (evidences) of dead religion and then points to its antidote. 

V.“AUTOPSY OF DEAD RELIGION”[168]

I.        Foundationally,[169] one of the causes or characteristics of dead religion is blindness to God’s love (1:2-5). 

Malachi opens by confronting Israel’s blindness[170] to the love of God—His electing grace and ongoing covenant faithfulness.  Israel’s blindness attests to ingratitude and unbelief.  This suggests the importance of recognizing the gracious hand of God’s providence at work in the circumstances of our lives.  For the believer, even the valleys of life flash the truth, “Grace at Work.”  Doubting the goodness and kindness of God and His loving purposes toward us will often lead to a heartless type of worship.  I had fainted, unless I had believed to see the goodness of the LORD in the land of the living (Prov. 27:13). 

Conversely, one of the foundational motivations of vibrant, God-honoring worship is the personal assurance of the love of God.  A heart that is full of God’s love for him will be a heart that is full of vibrant worship toward God.

II.         “Insincere worship”[171] (1:6-2:9).

A.    Blemished sacrifices (1:6-14)

Blemished sacrifices reflect the heart of the offerer.  Those who give God their cast-offs unveil the lightness with which they esteem God.  God expects what any governor or king expects—an offering worthy of His position and honor.  The great tragedy of such sacrifices is the dishonor which it gives to the name of God.  One of God’s foremost desires is that His name be revered in all the earth (Matt. 6:9).  Three times, this section mentions “among the nations” (1:11, 14).  This suggests that our worship of God and our sacrifices to Him have an impact outside of ourselves.  Contemptible sacrifices cause the heathen to look down upon our God.  Our worship affects the way people view our God.

B.     Blighted religious leaders (who had failed to fulfill their ministerial obligations) (2:1-9)

The indifference of the laity was a reflection of the complacency of its leaders.  Courageous priests would have withstood the dishonorable sacrifices being offered to the Most High.  They should have been the messengers of the Lord, disseminating the knowledge of His Law in the covenant community.  Instead, they had caused many to stumble by their teaching.  They had deliberately perverted what they knew to be true, motivated by partiality.  Perhaps their failure to speak up was also motivated by “monetary” reasons.  In the theocratic community, they were dependent upon Israel’s sacrifices and offerings.  A crippled lamb tasted like an unblemished lamb.  Perhaps a rebuke of the populace would result in a cutting off their sustenance—why bite the hand that feeds you?

Israel’s priests had been unfaithful to their God-given duty (the covenant of Levi).  This oracle of Malachi is primarily addressed to the priests.  God holds leaders primarily responsible for their followers’ deviations in worship.  All those who, through a failure to courageously teach truth, allow worship unworthy of the Great King will one day give an account.

III.    Unfaithfulness in human (marriage) covenants (2:10-16). 

Malachi mentions “covenant” several times (2:4, 5, 8, 10, 14; 3:1)—covenant breaking is one of the characteristics of dead, empty religion.  [Truce breakers are also one of the characteristics of the last days (II Tim. 3:3).]  Malachi excoriates the people for their covenant unfaithfulness, manifested primarily in marital unfaithfulness.  God does not receive the worship of those who practice unfaithfulness in their human relationships (2:13).  Peter applies a similar principle to believers’ marriages (II Pet. 3:7). 

This passage is a reminder of God’s vehement opposition to divorce.  Divorce is the breaking of a covenant.  “It is not without significance that in Malachi’s day as in ours the home had become a battleground….The breakup of homes is irrefutable evidence of hearts that are not right with the Lord.  The home is always the test of how real religion is.”[172]

IV.    Criticism of God and His ways (2:17-3:6).

Evidently, Israel doubted God’s justice because of His seeming inconsistency in His dealings with them.  They were experiencing chastisement and cursing (2:2; 3:9, 11).  God was rejecting their sacrifices and offerings (2:13).  Rather than view themselves as the reason for these things, they chose to view it as an example of God’s inconsistency—God delights in the wicked and withholds justice (2:17). 

One characteristic of empty religion is an inaccurate, misinformed view of God.  “Dead, formal religion breeds a security and carnal confidence that will sooner find fault with God than self.”[173]

V.       Disobedience to the revealed will of God (3:7-12).

The key indictment of Israel here is their failure to obey God’s ordinances.  The one ordinance singled out (set forth as hard-hitting evidence to those who cannot see their fault) is that of tithing.  Is it not gnomically true that disobedience always evidences itself on the level of the pocketbook?  Dead religion is characterized by disobedience to the revealed will of God. 

VI.    Unbelief in the value of serving God (3:13-4:3). 

Israel viewed service for God as useless.  The arrogant and evildoer is blessed (3:15).  Those who serve God go unrewarded.  This suggests their unbelief in the value of serving God.  This unbelief is but the stalk; the root is deeper.  Making such an observation suggests their motive for serving God.[174]  Their eye was upon the reward, not upon the Rewarder.  One characteristic of dead religion is a serving God for self-serving motives.  It is the mentality of coming to church so God will fill my pocketbook.  It is a focus on the gift instead of the Giver.  God sets the record straight.  A day of recompense is coming.  In that day, the arrogant and evildoer will be chaff (4:1).

VI.                 

VII.             ANTIDOTE TO DEAD RELIGION

I.   Fear (honor) God.

Giving proper honor to the name of God is a major concern of Malachi (reference to the “name” of God occurs 10 times—1:6, 11, 14; 2:2, 5; 3:16; 4:2).  God honors and blesses those who honor Him (3:16-18; 4:2).  He despises and abases those who despise Him (2:9).

The emphasis upon fearing and honoring God’s name suggests that the root of dead worship is a failure to fear and honor God properly.  One’s view of God affects one’s worship of and relationship to God (note that one of Israel’s problems in Malachi is a wrong view of God—His love; His glory; His justice).  This is especially true of one’s fear of God.

II.       Prepare to meet the coming Messenger[175] (in the Day of the Lord).

The Day of the Lord will be the antidote for dead religion.  Malachi’s focus is on the Person of the Day of the Lord—the Messiah (3:1; 4:5).  Israel’s religious ritualism is unacceptable to God and will be severely dealt with at the coming of this Messenger.  One of Malachi’s burdens is to prepare Israel to face Messiah.  The response of the Pharisees and the Sadducees to Christ (and John the Baptist) reveals the importance of Malachi’s message.  They were scrupulously religious, yet they failed to recognize God’s Messiah at His first Advent.

Conclusion

Perhaps, we should end where Malachi does.  His conclusion (4:4-6) has a two-fold emphasis. 

Remember the Law of Moses (Go back to the Book!)

Look for the coming Messenger (Prepare for Christ’s coming!)

These two emphases—when coupled with the cultivation of a proper respect for and fear of God—result in the vibrant, genuine worship that is acceptable to God. 

They that worship God must worship Him in spirit and in truth.

ZECHARIAH

THEME:  Messiah and Restoration:  A theological basis for rebuilding the Temple
(or Standing on the Promises:  Motivations for Rebuilding the Temple)

DATE:  520-518 (480-70?)

Zechariah 1-6 dates to the 2nd year of Darius (520).  Chapters 7-8 date to the 4th year of Darius (518).  Zechariah 9-14 has no clear date.  Some have suggested that these chapters date to a much later period in Zechariah’s ministry, perhaps 480-470.

VIII.       HISTORICAL SETTING

Zechariah, grandson of Iddo (Neh. 12:4, 16),[176] was of priestly descent.  A contemporary of Haggai, Zechariah began his ministry in the second year of Darius, king of Persia (520 BC), when the Lord called him (and Haggai) to encourage the post-exilic community to finish rebuilding the Temple (Ezra 5:1-2).  The Temple was finally finished in March of 515 (Ezra 6:15).

IX.             STRUCTURE

I.       Introduction (1:1-6):  Repentance as a prerequisite to restoration

II.    Eight visions (1:7-6:15):  God’s program of restoration for Judah and Jerusalem

| ! X.                  Vision

| ! XI.               Reference

| ! XII.             Description

|

|  Vision 1 | 1:7-17 | !!! The Angel of Yahweh with the horsemen among the myrtle trees

|

|  Vision 3 | 2:1-13 | !!! The man with the measuring line

|

III. Questions about fasting (7:1-8:23):  True spirituality in light of future restoration

A.     The question (7:1-3)

B.     The four answers (7:4-8:23)[177]

IV. Two prophetic oracles (9:1-14:21):  The two Advents of Messiah and the future restoration

A.     To the first Advent:  The rejection of the Messiah and its consequences (9:1-11:17)

B.     The second Advent and beyond:  The return and reign of the Messiah (12:1-14:21)

FOCUS ON ZECHARIAH’S VISIONS

These eight visions picture, in enigmatic language, God’s program of restoration for Jerusalem and for His people.

                               Detailed Description                               explanation/interpretation

| VISION 1 (1:7-17) | !!! The man on the red horse (vv. 8, 10) is later identified as the Angel of Yahweh (v. 11). 

Other horsemen, mounted on horses of three different colors, are standing behind the Rider on the red horse (v. 8).

He and the other horsemen are standing under myrtle trees in a valley (v. 8).

The report of these horsemen is that everything is still quiet (v. 11).

 The angel of the Lord calls out to Yahweh to have compassion on Jerusalem (v. 12). Yahweh responds by proclaiming comfort and prosperity for Jerusalem (vv. 13-17). |  The rider of the red horse is the Messiah.  These horsemen, agents of divine governance, are making a report to the Angel of Yahweh (v. 10).  Exact symbolism unknown.  The valley is perhaps the deep Kidron valley southeast of Jerusalem.[178]  In other words, God has not yet begun to deal with the nations and avenge His people. Messianic concern on behalf of troubled Jerusalem and Judah leads to a promise of restoration:  comfort and prosperity for Jerusalem, a rebuilt Temple, and divine anger against the nations that destroyed her. |

| VISION 3 (2:1-13) | !!! A man goes out with a measuring line to measure the width and length of the future Jerusalem (vv. 1-2).

 The message given by one of the angels is that the future Jerusalem will be like an unwalled village because of the large population (vv. 3-4). Instead of walls, Yahweh will be Jerusalem’s protection (v. 5). This announcement of Jerusalem’s future prosperity leads to a beckons to all former inhabitants to return to the city (vv. 6-7). The spoiling nations will be spoiled (vv. 8-9). Zion is called upon to rejoice over its future glory (vv. 10-13). |      In other words, Jerusalem will be immeasurable.  It will expand beyond walled boundaries.   He will be a “wall of fire” and a “glory in the midst.”       Messiah Himself will be the Avenger of God’s chosen people (see Matt. 25:31-46). Jerusalem will be Yahweh’s habitation and will be the scene (evidently) for the conversion of many Gentile nations (vv. 11-12). |

                               DETAILED DESCRIPTION                               EXPLANATION/INTERPRETATION

                  DETAILED DESCRIPTION           EXPLANATION/INTERPRETATION

SUMMARY

These visions, by their very enigmatic nature, suggest the infinite scope of God’s blessing. Postexilic Judah, no doubt thinking of God’s blessing in terms of tomorrow’s crops and next year’s house, receive from Zechariah a vision of God’s blessing and future for them that is beyond what they can ask, think, or comprehend.  Oh, that we realized the blessing that God desires to manifest through our lives if we will but fully turn to Him! 

The primary purpose of Zechariah’s ministry is to encourage the postexilic community to rebuild the Temple of the Lord.  Surely it is no accident that the climax to the eight visions is the crowning of the Messiah and the building of the Temple at the beginning of the Millennium.  The encouragement for the postexilic community is the realization that what they are doing is not peripheral to the plan and program of God for them or for the nations.  What they are doing mirrors what God is doing or will do in the earth.  God will bring the kingdoms of earth to completion and usher in the Millennial Reign of Christ.  At that time, the Messiah, who will combine in one the two offices of priest and king, will build the Temple at Jerusalem.  The light of God’s revelation will go forth from this Millennial Temple.  All the nations will come to Jerusalem and worship this Messianic King. 

These are all promises of God.  By rebuilding the Temple in their day, and making Jerusalem a “light of divine truth” to the nations around them, they are helping to advance the kingdom program of God for the ages.  They have the promises of God—they need to get to work and watch them come to fruition!

FOCUS ON ZECHARIAH’S BURDENS (chs. 9-14)

The book of Zechariah closes with two prophetic “burdens” (9:1-11:17; 12:1-14:21).  These two prophetic burdens present, in general terms, the timetable of events that will lead to the establishment of Christ’s Millennial Kingdom.  Whereas the visions pictured in vivid scenes the what of that restoration, the burdens describe the how or the when of that future restoration of Israel.  The general outline of these burdens is the two “comings” of the Messiah. [184] 

I.       The first burden, chapters 9-11, outlines events leading up to Christ’s First Coming.

1. Campaign of Alexander the Great, viewed as divine judgment on Israel’s oppressors  (9:1-8)
2. Messiah comes (a greater King than Alexander) (9:9-10)
3. Allusions to Maccabean victories (9:11-17)
4. Victory through Messiah (10:1-12)
5. Destruction of Jerusalem by the Romans (AD 70), the aftermath of rejecting the Messiah (11:1-3)
6. Portrait of Messiah’s rejection (11:4-14)
7. Portrait of the Antichrist (11:15-17)[185]

II.    The second burden, chapters 12-14, outlines events of His Second Coming and beyond.[186]

A.    Military deliverance for Jerusalem and Judah in the Battle of Armageddon (12:1-9)

B.     Spiritual deliverance at Messiah’s Second Advent (12:10-13:9)

1.      Mourning at Christ’s return (12:10-14)

2.      Resultant cleansing (13:1-6)

3.      Basis for the cleansing (the smitten Shepherd) (13:7-9)

C.     Jerusalem in the time of Christ’s return (14:1-21)

1.      Christ returns to deliver Jerusalem (the Battle of Armageddon) (14:1-5, 12-15)

2.      Messianic kingdom headquartered at Jerusalem (14:6-11, 16-21)

XIII.       SELECTED FULFILLMENTS FROM ZECHARIAH 9-14

| ! Reference

| ! XIV.           Selected events in Zechariah 9-11

| ! XV.              Fulfillment

  |

| ! XVI.           Reference

| ! XVII.         Selected events in Zechariah 12-14

| ! XVIII.      Fulfillment

  |

Seven Lessons on Suffering from Job

(1)   Suffering is sometimes of Spiritual origin – caused by things we do not know or cannot see.

(2)   The proper response to human suffering is to acknowledge God as the ultimate source.

(3)   Suffering is not always the result of sin.

(4)   Human wisdom cannot provide satisfactory explanations for suffering.

(5)   God is not required to nor does He always explain the reason or purpose for human suffering.

(6)   Ultimately, God’s only answer for human suffering is His own    omniscience & omnipotence.

(7)   Man’s responsibility, when called upon to suffer, is to rest in the divine omniscience and omnipotence.

[JWM104] 

Outline of Job

1. prose intro. 1-2
1. angelic counsel – holding angles accountable
2. Jobs lament 3
3. 3 cycles of conversation 4-27

responding to job’s lament

1. 1st cycle 4-14
2. 2nd cycle 15-21
3. 3rd cycle 22-27[JWM105] 

1. poem on divine wisdom 28 #. 3 cycles of monologues 29-41
1. job 29-31
2. elihu (younger) 32-37
3. The Lord 38-41 (2 speeches)

                                                              i.      God’s Omniscience: knowledge, answer, 38:1-6,3;12,18,21,33

                                                            ii.      God’s Omnipotence

1.      animals that Job can’t control

1. Conclusion

Psalms

Theme: Inspired pattern for prayer and worship

            Intended to teach us how to pray and worship

Proverbs

Theme: skill in living

THE MESSAGE OF ECCLESIASTES

Finding satisfaction in the barren wilderness of life:

 Godliness with contentment is great gain

Note:  There are three major themes in the book of Ecclesiastes.  A careful synthesis of these three themes will unlock the central message of the book of Ecclesiastes.

Theme One[JWM106] 

(1)   One of the key words in the book of Ecclesiastes is the Hebrew word Havel.  In Ecclesiastes, it is translated “vanity” or “vanities.” 

(2)   This word “vanity” (hebel) literally means vapor  or breath .

It is used of that which does not and cannot meet one’s expectations.

(3)   This word “vanity” (or “vanities”) occurs 38 times in the 12 chapters of Ecclesiastes.

(4)   Another common expression found in Ecclesiastes is under the son (Ecc. 1:3, 9, 14; 2:11, 17, 18, 19, 20, 22; 3:16; 4:1, 3, 7, 15; 5:13, 18; 6:1, 12; 8:9, 15, 17; 9:3, 6, 9, 11, 13; 10:5). 

This expression occurs 29 times.

This expression refers to this life or after life.

The focus of Qoheleth in Ecclesiastes is on earthly life.  Even this expression under the sun suggests that Qoheleth realizes there is a dimension to life that is not under the sun.  Thus, he is not denying an afterlife or a next life, but merely focusing on this life.

(5)   In Ecclesiastes, Solomon mentions several things that are “vanity.”  Here are just three examples:

(a)  Pleasure  (Ecc. 2:1)

(b)  Labor (personal achievements) (Ecc. 2:11, 17, 19)

(c) Wisdom (skill in interpreting life: science/philosophy)  (Ecc. 1:18; 2:15)

In fact, Solomon concludes that “ALL is vanity” (Ecc. 1:2; 12:8).

(6)   Ecclesiastes begins and ends with this expression “vanity of vanities…all is vanity” (Ecc. 1:2; 12:8).  Based on points 1-5, what is one of the themes of Ecclesiastes?

THEME ONE: Earthly life is Vanity

Very little man accomplishes lasts.  Nothing you enjoy brings lasting satisfaction.  Wisdom increases grief, because it increases your awareness of the enigmas of life.  Even the end of earthly life is frustrating:  all men experience the same “fate” or end to earthly life—all die. 

Theme Two

(7)   Theme one would suggest that life “under the sun” is very negative.  Is there anything in this life that God has given us to enjoy?  See the following verses:  Ecc. 2:24-26; 3:12-13, 22; 5:18-20; 8:15; 9:7-10.

(1)   Wisdom & knowledge (2:26)

(2)   Joy (2:26—same Hebrew word translated “mirth” in 2:1)

(3)   Labor (2:24; 3:22; 5:18)

(4)   Earthly provisions (2:24; 5:18; 8:15; 9:7)

(5)   Companionship (9:9)

(8)   Some of the same things that Solomon says are “vanity” are now exalted as things for man’s enjoyment.  What is the difference?  Who gives these things to men? 

1. They are Gifts of God (2:25-26; 5:19-20). 

1. These things are to be viewed as one’s “Portion” or “allotment” in life (3:22; 5:18-19; 9:9).

This word “portion” or “share” suggests (1) the existence of many different portions (other people receive a different portion) and (2) someone has assigned to you this “portion” or “share.”

In other words, part of what Qoheleth is urging here is to find Contentment and satisfaction in the portion that God has assigned to you in this life. 

(9)   Consider the verses above and the answers to questions 7-8.  Based on them, what do you think is another theme of the book of Ecclesiastes?

THEME TWO: God has given man certain allotments in this life for him to enjoy

Enjoyment in earthly life will only be found in the “allotment” given to a man by God.   One must, therefore, have genuine contentment in the “assignment” or “allotment” given to him by God.

Theme Three

(10)           Man will never be fully satisfied in this life.  Ecclesiastes 3:11 tells us one of the reasons. 

The word “world” (KJV) in Ecclesiastes 3:11 is really the word Eternity (‘olam).

God has deliberately given to man a heart for the eternal; thus, the earthly can never fully satisfy.

“Thou hast made us for thyself, and our heart is restless till it rests in thee” (Augustine).

(11)           What is one of the reasons that God has “set eternity in the hearts of men”? 

“…that men should Fear before him” (Ecc. 3:14). 

(12)           This introduces us to another major theme in Ecclesiastes.  Look up the following references:  3:14; 5:7; 8:12; 12:13; see also 2:26; 11:9-10; 12:1.  What do these verses suggest is another theme of Ecclesiastes?

THEME THREE:  Fear God

Synthesis of the three themes/statement of the central message

(13)           List below the three major themes of the book of Ecclesiastes:

I. Earthly life is Vanity (question #6).

II. God has given man certain allotments in this life for him to enjoy (question #9).

III.             Fear God (question #12).

(14)           What is the logical relationship between these themes?  How does one assimilate (“synthesize”) all of this in order to determine the central message of Ecclesiastes?

Some of the same things that proved to be vanity of vanities are singled out by Solomon as the only things that provide enjoyment in life under the sun.  The difference is in (1) the focus of the individual and (2) their source.  Those things that provide enjoyment in life are those things given by God to a person as his portion in life.  When one searches for meaning in life itself or for satisfaction in the things of earthly life, one will come up empty.  Satisfaction and enjoyment will not be found in exotic searches for pleasure or in personal achievement or in earthly skills.  Satisfaction will come in enjoying those things that are God’s gifts to you. 

Really, Solomon is talking about contentment in one’s lot in life.  It is easy to become discontent with your lot in life.  Life is full of difficulty.  Life is full of enigmas (unsolvable questions).  All that you accomplish in life you leave behind you at death; and you do not know whether the person who continues after you will cause what you did to flourish or to fail.  The key for us is to enjoy what God has given us.  Of course, do not look to those things for ultimate satisfaction.  And do not seek them out as inherently meaningful.  But, when viewed as gifts of God—as God’s allotment for you in this life—you will find that these are the only things in earthly life that will bring enjoyment and satisfaction.

To whom does God give these gifts?  Specifically, to whom does God give the ability to enjoy their allotment in this life? 

The answer is that God only gives this to those who Fear Him.  Note 2:25-26 (v. 25 might also be translated:  “For who can eat and who can have enjoyment without Him?”).  God only gives these things to those who do what is pleasing in His sight (v. 26).  Only to these does God give the ability to receive their portion, and rejoice in their labor—this is the gift of God (5:19).  Thus, only God-fearers experience any true satisfaction and enjoyment in life under the sun.  Others either seek meaning in life in the pursuit of the things of earthly life or live as bitter, discontented individuals because of the unexplained difficulties and questions of this life.

Summarizing these three themes leads to the following as the central message for Ecclesiastes.

CENTRAL MESSAGE:  Godliness with contentment: the only satisfaction in the barren wilderness of life

In Ecclesiastes 1:3, Qoheleth asks the question, “What profit hath a man of all his labour which he taketh under the sun?”  His answer is actually quite similar to an answer given in the New Testament:  “But godliness with contentment is great gain.  For we brought nothing into this world, and it is certain we can carry nothing out.  And having food and raiment let us be therewith content” (I Timothy 6:6-8).  (See also Matt. 6:33.)

SONG OF SOLOMON[JWM107] 

Introductory information

Song of Solomon is also known by the titles of The Song of Songs (in Hebrew) or Canticles (from the Latin).

The author of the book is Solomon.  It was evidently written as the result of his marriage to a beautiful maiden from the area of Lebanon (4:8).  The maiden is referred to twice in the book as the Shulammite (6:13).

The Song of Solomon was normally read at the feast of Passover.  It was one of the five megilloth (rolls) that were read at Israel’s feasts.

Interpreting the Song of Solomon

For discussions of how to interpret the Song of Solomon, see ZPEB, V:490-493; Gleason Archer, A Survey of Old Testament Introduction, pp. 500-502; Bible Knowledge Commentary:  Old Testament, pp. 1009-1010; Dennis Kinlaw, “Song of Songs” in The Expositor’s Bible Commentary, V:1202-1209; and Paige Patterson, Song of Solomon, pp. 17-27.  Efforts to interpret the book as an allegory, a drama (See Franz Delitzsch, Commentary on the Song of Songs and Ecclesiastes, pp. 8-11), or as Canaanite mythology fail.  The so-called “Shepherd Hypothesis” is also to be rejected (see Archer, p. 501). 

The best approach to the Song of Solomon is to interpret it normally (literally) while acknowledging a typical element.  The book is primarily a presentation of the purity and beauty of conjugal love, a theme justified by and consistent with other Scriptures (Gen. 2:24-25; Prov. 5:15-19; Heb. 13:4).  But the book also contains a typical element.  The marital relationship of Solomon and the Shulammite is a type of the relationship between God and His people and, ultimately, between Christ and His Body.  Some have struggled against the idea of Solomon, whose large royal harem hardly pictures the purity of conjugal love, as a type of Christ.  However, Solomon “is represented elsewhere in Scripture (2 Sa 7:12-17; 23:1-7; Ps 72; cf. Mt 12:42) as a type of Christ” (Archer, 502).  Furthermore, the typology exists not so much because of Solomon but by virtue of the marital relationship, which Scripture consistently uses to picture the spiritual relationship between God and His people.

The value of the Song of Solomon

(1) an answer to The church’s historical infatuation with celibacy

For over 1,000 years, Christendom frowned upon the conjugal relationship as a “necessary evil.”  A proposal to forbid marriage for clergy failed in A.D. 325 at the Council of Nicea, but the idea did not die (EBC, V:1205).  “Pope Siricius in 386 commanded that all priests live celibately….Leo the Great (440-61)…insisted that the priest and his wife live together as brother and sister” (EBC, V:1205).  Eventually, priests were forbidden to marry at all.  “Celibacy reigned as the symbol of supreme piety” (EBC, V:1205-1206).  The church father Augustine aided such an exaltation of celibacy.  He viewed marriage (and conjugal relations) as a “remedy for weakness” (EBC, 1206).  Sin, according to Augustine, is the necessary companion of marital relations (because of man’s sinful state); therefore, celibacy is the higher road (EBC, 1206).  This thinking toward marriage continued, for the most part, until Martin Luther decried such sentiments in the sixteenth century by his exaltation of the marital state.  The Song of Songs, properly interpreted, reiterates that physical consummation in marriage is not sinful ground but sacred.  Other Scriptures express similar thoughts.  OT priests were married.  Marriage was viewed as fitting and even desirable for NT pastors and deacons (I Tim. 3:4, 12; Tit. 1:6-7).  Paul defends Peter’s right to have a wife (I Cor. 9:5).  Those who use I Corinthians 7 as proof that marriage is undesirable should keep in mind that Paul calls teaching that forbids marriage “doctrines of devils” (I Tim. 4:1-3).

(2) AN AID TO THE PHYSICAL RELATIONSHIP OF MARRIAGE

Marriage counselors routinely identify the physical relationship as one of the top three or four problems in marriage.  It is one of the leading causes of divorce, marital breakdown, and marital infidelity.  The Song of Songs provides valuable instruction with reference to this aspect of the marital relationship.  Pastors would do well to base some of their premarital counseling on the principles set forth in the Song of Solomon.  Married couples should put the principles in this book to work in their marriages.

The speakers in the Song of Solomon

| ! SPEAKERS IN THE SONG OF SOLOMON[187]

  |

| !! The Beloved (Shulammite)

| The Lover (Solomon) | Friends of the Beloved[188] (“daughters of Jerusalem”) | The Beloved’s Brothers  |

Outline and message of the Song of Solomon

The book has four major divisions (and a conclusion):  (1) 1:2-2:7; (2) 2:8-3:5; (3) 3:6-5:1; (4) 5:2-8:4.[195]  These four major divisions combine nicely into three major sections, each section focusing on a different “stage” of the relationship of the lovers:  I.  The Courtship (1:2-3:5); II. The Wedding (3:6-5:1); III. The Marriage (5:2-8:4).[196]

I.       The Courtship (1:2-3:5)

Song of Solomon opens with a description of the courtship of the two lovers.  The physical descriptions of each other in this section are careful and restrained (befitting of the courtship stage). 

1. The mutual affection and admiration of the lovers (1:2-2:7)

1.      The Shulammite’s adoration for her lover (1:2-8)

2.      Solomon’s praise of the Shulammite’s beauty (1:9-11)

3.      The Shulammite’s adoration for her lover (1:12-14)

4.      Series of “lovers’ exchanges” (1:15-2:7)

Each of the lovers speaks three times:  Solomon (1:15, 17, 2:2) and the Shulammite (1:16; 2:1, 3-7).

1. The anticipation and longing of the lovers (2:8-3:5)

Consists of two poems:

1.      The Shulammite’s anticipation of her lover’s call (2:8-17)

Apparently, the lovers were forced to be apart for a time.  Some commentators see in these verses the daydreaming of the Shulammite for her lover.  Probably, it is a real visit to the country by Solomon to see his bride-to-be.  The special occasion is seen through the eyes of the Shulammite.  Verse 15 is difficult, but is probably the words of the Shulammite.  She is probably using figurative language to refer to their relationship.  “Foxes” would symbolically stand for the little problems that can ruin or dampen the enjoyment of the lovers’ relationship.

2.      The Shulammite’s longing for her lover illustrated by her dream (3:1-5)

The reference in 3:1 to searching for him by night on her bed probably indicates that 3:1-4 is a dream of the Shulammite.  The verses depict her constant longing for her lover.

II.    The Wedding (3:6-5:1)

This section is the climax of Song of Solomon.  The previous sections anticipated this special occasion.  The last section of the book (5:2-8:4) is the working out of the relationship created by this special occasion. 

1. The wedding procession (3:6-11)

In Oriental weddings, the bridegroom came in a grand procession to get his bride.  He would then bring her to his house or “their new residence” (BKC, 1016).[197]  This grand wedding processional is described in these verses (3:6-11).  Specifically, it probably portrays the bringing of the Shulammite to Jerusalem.[198]  Song of Solomon 3:11 specifies that this is the day of Solomon’s wedding (“day of his espousals,” KJV).

1. The wedding night (4:1-5:1)

1.      The groom praises his bride (4:1-15)

The first scene after the wedding procession is of the groom praising his new bride.  He describes her beauty in detail.  His description is somewhat explicit (see 4:5, 12-15), but appropriate in the context of marriage.  “Although some of the language and imagery may be unacceptable to western tastes, it must be remembered that the material originated in the Orient, where very different attitudes frequently obtain….The book steers a course between sexual perversion or excess, on the one hand, and a rigid, ascetic denial of normal bodily and emotional needs on the other” (ZPEB, V:489).  His description of her as his sister (v. 9) indicates the “loyalty and intensity of the relationship….it was high praise and indicated the permanence of the relationship” (Patterson, 113-14).

In verse 12, he praises the chastity of his bride:  she is a “garden locked,” a “spring shut up,” and a “fountain sealed.”  No one but him has the key to open her garden, spring, and fountain; “she had kept herself ‘sealed’ from all others, thus preserving her purity for her husband” (BKC, 1019).  These descriptions—garden, spring, and fountain—are all descriptions of the body of his bride.  The following verses (4:13-15) describe the satisfaction and delight that he finds in her.  These words remind us of the solemn admonition in Proverbs 5:15-19 that a man is to find physical satisfaction in his wife alone.

2.      The bride responds to his praise (4:16)

The bride’s response to her bridegroom’s praise is to surrender herself completely to him.  “Desire had been fully awakened in Shulamith.  North and south winds are invited to blow upon her garden” (Patterson, p. 76).  She extends to her bridegroom the invitation to “come into his garden” (4:16).  Note that she terms her body “his garden,” recognizing the truth of I Corinthians 7:3-4 (that the body of each spouse belongs to the other) (Patterson, p. 77).  “The beloved’s request that the winds blow on her garden, that is, herself (cf. vv. 12, 15) was a delicate, poetically beautiful invitation to her lover to fully possess her….She wished to be his with her charms as available as fruit on a tree” (BKC, p. 1020).  “The union has not taken place in verse 16, but the invitation has been made” (Patterson, p. 77).

3.      The consummation (5:1)

This verse describes the physical consummation of the lovers.  The bridegroom comes into his garden and eats of its fruits.  And the chorus—the daughters of Jerusalem—softly sings to the couple partaking of this sacred moment:  “Eat, O friends; drink and be intoxicated, O lovers.”  Truly, “marriage is honourable in all, and the bed undefiled” (Heb. 13:4).

III. The Marriage (5:2-8:4)

This section primarily presents the working out of the life of love—the working out of the relationship established at the wedding.  Not all is easy for the married couple.  The Shulammite speaks eighty of the 111 lines in this section.

A common difficulty in marriage portrayed (5:2-8)

The scene is no longer the wedding night.  Some time has now passed since the wedding.  The Shulammite’s comment that she was asleep but her heart was awake may indicate that this is a dream (Patterson, 82; BKC, 1020; EBC, V:1232).  It may, however, describe an actual incident in the marriage (Carr, 130).  Whether a dream or reality, it depicts a very real problem in marital life.  The husband comes to his wife, seeking intimacy (5:2).  The wife hesitates, not experiencing initially the same strength of desire (5:3).  She eventually responds, but too late; her husband retreats, his feelings hurt by her hesitancy toward him (5:4-6).  Immediately, she searches for him (5:6b-8).  “This is a remarkable picture of the kind of adjustments that are necessary in life style in marriage.  Our natural sloth, the differences between a man and a woman, our uncertainty about the other’s thinking, the variations in our life rhythms, our unwillingness to alter our preferred patterns for the other, our own self-consciousness—all contribute to the problem of reading each other’s advances” (EBC, V:1232).

There are many lessons in these verses.  The wife must make herself available to her husband.  She must set aside her feelings in order to satisfy his needs.  She must also be aware of the male sensitivity to rejection.  The husband, on the other hand, must be patient with his wife, rather than leave impatiently after the initial rejection.  The husband must grant his wife the necessary time to respond to him.

Reaffirmations of love and commitment (5:9-6:13)

If 5:2-8 pictures a real separation, these verses set forth the reconciliation.  This section contains the Shulammite’s fullest description of her lover (5:10-16).  The lover responds by detailing the beauty of the Shulammite (6:4-10).  The next three verses (6:11-13) may be the most difficult in the entire book.  Is this an actual visit of the Shulammite to the gardens in order to see Solomon or is this figurative of their marital relationship?

Lover’s praise repeated (7:1-9a)

The lover, Solomon, responds to the visit (?) of the Shulammite.  His description of her is one of his most explicit in the book.  In Song of Solomon, the man focuses primarily on either (1) the purity of his wife or (2) her beauty, two things of great importance to the man in the conjugal relationship.

The Shulammite’s full-hearted response (7:9b-8:4)

The beloved’s response is to give herself without reservation to her husband.  This again suggests that a woman’s physical response is largely conditioned by the man’s tenderness and by his praise of his wife. 

IV. Conclusion:  The strength of love (8:5-14)

The book concludes with a final look at the commitment and strength of love (8:5-7), suggesting the need for ongoing statements of commitment and love in the marital relationship.  The conclusion also emphasizes the importance of premarital purity (8:8-10).  As she grows up, a woman can be either a “wall” or a “door.”  If she will be a “wall” and maintain her purity, she will find that she is more attractive and delightful to her future husband (8:10).  The book closes with the beckoning of the two lovers to one another (vv. 13-14).  The closing words are somewhat reminiscent of the closing words of the book of Revelation (22:17, 20).

Lessons of marital love:

(1)   The importance of premarital purity (4:12; 8:8-10)

(2)   The woman’s longing for the presence of the man and her admiration of him (1:7; 2:4-6, 8-9; 3:1-5; 6:11?)

(3)   The desire of the woman for a deeper relationship (of which the physical is only a part) (5:16; 8:5-7)

(4)   The response of the man to the physical attractiveness of his wife (1:8-10; 4:1-11; 7:1-9a)

(5)   The response of the woman to the praise and tenderness of the man (4:16; 7:9b-8:4)

(6)   The mutual ownership of each other’s bodies (4:16-5:1; 6:3; 7:8-9a, 12-13)

(7)   The initial hesitancy of the woman sometimes to respond to the man (5:2-8)

(8)   The fragility of the male ego at the woman’s hesitancy (5:6)

(9)   The need for the man to be patient in giving his wife time to respond to him (5:2-8)

(10)           The importance of ongoing affirmations of loving commitment (8:5-7)

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[1]

[2] Bernard N. Schneider, Deuteronomy: a favored book of Jesus (Winona Lake: BMH Books, 1970), P.15.

[3] L. L. Walker, “Deuteronomy,” in vol.2 of zondervan Pictorial Encyclopedia of the Bible, ed. M. Tenney (Grand rapids: Zondervan Publishing House, 1975), P.110.

[4] Jack Deer, “Deuteronomy,” in Bible Knowledge Commentary: Old Testament (Colorado Springs: Victor, 1983), P. 260

[5] G. F. Hasel, “Chronicles, Books of,” in ISBE, rev. ed (1979), 1:667.

[6] Hasel, 670-71; J. Barton Payne, “1, 2 Chronicles,” in The Expositor’s Bible Commentary, 4:304-306; and S. J. Schultz, “Chronicles, Books of,” ZPEB, 1:809.

[7] Hasel, 670.  Jehoiachin’s son, Pedaiah, was apparently born about 595 BC.

[8] Hasel, 669.

[9] Payne, 313.

[10] Note also the slight change between the account of the Davidic covenant in I Chron. 17 and that in II Sam. 7—“thine house and thy kingdom” (referring to David; II Sam. 7:14-16) become “mine house” and “my kingdom” (referring to God) in I Chron. 17:14.

[11] See Eugene Merrill, “1 Chronicles,” Bible Knowledge Commentary:  OT, 591.

[12] The importance of Jerusalem perhaps explains the listing of Jerusalem’s inhabitants in I Chronicles 9:1-34.

[13] There is a strong link, in Chronicles, between the Davidic covenant and the Temple worship at Jerusalem.  Martin Selman, 1 Chronicles, pp. 45, 57. 

[14] Incidentally, the only sin of David recorded in Chronicles relates to the Temple.  David’s sin in numbering the people ends with the purchase of Mt. Moriah, which becomes the location for the Temple (I.22:1).

[15] Selman, 57-58.

[16] “It was the strong conviction of the writer that the whole future prosperity of his countrymen was bound up with the preservation of the Temple service, with the proper maintenance of the priests and Levites, the regular establishment of the ‘courses,’ and the rightful distribution of the several ministrations of the Temple among the Levitical families.”  F. C. Cook, ed., Barnes’ Notes:  Exodus to Esther, 312.

[17] See C. F. Keil, “1 and 2 Kings, 1 and 2 Chronicles,” vol. 3 in Commentary on the Old Testament by C. F. Keil and F. Delitzsch, 379-382.

[18] An instructive use of this word occurs in II Chron. 28:19.  Because of Ahaz, God brought Judah low (kana’).

[19] The idea of kwn is to fix or to establish.  It is used, for example, in the Psalms:  “My heart is fixed” (Ps. 57:7; 108:1; cf. Ps. 112:7).  It is also used of the earth.  The earth is fixed or established and, therefore, cannot be moved (Ps. 93:1; 96:10).

[20] Many things in Joel correspond to what we know about the early years of the reign of King Joash (835-796 B.C.).  The people had turned from Yahweh under the reigns Jehoram, Ahaziah, and Athaliah.  Joel does not mention a king of Judah; he only mentions elders and priests.  During the period of Joash’s minority, the elders and the priests of the land would have been the key leaders (e.g., Jehoiada, the godly priest).  Eugene Merrill suggests that Joel ministered during the reign of Jehoram of Judah (848-841), making Joel a contemporary of Obadiah and Elisha.  The locust-induced famine of Joel’s day would then correspond to the seven-year famine mentioned by Elisha in II Kings 8:1-6 (Kingdom of Priests, 352, 382-383).

[21] These verbs are waw consecutive imperfects, a form of the Hebrew verb that normally communicates past action.

[22] Adad-nirari III may be the unnamed “deliverer of Israel” mentioned in II Kings 13:5.

[23] Tiglath-pileser III (745-27) was one of Assyria’s strongest kings.  He is also known by the name Pul (II Ki. 15:19).  Tiglath-pileser played an important role in the final years of the Northern Kingdom.  He forced Manahem to submit to him.  See also II Ki. 15:29.

[24] Shalmaneser IV (782-773); Asshur-dan III (773-54); Asshur-nirari V (754-46)

[25] Eugene Merrill writes, “Internal upheavals and pressure from powerful enemies such as Urartu and the Aramean states kept her in a defensive holding position until mighty Tiglath-pileser III came to power in 745.”  Kingdom of Priests, 388.

[26] According to the Assyrian eponym list (an Assyrian method of naming its years), this eclipse took place in the year of Bar Sagale.  Knowing the date for the year of Bar Sagale (763) has enabled scholars to date many events in Assyrian and Israelite history. 

[27] Bible Knowledge Commentary, 1:1462.

[28] “Though no royal inscriptions whatsoever have survived from his years in power, the Assyrian eponym list and other indirect witnesses attest to his tenure as a period of unparalleled turmoil.  Asshur, Arrapha, Gozan, and many other rival states and dependencies revolted.  In addition, plague and famine struck repeatedly until the empire [of Assyria] was left impoverished and in total disorder.”  Merrill, 388.

[29] See “Amos,” Zondervan Pictorial Encyclopedia of the Bible, 1:144.

[30] “These were evidently the sites of recent victories in Jeroboam’s incursion into Aramean territory.”  McComiskey, 320.  In the KJV, Lo Debar is translated “a thing of nought.”  Amos refers derisively to their recent conquest of this place as a “thing of nothing.”

[31] “The causes for such judgment were patent:  wealth and luxury, frivolity and corruption, opulence and oppression, summer and winter palaces, ivory couches, songs of revelry and wine…there were specific crimes still more culpable and worthy of censure:  namely, victimizing the poor, confiscating their garments for debt, unbridled licentiousness even under the cloak of religion, hypocritical tithing, and hollow Sabbath-observance, even pilgrimages to far distant shrines.”  Robinson, 52.

[32] The phrase ’Adonai Yahweh (“Lord GOD,” KJV) occurs 20 times in the eight chapters of Amos (e.g., 1:8; 3:7, 8, 11, 13).

[33] “Central in Amos’s teaching about God is his divine sovereignty.”  McComiskey in EBC, 7:276.

[34] The verb “kindled” (11:8, KJV) is a verb of strong emotion—to yearn or long for (see Gen. 43:30; I Ki. 3:26).  The phrase “my repentings are kindled together” could be translated “all my compassions are aroused.”

[35] “Whereas Amos had stressed that the sin of Israel lay in failure to meet God’s demand for righteousness, Hosea proclaimed that the real iniquity of the nation commenced with the breaking of a covenant or agreement that by nature needed to be upheld by both parties.”  Zondervan Pictorial Encyclopedia of the Bible, 3:212.  The verb that means to be unfaithful to an agreement occurs twice in Hosea (“dealt treacherously,” KJV; 5:7; 6:7); it does not occur in Amos.  The word “covenant” (berith) occurs five times in Hosea (2:20; 6:7; 8:1; 10:4; 12:2) and only once in Amos (1:9).

[36] Hosea 4:1 also mentions the lack of knowledge of God (see comments below).  One’s personal relationship with God corresponds to one’s ethical treatment of others.

[37] “Swearing” is used here in the sense of taking an oath or making a solemn agreement.  However, there was no faithfulness (emet, 4:1) to such agreements or oaths (10:4).  This would be a violation of the Third Commandment.

[38] Zechariah reigned six months (753) before being assassinated by Shallum.  After a one-month reign, Shallum was assassinated by Menahem.  Menahem’s son, Pekahiah, was assassinated by Pekah in 740 B.C.  And Pekah was assassinated by Hoshea in 732.  For details, see II Kings 15:10, 13-14, 25, 30.

[39] Shallum even apparently assassinated Zechariah in a public setting in front of the people (II Kings 15:10).

[40] Some scholars believe that Pekah ruled for a number of years in the Transjordan area of Gilead. See Leon Wood, A Survey of Israel’s History, pp. 280-281, fn. 86.  This all would have taken place during the ministry of Hosea.

[41] See the NASB at 11:12:  “Judah is also unruly against God, even against the Holy One who is faithful.”

[42] Translated “reward” in the KJV (2:12; 9:1), the two words used (both related to the same root) have the idea of the hire of a prostitute.  As TWOT notes, etnah (“reward,” 2:12)  suggests the “price demanded by a prostitute for her services.”  See Deut. 23:19; and Ezek. 16:31, 34, 41 (translated “hire”).

[43] Their cry is “more like the blackmail of a child’s tantrum than a genuine heart-cry.”  Kidner, 74.

[44] In the words of Tiglath-pileser, “ ‘As for Menahem, I overwhelmed him like a snowstorm and he . . . fled like a bird, alone, and bowed to my feet’ ” (Quoted in Davis & Whitcomb, A History of Israel, 429).

[45] Tiglath-pileser III even claims to have put Hoshea on the throne himself.  Tiglath-pileser writes, “They overthrew their King Pekah and I placed Hoshea as king over them.  I received from them ten talents of gold, one thousand talents of silver as their tribute, and brought them to Assyra” (quoted in Alfred J. Hoerth, Archaeology & the Old Testament, 335).

[46] Hoerth (p. 335) says Hoshea rebelled in 727 B.C., after Tiglath-pileser III died.  Finding Tiglath’s successor, Shalmaneser V, to be more capable than expected, Hoshea submitted himself to Shalmaneser, only to rebel again a few years later.

[47] This is the verb form of the Hebrew root used in Hos. 2:12 and 9:1 (see fn. 18 above).  See Keil, 10:115.

[48] Unlike most of the other prophets, one of Hosea’s favorite terms for the Northern Kingdom is Ephraim (e.g., Hos. 4:17; 5:3, 5, 9, 11).  (For example, Ephraim occurs 14 times in the 66 chapters of Isaiah.  It occurs 37 times in chapters 4-14 of Hosea.  Ephraim does not occur at all in Amos.)  Hosea does not use this term in the first three chapters, only in chapters 4-14.  The reason for this may be that Hosea 1-3 date to the reign of Jeroboam II, when the Northern Kingdom was in its prime.  However, beginning in 733-32 B.C., after the Assyrian conquest of most of the Northern Kingdom, almost all that was left was the area known as Ephraim.  Thus, Hosea uses the term Ephraim to refer to Israel.  This may indicate that the last chapters of Hosea (chs. 4-14) date from about 733 B.C. until about 725—the final years of the Northern Kingdom.

[49] See Allan P. Brown, “The Theology of Hosea” (Ph. D. diss., Bob Jones University, 1980), 266-74.

[50] As R. K. Harrison notes, “The discipline to be imposed as a means of bringing this to pass was actually an indication of divine love and concern, since it would help to awaken in the Israelites an awareness of true spiritual values.”  ZPEB, 3:212.

[51] Was Hosea included in this restriction?  Keil (pp. 69-70) and Kidner (p. 42) say yes.  Wood disagrees (EBC, 181-82).  

[52] Chisholm, 1392.

[53] Chisholm, 1392.

[54] For a heifer, threshing was “a comparatively light task, made pleasant by the fact that the creature was unmuzzled and free to eat (Dt. 25:4) as it pulled the threshing-sledge over the gathered corn.” Kidner, 98.  Plowing was hard work, and God says that He would cause a plow yoke to pass over upon Israel’s fair neck (10:11).  Exile in Assyria was much more difficult than obedience to Yahweh.  My yoke is easy, Christ says, and my burden is light (Matt. 11:30).

[55] The Hebrew of 5:14b is especially emphatic:  “I…I…I shall tear in pieces and go away.”

[56] See Chisholm, 1397; and Wood, 202, 204.  Kidner disagrees, arguing that Egypt received refugees from Israel (p. 82).

[57] See Deut. 26:14.  Those in mourning were not allowed to eat anything holy or sacred.  Everything a mourner touched became unclean because of his or her previous contact with a dead body.  Israel’s sacrifices would be like mourner’s bread—defiling and making ceremonially unclean anyone who ate of them.  See Kidner, 85, fn. 3; and Chisholm, 1398.

[58] The verbs “heal” and “bind up” are simple waw imperfects in Hebrew.

[59] Scholars have noticed this repeated cycle of judgment followed by restoration and have suggested a five-fold division of Hosea based on these judgment-restoration cycles.  See David Wyrtzen, “The Theological Center of the Book of Hosea,” Bibliotheca Sacra 141 (1984), 315-29; A Biblical Theology of the Old Testament, 407-408; and Chisholm, 1378.

[60] The word “sows” in Hos. 2:23 is a play on the word Jezreel.

[61] Not that these chapters were written during the Exile, but that they prepare the people for the events of that day.

[62] Shub is also the key word for repentance in Jeremiah.  When one turns away, then one needs to return (e.g., 3:12, 22; 8:5).

[63] “Israel’s idolatry is such a prominent theme in this book that it is mentioned in 18 of the first 19 chapters as well as in some of the later chapters; the key chapters are 2, 3, 10, 11, and 44.”  Robert D. Bell, Biblical Viewpoint:  Focus on Jeremiah, 61.

[64] The Hebrew word is hebel, the same word so often translated “vanity” in Ecclesiastes.

[65] Derek Kidner calls this a “logical necessity.”  The Message of Jeremiah, 167.

[66] Kidner terms this a “controlled operation” (p. 167).

[67] J. Barton Payne, Theology of the Older Testament, 115.

[68] Payne, 115.

[69] F. W. Grant quoted in Pentecost, Things to Come, 123.

[70] Amos was from Tekoa, which is located in the Southern Kingdom of Judah about 10 miles south of Jerusalem.  Tekoa is only some 25 miles from Bethel, the religious capital of the Northern Kingdom.

[71] “Amos is the first of the prophets to declare the doom of North Israel.” George L. Robinson, The 12 Minor Prophets, 52.

[72] Robert D. Bell says the “central principle is cruelty” (emphasis his).  Biblical Viewpoint:  Focus on Amos, 5.

[73] For discussion, see Bell, 5; Bible Knowledge Commentary, 1:1428; J. A. Motyer, The Message of Amos, 41-42.  The idea that the three and the four should be added (to equal seven sins) falters when one considers the parallels in Prov. 30.

[74] The identification of these three sermons is based on the repetition of the phrase “Hear this word” (3:1; 4:1; 5:1).

[75] See Thurman Wisdom, “The Call and Consecration of Jeremiah,” Biblical Viewpoint:  Focus on Jeremiah, p. 10.

[76] This verse has often been incorrectly used to teach the importance of “doctrinal agreement” or “compatibility of position.”  “Be agreed” (KJV) is probably better translated “made an appointment” (NASB).

[77] “Shall there be evil in a city” is better translated “shall there be calamity in a city.”  The word “evil” here refers not to moral evil (as if God caused sin) but to calamity or disaster—such as drought, famine, earthquakes, pestilence, etc.  God is not the author of moral evil, but He is the sender of calamity.  Amos 4:6-11 reveals His purpose in sending such disasters.

[78] The word “liketh” (KJV; 4:5) is the Hebrew word often translated “love.”

[79] Note that the offerings specifically mentioned in 4:5 are the thanksgiving offerings and the freewill offerings—offerings that were completely voluntary and not required by Mosaic Law. 

[80] Robinson, 56.

[81] Note the use of the first person (“I”) in vv. 6-11.  Also, vv. 6-7 are emphatic in Hebrew:  “I…I gave you cleanness of teeth”; “I…I withheld the rain from you.”  The truth suggested in Amos 3:6b is now made explicitly clear.

[82] The earthquake that occurred two years after Amos’ ministry (1:1) was probably yet another divine plea for repentance.

[83] This is the designation that Thurman Wisdom gives to Amos 5:1-9.  Biblical Viewpoint:  Focus on Amos, 17.

[84] Beersheba, although in Judah, had become a site for religious pilgrimages, perhaps due to its association with Abraham.

[85] See discussion in Motyer, 134-136; Charles L. Feinberg, The Minor Prophets, 107; BKC, 1:1442.

[86] If you follow the KJV, the intended answer to v. 25 is yes (“Yes, you did sacrifice to me, but you carried [idols]…”).  If you translate the first word of v. 26 as “because” (and the waw conjunction can occasionally be causal), the expected answer would be no (“No, you did not sacrifice to me because you carried [idols]…”).  Either way, the basic meaning of the passage is the same:  their idolatry invalidated their sacrifices to Yahweh.  Some have erroneously asserted that Israel did not offer sacrifices during the 40-year wilderness wanderings.

[87] “River” (nachal) is really the word for wadi or riverbed—“in summer a dry river-bed or ravine, but a raging torrent in the rainy season.”  New Bible Dictionary, “River,” p. 1032.  The parallel passage in II Ki. 14:25 uses the word “sea” (yam), but it refers to the same location.

[88] Amos 7:1 mentions the latter growth “after the king’s mowings.”  The “king’s mowings” probably refers to some kind of income tax, where the king received a portion of the harvest.  The setting of this vision is the spring harvest.  If the locusts destroyed this spring crop (“latter growth,” KJV)—the last harvest before the hot summer—the nation would starve.

[89] There is probably a play-on-words in the Hebrew between the word “summer fruit” (qayits) and the word “end” (qets).

[90] Bible Knowledge Commentary, 1:1448.

[91] Most commentators extend this vision through v. 10.  However, Amos’ preference to begin a new section of thought with an introductory formula suggests that verse 8, which begins with “Behold,” introduces the final section of his book.  Bell, 49.

[92] See Minor Prophets, vol. 10 in Commentary on the OT by C. F. Keil and F. Delitzsch, pp. 320-21.

[93] Thomas E. McComiskey, “Amos,” in The Expositor’s Bible Commentary, 7:327.

[94] I am indebted to Michael P. V. Barrett for this keen observation.  See Biblical Viewpoint:  Focus on Amos, 39-40.

[95] “Since Amos predicted the reestablishing of the Davidic kingdom and not the Mosaic ceremonies, there was no reason for placing Gentiles under the restrictions of circumcision or any other ritual.  God had revealed His ultimate purpose for Gentiles; it was proper for the church to honor and obey God’s will.”  Barrett, 45.

[96] See “Amos,” Zondervan Pictorial Encyclopedia of the Bible, 1:144.

[97] “These were evidently the sites of recent victories in Jeroboam’s incursion into Aramean territory.”  McComiskey, 320.  In the KJV, Lo Debar is translated “a thing of nought.”  Amos refers derisively to their recent conquest of this place as a “thing of nothing.”

[98] “The causes for such judgment were patent:  wealth and luxury, frivolity and corruption, opulence and oppression, summer and winter palaces, ivory couches, songs of revelry and wine…there were specific crimes still more culpable and worthy of censure:  namely, victimizing the poor, confiscating their garments for debt, unbridled licentiousness even under the cloak of religion, hypocritical tithing, and hollow Sabbath-observance, even pilgrimages to far distant shrines.”  Robinson, 52.

[99] The phrase ’Adonai Yahweh (“Lord GOD,” KJV) occurs 20 times in the eight chapters of Amos (e.g., 1:8; 3:7, 8, 11, 13).

[100] “Central in Amos’s teaching about God is his divine sovereignty.”  McComiskey in EBC, 7:276.

[101] “The book exhibits an internal coherence in its basic structure.  Three distinct sections may be discerned (1:1-2:13; 3:1-5:15; 6:1-7:20).  Each begins with a summons to hear, followed by an oracle of doom, and ends with a statement of hope.”  Thomas McComiskey, “Micah,” in vol. 7 of The Expositor’s Bible Commentary, 397.

[102] See Leslie C. Allen, The Books of Joel, Obadiah, Jonah, and Micah (NICOT), 261.

[103] Note also the repetition of similar-sounding letters (paronomasia):  begat ’al-taggidu (“tell it not in Gath”).

[104] This is Moffatt’s translation of Shaphir.  Allen, 280.

[105] Compare Moresheth (tv,r,Am) with “betrothed” (hf'r'aom.).  See Allen, 281; and McComiskey, 408.

[106] A Ugaritic cognate word means “dowry.”  This is the word used in I Kings 9:16 to refer to Pharaoh’s present of the city of Gezer, to his daughter upon her marriage to Solomon. 

[107] Micah 1:14a in the KJV reads:  “Therefore shalt thou give presents to Moreshethgath.”  This could also be translated as “Therefore shalt thou give a parting gift for Moreshethgath.” 

[108] “The prophet thinks of a girl leaving her family and coming under the new authority of her husband” (Allen, 281).

[109] Bruce K. Waltke, “Micah,” p. 156, in Obadiah, Jonah, Micah (Tyndale) by Desmond Alexander, David W. Baker, and Bruce Waltke; and Allen, 283.

[110] The term Jacob is often used in Micah to refer to the entire nation.  Bible Knowledge Commentary, 1477-78.

[111] Waltke, 162.

[112] “But they had lost sight of the ethical requirements of the covenant and, maintaining a mere shell of true worship of Yahweh, felt that their historical relationship to the Lord would prevent the onslaught of misfortune.”  McComiskey, 420.

[113] The idea expressed in this word goings forth is seen in Num. 33:2; II Sam. 3:25; Psa. 19:6; Dan. 9:25; Hos. 6:3.

[114] Is Micah 5:2 teaching the eternality of the Messiah?  The words, ~l'A[ ymeymi (miymey ‘olam), translated “from everlasting” (KJV) are always used elsewhere in Scripture to describe “former days” within history (Deut. 32:7; Ps. 77:5; Isa. 51:9; 63:9, 11; Amos 9:11; Mic. 7:14; Mal. 3:4).  See BKC, 1486; and Allen, 343-44, fn. 29.  God’s past eternality is usually expressed in the term me‘olam (I Chron. 29:10; Psa. 93:2; 103:17; Isa. 63:16).  On the other hand, qedem (“from of old,” KJV), when predicated of God, depicts His eternality (Deut. 33:27; Psa. 55:19; Hab. 1:12).  See McComiskey on Micah in The Expositor’s Bible Commentary, 7:427.  Perhaps, the best idea is that His goings forth have been from time immemorial (leaving the beginning point undefined).  The fact that He will come in the future to Bethlehem (from Micah’s standpoint) but was active in the world since time began suggests implicitly that this is an eternal, divine Being. 

[115] The verb “kindled” (11:8, KJV) is a verb of strong emotion—to yearn or long for (see Gen. 43:30; I Ki. 3:26).  The phrase “my repentings are kindled together” could be translated “all my compassions are aroused.”

[116] “Whereas Amos had stressed that the sin of Israel lay in failure to meet God’s demand for righteousness, Hosea proclaimed that the real iniquity of the nation commenced with the breaking of a covenant or agreement that by nature needed to be upheld by both parties.”  Zondervan Pictorial Encyclopedia of the Bible, 3:212.  The verb that means to be unfaithful to an agreement occurs twice in Hosea (“dealt treacherously,” KJV; 5:7; 6:7); it does not occur in Amos.  The word “covenant” (berith) occurs five times in Hosea (2:20; 6:7; 8:1; 10:4; 12:2) and only once in Amos (1:9).

[117] Hosea 4:1 also mentions the lack of knowledge of God (see comments below).  One’s personal relationship with God corresponds to one’s ethical treatment of others.

[118] “Swearing” is used here in the sense of taking an oath or making a solemn agreement.  However, there was no faithfulness (emet, 4:1) to such agreements or oaths (10:4).  This would be a violation of the Third Commandment.

[119] Zechariah reigned six months (753) before being assassinated by Shallum.  After a one-month reign, Shallum was assassinated by Menahem.  Menahem’s son, Pekahiah, was assassinated by Pekah in 740 B.C.  And Pekah was assassinated by Hoshea in 732.  For details, see II Kings 15:10, 13-14, 25, 30.

[120] Shallum even apparently assassinated Zechariah in a public setting in front of the people (II Kings 15:10).

[121] Some scholars believe that Pekah ruled for a number of years in the Transjordan area of Gilead. See Leon Wood, A Survey of Israel’s History, pp. 280-281, fn. 86.  This all would have taken place during the ministry of Hosea.

[122] See the NASB at 11:12:  “Judah is also unruly against God, even against the Holy One who is faithful.”

[123] Translated “reward” in the KJV (2:12; 9:1), the two words used (both related to the same root) have the idea of the hire of a prostitute.  As TWOT notes, etnah (“reward,” 2:12)  suggests the “price demanded by a prostitute for her services.”  See Deut. 23:19; and Ezek. 16:31, 34, 41 (translated “hire”).

[124] Their cry is “more like the blackmail of a child’s tantrum than a genuine heart-cry.”  Kidner, 74.

[125] In the words of Tiglath-pileser, “ ‘As for Menahem, I overwhelmed him like a snowstorm and he . . . fled like a bird, alone, and bowed to my feet’ ” (Quoted in Davis & Whitcomb, A History of Israel, 429).

[126] Tiglath-pileser III even claims to have put Hoshea on the throne himself.  Tiglath-pileser writes, “They overthrew their King Pekah and I placed Hoshea as king over them.  I received from them ten talents of gold, one thousand talents of silver as their tribute, and brought them to Assyra” (quoted in Alfred J. Hoerth, Archaeology & the Old Testament, 335).

[127] Hoerth (p. 335) says Hoshea rebelled in 727 B.C., after Tiglath-pileser III died.  Finding Tiglath’s successor, Shalmaneser V, to be more capable than expected, Hoshea submitted himself to Shalmaneser, only to rebel again a few years later.

[128] This is the verb form of the Hebrew root used in Hos. 2:12 and 9:1 (see fn. 18 above).  See Keil, 10:115.

[129] Unlike most of the other prophets, one of Hosea’s favorite terms for the Northern Kingdom is Ephraim (e.g., Hos. 4:17; 5:3, 5, 9, 11).  (For example, Ephraim occurs 14 times in the 66 chapters of Isaiah.  It occurs 37 times in chapters 4-14 of Hosea.  Ephraim does not occur at all in Amos.)  Hosea does not use this term in the first three chapters, only in chapters 4-14.  The reason for this may be that Hosea 1-3 date to the reign of Jeroboam II, when the Northern Kingdom was in its prime.  However, beginning in 733-32 B.C., after the Assyrian conquest of most of the Northern Kingdom, almost all that was left was the area known as Ephraim.  Thus, Hosea uses the term Ephraim to refer to Israel.  This may indicate that the last chapters of Hosea (chs. 4-14) date from about 733 B.C. until about 725—the final years of the Northern Kingdom.

[130] See Allan P. Brown, “The Theology of Hosea” (Ph. D. diss., Bob Jones University, 1980), 266-74.

[131] As R. K. Harrison notes, “The discipline to be imposed as a means of bringing this to pass was actually an indication of divine love and concern, since it would help to awaken in the Israelites an awareness of true spiritual values.”  ZPEB, 3:212.

[132] Was Hosea included in this restriction?  Keil (pp. 69-70) and Kidner (p. 42) say yes.  Wood disagrees (EBC, 181-82).  

[133] Chisholm, 1392.

[134] Chisholm, 1392.

[135] For a heifer, threshing was “a comparatively light task, made pleasant by the fact that the creature was unmuzzled and free to eat (Dt. 25:4) as it pulled the threshing-sledge over the gathered corn.” Kidner, 98.  Plowing was hard work, and God says that He would cause a plow yoke to pass over upon Israel’s fair neck (10:11).  Exile in Assyria was much more difficult than obedience to Yahweh.  My yoke is easy, Christ says, and my burden is light (Matt. 11:30).

[136] The Hebrew of 5:14b is especially emphatic:  “I…I…I shall tear in pieces and go away.”

[137] See Chisholm, 1397; and Wood, 202, 204.  Kidner disagrees, arguing that Egypt received refugees from Israel (p. 82).

[138] See Deut. 26:14.  Those in mourning were not allowed to eat anything holy or sacred.  Everything a mourner touched became unclean because of his or her previous contact with a dead body.  Israel’s sacrifices would be like mourner’s bread—defiling and making ceremonially unclean anyone who ate of them.  See Kidner, 85, fn. 3; and Chisholm, 1398.

[139] The verbs “heal” and “bind up” are simple waw imperfects in Hebrew.

[140] Scholars have noticed this repeated cycle of judgment followed by restoration and have suggested a five-fold division of Hosea based on these judgment-restoration cycles.  See David Wyrtzen, “The Theological Center of the Book of Hosea,” Bibliotheca Sacra 141 (1984), 315-29; A Biblical Theology of the Old Testament, 407-408; and Chisholm, 1378.

[141] The word “sows” in Hos. 2:23 is a play on the word Jezreel.

[142] See Walter Maier, Nahum, 36.

[143] See examples of arrogance in Maier, 106.

[144] One must remember how Assyria had repeatedly devastated Judah (and Israel).  In 701 BC, Sennacherib conquered much of Judah, stopping short of Jerusalem only because of divine intervention.  Sennacherib claims that he captured 46 of Hezekiah’s cities and took 200,150 people captive.  Esarhaddon, son of Sennacherib, forced Manasseh to pay tribute to him during his Syro-Palestine campaign in 676.  During the reign of Ashurbanipal, Assyria exiled Manasseh to Babylon, where he languished in a dungeon until his repentance.

[145] Even the Assyrian king Sennacherib realized the potential danger of these two rivers for the city of Nineveh.  He built a pool or a reservoir (dam), evidently complete with a gate or sluice, to contain the Khosr during its seasonal raging (Maier, 121).  Sennacherib complained that the Tebiltu, which seems to have run along the southwestern wall of the city (on the inside), “not only rose above its bank repeatedly during the centuries, but also undermined the foundations of some palaces and probably was the cause for their demolition” (quoted in Maier, 124).

[146] See Bible Knowledge Commentary:  Old Testament, 1495, for an excellent chart showing the very literal historical fulfillments of Nahum’s prophecies.

[147] See “The Fall of Nineveh” in The Ancient Near East, ed. James Pritchard.

[148] See booty lists in Maier, 267-70.

[149] Maier, 104.  Although these numbers are undoubtedly exaggerated, they suggest nonetheless the booty taken.

[150] This was very literally fulfilled.  See BKC, 1495.  Archaeologists have found evidence of the Ninevites’ attempt to build up the city walls using mud bricks and stones. 

[151] P. A. Verhoef, “Nahum, Book of,” in Zondervan Pictorial Encyclopedia of the Bible, 4:358.

[152] See Eugene Merrill, Kingdom of Priests, 456.  Bruce Waltke notes that Zephaniah is the only prophet to trace his lineage back four generations.  If Zephaniah really was a descendant of Hezekiah, “he was the only prophet of royal blood, a cousin of Josiah, and of the princes to whom he directed much of his prophecy.”  Zondervan Pictorial Encyclopedia of the Bible, 5:1051.  This would mean, according to Leon Wood, that Zephaniah was a second cousin to Josiah and a third cousin to Josiah’s sons.  The Prophets of Israel, 321.

[153] Bible Knowledge Commentary:  Old Testament, 1526.

[154] See C. F. Keil and F. Delitzsch, Minor Prophets, in Commentary on the Old Testament, 10:132.

[155] ZPEB, 5:1054.

[156] “The line between historical and eschatological fulfillment is often a very fine one and difficult to discern.  Here in Zephaniah, as in all the prophets, that demarcation is blurry.  It is clear, however, that God’s judgment on Judah and the nations took place more than once in Old Testament times and that there always emerged from it a purified people who embraced his covenant terms of salvation.  It is equally true that the judgments and restorations of historical times did not exhaust what the prophets had in view, but that there yet remains a climactic and final encounter between the Lord and all humankind in which judgment and salvation will find ultimate expression.”  Merrill, 457.

[157] Bible Knowledge Commentary:  Old Testament, 1525.

[158] The vivid description of this day of the Lord was not intended, as Matthew Henry notes, “to frighten them out of their wits, but to frighten them out of their sins.”  Commentary on the Whole Bible (one-volume edition), 1559.

[159] The four nations singled out for judgment apparently represent the four points of the compass:  west, east, south, north, respectively.  All nations, of which these four are representative, will be summoned for judgment in the day of the Lord!

[160] Richard D. Patterson, Nahum, Habakkuk, Zephaniah, 341, 343.  Charles L. Feinberg, Minor Prophets, 228-29.

[161] The phrase From Fear to Faith is the title of a book by David Martin Lloyd Jones. 

[162] This phrase the just shall live by his faith is only three words in the original.  Each of the three NT passages that quote this phrase (Rom. 1:17; Gal. 3:11; Heb. 10:38) emphasizes one of these three words.  In Romans, Paul emphasizes the just.  In Galatians, he emphasizes by his faith.  The author of Hebrews emphasizes shall live.

[163] These five woes are all three verses in length.  The first four all end (see 2:8, 11, 14, 17) with the Hebrew conjunction ki.  The last one ends with the waw conjunction (here translated “but”; see v. 20).

[164] See Bible Knowledge Commentary:  Old Testament (SP Publications, 1985), 1542.

[165] Even the phrase “to shake the heavens and the earth” (2:6) suggests a Millennial focus.  Haggai uses the expression again in 2:21.  This expression refers to the Messianic Age or the Millennial Kingdom, when God will tear down the kingdoms of men and put in place the Kingdom of His Son.

[166] In the ancient world, kings often used signet rings to seal or stamp documents with their official royal approval.  (The giving of the “ring” to another person signifies giving that person the king’s authority—see Gen. 41:42; Est. 3:10; 8:2).  Haggai 2:23, then, ultimately pictures the divine authority of the future Messiah.

[167] Malachi uses the Persian word for governor (1:8), suggesting that his ministry falls during the interlude between Nehemiah’s first and second governorship (ca. 435-430).

[168] Michael P. V. Barrett, “The Message of Malachi:  An Analysis of Dead Religion,” in Biblical Viewpoint (Nov 1998), 34.  Barrett notes, “Malachi meticulously examines, exposes, and identifies the causes and signs of dead religion and spiritual decay.  With a series of six cutting propositions, he penetrated to the core issues that marked Israel’s religion” (p. 34).

[169] Malachi begins his book with this oracle, suggesting that it is the “footing” upon which the rest of the book builds.

[170] “So jaded had they become that they could no longer recognize the elective grace of their God even when it stared them in the face.”  Eugene Merrill, Haggai, Zechariah, Malachi.  39.

[171] Barrett, 35.

[172] Ibid., 37.

[173] Barrett, 37.

[174] Barrett, 38-39.

[175] Note the emphasis on the word messenger (1:1—Malachi!; 2:7; 3:1; 4:5).

[176] His father, Berechiah, seems to have died young and is, therefore, not mentioned in Ezra or Nehemiah.

[177] Zechariah 7:4-8:23 divides into four sections (7:4-7; 7:8-14; 8:1-17; 8:18-23) based upon the repetition of the phrase “the word of the Lord came unto me” (although the wording varies slightly).   

[178] F. Duane Lindsey, “Zechariah,” Bible Knowledge Commentary:  Old Testament (SP Publications, 1985), 1550.  The myrtle trees symbolize Israel “as still fragrant to the Lord” in spite of its “degraded position.”  Charles Feinberg, Minor Prophets, 275.

[179] This term Branch means “sprig” or “sprout.”  In the parallel passages, Branch suggests the Messiah as deity (Isa. 4:2), as king (Jer. 23:5; 33:15), as servant (Zech. 3:8), and as man (Zech. 6:12).  Lecture notes by M. P. V. Barrett.

[180] “The fundamental significance of this picture is that God has abundantly provided for the light of His revelation to flow uninterruptedly through His covenant people.”  Thurman Wisdom, “Not by Might, nor by Power, but by My Spirit,” Biblical Viewpoint:  Focus on Zechariah, vol. 24, no. 2 (Nov 1990), 22.

[181] Wisdom, 24.

[182] As David Baron notes, perhaps the curse going forth can be summarized in the words of Deuteronomy 27:26, “Cursed be he that confirmeth not all the words of this law to do them.”  Commentary on Zechariah (Kregel Publications, 1988), 145.

[183] BKC, 1549. 

[184] This is not to say that everything in these burdens fits neatly into a given category.  Events of the Second Coming emerge, on occasion, from chapters 9-11.  Zechariah 13:7 alludes to the crucifixion.  Furthermore, as in so much of prophecy, these verses and sections alternate between the historical and the eschatological.  Thus, not every detail in these verses has a historical fulfillment; some still await fulfillment.  But the general outline of these two burdens seems to be the two Advents of the Messiah (see the chart below). 

[185] While not directly connected with the First Advent of Christ, the Antichrist is the political successor of the Roman empire.  In a sense, Israel’s rejection of the true Shepherd has brought upon them this false shepherd.

[186] Note the key refrain in that day that characterizes this burden.

[187] The information and layout of this chart comes from a very similar chart in the Bible Knowledge Commentary, p. 1012).  The identification of the different speakers is made on the basis of the gender of the Hebrew pro-nouns.  Some of the designations are subject to debate.  The footnotes contain alternative designations. 

[188] Some have also referred to this as the Chorus.

[189] 1:8 might be the words of Solomon.

[190] 1:11 might be the words of the Friends.

[191] 1:17 might be the words of Solomon.

[192] 2:15 might be the words of the Friends.

[193] 6:11-12 might be the words of Solomon.

[194] 8:8-9 might be the words of the Friends or of the Shulammite.

[195] These divisions are based on a refrain repeated three times in the book (2:7; 3:5; 8:4).

[196] A similar three-fold division is suggested by Jack S. Deere in the Bible Knowledge Commentary, pp. 1010-1011.  See also the outline of Paige Patterson in Song of Solomon (Everyman’s Bible Commentary), pp. 28-29; and the outline of Dennis F. Kinlaw, “Song of Songs,” Expositor’s Bible Commentary, V:1214.

[197] A wedding procession is the background behind the story of the Ten Virgins in Matthew 25:1-13.

[198] The answer to the question “Who is this…?” in 3:6 is probably the Shulammite (see similar questions in 6:10; 8:5).

 [JWM1]This was on the board

 [JWM2]This was on the board

 [JWM3]Correct spelling

 [JWM4]Remember this

 [JWM5]Was important

 [JWM6]This was on the board

 [JWM7]On the board

 [JWM8]On borard

 [JWM9]On the board

 [JWM10]Look these up when you do your paper

 [JWM11]This will be an essay on the midterm or final exam

 [JWM12]Does not need to be on the essay

 [JWM13]Know this

 [JWM14]These are traced back from the eclipse

 [JWM15]Know these dates

 [JWM16]Main word in is DEATH

 [JWM17]Call of Abraham chapter 12

 [JWM18]God choosing one person to form a nation that will effect all others

 [JWM19]Paul refers to Gen 3:15 in Galatians 3 as a first gospel

 [JWM20]Adamic covenant (called)

 [JWM21]“First Gospel”

 [JWM22]Satan won the battle here but he would not win the war

 [JWM23]Their will be constant conflict between the believers and the wicked

 [JWM24]The seed would crush Satan himself

 [JWM25]Crush

 [JWM26]Messiah would not only be human and Jew, but he would be a king of all of the nations of the earth

 [JWM27]A unit in the book of Genesis/

 [JWM28]38 is a side note

39 starts where 37 ends

 [JWM29]Why would god move his people? He wants to do something with the Jews

 [JWM30]Focus on Joseph

 [JWM31]Ur onan and Shelah

 [JWM32]All about Judah

 [JWM33]They can grow as a nation without intermarriage with Canaanite people

 [JWM34]God is the center of life not the sun. Man has struggled with the worship of the sun.

 [JWM35]God was forming his creation

 [JWM36]Exodus 19 – 24

God makes a covenant with his people

 [JWM37]The base is in 19:4, the nation is redeemed and with them God enters into a covenant relationship. Others on earth think that if they can keep the 10 commandments.

 [JWM38]Exodus 19 – preparation for the covenant

Exodus 20 – Decalogue

Exodus 20:22 – 23–the book of the covenant

Exodus 24 – ratification of that covenant

 [JWM39]If – condition

They are already redeemed

If they keep His covenant than He will bless them

 [JWM40]Bilateral covenant – 2 sided covenant (God & Israel)

Unilateral covenant – God’s covenant with Abraham

 [JWM41]They would be valuable to God

 [JWM42]They would be a nation of people who would radiate the word of God

 [JWM43]Covenant: agreement

Today’s use

Treaty

Contract

Marriage vows

 [JWM44]Marriage vows are the best picture of Gods covenant. God made an agreement that was for the purpose of a relationship

 [JWM45]Agreements have different reasons

 [JWM46]Time 26

 [JWM47]Specific application of the 10 commandments

 [JWM48]Balance of beauty and simplicity

Our churches should not be plain but not lavish with beauty

 [JWM49]Before we get to god his wrath must be pacified

 [JWM50]Technically, this is true only of the sin offering. The trespass offering emphasized the need to compensate a wrong committed.

 [JWM51]The imagery behind Romans 12:1

 [JWM52]No one can come on their own merits

 [JWM53]Everything we have and enjoy is on the basis of Christ

 [JWM54]Idea of being set apart for a specific purpose

 [JWM55]God wants us to choose what is best

 [JWM56]God wants his people to have discernment

 [JWM57]It takes discernment to know what we cannot and can do

 [JWM58]The foundation of what we do should by based on God.

 [JWM59]They are encamped on the banks of the Jordan river

 [JWM60]The promise land is almost in their fingertips

 [JWM61]God puts everything in a language that people can understand

 [JWM62]Know this for test:

Shema -

 [JWM63]Time before 12:55 minutes

 [JWM64]The man who would know God must give time to him, time must be spent in cultivating God’s acquaintance.

 [JWM65]Israel’s entrance into the promise land is not a picture of heaven

 [JWM66]When God wants to do a work in a people he will start with the leader

 [JWM67]Know some sup points in this section

 [JWM68]Israel’s incomplete obedience in Joshua’s day is the reason for the spiritual decline that marks the judges era

 [JWM69]Know these

 [JWM70]God was in the process of providing a king for them

 [JWM71]When we are faithful to our human obligation we have no idea how far God will take that

 [JWM72]Things wrong with their request

1 they were motivated by a desire to be like the other nations

2 timing of their request

 [JWM73]know for a multiple choice question

 [JWM74]Possibly the last book of the Old Testament to be written

the last book of the Hebrew bible is Chronicles

 [JWM75]book of Ezra picks up at the end of the chronicles

 [JWM76]what does chronicles do that kings does not do?

 [JWM77]Know this

Books of kings emphasizes prophets

Book of chronicles focus on the temple, worship, Levites, and priests

 [JWM78]Chronicles makes it clear  why the kings were judged

Clear connection between judgment

 [JWM79]Some will claim this key principle as the theme

 [JWM80]Regardless of your pass or circumstances if you will follow after God and seek his face you can enjoy the full blessing of God

 [JWM81]King Rehaboam

He demonstrates a foolish way of dealing with things

Every king under him was under the cloud of divine division

Ch 11 – he obeys the prophet and for 3 years he gets divine blessing

He later forsakes God

But every time he moved toward God, God got close to him.

 [JWM82]2 key leaders in the restoration era

 [JWM83]the wall was rebuilt in 52 days

 [JWM84]know these

 [JWM85]2-3 years since this happened. How much had happened in the kingdom since them?

 [JWM86]Know this for test

 [JWM87]Use for essay

 [JWM88]Book talks almost all about judgment

 [JWM89]

God would restore David’s dynasty

Israel and Judah will be put back together

God will raise up Messiah’s ruins (2nd David)

God will through Messiah will reunite Israel and Judah and it will be like days past.

 [JWM90]Know the major thoughts on this handout

 [JWM91]Ministry about the same as Amos

Amos: 760 – 55

Hosea: 753 – 725

722 – fall of the northern kingdom

 [JWM92]take a wife who will be immoral

 [JWM93]know that Hosea refers to Bethel as Beth-Aven

Bethel- house of God

Beth- Aven – house of wickedness

 [JWM94]Know the names of his children

 [JWM95]Does not mention messiah

 [JWM96]Know this for test

 [JWM97]4 servant songs (ch 42,49,50,53)

 [JWM98]Jeremiah has much to say about social injustice

 [JWM99]Use for the essay on the millennium restoration

 [JWM100]Know these for test

 [JWM101]Know this as well

 [JWM102]

2. Yahweh is a jealous and avenging god

3. God is slow to anger & great in power

4. Yahweh is God

“trusting in God to deal with my enemy’s”

 [JWM103]Note this

 [JWM104]Know these for the test

 [JWM105]Eliphaz always starts first

 [JWM106]Know the 3 sub themes to the book of Ecclesiastes

 [JWM107]Reasons for the books

1.       churches problem with celibacy

2.       problems within marriage