Bible 110 Old Testament
Prophecy
Habakkuk, Zephaniah, Haggai, Zechariah, Malachi
HABAKKUK
A. Habakkuk is contemporary of Jeremiah, prophesying last quarter of the 7th
century and/or first quarter of 6th century. Judah passing from Assyrian to
Babylonian control. There were serious internal problems. Josiah’s reforms
(640-608 BC) had no lasting effect. After his death there was a deterioration of
principle and conviction. Morals and religion assumed lesser importance.
Habakkuk could not understand why God had permitted injustice and wickedness
to continue.
B. Who was Habakkuk? Was he a cultic prophet who, during his time in the
Temple, had a visionary experience? He was trying to comprehend what God
was saying to his people. The meaning of the name is “to embrace or caress.”
His parents hoped that he would embrace God and/or his followers in an attempt
to help them solve their problems.
Perhaps the prophet’s name means plant or vegetable. There are many
legends but little fact about Habakkuk. The date of the prophecy is 625-587 BC
more especially, between 612-605 BC. Conditions match those known to exist
after death of Josiah in 608 BC.
C. Content: Habakkuk took up the cause of the people to God. He sought God’s
sympathy on behalf of the people.
Habakkuk complains about the sinful conditions and wonders why God
does not intervene [He should intervene with active judgment upon the violence
and oppression in the land.] God was about to bring judgment on the wicked. It
would be in the form of Chaldean invasion. Habakkuk wondered how God could
so use such a wicked people? Yahweh promised to destroy Chaldeans after
using them to chasten Judah.
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Bible 110 Old Testament
Concluding chapter is a prayer in which Habakkuk recounts the acts of
God – esp. Exodus- as a model for future redemption by Yahweh.
Habakkuk has been called innovator of religious philosophy. The subject
is the justice of God. If God is just, why do the righteous suffer? Why do the
wicked prosper? God’s time and purposes are not man’s. God’s sovereignty is
universal. He can use as his instrument whomever He chooses. Ultimately the
righteous will live and the wicked perish. God will act in his own time and his
own sovereignty.
D.
Outline:
I.
Habakkuk first outcry and Yahweh’s response 1:1-11
II.
Habakkuk second outcry and Yahweh’s answer 1:12-2:5
III.
Story of woes 2:6-20
IV.
Habakkuk’s prayer and theophany 3:1-19
ZEPHANIAH
A. The meaning of the name is “Yahweh has treasured” or “Yahweh has hidden.”
Are Zephaniah the prophet and Zephaniah the priest the same person (II Kings
25:18-21; Jer 52:24-27)?
Zephaniah was an inhabitant of Jerusalem, a descendent of Hezekiah and
of royal descent. There’s an air of aristocracy above him. He was concerned
about ethical affairs as they affect the common man.
Zephaniah’s ministry often associated with threat of Palestinian attack by
Scythians. Those people were associated with the swirling political and military
currents of 7th century Near East. Zephaniah’s ministry occurred during the reign
of Josiah (640-608). Attacked by Scythians 630-625. Zephaniah proclaimed the
imminence of the Day of Yahweh. Scythian invaded to chasten Judah. This was
judgment; one might be protected from the day of Yahweh’s wrath if he seeks
Yahweh and does Yahweh’s commands.
B. Message: Imminence of Day of Yahweh
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Bible 110 Old Testament
Judgments for sin’s of people, especially the worshipping of false gods.
Zephaniah saw a syncretism or eclecticism in the people who combined the
worship of Yahweh with worship of Baal. This led to indifference and
materialism. Only a reaffirmation of Yahweh as God could change the prevailing
irreligion.
C. Content
I.
Superscription 1:1
II.
Warning to Judah 1:2-13
III.
Day of Yahweh 1:14-2:3
IV.
Condemnation of foreign nations 2:4-15
V.
Final message of woe to Jerusalem 3:1-7
VI.
Glorious message of restoration and exaltation 3:8-20
HAGGAI
A. Addressed to a community of former exiles allowed by Cyrus to return to
Jerusalem. Some of the early problems of returnees are addressed. Haggai’s
known ministry was from August-December 520 BC. He was concerned with
construction and glorification of post-exilic Temple and with establishment of
Zerubbabel, a political leader, as messianic ruler of the last days anticipated on
the proper completion of sanctuary. Haggai was a “nabi” and was concerned
with the cultus in Jerusalem.
Had Haggai seen the former Temple in its glory? Not necessarily. Haggai
was not necessarily an old man when he prophesied. Nor was he necessarily a
priest. He may have been of the group returned from exile.
B. Exile had dealt a death blow to Israelite religion, the Temple, and their former
mode of worship. Haggai worked in the prophetic tradition which looked forward
to a restoration of the faith community. The reality of the rebuilding was
frustrating. Only a small group returned in 537. There was hostility between
returning Jews and those who had remained. Haggai worked with “small things.”
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Bible 110 Old Testament
Nothing of the grandiose schemes of the exilic prophets had been accomplished
by 520 BC. Haggai had hope for the dawning of Yahweh’s glory. He was more
practical in speaking to the neccisity to build the Temple.
C. Book:
Oracles of Haggai were complied and edited by a friend or a disciple. These
were probably not all of Haggai’s words. The oracles included here are listed
chronologically.
D.
Outline
I.
Judgmental call to rebuild the Temple. 1:1-14
God-dispute with community: addressed to leaders 1:1-2
God-dispute with community: addressed to people 1:3-4
God-dispute with community: addressed to leaders and people 1:5-6, 9-11
Challenges to rebuild Temple 1:7-8
Response of leaders and people 1:12
Prophetic blessing and conclusion 1:13-14
II.
Prophetic promise in light of the beginning of construction 1:15a; 2:15-19
III.
Promise of second Temple’s future greatness 1:15b-2:9
IV.
Priestly Torah on what is clean and what is unclean 2:10-14
V.
Eschatological hope and promise for Zerubbabel 2:20-23
ZECHARIAH
A. Ch 1-8, a collection of visions and oracles, overlap with ministry of Haggai one
month in 520 BC. Ch 9-14 may not even be from Zechariah. Are these old
oracles used in new settings? Have emphases been changed? Materials
include hymnody, prophecy, and preaching similar to Malachi. Unifying theme of
the “two Zechariahs” is proclamation of salvation: the Lord comes to Jerusalem,
makes his dwelling there; exercises universal rule over all nations. Occasion is
the celebration in Jerusalem of the festival of booths – celebrating God’s
entrance into Temple, his testing of his people, and his authority over the nations.
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Bible 110 Old Testament
B. Early chapters encourage the building of the Temple; celebrate the ways
God’s is coming and rule are celebrated in the Feast of Booths. Later chapters
used older, pre-exilic prophetic themes similar to Isaiah 40-66 Malachi. Messiah
is in background for God is the ruler. Condemnation of leader is coupled with
Suffering Servant Motif.
Ch 10-11 deal with recovery of land and people from Egypt and Assyria
Ch 12-13 deal with Jerusalem, Judah, and nations in their drive for security and
property
Ch 14 universal goal of worship for all nations
C. Historical – Zechariah had returned as a priest with Iddo, his father or
grandfather. Peoples’ spirits and hopes were at a low ebb. Zechariah took up
the work of Haggai and encouraged the building of the Temple (which was
dedicated 515 BC). Though there were problems on a political level and on
other levels, the religious life at the Temple was creative and flourishing.
Zechariah was known to NT writers and was influential upon NT writers.
Ch 1-8 influenced NT apocalyptic; Ch 9-14 influenced Gospels, esp. the
Suffering Servant and kingdom of the servant.
D. Message: Judgment followed by triumph and glory. Theme of Zechariah is
Kingdom of God. The Temple symbolizes the Kingdom of God. It is God’s
throne room. Its rituals explain and proclaim the kingdom. God judges the kings
who reigned in Jerusalem for being false shepherds. They bear responsibility for
the fall of their kingdom. God alone will be King.
Nations are brought under the authority of the Kingdom of God. Their
rebellion is defeated, and they are punished.
Kingdom functions with God’s spirit as his agent. God battles the enemy
by bringing him to panic and then by bringing on the plague. Spirit brings victory
and joy to God’s people. Kingdom uses the Day of the Lord and the Temple as
means of his kingdom. Enemies of the kingdom are overcome or judged.
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Bible 110 Old Testament
E. Outline
I.
Call and promise 520 BC 1:1-6
II.
Visions and prophecies 519 BC 1:7-6:15
III.
Prophecies about fasting 518BC 7:1-8:23
IV.
Word of the Lord against Hadrach 9:1-11:3
V.
The Shepherd and the Shepherds 11:4-17
VI.
Word of the Lord concerning Israel: Judah and Jerusalem 12:11-13:9
VII.
King of all the earth 14-21
MALACHI
A. Malachi – my messenger, my angel, proper name, or title? Was Malachi
another name for Ezra? By 2nd century many people considered Malachi a
proper name.
B. Date – any time from last quarter of 6th century to late 4th century BC. Almost
certainly post-exilic, later than Haggai or Zechariah, for the Temple is rebuilt.
Time enough has passed so that the initial enthusiasm is gone and corruption
has crept back in to the Temple and the worship there. Sin condemned by
Malachi nearly identical to those condemned by Ezra and Nehemiah. Jews are
subject to a power who is lenient with them-i.e. Persia . Only judgment
pronounced is upon the disobedient ones of Israel whose pride and success
have caused the faithful of the covenant people to despair (458-430 BC).
Spirit of dull depression; spiritual indifference held people in its grasp.
Prophet’s words are challenged by those who felt that it was unprofitable to serve
God. Religion became ritual; apathy and stinginess toward God prevailed.
Priests also reflected the cynical mood of the day-dry professionalism; decline in
religious fervor and a decline in morals.
C. Message – method is question – answer of Socrates. 7 times this method is
employed. Dialogue used to condemn sin of people and call them to repentance.
Not traditional prophetic method, but all of prophetic truths are included:
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Bible 110 Old Testament
Yahweh’s love for Israel, fatherhood and holiness, ideals for priesthood and
people, need for repentance proved by deeds, day of Yahweh, judgment
between evil and righteous.
All true worship is in reality offered to Yahweh, God of all the earth.
Divorce is sin against love of God and crime against brotherhood of men.
Destroys sanctity of home. Indication here of Fatherhood of God and
brotherhood of man. Malachi’s message is prophecy within the law not crushed
by legalism. Prophetic religion had not transformed the nation: therefore, specific
rules must be laid down for the people to obey. Malachi’s emphasis on law was
combined with a moral earnestness. Malachi wanted to rekindle fires of faith in
hearts and minds of a discouraged people.
Malachi rebuked, entreated, and warned his people against 3 great evils:
polluted worship, broken marriage vows, and bold irreverence and unbelief.
D.
Outline
I.
God’s love for Israel 1:2-5
II.
Israel’s failure to respond to God’s love 1:6-4:3
Sin of priesthood 1:6-2:9
Sin of people 2:10-4:3
Mixed marriage and divorce
Cynical unbelief
Robbing God
Incipient skepticism
III.
Exhortation and a promise 4:4-6
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