Job
Biblical wisdom vs. a high IQ – biblical wisdom (emotional intelligence) concerns skill in living (how to express one’s feelings
and relational abilities). High IQ, which is a high intelligence level, is not what the Bible is talking about.
Theme and how the themes of suffering and wisdom relate to each other – The issue of suffering propels the story and is
theologically important, but the question of who is wise takes precedent in the unfolding of the plot. Everyone wonders why they
suffer. God chooses not to reveal the answer, but we do learn about suffering in the book. Since we don’t learn why we suffer, it
clarifies the so-called doctrine of retribution. Although there is truth that the Bible teaches appropriate consequences for sin and
obedience (blessings and curses), the book refutes the faulty reasoning of the “wise” men: since you are suffering, you have
sinned. It shows that sin is not the origin of all suffering, even the innocent suffer some times. Christ is the ultimate innocent
sufferer. In trying to explain the reasons for suffering, all the characters claim to have wisdom. It is only in the end when God
speaks form the whirlwind that the issue is settled once and for all. No human has a legitimate claim. God alone is the source of
wisdom, and he distributes wisdom as he sees fit.
Role of:
Yahweh – provides the final answer to the question of who is wise: Him alone.
The Satan – debate over whether it really is the Antichrist, or a lesser demon (Satan means “accuser”). So, was it
an Angel who assumed the role of accuser of Job? His role is as an instigator, urging God to conflict Job with
suffering. This raises the issue of who is wise in the book.
The three friends – Elephaz, Bildad, and Zophar. They represent the age-old wisdom of retribution theology. In
their case, however, it has become quite rigid and mechanical. They reason that God blesses the righteous; he
curses the wicked. If so, then if Job suffers, he must be a sinner in need of repentance.
Job – represents the obedient Christian as he did not curse God or give into the superficial arguments of the
friends. When confronted by God, he appropriately responds with repentance and submission.
Elihu – also deals with the question of how retribution theology works itself out in the book. He is a young Turk
who speaks after the three friends out of respect for age. He is the brash young man who thinks he has all the
answers. He is angry with the older friends for not silencing Job and finally speaks up, setting himself up as
another, younger wise man. All he brings, however, is the same retribution theology. Job never responds to him.
It is criticized that Elihu is a latter addition to the original text (God doesn’t address him in the end and he has
nothing new to say)
Concept of retribution theology and how it plays out in Job - Since we don’t learn why we suffer, it clarifies the so-called
doctrine of retribution. Although there is truth that the Bible teaches appropriate consequences for sin and obedience (blessings
and curses), the book refutes the faulty reasoning of the “wise” men: since you are suffering, you have sinned. It shows that sin
is not the origin of all suffering, even the innocent suffer some times. Christ is the ultimate innocent sufferer.
Proverbs
Structure (first nine chapters relating to 10-31) – There is a distinction between Proverbs 1-9 and 10-31. The first part
contains extended wisdom discourses, while most of the latter part is composed of the short, pithy sayings we usually associate
with name of the book. 1-9 provide a hermeneutical grid through which the rest of the book should be read, thus placing a
profound theological nuance on the individual proverbs. So, the discourses provide the broader context for the interpretation of
the proverbs. The dominant themes in these early chapters is the great value of wisdom and the fearful danger of folly. These
come to a climax in Proverbs 9 with the story of two women. Proverbs is addressed mainly to young men.
Who is Lady Wisdom and Dame Folly and how do they relate to our understanding of Proverbs? – In proverbs 9 (1-9), the
reader, playing a part in an extended metaphor, as a young man who meets Lady Wisdom and Dame Folly on the path of life.
The key to understanding the proverb is that both women preside on “the highest point of the city,” the spot traditionally reserved
for the God of the city. Both women appeal to the traveler to join them (eat with them). Lady Wisdom is symbolic of God’s
wisdom (and ultimately God himself). Dame Folly also stands for the divine, but in this case, it’s for all the ancient Near East
Gods that opposed Yahweh (like the Canaanite Baal). So, as each woman asks the traveler to dine with them, they are really
asking him to worship them. So, the alternatives are clear; God or another. With this in mind, we now recognize how deeply
theological the individual proverbs that follow really are (each proverb presents a choice to follow God or not).
How are we to understand the application of proverbs to daily life? – they lay out choices for a righteous life. When you
read them in light of the first 9 chapters, you see that they are demonstrating a life that is in lice with Lady Wisdom and avoids
Dame Folly.
Ecclesiastes
The role of Qohelet and the frame narrator (second unnamed wisdom teacher) – Ecclesiastes broken into three parts: 1.
Prologue (1:1-11) (frame narrator) 2. Monologue (Qohelet 1:12-12:7)) 3. Epilogue (12:8-14) (frame narrator). So, two voices are
heard in the book. Qohelet is a doubter and skeptic and the frame narrator is orthodox and the source of the positive teaching of
the book. Qohelet is wisdom teacher and focuses on the ability to discern the right time to say the right thing and the right time
to make the right action. Chapter three talks about how everything has time and the understanding of that time is restricted to
God. Because of this, his inability to find the right time (dispense his wisdom, rebuke someone) , he is frustrated. In the end he
comes to the conclusion that everything “under the sun” is meaningless. It is a true assessment of the world apart from the light
of God’s redeeming love. The real message of the book, however is not found in Qohelet’s speech, but in the simple instructions
in the last few versus. Although the monologue is bleak, it is used as a foil by the frame narrator to teach his son concerning the
dangers of speculative, doubting wisdom in Israel. God subjects the world to frustration because of human sin. He stresses the
importance of fearing God and obeying his commandments in expectation of future judgement. This is a way of affirming the
entire OT. As we approach the NT, we see that Christ is the one who redeems us from the vanity, the meaninglessness under
which Qohelet suffered (by subjecting himself to it). Now, we can find meaning in all those places Qohelet didn’t. By facing
death, Jesus conquered Qohelet’s biggest fear, showing that death is not the end of all meaning, but the entrance into the very
presence of God.
What is Qohelet – a wisdom teacher (or preacher).
Two reasons that everything is meaningless – He is going to die and he can’t control time (or discern it).
Song of Songs
Proper way to understand the significance of the Song of Songs – it is Love Poetry. Human love (not allegorical). Songs sung
between humans.
Isaiah
The four different roles of the prophet
1. Prophets are God’s messengers – they tell people God’s word and what he wants form them.
2. Prophets as lawyers – they come when people forgot or ignored God and his laws. They came to set the people
straight with the laws so they don’t break God’s covenant.
3. Prophets are prayers – the prophets had to pray for God’s people. They had responsibility to intercede on behalf
of Gods people.
4. Prophet as Predictor – they give glimpses of God’s plans for his people and his judgement for those who turned
against him. Mostly, they saw the short-term future, but sometimes the long. The Future is evoked in order to
serve the purpose of the prophets present. The future is shown to have an effect on the present.
Jesus is the ultimate prophet (relative scripture passages) – Moses quotes Deut 18 where it’s promised that God will raise up
another prophet like Moses. It points to a succession of prophets, so other prophets come (Samuel, Alijah, Isaiah). Peter, by
quoting Deut 18 and expounding on it (in Acts 3), shows that Jesus is the ultimate prophet, and the ultimate object of all prophets
(the fulfillment of the promise).
Issues surrounding the unity of Isaiah (author and date) – The differences between first (1-39) and second Isaiah (40-66).
Main difference is setting. First Isaiah, the setting seems to be Assyrian crisis. Isaiah’s dated to the eighth century BC, preceding
the fall of the northern kingdom to Assyria. Also, beyond the fall, the siege of Jerusalem in 701. The setting of second Isaiah
seems to be the Babylonian crisis with an anticipation of Cyrus delivering them (there is a specific mention of Cyrus). So the
setting of the second half of the book would be almost a couple hundred years later than the first part of the book. First Isaiah has
a more judgment character, second Isaiah has more of a focus on restoration (hope, deliverance).
Historical situation behind the book – Isaiah began ministry when King Vzziah died (740 BC). He lived during period of the
ascending of the Assyrian Empire. Isaiah warned Ahzz against joining anti-Assyrian coalitions. Then Ahzz looked to Assyria
for help. This signified to Tiglath-pilaser III that Judah was weak and it was an invitation for Assyrian domination over Judah.
Structure – The first part of the book is largely taken up with issues of the immediate present and impending judgement on
Israel. This portion is then followed by an extended series of oracles focusing on judgement against foreign nations. The
remainder of the book is given to describing future blessing for the people of God.
Important principles suggested for reading the prophets (RBHM) –
1. Read the passage in context
2. Get a sense of the overall outline
3. Know the historical setting
4. Review and utilize guidelines for interpreting poetry
5. Ask Questions on how and why the prophet is writing
Issue of authorship in Isaiah * - Many thought 2 or 3 authors wrote Isaiah and they were somehow mixed/integrated into one.
There were different theological messages. 1–39 emphasizes God’s majesty. 40–66 emphasizes God’s universal dominion and
infinitude.
Daniel
Historical background of the person of Daniel – When Nebuchadnezzar beseiges Jerusalem in 605 BC, Daniel is one of the
people taken back with him. He learns Akkadian and studied many divination texts (for example, the pagan myths concerning
Marduk). Nebuchadnezzar’s intention in educating the young men was to turn them into young, pro-Babylonian, Judean leaders
which he would then either send back to Judah (where they would rule sympathetically to Babylon), or they would stay in the
core of the empire and serve him there (as the empire expanded, he needed more intelligent people at the core)
Dates:
626 – Nabopolassar, a Babylonian chieften, claims himself “King of Persia.” In this year, he starts a revolution
against Assyria. 626 is also the year that Josiah was the King in Judah. While making reforms of his own, he is
cleaning out the Temple and finds a book (Deuteronomy) that showed they were sinning by breaking the law of
centralization. Finally, 626 is also the year that Jeremiah began his ministry.
605 – Nabopolassar dies and Nebuchadnezzar becomes King. He beseiges Jerusalem for the first time, not
destroying the temple but taking valuables and some people, like Daniel, back with him.
586 – Zedekiah (3rd son of Josiah) revolts and Babylon (Nebuchadnezzar) destroys them.
539 – Cyrus defeats Babylon and issues his decree to allow the Judeans to return to Jerusalem.
Who are these people and what’s their significance to Daniel:
Nabopolassar – The self proclaimed “King of Babylon” who started the revolution against Assyria (grown weak
over the years due to internal politics) in 626 BC. He is the father of Nebuchadnezzar. When he dies in 605 BC,
Nebuchadnezzar becomes king.
Nebuchadnezzar – Son of Nabopolassar. He becomes king in 605 BC and beseiges Jerusalem for the first time.
He doesn’t destroy it but he shows his control by taking valuables from it (as well as some people, including
Daniel).
Nabonidus – The last King as shown on the King’s list. He’s not mentioned in Daniel. He is the father of
Belshazzar. He left the city of Babylon and set up a court in an oasis in Saudi Arabia. People did not like him, a
Marduk priest in particular because he promoted the worship of the Moon God. Since he was not a popular ruler,
the Persians tell us that when Cyrus defeated Babylon, the Babylonians welcomed him with open arms.
Belshazzar – Son of Nabonidus. He is also the last King because he was co-ruling in the region with Nabonidus.
Dies when the Persians attacked.
Cyrus – defeats the Babylonians in 539 and issues decree to let the Judeans return and build their temple.
Darius the Mede - No one knows who Darius the Mede is. he is presented in the text as the king of Babylon,
however, we know that Cyrus of Persia is the king of the Persian empire which includes Babylon. So what does it
mean the Darius the Mede is the Emperor. We don’t have a text that talks about a prominent leader named Darius.
We do have texts that talk about a prominent leader named Gobrius that some people identify with Darius. Other
people will say that Darius and Cryus are really different names for the same person. There’s plenty of examples
for throne names in the ancient Near East.
Jehoiakim – The second son of Josiah. He is placed on the throne by Necho, replacing his brother Jehoahaz, as a
pro-Egyptian leader. He wants to rebel against the Babylonians and he keeps thinking that Egypt will help him.
In 587 BC he revolts by not paying taxes and the Babylonians begin their march to Judah. By the time
Nebuchadnezzar arrives, Jehoiakim is dead (assassinated?) and Jehoiachin (his son) is on the throne (he is taken
back in chains).
Genre and language of Daniel – chapters 1-6 are prophetic history (story). 7-12 are apocalyptic prophecy. Daniel is written in
two languages: (1 and 8-12) Hebrew. (2-7) Aramaic. (this does not correlate?)
Debates over historical problems – One debate concerns the Babylonian King list. Daniel says he speaks with the “last King of
Babylon,” who he claims to be Belshazzar. However, there is no King by that name in the list. Nabonidus is the last on the list.
Scholars later found letters that revealed that Nabonidus has a son named Belshazzar who co-ruled the land with him. Another
problem is that of Darius the Mede. Although a prominent figure in the book of Daniel, he is unknown outside the book. There
are theories explaining it (three main ones), but the matter remains one of the unsolved mysteries of Biblical history.
Why Daniel refused the rich food of the King – Daniel is deciding that he will not allow Nebuchadnezzar to define him
completely. If Daniel succeeds, it’s not because of Nebuchadnezzar’s education and diet (he can only do something about the
diet). It’s a statement that “if I prosper, it is because God is the one who prospered me.” So, it’s God who brought him to this
point.
What is apocalyptic - a certain type of prophetic literature which looks to the far future. Daniel and Revelation are two good
examples. Apocalyptic literature has bizarre imagery and it’s main function is to comfort people in times of distress. On page
342-345.
Interpretation of Daniel 7 as presented in class and how it represents apocalyptic – this chapter is apocalyptic because it’s
full of bizarre images and looks to the far future. The scene opens with 4 hybrid beasts (parts of different animals in one) arising
out of the sea (chaos). The fourth has ten horns, but a single, boastful horn also grows, representing the antichrist. A man riding
a cloud defeats these beasts. The first episode of the beasts represents evil human kingdoms that will dominate world history
against God’s will. The second part shows the realm of God, represented by humans (God is seen as an old wise powerful
Judge). The NT looks back and sees the man riding the cloud (the traditional war chariot of God) as Jesus Christ. The whole
vision is a picture of the ultimate victory of God (defeats the beast).
Theme and how Daniel 1 and 7 illustrate that theme – The major theme is that in spite of present circumstances, God will win
the victory. Also, God’s people are to remain faithful because of this. The vision in Daniel 7 illustrates how God will win the
final victory in apocalyptic language (a more corporate example). Daniel 1, he is kidnapped and forced to Babylon by
Nebuchadnezzar (his present circumstances), until the 3rd year of Cyrus. So, the bad circumstances are conquered by God.
Significance of Daniel’s name change – Daniel’s name means “God is my judge.” Nebuchadnezzar changes it to Belteshazzar
(divine lady/protect the king). Symbolically, his holy name was taken away with his identity.
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Psalms
Significance of Psalms titles – The opening lines (titles) are a part of the song. They inform us that they were written in
response to some specific event (when and why written). For instance psalm 51, written in response to Nathan confronting him.
They are then written in an ahistorical fashion so that they reflect the emotions but don’t specifically site instances. This is so
that latter sinners, like himself, can use it to express/articulate those feelings of the heart.
Terms:
parallelism – the phenomena of echoing. Often this means “A what’s more is B.” So, B is in continuity with A
but expands on it.
Imagery – pairing things that aren’t alike (comparison) for a better understanding of one.
Terseness – saying much in few words.
9 principles of interpretation:
1. Read the Psalm in context (not just a part of a psalm).
2. Know the genre (type of psalm) that you’re studying. (ie: poetry).
3. Meditate on the parallelism.
4. Unpack the imagery.
5. Read the Psalm in light of the title (but remember that it’s ahistorical).
6. Understand that Psalms teach theology (portrait gallery of God).
7. Reminds us that we are reading as Christians. (points to Christ)
8. The Psalms are mirrors of our souls. We identify with the speaker. They arouse our emotions.
9. They appeal to our will: directions for behavior in worship.
basic genres of psalms – there are 7 different types of Psalms but 3 main ones: Hymns, laments, and thanksgiving. They cover
all the emotional bases. The 3 main ones work in a cycle.
1. Hymn – all is well.
2. Lament – an appeal to God knowing that he can change it (cause life sux).
3. Thanksgiving – giving thanks after God restores things.
how psalm moved from composition to inclusion in the collection to use in the worship of Israel - Title gives us a hint of the
action which cause the writing of it. The historical titles even though there only on a few of them, they inform us that they were
written in response to some specific event, like psalms 51 written in response to Nathan confronting him. Then it is written in an
ahistorical fashion so other people can use it (it’s all inclusive). It’s then added into the temple collection and used by the
congregation. The book grows over a 1000 tear period. They made the hymn book of the OT. This is analogous with the
hymnbook we should know.
Jeremiah
Role that the covenant plays in Jeremiah’s life and prophecy (consider the new covenant) – At the heart of
Jeremiah is the covenant. His message of judgement is that the people have broken the covenant. Israel was a
nation in covenant with God and Jeremiah calls the people back to the time of Moses. They are to live in faithful
obedience (as required at Sinai) and love God with all their heart and soul and flee from idols if they are to posses
the land. Blessings and Curses remain relevant to the generation of Jeremiah’s day. God’s ancient covenant with
Israel represented the nation’s claim on his mercy and favor, but this meant that Israel had to keep the Torah. The
new covenanted is the main metaphor of human hope that Jeremiah sees. It is in context with the rest of the book
where Jeremiah says he (they?) has broken the old covenant that’s why they’re being judged. But there is hope in the
future because God is going to make a new covenant which he going to write on you heart. The new covenant is
spoken of in what is called the book of consolation (chapters 30-33 in the middle of the book). The new covenant
anticipates the covenant which Christ institutes at the last supper. There’s a major signal within the Old Testament
that there’s a transition from the old covenant to the new covenant. The redemptive act of the death and resurrection
of Christ is what really signals the transition from the old covenant to the new covenant. Jeremiah has a lot to do
with the breaking of the old covenant and the restoration of the new covenant.
Historical background of Jeremiah’s life and prophecy beginning in 626 down to the early exilic period – career
runs from the time of his call to prophetic ministry (626) through the destruction of Jerusalem and his departure into
Egypt. It is ultimately the rise of Babylon and the fall of Assyria, the fall and exile of Judah. In 626, Nabopolassar
names himself King and Josiah is king in Judah. Babylon is rebelling against Assyria and Josiah is making reforms.
In 612, Nineveh is defeated by the Babylonians. The remenants of Assyria go to the north of Israel and establish a
shadow empire. An attempt to rally the Assyrians comes under King Assur Uballit (meaning “Assyria lives”….he
named himself). In 609, the Assyrians resettled in Syria. The Egyptians, under Pharaoh Necho sent troops to help
the Assyrians. The troops move up the “way of the sea,” a road on the coast which cuts through Megiddo. Josiah
ambushes Necho here because he wants the Babylonians to win. Josiah is killed in this battle of 609, inducing a
state of chaos and turmoil untill 586 BC when Jerusalem is defeated by Nebuchadnezzar. In 605 Nabopolassar dies,
Nebuchadnezzar becomes king and beseiges Jerusalem for the first time. After Josiah dies, his first son, Jehoahaz
has the throne for a few months. He is replaced by the second son, Jehoiakim, a pro-Egyptian, by Necho. In 597
BC, he rebels against Babylon by not paying taxes and the Babylonians march to Judah. When they arrive, he’s
dead. His son Jehoiachin is on the throne and is taken back in chains. Zedekiah, the third son, is put on the throne
and in 586, he revolts and Babylon destroys them.
Dates:
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626 - Nabopolassar, a Babylonian chieften, claims himself “King of Persia.” In this year, he starts a revolution
against Assyria. 626 is also the year that Josiah was the King in Judah. While making reforms of his own, he is
cleaning out the Temple and finds a book (Deuteronomy) that showed they were sinning by breaking the law of
centralization. Finally, 626 is also the year that Jeremiah began his ministry.
612 – Nineveh is defeated by the Babylonians. The book of Jonah speaks about Nineveh 100 years before it
happens. Also, a new prophet, Nahum, speaks about the doom before 612.
609 - the Assyrians resettled in Syria. The Egyptians, under Pharaoh Necho sent troops to help the Assyrians.
The troops move up the “way of the sea,” a road on the coast which cuts through Megiddo. Josiah ambushes
Necho here because he wants the Babylonians to win. Josiah is killed in this battle of 609, inducing a state of
chaos and turmoil untill 586 BC when Jerusalem is defeated by Nebuchadnezzar.
597 - Jehoiachim revolts against Babylon by not paying his taxes (anticipating Egyptian support) and the
Babylonians begin their march to Judah. By the time Nebuchadnezzer gets there, Jehoiakim is dead and
Jehoiachin (son of Jehioakim) is on the throne. Jehoiachin is taken back in chains and Zedekiah (3rd son of Josiah)
is put on the throne.
586 - Zedekiah revolts and Babylon destroys them. So, Jerusalem is defeated by Nebuchadnazzar.
Names:
Baruch – Jeremiah’s main assistant. The scribe who recopied and added to the words of the scroll that Jehoiakim
had burned in the fire.
Gedaliah – a governor of Judah who was appointed by the Babylonians.
Ishmael – terrorist in the mountains who killed Babylonians. He goes to Gedaliah’s house for dinner and kills
him. Ishmael and his men then kill other Jewish officials and Babylonian soldiers who were connected to
Gedaliah.
Hananiah – False prophet who told people that God will bring Judah out of Babylonian control. He dies after two
months for lying.
What is the critical problem with the book of Jeremiah? - Jeremiah and Ezekiel. The critical problem with the text is between
the Hebrew tradition and the Masoretic. The Septuagint is significantly shorter (about a 3 rd) than the Masoretic, and there’s a
significant difference in Jeremiah. This problem is intensified with the finding of the Dead Sea scrolls. Hebrew manuscripts
were found at the Dead Sea which supported the Septuagint (which was translating a text that was Hebrew). How to resolve that
issue: Jeremiah went through more then one redaction in his own lifetime. We know this because in Jeremiah 36, Jeremiah’s
assistant Beruk takes a copy of the prophecy to Jehoiakim. He reads it and cuts out a page and throws it in the fire at end of
chapter. Jeremiah then wrote out the prophecies again and added many more. This shows that there was a process of Jeremiah’s
oracles growing over time. The Septuagint probably represents an earlier, shorter form. We want the longer form, so we are
right for translating the longer text into the American version. The core of it is: the major text witnesses (which is the Septuagint)
is significantly shorter, omits certain portions, and has certain portions in a different order. The Masoretic version probably
contains a fuller version of Jeremiah’s authentic words.
Why is Jeremiah called the weeping prophet? – He shows a window into his personality and is emotionally distraught over
Judah. he is weeping over the message of judgement of Judah, the position he’s been put into, and because people treat him
badly. This is because the new he has to bring is bad and no one listens to him.
Pattern of repentance, rejection, and judgment in Jeremiah – it occurs in chapters 6,7,and 8. Even though the book itself
does not order the prophetic oracles chronologically, we can discern a pattern where early on in Jeremiah’s ministry he was
coming to the people with a conditional prophecy of repentance. The people reject that conditional prophecy of repentance and
then God institutes an unconditional prophecy of judgement.
Contrast the true prophet (Jeremiah) versus the false prophets (ie: Hananiah) – The false prophets act in a way not
according to God (commit adultery and encourage evil) and they tell people that everything is fine when it’s not. Hananiah was a
false prophet who told the people that God will bring Judah out of the control of Babylon and he dies two month s later because
he had lied. To contrast, God has Jeremiah act in certain ways to show his message (message punctuated with acts). For
instance, in 16:1-4, He does not get married because God will curse the children. He speaks the truth; Judah has a yolk of iron
(slavery/captivity) to Babylon because of sin.
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Ezekiel
Historical background of Ezekiel’s prophecy. What was the crisis he was facing? – (What is the historical crisis he’s
facing?). He is facing the crisis of the 6th century which is the destruction of Jerusalem and the exile.
Why do some people feel Ezekiel was certifiably crazy? – His behavior is often judged as pathological. He lies motionless for
periods of time, becomes mute, doesn’t mourn the death of his wife, has visionary transports, reports extraordinary stories and
visions, and engages in almost bizarre conduct. In his time, however, this behavior was culturally expected and seem as the
behavior of those possessed by God’s Spirit. So, in his actions we see the depths of his commitment to God and his people.
Debate over the prophets location – The book itself places Ezekiel’s ministry entirely among the exiles in Babylon, but
chapters 8-11 assume that the prophet is present in Jerusalem to observe the death of Pelatiah, to see the idolatry in the temple,
and to observe the departure of the glory of God from the temple. Some think he started in Jerusalem and later moved, some that
he traveled between the two, some that he was in Jerusalem the whole time, and some believe that he was in exile the whole time.
Theological themes that were most important to Ezekiel
1. the Holiness and Transcendence of God – God is beyond creation and the prophet (he uses angels to speak). And
because he is holy, he will not ignore the sin of Israel.
2. The grace and mercy of God – God will show mercy to those who survive the exile. They will inherit his
promises afresh and enjoy restoration to their land. He would give to his people a new heart and a new spirit (the
God who abandoned his temple would return to it in glory again).
3. The Sovereignty of God – God rules over all nations and controls what will happen. He fulfills the prophets
words in the “recognition formula.” So, the destruction of the temple was not his lack in power, but his own hand
at work. God also rules over time.
4. Individual responsibility – Although the exile was came about in part because of the collective sin of a generation
(their fathers), the individuals are also responsible for their sin (which also contributed). Ezekiel emphasizes the
individual consequences of obedience and transgression.
Minor prophets
Historical background of all 12 minor prophets and their main messages
1. Joel – no clear historical background. His date is uncertain to us. Message: the sovereignty, holiness, and
compassion of God.
2. Haggai – connected with the rebuilding of the Temple (520/515). He is one of two prophets then. The other is
Zachariah. (keep going on the Temple). So, a call to build the temple and blessings for obedience.
3. Zachariah – preached to have the Temple rebuilt when people were slowing down on it. (post exilic period).
Restoration of community.
4. Micah – writing surrounding the events at the very end of the 8th century. The northern kingdom is already fallen
and there is a threat against Israel (Judah) from Assyria. Message: divine judgement against sin and deliverance
from sin (Jesus is the coming).
5. Hosea – written in the middle of the 8th century. Talks about the end of the Northern kingdom. Message: the
Israelites will experience judgement because they broke the covenant (marriage. Gomers sexual promiscuity
represents Israel religious promiscuity.
6. Amos – prophesized during the rise of Jeraboam II (bad King so there is a lot of corruption).
7. Obadiah – 6th century oracle against Edom. Expresses the universal rule of Yahweh. They will triumph over
Edom and fill the Abrahamic covenant. They reflect the involvement of Israel’s involvement in Holy War as
messengers of the Divine Warrior.
8. Jonah – 8th century. God’s great mercy to the gentile nation through repentance. God’s passion for those outside
of Israel. Jonah prophesized during the reign of Jeraboam II.
9. Nahnm – 7th century. God is represented as a warrior ready to do battle on behalf of his people. He prophesized
about the fall of man.
10. Habakkuk – late 7th century/early in the 6th. Contemporary of Jeremiah. Learn to have faith and praise (the time
of calamity).
11. Zephaniah – before 621 BC. Themes of Judgment, grace, and mercy.
12. Malachi – after the exile, during the Persian period. Reminds them of the covenant and God’s roots.