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Bible Survey 18. The Old Testament Prophets (in their Historical/Cultural Setting)
Israel’s prophets can be identified in two basic categories - those who left written works (canonical) and those who did not (non-canonical). There were a number of “non-writing” (non-canonical) prophets that God sent to Israel, as well as those that left written works behind. These are mentioned in the historical books, sometimes named, with a note about their message to Israel. To begin with, we will overview the Prophets that left written works that became a part of the Old Testament Scriptures. All Scripture comments based on the NAS. I. Prophets of the Assyrian Era (800-612 B.C.) Jonah Jonah (ca. 790-780 B.C.), a prophet to the northern Israelite kingdom, was sent to warn Nineveh of God’s approaching judgment upon Assyria - a warning that was conditioned on their response. Jonah fled God’s call because he did not want them to repent (their destruction would remove Israel’s most feared enemy and be a great sermon illustration for warning Israel to repent). However, God wanted to punish Assyria at a later time and their repentance granted the Assyrian Empire another 150 years of life, when Babylon arose and brought the Assyrian Empire to an end. 1:3/ Jonah “left God’s presence” in the same way Cain did (Gen. 4:16). This is probably a spiritual decision that produces a geographic relocation. 1:12/ disobedient servants of God create storms for others 1:16/ Having refused God’s first appointment for him, Jonah finds that God has another in the belly of a great fish. God also “appointed” a plant, worm, and wind (4:6-8). The rebellious prophet imagined a nice Mediterranean cruise to Spain(?), but found out that there are worse places that you can wind up in than where God wants you! 2:5/ did Jonah die? 3:10/ God sees repentance and responds (Jer. 18:7-10) 4:1-2/ God is pleased with repentant Gentiles, while Jews are displeased/angry about it (Luke 15:1-2). Now we know why Jonah fled - to keep the Ninevites from hearing/repenting, either because he hated the Assyrians or wanted their destruction to occur as a warning to bring his own people around. 4:10-11/ people care about wild plants, while God cares about lost people. This idea of God caring about Gentiles as well as Jews is evident through the promise to Abraham (Genesis 12:1-3), the “open door” provided for Gentiles seeking to be a part of Mosaic Israel (Exodus 12:42-49), and often expressed in the Psalms and Prophets. However, Jewish ethnocentrism made this a difficult thing for them to grasp, note God’s work with Peter (Acts 10:1-23a) to bring him to the point where he could enter Cornelius’ home and what he admitted there (Acts 10:23b-35). Amos The message of the prophet Amos (ca. 780-750 B.C.) begins with warnings of God’s judgment to fall upon Israel’s neighbors, then Judah to the south, and then focuses on life in the northern kingdom. God’s judgments will fall on the sinful northern Israelite kingdom for its idolatry and social evils. In the end, Amos offers the promise that David’s booth/royal house will be restored and, as a result, Gentiles will seek Israel’s God (9:11-12; see Acts 15:12-19). 1:1 - 2:5/ “for three transgressions and four” is Amos’ repeated literary device for marking sections as God announces judgment on Damascus, Gaza, Tyre, Edom, Ammon, Moab, Judah - all the nations are guilty before God 2:6 - 9:10/ the bulk of the message is that the northern kingdom “Israel” is guilty before God 3:2/ covenant “knowledge” relationship gives advantage, but also makes one more accountable 3:7/ God announces judgments through His prophets before acting 4:1-3/ “cows of Bashan” refers to powerful and influential Israelite women who oppressed the poor and drank a lot - like cows in a field grazing carefree and unaware of their approaching date with the slaughterhouse! 4:4-5/ lots of meaningless outward religious ceremony going on 4:6-12/ Calamities can be warning signs from God - “Prepare to meet your God” 5:4-6,14-15/ "Seek the Lord that you may live" what the repentant needed to do 6:1-6/ “Woe to those who are ease in Zion” speaks to spiritual apathy, comfortable banqueting, improvised music playing constantly, with no concern for Israel’s (or their own) spiritual condition. 6:7/ banquets will be replaced with exile for Israel 7:10-15/ Amos spoke against the idol at Bethel, was criticized, then replied 8:4/ the poor were treated harshly 8:11/ a spiritual famine was coming, wherein the Word of God would be unavailable 9:7/ Along with Israel, God also moved/relocated and gave lands to the Ethiopians, Philistines, and Syrians 9:10-12/ After Israel is judged, the fallen "booth of David" will be restored and all nations will seek the Lord (Acts 15:12-19). Hosea The prophet Hosea (755-725 B.C.) provided a sad message and acted it out in his own marriage - Israel has been unfaithful to God, but He has continued to seek her welfare. 1:2/ Hosea's "harlot wife/family" was a picture of God's unfaithful bride, Israel (3:1) 3:3-5/ Israel would spend some time without a Davidic king, sacrifice, or idolatry (probably the Intertestamental era, 400-5 B.C.) and afterwards they would come in fear to a new king of David’s lineage (Jesus). 4:1-6/ Israel failed in their covenant relationship with God, preferring sin 6:5-7/ God “sliced up” people with the message of His prophets (The Word portrayed as a sword - Ephesians 6:17; Hebrews 4:12; Revelation 1:16; 19:15). God wanted loyalty and informed faith more than sacrificed animals. Adam violated a covenant in Eden. 10:11-13; 12:6/ Seeking God is similar to raising a crop or growing fruit - prepare the ground, sow good seed, cultivate, then harvest 11:1/ “out of Egypt I called my son” - “Israel” refers to both the single man Jacob renamed (Genesis 32:28) and as a nation of his descendants continued to be portrayed as a single person “God’s Son” (Exodus 4:22-23) until the ultimate “Israel, God’s first-born Son” appeared in Jesus (Matthew 2:15). Isaiah Isaiah (ca. 750-690 B.C.) was the official court historiographer in Jerusalem, but also God’s prophet describing life in Judah, warning of judgment to come, coaching king Hezekiah through the Assyrian threat, and predicting a good deal about the Messiah and the impact of his future coming. 1/ Judah was continually disciplined, a mass of welts (1-9); Jerusalem spiritually/ figuratively/ mystically labeled "Sodom/Gomorrah" and reminded that ritualistic worship does not please God (10-15) 2/ Israel guided by Eastern influences (6) and impressed with celebrities (22) 3/ sin was practiced openly (9); kids were running the households (3:4,12); and women focused on fine clothes and dressing seductively (16-23) 5/ Judah’s wickedness described (vv. 8-23) 6/ God's servants are sometimes called to unpleasant ministries (8-13) 8/ In response to spiritism, what is recorded in Scripture is God’s standard (19-20) - A "Servant/Savior/King " will someday come to rule the covenant people of God (7:14, 9:6,7; 11:1-10; 16:5; 30:20; 40:1-11; 42:1-4; 49:5-7; 52:10,13-53:12) 10/ God uses the nations and disciplines them (1-16) 22/ “Eat, drink, and be merry” (13) 25/ God will make a new place for His faithful people (vv. 6-9; 65:17-25) 26/ the hope of resurrected bodies (19) 30/ Jewish people totally disinterested in God, preferring falsehood (8-11); salvation is found thru repentance, quietness, and trust (15,18) 33/ who can dwell near to God? (14-16) 44/ Idolatry is folly (9-20); God supports His prophets, but not the false prophets (25-26) 46/ God announces (through His prophets) what will occur before it happens (10) 49/ God’s Messianic Servant will come first to Israel, then His blessings will extend to the Gentiles (5-6) 55/ Seek the Lord while He can be found (6-7); His Word accomplishes its purpose (11) 58/ Isaiah’s mission (1); What God wanted from His people? (6-7; 66:1-2) 59/ What separates people from God and how it affects society (1-15) 62/ God will someday give His people a new name (2; 65:15) 65/ Jewish arrogance described: self-willed (2), arrogant (5) 66/ God didn’t need the Jerusalem Temple (that was David’s idea - 2Sam. 7), but wants humble, submissive hearts (1-2) Micah A contemporary of Isaiah (paralleling his message in places), Micah (750-642 B.C.) was out in the rural areas that would be devastated when the Assyrian army marched through. 2/ Woe to those who spend their time and mental energy planning evil against others (1); Israelites spent a lot of time drinking (11) 3/ Micah’s ministry was to make sin known (8); as punishment for its corruption, Jerusalem will be "plowed like a field" (10-12) 5/ A Messianic ruler (originating in eternity) will come from Bethlehem as a child, function like a shepherd, and personify peace to His people (1-5a) 6/ A description of what God desires from man: not blood sacrifices, but justice, kindness, and walking humbly with Him (6-8). Enoch and Noah modeled this very early (Genesis 5:22-24; 6:8-9) and we are called to this as well (Eph. 2:10; 4:1-3; Col. 1:10). 7/ God is forgiving and loving (18-19) Nahum Whereas Jonah’s prophecy led to Nineveh’s repentance and a postponement of her destruction, Nahum (ca. 630 B.C.) describes the suffering and horror of Babylon’s approaching conquest of Nineveh (612 B.C.). 1/ God is patient, but does judge evil (2-3), while being a good refuge for those who trust Him (7,15) 2-3/ Destruction is coming upon Nineveh Zephaniah Zephaniah (ca. 640-609 B.C.) describes Judah’s sin that is bringing on the approaching Babylonian conquest and exile. As with the others, Zephaniah offers a few hopeful glimpses of the coming Messiah and the results of His appearance to Israel. 1/ Judgment is coming for Jewish worshippers of Baal (4), astrology and Milcom (5), those who are apostates or just ignore God (6), and those of stagnant spirit who think God is not involved (12) 2/ what is required of the faithful (3); people will someday worship YHWH from many nations/places (11) 3/ God will preserve a righteous remnant and they will be saved (12-13) 4/ after judgment (by Babylon?), Jerusalem will be restored (14-20) II. Prophets of the Babylonian Era (612 - 536 B.C.) Habakkuk With the Babylonians just beginning to come into the picture, Habakkuk (609-605 B.C.) complains to God with two questions about God’s justice - why haven’t you done something about evil? And when God gives him an answer, he doesn’t like God’s methodology. When all is said and done, Habakkuk concludes that God is operating on a much grander scale than he understood and all he can do is trust God and wait, in faith, until God has dealt with Judah’s sin in His own way (3:16-19). 1:1-4/ Habakkuk’s first question - "Why does God allow wickedness to exist in Judah?" 1:5-17/ God responds that He is bringing the Babylonians in to “clean house.” To this, Habakkuk responds with his second question - "How can you use a sinful nation like Babylon - they are worse idolaters than the Jews are?" In the course of history, God uses sinful nations to discipline sinful nations. Since “all have sinned” (2Chronicles 6:36; Romans 3:23), for God to use humans and nations in His purposes at all, He must use sinful people/nations! 2:4/ God distinguishes two kinds of people (sinners?) - the proud and the humble/faithful people. While the proud may be arrogant, the "righteous will live by faith" and God will deal with all people according to their deeds/lifestyles. 3:16-19/ The faithful let God handle the future, while they seek to live humbly before Him day by day Joel Joel (597-586 B.C.?) describes two locust plagues: the first a plague of insects that devastate the crops, followed by a human army (Babylon?) that will roll through Judah and bring devastation. After the Babylonian conquest and exile, he foretells the coming of the Holy Spirit (2:28-32) and a restoration of Judah/Jerusalem (3). 2:11-20/ God wants men to repent of sin and seek Him 2:28-32/ God will "pour forth" His Holy Spirit on mankind and God will give signs/wonders before Judgment day and there will be those who escape on Mt. Zion, those who call on His Name. Peter cited the events of Pentecost 33 A.D. as signaling the fulfillment of Joel’s prophecy (Acts 2:16ff). 3:16-17/ God is a fearsome judge, but a refuge to those who trust Him and seek His mercy Obadiah On several occasions Judah was invaded by other countries and this is behind Obadiah’s (ca. 586 B.C.?) message. Edom rejoiced in Judah’s troubles, so their future will come to an end and they will cease to be a people, while Judah’s exiles would someday return to the land. 2-4,15/ God brings the proud low 17-21/ Escape in the day of Judgment for those on God's mountain Jeremiah The “weeping prophet,” Jeremiah (627-580 B.C.) had to remain in Jerusalem as the Babylon conquest and exile unfolded - first warning of what was coming, in opposition to the false prophets predicting “health & wealth”), then describing why Jerusalem fell to Babylon (Lamentations). Jeremiah offers us a glimpse of what life was like in Jerusalem just before the nation fell. 2/ Judah's religious leaders were ignorant of God and His Word (8; cf. 5:4); Judah’s two major evils: "forsaken God" and creating worthless religious substitutes (13); there was no “fear of God” existed in the land (19) 3/ God “divorced” the northern kingdom (8); God wants us to just own up to our sin and admit it (13); the Ark of the Covenant will eventually be gone and never seen again (after the Babylonian exile, v. 16) 4/ God’s solution to Judah’s spiritual problem (1-4,14) 5/ no one in Jerusalem cared about the situation or knew God, refused to repent (1-4); false prophets abounded and priests boldly did their own thing - and people loved it (30-31)! 6/ people were embarrassed by God’s Word and found nothing good in it (10); greed (8:10), falsehood, surface solutions, and a total lack of shame or embarrassment over sin (13-15); Nobody wanted to go back to the old way - to the Law and faithful submission to God (that worked and was good); God’s Law is rejected amongst the people (16,19); God will bring in a powerful nation (approaching Judah from the north) to punish them (Babylon - 22) 7/ Jeremiah’s “Temple Sermon” - don’t trust in the presence of Solomon’s Temple, but clean up your act, stop sinning and then trooping into corporate Temple worship as though nothing was wrong. The Temple had become a “den of robbers” - they will be exiled and the Temple destroyed (1-15); Jeremiah is told not to pray for rebellious Judah (11:14) - they haven’t listened to God, nor will they listen to him (16), so God will not listen to prayers for them! 8/ People were ignorant of God’s Law and the Covenant, with blame placed on educated leaders (Scribes) who had distorted or downplayed the message of God (7-8) 9/ Men should not trust in their intelligence/wisdom, physical strength, or wealth - they should trust in God who is loving, kind, faithful, just, and righteous (23-24). God is interested in seeing those qualities in people. 10/ the folly of idolatry is described (1-5) 11/ God examines the feelings and heart within a person, not just the externals (20; cf. 16:17; 17:10; 20:12) 12/ Why have the wicked prospered and why are they at ease/comfortable (1)? Judah will be punished and the Temple of Solomon destroyed (by Babylon), after that, God will restore them and have mercy on them. If they respond in faith, God will restore Israel as a great nation. But, if they do not, God will again uproot and then destroy the nation (7-17). Is rejection of Jesus and what occurred in 70/132-135 A.D. the way it worked out? 13/ the false prophets were preaching peace, health and wealth (no conquest and exile), but God said this was a false message (13-14). 15/ Jeremiah digested God’s words (tasted good to him), but God’s hand on him kept him from being able to join the sin/partying around him (16-17). 17/ God’s people should trust God, not other people (5,7) 18/ God deals with nations according to their response to Him - rebellion can block blessing and bring troubles, while repentance can postpone judgment and bring blessing (1-10). 20/ Outnumbered and rejected for his opposition to the false prophets, Jeremiah has had enough social rejection. But his inward conviction and God’s Spirit will not let him join them and he keeps speaking God’s message. At times, he wishes he had never been born (7-18). 21/ God is punishing Jerusalem through the Babylonians. God offers “two paths” to people (1-10). 22/ message to the king, the changes God wants to see (3); a man is not truly a king just because he lives in a palace, but because he rules over people with a concern for their well-being. 23/ God will provide good spiritual leaders and a Messiah of David’s line that will bring salvation and personify righteousness (4-6); false prophets are discussed (9-40). 25/ Judah will be in Babylonian exile 70 years and then God will deal with Babylon’s sins (11-12). 26/ Jeremiah was told to preach God’s message in the Temple area and not leave out (edit) anything (2). Compare with a later situation (Acts 5:19-20). The solution to Judah’s problems (13). 27/ God gave Nebuchadnezzer (His Servant) control over the lands conquered, then Babylon will be conquered (6-7). The “health and wealth” prophets promising “no exile” are liars (9-10). 28/ Jeremiah vs. Hananiah - True prophets usually preach warning and judgment, not peace and good things (8-9). 29/ Instructions for Babylonian exile - settle down in Babylon and wait it out, keep your families going, and seek the welfare of the Babylonian city where you wind up (4-11). Seeking peace for non-believers will also contribute to peace for the covenant community (1Timothy 2:1-2). 31/ the New Covenant described, to replace the broken Mosaic covenant and to be different in some ways (31-34; compare with Hebrews 8). 32/ God is described (16-27) 33/ God will restore Judah from captivity and a Messiah of David’s lineage will come, personifying righteousness (14-16). 35/ The Rechabites obeyed their father’s command against drinking wine, why can’t Israel obey God’s instructions? 37-38/ Jeremiah warned against trusting Egypt to rescue them (37:1-10); Jeremiah was imprisoned (37:11-21) and then thrown in a cistern (38:1-13). 39/ Jerusalem was captured by Babylon, but Nebuchadnezzar had given orders (influenced by Daniel) that the prophet Jeremiah was to be located and treated as he instructs the Babylonian soldiers (11-18). 41/ Gedeliah the governor was killed 44/ Jeremiah warns the people against worshipping “the queen of heaven,” but they commit the post hoc fallacy and assume that worshipping her at the same time they had food to eat were related (15-19) Lamentations Written by Jeremiah after Jerusalem and Temple were destroyed and most of the people of Judah had been taken to Babylon, this is a “lament” for the fallen city and an explanation for why it happened. 1/ Jerusalem lies in ruins and her people gone into exile (1-3) because of great sin and short-sightedness (8-9). 2/ To dispel any consideration that Babylon’s gods had overpowered YHWH, Jeremiah plainly states that God is the one who did this to Jerusalem for serious and continual covenant unfaithfulness (6-8,17). A good share of the reason for Jerusalem’s fall was the abundance of “false messages” she was receiving thru the false prophets who promised “blessings” to the rebellious (14). False prophets not only delude people with false promises, but this also sets them up to be less receptive to the truth. 3/ God is good and compassionate - He is especially good to those who seek Him and wait for Him, sitting quietly and contemplating God’s will and ways (19-32). The right thing for punished people to do is to examine and consider what there is in their behavior and lifestyle that deserved punishment, then change it (40). Ezekiel Ezekiel (597-570? B.C.) prophesied in Jerusalem and then went into exile in 597 B.C. and spoke to the exiles in Babylon. He speaks of warnings to Israel’s neighbors, predicted a restoration of Judah to the land and a period of peace, followed by an assault from the north that will be defeated (34-39). 2/ Ezekiel was told he would speak to a rebellious Jewish people who won’t listen (1-7) 3/ Ezekiel is commissioned to speak to people with hard foreheads that will not listen - but he needed to preach regardless of the response. He is told ahead of time that they will NOT accept what he will tell them (1-12). 5/ Jerusalem is the city at the center of the nations (5) 9-11/ Before Babylonian destruction of the Temple and city occurs, God’s spiritual presence in the Temple departed (9:3-4; 10:4,18-19; 11:22-23). 12/ Israelites no longer believed that God would fulfill His promises and certainly did not think that anything would occur in their lifetimes (17-28) 13/ False prophets abounded, with messages that originated in their own imaginations (17) 16/ Despite God's kindness to her, Jerusalem has made herself a filthy harlot (ch. 23 also) 18/ all souls belong to God and "righteousness/sin" are personal things - each person will be accountable for their own deeds (4,20). Guilt before God is not inherited or attributed to others - each generation makes choices about whether to copy or reject the example of previous generations (5-18). Those who repent will be forgiven and live, but the righteous who abandon that lifestyle and start sinning will be punished (21-28). God takes NO pleasure in punishing wicked people (23,32), He would rather they all repent (30-31; compare with 2Peter 3:9). 20/ One way or another, God would reassert His Kingly authority again (33) 21/ A description of divination, making decision by “signs” in visible situations (21) 25-32,35/ Warnings of judgment to surrounding nations; the lament for the King of Tyre forms the backdrop for a summary of Satan’s fall (28:11-19). 33/ it is fulfillment rather than big words that confirms a prophet (33) 34/ God will someday regather His people through a Shepherd from David’s lineage (11,15,23-24) 36-37/ After the Babylonian exile, Judah will return to the land as a nation 38-39/ After returning to the land and a period of dwelling there in safety, they will be attacked from the north and God will preserve them 40-48/ a new vision with a great city and temple on a mountain (40:2) are seen and described (40-48). Note that after God’s glory visits the Temple (43:1-4), the outer gate will be closed up and never used again (44:1-2). Daniel Daniel (606-536 B.C.) was one of the first exiles taken with other royal youths to Babylon for training in court service. There, Daniel has opportunity to interpret Nebuchadnezzar’s divinely-inspired dreams and rise to high position, where he can work with the King to humble him and prepare him to serve YHWH’s purposes - chapters 1,3-6 are concerned with God’s work to humble Babylonian and Persian rulers to serve His interests. Whether in terms of a 4-sectioned statue or four beasts arising from the sea, Daniel described four great nations/kingdoms/empires that would successively rule the middle East until the promised Messiah appeared and God again took direct rule over His people. - personal holiness in everyday life (1:8-16; 3:16-18,28; 6:4,5) - God desires humility and righteousness in all men (4:26-27) - Predictions spanning Daniel's time to Messiah's appearance (2; 7; 8; 9:24-27; 11:1-12:4) (a) four great empires (Babylon, Persia, Greece, and Rome) would rule the Middle East until God’s Messiah would arrive during the fourth (2,7) (b) Chapter 8 focuses on the interaction between the 2nd and 3rd of these empires (Persia and Greece - 8:20-21), culminating in the terrible problems for Judaism under Antiochus IV (168-164 BC.). Chapter 11 also moves through the latter Persian era (11:1-2) into the Greek era and its fragmentation, possibly down to the era of Herod and the Messiah’s coming (12:1-4). (c) The Messiah’s appearance is the focus of 9:24-27 - on the heels of the 70 year Babylonian exile coming to an end (9:1-23), Daniel is told a period of 70 x 7 (490) years would see God’s special workings with Jerusalem and the Jewish people finished and a number of things accomplished. The Messiah would appear in humility, be killed, establish a new covenant, and end the Temple sacrifice system. Following His appearance, a people would come and destroy Jerusalem and the Temple. III. Prophets of the Persian Era (536-400 B.C.) Zechariah With the restoration of the Temple stalled, Zechariah arose in 520 B.C. as a prophet to encourage the continuation of the work. Many Messianic predictions are found in his book. 2:10-11/ God will come to dwell in Israel’s midst and many Gentiles will join themselves to Israel’s God (also 8:22). 3:8-10/ The High Priest Joshua symbolizes the future messianic "branch," who will remove iniquity in one day and restore fellowship amongst God’s people 4:11-14/ Two Lampstands, standing before the Lord, are two anointed ones - it is hard to miss the similarity between this picture and what later happened in Matthew 17:1-9. 6:11-15/ The “Branch” will be a Priest-King who will build the Lord’s Temple, even using those “far off” (Gentiles) in the construction (Ephesians 2:11-22; 1Peter 2:4-5) 8/ What God wanted from His people (14-17) 9:9-10/ Israel’s Messianic King will approach Jerusalem on a donkey’s colt, with worldwide authority and speaking peace to the Gentiles (Ephesians 2:11-22) 11:10-14/ God will be disgusted at His value to Israel - 30 pieces of silver thrown to the potter in the Temple. Then Jewish brotherhood will be broken (over Christ?). 12:2,10 - 13:1/ Jerusalem will be besieged and Jerusalem will look upon God pierced and mourn over him as an “only son,” However, a fountain of forgiveness will be opened up in Jerusalem on that day. 13:7-9/ The Shepherd will be struck and the sheep will scatter (Matthew 26:31), but a minority portion of Israel (the remnant?) will come through this period of testing as God’s purified people. 14:1-9/ Jerusalem will be captured, plundered, women ravished, half the city exiled, but many will escape in the direction of the Mount of Olives; the Lord and His Holy Ones will approach Jerusalem; a strange day will occur with darkness in the middle of the day, living waters will flow out from Jerusalem, and the Lord will be the only Lord recognized and He will have authority over the entire earth. The whole world will be accountable for worshipping Israel’s Lord (14:10-21). Haggai Arising at the same time as Zechariah, Haggai (520 B.C.) more directly dealt with the need to finish the 2nd Temple. He notes that the 2nd Temple, less glorious as a physical structure than Solomon’s Temple, will still be indwelt someday by a great presence than the first - the Messiah. 1/ People were seeking their own comfort, not God's glory (3-4) 2/ Although the second Temple seemed inferior, there will be greater glory in the future temple than in the former one (1-9). Defilement can be spread by contact, but holiness cannot spread by mere contact (10-19). God will "shake the heavens and earth" (21-22). Malachi Writing possibly between Nehemiah’s two terms as governor, Malachi (430 B.C.) described the same kind of problems that we find noted in Nehemiah 13. Malachi criticizes the disrespect that Israelites are showing to God in their worship (1), the biased and poor job of teaching the priests are doing (2:1-9), the problem of divorce (2:10-17), the seriousness of God’s judgment (3:1-7), the importance of the tithe (3:8-15), and final promises and warnings (4) - the last words from God for four hundred years, when the Messiah appeared in Jesus. 1/ faithless offerings were being given (6-14) 2/ Priests were failing to teach God's Word impartially (1-9). There was sin in the family - divorce (10-17). 3/ God will send a messenger ahead to clear the way before the messenger of the new covenant Jeremiah had promised and Israel expected (1). However, His coming will bring a time of serious decisions and cleansing (2). God does not change, but keeps His promises and that is why the Jewish nation still existed in some form (6). People were withholding their tithes (8-11). 4/ The day of burning is coming, but those who honor God will rejoice in it (1-2). The Law of Moses was still in effect (4:4). A prophet like Elijah will come before the terrible day of judgment and will bring some restoration to families (4:5-6). Topical Issues 1. What did God want from His people? (Hosea 6:6; Micah 6:6-8; Isaiah 58:6,7; 66:1-2)
2. How did Israel view God and the Scriptures? (Hosea 8:12; Zephaniah 1:6,12; 3:2,7; Jeremiah 6:10; 8:7,9; 9:13,14 - Malachi 3:13-15)
3. What complaints did God have concerning His people? (Hosea 4:13-14; 5:13; 7:8-11; 12:1; 13:2; Isaiah 1:3,4,10-15; 2:6,22; 3:14-23; 30:1,2,9-10; Micah 2:1,2,8,9; 3:1-5,11; 5:12-15; 7:2,3,6; Zephaniah 1:4,5,8,9; 3:2-4; Habakkuk 2:6-19; Jeremiah 2:8,13; 5:30,31; 7:3,4; 8:8-12; 23:16-40; Ezekiel 22:1-13; Haggai 1:4; Malachi 1:6-14; 2:1-9,10-17; 3:8-9) 4. What solutions do the Prophets offer for Israel's problems? (Joel 2:12-17; Amos 5:4,6,14-15,24; Hosea 10:12; 12:6; 14:9; Isaiah 1:16-20; 30:15; 33:14-16; 34:16; 52:10-53:12; 55:6-7; Micah 5:1-5; Zephaniah 2:3; Habakkuk 3:16-19; Jeremiah 23:1-6; 33:14-16; Lamentations 3:40; Daniel 4:26-27; Haggai 1:7-8; Malachi 3:10)
Non-Canonical Prophets When we think of the OT Prophets, we think of the "canonical" Prophets which have left written work in the Scriptures - Isaiah, Jeremiah, Ezekiel, Daniel, Hosea, etc. However, the Lord sent many more spokesmen to Israel than those who produced written works. These are mentioned in the historical books, specifically Judges, 1-2 Samuel, 1-2 Kings, and 1- 2 Chronicles. While some are unnamed "men of God," a good number are named and their ministries summarized. What follows is a summary of these non-writing prophets and their ministries. Gad (1050-970 B.C.) A prophet of God during the reigns of Saul and David, he advised David to leave Moab for Judah (1Sam. 22:5). Through God, the Lord offered David three alternative punishments for his census and commanded David to build an altar on Araunah's threshing floor (2Sam. 24:10-19; 1Chr. 21). Gad helped David and Nathan in organizing music for use in temple worship (2Chr. 29:25) and he wrote a history of David's reign (1Chr. 29:29). Nathan (1010-930 B.C.) A prophet of God during the reigns of David and Solomon, it was through Nathan that God informed David that he would not be the one to build the temple (2Sam. 7:1-7; 1Chr. 17:1-6). Through Nathan, God promised David that his lineage would rule through an enduring throne (2Sam. 7:8-17; 1Chr. 17:7-15). It was also through Nathan that God confronted David with his sin with Bathsheba and the resulting punishment was announced (2Sam. 12:1-15). He was also the means by which the name of Solomon was given by God (2Sam. 12:24-25). Nathan was involved in the anointing of king Solomon (1Kgs. 1:8-45) and wrote histories of the reigns of David (1Chr.29:29) and Solomon (2Chr. 9: 29). He was involved in arranging the temple music (2Chr. 29:25). Ahijah (970-913 B.C.) He prophesied for God from Shiloh during the reigns of Solomon, Rehoboam, and Jeroboam I. After Solomon had turned to idolatry (1Kgs. 11:1-13), Ahijah went to Jeroboam and divided his robe into 12 pieces. He gave 10 pieces to Jeroboam, signifying that 10 tribes would be given to him (1Kgs. 11:28-40). When Jeroboam I turned aside to idolatry (1Kgs. 12:25-33), it was Ahijah who denounced his sin, foretold the death of Jeroboam's son, the extinction of his house, and the eventual Assyrian exile of Israel (1Kgs. 14:6-16). Ahijah wrote a history of Solomon's reign (2Chr. 9:29) Iddo (960-911 B.C.) He was a seer during the reigns of Solomon, Rehoboam, and Abijam. Iddo had visions concerning Jeroboam I (2Chr. 9:29) and kept records of the reigns of Rehoboam and Abijam (2Chr. 12:15; 13:22).
*UN-NAMED PROPHETS (Judges 6:8; 1 Samuel 2:27; 19:20; 1Kings 13)
Shemaiah (931-913 B.C.) A prophet of God during the reign of Rehoboam, Shemaiah told Rehoboam NOT to go up and fight to bring the northern 10 tribes back into union with Judah (1Kgs. 12:21-24; 2Chr. 11:1-4). He told Rehoboam that Judah had been forsaken by God and given into the hands of Shishak, Pharaoh of Egypt. Repentance reduced the Egyptian conquest to a plundering of the temple and king's palace (2Chr. 12:1-14). Shemaiah wrote a history of Rehoboam's reign (2Chr. 12:15). Azariah (911-870 B.C.) A prophet of God during the reign of King Asa of Judah Azariah, he told king Asa that the Lord was with him when he sought the Lord. Asa responded with obedience (2Chr. 15:1) Hanani (911-870 B.C.) God’s prophet during the reign of Asa, Hanani told king Asa that his reliance on Syria during his recent conflicts with Baasha, king of Israel (2Chr. 16:1-6), would be punished with continued wars in his future (2Chr. 16:7-14). Jehu (909-886 B.C.) The son of Hanani and prophet of God during the reigns of Baasha (Israel) and Jehoshaphat (Judah), Jehu prophesied the destruction of Baasha's house (1Kgs. 16:1-4). He wrote a history of Jehoshaphat's reign (2Chr. 20:34) Elijah (874-852 B.C.) The one known as “the Tishbite” and prophet of God during the reigns of Ahab & Ahaziah (Israel) and Jehoshaphat & Jehoram (Judah), Elijah confronted king Ahab, the prophets of Baal and Asherah, queen Jezebel, and later fled to Mt. Horeb (1Kgs. 17-19). Elijah was informed that a man named "Jehu" was to be anointed and he would sweep away the house of Ahab (1Kgs. 19:15-17; 2Kgs. 10:10-17). He foretold the deaths of Ahab and Jezebel (1Kgs. 21:17-24). He also confronted Ahaziah in his inquiry of Baal-zebub at Ekron and fire came from heaven to consume the groups of fifty soldiers sent to arrest Elijah and bring him to the king. He finally went and foretold Ahaziah's death (2Kgs. 1). Elijah denounced the sins of Jehoram (Judah) and foretold his death (2Chr. 21). He was informed that Elisha would follow him as a prophet (1Kgs. 19:16) and, after anointing Elisha, Elijah was taken to heaven in a fiery chariot (2Kgs. 2). Micaiah (874-853 B.C.) Son of Imlah and prophet of God during Ahab's reign, Micaiah was called to stand before Ahab and Jehoshaphat to give the Lord's view of the coming battle with Syria. He stood against the numerous false prophets that were counseling victory to tell Ahab that defeat and death were ahead. For telling the truth, Micaiah was thrown into prison and fed bread and water (1Kgs. 22:8-28; 2Chr. 18:7-27). Jahaziel (873-848 B.C.) The son of Zechariah and prophet of God during the reign of Jehoshaphat. He told Jehoshaphat and the people of Jerusalem to watch God fight for them the next day against the Moabites and Ammonites (2Chr. 20:14-23). Eliezer (873-852 B.C.) Son of Dodavahu, he prophesied against Jehoshaphat (Judah) for allying with Ahaziah (Israel) in a joint shipping venture to trade with Tarshish. The ships were broken in a storm (2Chr. 20:37). Elisha (860-795 B.C.) A prophet of God during the reigns of Ahab, Ahaziah, Jehoram, Jehu, Jehoahaz and Jehoash of Israel, Elisha's ministry was foretold to Elijah (1Kgs. 19:16-19). He performed many miracles (2Kgs. 2-8), confronted Hazael with his evil intentions (2Kgs. 8:7-15), and anointed Jehu as king of Israel (2Kgs. 9:1-10). King Joash went to Elisha and determined his own future in reference to Syria just before Elisha died (2Kgs. 13:14-25). Zechariah (ca. 840 B.C.) Son of Jehoida the priest, he prophesied against the rebellious people of Judah and was stoned by the people (2Chr. 24:20-22). King Joash forgot the kindness which Jehoida had shown him (2Kgs. 11). Zechariah (ca. 790-739 B.C.) A contemporary and counselor of Uzziah (Judah) who had understanding through the vision of God (2Chr. 26:5). Oded (752-715 B.C.) A contemporary of Ahaz (Judah) and Pekah (Israel). Oded told the Israelites not to enslave their captives from Judah (2Chr. 28:1-15). Huldah (ca. 641 B.C.) A prophetess in Jerusalem during Josiah's reign. She foretold the coming destruction of Judah, but assured Josiah that he would be preserved (2Kgs. 22:14-20; 2Chr. 34:22-28). ---------------------------------------------------- Charles E. McCoy
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