PROPHETIC MOVEMENT

Definition of Prophecy:

It is giving message of God to His people, (believer or unbeliever, Christian or non-

Christian) according to what wanted/intended to tell them.

Prophecy does not mean only foretelling or forth telling it also means about the past,
present and future.

PROPHET:

Prophet is the one speaks for God. Mouth of God or mouth piece of God.

Classification of Prophets, Writing prophets and Non – writing prophets.

Who is Prophet?

Prophet is a person, who is mouth piece of God in other words , he is an intercessor:

Speaks for God to men and speaks to God for men. Their main role is to call God’s (bring)
people back to Him.

What are the key messages of prophet?

Warning ,blessing, encouraging promising teaching rebuking adviving

consoling& disciplining.

Writing prophets:

Isaiah, Jeremiah, Ezekiel , Daniel. Hosea, Joel, Amos, Obadiah, Micah, Nahum,
Habakkuk, Jonah, Zephaniah, Haggai, Zechariah, Malachi.

Non-Writing Prophets:

Elisha, Eliza, Saul, David, Moses.

Designation and Function of the Prophet

Three Hebrew terms define what the designation “prophet” means. The words hozeh and
roeh mean, “to see, gaze, or look at” and the word “nobi” means “to call”. Therefore,
prophets are :seers” of the things of god who are “called” by God. They are spokespersons
for God, who declard the message of the lord to the people. The messages had hope, warning,
and sometimes predictions.

Characteristics of true prophets

Israel had both true and false prophets. the reveals the differences between the two so
that the people of God could follow the true message of God.

True prophets do not use divination – while false attempted discover a message from God,
the true prophets obtained revelations from God.

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True prophets spoke the message of God as they received it – True prophets spoke of
judgment, warning, hope, and restoration as delivered by God. The false prophets spoke of
only those things pleasant to the people’s ears and declared “peace” message (Jer.8:11; cf.
Ezek.13:10)

True prophets’ messages harmonized with other true prophets – Provoked by Jeremiah’s
prediction about the fall of Jerusalem, certain leaders of Judah asked the king to execute
Jeremiah. However, some elders referred to the message of Micah’s prophecy in the time of
Hezekiah concerning the fall of Jerusalem and proved Jeremiah’s message true because it
was consistent with Micah’s message

True prophets’ predications came true – Fulfillment of the predictive prophecies provided
evidence of the prophets’ genuineness (Deut. 18:21,22). A good example is the Jeremiah and
Hananiah episode (Jere. 25:11,12;cf. Jer. 28 :2-4,15-17)

True prophets’ performed miracles by God’s power – While true prophets performed
miracles by the power of God, the false prophets used the power of Satan )Deut. 13:1-3;cf.
Mark 13:22; 2Thess. 2:9)

True prophets were spiritually discerned to be true – the spiritually mature recipients of the
message discerned the voice of the God in the messages (Jn.10:4,5; 1Cor. 2:14)

However, it must be mentioned here that all the characteristeristics of the true prophet may
not be applicable in all cases. For example. Joshua Jordan River.

On the contrary, John the Baptist was called a prophet, but he did not perform any miracles.

Wrong ideas about Prophets

Just as the people in Israel had wrong ideas about prophets, many Chirstians have wrong
ideas about prophets. Common misconceptions about prophets:

Prophets babble hysterically – Some believe 1Samuel 10:10 and 19:23-24 convey that
prophets go into trance and babble frenziedly till the Spirit of God departs from them. But
these Bible portions do not convey this characteristic. \

Prophet always predict something – Some believe prophets always tell people what will
happen in their personal lives psychic, palm or horoscope reader. Most prophets point out evil
deeds of people and encourage them to do God’s will

Prophet always speak the message of judgment – In the old testament, prophets are not
“doomsayers,” they always spoke of hope and restoration for the people. Prophets were not
angry, argumentative or disagreeable people.

Therefore. It is that we know the role and function of the prophets even today.

True prophets were godly

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 False prophets were deceitful, untruthful, alcoholics, and imitated a true spokesperson of
god (Mic. 3:5-11). The true prophets followed the law of the lord.

True prophets suffered for the sake of God given message

Micah delivered the message of God courageously to Ahab, even though he faced
imprisonment by the king (1king. 22:27,28). Jeremiah suffered persecution because he spoke
of the judgement the lord was bringing upon Judah through the Babylonian captivity (Jer.
38:40,13). False prophets declared peace to the nation.

Classifications for prophets the Israelite come under three categories: the premonarchy
prophets, monarchy prophets, and the writing prophets.

Pre-Monarchy prophets:

Though called a prophet, Abraham was not a prophet of the nation of Israel since it did not
become a nation until the time of Moses (Gen. 20:7). Moses (Deut. 34:10), Miriam (Ex. 15),
Deborah (Judg. 6:7-10) were thew pre-monarchy prophets.

Monarchy prophets:

The Reigns of David, Solomon, and Jeroboam- God, David’s seer (1chron. 21:9), Nathan,
heman, Abijah, man of god, and old prophet in Bethel.

The Reigns of rehoboam, Abijam, Asa, Jehoshaphat, and Baasha-Iddo, Shemaiah, Azariah,
Hanani, Jehaziel, and Eliezer.

The reign of Ahab, Joash, and Amaziah-Elijah, the prophet, a son of the prophet, Micaiah,
Zechariah, and a prophet.

The reigns from jehoram to Jehoash- Elisha, and the person.

Writing Prophets:

The writing prophets are called “classic prophets” and their books are in the bible. This
group is further divided into major and minor prophets on the basis of the amount of writing
contributed to the final composition of the Bible the major prophets include Isaiah, Jeremiah
along with his book, Lamentations, Ezekiel, and Daniel. The minor prophets include
Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi.

Historical Background of the writing prophets:

Assyria, Babylon, and Persia shaped the history of Israel and Judah as the adversaries sent
by God to punish them for practicing evil things. In this context, the writing prophets, also
called classical prophets, communicated the message of god to the people.

Schools of the prophets:

Bands of prophets were raised up for the encouragement and spiritual welfare of the
nation Samuel was the head of the company of prophets at Ramah (1Sam 7:17; 28:3)
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And 200 years later Elijah and Elisha were leaders of small groups of prophets. They were
endowed with the prophet’s gift (1 Sam: 10:10; 19:22.33)

In the times of Elijah and Elisha they formed a large company (2 Kings: 2:7,16) and lived
together at Betel, Jericho and Gilgal

Prophetic office:

There was no prophetic office such as Though David was a king, he was a prophet. Isaiah
working in a palace and still he was a prophecing, Deborah was a judge and she was a
prophetess. High priests were also prophecised. Prophets were called a Servant of God, Man
of God, seer, Holy man, His servant (sons of God).

Hebrew word for Prophet:

1. Nabi – Nabi Prophet:

Hebrew word “nabi” derived from the root “Akkadian”. It means “who is called”. He
calls upon God, who calls God.

The first person whom the Bible calls as prophet (nabi) is Abraham (Gen20:7) But
OT prophecy received its normative form in the life & person of Moses, who
constituted a standard of comparison of all the future prophets ( Duet 18:14-19;34:10)

2. Roeh – roeh – seer/ to see

3. Hozeh – hozeh- prophet/ seer

The word “nabi” intends an “impressive person”.

“roeh”- “important person”

In 1Choro:24:29 – Samuel and God were called as roeh hozeh.

Throughout the book of chronicles “hozeh” is always mentioned in association with king
the one who is with king is employed as a resident clairvoyant. It means mind reader/ one
who reads the mind

Eg. Joseph, Isaiah, Daniel, peter, Jesus.

Prophet – clairvoyant

Roeh – one who see the future

Prophetic Inspiration and Methods:

2 Timothy: 3:26- Inspiration – God Breathed

Exodus: 4:15,16

Jer: 1:9

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 Jer: 23:22

Jer:1:9 – shoes the close relationship between God and the prophet .

Thro dreams & visions, prophetic message was conveyed.

Dream – when we are in deep sleep or in merital distress / disturb.

How did the people received prophetic message?

Oral ,parable, allegory ( Metaphor) visual aids, acted oracle.

How did the prophetic books come in format?

1. The prophets themselves wrote at least some of the prophecy & messages

Jer 27:1 ,Isa:30:8 ,Jer:29:25,36:1 , Hos :3:1-4, Isa:3:16

2. Disciples wrote when the prophets were dictating

3. Disciples wrote, sometime later what they heard.

The call of the prophet:

Prophets felt the call of God deep in their hearts. They were caked by YHWH.

A prophet can be called from any tribe or caste. They can be called from any background.
This prophet would know the purpose & theme in history.

Prophetic Literature

Jewish – a part of the Prophecies

Former - Joshua, Judges, Samuel, Kings
 Latter - Isaiah, Jeremiah, Ezekiel, Book of the Twelve (Hosea, Joel, Amos, Obadiah,
Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah and Malachi
according to MT order).
LXX has a different order (…Hosea, Amos, Micah…)
Christian – a part of the Prophecies Major Prophets - Isaiah, Jeremiah, Lamentations, Ezekiel
and Daniel
Minor Prophets - in the same order as the Book of the Twelve in the Hebrew canon) Hosea,
Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah and
Malachi.

Prophetic Terms
Seer/Diviner – from - see, look at, inspect. Used 12 times in sense of prophet. 1 Sa 9:9
Samuel – 1 Sa 9:9, 11, 19; 1 Chr 9:22; 1 Chr 26:28; 1 Chr 29:29
 Zadok – 2 Sa 15:27
 Hanani – 2 Chr 16:7, 10

– Seer – from – look, see, behold, prophesy, provide – around 22 occurrences. 2 Sa 24:11,
Am 7:12 .’ Gad – 2 Sam 24:11, 1 Chr 21:9, 1 Chr 29:29, 2 Chr 29:5

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 Heman – 1 Chr 25:5 Iddo – 2 Chr 9:29, 2 Chr 12:15
 Hanani – 2 Chr 19:2
 Asaph – 2 Chr 29:30
 Jeduthan – 2 Chr 35:15
 Amos – Am 7:12

Prophetic Terms Cont.

 - Spokesman, prophet – from – to prophesy. Used around 315 to 400 times. Isaiah 37:2;
9:15; 28:7; 37:2; 38:12; 39:3
 Amos - Am 7:14
 Nathan – 1 Chr 29:29, 2 Chr 9:29, 2 Chr 29:5
 Ahijah (prophesy of) – 2 Chr 9:29
 Shemiah – 2 Chr 12:15
 Isaiah – Is 37:2
 – Man of God – 78 occurrences. 1 Sa 9:6
 Samuel – 1 Sa 9:6
 Shemiah – 1 Kg 12:22, 2 Chr 11:2
 Unnamed – 1 Kg 13, 2 Kg 23:16-17
 Unnamed – 2 Chr 27:7,9
 Elijah – 1 Kg 17:18,24, 2 Kg 1:9-13
 Elisha – 2 Kg 4 – 8 – various verses, 2 Kg 13:19
 Moses – 2 Chr 23:14, 2 Chr 30:16, Ezra 3;2, Ps 90:1
 David – 2 Chr 8:14, Neh 12:24, 36
 Igdaliah – Jer 35:4

Prophetic Identity
 Some were ‘official’ and some were not
 Samuel – was a priest and also a prophet
 Nathan and Gad seemed to serve in official positions
 Amos 7:14 – denial of official prophetic position – Amos had another profession.
 Isaiah – ‘official’ – Is 37:2; 38:1; 39:3
 Some were a part of “sons of the prophets” – 1 Kg 20:35; 2 Kg 2:3, 5
 Most documented were male but some were female
 Miriam – Ex 15:20
 Deborah – Jdg 4:4
 Huldah – 2 Kgs 22:14
 Noadiah – Neh 6:14 (other examples of false prophetesses – Ezk 13:17-18
 Isaiah’s Wife – Is 8:3

Prophetic Actions
 Engagement in Spirit controlled behavior – 1 Sam 10:10-11; 1 Sam 19:20
 Performance of miracles – 1 Kg 17:8-24
 Performance of sign acts – Ezk 4;1-13; Is 8:1-4; 18; 20:1-6
 Prediction of the future – Is 9, 11, 53, etc, Am 7:17; 9:11-12.
 Speaking God’s words to the king or people – 2 Sam 12; 2 Chr 29:25; Is 38:4-6, Am
1:3, 6, 9, 11, 13; 2:1, 4, 6; 3:1 etc.
 Recording history or words from the Lord – 1 Chr 29:29; 2 Chr 13:22; 2 Chr 26:22

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Introduction to the Prophetic Books

Arrangement of Books

The books of Isaiah through Malachi (with the exceptions of Lamentations and Daniel)
correspond to the section of the Hebrew canon known as "the latter prophets." These
prophetic books divide into two smaller groups: "major prophets" (Isaiah, Jeremiah, Ezekiel),
and "minor prophets" (Hosea through Malachi). Within these two broad categories the
prophets are arranged in roughly chronological order.

Historical Backgrounds

Most prophetic books have superscriptions designed to give an orientation to the settings
within which the prophets ministered. Joel, Obadiah, Jonah, Nahum, Habakkuk, and Malachi
have no such information, so their historical setting must be inferred from their contents. To
whatever degree we may ascertain the original settings of prophetic ministries and writings,
the information contributes significantly to responsible interpretation.

In very general terms we may speak of three sets of historical circumstances that occupied the
center stage of the prophets' ministries:

(1) Assyrian Judgment: During the eighth century Assyria became the dominant empire in
the ancient Near East and thus a great concern to the prophets. In response to prolonged,
flagrant sin, God determined to use the armies of Assyria to bring judgment against his
people. This aggression took place in three major stages. First, in c. 734 B.C., the Northern
Kingdom of Israel joined forces with Syria to resist Assyrian dominance, but this coalition
led to Syria's defeat and Israel's harsh subjugation to Assyria (2 Kings 15:20-29). Second, in
722 B.C. the Assyrians reacted to further rebellion by destroying Samaria, the capital of
northern Israel, and exiling many citizens of the nation. Third, in 701 B.C. the Assyrian king
Sennacherib waged a successful war against Judah and even laid siege to Jerusalem, but the
Lord turned him back at the last moment (2 Kings 17-19). The prophets who ministered in
this period spoke frequently about these and related events.

(2) Babylonian Judgment: In 612 B.C. the Babylonians conquered Nineveh, the capital of
Assyria, and became the dominant empire in the region. With the northern kingdom of Israel
already defeated and exiled by the Assyrians, God used the Babylonians to bring judgment
against the Southern Kingdom of Judah through major incursions and deportations in 605
B.C., 597 B.C., and 586 B.C. The first incursion resulted in subjugation and the deportation
of some of Judah's elite such as Daniel and his friends (Dan. 1:3-6). The second incursion
brought more hardship and the deportation of more Judahites, such as Ezekiel (Ezek. 33:21; 2
Kings 24:14). The third incursion resulted in the destruction of Jerusalem and full-scale exile
(2 Kings 25:1-21). Many prophets predicted these events, interpreted them as they happened
and reflected on them once they had occurred.

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(3) Restoration: In 539-538 B.C. the Persian emperor Cyrus defeated Babylon and released
the Jews to return to Jerusalem. A small number of Jews returned to the land under the
leadership of Zerubbabel, a descendant of David, and Joshua the high priest. After a delay of
some time, the temple was rebuilt in 520-515 B.C. Despite this relatively positive beginning
for the restored community, by the time of Ezra and Nehemiah and the decades that followed
them (c. 450-400 B.C.), false religion had so taken root among the returnees that all hope for
the Kingdom of God to reach its glorious end was cast into the distant future which we now
know as the New Testament period. Many prophets concerned themselves with these events
as well.

The following charts summarize the major periods, approximate dates, biblical references,
and audiences of each writing prophet:

Assyrian Judgment:

Prophet Date(s) Reference Audience

Amos 793-740 2 Kings 14:21-15:7 Israel
Jonah 786-746 2 Kings 14:23-29 Assyria
Hosea 753-722 2 Kings 15-18 Israel
Micah 742-686 2 Kings 14:23-20:21 Israel/Judah
Isaiah 740-686 2 Kings 15:1-20:21 Israel/Judah

Babylonian Judgment:

Prophet Date(s) Reference Audience

Nahum 663-627 2 Kings 21:1-23:35 Assyria
Zephaniah 640-609 2 Kings 22:1-23:35 Judah
Jeremiah 626-586 2 Kings 22-25 Judah
Habakkuk 605 2 Kings 23:36-25:21 Judah
Judah
Ezekiel 592-572 2 Kings 24-25
in exile
Obadiah 585 Jer. 49:7-22 Edom

Restoration:

Prophet Date(s) Reference Audience

Haggai 520 Ezra 5-6 Judaea
Zachariah 520 Ezra 5-6 Judaea
Malachi 458-433 Neh 13 Judaea
Joel uncertain - Judah/Judaea

True prophecy ceased in Israel about the time of Malachi. Three times the author of 1
Maccabees (4:46; 9:27; 14:41), which is on the whole a sober history of events during the
Jewish revolt against Antiochus Epiphanes (c. 165 B.C.), said clearly that there was no
prophet in Israel, and he implied that this had been true for a considerable length of time.

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This intertestamental period of silence ended with the voice of John the Baptist who
announced that God was about to establish his Kingdom (Matt. 3:12; Mark 1:3-8; Luke 3:2-
17). Malachi ended Old Testament prophecy with a prediction that God would send a
messenger, a new "Elijah," to prepare the way for the future coming of God to his people
(Mal. 3:1; 4:5). The evangelists and Jesus identified John the Baptist as the Elijah foretold in
Malachi (Matt. 17:12-13). Thus John opened a new day of prophecy - the day of the
Kingdom of God in Christ.

Categories of the prophetical books:

1. Pre- exilic to Israel – Jonah, Amos, Hosea

2. Pre- exilic to Judah – Obadiah, Joel, Isaiah, Micah, Nahum, Habakkuk, Zephaniah,
Jeremiah.
3. Post exilic to Judah - Haggai, Zechariah, Malachi.

1.6 books were written around the time of Assyrian domination

Joel, Jonah, Amos , Hosea , Isaiah & Micah.

2.7 were written during Babylonian domination

Jeremiah, Ezekiel, Daniel, Obadiah, Nahum , Habakkuk & Zephaniah.

3.Three were written around the time of restoration

Haggai, Zechariah, & Malachi

1. Eighth century prophet – Jonah, Amos Hosea, Obadiah, Hosea, Isaiah

2. Seventh century prophet – Nahum ,Habakkuk, Zephaniah, Jeremiah, Daniel.
3. Fifth century prophet – Ezekiel, Daniel, Obadiah, Haggai, Zechariah, Malachi.

Message of Amos and Hosea predominantly to Israel

Message of Jonah & Nahum To Nineveh

Obadiah – The destruction of Edom others specially To Judah.

8th CENTURY PROPHETS POLITICAL SOCIAL & RELIGEOUS

BACKGROUND (2 CHRONICLES – GROUP STUDY) BOOK OF ISAIAH

Introduction to the book:

Isaiah is like a miniature Bible, the first 39 chapter are filled with judgment upon
immortal and idolaters. (These 39 chapters are like the books of O. T.). But the final 27
chapters deelase the message of hope (These 27 chapters are like the books of N, T). By

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expecting the first coming of the Messiah as a Saviour. This prophetic ministry extends
throughout the reigns of four kings of Judah, Uzziah, Jortham, Ahaz, Hezekiah. It covers at
least 40 years. Hebrew name – Yesha’ Yahu, (shorten from Yeshaiah) means YHWH
(Yahweh is Salvation).

Author of the book:

Iasiah (1:1) says, that Isaiah is son of Amoz . In 760 Bc ,Isaiah is the St. Paul of O.T . That
reasons is they are style of them shows that they had higher education.

He is also called as the evangelist of O.T. (Chap 1-39). Need fro salvo Isaiah had of
contact with the royal court,

The tradition (Talmud: Jewish tradition ) says that in the reign of Manase persecutors
sawed (cutting).

The Unity of the this book has been challenged by critics who hold that a “Deutro – Isaiah
(second man) wrote 40-66 chpt have After the Babylonian captivity 1-39 chpt says Assyrian
captivity because 1- 39 have an Assyrian background. But 40-66 chapts have Babylonian
background.

Views:

1. The name Babylonian is mentioned more than twice in Chpt 1-39 as in chpts 40-66
.The only is one of the perspective from present time to future time.
2. The similarities between 1-39 and 40 -60 are greater than the difference (in thoughts,
images rhetorical speech, characteristic and picture)
3. Theological contradiction:

There is no theological contradiction between the emphasize on the messiah as

earthly king (1-39) and 40-66 messiah is pictured as suffering servant.

Problem:

The prophet Isaiah could not have predict the Babylonian captivity are return under Cyrus
(44-45) 150 years in advance.

View:

(This theory cannot explain because literal fulfillment took place in the life of Christ)

1. This problem says that divine prophecy is impossible; it rejects the predictive claims
of the book.

The Unity of Isaiah is supported by the book of Ecclesiastics the Septuagint and
Talmud. The N.T also claims that Isaiah wrote both sections Jn 12:37-41 Quotes from
Isaiah 6:9-10 ;Rom:9:21 ;10:16-21 Paul quotes from Isa 10: 53;56 and gives the credit
to Isaiah.

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Life & Ministry of Isaiah:

a) Life

Isaiah was born about 760bc , Probably in Jerusalem, Son of Amoz. He was married
to a prophets and he had two sons called she’ ar – Jash ‘ub (7:3) and Ma ‘ her – shal’
al- hash’ baz (8:3) .There is a indication that he was a appointed in palace (2 chro
26:22) as a prophet. He might have be scribe as well as priest, He was called to the
prophetic ministry in the year, that king Uzziah died, in 743 B C. Since his of ministry
was both in Judah and Jerusalem. It’s very important. His ministry was extended till
the seize of Jerusalem by sennahcharib (701 BC)

b) Ministry:

Like early prophets , he condemned religious hypocrisy (1:12-15) The political

leaders did not hesitate to accept bribes (1:23) even at the expense of exploiting
widows and orphans Isaiah was sure that a righteous God would judge transgressions
of moral law nut he was also sure that in oneday or in future would vindicate the
righteous :God ‘s would go forth zion to bring peace & blessings to all the nations (2:
2-40 ).He would be called as evangelist of the O.T .Since people chapt 38-66explains
deliverance and blessing, which messiah gives We see a need for Salvation is
provided. O.T -39,3*9=27 Because of his education and vocabulary style similar to
that of Paul. Isaiah could be called as the saint Paul of the O.T .His prophetic ministry
covers at least 40 years reign of 4 kings of Judah.

He spent most of his time in Jerusalem and Talmud tradition says his persecutors
sawed him during the reign of Manasseh.

Date & settings:

Isa: 7:14,15 : 9:6 :11:1,12 :22:22 25:8 ; 34:16; 53:5,6

Jer 1:5 9:1 16:7,8,9 ; 18:4; 29:11 : 29:11 :32:18 ; 39:18

Lam: 1:6 ;2: 5,18,19, : 3:22-27 ; 3:49-50 ; 5:19-21

Isaiah ‘s long ministry ranged from 740-680 BC. (1:1). He began his ministry near the
end of Uzziah’s reign 740-739 Bc. And continued through’ the reigns of Jotham (739-731),
Ahaz (731-715), Hezekiah (715-786Bc)

Isaiah’s ministered from the time of Tiglath – pileser, 745-727 Bc to the time of
Sennacherib 705 -681 Bc of Assyria. He out dated, Hezekiah by a few years. Because chpt
37-38 records the death of sennahcharib in 681 Bc. Hezekiah was succeeded by his wicked
son Mannase, who overthrew the worship of Yahweh and no doubt opposed the work of
Isaiah.

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Background:

For the first time, Isaiah appeared as a public figure at the rime Syro – Ephraimitish
invasion of Judah in 734 B C. Rezin of Damascus allied himself with pekah of Israel in a
confederation of states design to check the growing power of Assyria in the west.

Jotham of Judah and his son Ahaz refused to join the ant Assyrian coalition (agreeing to
work for the particular purpose in politics). So, Judah was invaded from the fourth region
and pekah determined to replace a person Bentabel (Isa 7:7). Who would follow the dictates
of Rozin and peka (in the place of Ahaz like a prophet) While this was taking place, the
Edomites who had been subject to Judah, started to trouble Ahaz for independence with aid
of and Arameans if the Damascus (2 Chro 28;17;2 Kings16:6)? Facing the invasion and
fearing defeat Ahaz determined to ask Tiglath – Pilesar of Assyria to rescue him (2
Kings16;7) for the moment Ahaz was convinced that salvation to only come from Assyria he
was preparing it happen to meet the prophet Isaiah. From the prophets view point Ahaz was
guilty of Unbelief in Israel’s God and seeking help from Assyria. God could take care of
these two “fire brands (Isa7:4) Rezin and pekah Capital Damascus and Pekah’s capital
Samaria would soon fall. Azah must trust Yahweh.

However, Ahaz looked Assyria for aid. Tiglath – Pileser destroyed the coalition which
had threaten Judah and began to subdue the territory of Israel Assyrian power reached the
river of Egypt As it was said by the prophet Isaiah, Pekah of Israel was murdered (2 Kings
15:30) in 732 B.C. Tiglath-Pilesar was succeeded by his son Shalmaneser V, Hoshea felt bold
enough to ally himself with Egypt. 722 B.C the Assyrian’s entered Israel’s capital.

King Hezekiah was under the reign of sargon, reversed his father’s policy and tried to
free Judah of Assyrian domination. Hezekiah and his counsellors sought spiritual renewal (2
Kings 18:4) and he took courage to destroy all the high places.

When sennahcharib (705-601B.c.) came to the throne, had general agreement with
Hezekiah. People trusted Yahweh. The prophet Isaiah gave an encouraging message assuring
Hezekiah that Sennahcharib would be forced to leave the siege (2 Kings 19:7 ,32-34) .

Hezekiah felt sick during the invasion of sennahcharib. Isaiah brought a message from
god that Hezekiah would live 15 years more (2 Kings 20) His son Manasseh took the thron at
the age of twelve and ruled for 55 years. Because he encouraged the religious syncretism.

God used Assurbanipal as a rod of punishment to Manasseh. He was taken to Babylon

(2 chron 33:11) latter he was permitted to return to Judah.

Theme and purpose:

The theme is “salvation is of the Lord”. The word salvation appears 26 times in Isaiah.
But only 7 times in all other prophetical books combined (together). Chapter 1-39 Pictures
man’s great need for salvation and 40-66 Chap God’s great and provision of salvation. God
only can be the salvation.

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 The Savior will come out of Judah to accomplish the twin (two) work of redemption
and restoration. The gentiles will come to His light and universal blessing will finally come.

Keys to Isaiah:

Kay word - Salvation

Kay verse - Chpt 9:6-7, 53:6

Kay chapter - 53

Chapter 53, talks about specific prophecies of the atonement of Messiah.

Christ in Isaiah:

When he speaks about Christ, Isaiah sounds more like a N.T Writer. He messianic
prophecies are clearer and more explicit. They describe the first and second advents .

Contribution to the Bible:

Isaiah is quotes in N. T for more than any other prophet. He is mentioned 21 times by
name and from chpt 53 more than 85 times quoted or alluded indirect quotation direct.

Survey of Isaiah:

Isaiah is the Shakespeare of the prophet . The gospel according to Isaiah has 3 major
section .

1. Prophecies of condemnation Chap 1-35

2. Historical parenthesis chap 36-39
3. Prophecies of comforts chpt 40-66
1. Prophecy of Condemnation (1- 35)
Isaiah’s first message to his own country men in Judah chap 1-12. The prophet
moves from local to surrounding nations (13-23). The eleven nations are Babylon,
Assyria, Egypt, Philistia, Moab, Damascus, Ethiopia Edom, Arabia, Jerusalem, &
Tyre.
24 - 27 - Prophecies of the day of the Lord.
28 -35 - Prophecies of Judgment & Blessing
2. Historical Parenthesis (36 -39)
Historical parenthesis looks back to the Assyrian invasion of Judah in 701
anticipates the coming Babylon invasion Judah escaped (36-39) captivity by Assyria .
But cannot escaped from Babylon (38-39).
3. Prophecies of comfort (40-66)

13
 Isaiah comforts Judah with God’s promises of hope and restoration (40-48) 0f
216 verse in this chapters 115 verse speaks of God’s greatness and power chpt 49-57
concentrate in the coming Messiah as saviors and suffering servant (58-66) . All who
confess their sins and trust is Him will be saved or delivered .

Overview of the Book of Jeremiah

Author: Jeremiah and Baruch, his student.

Purpose:

To remind the exiles of the reasons for their trials and to assure them that, upon repentance,
God's people would

return to the land of promise with enormous blessings.

Date: 580-539 B.C.

Key Truths:

 The people of Judah and Jerusalem deserved their exile to Babylon because of
continuing sin.
 The Temple in Jerusalem could not protect the Judahites from God's judgment against
them for their hypocrisy.
 False prophets proclaiming peace and safety must be rejected in favor of the message
of the true prophets.
 The judgment of exile would be followed by a grand restoration under a New (re-
newed) Covenant.

Author:

The superscription of the book states that it contains "the words of Jeremiah son of Hilkiah"
(Jer. 1:1). The composition itself is complicated, as might be expected from the length and
variety of Jeremiah's ministry alone (Jer. 25:3). The material was presumably compiled and
arranged by someone who wanted to convey the full breadth and force of that ministry from
the perspective of the fulfilment of the prophet's repeated warnings of coming punishment

14
(see "Introduction: Purpose and Distinctives"). Jeremiah himself could have been closely
involved in the compilation process with help from Baruch, who may also have composed the
third-person narratives.

A clue to the procedure by which the various prophecies and sermons may have been
collected into a single book is given in Jeremiah 36, where it is said that Baruch wrote down
all the words of the prophet spoken up to that point and read them publicly. When the scroll
was destroyed by Jehoiakim, another, more comprehensive, one was made (see Jer. 51:60).

Jeremiah prophesied during the reigns of the last kings of Judah: Josiah (640-609 B.C.),
Jehoahaz (609 B.C.), Jehoiakim (609-598 B.C.), Jehoiachin (598-597 B.C.), and Zedekiah
(597-586 B.C.). The Northern Kingdom of Israel had already disappeared in exile to Assyria
in 722 B.C. Assyria then fell to Babylon in 612 B.C. The Southern Kingdom of Judah fell
when most of its people were exiled to Babylon as a result of deportations beginning as early
as 605 B.C. (see note on Dan. 1:1) and two invasions (597 and 586 B.C.) by King
Nebuchadnezzar (see note on Jer 21:2). Jeremiah announced these approaching judgments
from God on his people and then saw them fulfilled.

Jeremiah was a priest from the priestly town of Anathoth in the territory of Benjamin (see
note on Jer. 1:1). A lonely figure by reason of his unpopular message (Jer. 15:17), Jeremiah
was forbidden by God to marry as a sign of the imminent cessation of normal life due to the
exile (Jer. 16:2). On the basis of his God-given message, he also found himself opposed to
the authorities in the land and to virtually all classes of people (Jer. 26:8). As a result, his life
was in serious danger more than once (Jer. 11:18-23; 18:18; 26:8; 36:19; 38:6). The prophet
was sought out especially by King Zedekiah because of his commentary on the likely
outcome of the final onslaught of the encroaching Babylonian armies (Jer. 37:3, 17).
Politically, it was a turbulent time as Egypt and Babylon contested the region. Jeremiah
repeatedly prophesied a Babylonian victory, proclaiming that the Lord was using
Nebuchadnezzar as his scourge. When Jerusalem fell, the Babylonian commander had a
special commission from Nebuchadnezzar to care for the prophet, whose fame had spread to
the heart of the empire (Jer. 39:11-14).

Jeremiah remained in the land, but after the governor Gedaliah was murdered many Jews
feared Babylonian reprisal. So they fled to Egypt, even though Jeremiah had warned against
this move (Jer. 42:1 ff.), compelling Jeremiah to accompany them (Jer. 43:1 ff.). While in
Egypt, Jeremiah preached the word of God to the Jews. At that time Jeremiah was at least 70
years old, and he likely died soon afterward in Egypt.

Time and Place of Writing:

The background to this book is the long struggle in Judah between the idolatrous worship of
foreign gods and the true and exclusive worship of the Lord, which Josiah attempted to
restore in his reform (see 2 Kings 22-23). Josiah's reform began in 628 B.C. (see note on 2
Chron. 34:3) and was given fresh impetus by the discovery of the Book of the Law in 621
B.C. (2 Kings 22:8). Jeremiah's call came in 626 B.C. (see note on Jer. 1:2). His early

15
ministry coincided with Josiah's reform. His prophecy testifies, however, to the reform's
failure to make a lasting impact on the people's lives. Jeremiah warned that the continued
waywardness of Judah would finally lead to exile, but he also held out hope of an eventual
return to the land. The final editing of the book probably took place during the exile, which is
the latest historical point it records.

Purpose and Distinctives:

Jeremiah's message moves through phases that do not correspond exactly to the structure of
the book:

(1) He called Judah to repent in order to avoid the judgment that would otherwise come
(e.g., Jer. 7:1-15).

(2) He announced that the time for repentance was past and that judgment was now
determined against the people (see notes on Jer. 19:10-11). Judgment is the dominant note in
the book and is understood as the invocation of the final curse of the covenant; namely, loss
of the Promised Land (Lev. 26:31-33; Deut. 28:49-68).

(3) The Lord would save his people, or a remnant of them, through the exile (see notes on Jer.
24:4-7). Although the Babylonians would prevail over Judah at the Lord's command, this
would be for a limited time only. Babylon would fall in its turn (Jer. 25:9, 11-12), which
occurred in 539 B.C. to an alliance of Persians and Medes under Cyrus, paving the way for
the exiles to return (Jer. 50:3; 51:1, 27-28; 2 Chron. 36:20-23). This was Jeremiah's answer to
the false prophets who had continually challenged his message of judgment (Jer. 28:2-4).

Jeremiah also had a message of salvation, but it was intended only for those on the other side
of the judgment (Jer. 29:11-14). That message was crystallized in the prophecy of the new
covenant (see especially Jer. 31:31-34). The new covenant prophecy was constructed around
the main ingredients of the Mosaic covenant at Sinai, which spoke of God's desire to have a
relationship with his chosen people and of the requirement that they reciprocate with
obedience (Exod. 19:3-6; Deut. 7:6-11). The new covenant speaks of the empowerment of
God's people to obey him (see notes on Jer. 31:33; 32:39-40), and the New Testament boldly
declares that this promise is fulfilled only in Christ (see note on Jer. 31:33; cf. Luke 22:20; 1
Cor. 11:25; Heb. 8:6; 9:15; 12:24).

Jeremiah revealed his personal involvement with his message more than did the other
prophets (Isa. 15:7; 22:4; Mic. 1:8-9); he sensed the agony of the people at the approach of
the Babylonian armies even before they experienced it themselves (Jer. 4:19-21; 10:19-
22; 14:19-22). He also felt the passion of the Lord about the sin he witnessed (see notes
on Jer. 8:21-9:3). His role, which was mediatorial in nature, was revealed most poignantly in
the series of passages often (inappropriately) known as the prophet's "confessions" (Jer.
11:18-23; 12:1-6; 15:10-21; 17:12-18; 18:19-23; 20:7-18). In these passages he expressed his
anguish at the overwhelming burden of his prophetic calling, prayed for vengeance on his
personal enemies, and even accused the Lord of having forced or deceived him (Jer.
15:18; 20:7). Some of these prayers elicited answers from God combining rebuke with
reassurance (Jer. 12:5-6; 15:19-21). God's encouragement to the prophet in Jeremiah 15:19-

16
21 was later echoed in a prayer of Ephraim, which received its own answer (Jer. 31:18-20).
The Lord's good intentions for Jeremiah therefore became a pledge of his intended
faithfulness to the whole people, both through and beyond the coming judgment.

The book's variety of materials sometimes makes it difficult for readers to follow the
progression of Jeremiah's argument. Much of the work is in the form of poetic oracles that
were spoken by the prophet (e.g., Jer. 2-6). At other times the prophet developed his
argument in a sermonic or prosaic style (e.g., Jer. 7:1-15). There is also third-person narrative
about Jeremiah, presumably added by someone else (e.g., Jer. 37-45), and an editorial
appendix (e.g., Jer. 52; see also Jer. 51:64).

The contents of the book are not in chronological order but rather are arranged thematically.
Thus, Jeremiah 21-24 are framed by prophecies concerning each of Josiah's successors up to,
but excluding, Zedekiah. Similarly, Jeremiah 35-36 revert backward to Jehoiakim after
scenes involving Zedekiah, his successor. Many of the individual oracles are impossible to
date.

Christ in Jeremiah:

Jeremiah's message anticipates Christ primarily with respect to the prophet's certainty of
restoration after the exile. The prophet made it clear both that the exile was coming and that
afterward the people of God would enter a new covenant period replete with blessings from
God. Jesus is the Lord of the New (re-newed) Covenant (Luke 22:20; Heb. 8:8; 9:5; 12:24),
the son of David and the priest who ushered in the wonders of the last days through his
earthly ministry. He continues this restoration work today and will complete it when he
returns in glory.

Overview of the Book of Lamentations

Author: The author is unknown, but traditionally attributed to the prophet Jeremiah.

Purpose:

To express and to guide others in expressing laments over the terrible conditions brought on
Jerusalem and God's people by the Babylonians.

Date: c. 586-516 B.C.

Key Truths:

 Judah and Jerusalem deserved the divine judgment they had received.

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 The pain of destruction and exile was greater than the people could bear without the
outlet of lament.
 The only hope for deliverance from the suffering of exile was to call on God to be
compassionate.

Author:

Lamentations is traditionally attributed to the prophet Jeremiah. This has been true at least
since the third century B.C., as evidenced by the fact that the Septuagint (Greek translation of
the Old Testament) contains a note about the prophet's authorship of the book as a heading
before the first verse. The idea that Jeremiah was the author may have been encouraged by 2
Chronicles 35:25, which relates that the prophet composed laments for King Josiah. There is
no direct evidence in Lamentations itself that Jeremiah was its author, although there are
distinct echoes of Jeremiah's style and expressions in the book, especially in chapter 3
(e.g., Lam. 3:48-51; cf. Jer. 14:17). However, since Lamentations consists of five poems that
vary somewhat in style and appear sometimes to be spoken by an individual (Lam. 3:1-66)
and sometimes by the community (Lam. 5:1-22), the book may have been compiled from
various sources rather than composed by a single author.

Time and Place of Writing:

The setting of Lamentations is clearly Judah, particularly Jerusalem. The contents of the
book, especially the lament concerning the loss of Judah's king (Lam. 2:2, 9), places it after
the fall of the Kingdom of Judah to the Babylonians in 586 B.C. and before the rebuilding of
the Temple c. 516 B.C. This setting during the period of the Babylonian exile makes
Lamentations a fitting sequel to the book of Jeremiah; Jeremiah foretold the fall of Jerusalem,
while the writer of Lamentations expressed the pain endured in the fulfillment of that
prophecy.

Purpose and Distinctives:

The purpose of Lamentations was fulfilled in its very execution and then in its adoption by
others as a means of coming to terms with the destruction of Zion. It presents three
harmonious perspectives on the wrath God poured out against Judah through the
Babylonians.

First, the book affirms that the destruction and exile were just consequences for sin. The
prophets had warned Judah repeatedly that judgment would come if the people continued to
violate God's covenant with them. Long before Jeremiah Amos spoke of a day of the Lord
against his people (Amos 5:18, and that day had come, see Lam. 1:12). The prophets had
drawn on the principles of the covenant, expressed most forcefully in Deuteronomy, which
made an emphatic connection between the people's faithfulness to the Lord and their
continuance in the land. The book's purpose, in part, was to justify God's punishment of
Judah and to vindicate the prophets who had announced the judgment beforehand.

Second, expressed strong emotional resistance to the judgment on Judah. Was God's
punishment of his people excessive (Lam. 2:20-22)? Could it be right for him to behave as
the enemy of his own people (Lam. 2:4ff.)? These honest expressions made the book

18
powerful in its day and make it powerful still, when a sense of anguish and forsakenness is
once again pervasive.

Third, the book affirms that the Lord is still a God of mercy and faithfulness (see Lam. 3:22-
36). Lamentations expresses sincere faith that the exile will end. It also expresses hope that
there will be a satisfaction for Judah's guilt and a judgment on her enemies for their crimes
against her. This hope reflects an understanding of the sovereignty of God over all the
nations, a sovereignty that ensured the fulfillment of all his covenant promises (see Lam.
3:37-39).

The five chapters of Lamentations comprise five distinct poems. These poems are laments,
which are also present in other books of the Old Testament, principally the Psalms (see
"Introduction to Psalms: Structure: Genres: 2. Laments"). Laments (both of the community
and of the individual) have certain typical characteristics: complaint about adversity,
confession of trust, appeal for deliverance, and confidence in God's response - often including
the assurance that enemies and persecutors would, in turn, meet his wrath (see, e.g., Psa. 74).
Lamentations exhibits these usual characteristics, but it includes some variations as well.

The book shares with other laments a certain poetic style, namely the so-called qinah meter.
This poetic rhythm consists of lines in which the first phrase has three points of stress (in the
Hebrew) and the second has two.

Lamentations also makes extensive use of the acrostic form. In an acrostic, each successive
unit, such as a line or a verse, begins with a consecutive letter of the Hebrew alphabet, which
contains 22 letters (e.g., Psa. 34). Lamentations conforms very closely to this pattern in
chapters 1, 2 and 4. Chapter 3 varies the pattern. It includes 22 stanzas (there are 22 letters in
the Hebrew alphabet), each with three verses that begin with the same letter.
Lamentations 5 is not an acrostic at all, though it is also comprised of 22 verses. In the Old
Testament, the acrostic form probably represented the complete expression of a sentiment or
theme. The poet's artistic labor, furthermore, was an act of devotion to the Lord. In devotional
meditation the acrostic produces a delicate balance between extreme emotion and disciplined
restraint.

Christ in Lamentations:

Lamentations points beyond the situation of the exile to Christ in several important ways. In
his humiliation, Jesus suffered a type of exile through his substitutionary atonement for God's
people. In the days before his own cry of abandonment as part of his redemptive suffering
(Matt. 27:46), Jesus spoke his own lament over Jerusalem (Matt. 23:37-39; Luke 13:34-35).
Christ's exaltation began the end of the suffering of God's people. He took his throne and will
continue to reign, finally overcoming all his enemies. Lamentations also provides followers
of Christ with a means of expressing their own laments over the conditions of life for God's
people in the present. Although Christ has inaugurated the Kingdom of God and the
exaltation of God's people, the church continues to suffer deprivation and exile (1 Pet. 1:2).

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Lamentations asserts that in a world of pain and injustice God is still good and that he will
one day bring all goodness "to those whose hope is in him" (Lam. 3:25).

Overview of the Book of Ezekiel

Author: The prophet Ezekiel.

Purpose:

To encourage the exiles to remain faithful to the Lord so that he would fulfill his offer to
restore them to the Promised Land and rebuild the Temple and Jerusalem to new heights of
glory.

Date: c. 593-570 B.C.

Key Truths:

 Judah and Jerusalem deserved the judgment of total destruction and exile.
 Judgment comes on those who have themselves flagrantly violated the law of God.
 God will judge the nations who have turned against his people.
 God would bring great blessings to his people after the exile.
 The center of the restored people of God would be Jerusalem and its Temple.

Author:

The opening verses of Ezekiel (Ezek. 1:1-3) anticipate that the book consists largely of texts
written by Ezekiel from an autobiographical perspective (Ezek. 1:1). Third-person materials
also appear (Ezek. 1:2-3), giving the impression that Ezekiel himself or someone close to him
wove these independent autobiographical sections into a unified whole.

We have no information about Ezekiel beyond that contained in this book bearing his name,
which means "God makes strong, hardens" (see note on 3:7-8). If Ezekiel was 30 years old
when he began his prophetic ministry (Ezek. 1:1) and this date corresponds to the fifth year
of the exile of King Jehoiachin (Ezek. 1:2-3), Ezekiel was about 26 when taken into exile.
The latest date mentioned in the book (Ezek. 29:17) shows that his ministry spanned at least
23 years, at which time he would have been about 50 years old. The circumstances of his
death are unknown.

Ezekiel was a priest (Ezek. 1:3). Priests ordinarily began their Temple service at age 30.
However, Ezekiel was living among the exiles 700 miles from Jerusalem, and during the
period of his preaching the Temple was in ruins. In the year in which he would have begun
his Temple service God called him to become a prophet.

20
Ezekiel was taken into exile as a captive in 597 B.C., after Nebuchadnezzar had captured
Jerusalem and carried away Jehoiachin, the royal family and the leading citizens and skilled
artisans (2 Kings 24:14). Ezekiel lived in the vicinity of Nippur (Ezek. 1:1). He was married,
but his wife died during the captivity, shortly before the city of Jerusalem was destroyed in
586 B.C. (Ezek. 24:18). His prophetic role was recognized by the leaders among the exiles
(Ezek. 8:1; 20:1).

In the book God commonly addressed the prophet by the phrase son of man, basically
meaning "person, human being." The term emphasized human frailty and insignificance as
compared with the transcendence of God. At a later time in Jewish history, the same term
took on much greater significance. See note on Ezekiel 2:1 and Daniel 7:13.

Time and Place of Writing:

Ezekiel witnessed much of the decline and fall of the once mighty Assyrian empire. The
armies of Babylon, under Nebuchadnezzar, emerged as the dominant power in the ancient
Near East. The Babylonian forces and the armies of Pharaoh Neco of Egypt periodically
skirmished over the territory formerly subject to the Assyrians; the kings of Judah in
Jerusalem were caught in the middle.

Jehoiakim was placed on the throne of Jerusalem by Neco (2 Kings 23:34) in 609 B.C. After
the defeat of the Egyptians at Carchemish in 605 B.C., Jehoiakim switched his allegiance and
became a vassal of Nebuchadnezzar. He remained subject to Nebuchadnezzar for three years,
until he switched allegiance once again to Egypt (2 Kings 24:1). In the same month
Nebuchadnezzar set out to punish Judah for its infidelity, Jehoiakim died and his son
Jehoiachin succeeded him. Jehoiachin was left to face Nebuchadnezzar's wrath. After a brief
siege in 597 B.C. Nebuchadnezzar took Jehoiachin captive, along with much of the
population of Jerusalem, including Ezekiel (2 Kings 24:8-12). Nebuchadnezzar installed
Jehoiachin's uncle, Zedekiah, as ruler in his place; Zedekiah ruled until the destruction of
Jerusalem in 586 B.C. Though some have called Zedekiah the last king of Judah, Jehoiachin
was the last legitimate ruler. Dates in the book of Ezekiel are all referenced in terms of the
years of Jehoiachin's exile. Zedekiah's reign was characterized by a vacillation similar to
Jehoiakim's between alliances with Egypt and Babylon (Ezek. 17:15-19).

The captives and many of the people remaining in Jerusalem hoped that the exile would be
short, that those who had been deported would soon be returned to the city and that Jerusalem
would be spared further disaster. The false prophets encouraged this belief. Since the Lord
had chosen Jerusalem as his dwelling and had defended the city in the past, it was popularly
believed that Jerusalem was inviolable. Much of Ezekiel's preaching was devoted to warning
the exiles that a worse fate was yet in store for Jerusalem - the city would be destroyed.

No other prophetic book contains as many chronological notices. Ezekiel was conscious of
the relevance of his message to the immediate historical situation. Dates help orient the
reader to the contemporary scene. As for the accuracy of the dates in the chart, chronology
for the latter half of the first millennium B.C. (including the time of Ezekiel) is firm due to
availability and agreement of chronological records both from the Bible and from extra-
Biblical documents in a variety of ancient Near Eastern languages. Astronomical
observations recorded by ancient scribes enable correlation of the ancient and modern

21
calendars with a high degree of confidence. Though it is conceivable that some of the dates
will be adjusted in the light of further discovery, major changes are unlikely.

Reference Y/M/D Julian Calendar Event

Ezek. 1:1 30/4/5 July 31, 593 Call Narrative
Ezek. 1:2 5/4(?)/5 July 31, 593 Call narrative
Ezek. 8:1 6/6/5 Sept. 17, 592 Vision of events in Jerusalem
Ezek. 20:1 7/5/10 Aug. 14, 591 Elders come to inquire
Ezek. 24:1 9/10/10 Jan. 15, 588 Siege of Jerusalem begun
Betw. Apr., 587
Ezek. 26:1 11/-/1 Oracle against Tyre
& Apr., 586
Ezek. 29:1 10/10/12 Jan. 7, 587 Oracle against Egypt
Ezek. 29:17 27/1/1 Apr. 26, 571 Egypt instead of Tyre
Ezek. 30:20 11/1/7 Apr. 29, 587 Oracle against Pharaoh
Ezek. 31:1 11/3/1 June 21, 587 Oracle against Pharaoh
Ezek. 32:1 12/12/1 Mar. 3, 585 Oracle against Pharaoh
Betw. Apr., 586
Ezek. 32:17 12/-/15 Oracle against Egypt
& Apr., 585
Ezek. 33:21 12/10/5 Jan. 8, 585 Escapee from Jerusalem arrives
Ezek. 40:1 25/1/10 Apr. 28, 573 Vision of restored Jerusalem

The latest date noted in Ezekiel is 571 B.C. (Ezek. 29:17). The book could not have reached
its final composition until that time. Other portions may have been written earlier and
compiled toward the end of Ezekiel's life. There is no significant evidence for placing any
substantial portion of the book after his lifetime.

Purpose and Distinctives:

The book of Ezekiel is unique in that, with occasional exceptions, it is entirely

autobiographical, that is, written in the first person, from the viewpoint of Ezekiel himself.
The book is divided into three parts. In the first two Ezekiel announced judgment on
Jerusalem (Ezek. 1-24) and other foreign nations (Ezek. 25-32). Once a messenger arrived
reporting the destruction of Jerusalem (Ezek. 33:21-22), Ezekiel's preaching became
dominated by the promises of restoration and mercy for the future (Ezek. 33-48). The part
announcing judgment on Jerusalem and the part prophesying restoration both begin with
oracles concerning Ezekiel's role as a watchman (Ezek. 3:16-21; 33:1-20).

Ezekiel records a larger number of symbolic actions than any other prophetic book (Ezek.
3:22-26; 4:1-3; 4:4-8; 4:9-11; 4:12-14; 5:1-3; 12:10-16; 12:17-20; 21:6-7; 21:18-24; 24:15-
24; 37:15-28; see note on Ezek. 4:1-3). Ezekiel identified closely with his own message,
enduring extreme hardships in order to provide signs that might spur the nation to repentance
(e.g., lying on his side for over a year [Ezek. 4:4-7]). Ezekiel also used parables (Ezek.
15; 16; 17; 19; 23) and proverbs (12:21-22; 16:44; 18:2-3).

Christ in Ezekiel:

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Christ's prophetic ministry was anticipated as Ezekiel announced that God would destroy
Jerusalem and send its population into exile because of continued unbelief. Judgment against
the apostates among the covenant people extended to the ministry of Jesus as well. Jesus
called for repentance among the Jews, and a remnant responded in faith. Yet, like Ezekiel,
Jesus announced that the destruction of the temple and Jerusalem would occur again after his
departure (Matt. 24:1-51; John 2:19). Ezekiel also announced judgments against the Gentile
nations who troubled the people of God (Ezek. 29:19; 30:25; 38:21-23). These judgments
occurred to some degree in the inauguration of Christ's kingdom (Matt.
24:34; Luke 11:32, 51) but will be brought to fullness in the judgment that will come when
Christ returns (Rev. 11:18; 14:7; 15:1).

Christ's work was anticipated as Ezekiel announced that God would one day end the exile
(Ezek. 33-48), establish a covenant of peace (Ezek. 34:5; 37:6) and restore Jerusalem to
greater glory than ever before (Ezek. 48:1-35). In line with these hopes, Jesus' death,
resurrection, and ascension took place near the city (Matt. 16:21). The outpouring of the
Spirit occurred there as thousands of exiles came to faith in the Messiah on the Day of
Pentecost (Acts 2:1-47).

BOOKS OF HOSEA

Introduction:

The name comes out of the same root of Hoshua, Jesus which means salvation, help
deliverance. His native is North Israel (7:5) Jeremiah of Northern kingdom.

The book contents of prophecy and poem. He is the first one to grasp the true that God is
Love. Such is not seen by Israchtes. Because of sins thus Hosea was St. John .

Author:

(1:1) Hosea son of Beri , Prophesised about the destruction of Israel, N.K HUSBAND
OF Gomer of God’s grief over their sin, He condemned for their using murder, insincerity,
ingratitude idolatry &covetousness by giving metaphors of images (4:2) This prophecy
addressed to the Northern kingdom of Israel(5:1) often called Ephraim (5:3,5,11,13,)

Date & Setting:

According to 1:1 he ministered during the reigns of Uzziah (767-739 Bc)

Jotham (73-731 Bc) , Ahaz (731-715 Bc), Hezekiah (715-686 Bc) , kings of Judah (Isa 1:1)

When Hosea began his ministry Jeroboam II (782 Bc ) was still reigning in Israel. This
make Hoses younger contemporary of Amos and their prophet to the N.K. Hosea was also a
contemporary of last six kings of Israel ( from Zechariah 753-752) to Hosea (732-722 Bc.).

This book was compiled in the early means of Hezekiah. Hosea’s ministry stretched from
about 755 Bc to about 710 Bc , nearly 40 years of prophetic ministry.

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Hosea began his ministry during a period of (however the nation began) what prosperity
politically under Jeroboam II crumbled after Tiglath Pilesar (745-727Bc) strengthened
Assyria , the reigns of Israel’s has six kings were cut short (thro the Thomas God’s holiness,
Justice live are in contrast to Israelites) because among six of them four were murdered and
fifth was carried as a captive to Assyria

Even though people were warned by God’s prophet, they were not shrewd enough to
escape from the imminent judgment. They continued to love in sin and idolatry & their
spiritual life declined.

Background:

2 kings 14-20

2 chro26- 32

He was called as the prophet of Lord . The name Hosea comes out of the same Hebrew
of Joshua Jesus salvation, help , deliverance . ( In Hebrew he can be called as Joshua Jesus).
His native is North Israel. He talks about Ephraim 37 times. He was the Jeremiah of North
kingdom because he also cried for the nation. This book contains prophecies and poems. He
is the first one to grasp that God is love. God’s Love was hidden for the Israel, because of
their sins . In this book he talks much about God’s love. So he is called as John of the O.T.

Theme and Purpose:

There is no one in the O.T. prophet expect Hosea, whose personal experience illustrated
God’s prophetic message.

Hosea portrayed God’s faithfulness, justice, love forgiveness, toward his people through
the relationship he had with his wife Gomer.

Keys:

Hosea was the pre-exilic prophet who wrote to the nation of Israel .

The Contemporaries of Prophets:

Amos, Jonah , Isaiah, and possibly M icah.

The theme of the Book:

Unfaithfulness is condemned.

Key Verse:10:1

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 JOEL

Introduction

The Book of Joel starts with a great disaster. There is an Unexpected Disaster strikes
the southern kingdom of Judah, tremendous dark cloud descends upon thew land and Scary
locusts destoryed every living green crops thus nothing left in the land.

Author:

The prophet himself identifies as the son of pethuel (1:1). Meaning of Hebrew word
pethuel is “persuaded of God” which implies “yahweh is God”. Because of the frequent
references to Kings, and incidents especially about the locust’s disaster that had happened to
the southern kingdom of Judah. Some suggest that Joel to be an early prophet of Judah.

Theme of the Book:

“The day of the Lord” is pictured as a terrible, frightening and judgemental to the
Kingdom of Judah.

Key to Joel:

1. Time of the Book:

Joel is the pre-exile prophet to Judah. Probably he is the earliest of the prophets, during the
reign of Joash.

2. Contemporary Prophets

It seems there is no other writing prophet ministered during those days.

Background:

Reading from II Kings 14; II Chro.24:1-27

Reasons:

During the reign of Joash 835-796 B.C. Joel proclaimed God’s message Joash’s reign
he would have been a Contemporary of Elisha in Israel.

Key theme is “the day of the Lord”. The terrible locusts’ plague that occurred in
Judah was Used by Joel to illustrate the coming day of (Imminent judgment) judgment)
which is very nearby.

This will be time of punishment upon Israel (2:1-11) and the nation (3:1-17), but it
will culminate great blessing and salvation for all who trust in the Lord (2:18-32; 3:18-21)
Whoever calls on the name of the Lord will be saved (2:32)

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 This book was written as a warning to the people to Judah of their need to humbly
return to their Lord with repentant hearts (2:12-17). So that God could deliver them from the
great disaster.

Joel is Called as Prophet of Pentecost in reference to the outpouring of the day of the
Lord in the upper room (Acts 2:16-21) whish of outpouring of the Holy Spirit which Peter
had Quoted as Joel’s (Joel 2:28-30).

Joel stresses the sovereign power of Yahweh over all nations and also clearly explains
that how God uses nature to get the attention of men to learn from the nature that God has
created.

Survey:

Though it is a small book it develops the theme of the coming Lord (1:15; 2:1-12,13;
3:14,18) clearer. It is a time of judgment upon people and nation, that rebelled against God.
But it is also a time of future blessing upon those who trust in Him.

Chp.1:- The day if the Lord Joel begins with an account of sent locuts which has
devastated land. The black cloud of swept the harvest nothing was left thus economic
situation of nation weakened the people are in desperate situation.

Chp.2&3:- The day of the Lord Joel makes an effective use of natural calamity as an
illustration for a greater judgment that is to come. Since the day of the Lord is very great
terrible who can endure it? (2:11). The prophetic warning urges them to come to the point of
repentance (2:12-17).

He is the sovereign Lord over all nations. Nations are under his control (3:17) He is the
great judge Joel ends this book with the Kingdom blessings.

Interpretation of the book:

1. Historical and literal Interpretation:

It Insists Joel described locust plague that occurred during his life time. The fact he
calls upon the elders & citizens to search their historical memory to see, if such a thing as that
had ever happened. And here directive speech to tell future generation about in 2:1,3, it
substantiates the historical reality of the locusts’ plague.

The highly metaphorical language is attributing to Joel’s excellent poetic ability by

this we understand natural disaster literally happened. Mentioning of four locusts refers to the
four stage of growth.

2. Allegorical Interoperation:

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 Allegory of an army invading the land. Since 2:20 is allegorical term, 2:17 implies a
fear of foreign invasion & conquest from the point of 4 stages of locusts (1:4; 2:25), it
represents the 4 great power at hands.

AMOS

Introduction:

He was called as the prophet of justice. Nothing is Known of the prophet

Amos outside of his writings. He was a native of Tekoa (1:1 cf II Sam. 14:2, II Chron.
11:6) situated about 16kms south of Jerusalem. The surrounding country side yielded
pasture for the flocks, to tend which was part of Amos calling (1:1), Hebrew word for
Sheep is “noked” assisted by Arabic which gives meaning such as small in size, ugly
in appearance, but highly esteemed on account of their wool. He was a fig farmer
(7:14) signifies that Amos had no background in prophetic activity. He had not
previously considered himself as a prophet nor he was trained in the prophetic schools
(7:14)

Background:

He lived during the king of Judah (779-740B.C) and Jeroboam II, King of
Samaria (783-743B.) Uzziah Jeroboam II reigned for 36 year (779-743). This would
make him a contemporary with Hosea, Isaiah, Jonah and probably Micah. Amos could
have been pronouncing judgment upon Israel of the hands of Assyrians, while on the
same Jonah was preaching repentance to the inhabitants of the Assyrian capital of
Nineveh. The prophet clearly that Jehovah is the Lord of all.

We do not know the date of the earthquake mentioned in 1:1, possibly it could be dated
in the middle of the reign of Jeroboam 760B.C. His message was bold characterized as
some of :great rhetorical power” and rich in its poetic expression Amaziah the high
priest of bethel (7:12-17) went to Israelites king Jeroboam pronouncing Amos as a
traitor. Denunciation of Amaziah by Amos has led to the death of Amos; tradition say
that the prophet dead as a consequaences of the high priest brutality.

Circumstances:

a)
b)
c)
d) Political and social condition:

Over 40 years before Amos ministry Assyria had crushed Syria. Samaria’s northern
neighbor, this permitted Jeroboam II, to extend his frontier (2kings 14:25) and to build up a
lucrative profitable trade which created a powerful merchant class in Samaria. Unfortunately,

27
the wealth that came to Samaria was not evidently distributed among the people. It reminded
in the hands of merchant princes, economy spend richly on improving their own living
standards (3:10,12,15; 16:14). By doing so they neglected completely the peasant class which
had been the back bone of Samaria’s economy.

In the days of Amos oppression of the poor by the rich was common (2:6; 6:3-6; 2:6,
8:6; 4:7-9; 5:11f; 8:4-6y) which paved way for judgment.

e) The State of Religion:

Naturally the social conditions in Samaria, affected religions habits. Religion was not
neglected but perverted at the national religious services (5:5) ritual was being maintained
(4:4f). But it went hand in hand in the ungodliness and immorality.

Instead of pleasing Yahweh, it invited his judgment (3:14;7:9; 9:1-4). God was not be
Found at the national shrines (5:4f) because he could not accept the worship there (5:21-23).
In addition, this such ceremonial and the costly sacrifices were being offered at the expense
of the poor (2;8; 5:11).

Theme & Purpose:

The basic theme of Amos is the coming judgment of Israel, because of the holiness of
Yahweh and the sinfulness if his covenant people.

God is gracious and patient. But His justice and righteousness will not allow sin to go
unpunished. The sins of Israel are empty ritualism, oppression of the poor, idolatry, deceit,
self-righteousness, arrogance, freed, materialism, callousness.

God graciously sent Amos as a reformer to warn the people of Israel. But they refused
to repent.

Survey:

The prophecies (1:1-2:16). Amos left his home land Judah in obedience to the call of
God, to preach in Israel. The sentence” For three transgression of and for four” is a habitual
talk. In the 2nd chp. God declares, “I will send a fire” seven times (1:4,7,10,12,14; 2:2,5) as
symbol of judgment.

Each sermon states with the phrase, “hear this word” (3:1; 4:1; 5:1).

The Five Visions:

The first 2, judgment of locusts or fire do not come to pass, because of Amos
intercession. The third vision is seen as a narrative section. The fourth vision pictures Israel
as a basket of rotten fruit over ripe for judgment. The 5th vision the five promises

1. Reinstate - The Davidic line

2. Renew - The Land
3. Restore - The People

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 4. Jonah 1st prophet to gentiles is O.T
5. Peter 1st evangelist to gentiles is N.T

OBADIAH

Introduction:

A struggle that began in the womb between twin brothers Esau and Jacob which
continued between their descendants, the Edomites and Israelites.

First, the Edomites refused aid Israel during the time of wilderness wandering (Num
2:14-21).

Secondly, during a time of invasion they refused help Israel.

The Hebrew name “Obadiah” Means “Worshipper of Yahweh” or “Servant of

Yahweh”

Author:

Obadiah probably in the southern Kingdom of Judah. Nothing is Known of this

hometown or Family. There are 13 Obadiah’s in the O.T. But we are not sure about who is
this Obadiah.

Date and setting:

There is no mentioning of kings in Obadiah. There is no reference to confirm the

setting except a historical reference in (10-14). This reference doesn’t give any clear point. So
scholars claim the invasion of Philistines and Arabians during the reign of Jehoram (848-
841B.C) to Judah (II Chron. 21:16,17). This could make the Prophet a contemporary of
Elisha.

Theme and Purpose:

The major theme of Obadiah is a declaration of Edom’s coming judgment, because of

its arrogance & cruelty to Judah and the 2nd theme is the future restoration of Israel and
faithfulness of Yahweh to his covenant promises

Survey of Obadiah:

There are two prophetic themes of condemnation (1-10) and consolation (17-21)

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 There were so many prophets (Isaiah, Jeremiah, Joel, Amos) who prophesied against
Edom, but Obadiah’s was the clear among all. The enmity between Esau and Jacob continued
over 1000 years.

Through it is the – shortest book in the O.T. It carries a strongest message of

judgment for not helping in the time of brothers’ and instead they were being envious to
them. The judgment of Edom (1-18).

Reasons:

1. Edom is arrogant (vs3) \

2. Edom was glad over the invasion of Jerusalem (10,14), rejoiced when foreigners
plundered Jerusalem and became as one of them.

MICAH

Introduction:

The prophet of the Book is called the friend of the oppressed. The name Michayahu
meaning “who is like God” is shortened to Michaia (7:18)

Author:

Micah’s home town of Moresheth Gath (1:14), which was located about 25 miles
southwest of Jerusalem on the border of Judah and Philistia near Gath. Like was not such
aware of the political situation as Isaiah. He ministered during the period of greart social
injustice in Judah.

Injustice a focus:

1. False prophet preached for riches, not righteousness.

2. Princes thrived on cruelty, violence & corruption.
3. Priests ministered more for greed than for God
4. Landlords stole from the poor and widows
5. Judges; after bribes
6. Business men used deceitful scale and weight.

Even though all the above demands God’s righteousness: His people “to be justice, to
Love, mercy and to walk humbly with God(6:8;7:18).

He was a contemporary of Hosea in the Northern kingdom and of Isaiah in the court of
Jerusalem, Isaiah snow Micah about the political computation injustice, where be Micah
being a countryman much clear about the social in justice. Both of them ministered during the
same period of politics.

Date and Setting:

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 1:1 indicates Micah prophesied on the days of Jotham (739-731 B.C), Ahaz (731-715
B.C) and Hezekiah (715-686 B.C) kings of Judah.

Although Micah deals primarily with Judah, he also addresses the N. K of Israel and
predicts the fall of Samaria (1:6) much of his ministry took place before the Assyrian
captivity of Israeli in 722 B.C His string denunciation of idolatry and immorality made
religious reforms in the days of Hezekiah. Thus, Micah prophesied from 735-710 B.C.

After the prosperous reign of Uzziah in Judah (767-739 B.C) his son Jotham came to
power followed the same policies (739-731B.C) King Hezekiah even though he failed to
remove all the idolatrous high places. He was a good king. He guided the people of Judah to
walk with God.

During the ministry of Micah, the kingdom of Israel continued to grumble inwardly and
outwardly until its fall off in 722B.C. The Assyrian empire under Tiglath – Pileser 3 (745-
727B.C) Shalmaneser 5 (727-722 B.C) Sargon 2 (722-705 B.C) and Sennacherib (705-681
B.C) reached the zenith of its power and become a constant threat to Judah. Judah was
threatened by Assyria. Also, Micah predicted about the future Babylonian captivity for Judah
(4:10) when Babylon was still under Assyrian domination.

Theme and Purpose:

Micah exposes the injustice of Judah and righteousness and justice of Yahweh. This
book emphasizes the interrelationship between true spirituality and social ethics. Micah 6:8
clearly pictures of what God expects from them.

Christ in Micah:

This prophecy about the birth place and eternity of Messiah was made 700 years before
his birth (5:2). When question raised about the birth place of the Messiah the scribes quoted
this in Mat chp.2.

There are similar prophecies found in the books of Micah and Malachi:

Micah Isaiah

1:2 -

1:9-16 1:2

2:8-9 10:28-32

2:12 10:2

2:13 10:10-23

3:5-7 52:12

4:1 29:9-12

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5:2 2:2

5:4 7:14

6:6-8 40:11

7:7 58:6-7

7:12 8:17

11:11

Prophet Jeremiah quotes about Micah’s (3:12) prediction acentury latter.

JONAH

Introduction:

Jonah is called as the prophet of Catholicity. Jonah’s book is vey largely biographical
apart from chpt 2 is of prayer. One only sentence is of prophetic discourse that is 3:4.

Jonah:

Jonah the son of Amittai (1:1) is a historical character identified from 2 kings 14:25
(Jeroboam 2).His home town Gath Hepher is Known as el-meshed among Arabs.

Why Jonah went westward instead of eastward?

Usually, Hebrews avoided going from eastward. Dean Stanley calls Jonah was the 1st
apostle of the gentiles.

Gath Hepher was 3 miles north of Nazareth in lower Galilee. The Pharisees were wrong
according to Jn 7:52, because Jonah was a Galilee .One Jewish tradition says that Jonah was
the son of the widow of Zarephat ,whom Elisha raised from the dead (1 kings 17;8-24)

Hebrew name “Yonah” gives meanings as “Dove” Septuagint – Ionas. Latin Jonas.

Nineveh was called the London of Jonah’s day because built upon spoils of war
population 1,20,000 (4:11) proud & well-fortified, walls are 100 feet high including parks
and gardens, possibly event pasture land (4:11), (3:3) a city great unto God.

Date and setting:

Jonah was a contemporary of Jeroboam 2 of Israel (782-753) who ministered after the
time of Elisha & Just before the time of Amos &Hosea.

Israelites, under Jeroboam 2 were enjoying a period of resurgence prosperity.

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Theme & Purpose:

Books of Jonah reveals the power of God in nature (chpts 1,2,3). The mercy of God is
shown in human affairs (3-4). The prophet learned the salvation of the Lord (2:9) God is
gracious and he extends his grace to all who repent and turn to him.

Christ in Jonah:

Jonah’s prophecy is refferred to Jesus Christ As a sign for the son of man in Mt
12:39:41)

NAHUM

Introduction:

Nineveh was reigned by Babylonians & Mediante’s in 612 B.C during these days
Nahum uttered theses prophecy. Nineveh is called the city of blood (3:1) in this book.
Hebrew word for “Nahum” is shortened from of Nehemiah which brings the meaning as
comfort or consolation.

Meaning of Nahum is comfort of Yahweh. Greek title is Nahum. Latin title is Nahum.
Ramah in Galilee was called Elcoshi, might have been closes to that of Nahum the Elchosite.

Nineveh:

Nineveh was surrounded by high walls fortified with 200 feet tower and encircled by
deep moat 3 sides 150 feet moat and west side the river Tigris ran about 50 square miles.

Message to Nineveh:

Before 100- or 150-years Jonah prophesied about repentance but now God’s coming
wrath is upon them. Nahum’s preaching is not a call of repentance but a decree of death.

God had given them privilege through Jonah, after 100-year Nahum proclaims the
diaconal of this same city. Assyrians have forgotten their repentance and returned to their
habits of violence, idolatry and arrogance. Result was Babylon will destroy and nothing
would be remained.

Date & setting:

Nahum uttered his prophecy before the fall Nineveh in 612 B.C.He refers in 3:8-10 to
the fall of Thebes as a past event occurred in 663 B.C Thus Nahum’s prophetic ministry
occurred sometimes between 663-612B.C. may be during the time of king Josiah in
reformation moment(630-620 B.C)

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Theme:

In order to be faithful to his own people Jehovah must destroy Nineveh (1:7-12) .The
destruction of the capital city of Assyria is the message of comfort and consolation to Judah
and all who live in the fear of the cruelty of Assyria.

Outline:

Chp.1

Chp.2&Chp.3.

HABAKKUK

Fredrick Tatford call him as the prophet of the “watch tower”.

Nothing is known about expect author expect DANIEL 14:33-39 (Apocrypha) which
says according to the story of Bel and the dragon, when Daniel was put in lion’s den an angel
of the Lord took Habakkuk went to give him food to Daniel.

Habakkuk begins with a complaint.

This dialogue between God and Habakkuk focusses on a major question in Chp 1 and 2

1.Was evil to remain forever unpunished?

2.How could a holy God use unholy instrument to achieve his hand?

(How long you will leave evil to be unpunished?)

Chapter 3 was unacceptable, because sudden change in style from narrative (chapter1,2)
background.

Unlike others, there is no introduction about or the book. To know about the background is
little difficult .Taking Babylon as an instrument is the hands of God .It implies that
Babylonians often visit to Judah already.

More over this book clearly depicts the coming instrument is very mighty in its power
and coming soon to plunder the nation (608-598B.C)

If 1:6-11 points out the overcoming of Egyptians at Carchemish by the leadership of

Nebuchadnezzar in 605 B.C. Habakkuk might have prophesied about (606-605) in the early
days/part of Jehoram as the ruler.

While Nebuchadnezzar coming back from Egypt, he put hand upon Judah (2kings
24,25) and took many people as captives (including Daniel & his friends in 605 B.C)

Again in 597 BC went and plundered Judah and imprisoned 10.000 people (including
Ezekiel) during the period of Jehoiachin.

After 11 year when Zedekaih tried to deliverer Judah from city (Jerusalem and temple)

34
He imprisoned the remaining people. Mostly during all these all-days Habakkuk lived.

Occasion and Purpose:

Habakkuk was unlike among the prophets because he did not speak for God to the
people rather, he spoke to God about his people and nation.

Habakkuk was struggled in his faith by seeing violation of Gods law. He wanted to
know why god was allowing iniquity to go unpunished .When God revealed his intention to
use Babylon as his rod of Judgement, Habakkuk was even more troubled because that nation
was indulging more corruption than Judah.

Habakkuk was enough (2:2-20) satisfied by the answer of God. That he could trust
Him even in the worst of circumstance because of His matchless wisdom and power .Gods
plan is perfect. There is nothing big enough to stand in the way of its ultimate fulfillment.

In spite of all appearances in country God is still on the throne as the Lord of history
and ruler of the nation. Yahweh may be slow to wrath but all iniquity will eventually be
punished. He is the worthiest objects of faith. And shall the righteous man trust in him at all
times.

The message

This a call of judgement upon those who are sin (1:2-4). Yahweh is allowing his
covenant ot be broken without reacting because God seems to be acting against his just and
righteous character nu not taking judging immediately.

DISCUSSION – whether God is in control of the world ?(cf between Job Habakkuk )

Unlike Job, Hab is given an indirect answer.

1:5-11 punishment will come but through the instrument of the Babylonians.

Babylonians were pagans and not worshippers of Yahweh & their punishment seemed
to be greater than the crime (1:12-17)

2:2-20 God answer by saying that his chosen instrument for Judah’s discipline itself
morally responsible for its action and will not go without suitable punishment for their deeds.
But the just live by faith(2:4)

3:3-7 & 8-15 evidences of Gods power in the part

3:16-19 Habakkuk departs himself in fearful but joyful submission.

ZEPHANIAH (The Orator)

Introduction

“Hebrew word Tsephan – Yah” means “Yahweh hides or protects”.

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 Zephaniah addresses himself in 1:1 great grandson of Hezekiah (king of Judah).
Manasseh son of Hezekiah was 45 years old. When his son Ammon was born (2
kings21:1,19). By that time Manasseh’s brother Amaria had a grandson(Cushi) so Zephaniah
may have been as kid as Josiah.

He evidently lived in Jerusalem. He is familiar with “the first gate & Maktesh”
(business city 1:10,11)

He may be ministered during the revival outward change in Josiah reigns (1:1) The
Greek and Latin title is sophani.

Background

Zephaniah himself dates in the days Josiah son of Ammon king of Judah (1:1) Josiah
reigned from 640 to 609 B.C (2:13) indicates the destruction of Nineveh in 612 Bc was still a
future event. Thus his prophecy can be dated between 640 612 B.c

The sins mentioned in 1:3-13;3:1-7 are prior to Josiah’s reign (in the days of Manasseh &
Ammon) At the age of eight he became king and bu the age 16 his heart already began to turn
towards God.This his 1st reform took place in the 12th year of his reign in 628 B.C (2Chron
34:37)six years later the 2nd reform was kindled in 622 Bc (2 chron 34:8;35:19).Thus the
prophecy dated between 630 & 625 B.C

His contemporary prophets are Jeremiah Habakkuk and Nahum.

Theme

“The coming Day of Jehovah”. He warned that the dau of the Lord would bring judgment
on Judah and Jerusalem and he called the Jews to return ot God. Judah’s neighboring nations
would be destroyed and htere will be jope and promise for Jerusalem.

Survey

Chp.1. God’s judgement is announced 1:1-2:3

Chp.2 Judgment against the nations 2:4-15

Chp 3. The future of Jerusalem 3:1-20

HAGGAI , ZECHARIAH & MALACHI

Post exilic events:

1. Media Persia overpowered came Babylonia in 539 BC

2. King Cyrus issued a decree in 538 Bc (Isa 45:1)(who is fore runner of coming
Messiah)

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 3. The exiles return under Zerubabel 536 Bc and the rebuilding of the temple.
4. Completion of the temple 516Bc
5. The ministry of the prophets Haggai and Zech 520Bc
6. The dedication of the temple in 516Bc
7. The events related in the book of Ester 483-473Bc
8. Ezra visits Jerusalem in 457 Bc
9. Nehemiah was sent to Jerusalem as governor.He rebuild the wall in 444 Bc
10. Malachi prophecies

A B
538-515 Zerubabel Ezra 1-6 chpts return 483-473 B.c Ester Book of Ester
(50,00 people)
C D
457Bc Ezra Ezra 7-10 chpts 2nd 444-c 425 Nehemiah Book of Nehemiah
return (1,700 men , 5000 -10000 women & return
children

Persian kings:

Cyrus -559-530Bc

Cambyses – 530-522 Bc

Smerdis – 522Bc

Darius 1 – 521 – 486 Bc

Ahasuerus – 486-464 Bc

Artaxerxes 1 – 464-423Bc

Darius 2 – 423-404Bc

HAGGAI

Introduction

He is called as temple prophet. He was a prophet among returned from new Jewosh
colony of Babylon for the 1st time in 536 BC (Ezra 5:1)In the book of Haggai & Zechariah
,casually he introduced Himself “Haggai the prophet”. He was a priest (2:10-19) & a prophet
(1:13) Jewish tradition makes him as member of the great synagogue.

The Hebrew word “Haggai” derived from the Hebrew word “Hag” means “Festival” it
may abbreviated from “Haggai”meaning “festival of Yahweh”

Thus his name means festival of festive, possibly because he was born on the day of a
major feast such as feast of Tabernacle, (Hag 2nd message takes place during the feast 2:1).
His name in Septuagint – Aggaios and in vulgate – aggacus .

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Author:

Hag’s name is mentioned nine times 12-13;2:1,10;13-14,20).Ezra guves 2 references (Ezra

5:1 ,6:14) in which he was working alongside the younger prophet Zechariah in the ministry
of encouraging and rebuilding of the temple

Ezra 5:1,2 Haggai & Zechariah ; Zerubabel & Joshua

Date and setting

In 538Bc cyrus of persia isued Jecree of delivarance allowing jews to return to their land
and rebuild their temple . The 1st returnwas led by Zerubabel in 536Bc work on the temple
started.

Ezra chp 4-6 gives (summarize) the background to the book of Haggai & describe how the
samaritans hindered of the building of the temple & writin of a letter to the persian king(The
people also were fully concentrated on their work)Thus in 534 BC the work ceases.

ZECHARIAH (THE SEER)

Introduction

This book begins by describing vision that came to him at night. There he gives
collections of messages about the crowing of Joshua answers the quations of feastin fasting
and encourage to continue rebuilding the temple.Then he gives hope to the people by
revealing as future deliverance – The Messiah.

The book was written to (1:1 cf 2 chron 24:20,21 ;lk 11:50,51) the Jews in Jerusalem who
had returned from their captivity in Babylon And this book is the most apocalyptic and
Messianic of all the Minor Prophets, Thus we can call Zechariah the Isaiah of Minor
Prophets.

Author & Setting

Zechariah was born in Babylon, during the exile.He was young men whom he returned to
Jerusalem in 538 Bc. According to Jewish tradition, he was a member of great synagogue, he
who protected the word of God He died as martyr (lk 11:50)

Babylon was overthrown in 539 B.C By medo-persian kingdom. King cyrus of persia in
538 he had decreed that captivers in exile could return to their homelands.Zech &Hag were
among the first to leave Zechariah a prophet and a priest began ministering at the same time
as the prophet Haggai 526 – 518 B.C .His first prophecy was delivered two months after
Haggai ‘s 1st prophecy.

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Like haggai Zechariah encouraged prophet to continue to rebuilt the temple but unfortunately
reconstruction had been halted for nearly 16 years. The work was completed in 516 B.C.

Chp 1-8 were written about 520-518 B.C

Chp 9-14 were written around 480 B.C

His vision described the judgment of Israel’s enemies the blessing to Jerusalem and the
need for god’s people to remain pure avoiding hypocrise & superficial sin.

ZECHARIAH VISION AND SIGNIFICANT

Vision-1(1:7-17)

Zechariah sees messengers reporting to god that the surrounding nations that have
oppressed Judah are living in careless and sinful acts.

Significance:

Israel was asking “ why did not god punishing the wicked? wicked nations may prosper
but not for ever. God will bring upon them the judgement they deserve.

Vision-2(1:18-21)

Zechariah sees four horns representing the four world powers that oppressed and
scattered the people of Judah and Israel. Then he sees the four crafts man who will throw
down the horns.

Significance:

God will do what he promised after the evil nations have carried out he will destroy
those nations for their sin.

Vision-3(2:1-5)

Zachariah sees a man measuring the city of Jerusalem.The city will one day be full of
people and god himself will be a wall around the city.

Significance:

The city will be restored in god’s future kingdom god will keep his promise to protect
his people.

Vision-4(3:1-10)

Zech. Sees Joshua, the high priest pictures how the filthy clothes of sin are replaced with
the pure line of God’s righteousness. Christ has taken our clothes of sin and replaced them
with God’s righteousness (Eph 4; I John 1:9)

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Vision-5(4:1-14)

Zech. Sees a lamp stand that is continually kept buring by an unlimited reservoir of
oil.This piture reminds the people that it is only through God’s spirit that they will succed not
by their own might and resources

Significance:

The spirit of God is given in without measure. Human effort does not make a difference.
The work of God is not accomplished in human strength.

Vision -6(5:1-4).

Zech. sees a flying scroll which represents God’s curse.

Significance:

By God’s word and spirit every person will be judged. The individual’s sin is the focus here,
not the sins of the nation. Each person is responsible for his or her deeds, no one has excuse.
God’s curse is symbol of destruction; all sin will be judged and removed.

Vision-7(5:5-11)

Zech. sees a vision of a woman in a basket. She represents the wickedness of the nations.
The angel packed the woman back into and send her back to Babylon.

Significance

Sins of the individual were judged in the last vision 5:1-4. Now sis is being removed from
the society. Sin has to be eradicated in order to clean up the nation and the individual.

Vision-8(6:1-8)

Zech. sees a vision of four horses and chariots. The horse represent God’s

Judgement on the world. One is sent north, the direction from which most of Judah’s enemies
came. The other horses are patrolling the world: ready execute judgement at God’s command.

Significance

Judgement will come upon those who oppress God’s people. It will come in God’s time and
at God’s command.

Theme:

Finishing the work of the temple & promises of Messiah.

MALACHI ( THE LECTURER )

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Introduction:

Here are sequences of question and answer in this book. The meaning of “Malachi “ is
“My Messenger” (3:1).

This is short from of “ MULAKYA” meaning “YAHWEH’S Messenger. The word angel
or messenger used three times (2:7;3:11).

In Septuagint –Malachi’s and in Latin – Malachi.

The book is in a “Dramatic structure”, this book forms a bridge between OT and NT. This
book evaluates the sincerity of our worship and the direction of our life according to Jewish
tradition , he was a member of Synagogues.

BACKGROUND:

Persian word “peachah” used in 1:8,for governor. This book could have been written in
the government of Isrealites and Persia. This Persian word “pechah” is used in (Neh 5:14;
Hag 1:1;14; 2:21), the book of Nehemiah and Haggai and Malachi.

Nehemiah faced the same problem which Malachi faced,

1. Priest who went astray (1:6; 2:9; Neh 13:1-9)

2. Rejected tithes and offering (3:7-12; Neh 13: 10-13)
3. Intercast marriage with gentiles (2:10-16; Neh 13:23-28).
In 444B.C Nehemiah came to Jerusalem and in 432 BC, he return to Persia. But
in 425BC he came to Jerusalam (The Nehemiah was absent between 232-425Bc)
Where else he faced the same problem as malachi. Later in 520Bc, Haggai &
zech started their ministry.

Problems faced are following:

1. Hypocrisy (1:6-9)
2. Infidelity , unfaithfulness between husband and wife. (2:10-13)
3. Mixed marriages (2:11), Intercaste marriages .(2:10-13)
4. Divorce (Nehe 13: 26)
5. False worship and arrogant (4:1. ,3;13-15)
In this book among 55 verses 47 are spoken by Yahweh.

Elijah was one of the greatest (4:5,6) prophet who lived(history is recorded in 1
king 17; 2king 2), in the history of Israel and death. After the death of Malachi, the
voice of God’s prophets could be silent for 400 years. Then the prophet life Elijah
would come to prepare the way for the coming Messiah.
Conclusion
4:2,4 book ends with the Lord will shine upon those who have fear of the Lord.

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Prophecy in Israel

 Tenth and Ninth Centuries

 Prophets closely connected with Israelite monarchy

 Many cases where kings sought prophetic advice

 Many cases where prophets rebuked kings – 2 Sam 12:1-15

 Some say they were more “oral” or “non-writing” prophets as opposed to “writing”
prophets

 Elijah and Elisha are known for activities and what they said

 Gad and Iddo are said to have written historical accounts but not what they prophesied

 Sons of the Prophets were active

Prophecy in Israel cont.

 Eighth and Seventh Centuries

 Prophets began to address people more

 Amos – addressed the people and even foreign nations.

 Some say this shift brought about written prophecies

 Record of longer messages

 Messages could reach greater audiences

 Some recognize less activity of the “Sons of the Prophets”

 Possibly incorporated into the cult

 Themes included approaching judgment, calls for repentance, and hope for redemption

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Prophecy in Israel cont.
 Exile and Postexilic
 Prophets addressed the people
 Themes included reminders of God’s faithfulness and hope as well as more references to
latter days.

Prophetic Aspects
 Two basic aspects of Biblical prophecy
 Forth telling – speaking God’s word concerning current situations – pointing people back
to God’s revealed standard
 Amos rebuking the people of Israel for social injustice
Fore telling – speaking God’s word concerning the future
 Amos describing judgment to fall upon Jerusalem
 Amos describing the restoration of the tabernacle of David
 Test of true prophecy – Deut 18:20-22
 Must be in the name of the Lord
 Everything must come to pass

Prophetic Themes

 Application of Mosaic law to existing situations

 God’s covenant with Israel

 God’s sovereignty over and plans for the nations

 Announcement of pending judgment

 Israel’s exile and restoration

 Promised Messiah

 Day of the Lord and Eschatology

Prophetic Fulfillment Adapted from - Rick Byargeon - “Thus Saith the Lord: Interpreting the
Prophetic Word” in Biblical Hermenuetics.
 Unconditional Fulfillment
 Is 2:1-4; Is 65:17-25; Am 9:11-15
 Conditional Fulfillment
 Is 38:1; Am 5:4-6, 14-15; 7:1-6
 Sequential Fulfillment – (Multiple/Double Fulfillment)
 Partial Fulfillment – Is 7:14; Am 9:9; 14
 Final Fulfillment – Mt 1:22-23; Am 9:15

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