Book of Malachi, Background

Quick Rundown

     The temple of the Lord was finally reconstructed but with great disappointment, it did not take long for old habits to return. The tone of Malachi’s oracle is more a message of sharp rebuke directly from the Lord against Israel’s priests and people who became indifferent, disrespectful, and hard-hearted against the Lord. This attitude led to great social injustice throughout Israel and Jerusalem highlighting the broken covenant with the Lord (2:10-17). Malachi, whose name means “my messenger” would serve as the last messenger to Israel and the world until over 400 years later when John the Baptizer prepared the way of the Lord on the very first Christmas day. The coming of “Elijah” the prophet is the glorious capstone of Malachi’s oracle in 4:5-6.

 

Title

     The title of Malachi’s writings is derived from his name. Being the last work of the “Minor Prophets” God closes the Old Testament canon historically and prophetically with His messenger’s message.

 

Author and Date

     Interestingly, some hold the view that Malachi is an anonymous text suggesting the title is the message rather than ascribing credit to the author, Malachi. Malachi does mean “The Lord’s messenger and occurs nowhere else in the Old Testament, and the is hardly any material background provided on Malachi. But like with all the prophets they identify themselves as the author in the beginning of their writings. According to Jewish tradition, Malachi was a member of the Great Synagogue that collected and preserved the Scriptures.

     Looking solely at internal evidence, the date of the prophecy points to the late fifth century B.C. most likely during Nehemiah’s return from exile to Persia around 433-424 B.C. (Nehemiah 5:14; 13:6). Sacrifices were being made at the second temple (1:7-10; 3:8), which was finished in 516 B.C. (Ezra 6:13-15). Many years had passed since then as the priests increasingly became complacent and corrupt (1:6-2:9). Malachi’s reference to the “governor” in 1:8 speaks of the time of Persian dominance in Judah when Nehemiah was revisiting Persia (Nehemiah 13:6), while his emphasis on the law coincides with a similar focus by Ezra and Nehemiah (4:4; cf. Ezra 7:14,25,26; Nehemiah 13:23-27), withholding of tithes (3:8-10; cf. Nehemiah 13:10-14), and social injustice (3:5; cf. Nehemiah 5:1-13). Nehemiah arrived in Jerusalem around 445 B.C. to rebuild the wall, and returned to Persia in 433 B.C. He later returned to Israel around 424 B.C. to deal with the sins Malachi described (see Nehemiah 13:6). So, it is likely that Malachi was written during the period of Nehemiah’s absence, almost a century after Haggai and Zechariah began to prophesy. Similar to Revelations 2 and 3 in which Christ writes what He thinks about the conditions of the churches, here God writes through Malachi to impress upon Israel His thoughts about the nation.

Background and Setting

     Only 50,000 exiles had returned to Judah from Babylon between 538-536 B.C. The temple had been rebuilt under the leadership of Zerubbabel in 516 B.C. and the sacrificial system had been restored. Ezra had returned in 458 B.C. followed by Nehemiah in 445 B.C. After being back in the land of Palestine for only a century religious routine led to hard-heartedness toward God’s great love for them and further widespread departure from God’s law and covenant by both the priests and the people. Malachi rebuked and condemned these abuses, forcefully indicting the people and urging them to repent. When Nehemiah returned from Persia a second time about 424 B.C., he vigorously rebuked the people for these abuses in the temple and priesthood for violating Sabbath rest and for unlawful divorces from their Jewish wives, so they could marry Gentile women (Nehemiah 13).

    As over two millennia of Old Testament history since Abraham concluded, none of the glorious promises of the Abrahamic, Davidic, and New Covenants had been fulfilled in their ultimate sense. Although there had been a few high points in Israel’s history, e.g., Joshua, David, and Josiah, by all appearances Israel had lost all opportunity to receive God’s favor since less than 100 years after returning from captivity they had already sunk back to a depth of sin that exceeded the former iniquities which brought on their deportations by the Assyrians and Babylonians. Beyond this the long-anticipated Messiah had not arrived and did not seem to be in sight.

     So, Malachi wrote this capstone prophecy of the Old Testament in which he delivered God’s message of judgement on Israel for their continuing sin and God’s promise that one day in the future, which Israel would repent. Messiah would be revealed, and God’s covenant promises would be fulfilled this time not only to Israel but also to the whole world. There were over 400 years of silence from the divine, with the last from Malachi delivering condemnation before the next prophet would come. That was John the Baptist preaching, “Repent, for the kingdom of heaven is at hand!” (Matthew 3:2). Politically, at the time the temple was completed the Persians were in control. When Messiah had come, the Romans were now in power (learn about the Greco-Persian Wars & the Spartans). 

A map of Persia’s empire²

A map of Alexander’s empire and the successor kingdoms it broke into³

Historical and Theological Themes

     The Lord repeatedly referred to His covenant with Israel reminding them from His opening words of their unfaithfulness to His covenant relationship which was exactly like a marriage (1:2-5; 2:4,5,8,10,14; 3:1). It was painful for the Lord for His bride to act this way and His love for His people pervades the book. Apparently, the promises by the former prophets of the coming Messiah who would bring final deliverance and age-long blessings, and the encouragement from the recent promises of Haggai and Zechariah (ca 500 B.C.) had only made the people and their leaders more resolute in their complacency. They thought that this loving relationship could be maintained solely by formal ritual but was disjointed by how they lived. In a penetrating rebuke of both priest in 1:6-2:9 then the people in 2:10-16, Malachi reminded them that the Lord is coming. This is what they were seeking according to 3:1, but His coming would be judgment to refine, purify, and purge them (3:2-3). Malachi assaulted the widespread corruption, wickedness, and false security by directing judgments at their hypocrisy, infidelity, compromise, divorcing, false worship, and arrogance. All this was a direct net result of them not wanting outward nor inward compliance with God’s law nor acceptance of His will. When the church gets sick, so goes the community.

     Malachi set forth his prophecy in the form of a dispute, employing the question-and-answer method. The Lord’s accusations against His people were frequently met by cynical questions from the people (1:2,6,7; 2:17; 3:7,8,13). At other times the prophet presented himself as God’s advocate in a lawsuit, posing rhetorical questions to the people based on their defiant criticisms (1:6,8,9; 2:10,15; 3:2).

     Malachi indicated the priests and the people on at least 6 counts of willful sin: 1) repudiating God’s love (1:2-5); 2) refusing God His due honor (1:6-2:9); 3) rejecting God’s faithfulness (2:10-16); 4) redefining God’s righteousness (2:17-3:6); 5) robbing God’s riches (3:7-12); and 6) reviling God’s grace (3:13-15). There are 3 interludes in which Malachi rendered God’s judgment: 1) to the priests (2:1-9); 2) to the nation (3:1-6) and 3) to the remnant (3:16-4:6).

Interpretive Challenges

     There is a fare debate around the meaning of Elijah being sent “before the coming of the great terrible day of the Lord” in 4:5. Was it John the Baptizer who fulfilled this prophecy or was it yet to happen in the future? Will Elijah be reincarnated? It seems best to view Malachi’s prophecy as a reference to John the Baptizer and not to a literally incarnated Elijah. Not only did the angel announce that John the Baptist would go “before Him in the spirit and power of Elijah” (Luke 1:17), but John the Baptizer himself said he was not Elijah in John 1:21. Thus John was like Elijah, internally in “spirit and power” and externally in rugged independence and nonconformity. If Israel would receive the Messiah, then he would fulfill this part spoken of in Matthew 11:14; 17:9-13); if Israel refused the King then another Elijah-like prophet would be sent in the future, perhaps as one of the two witnesses revealed in Revelation 11:1-19.

Application

     It is helpful to read the Old Testament to establish an understanding of who God is and who man is (Exodus 15:11). Malachi’s oracle serving as the Old Testament’s bookend shows just how broken humanity is. But he also illuminates the cause of that brokenness, being broken covenant with our Creator God. Michah assaulted the widespread corruption, wickedness, and false security of the priests and then the people. This did not please God at all, in fact it grieved the Lord who had encouraged and helped His people rebuild the Temple during the time of the Persian empire. But Israel kept defaulting to mere ritual rather than relationship (Malachi 1:7-9). All this was a direct net result of them not wanting outward nor inward compliance with God’s law nor acceptance of His will, ultimately a lack of understanding His love. Israel and the temple were supposed to serve as the light and love of their Lord God, but they did the opposite. When Christ comes, those who are His whether Jew nor Gentile. In Malachi and previous texts, we see what happens when the temple goes rotten (Lamentations 4:11-13; Zephaniah 3). When the church gets sick, so goes the community (Malachi 2:10). Christ repeats the Father’s solution in 4:2 by explaining to the scribes and Pharisees who asked, “Why do you eat and drink with the tax collectors and sinners.” Christ answered and said to them, “Those who are well have no need of a physician, but those who are sick. I have not come to call the righteous, but sinners, to repentance” (Luke 5:30-32).

Outline

I. Denunciation of Israel’s Sins (1:1-2:16)

     A. God’s Reminder of His Love for Israel (1:1-5)

     B. Rebuke Against the Priests (1:6-2:9)

          1. Israel’s Contempt for God’s Altar (1:6-14)

          2. Israel’s Contempt for God’s Glory (2:1-3)

          3. Israel’s Contempt for God’s Law (2:4-9)

     C. Rebuke of the People (2:10-16)

II. The Declaration of Israel’s Judgment and Blessing (2:17-4:6)

     A. The Coming Messenger (2:17-3:5)

     B. Challenge to Repent (3:6-12)

     C. Israel’s Criticism Against the Lord (3:13-15)

     D. Consolation of the Faithful Remnant (3:16-4:6)

 

Reference:

MacArthur Study Bible, NASB, Updated Edition. 2006. Nelson Bibles, Thomas Nelson. La Habra, CA. 

2. Israel Institute of Archaeology

3. OER Project (https://www.oerproject.com/OER-Materials/OER-Media/HTML-Articles/Origins/Unit4/Worlds-Collide-Persians-and-Greeks/800L)

Book of Zechariah, Background

Quick Rundown

     As Haggai encouraged the discouraged Jewish exiles to rebuild the temple and repent, Zechariah encouraged them to repent and renew their covenant with God and to finish building. Zechariah is the lengthiest and most positive of the ‘minors.’ It is interesting to note that during the rebuilding of the temple Zechariah also received great insights into Messiah’s Advent. Spiritual renewal was of necessary first emphasis for the people of God to repent and rightly worship the Lord God before the temple was rebuilt. The people were guilty of the very thing their ancestors had done before their exile, so repentance was the only way to receive the blessings of God to reconstitute the temple (1:5-6). Despite their intense internal and external opposition Zechariah assured them of God’s abiding comfort and care and that God would renew and continue covenant with Israel and the rest of the world. Messiah’s hope in Zechariah’s writing further highlighted for Israel and the world God’s plans beyond the temple in Jerusalem.

 

Title

     Zechariah’s authorship is traditionally and universally held by Jews and Christians. His name is common to more than 29 Old Testament men. His name means “The Lord remembers.” More on that later. Zechariah’s prophecy is second only to Isaiah in the breadth of prophets writing about Messiah.

 

Author and Date

     Zechariah was also a priest like his earlier cohorts Jeremiah and Ezekiel (Nehemiah 12:12-16). According to tradition that would have meant he was a member of the Great Synagogue council of 120 originated by Nehemiah and presided over by Ezra. This council later developed into ruling elders of the nation, known as the Sanhedrin.  According to Nehemiah’s record in 12:16 we see that Zechariah was born in Babylon during Israel’s exodus, joining his grandfather Iddo in the group of exiles who first returned to Jerusalem under the leadership of Zerubbabel and Joshua the high priest (Nehemiah 12:4). Other places in Scripture mention Zechariah as “son of Iddo,” (Ezra 5:1; 6:14; Nehemiah 12:16) unlike in Zechariah 5:1. This means it is likely that his father, Berechiah died at an early age before he could succeed his father into priesthood.

     In the second year of Darius (1:1), dated 520 B.C. Zechariah penned his opening words. The Persian emperor Cyrus had died and was succeeded by Cambyses around 530-521 B.C. who conquered Egypt! He had no son and killed himself, and Darius rose to the throne by quelling a revolution. Zechariah was Haggai’s contemporary and began prophesying 2 months after Haggai. Zechariah 2:4 suggests the prophet was younger than Haggai. The last dated prophecy in 7:1 came approximately two years after his first, making them identical in time with Haggai’s prophecy around 520-518 B.C. Chapters 9-14 are generally thought to have come at a later period of his ministry, evidenced by differences in style and references to Greece indicating a date between 480-470 B.C. This would have been after Darius I who reigned 521-486 B.C. and during Xerxes’ reign from 486-464 B.C. (remember this was the king who made Esther queen of Persia). It is unknown how long Zechariah’s ministry lasted but according to Matthew 23:35 he was murdered between the temple and the altar, similar to his earlier namesake (son of Jehoiada) mentioned in 2 Chronicles 24:20-21 who had been stoned to death.

 

Background and Setting

     The historical background and setting of Zechariah are the same as Haggai. In 538 B.C. Cyrus the Persian freed the captives from Israel to resettle their homeland and about 50,000 returned from Babylon (Ezra 1:1-4). They immediately began to rebuild the temple according to Ezra 3:1-4:5, but opposition from neighbors followed by indifference from within caused the work to be abandoned (Ezra 4:24). Sixteen years later Haggai and Zechariah were commissioned by the Lord to stir up the people to rebuild the temple. The temple was completed 4 years later in 516 B.C. (Ezra 5:1,2; 6:15).

 

Historical and Theological Themes

     Zechariah joined Haggai in rousing the people from their indifference, challenging them to resume building the temple. Haggai’s primary purpose was to rebuild the temple; his preaching had a tone of rebuke for the people’s indifference, sin, and lack of trust in the Lord. He was used to start the revival while Zechariah with a more positive and overt Messianic tone was used to keep the revival going, calling the people to repent and assurance of future blessings for renewed covenant. Zechariah sought to encourage the people to build the temple in view of the promise that someday Messiah would come to inhabit it. The people were not just building for the present, but with the future hope of Messiah in mind. Zechariah encouraged the people, still discouraged and beaten down by the Gentile powers (1:8-12), with the reality that the Lord always remembers His covenant promises to them and that He will restore and bless them. Thus, the name of the book aptly written by its rightful author “The Lord remembers,” contains the seed form of the theme of the prophecy.

    The “apocalypse of the Old Testament” as it is often called relates both to Zechariah’s immediate audience as well as to the future. This is borne out in the structure of the prophecy itself as each of the 3 major sections shows (1-7, 8, 9-14). Zechariah appropriately begins historically and then moves forward tot the time of Messiah’s Second Advent when Messiah returns as The Temple and Branch and sets up His earthly kingdom. Zechariah reminded the people that Messiah and both an immediate and long-term commitment to His people. Thus, Zechariah’s words were gracious, comforting words in 1:13, both to the exiles of his day and to the remnant of God’s chosen people in that future day.

     Zechariah’s oracles are the most messianic, apocalyptic, and eschatological in the Old Testament. In this context, it is interesting to note that of the prophets Zechariah is the one who mentions Jerusalem the most. The first most prominent oracle of Jerusalem comes from Isaiah. So, it is significant that Zechariah’s prophecy is primarily about Jesus Christ, focusing on His coming glory as a means to comfort to Israel and the world (1:13,17), the focal source of salvation geographically located in Jerusalem. While the book is filled with amazing visions, prophecies, signs, celestial visitors, and the voice of God it is also richly practical, dealing with issues like repentance, divine care, salvation, and holy living. All prophecy would soon be silenced for more than 400 years until John the Baptist. God used Zechariah to bring a rich abundant outburst of promise for the future to sustain the faithful remnant through those silent years, which it did!

 

Interpretive Challenges and Application

     While there may be numerous challenges to the reader, two passages within Zechariah’s prophecy present notable interpretive difficulty. In 11:8 where “the Good Shepherd” is mentioned annihilating the “three shepherds in one month.” This is not easy to understand but it is helpful to keep the context in mind in this section suggesting a correct view that identifies these shepherds of the priests, elders, and scribes of Israel (Matthew 23). During Christ’s earthly ministry He confronted the hypocrisy of Israel’s religious leaders, disowning them with scathing denunciations, followed by the destruction of the whole nation in A.D. 70. Since Christ’s first coming the Jewish people have had no other prophet, priest, or king.

     There are also considerable discussions surrounding 13:6 and the identity of the individual who possessed “wounds between your arms.” It may be tempting to identify this person as the Messiah, referring to His crucifixion. However, given the context Christ neither denied that He was a prophet, nor could He have claimed He was a farmer, or that He was wounded in the house of His friends. Therefore, it is a reference to a false prophet as the context determines in 13:4-5, who was wounded for his idolatrous worship (problem of Israel). The zeal and light of the Lord will always be so great in the kingdom of the Messiah that idolaters will make every attempt to hide their true identity, while their scars telltale evidence of their iniquities.

 

Outline

I. Call to Repentance (1:1-6)

II. Eight Nigh Visions of Zechariah (1:7-6:15)

     A. Man Among the Myrtle Trees (1:7-17)

     B. Four Horns and Four Craftsmen (1:18-21)

     C. Man with Measuring Line (2:1-13)

     D. Cleansing of High-Priest (3:1-10)

     E. Gold Lampstand and Two Olive Trees (4:1-14)

     F. Flying Scroll (5:1-4)

     G. Woman in Ephah (5:5-11)

     H. Four Chariots (6:1-8)

     I. Coronation of Joshuah the High Priest (6:9-15)

III. Four Messages of Zechariah (7:1-8:23)

     A. Questions about Fasting (7:1-3)

     B. Four Responses (7:4-8:23)

          1. Rebuke for Wrong Motives (7:4-7)

          2. Repentance Required (7:8-14)

          3. Restoration of Favor (8:1-17)

          4. Fasts Become Feasts (8:18-23)

IV. Two Burdens of Zechariah (9:1-14:21)

     A. Messiah’s Rejection at First Advent (9:1-11:17)

     B. Messiah’s Acceptance at Second Advent (12:1-14:21)

 

Source: MacArthur Study Bible, NASB, Updated Edition. 2006. Nelson Bibles, Thomas Nelson. La Habra, CA. 

Book of Haggai, Background

Quick Rundown

     The prophecy of Haggai is a short and straightforward prophecy about the rebuilding of the House of the Lord after it was destroyed by the Babylonians in 586 B.C. (2 Chronicles 36:19), 374 years after its completion in 960 B.C (1 Kings 6:9-14). Ezra also wrote about the completion of the rebuilding under Cyrus king of Persia in 536 B.C. (Ezra 6:15). Three years before that, when Cyrus conquered Babylon in 539 B.C., he had allowed the exiled Jews to return home to rebuild the temple in Jerusalem. One group returned the next year, completing and dedicating the temple foundation within two years. Then the people around them set out to discourage the people of Judah and make them afraid to continue building (Ezra 4:4-6:22). Sixteen years after Cyrus, Darius took the throne, and the prophet Haggai urged the people to restart their work. He called on Zerubbabel specifically who was the appointed governor and Joshua the high priest to lead the project. Within four years the reconstruction was completed and renewed worship in the temple resumed.

     Haggai delivered his message in four parts during the first four months of Darius’ second year in power. The first message is about Israel’s crops which had not been blessed because the House of the Lord was left in ruins (1:2-12). The second message gave encouragement to those who found the new temple a bit disappointing compared to the original temple completed by Solomon (1:13-2:9). God promised that its original glory would outshine the first temple (2:9). The third message assured the people that from now on their crops would be blessed (2:10-19). The final message was a personal encouragement to Zerubbabel himself, the heir to the throne of David (both whom we’ll see later in Joseph’s genealogy). The people are back in their land and so is the Lord’s blessing.

 

Title

     The prophecy bears the name of its author. Because his name means “festal one,” it is suggested that Haggai was born on a feast day. Haggai is the second shortest book in the Old Testament, Obadiah being the shorter, and is quoted in the New Testament (Hebrews 12:26).

Author and Date

     Apart from his short prophecy little is known about Haggai. Haggai is mentioned briefly in Ezra 5:1 and 6:14, on both occasions in conjunction with the prophet Zechariah. The lists of refugees in Ezra does not mention Haggai; you would have to do your own footwork to trace his ancestry (*Ezra 5:1; 1 Kings 4:14; 1 Chronicles 6:21, 27:21; 2 Chronicles 9:29, 12:15, 13:22; Ezra 6:14, 8:17; Zechariah 1:1,7). Interestingly he appears to be a relative of Zechariah (Zechariah 1:1; Ezra 5:1). It is likely Haggai may have seen the glory of Solomon’s temple before it was destroyed, making him at least 70-year-old when he wrote this prophecy (Haggai 2:3).

     Since there is textual harmony with other prophets there is no ambiguity nor controversy about the date of the prophecy. The occasion of each of his 4 prophecies is clearly specified (1:1; 2:1; 2:10; 2:20), occurring within a 4-month span in the second year (520 B.C.) of king of Persia, Darius Hystaspes (ca. 521-486 B.C.). Haggai most likely had returned to Jerusalem from Babylon with Zerubbabel 18 years earlier in 538 B.C.

Background and Setting

     In 538 B.C. as a result of the proclamation of Cyrus the Persian (Ezra 1:1-4), Israel was allowed to return from Babylonian captivity to Judah and Israel under the civil leadership of Zerubbabel and the spiritual guidance of Joshua the High-Priest (Ezra 3:2). About 50,000 Jews returned. Two years after resettling, they began to rebuild the temple in 536 B.C. (Ezra 3:1-4:5), but of course they faced severe opposition from their neighbors who eventually caused the work to be delayed until the reign of Darius king of Persia (Ezra 4:1-24).

Historical and Theological Themes

    The primary theme is the rebuilding of the temple of God, which lay in ruins since its destruction by Nebuchadnezzar in 586 B.C. By way of 5 messages from the Lord Haggai exhorted the people to renew their efforts to build the house of the Lord. Haggai motivated them by noting that the drought and crop failures they were enduring were caused by misplaced spiritual priorities (1:9-11).

     But to Haggai, the rebuilding of the temple was not an end in itself. The temple represented God’s dwelling place, His manifest presence with His chosen people. The destruction of the temple by Nebuchadnezzar followed the departure of God’s dwelling glory (Ezra 8-11); to the prophet, the rebuilding of the temple invited the return of God and his presence. Using the historical situation as a springboard Haggai celebrated the supreme glory of the ultimate Messianic temple yet to come (2:7), encouraging them with the promise of even greater peace (2:9), prosperity (2:19), divine rulership (2:21,22), and national blessing (2:23) during the reign of Christ.

Interpretive Challenges and Application

     It is interesting to note the phrase “the wealth of all nations” found in 2:7. Although many translations exist, there are essentially only two interpretations. Pointing to “The silver is Mine and the gold is Mine” in 2:8 as well as to Isaiah 60:5 and Zechariah 14:14, some contend that this refers to Jerusalem to which the wealth of other nations will be brought during the Millennium (Isaiah 60:11; 61:6). But it does seem preferable here to reference the Messiah, a Deliverer for whom all nations ultimately long. Not only is this interpretation supported by the ancient rabbis and the early church, the mention of “glory” in the latter part of the verse suggests a personal preference to the Messiah (Isaiah 40:5; 60:1; Luke 2:23).

1)      Who has been your greatest influence towards obedience to God in your life? How has their influence and your obedience affected you?

2)      Who has been your greatest opposition towards obedience to God in your life? How has opposition and indifference from others affected you? How will their opposition and indifference affect you in the future?

3)      What has been the most difficult undertaking you’ve accomplished? What has been the most difficult thing or project you’ve had to abandon and then resume?

4)      What are some of the greatest shake-ups you’ve experienced? What challenges and changes did these experiences bring about?

5)      What have you tried to build in the past? What are you trying to rebuild right now? Are you waiting for everything to fall into place until you can worship God, or are you seeking and worshipping God now as you are building?

Outline

        I. Rebuke for Disobedience 1:1-11

      II. Remnant Responds and Rebuilds 1:12-15

    III. Return of God’s Glory 2:1-9

    IV. Religious Questions 20:10-19

      V. Reign of The Lord 2:20-23

Source: MacArthur Study Bible, NASB, Updated Edition. 2006. Nelson Bibles, Thomas Nelson. La Habra, CA. 

Book of Zephaniah, Background

Quick Rundown                                                                                                                           

     Like Nahum and Habakkuk, Zephaniah is only three chapters long and rich and clear in its meaning. Zephaniah wrote a short and heavy prophecy against God’s people Judah and the whole world – against Judah! Against Jerusalem! Against Philistia! Against Moab! At this point God is super angry against all the arrogant nations and only finds favor with those who are faithful (3:8-20). The only solution is a return to fellowship with their God and genuine repentance from paganism.

     Following the triumphal reign of King Hezekiah (Zephaniah’s grandfather) his son King Manasseh took over at the age of 12 and ruled for 55 years (2 Kings 21:1). During his time, the Bible says “he did evil in the sight of the Lord, following the detestable practices of the nations the Lord had driven out before the Israelites” (2 Kings 21:2). He had led Judah, namely Jerusalem, right back to where God had taken them out of and this angered the Lord. After Manasseh died, his son Amon took over but only for two years because he was killed by his own servants. That’s when the people of Judah selected Josiah, Manasseh’s grandson, at the young age of 8 years old to become king. And he reigned for thirty-one years in Jerusalem, restoring the Kingdom of Judah to God. He was able to do so because “he did right in the sight of the Lord and walked in all the ways of his father David” (2 Kings 22:2).

     Zephaniah served as a member of the court and stood up and warned that Judah’s breaking of the covenant led it the brink of destruction. Interestingly, none of the other prophets ancestry traced back four generations so it’s interesting that the cousins Josiah and Zephaniah together seriously worked the reforming of Judah. One way you can tell Zephaniah’s involvement in the court is his familiarity with Jerusalem and with specific activities in the capital (1:17-18; 2:4-7).

     The prophecy contains three parts making its construction straightforward. First is a description of the day of the Lord that coming against Judah and Jerusalem. Next is a call for national repentance, along with oracles of destruction against the Philistines, Moabites, Cushites (Ethiopians), Assyrians and Jerusalem itself. In the final section, Zephaniah delivers God’s promise to restore a humble remnant when he returns as a Mighty Warrior among his faithful people.

Title

     As with each of the 12 Minor Prophets, the prophecy bears the name of its author, which is generally thought to mean “the Lord hides” 2:3.

Author and Date

     There is not a lot of existing data about the author, Zephaniah. Three other Old Testament individuals also share his name. What is known as revealed in his writing is he traces his genealogy back 4 generations to King Hezekiah (ca 715-686 B.C.), prior to Josiah’s reforms (2 Kings 23). Standing alone among the prophets who descended from royal blood (1:1), Zephaniah’s own royal genealogy would have given him the ear of Judah’s king, Josiah, during whose reign he preached.

     Zephaniah himself dates his message during the reign of Josiah which was 640-609 B.C. the moral and spiritual conditions detailed in the book seem to place the prophecy prior to Josiah’s reforms, when Judah was still languishing in idolatry and wickedness (1:4-6; 3:1-7; 2 Kings 21:1-9). It was in 628 B.C. that Josiah tore down all the altars to Baal, burned the bones of the false prophets, and broke the carved idols (2 Chronicles 34:3-7); and in 622 B.C. the Book of the Law was found (2 Chronicles 34:8-35:19). Consequently, Zephaniah most likely prophesied from 635-625 B.C. and was a contemporary of Jeremiah (2 Chronicles 35:25.

Background and Setting

     Politically, the imminent transfer of world power from the Assyrians to the Babylonians weakened Ninevah’s hold on Judah (reference Assyria’s history and the battle of Ninevah), bringing an element of independence to Judah for the first time in 50 years. The ruins of Ninevah can still be seen today in Mosul, Iraq and museums in Europe. The subsequent newfound freedom from subservience and taxation to Assyria undoubtedly led King Josiah to further retain political independence for Judah. King Josiah also later attempted to interdict Egypt’s attempts to help Ninevah’s fleeing king (Ninevah was Assyria’s capital) in 609 B.C. which led to Josiah’s death (2 Kings 23:29). Spiritually, the reigns of Hezekiah’s son Manasseh extended 4 decades (ca. 695-642 B.C.), and his grandson Amon lasting only two years (ca. 642-640 B.C.), were marked by wickedness and apostasy (2 Kings 21; 2 Chronicles 33).

      The early years of Josia’s reign were also characterized by the rampant evil of his father (2 Kings 23:4). In 622 B.C., however, while repairing the house of the Lord the High-Priest Hilkiah found the Book of the Law (2 Kings 22:8). Upon reading it King Josiah initiated extensive reforms in response to what he heard the High Priest read (2 Kings 23). It was during the early years of Josiah reign, prior to the great revival that the 11th hour prophet Zephaniah, prophesied and no doubt had an influence on the sweeping reforms Josiah brought to the nation. But the evil kings before Josiah had such a negative impact that Judah never recovered. Josiah’s reforms were too late and he did not live to see them play out.

Historical and Theological Themes

     Zephaniah’s message on the Day of the Lord warned Judah that the final days were near, through divine judgment at the hands of Nebuchadnezzar, ca 605-586 B.C. (1:4-13). Yet, it also looks beyond to the far future fulfillment in the judgments Daniel writes (1:18; 3:8). The expression “Day of the Lord” is described as a day that is near (1:7), a day of wrath, trouble, distress, devastation, desolation, darkness, gloominess, clouds, thick darkness, trumpet, and alarm (1:15,16,18). Yet even within these oracles of divine wrath the prophet exhorted the people to seek the Lord, offering shelter during judgment (2:3); and proclaiming the promise of eventual salvation for His believing remnant (2:7; 3:9-20).

Interpretive Challenges

     The book presents an unambiguous denunciation of sin and warning and of imminent judgment against Judah. Some have referred to the phrase “I will give to the people purified lips” in 3:9 to the restoration of a universal language, like the days prior to confusion of the languages at the Tower of Babel (Genesis 11:1-9). The same Hebrew word translated “lips” is also used in Genesis 11:7.

     However, it might be better to understand the passage as pointing to a purification of heart and life. This is confirmed by the context in 3:13 and corroborated by the fact that the word “language” is most commonly translated “lip,” as here. When combined with “put,” the reference to speech speaks of inward cleansing from sin (Isaiah 6:5) manifested in speech (Matthew 12:34), including the removal of the names of false gods from their lips (Hosea 2:17). All said, a universal language is highly unlikely implied here.

     Like Zephaniah, what steps will you take to repent and take a stand against breaking covenant with God even though it seems to be a popular move today? What reforms do I need to make in repentance and renewed covenant with the Lord? God is faithful to expand His blessings as you expand your faithfulness.

     It seems that in every generation political and cultural tensions swell as times and eras change. According to what the prophets have written, what issues should be most important for God’s people?

Outline

      I.           Superscription (1:1)

II.        The Lord’s Judgment (1:2-3:8)

 A.      Judgment on the Whole Earth (1:2-3)

 B.      Judgment on Judah (1:4-2:3)

 C.     Judgment on the Surrounding Nations (2:4-15)

       1.               Philistia/Gaza (2:4-7)

       2.               Moab/Ammon (2:8-11)

       3.               Ethiopia (2:12)

       4.               Assyria (2:13-15)

D.     Judgment on Jerusalem (3:1-7)

E.      Judgment on All Nations (3:8)

III.       The Lord’s Blessing (3:9-20)

A.      For All Nations (3:9-10)

B.      For Judah (3:11-20)

MacArthur Study Bible, NASB, Updated Edition. 2006. Nelson Bibles, Thomas Nelson. La Habra, CA.

Book of Habakkuk, Background

  

Quick Rundown                                                                                                                            

     Are you sure you want to know? Habakkuk, like Nahum, is three chapters of rich dialogue between Habakkuk and the God of Israel. Near the time of the transition from the Assyrian to Babylonian empire in the late 7th century BC, Habakkuk logged a short series of his complaints, laments, and praise during what seemed a hopeless situation. After his first series of questioning the Lord, God shared His unexpected and welcome plans of vengeance. Habakkuk closes with a hymn of confidence in God’s guaranteed victory. Habakkuk was stunned.                                                                                                                                                     

     The prophet began immediately by asking God how long He will allow evil to triumph. A fair question when there was a justice vacuum in the land and region. God’s divine reply is that He is raising up the Babylonians as His tool of correction. But this leads Habakkuk to his second question: Why raise up the wicked to swallow up those more righteous than themselves? God responds again, explaining that the Babylonians will be judged just like the Assyrians, and that the righteous must wait with faith and patience. The Babylonian’s inevitable doom is emphasized when God pronounces a series of five woes against it.                          

     When Habakkuk’s dialogue with God concludes, the book transitions to a prayer and a hymn. Its musical overtone reveals that it was likely meant to be sung as Habakkuk's celebration for God’s incredible intervention for Israel. Habakkuk also looked forward to God doing it again. Satisfied with God’s responses and evidence, the prophet resolved to wait patiently for God’s coming.                                                                                                                                               

Title                                                                                                                                                  

     This prophetic book takes its name from its author and possibly means “one who embraces” (1:1; 3:1). By the end of the prophecy, this name becomes appropriate as Habakkuk clings to God regardless of his confusion about current events then, and God’s plan for His people.

Author and Date 

      As with many of the Minor Prophets, nothing is known about the prophet except that which can be extracted from the book. In the case of Habakkuk, internal information is virtually nonexistent, making conclusions about his identity and life a matter of conjecture. Habakkuk’s simple introduction “Habakkuk the prophet” may imply that he needed no introduction since he was a well-known prophet of his day. It is certain that he was a contemporary of Jeremiah, Ezekiel, Daniel, and Zephaniah.                                                                                                           

     The mention of the Chaldeans (1:6) suggests a late seventh century B.C. date, shortly before Nebuchadnezzar commenced his military march through Ninevah (612 B.C.), Haran (609 B.C.), and Carchemish (605 B.C.), on his way to Jerusalem (605 B.C.). Habakkuk’s intense and honest lament toward God (1:2-4) may reflect a time period shortly after the death of Josiah (609 B.C.), days in which the godly king’s reforms (2 Kings 23) were quickly overturned by Jehoiakim his successor (Jeremiah 22:13-19).                                                                                          

Background and Setting                                                                                                 

     Habakkuk prophesied during the final days of the Assyrian Empire and the beginning of Babylon’s world rulership under Nabopolassar and his son Nebuchadnezzar. When Nabopolassar ascended to power in 626 B.C., he immediately began expanding his influence to the North and West. Under Nebuchadnezzar’s leadership the Babylonian Army overthrew Ninevah in 612 B.C., forcing the Assyrian nobility to take refuge first in Haran and then Carchemish. Nonetheless, Nebuchadnezzar pursued them and overran them Haran in 609 B.C. and Carchemish in 605 B.C.                                                                                                 

    Egyptian king Necho traveled through Judah in 609 B.C. to assist the fleeing Assyrian king but was opposed by King Josiah at Megiddo (2 Chronicles 25:20-24). Josiah was killed in the ensuing battle, leaving his throne to a succession of 3 sons and a grandson. Earlier, as a result of discovering the Book of the Law in the temple (622 B.C.), Josiah had instituted significant spiritual reforms in Judah (2 Kings 21:20-21), abolishing many of the idolatrous practices of his father Amon (2 Kings 21:20-22) and Grandfather Manasseh (2 Kings 21:11-13). Upon his death, however, the nation quickly reverted to her evil ways (Jeremiah 22:13-19), causing Habakkuk to question God’s silence and apparent lack of punitive action (1:2-4) to purge His covenant people.

Egyptian King Necho

Historical and Theological Themes                                                                                      

     The opening verses reveal a historical situation like the days of Amos and Micah. Justice had essentially disappeared from the promised Land; violence and wickedness were pervasive, existing unchecked. During these dark days, Habakkuk cried out for God’s intervention (1:2-4). God responded with informing Habakkuk that He was raising up the Chaldeans to judge Judah (1:5-11). This created a theological dilemma for Habakkuk: Why didn’t God purge His people and restore the righteous? How could God use the Chaldeans to judge a people more righteous than themselves (1:12-2:1)? God’s answer that He would judge the Chaldeans also did not fully satisfy Habakkuk’s theological quandary (2:2-20); in fact, it only intensified. In Habakkuk’s mind, much like ours, the issue crying for resolution is no longer God’s righteous response toward evil (or lack thereof), but the vindication of God’s character and covenant with His people (1:13). Like Job, Habakkuk argued with God and through that experience achieved a deeper understanding of God’s character and established firmer faith in God (Job 42:5,6; Isaiah 55:8-9). Ultimately, Habakkuk realized that God was not to be worshiped merely because of the temporal blessings He bestowed, but for His own sake (3:17-19).

Interpretative Challenges                                                                                                         

     The queries of the prophet represent some of the most fundamental questions in all of life, with the answers providing crucial foundation stones on which to build a proper understanding of God’s character and his sovereign ways in history. The core of this message lies in the call to trust God (2:4), “the righteous shall live by His faith.” The New Testament references ascribe unusual importance theologically to Habakkuk. The writer of Hebrews quotes Habakkuk 2:4 to amplify the believer’s need to remain strong and faithful during affliction and trials (Hebrews 10:38). The apostle Paul, on the other hand, employs the verse twice (Romans 1:17; Galatians 3:11) to accentuate the doctrine of justification by faith. There really doesn’t need to be any interpretive conflict, however, for the emphasis in both Habakkuk and the New Testament references transcends the act of faith and includes the continuity of faith. Faith is not a one-time act, but a way of life. The true believer, declared righteous by God, will habitually persevere in the faith throughout all his or her life (Colossians 1:22,23; Hebrews 3:12-14). He will trust the sovereign God who only does what is right.

Outline

I.  Superscription (1:1)

II.  Habakkuk’s Perplexities (1:2-2:20)

A.     Habakkuk’s First Complaint (1:2-4)
B.     God’s First Response (1:5-11)
C.     Habakkuk’s Second Complaint (1:12-2:1)
D.    God’s Second Response (2:2-20)

III.      Habakkuk’s Prayer (3:1-19)

A.     Petition for God’s Mercy (3:1,2)
B.     Praise of God’s Power (3:3-15)

C.     Habakkuk’s Confidence in God’s Sufficiency (3:16-19)

Source: MacArthur Study Bible, NASB, Updated Edition. 2006. Nelson Bibles, Thomas Nelson. La Habra, CA.