Chapter Twelve

Some of God's prophets were commissioned to preach to foreign nations closely involved with Judah's history. Obadiah was His messenger to Edom, hostile kingdom southeast of Judah. The Gentile Edomites felt militarily secure in the fortresses of their steep mountains, and wanted nothing to do with Israel's God.

If any city of Edom was a symbol of arrogant self-confidence, it was Petra (Hebrew, Sela, 2 Kings 14:7). This now famous tourist attraction of the red-rock canyons was located about fifty miles south of the Dead Sea. Obadiah may have had Petra in mind when he wrote, "The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock [Hebrew, sela; Greek, petra]"(v. 3).

The composition date of Obadiah is uncertain because clear chronological references are lacking in the prophecy itself. Verses 11-14 describe an attack on Jerusalem in which the Edomites participate. To know the date of this attack would give us a clue to the date of composition, but several such attacks were made on the city. Many believe that this particular attack was made by Nebuchadnezzar in 586 B.C. But if this were the invasion mentioned in Obadiah, it seems strange that he does not refer to the catastrophe of that event; namely, the destruction of the walls and the burning of the Temple.

A more probable conjecture identifies this attack with one that took place in 845 B.C., in the reign of Jehoram. This event is recorded in 2 Kings 8:20-22 and 2 Chronicles 21:8-20. At that time Edom had revolted against Judah, and the two nations were bitter enemies. Obadiah 1:11-14 is consistent with these events. A suggested date for the prophecy, then, would be around 845 B.C. This would make Obadiah a contemporary of Elisha.

Since the destiny of Edom is a key subject of this book, some highlights of that nation's history are listed below, to furnish setting for the prophecy:

The name Obadiah appears twenty times in the Bible, representing thirteen different persons. The only reference to the writing prophet is in verse 1 of his book. His home was in Judah and he lived probably during the reigns of Jehoram, Ahaziah, Athaliah and Joash.

Edom settled in the regions of Mount Seir, between the Dead Sea and Gulf of Akaba, to the east of the Arabah (Genesis 36). The rock-like fortress of Petra (Sela) was the capital city of Edom. The approach to it was through a narrow canyon, which made the city virtually impregnable.

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 422, by Irving L. Jensen)

The message of this prophecy is that Edom would someday be destroyed. As we probe into the content of the book we find certain factors that are applicable to our contemporary national scene.

The book was written to comfort Israel, which was being plundered by Edom, as well as to warn Edom. Thus, the book speaks to analogous situations today in which dishonest men prosper as a result of violence. It is a bitter fact that organized crime flourishes at the expense of upright people in the United States. Obadiah reminds us that God ultimately settles all such accounts.

We should remember that the conflict between Edom and Israel originated in the conflict between the two brothers Jacob and Esau. Esau was a "profane" man, as Hebrews 12:16 informs us, meaning that he was a man completely secular in his world view. A comparison of Esau and Jacob illustrates the differences between the secular man and the spiritual man. Jacob was an immature believer, but he did have his feet on the right path. Esau was materialistic and sensual in his approach to life. The book of Obadiah portrays this contrast on a broader scale and shows us that there can be no reconciliation between the spiritual man and the sensual man.

The pride of Edom is described in verses 1-4. It was "the pride of thine heart" (1:3) that had deceived the Edomites. Nestled high in a rocky fortress, they felt immune from enemy attack. But God proclaims that he will make them small (1:2) and cut them down to size. The person who is filled with his own pride and foolishly depends on his own human resources for security may well expect humbling treatment from God.

The extent of the plunder of the city is described in verses 5-9. Nothing will be left untouched. Even thieves would leave a few things behind, removing only what they wanted (1:5).

But in Edom nothing would be left behind. Edom was known for its wise men and their discernments, but all of Edom's wisdom would perish in the destruction (1:8).

The purpose of the overthrow is explained in verses 10-16. Edom was devoid of compassion when it plundered Israel. The Edomites watched the destruction of Jerusalem and did not raise a hand to help. They saw Israel's misfortune as an opportunity to strengthen their own position. They stole and looted from the helpless in the city, and so the wrath of God is kindled against them (1:15-16). Edom would be so completely obliterated that it would seem as though the nation had never existed. This is a warning to any people who advance themselves at the misfortunes of others.

In contrast to the calamity visited on Edom, Israel will receive deliverance and blessing. Israel will be like a flame, licking up the stubble of Edom until it is no more. These final verses have prophetic significance which is still future. Someday Israel will possess the territory which was occupied by Edom in Obadiah's day. The kingdom will be governed by Israel and the entire kingdom will be the Lord's (1:21).

Over a hundred years after Jonah preached to Nineveh, God sent another prophet, Nahum, to pronounce its doom. The book of Nahum demonstrates how false is the view that "might makes right." The great Assyrian Empire, of which Nineveh was the capital, boasted its might and wealth, but it did not acknowledge its sin, nor would it listen to God. The fall of such a haughty nation was inevitable, as the text of Nahum reveals.

The name Nahum, which is a shortened form of Nehemiah, means "consolation" or "comforter."

Nahum does not date his prophecy according to the reigning king of Judah. Internal factors indicate that the prophecy was given between 661 B.C. and 612 B.C. The prophet mentions the fall of Thebes (661 B.C.) as an accomplished fact (cf. 3:8, called No-amon). The destruction of Nineveh (612 B.C.) had not yet taken place. The prophecy may thus be dated between these two events.

The city of Nineveh is the subject of this prophecy. A few things should be noted concerning some rulers and cities directly related to the book of Nahum:

Very little is known of the personal life of Nahum. His name does not appear at any other place in the Bible (unless he is the Naum of Luke 3:25). The year of Nahum's birth is unknown, but he was probably younger than fifty when he began his prophetic ministry.

According to 1:1, Nahum was from a town called Elkosh. Four possible locations of Elkosh have been suggested:

Wherever Nahum's home was, we should keep in mind that when he was born the Assyrian armies had already invaded Palestine twice:

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 437, by Irving L. Jensen)

Many find the content of Nahum repugnant and believe it to be "sub-Christian" in its emphasis. To gloat over the misery of a conquered city seems to fall short of the message of the New Testament.

It must be understood that the content of the book is not an expression of satisfaction over the death of the wicked. It is rather an acknowledgment that Nineveh had sinned to the limit of God's longsuffering. In accordance with His just character, God must move in judgment.

The book is best understood when considered a sequel to Jonah. God had sent Jonah to Nineveh over one hundred years before with a message of judgment. At that time Nineveh repented, and God's mercy withheld the judgment. But now the sins and cruelty of Nineveh have increased beyond the possibility of repentance. In Jonah, God acts in mercy toward Nineveh. In Nahum, He acts in justice toward the city. The prophecy of Nahum has a clear message for all times—the longsuffering of God has limits. When these limits are transgressed, God moves judicially and metes out judgment.

The book is mostly about Nineveh. It also wrote for the benefit of the people of Judah. He clearly answered questions raised by his brethren, such as:

The book of Nahum consists of two poems. The first is a picture of God moving in greatness and majesty. The second is a description of Nineveh receiving God's judgment.

In a legal enactment, the character of the judge may affect the verdict that he hands down. In 1:1-8 we have a description of the judge who will deliver the verdict concerning Nineveh. In this case, the judge is God. As a judge, Jehovah is characterized by wrath, righteousness and goodness. His wrath is compared to a dust storm in the desert. All nature trembles as God executes vengeance. Because of His righteousness. God cannot excuse sin. He by no means clears the guilty. But the Lord's goodness prevails in addition to the fierceness of His anger. The "Lord is good" (1:7) to those who trust in Him. He had dealt mercifully with repentant Nineveh in times past.

The verdict is discussed in 1:9ff. Some of Nahum's contemporaries doubted that Assyria, a strong political power, could be completely demolished. Nahum points out that there is no good reason to doubt God's verdict. The devastation will be so great that Nineveh will never again rise as a world power. Israel should recognize God in this deliverance from Assyria and thank Him for it (1:15).

The description of the fall of Nineveh is in chapter 2. Chariots jostle in the streets as the invaders make their way through the city. Some have seen in these verses (2:4ff.) a prophetic description of the modern automobile! But this would violate the context because there is no parallel between our present day traffic jams and the battle that took place in the streets of Nineveh!

The survivors of the invasion stand in horror with pale faces (2:10). Nineveh was like a lion that fed on the flesh of others, but now the lion has been smoked out of its lair and slain (2:11-13).

The coming destruction of the city is justified in chapter 3. In verse 4ff., Nineveh is described as a center of promiscuity and witchcraft. Archaeological research has shown that this city was filled with superstition. The Assyrians found omens in the behavior of animals, the formation of clouds and the signs of the zodiac. All this sounds the death knell for the city. Nineveh is going to be buried by God. But there will be no mourners at the funeral (3:7).

The book closes with a reminder of what happened to No-amon in Egypt. This city, better known as Thebes, was well situated geographically to withstand invaders. Yet the Assyrians themselves reduced that city to ruins. In 3:8ff. Nahum points out that similarly, the Assyrians' position would not save them. They would experience the same destruction.

What God did to Nineveh He will do to any nation or culture that thrives on cruelty. When His judgment eventually comes, the judged vanishes into oblivion.

Habakkuk was the last of the minor prophets of Judah, called by some "a major minor prophet." It was perhaps to Habakkuk that God first revealed how near the end was.

There are various views as to exactly when Habakkuk ministered as a prophet and wrote his book, because the Bible text does not give direct information on this.

There is general agreement that the prophecy of Habakkuk was written between 609-605 B.C. The Chaldeans or Babylonians, are prominent in the world scene, which may indicate that 605 B.C. is the most probable date for the prophecy. In that year, Nebuchadnezzar established himself as a world ruler with his victory in the Battle of Carchemish. The words of the prophet in chapter 1 concerning the Chaldeans are consistent with this event.

If the prophecy has been written just after the battle of Carchemish, Habakkuk realizes that the lawless evil of Assyria will be continued by the Chaldeans. His remarks concerning his own people Israel also fit this date, since the ungodly King Jehoiakim reigned in Judah during these years.

Within a few years of Habakkuk's prophecy the Chaldeans swept through Palestine; the deportations began in 605 B.C.

Some critics have questioned the authenticity of the last chapter of the book. It is a praise which many believe was composed by an unknown writer and was added to the book later. Support for this is found in the "Habakkuk Commentary" of the Dead Sea Scrolls. This treatise is an ancient commentary of the book of Habakkuk. It does not discuss the third chapter, which has led some to suppose that the Dead Sea community knew nothing of it. But this assumption is unwarranted. The content of the "Habakkuk Commentary" shows that the writer was attempting to apply the Chaldean invasion to his own day and found nothing in the highly poetic third chapter that would contribute to this, so he did not comment on it.

Chapter 3 records Habakkuk's reaction to the answers God gave to his questions. It forms an appropriate conclusion to chapters 1-2.

The spiritual condition of Judah when Habakkuk was ministering was one of dark apostasy (1:2-4). The fruits of Josiah's reform program must have been very temporary, if a prophet of God would complain about national corruption only a decade later. The last three kings of Judah were evil rulers. Read 2 Chronicles 36:14-16 for a description of the people's heart just before the Babylonians conquered Judah. Also read Jeremiah 10, which reveals Judah's sin of idolatry at this time. (Jeremiah, a contemporary of Habakkuk, was Judah's last prophet before Babylonian captivity.)

The little we know about the man Habakkuk is inferred from his short book. The text of 1:1 identifies Habakkuk as a prophet, which in itself reveals much about his ministry. Some think his call to be a prophet came while he was serving as a Levitical chorister in the Temple. This is suggested by the musical notations at 3:1 and at the end of the book: "For the choir director, on my stringed instruments." The prophecy of 1:6 points to the fact that Israel, the Northern Kingdom, had already gone into Assyrian Captivity, for now the Chaldeans (Babylonians) were threatening Judah. Thus, Habakkuk was a prophet of Judah.

Habakkuk was a questioning man. He had difficulty harmonizing what he had learned about God by faith with what he observed around him in the arena of history. He saw atrocities happen in his own nation while God appeared to be apathetic. God tells him that He will use the Chaldeans to crush Israel because of her sin. This raises a problem, because the Chaldeans themselves are vicious and immoral.

The book has been described as a discussion of the problems of faith. This is an accurate designation. The problems of Habakkuk are not likely to perplex the unbeliever, who considers history to be without purpose and human events to be controlled by chance or brute force. But the believer who accepts the existence of an all-good, all-powerful God must grapple with these problems.

This book is a record of a man struggling with basic questions and doubts. In turn, God supplies the answers. The dialogue between God and Habakkuk is recorded in chapters 1-2. The response of Habakkuk is in chapter 3.

In 1:1-4, Habakkuk exhibits an attitude of impatience. He has prayed about this matter and presses God for an answer to his question. Why does iniquity go unpunished? God keeps silent and does not intervene in the affairs of His people. Many ask the same question today, in light of the existence of godless governments in many parts of the world.

God answers Habakkuk in 1:5-11. He is working in human affairs, although the prophet does not see it. He is going to bring a blood-thirsty, arrogant nation against Israel. This nation, Chaldea (Babylonia), worships its own military might, but it will be God's instrument to deal with Israel's sin. We today should remember that God is working, perhaps in unseen ways and using unusual instruments. The fact that we cannot understand what God is doing does not mean that He is inactive.

In 1:12-2:20, a second problem is raised. Why would God use the Chaldeans to punish Israel, considering that they had greater sin than Israel? Habakkuk's attitude at this time reveals more patience on his part. The steps he follows would serve well as a model procedure for handling any problem:

Habakkuk is to be patient and trust God while he waits for the fulfillment of this prophecy. The judgment may not come immediately, but it will come. If the fulfillment of God's Word tarries, he is to wait (2:3). In the meantime his faith will sustain him (2:4). It is this faith that distinguishes the righteous man from the unrighteous man.

Habakkuk's joyous response to God's attention is recorded in chapter 3. He now understands what God will do and trembles (3:1-2). The prophet who was concerned that God was doing too little becomes afraid that God will do too much. He prays that the judgment will not be too severe and that in wrath God will be merciful (3:2).

Verses 3-15 give a poetic description of God's past association with Israel. All nature trembles when God intervenes in human history. The prophet's concluding thoughts are recorded in verses 16-19. He trembles because of the coming judgment, but waits "quietly for the day of trouble" (3:16). Even in the face of impending calamity he can rejoice in God's ways.

Haggai is one of the shortest books of the Bible, called by someone "a momentous little fragment." Among its prominent teachings is the necessity of putting first things first. Not long after God led the Jews out of exile back to Jerusalem, the people became self-satisfied and began to neglect the things of the Lord. They were building houses for themselves, but hardly a soul was grieved that the Temple-building project, discontinued sixteen years earlier, was yet at a standstill. To such a stagnant situation, Haggai was sent with God's message.

The name Haggai means "festal" or "festive." The root of the word Haggai has the literal meaning of celebration. Read 1 Samuel 30:16, where the Hebrew word is translated "dancing." Whatever led Haggai's parents to this name, it was well chosen, for Haggai was one of the few prophets who had the inexpressible pleasure of seeing the fruits of his message ripen before his very eyes.

The book of Haggai clearly dates itself: "second year of Darius the king," (1:1), which was 520 B.C. All four messages recorded in the book bear the same date, as to year.

This short prophecy (38 verses) is illuminated when read in connection with Ezra 1-6. Under the leadership of Zerubbabel, a Jewish remnant returned to Palestine in 536 B.C. and began to rebuild the Temple, which had been destroyed by Nebuchadnezzar. Because of persistent opposition from people living in the area, the project was interrupted shortly after it was begun. For sixteen years the Temple remained unfinished. In 520 B.C., the prophetic voices of Haggai and Zechariah roused the people to action, and the work was finally completed.

At this time tumult reigned in other parts of the Persian Empire. The mighty Cyrus had died in 530 B.C., and Cambyses succeeded him to the Persian throne. Cambyses was an unstable ruler who became insane and committed suicide in 522 B.C. In the struggle that followed, a pretender to the throne, Gaumata, was executed and Darius ascended the throne. Instead of stabilizing conditions, this turn of events touched off a general revolt throughout the empire. It required Darius several years to consolidate his control. Haggai began to prophesy shortly after Darius assumed power. The "shaking of the nations" (2:21-22) may well refer to these events.

Very little is known of the prophet Haggai. His name appears in two verses outside of his own book: Ezra 5:1; 6:14. Read these verses.

Haggai was probably born in Babylon during the captivity years. We know nothing about his family. He was among the first contingent of Jews returning to Jerusalem, under the leadership of Zerubbabel, in 536 B.C. (Ezra 2:2).

The prophet Haggai is often referred to as "The Successful Prophet." No prophet saw a faster response to his message than did Haggai. Also, he has been called "the prophet who said it with bricks." This is because the main subject of his message was the completion of the Temple structure.

Haggai and Zechariah were companions in the prophetic ministry (Ezra 5:1; 6:14). How was the principle of co-working practiced in New Testament times? (cf. Mark 6:7.) What are the advantages of a dual witness?

The book of Haggai contains four brief messages that the prophet preached in connection with the reconstruction of the Temple. The messages are carefully dated. They were delivered over a four-month period toward the end of 520 B.C.

Haggai preached these messages to rouse the people to complete the work on the Temple. The book presents a situation parallel to many of today. Similar frustrations, lethargy and disappointments are faced by every servant of God who takes on the task of rousing a group of people from a long period of spiritual indolence.

MESSAGE 1	MESSAGE 2	MESSAGE 3	MESSAGE 4
1	2:1-9	2:10-19	2:20-23
August-September	September-October	November-December	November-December
Exhortation	Encouragement	Instruction	Assurance

The first message is a challenge to the leaders, Zerubbabel and Joshua. They in turn are to relate it to the people. Haggai begins by going through the excuses the people used for leaving the Temple unfinished. Sixteen years had lapsed in the work. The people did not deny the worthiness of the project. They claimed that it was just not opportune to resume construction (1:2). After all, they had been without a Temple for many years in Babylon. Why should they be frantically concerned now?

Haggai points out the inconsistency of their reasoning (1:3-6). They said it was not time to build God's house, but they had time to work on "ceiled houses" for themselves. A ceiled house was a luxurious dwelling that required much time and money to build. Haggai implies that they had withheld financial support from God's work so that they could build their own homes. As a result, God withheld material blessings from them. In their attempt to accumulate more possessions, their money and crops disappeared faster than ever. The bag carrying their wages seemed to have a hole in the bottom (1:6). God blew away their material gain so there was nothing left (1:9).

This is a lesson for our materialistic American society. Believers who neglect spiritual responsibilities in favor of selfish financial interests will lose out materially and spiritually. The believer who tops his priority list with God will gain the best of both worlds. It is an illustration of Matthew 6:33, which teaches that these material "things" will be added to us as we concern ourselves primarily with God's business.

The people respond to Haggai's pertinent challenge (1:12-15). Enthusiasm and obedience are shown as the building resumes. God's presence encourages them as they labor together (1:13).

As the work proceeds a wave of disappointment sweeps over the workers. The Temple under construction seems nothing compared to the previous one (2:1-3). According to the Babylonian Talmud, this restoration Temple lacked the Ark of the Covenant, the sacred fire, the Holy Spirit, the Urim and Thummim and the Shekinah glory.

As one writer states it, in the first message, Haggai combats the peril of a false content, while in the second, he reacts against the peril of a false discontent. The Christian leader must often encourage people who feel that their task is too small to be significant.

The prophecy looks forward to the second advent and the final "shaking" of all things (cf. Hebrews 12:26ff.). In that day the glory of the Temple will far surpass the glory it has previously known. Instead of the Shekinah glory of God, the Messiah Himself will be present.

Three months had elapsed since the people had begun to build in response to Haggai's initial message (1:15). They wondered why there had not been more evidence of God's blessing upon them, since they were constructing the Temple in obedience to God's command.

Haggai answers them by posing two questions of his own (2:11-14). If a priest carries holy flesh in his garments, can this holiness be transmitted to what it touches? The answer is "no." But if a man is ceremonially unclean, this uncleanness can be transmitted to what it touches. In 2:l4ff. Haggai applies this principle to the Temple project. The fact that the people began to work on the Temple did not automatically make the whole nation clean before God. Any sin in the lives of the people would pollute the work they were doing, but being engaged in a holy task could not communicate holiness to them. Another fact to be dealt with is the lingering effect of former sin. Three months of obedience did not erase past sins. The blessing for present obedience would be forth-coming, but the chastisement for past sins was still evident.

The book closes with the fourth and shortest message, which promises that someday God will overthrow all the kingdoms of the earth and establish His appointed leader on the throne of David. The promise is made to Zerubbabel because he was the Davidic representative at that time. This does not mean that Haggai misread the meaning of contemporary events, believing Zerubbabel to be the Messiah who would set up an earthly kingdom (as is suggested by many non-conservatives). In Jewish thought, it was quite proper to understand a promise made to an individual as having fulfillment in one of his descendants. This is a messianic promise, assuring the people of the ultimate triumph of their work in the reign of the Messiah.

Zechariah, the longest book of the minor prophets, was often quoted by the New Testament writers. This is because so many of its prophecies point forward to Christ the Messiah. Zechariah is the most Messianic, the most truly apocalyptic and eschatological, of all the writings of the Old Testament.

Visions, symbols, and prophecies of the end times (eschatology) abound in Zechariah. These are the main ingredients of apocalyptic literature (Greek apokalupsis, meaning "uncovering," "disclosure," "revelation"). This is why the book is often referred to as "The Book of Revelation of the Old Testament." As such, it is very appropriate that the book appears as the next to the last book of the Christian canon of the Old Testament.

The Hebrew name Zechariah means "The LORD remembers." It was a common name in Old Testament times (around thirty men in the Old Testament are so named). Many parents no doubt gave the name as an act of gratitude to the Lord for remembering them with the gift of a baby boy.

The first verse of this prophecy indicates that the book is the work of Zechariah, who was a contemporary of Haggai.

There are datelines in the book of Zechariah: at 1:1; 1:7; and 7:1. The second year of Darius (1:1) was 520 B.C., and the fourth year (7:1) was 518 B.C. The opening words of 8:1 suggest a later revelation to Zechariah, as do the opening words of 9:1. How much later these revelations were given, however, cannot be determined. It is possible that chapters 1-8 were written during the building of the Temple (520-516 B.C.); and chapters 9-14, after the Temple was completed in 516 B.C.

Many non-conservatives attribute chapters 1-8 to Zechariah, but deny that chapters 9-14 belong to the same period. The tendency is to assign a much later date (usually between 280-140 B.C.) to chapters 9-14. This would place the composition of these chapters several centuries after the time of Zechariah. Those holding this view support it with familiar arguments:

It is not to be denied that there is a difference in style between chapters 1-8 and chapters 9-14. But there are also several cohesive elements. Several rare expressions which occur in chapters 1-8 also occur in chapters 9-14. There may have been an interval of time between the composition of these two sections of the book. This would account for the noticeable differences in style. But there is little warrant to assume that this time lapse spans several centuries. The mention of Greece (9:13) does not disprove Zechariah's authorship of these chapters because Greece was rising to power already in Zechariah's day. It is reasonable to assume that the entire book was composed by Zechariah.

Zechariah began his prophetic ministry around the time of Haggai. The historical background of Haggai thus forms the backdrop for Zechariah's prophecy as well. The reconstruction of the Temple is the subject of this prophecy also, although Zechariah emphasizes the prophetic implications of this labor, while Haggai is more concerned with the contemporary situation. The main task that Zechariah and Haggai shared was to exhort the Jews to finish rebuilding the Temple. This project had been discontinued in 534 B.C., fourteen years before the prophets began their ministry. Read Ezra 6:14-15 to learn how successful the prophets were.

Zechariah's father was the priest Berechiah; his grandfather, priest Iddo (1:1). Ezra 5:1 says Zechariah was a son of Iddo. In Jewish terminology, "son of often had the wider designation of "descendant of." It is possible that Berechiah died before Iddo, causing Ezra to identify Zechariah with the surviving ancestor of the priestly line.

Zechariah's family was among the Jewish exiles who returned from Babylon in 536 B.C. under Zerubbabel (read Nehemiah 12:4, 16). Zechariah was a young child at that time, if he was a young man when he began to prophesy in 520 B.C. (The "young man" of 2:4 may be Zechariah.)

In 520 B.C., when God began revealing to Haggai the message he should preach and write, Zechariah was ministering to the Jews as a priest, a position passed down from his forefathers (Nehemiah 12:16). Then, two months later, Zechariah was commissioned with a similar prophetic task (cf. Haggai 1:1 and Zechariah 1:1). This made him a prophet-priest, like his predecessors, Jeremiah and Ezekiel. Jewish tradition honors Zechariah (along with Haggai and Malachi) as a priest of the Great Synagogue, responsible for gathering and preserving the sacred writings and traditions of the Jews after the Babylonian Exile.

A clue to the emphasis of the book is found in the prophet's name. "Zechariah" means the LORD Remembers. It was this basic truth that Zechariah was seeking to communicate through proclamation of a series of visions and prophecies.

It would be easy for the people to believe that God had forgotten them. Israel had been conquered by a foreign power. The people in Palestine formed a small group struggling to regain power in a hostile world. Their hope was almost extinguished at times as they viewed the difficulties facing them.

Zechariah encourages them to look beyond the present difficulties. They needed long-range vision. There was spiritual activity that they could not see. God was indeed present with His people, even though appearances might indicate otherwise. God had not forgotten them. God remembers. To emphasize this theme, Zechariah uses a series of visions, messages, and prophetic burdens.

Like all biblical prophecy, the book of Zechariah contains both foretelling and forthtelling. The forthtelling is the prophet's appeal to the people concerning their heart relationship to God, so that the work of their hands (e.g., Temple project) might prosper. The foretelling concerns Israel's fortunes and judgments in the years to come, culminating in the nation's glory when the Messiah comes. Such predictions were intended to make the Jews yearn to see their King.

There are more prophecies of Christ in Zechariah than in any other prophetic book except Isaiah. The list of verses about fulfillment is given in below table:

PROPHECY	OF CHRIST	FULFILLMENT
Servant	3:8	Mark 10:45
Branch	3:8; 6:12	Luke 1:78
King-Priest	6:13	Hebrews 6:20-7:1
Lowly King	9:9-10	Matthew 21:4-5; John 12:14-16
Betrayed	11:12-13	Matthew 27:9
Hands pierced	12:10	John 19:37
Cleansing fountain	13:1	Revelation 1:5
Humanity and deity	13:7; 6:12	John 8:40; 1:1
Smitten shepherd	13:7-9	Matthew 26:31; Mark 14:27
Second coming and coronation	14:5, 9	John 10:16; Revelation 11:15; 21:27

1:1-6	1:7 - 6:15	7 - 8	9 - 14
Introduction	Night Vision (8)	Contrasting Messages (2)	Prophetic Burdens (2)

The opening paragraph introduces the entire book and constitutes a lesson from the past. The people are reminded of the fate of their fathers. God continually called them to repentance. But they did not respond, and judgment finally came. They are solemnly warned not to duplicate the sins of their fathers.

The first main section of the book is comprised of eight visions. Apparently all were received on one occasion. Each of the visions arises out of the historical situation in which Zechariah lived. There are references to the Temple, to Zerubbabel and to Joshua. These visions cannot be understood apart from their historical context. It is clear also that each vision looks beyond the time of the prophet to a period of blessing for Israel. Just how these blessings will be realized is revealed in chapters 9-14, in which a description of the coming Messiah is given.

Vision	Significance	Scripture
1. Man Among the Myrtles	Israel Scattered Among the Nations	1:7-17
2. Four Horns and Four Smiths	Gentile Domination of Israel	1:18-21
3. Man with Measuring Line	Jerusalem, Center of Blessing	2:1-13
4. Joshua's Cleansing	Israel's Cleansing	3:1-10
5. Golden Lampstand	Israel, a Testimony	4:1-14
6. Flying Scroll	Israel Judged by the Word	5:1-4
7. Woman in the Ephah	Wickedness Removed	5:5-11
8. Four Chariots	World-Wide Judgment	6:1-8

The first vision is recorded in 1:7-11 and the interpretation follows in 1:12-17. There are unseen riders among a group of myrtle trees located in a hollow. The myrtle trees seem to symbolize Israel and her position in the world in Zechariah's day. Although the nation is downtrodden, God has messengers watching over Israel. This demonstrates that Israel is under the protective care of God and will someday be completely restored.

In the second vision, four horns scatter Judah, Israel and Jerusalem (1:19). These horns speak of the four world powers that subjugate Israel during the times of the Gentiles. They can be identified through reference to Daniel 2 (see Section 2 of Chapter 15 of this course). The four smiths are the powers that subjugate each of the four horns. They may be identified:

HORN 1	-	BABYLON
HORN 2	SMITH 1	MEDO-PERSIA
HORN 3	SMITH 2	GREECE
HORN 4	SMITH 3	ROME
-	SMITH 4	MESSIANIC KINGDOM OF JESUS CHRIST

In the third vision, the prophet meets a man on the walls of the city who has a measuring line. In verse 3, an angel tells Zechariah that Jerusalem will someday be a city without walls. The people in Zechariah's day were concerned about the city and its problems. God instructs them to anticipate a time when Jerusalem will enjoy the favor of God in a way never before experienced. During the reign of the Messiah, Jerusalem will be protected and enjoy the unusual blessing of God.

The previous vision contains an inherent problem. How can God pour out such a blessing (2:1-13) on His people if they continue to be disobedient to Him? The fourth vision resolves this problem. In it, Joshua, the high priest, appears before God in defiled garments. Joshua here represents the nation of Israel in its sinful condition. The problem of Israel's sin is solved through an advocate who pleads Israel's cause. God replaces Joshua's defilement with clean garments in spite of Satan's opposition. In a future day, God will supply cleansing for Israel and as a nation they will return to the Lord. It is also a picture of how God deals with Christians' sin. We have an accuser in the person of Satan. But we also have an advocate to plead our cause and provide cleansing. God does not overlook sin. The blood of Jesus Christ is His provision for the believer's forgiveness and restoration to fellowship with Himself (cf. 1 John 1:9-2:2).

The golden lampstand supplied with oil portrays Israel as a testimony to the nations. This is the logical outcome of the preceding vision in which Israel was cleansed. The imagery of this vision is attributable to the historical situation from which the prophet writes. The monumental task of constructing the Temple looms over the people like a great mountain that is impossible to overcome (4:7-9). As they rely on the divine enablement of the Holy Spirit (symbolized by the oil), this mountain will become a plain. The construction will be accomplished in the power of God, "Not by might, nor by power, but by my Spirit, saith Jehovah of hosts" (4:6). The two olive trees in the vision are identified as "the two anointed ones" which is probably a reference to the leaders Zerubbabel and Joshua. God will use them in the accomplishment of this task, facilitating realization of Israel's position as a testimony to the nations.

The sixth vision is of a huge copy of the Scriptures, approximately thirty feet by fifteen feet, which floats through the sky. The significance of this vision is explained. In the first five visions, God has offered comfort, describing the blessings that will come on Israel both immediately and in the future Kingdom age. The last three visions emphasize God's judgment of sin. The sixth vision emphasizes that God's judgment will be in accordance with His Word, because the scroll is a copy of the law.

In the seventh vision, a woman is placed in an ephah (bushel measure) which is then carried to Babylon. This symbolizes the ultimate purge of evil from Israel. It also had an application for Zechariah's day. In coming back to the land the Jews had left idolatry behind them. But many of them had developed a greed for commercial gain. The ephah symbolized commercial operations. The vision expresses God's desire to eliminate such a selfish spirit from the land.

In the eighth vision, four chariots proceed out from between two bronze mountains. This scene symbolizes the worldwide judgment that will fall on Gentile nations before the return of the Lord. They will suffer God's judgment, just as Israel will (depicted in the sixth and seventh visions). A similar vision is given in Revelation 6:1ff., in which four horsemen proceed in judgment across the land.

Following the eight visions is the coronation of Joshua (6:9-15). The judgment and blessing depicted in the visions will be realized when one reigns as the king-priest—the Messiah Himself, symbolized by Joshua.

Two years have elapsed since the night visions of chapters 1-6. Chapters 7-8 deal with a question asked by the people (7:1-3) concerning a fast they had instituted in Babylon. Since they have returned to the land, is it necessary to continue to observe such a fast? The answer comes in two messages, both of which relate to this question.

7	8
Message 1	Message 2
Rebuke	Restoration
False Worship (Ritualism)	True Worship (Reality)

God's answer in chapter 7 is one of rebuke. The fast was only an outward ritual which the people had instituted for their own purposes. It was not for God that they observed this fast, but for themselves (7:4-6). The question itself illustrated their outward ritualism and hardness of heart (7:8ff.).

The scene described in chapter 8 is a direct contrast to the first message. God receives worship that is spontaneous and meaningful. The worship in chapter 8 is truly spiritual. It does not stem from a feeling of obligation, as in chapter 7. This is a scene from the Millennium, when Christ will rule on earth. In that day fasts will turn into feasts, which will be characterized by joy, gladness, love, truth and peace (8:19).

The final section of the book deals with the truths that were presented in chapters 1-6. It describes the two advents of the Messiah, rather than portraying them in visions. This section is comprised of two prophetic burdens. Each begins with the words "The burden of the word of Jehovah" (9:1; 12:1). Each burden has a particular emphasis.

First Burden (9-11)	Second Burden (12-14)
Rejection of the Messiah	Reign of the Messiah
First Advent	Second Advent

The emphasis of chapters 9-11 is on the first advent. Israel's king comes in lowliness and humility (9:9), riding on an ass. This prophecy was literally fulfilled in Christ's triumphal entry (Matthew 21). But this king was rejected by Israel, as the gospels record. The consequences of this rejection are prophesied in chapters 10-11. Israel has rejected the good shepherd (11:1-13) and will turn to a worthless shepherd who will not care for the perishing (11:15-17). This "worthless shepherd" is the Antichrist to whom Israel will turn just prior to the second advent of Jesus Christ.

The second burden continues from the first. Chapters 12-14 lead up to the second coming of Christ to the earth. They may be summarized as follows:

Conflict for Israel	12:1-9
Cleansing and Blessing for Israel	12:10-13:9
Climactic Appearance of Israel's King	14

Israel's final conflict is portrayed in 12:1-9. The nations converge on Jerusalem and the city is subjected to a siege. God intervenes for His people and destroys the attackers (12:9). Then Israel takes advantage of two provisions God has made for His people (12:10-13:9):

The book concludes in chapter 14 with the visible return of Christ. His feet touch the Mount of Olives and He executes vengeance on the armies which have gathered against Jerusalem. This brings about great topographical changes and prepares the way for the millennial scene that follows (l4:l6ff.). It is a time of universal holiness, when Christ reigns personally as "king over all the earth" (14:9).

The book of Malachi contains the LORD's last recorded words of Old Testament times. In many respects it is a sad book, because it reveals what little progress—if any—Israel had made since the nation was born fifteen hundred years earlier (Genesis 12). Dark and distressing as this is, however, the sun of God's grace arises out of its pages; so, when the reader has arrived at the last verses, there is no question but that in the end the day of glory will come for a repentant Israel, as well as for all believers.

The book derives its names from the statement in 1:1, "The burden of the word of Jehovah ... by Malachi." On the basis of this statement it is assumed that the book was written by a prophet named Malachi. A similar form occurs in 3:1 in which God says, "Behold I send my messenger." This passage refers to the ministry of John the Baptist (see John 1).

On the basis of internal evidence it is possible that this short prophecy was written after the exile. The book must be dated after the time of Haggai and Zechariah because the Temple is standing and the sacrificial system appears to have been in operation for some time. It is difficult, however, to determine one precise date. Conditions described in Malachi are similar to those of the final chapters of Nehemiah. The people had acquired an indifferent attitude toward the Temple and intermarriage with pagans was prevalent. The spiritual life of the nation was at a low ebb. Malachi probably prophesied during Nehemiah's absence from Jerusalem (cf. Nehemiah 13:1-8). When Nehemiah returned to the city several years later he was forced to correct some of the very abuses that Malachi condemned. This would place the composition date of Malachi at approximately 433 B.C.

When Malachi wrote his book, the Jews as a nation had been back in the land of Canaan for about one hundred years. Prophets like Haggai and Zechariah had predicted that God's blessings would be given to the people in days to come, especially in "the day of the LORD." But several decades had passed and these prophecies of hope were still unfulfilled. The days had become increasingly drab and dreary. It was a period of disappointment, disillusionment and discouragement, of blasted hopes and broken hearts. The Jews' faith and worship were eroding, and their daily lives showed it. In this backslidden condition they were hypercritical of God's ways. That God would even speak with them is evidence of His long-suffering and mercy.

The Bible furnishes virtually no biographical information about Malachi. He was a prophet of God (1:1); a contemporary of Nehemiah. His name is an abbreviated form of the Hebrew Malachiah, which means "messenger of Jehovah." It is interesting that the word "messenger" appears three times in this short book (read 2:7; 3:1.)

In the words of G. Campbell Morgan, "The failures of the people that angered Nehemiah, inspired the message of Malachi." Since Nehemiah and Malachi were contemporaries, it would be very enlightening to study their two books together.

Malachi is both a conclusion and a connecting link. It concludes the story of Israel for the span of 2000-400 B.C., and it is the last prophetic voice of the Old Testament. The book connects the Old Testament with the New Testament by its prophecies of John the Baptist and Christ's first advent. Its messianic flashes (3:1-6; 4:2) prepare us for the New Testament revelation and focus our attention on Him who alone is the world's hope. Beyond that, the book reaches into the end times when it prophesies about the final day of the LORD (i.e. the Second Coming of the Lord Jesus Christ).

Malachi touches on a number of abuses that had become commonplace in the postexilic community. Dishonoring God's name in worship, withholding tithes and criticizing God are a few of the specific sins that the prophet condemns. But the main thrust of the message is directed against the basic attitude that these sins revealed. Malachi's generation had become spiritually cynical. This is revealed in a literary device that is used repeatedly in this book. Seven times God either makes a statement to the people or makes an accusation against them. The response of the people is the same in both cases. They respond by questioning the veracity of the statement, usually with the word "wherein" (see 1:2-3; 1:6-7; 2:14; 3:7; 3:8; 3:13-14). This reply reveals that a skeptical, apathetic attitude underlies all their service for God. In each case God justifies His statement by providing a word of explanation.

The cynical attitude of Malachi's generation is prevalent in Christian communities today. We live in an atmosphere of spiritual apathy. God's gifts and blessing are taken for granted. We often seem to think that God owes us all the privileges He has provided. We have a tendency to react defensively when God points out to us specific areas of spiritual need.

The book begins with a statement of God's love for His people. Immediately they challenge it (1:2). "How could God love us," they probably reasoned. "Think of what has happened to us. He allowed a heathen nation to take us into captivity. And we have been plagued with difficulties since we returned to the land. God does not love us."

God gives a twofold reply to this challenge. The first proof of His love is that He chose Israel. "I have loved Jacob; but Esau I hated" is the statement God makes. The terms "love" and "hate" here have the idea of choosing one person instead of another. It is the acceptance of the one in preference to the other. (cf. Genesis 29:33 and Deuteronomy 21:15 for similar usages of the word.)

The second proof of God's love is that He has preserved Israel. The Edomites, descendants of Esau, were destroyed as a nation, but not the Israelites (1:3-5). God continues to watch over and preserve the nation He has chosen.

God now catalogs some of Israel's iniquities. He deals first with the priests and their perversion of the Temple worship (1:6-2:9), and, second, with the sins of the people generally (2:10-17).

The priests were guilty of malpractice in their administration of the Temple sacrifices and in their instruction of the law. In 1:6-14, the prophet indicates that the priests were accepting any animal for sacrifice in the worship at the Temple. And the people were bringing inferior animals that were not allowed under the law—the blind, the lame and the sick. These rejects were chosen to be offered for sacrifice. And today it is customary to offer to God and His work things that are no longer useful to us. Most mission boards and Christian schools are accustomed to receiving worn-out or useless items which are of no value to the donor. God says that to offer Him what we no longer want is polluted worship. In Malachi's day, even the governor would not have accepted the defective gifts that were offered to God (1:8).

The people for their part have become weary and bored with the obligations involved in worship (1:13). They indicate that this heavy burden is difficult for them to bear. God remarks that He also finds such worship intolerable. He would rather discontinue the Temple services and offerings than continue them in hypocrisy (1:10).

The second problem with the priesthood involves the law (2:1-9). God reiterates His original purpose for the priests. The priests are God's messengers who are to seek God's will and then teach it to the people. But the priests have not done this, and as a result have caused the people to stumble. When spiritual leaders are ignorant of God's Word, or when they misinterpret it, the effects on the people as a whole are disastrous. The following section (2:10-17) shows that the people likewise are unconcerned about God's laws.

In 2:10-17, God rebukes the people for their sins. He mentions divorce and denial of judgment. Israel has resumed one of the practices that contributed to the judgment of the captivity—marrying foreign wives who bring false gods into the country. They still observe the religious ritual with a great demonstration of outward emotion—"covered the altar of Jehovah with tears" (2:13). But they continue to practice something God hates—divorce (2:16). In order to marry foreign wives many men were breaking their original marriage contracts (2:14).

The other problem is in a denial of God's judgment (2:17). The people believe that God will not move in judgment. They call their evil practices good. The last two chapters of Malachi reply to this. God will indeed move in judgment, in the Person of the Messiah.

In response to the questioning of 2:17, the prophet states that God's judgment is certain. His appearance will be sudden (3:1) and in that day the wickedness will be purged out of Israel. The judgment will be like the process of refining metal, in which the impurities are separated from the ore. It will be like powerful detergent used to clean the dirt out of clothing.

In the preceding section, the people asked what they were doing that deserved judgment. God states that one offense is robbery. They have robbed Him of tithes and offerings (3:8), and for this reason God has withheld material blessings. If they would honor God He would grant blessings that would be greater than they expected. God's desire to bless them was greater than their desire to be blessed.

The people also sin in that they complain against God. They have come to believe that it does not pay to serve God. They have been very zealous to observe the religious obligations, but they have not been rewarded for their piety (3:14). God answers this complaint in the last section of the book. Those who are genuinely spiritual will indeed be rewarded.

The final section of Malachi answers the charge that God has not taken notice of His people to give them what they deserve. But God does take notice of what His own are doing (3:16-18). Those who fear the Lord are recorded in a "book of remembrance" (3:16). God will treat these as faithful sons and will reward them accordingly (3:17-18).

The unfaithful will burn as stubble on that day when the "Sun of righteousness" appears with blessing for His own and judgment for unbelievers (4:1-6). This great Day of the Lord will be announced by Elijah the prophet (4:5). According to the New Testament, this prophecy was fulfilled in the person of John the Baptist (Matthew 17:10-13). This is a fitting note on which to close this prophetic book and the Old Testament. The prophetic voice speaks 400 years later. It is the voice of one crying in the wilderness—John the Baptist, announcing that the Sun of Righteousness, the Messiah of prophecy, has arrived.

The four hundred years between the days of Malachi and the advent of Christ are known as the inter-testamental period. They are called the "four hundred silent years" because God did not cause any Scripture to be written during this time. It was a crucial era, for this is when God was preparing the world for the coming of His Son as Saviour and Lord (read Galatians 4:4). More background information will be provided for the inter-testamental period in the course: New Testament Survey.

1 - 2	3
The Dialogue	The Epilogue
An Attitude of Perplexity	An Attitude of Praise

1	2 - 3
The Majesty of God: The Judge (1:1-8) The Verdict (1:9-15)	The Destruction of the City: Described (2:1-13) Defended (3:1-19)