Book of The Prophets

Cary D.
Tolenada
T2 – Class Hapag
Book of the Prophet Daniel
Date Written: 540-164 BC

Daniel is a complicated book. The first six chapters tell stories about the life of Daniel
and a few other Jews in the court of Nebuchadnezzer II (605-562 BC) in Babylon. Then the
book presents several of Daniel's prophetic visions (7-12). Finally, three stories about Jews in
exile, including Daniel, conclude the book (13-14). Daniel was written in three different
languages (Hebrew, Aramaic and Greek). It covers the reigns of several rulers from different
empires. It is one of the most controversial books of the Old Testament.
The narrative parts of Daniel (1-6, 13-14) are similar to other Old Testament stories while
the visionary parts of Daniel (7-12) are similar to the apocalyptic visions in Ezekiel, Zechariah or
Revelation. In fact, Revelation is steeped in Daniel's language and imagery (e.g. Dan 7:9, Rev
1:14). The Catholic canon includes the Greek additions to Daniel, while Protestants generally do
not accept them (see chart). The Church uses a canticle from one of the Greek additions in the
Liturgy of the Hours every Sunday morning (3:56-88).
Traditionally, Daniel is considered to be the author of this book. Yet many scholars in
recent years have argued that the book was written in the 2nd Century BC as resistance literature
during the reign of the Seleucid king, Antiochus IV Epiphanes. There are several intricate
historical problems in Daniel, the most important of which is what kingdoms the book refers to
in the visions (Ch. 2, 7). The traditional interpretation understands the kingdoms in the visions
to be the Babylonian, Medo-Persian, Greek and Roman empires but most contemporary scholars
recognize them to be the kingdoms of Babylonia, Media, Persia and Greece. These scholars
usually understand Daniel's prophecy as vaticinium ex eventu, "a prediction after the outcome."
The issue of predictive prophecy is at the heart of the dispute about Daniel's date of
composition. Was the book written in the 6th century BC and does it accurately predict the
development of future kingdoms or was it written in the 2nd century BC and describe the
historical development of past kingdoms merely in the style of prediction? Those who hold to
the traditional position accept a 6th century BC date of composition, while the more widely
accepted scholarly position insists on a 2nd century BC date.
Daniel speaks of a Messiah, an anointed one who is "cut off" (9:25-26). Jesus fulfills this
prophecy and he also takes the title "Son of Man" from Dan 7:13, which he constantly uses to
refer to himself. The Son of Man is given authority by God and worshipped by all peoples
(7:14). Besides the title "Son of Man," the gospels use the cryptic phrase "abomination of
desolation" from Dan 9:27 (see Matt 24:15, Mk 13:14).
Daniel and his companions lived as a minority people under intense persecution for their
nationality and their religion. Their fidelity to the Lord under such difficult circumstances is an
enduring witness for us to be faithful in the midst of suffering. The examples of pagan kings
(Nebuchadnezzer, Belshazzar) whose pride leads to their disgrace serves to illustrate an
important biblical principle (Prov 16:18, 29:23).
Daniel is a snapshot of the lives of the Jewish exiles in the Babylonian empire. Yet it is
not merely a collection of nice stories, but a spiritual testimony which shows how it is possible to
be faithful to the Lord in trying situations. Daniel anticipates Jesus the Messiah and teaches
lasting spiritual truths about living for God.
https://www.catholicnewsagency.com/resource/56230/daniel
Cary D. Tolenada
T2 – Class Hapag
Book of the Prophet Baruc
Son of Neriah and Jeremiah, son of Nebat
Baruch was Jeremiah's scribe and is mentioned several times in the book of Jeremiah (Jer
32, 36, 43, 45). Baruch's name means "blessed." Baruch was most likely written in Hebrew, but
only the Greek text survives. The date and authorship of the book are disputed and there are few
pieces of external evidence to help solve the problem.
The book of Baruch is composed of three basic parts. The first part (1:1-3:8) is a preface
which includes a penitential prayer by the exiles in Babylon. The second part (3:9-5:9) is poetry
by Baruch in which he offers prayers of praise, remembrance and trust. The final part (6) is
actually a separate work entitled the Letter of Jeremiah, which in ancient Greek manuscripts was
not part of the text of Baruch, but was a separate book in the Bible. Ancient Latin versions
attached the Letter of Jeremiah to Baruch. It was also most likely written in Hebrew originally.
The first part is basically a "cover letter" for the second part. It narrates how Baruch read
his prophecy aloud to the displaced king Jeconiah and the other exiles in Babylon (1:3-4). In
response to his prophecy the exiles repent to the Lord and send the priest Jehoiakim and a large
sum of money to Jerusalem to offer sacrifices at the place where the Temple had
been. Interestingly, they commission sacrifices to be offered for their Babylonian oppressors
Nebuchadnezzer and Belshazzar (1:11). But mainly, they offer a prayer of repentence and ask
God for his deliverance, counting on his mercy and reminding him of his promises. Many
commentators see a relationship between this part of Baruch and Daniel 9.
The second part begins with a poem about God's wisdom (3:9-4:4). His wisdom is to be
preferred over gold and silver and its light is a gift from God (3:17, 27). The Lord's wisdom is
the same as the Law of Moses (4:1). Then we find a poem that gives a voice to Jerusalem herself
(4:5-29). The city speaks to her children. Though she is sorrowful over the sins of Israel, she
urges the people to call upon God for mercy and deliverance (4:21). The last section of the
second part is a poem about the vindication of Jerusalem, the defeat of Israel's enemies and the
joy that God will bring upon Israel (4:30-5:9). Some see similarities between this second part
and Job 28, 38, Prov 28 and Sir 24.
The third part is the Letter of Jeremiah. Jeremiah's authorship of the Letter is disputed,
but the prophet was known to be a letter writer (Jer 29). The Letter has many similarities to
Jeremiah 10, for example, Jer 10:5 and Bar 6:69. It is a parody of Babylonian idol worship,
which mocks the powerless statues of gold-plated wood. The Letter shows the practice of
worshiping man-made idols to be foolish and contrary to reason. Why worship a powerless item
of wood and metal that can do nothing?
While religious idol worship is not a common problem in our times, imagine all the
things that our age does worship by placing human trust in them. Whether it be fame, money,
power or sexual immorality, these false gods are just as incapable of giving us salvation as were
the Babylonian idols.
Baruch reveals part of the Lord's relationship with his people. The exile was necessary to
teach Israel to trust in him (2:5). The nation acknowledges its sin and spiritually returns to the
Lord by seeking his wisdom and law. While they praise him in captivity (3:7), their fear is
removed (4:21) and God leads them in joy (5:9). They trust in the Lord's promise of deliverance
(2:34) and reject the idol worship of the Babylonians (6). Baruch is a book of hope which
reveals the transformative power of trusting in God with sincere repentence. The Church uses
Baruch as the sixth reading in the Easter Vigil liturgy.
Cary D. Tolenada
T2 – Class Hapag
Book of the Prophet Ezekiel
Date: 600-550 BC

Ezekiel is a very challenging book for several reasons. The author uses unfamiliar
apocalyptic imagery to describe many things. The historical situation in which Ezekiel wrote is
rather complicated and many of the events in the book occur only in visions. Even Ezekiel's
geographical location is puzzling. Much of the exacting detail in his visions seems unnecessary.
Ezekiel was a priest and a prophet who was taken from Judah to Babylon in the second
wave of exiles (597 BC). His prophecies are very attentive to the Temple, the liturgy and the
Sabbath. He takes the ceremonial commands of the law just as seriously as the moral. He calls
the exiled people to faithfulness to the Lord even though the signs of the Lord's blessing (the
land and the Temple) have been taken away.
Ezekiel's visions are categorized as apocalyptic literature. Daniel, Zechariah and
Revelation also contain apocalyptic literature as do several non-canonical books from biblical
times. Apocalyptic literature uses a mixture of complex symbols to talk about catastrophic
events in the future. Each of Ezekiel's visions serves as a window into the spiritual life
of Judah and its relationship with God. He has a vision of heaven (1-3), of idolatry in
the Temple and the glory of the Lord leaving the Temple (8-10), of the valley of the dry bones
(37), and of the New Temple and the restored land with God's glory returning (40-48). The
lengthy final vision of a restored Israel with all of its precise measurements envisions a nation of
God's people living in God's order but its details are open to many interpretations.
Like Jeremiah, Ezekiel performs some dramatic prophetic acts. These acts serve as
visual aids to Ezekiel's prophetic message from the Lord. Most of Ezekiel's prophetic acts
anticipate the Lord's judgment on Judah. The Lord commands Ezekiel to make miniature models
of the imminent siege of Jerusalem and to lie on his side, eating rationed bread (4). Then the
Lord tells Ezekiel to cut his hair and do various things with the clippings as a metaphor
for Israel's coming punishment (5). Later he performs a mock exile from his tent and eats with
anxiety to pre-figure the exile of Judah (12). To symbolize the re-unification of Israel and Judah,
Ezekiel ties two sticks together (37).
Scholars debate exactly where Ezekiel was located during his ministry. Ezekiel seems to
be transported by God a few times, but it is not exactly clear if the "transports" are physical or
visionary (see 8:3, 11:24, 43:5). The most likely proposals suggest he was located
in Babylon from 597 onward, but had several visions in which he saw events in Judah.
Like the other prophets, Ezekiel has a message of judgment and a message of
restoration. He announces God's judgment against Judah for its sins against the covenant and he
pronounces God's judgment against the surrounding nations which oppressed Judah. When
Ezekiel upbraids Judah for its gross infidelity to the Lord, some of the language he uses is so
strong that it startles us by its harshness. Yet Ezekiel does not leave his hearers in a state of
condemnation, but invites them to turn away from their sins and take advantage of God's
promises and covenant. Though the Lord uses Ezekiel to chide the people, he also uses him to
give hope to his suffering people in a time of exile and persecution. Ezekiel is a prophet of
judgment and a prophet of renewal.
Cary D. Tolenada
T2 – Class Hapag
Book of the Prophet Joel
Son of Pethuel

Joel is a short prophetic book which speaks of the coming "day of the LORD."
(1:15) The name "Joel" means "Yahweh is God." The book begins by describing a plague of
locusts sweeping through the land of Judah, destroying crops and ravishing the land (1:2-
12). The prophet sees this plague as foreshadowing a future time in which God will bring his
judgment on Israel and the surrounding nations. Yet Joel calls the people to repentance to avoid
the impending judgment (2:12). The Lord responds to the nation's repentant hearts and has
mercy on them (2:18). He then transfers his just anger from Israel to the surrounding nations
(4:4, 19). The Lord promises the restoration of Israel, the judgment of Israel's enemies and an
everlasting time of blessing (4:17-21).

The book is very hard to place in the chronology of Israel. The prophet Joel cannot be
identified with other persons named Joel in the Old Testament and the book mentions no
historical events that are easy to date. Based on the text of the book alone, scholars have guessed
at many different dates of composition from 900 down to 400 BC. On the day of Pentecost, St.
Peter quotes Joel 3:1-5 in Acts 2:17-21 to show that Joel's prophecy was fulfilled in the coming
of the Holy Spirit. The Lord indeed "restored the fortunes of Judah and Jerusalem" (cf. 4:1)
through Jesus and the Holy Spirit.

The Church always reads Joel 2 on Ash Wednesday to invite us to return to the Lord with
all our hearts, with "fasting, weeping and mourning" for the duration of Lent (2:12).

The book reveals God to be "gracious and merciful, slow to anger and abounding in
steadfast love." (2:13) While he is concerned with sin and justice, he has mercy on those who
repent. He vindicates those who belong to him.
Cary D. Tolenada
T2 – Class Hapag
Book of the Prophet Obadiah

Obadiah is the shortest book in the Old Testament. The prophet Obadiah cannot be easily
identified with any other person named Obadiah in the Old Testament. His name means "servant
of Yahweh." Simply, the book is a prophecy against the nation of Edom.

Edom, also called Idumea, was descended from Esau, the brother of Jacob. The
Edomites' land was south and east of Dead Sea, adjacent to southern Judah and extending south
to the Gulf of Aqaba. The nation had refused to let the Israelites pass through during the Exodus
journey (Num 20:18). They had been one Israel's traditional enemies and had been conquered as
part of David's kingdom in the period of the united monarchy.

Since Obadiah does not make any clearly dated historical references, the book is very
difficult to date. The first option is to date Obadiah as roughly contemporaneous with Hosea and
Amos and to associate the Edomite's actions with the rebellion against the Judahite king Joram in
2 Kgs 8:20-22 (2 Chr 21:8-10). The more likely option is to see Obad 10-14 as referring to the
fall of Jerusalem in 587 BC. Obad 14 and Ps 137:7 seem to indicate that the Edomites at least
approved of the Babylonians leveling of Jerusalem and at most, helped them to destroy the city
and capture Jewish refugees. Ironically, Nebuchadnezzer and the Babylonians sacked Edom five
years later, fulfilling Obadiah's word in Obad 15.

There are remarkable parallels between Obadiah and Jeremiah 49. Scholars disagree as
to whether one of prophets relied on the other or if the two relied on a common source.

Obadiah announces the Lord's judgment against Edom for the nation's sins
against Israel. The prophet mentions "the day of the Lord," which is a constant theme in the
prophets (Obad 15, Isa 13:6, Jer 46:10, Ezek 30:3, Joel 1:15, Amos 5:18, Zeph 1:14). The last
section of the prophecy describes a time of vindication for the Lord's people, when Israel will
rule over Edom. The book illustrates the Lord's care for those who belong to him and reveals his
character as a just God who will judge evil and reward fidelity.
Cary D. Tolenada
T2 – Class Hapag
Book of the Prophet Jonah
Son of Amittai

Jonah, whose name means "dove," prophesied in the time of Jeroboam II, king of Israel
793-753 BC (2 Kgs 14:25). At the time, the Assyrian Empire was threatening Israel from the
north and eventually did overrun the kingdom in 722 BC. Scholars debate the date and
authorship of the book of Jonah because there are so few clues as to when it was written. It is
possible it could have been written at a later time by an inspired author writing about Jonah
rather than by Jonah himself. Scholars disagree over the nature of the book of Jonah. It may be
considered an historical narrative or a fictional story.

The book of Jonah is a story about a prophet rather than a prophecy. It tells the story of
Jonah's rocky relationship with God. When the Lord calls him to preach to Ninevah, Jonah
immediately flees in the opposite direction, but the Lord doesn't let him off the hook so easily. A
powerful storm and a giant fish combine to thwart Jonah's plan to escape God's call. Even the
pagan sailors on their way to Tarshish turn pious in the face of disaster and begin praying and
offering sacrifices to the Lord (1:16).

Once inside the fish, Jonah realizes his error and repents for being so impetuous. But the
drama is not over yet! God sends his word to Jonah for the second time, asking him to go and
preach to Ninevah. Jonah reluctantly accepts. He despised the Ninevites and resented the fact
that the Lord wanted to extend his mercy to them. But when Jonah preaches God's message, the
people of Ninevah respond immediately with fasting and prayer, just like the sailors in the first
part of the story. While it seems a prophet should be ecstatic at such a response, Jonah is
despondent and finds a hillside on which to sulk (4:5).

But again the Lord won't let Jonah off so easy. He challenges Jonah's resentful attitude
by sending a plant which gives Jonah shade and a worm that kills the plant. Jonah's resentment
is only intensified by this episode so that he becomes "angry enough to die." (4:9) But the Lord
explains that his attitude contradicts the merciful heart of the God he represents. The story ends
before we hear Jonah's response, but we can accept the Lord's challenge to Jonah as a challenge
to us.
Do we have attitudes that contradict God's mercy? Do we run from the Lord when he
calls us? Do we do his will only with reluctance? The message of the book confronts us with
our sinfulness as we see our own faults in Jonah's heart. Ironically, the people who really "got
the message" were the sailors and Ninevites, not the prophet God sent to them!

Jesus looks back to Jonah as a type or foreshadowing of himself (Matt 12, 16; Luke
11). The Church fathers continued Jesus' line of thought by comparing how Jonah brought a
message of salvation to the Gentiles after leaving the fish's belly and Jesus brought the message
of the Gospel for the Gentiles after leaving the tomb.

The story of Jonah teaches us respond to God's call and to widen our perspective to embrace the
Lord's plan for others even when it contradicts our assumptions or selfish desires.
Cary D. Tolenada
T2 – Class Hapag
Book of the Prophet Amos
Shepherd and cultivator of sycamore trees

Date Written: 750 BC

Amos is sent by God from the southern kingdom of Judah to the northern kingdom
of Israel. The kingdoms had been divided during the reign of Rehoboam, Solomon's son (see 1
Kgs 12). Amos brings a harsh message to the rulers and people of Israel: God's judgment is
coming because of their infidelity to him.

The book begins with a short prologue giving historical context and a thematic
introduction. Then the Oracles, or prophetic sayings, Against the Nations begin (1:3-2:16). Next
Amos launches into judgment oracles against the nation of Israel (3:1-6:14). Then we read of
Amos' visions (7:1-9:10). Finally Amos presents an idyllic picture of a reunited kingdom of
peace in which the people possess the land in all its fruitfulness (9:11-15).

There are few key pieces of information to keep in mind while reading Amos. First,
Amos is sent to the northern kingdom of Israel. At this point in biblical history, the twelve tribes
had split into two kingdoms: Judah and Israel. Judah's capital was Jerusalem and could claim the
authentic line of David for its royalty. Israel had been established by Jeroboam I with its capital
in Samaria. Second, Jeroboam I had set up golden calf idols and appointed people to be priests
who were not Levites or sons of Aaron (1 Kgs 12). It is especially important to remember this
fact when considering harsh texts like 5:21-27 ("I despise your feasts..."). God is rejecting a
pagan cult which worshiped other gods (5:26, 8:14). The Israelites mixed their worship of the
true God with the worship of many false gods. Third, Amos is prophesying in the time leading
up to the Exile. Assyria conquered the northern kingdom in 722 BC, so Amos warns about the
probability of exile because of Israel's disobedience about 30 years before it happened (5:5; 5:27;
6:7; 7:11). Amos' career is during the reign of Jeroboam II.

In the Oracles Against the Nations, Amos lists the sins of surrounding nations and
declares God's punishment on them. Amos calls for a destruction of Israelite worship and the
reuniting of the kingdom. He denounces unjust social practices and calls for a return to true
worship of the Lord. He announces the end of the Jeroboamite dynasty (7:9). He prophesies of a
day when the "booth of David" will be repaired and rebuilt, when all the people will dwell in
peace and harmony under a true king who is a descendant of David. Amos' harsh message
eventually gets him banished from the northern kingdom (7:12-14).

A few theological themes for meditation in this book are God's love for the poor and his
desire for a just society. Also, the holiness of God's law is so great that it demands a great
punishment on those who break it. In our times, as in Amos' there is a famine "of hearing the
word of the Lord" (8:11). God does not desire to punish his people, but in many cases suffering
is a necessary precursor to restoration.
Cary D. Tolenada
T2 – Class Hapag
Book of the Prophet Micah

Micah was from a village southwest of Jerusalem called Moresheth-Gath. His name is an
abbreviated form of the name Mikayahu which means, "Who is like the Lord?" He prophesied
sometime during the reigns of Jotham, Ahaz and Hezekiah, kings of Judah (750-686 BC). His
prophecies may have been compiled in this book after his death. Micah is mentioned in
Jeremiah 26:18.

He ministered during a time of change in the politics of Israel and Judah. Assyria was
threatening the borders of Israel and Syria, so those two countries bullied Judah to make an
alliance with them against Assyria. But instead Ahaz, king of Judah, made a pact with Tiglath-
Pilesar, king of Assyria (2 Kgs 16). Thus Assyria overran Israel in 722 and dragged the people
into exile and assimilation, but left Judah untouched. Later however, Assyria nearly conquered
the whole of Judah, but was miraculously thwarted by the Lord (2 Kgs 19).

It was also a time of religious confusion. While Jotham was a good king, he permitted
some idolatry to continue under his leadership. Yet his successor Ahaz launched a full-blown
project of idolatrous worship in his effort to win the trust of the Assyrians and firm up his
alliance with Tiglath-Pilesar (2 Kgs 16). During this time, the northern kingdom of Israel was in
a continuous pattern of idolatry.

The book of Micah follows a simple structure of judgment and salvation. Three times,
the prophet announces impending doom followed by a word of hope for the future. The Lord
will punish the people for their sins, but then the Lord will re-gather the "remnant of Jacob" in
the land (5:8) and re-establish the kingdom with a new David-like king born
in Bethlehem (5:2). Matthew 2:6 cites Micah 5:2 to show that the birth of Jesus brings this
prophecy to fulfillment.

The Lord's message to his people through Micah is an indictment. The people have
forsaken the Lord and sought other gods. Their idolatrous worship has led them to indulge in all
sorts of immoral practices like prostitution (1:7), bribe-taking (3:11), oppression of the poor
(2:2), false prophecy (3:5), sorcery (5:12) and fraud (6:11). The Lord places especially heavy
responsibility on the leaders for the errors and sins of the whole people (3:1, 11). Their
judgment consists in being conquered, in experiencing the disaster of the sword (6:14). The
destruction is to be shattering (5:14). Yet there is hope. Micah announces the re-gathering of the
remnant (2:12), the worship of the nations at the mountain of the Lord (4:1), the new ruler
from Bethlehem (5:2), and the forgiveness of sins (7:18-19).

Micah's message comes to us as a confrontation of our patterns of sin, a call to
repentance. It shows the evil nature of sin, how one kind of idolatry leads to another. But
Micah's message includes a promise of salvation, inviting us to repent while expecting the Lord's
forgiveness. Repentance is how we re-enter our broken love relationship with God.

Cary D. Tolenada
T2 – Class Hapag
Book of the Prophet Nahum

Nahum was a prophet in Judah after the 722 BC fall of Israel, but before the 587 BC fall
of Jerusalem. His name means "comfort." He preached during the reign of Josiah, king
of Judah (640-609 BC). Nahum is not metioned in other biblical books and the location his
hometown, Elkosh, has not been identified but probably it was in Judah (1:1).

Assyria had conquered Israel and dragged its people into exile and assimilation. Assyria
had also crushed much of Judah and forced the nation to pay a heavy annual tribute. Nahum
mentions the 663 BC fall of Thebes (3:8) and forecasts the eventual fall of Ninevah in 612 BC to
the Babylonians and Medes, so his prophecies are placed in between those dates. Nahum
assails Assyria's position as oppressor of peoples, an expansive empire which brutally suppressed
its vassal states. Violent conquerings gave way to overtaxation which led to economic hardship
for its conquered peoples. It is no wonder that Nahum's hearers would "clap their hands" at the
fall of Ninevah (see 3:19).

The book begins with an acrostic poem (1:2-11) about the nature of God as slow to anger
(1:3) and yet an avenger (1:2). (An acrostic poem is in alphabetical order according to the
Hebrew alphabet.) God despises evil and will not allow it to persist forever. He will take
vengence against those who do evil (1:6, 9). The Lord knows those who trust in him (1:7), so he
will break Judah's yoke (1:13), bring good news (1:15) and restore the splendor of Jacob
(2:2). Chapter 2 describes the chaos of the beginning of the battle for Ninevah. Soldiers run to
and fro (2:3-4), women wail aloud (2:6), and the city is plundered (2:9-10). Chapter 3 continues
the graphic depiction of the coming destruction of Ninevah. Blood, chariots, swords, horses,
spears and bodies fill the terrifying picture (3:1-3). Ninevah's overthrow is likened to the
shaming of a prostitute (3:4-7), the conquest of Thebes (3:8-11) and to the easy harvest of over-
ripe figs (3:12). Nahum multiplies metaphors in his effort to describe his vision of Ninevah's
fall. The destruction he foresees will be devastating. The Assyrian empire, which oppressed so
many people, will be oppressed itself.

The book's message is simple: God's justice will in the end prevail over human
injustice. The Lord brought retribution against Assyria for all of its crimes, but only after a long
cruel reign. Assuredly, the people who clap their hands at Ninevah's fall (3:19) felt the Lord was
slow to anger (1:3). They had suffered enough; the defeat of Assyria would truly be "good
news" (1:15).

Christians believe in the Lord's vindication for his people, but we await his final act of
making things right. Though some injustices are "righted" in our history, the complete righting
of all wrongs will not come until the end of time.

Cary D. Tolenada
T2 – Class Hapag
Book of the Prophet Habakkuk

Habakkuk prophesied in Judah during the reign of Jehoiakim. We know little about his
life apart from his prophecy. Yet he makes a cameo appearance in Daniel 14:33-39.
The book of Habakkuk is a short dialogue between the prophet and the Lord about the
judgment of Judah. First, Habakkuk questions why Judah's sins are going unpunished (1:2-4).
Then the Lord responds that the Babylonians will come to execute his judgment on Judah (1:5-
11). Surprised by the Lord's solution, Habakkuk objects to God using a nation even more
wicked than Judah to bring his judgment (1:12-2:1). The Lord replies that Babylon itself, after it
has fulfilled its purpose, will fall and be mocked by the people it oppressed and "the earth will be
filled with the knowledge of the glory of the Lord" (2:14). The last chapter of Habakkuk is a
psalm with musical indications. The psalm celebrates some of the Lord's great actions in Israel's
history and anticipates his judgment against Babylon (3:16).

The major tension in the book centers around the fulfillment of God's plan for his people and
the execution of his judgment in the world. Habakkuk's questioning comes from a standpoint of
faith and trust, not from doubt. The prophet believes in God's ultimate justice, so he can openly
ask for vindication. As the Lord and Habakkuk hammer out how justice will be accomplished,
the prophet deals with the deep questions of suffering, sin and violence.
Hab. 2:4 is very important in New Testament theology. It is quoted in Rom 1:17, Gal 3:11 and
Heb 10:37-38. The best way to translate the verse is disputed.

Habakkuk gives us an opportunity to grapple with the unanswerable questions of life.
We too must seek to understand suffering and the seeming triumph of wickedness in the face of
God's justice. Yet with Habakkuk we can place our hope in God's promise and await an
appointed time (cf. 2:3, 3:16) when the Lord will finally and fully establish his justice in our
midst. Until then, we can rejoice in the knowledge that God is our Savior (3:18).
Habakkuk continued to call out to God for the rescue of his people, and leaders should
maintain a constant posture of prayer for the people they lead, especially in hard times. Often
God did the greatest miracles in times of trouble.
Cary D. Tolenada
T2 – Class Hapag
Book of the Prophet Zephaniah

Zephaniah prophesied during the reign of Josiah, king of Judah (640-609 BC). The Bible
does not mention him elsewhere, but from his book we can discern that he was familiar with
the Temple workings, the priests and the inner political circle of Jerusalem. His name means
"the Lord hides, keeps or stores up."

The book of Zephaniah is a short announcement of God's impending judgment on Judah
(1:2-2:3) and the surrounding nations (2:4-3:8) with a note of hope for restoration at the end (3:9-
20). The book takes up many themes found in the other prophets: judgment, restoration and the
in-gathering of the nations. Zephaniah lived under Josiah between the Assyrian conquest
of Israel (722) and the Babylonian conquest of Judah (587). Josiah's reign over Judah was
particularly influential in biblical history because he instituted a reform of worship and religious
practice (2 Kgs 22-23). Zephaniah probably prophesied before the 622 reform because he speaks
against current idolatrous practices, which were suppressed during Josiah's reform. Zephaniah
accurately predicted the 612 fall of Ninevah before it occurred (2:13-15).

The message of Zephaniah is in harmony with the other prophets. He announces the
Lord's severe judgment against Judah because of the nation's sins of idolatry. The people have
turned their backs on the Lord and worshiped Baal, the "host of heaven," and Milcom (1:4-
6). Zephaniah tells of the Day of the Lord on which the Lord will execute his judgment on the
sins of Judah (1:14-18). Zephaniah points to Judah's betrayal of the Lord for other gods which
has led to corrupt and unjust leadership (3:3-5). But the surrounding nations will be punished for
their persecution of the Lord's people Judah (2:10). Zephaniah's voice emphasizes the Lord's
rejection of sinful human pride which pits itself against the Creator. The prophet urges "the
remnant of the house of Judah" (2:7) to seek righteousness and humility (2:3) to be spared from
the coming wrath. Zephaniah points to a day when all the nations will turn to the Lord (3:9). He
prophesies that a righteous remnant will be left in the land of Israel and will joyfully share in the
Lord's victory. These will enjoy a relationship with God filled with gladness, love, singing and
praise (3:12-20).

Zephaniah takes us from a terrifying message of judgment where God will "utterly sweep
everything away" (1:2) to a beautiful picture of a loving relationship with God wherein he will
"rejoice over you with gladness" (3:17). He points to the immediate future as full of suffering
and judgment, but the ultimate future as a time of glorious restoration. As Christians, we can
embrace the message of Zephaniah by humbly accepting the redemptive sufferings of human life
while seeking the Lord, his righteousness and humility. Yet we anticipate a coming glorious age
in which he will "restore our fortunes" (see 3:20) and we will see him face to face.
Cary D. Tolenada
T2 – Class Hapag
Book of the Prophet Haggai

The book of Haggai is a very short collection of the prophet's oracles given in the fall of
520 BC, interspersed with a few historical accounts. Haggai was a contemporary of Zechariah.
They both encouraged the people to rebuild the Temple (Ezra 5:1, 6:14). Haggai's name means
"born on the feast-day."
In 538 BC, Cyrus the Persian conquered Babylon and sent some of the exiled Jews back
to Palestine to rebuild. Zerubbabel, a descendant of David, was the governor of the group and
Joshua, a descendant of Zadok, was the high priest. The two led the group of returned exiles to
begin reconstructing the Temple in 537 BC, but the "people of the land" halted their progress
(Ezra 4:5). After Darius I the Great acceded to the Persian throne in 522 BC, Haggai prophesied
to the returned exiles, calling them to recommit themselves to building the Temple.
The book is divided into five precisely dated occasions. In the first, the Lord calls the people to
build his house with a promise of prosperity (Hag 1:1-11). The people respond to Haggai's word
and begin the building process under the leadership of Zerubbabel and Joshua (1:12-15). As
Haggai encourages the people to work heartily he prophesies that the future glory of the temple
will be greater than the former (2:1-9). Next, through a dialogue with the Jewish priests, Haggai
pronounces that uncleanness is more contagious than holiness in order to show that the lack of
Temple-building activity is the cause of the people's lack of material goods (2:10-19). Finally,
Haggai prophesies that Zerubbabel will be the Lord's "signet ring" (2:20-23). The hope for a
new political kingdom under the rule of Zerubbabel, the Davidic heir to the throne was never
realized. Yet this prophecy is often understood to be fulfilled by the ultimate Son of David of
whom Zerubbabel is only a type: Jesus.
The Temple was extremely significant for Judah's relationship with the Lord. It was the only
place where the cult could be celebrated, animals sacrificed, feasts commemorated.
The Temple was the heart of Jewish worship. While the returned exiles were already sacrificing
on the ruins of the first Temple, the Lord wanted them to reconstruct the whole building. They
built the second Temple with meager resources and under difficult circumstances. But their
work was an act of faith that God would fulfill his promises to them. The second Temple did
achieve a greater glory than the first because it was graced by the presence of Christ himself.
Haggai is relatively unique among the prophets, in that the people immediately responded to his
message in obedience. Haggai roused a people who had forgotten their purpose. Initial
obstacles, legal entanglements, resource shortages and the march of time had caused them to
forget why they returned to Palestine. They were living their lives in "paneled houses," trying to
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make ends meet, but Haggai shocked them out of their haze and helped them to realize they had
a mission to build the Temple and restore the practice of worship. When our lives get filled with
clutter, we can turn to Haggai and his generation for a dose of reality, mission and purpose. God
did not place us on this earth merely to live in paneled houses and enjoy our grain, wine and oil.
We are made to worship him and our lives should constantly reflect this calling.

Book of the Prophet Zechariah

Zechariah was a prophet from the priestly family of Iddo who returned
to Palestine from Babylon with a group of Jewish exiles before 520 BC. He was a contemporary
of Haggai, with whom he encouraged the people during the reconstruction of the Temple (Ezra
5:1, 6:14). His name means "The Lord has remembered."
The book is usually divided into two basic sections: Ch. 1-8 and Ch. 9-14. Ch. 1-8 are
precisely dated to 520-518 BC and include eight mysterious visions, surrounded by two
exhortations. Ch. 9-14 focus on the coming Messiah and the restoration of Israel. The
differences between these two sections have led some scholars to contend that Zechariah wrote
them at different periods in his life and many other scholars to argue that the latter section was
not written by Zechariah himself.
Zechariah was born in exile and returned with his fellow Jews to the land after the
Persians took over Babylon. The Persians' policy was to return foreign peoples to the their
homelands and allow them to worship their own gods, rather than to displace people and
suppress their religious practices as the Babylonian conquerors had done. Zechariah and Haggai
prophesied during a time of great transition. There were a few Jews who had remained behind in
the land and many who were returning from exile to find a mostly empty Jerusalem, a
destroyed Temple and a distressing political situation. Through formidable obstacles, the
returnees succeeded in building a humble Temple and restoring sacrificial worship. Joshua, the
high priest and Zerubbabel, the political leader of the community, were very important figures in
this time and in the prophecies of Zechariah and Haggai. Zerubbabel, a descendant of David,
was especially important since he embodied the hopes of the people to restore the kingdom. He
is referred to as "the branch" in Zechariah (3:8; 6:12) and is often labeled a "type" of Christ.
The book contains many visions which are challenging to understand. Fortunately, most
of the visions in the first part (1-8) have an angel interpreter who explains what they mean. Pay
close attention to the angel's words. The images mainly point to the prosperity of Jerusalem and
the Lord's protection of the Jewish people from their enemies. Through Zechariah's ministry, the
Lord calls the people to return to himself (1:3) and announces the coming restoration
of Judah (8).
The second part of the book (9-14) is thoroughly messianic. Zechariah sees many things
about a coming king who will be betrayed and put to death (9:9; 13:7). In Zechariah's time, the
hopes of restoring the kingdom of David remained unfulfilled, but Jesus takes up these
expectations and fulfills them as the true Son of David. The Gospel writers quote and allude to
Zechariah consistently showing that they understand Jesus to be fulfilling Zech 9-14. The
messianic vision of Zechariah concludes with a prediction that all of the nations will worship the
Lord together at Jerusalem, the in-gathering of the nations (14:16). This prophecy is fulfilled in
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the proclamation of the Gospel to the Gentiles so that every knee may bow and every tongue
confess that Jesus Christ is Lord (cf. Phil 2:11).
Zechariah's visions have often been subjected to fantastic interpretations. But they must
be read in the context of the post-exilic Jewish community in Jerusalem, rebuilding
the Temple and renewing their covenant with the Lord. Yet they were not brought to fulfillment
until Jesus came preaching "the kingdom" (Matt 3:2).
Book of the Prophet Malachi


Malachi's name means "my messenger" or "my angel." He prophesied in Judah after the
reconstruction of the Temple, but before or during the rule of Ezra and Nehemiah. He is not
mentioned in other books of the Old Testament, but he is quoted in the New Testament (Matt
11:10; Mark 1:2; Luke 7:27; Rom 9:13).

In Malachi's time, the people had returned to the land but were becoming lax and
disobedient in the practice of their faith. The prophet reproved them for offering polluted
sacrifices, for intermarrying with other people and for withholding their tithes from the
Lord. These were the same problems that Nehemiah had to address during his rule
of Judah. Malachi's prophecy probably encouraged the efforts of Ezra and Nehemiah to bring
reform.

The Lord emphasizes his love for Israel at the beginning of the Book of Malachi, but then
he challenges the people with a series of questions about their relationship with him. First, he
charges the priests with offering illegal sacrifices at the newly rebuilt Temple. The Mosaic law
prescribes that only clean animals without blemish be offered as sacrifices and the priests were
disobeying (Lev 22:21-22). Second, the Lord rebukes the priests for turning aside from the way
and corrupting the covenant of Levi (Mal 2:8). Third, he upbraids the men of Judah for marrying
non-Jewish women and blames some for divorcing their Jewish wives in order to marry
foreigners (2:11, 14). Intermarriage with other peoples, an act of disobedience to the Law (Deut
7:3), was an important issue in the time of the Restoration under Ezra's spiritual leadership (Ezra
9-10). Malachi then announces the messenger who will prepare the way of the Lord, purify the
priests and bring the Lord's judgment against social injustice (Mal 3:1-5). The Gospels
recognize John the Baptist as this messenger (see above references and 1:17, 1:76). Next, the
prophet addresses the people's holding back of their tithes (3:8). The Law mandated an annual
tithe of produce, but the people were disobediently withholding the Lord's portion (Deut 14:22).

The people respond to the prophet's words by pledging their loyalty to the Lord and
writing their names in a book (3:16). In the last section, Malachi announces the Day of the Lord,
a day of judgment for evildoers, but a day of healing for those who fear the name of the Lord
(Mal 4:1-2). The last couple verses announce that Elijah will come before the day of the Lord
(4:5-6). The Gospels again understand John the Baptist to fill this role (Matt 11:14, 17:12; Mark
9:13).
Malachi's message is in harmony with the other prophets, but some of his points may be
surprising to us. Most of the sins which the prophet brings up are basically ceremonial: impure
Cary D. Tolenada
T2 – Class Hapag
sacrifices, intermarriage and tithe avoidance. Yet the Lord views these acts as serious offenses
against his covenant relationship with his people. What seems trivial is in fact definitive
for Judah's relationship with the Lord, revealing the heart of his people.
Malachi is the last of the prophets before the arrival of John the Baptist. This book
concludes the Book of the Twelve Minor Prophets and the entire Old Testament canon. It
reminds us of God's love for us. It reveals the importance of worshiping him correctly and it
causes us to look forward to the "sun of righteousness" who will come with healing in his wings
(4:2). While Malachi reproves the people for their sins, his anticipation of the joy of redemption
sounds a note of hope at the close of the Old Testament.

Book of The Prophets

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Cary D.

Shepherd and cultivator of sycamore trees

Date Written: 750-686 BC

Book of the Prophet Nahum

Date Written: 663-612 BC

Book of the Prophet Habakkuk

Date Written: 605-597 BC

Book of the Prophet Zephaniah

Date Written: 640-609 BC

Book of the Prophet Haggai

Date Written: 520-515 BC

Date Written: 520-400 BC

Book of the Prophet Malachi

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