Kevin Jackson Prophets Exam 4

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Habakkuk

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Habaqquq is an unusual Hebrew name derived from the verb habaq, “embrace.”
Thus his name probably means “One Who Embraces” or “Clings.”

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Introduction

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Habakkuk ministers during the “death throes” of the nation of Judah
Though repeatedly called to repentance, the nation stubbornly refuses to change her sinful ways.
Habakkuk, knowing the hardheartedness of his countrymen, asks God how long this intolerable condition can continue

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Date and time

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prophesied under Jehoiakim’s reign (609-597 B.C.).
The Babylonians began to rise in power during the reign of Nabopolassar (626-605 B.C.), and in 612 B.C., they destroyed the Assyrian capital of Ninevah.

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Date and time

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-Nebuchadnezzar, came to power in 605 B.C. and carried out successful military expeditions in the west, advancing into Palestine and Egypt.
-probable date of the book 607 b.c

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Christ in Habakkuk

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The word “salvation” appears three times (3:13, 18) and is the root word from which the name “Jesus” is derived (cf. Matt. 1:21).

When He comes again, “the earth will be filled with the knowledge of the glory of the Lord, as the waters cover the sea” (2:14).

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Contribution to the bible

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Habakkuk was a daring thinker who openly expressed his doubt to God.
Habakkuk’s unusually extended dialogue with God (about two-thirds of the book) was initiated by the prophet.
Normally, the prophetic process was begun by God. After receiving the divine oracle, Habakkuk transmitted it to the people of Judah.

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contribution to the bible (cont.)

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Habakkuk moves from burden to blessing, from wondering to worship, from restlessness to rest, from a problem to God’s person, and from a complaint to consolation.

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Zephaniah

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Tsephan-yah means “Yahweh Hides” or “Yahweh Has Hidden.”
His name may mean that he was “hidden” from Manasseh’s atrocities.

The Greek and Latin title is Sophonias.

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Introduction

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Zephaniah’s forceful prophecy may have been a factor in the reform which occurred during Josiah’s reign – a “revival” which produced outward change but could not remove the inward heart of corruption which characterized the leadership of the nation.
He prophesied to Judah

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Dates and Setting

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Josiah reigned from 640 to 609 B.C.
Zephaniah’s prophecy can be dated between 640 and 612 B.C.
tore down all the altars of Baal, destroyed the foreign incense altars, burned the bones of the false prophets on their altars, and broke the Asherim (carved images) and molten images in pieces.

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Date and Setting (cont.)

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Zephaniah’s prophecy can be dated more precisely as occurring between 630 and 625 B.C.
As a contemporary of Jeremiah and Habakkuk, Zephaniah was one of the 11th hour prophets to Judah.

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Zephaniah key word

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Judgment and Restoration in the Day of the Lord

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Christ in Zephaniah

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Jesus alluded to Zephaniah on two occasions (cf. Zeph. 1:3; Matt. 13:41 and cf. Zeph. 1:15; Matt. 24:29).
Both of these passages about the day of the Lord are associated with Christ’s second advent.
Although the Messiah is not specifically mentioned in Zephaniah, it is clear that He is the One who will fulfill the great promises (3:9-20).
He will gather His people and reign in victory:

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Survey of Zephaniah

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Zephaniah moves three times from the general to the specific:
From universal judgment (1:1-3) to judgment upon Judah (1:4-2:3);
From judgment upon surrounding nations (2:4-15) to judgment upon Jerusalem (3:1-7); and
From judgment and cleansing of all nations (3:8-10) to restoration of Israel (3:11-20).
The two broad divisions of the books are: the judgment in the day of the Lord (1:1-3:8) and the salvation in the day of the Lord (3:9-20).

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Haggai

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The etymology and meaning of haggay is uncertain, but it is probably derived from the Hebrew word hag, “festival.”
It may also be an abbreviated form of haggiah, “festival of Yahweh.”
Thus, Haggai’s name means “Festal” or “Festive,” possibly because he was born on the day of a major feast, such as Tabernacles

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Date and Setting

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In 538 B.C., Cyrus of Persia issued a decree allowing the Jews to return to their land and rebuild their temple.
The first return was led by Zerubbabel, and in 536 B.C. work on the temple began.
Ezra 4-6 gives the background to the Book of Haggai and describes how the Samaritans hindered the building of the temple and wrote a letter to the Persian king.
This opposition only added to the growing discouragement of the Jewish remnant.

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Date and Setting (cont.)

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Finding it easier to stop building than to fight their neighbors, the work on the temple ceased in 534 B.C.

The pessimism of the people led to spiritual lethargy, and they became preoccupied with their own building projects.
Zechariah’s prophecy commenced between Haggai’s second and third messages.
Thus, after 14 years of neglect, work on the temple was resumed in 520 B.C. and was completed in 516 B.C. (Ezra 6:15).

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Date and Setting(cont.)

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The Talmud indicates that the ark of the covenant, the shekinah glory, and the Urim and Thummim were not in the rebuilt temple.
Darius I (521-486 B.C.) was king of Persia during the ministries of Haggai and Zechariah.

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Haggai Key word

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Reconstruction of the Temple

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Christ in Haggai

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The promise of chapter 2, verse 9, points ahead to the crucial role the second temple is to have in God’s redemptive plan.
Herod the Great later spent a fortune on the project of enlarging and enriching this temple, and it was filled with the glory of God incarnate every time Christ came to Jerusalem.
The Messiah is also portrayed in the person of Zerubbabel: “’O will take you, Zerubbabel…and I will make you as a signet ring; for I have chosen you’” (2:23).
Zerubbabel becomes the center of the messianic line and is like a signet ring, sealing both branches together.

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Haggai Survey

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Survey of Haggai


Haggai acts as God’s man in God’s hour, and his four messages are:
the completion of the latter temple (1:1-15),
the glory of the latter temple (2:1-9),
the present blessings of obedience (2:10-19), and
the future blessings of promise (2:20-23).

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Zachariah

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Zekar-yah means “God Remembers” or “God Has Remembered.”

This theme dominates the whole book: Israel will be blessed because Yahweh remembers the covenant He made with the father.

The Greek and Latin version of his name is Zacharias.

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Date and Setting

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Like his predecessors, Jeremiah and Ezekiel, Zechariah was of priestly lineage as the son of Berechiah and grandson of Iddo
Called to prophesy in 520 B.C

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Date and Setting(cont.)

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The historical setting for chapters 1-8 (520-518 B.C.) is identical to that of Haggai (see “Date and Setting” in Haggai).
Work was resumed on the temple in 520 B.C. and the project was completed in 516 B.C.
Chapters 9-14 are undated, but stylistic differences and references to Greece indicate a date of between 480 and 470 B.C.
This would mean that Darius I (521-486 B.C.) had passed from the scene and had been succeeded by Xerxes (486-464 B.C.),

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Zachariah key word

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Key Word: Preparation for the Messiah

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Christ in Zechariah

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Very clear messianic passages abound in this book.
Christ is portrayed in His two advents as both Servant and King, Man and God.
The following are a few of Zechariah’s explicit anticipations of Christ: The angel of the Lord (3:1-2); the righteous Branch (3:8; 6:12-13), the stone with seven eyes (3:9); the King-Priest (6:13); the humble King (9:9-10); the cornerstone, tent peg, and bow of battle (10:4); the good Shepherd who is rejected and sold for thirty shekels of silver, the price of a slave (11:4-13); the pierced One (12:10); the cleansing fountain (13:1); the smitten Shepherd who is abandoned (13:7); and the coming Judge and righteous King (14).

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Survey of Zachariah

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Zechariah uses a series of eight visions, four messages, and two burdens to portray God’s future plans for His covenant people.
The first eight chapters were written to encourage the Remnant while they were rebuilding the temple; the last six chapters were written after the completion of the temple to anticipate Israel’s coming Messiah.
Zechariah moves from gentile domination to messianic rule, from persecution to peace, and from uncleanness to holiness.
The book divides into the eight visions (1-6), the four messages (7-8), and the two burdens (9-14).

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Malachi

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The meaning of the name Mal’aki (“My Messenger”) is probably a shortened form of Mal’akya, “Messenger of Yahweh,” and it is appropriate to the book which speaks of the coming of the “messenger of the covenant” (“messenger” is mentioned three times; see 2:7; 3:1).

The Septuagint used the title Malachias even though it also translated it “by the hand of his messenger.”

The Latin title is Maleachi.

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Date and Setting

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Malachi, a prophet in the days of Nehemiah, directs his message of judgment to a people plagued with corrupt priests, wicked practices, and a false sense of security in their privileged relationship with God.
Using the question-and-answer method, Malachi probes deeply into their problems of hypocrisy, infidelity, mixed marriages, divorce, false worship, and arrogance.

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Date and Setting(cont.)

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Nehemiah came to Jerusalem in 444 B.C. to rebuild the city walls, thirteen years after Ezra’s return and reforms (457 B.C.).
Nehemiah returned to Persia in 432 B.C., but came back to Palestine about 425 B.C., and dealt with the sins described in Malachi.
It is therefore likely that Malachi proclaimed his message while Nehemiah was absent between 432 B.C. and 425 B.C., almost a century after Haggai and Zechariah began to prophesy (520 B.C.).

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Malachi ,Key word

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Appeal to Backsliders

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Christ in Malachi

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The Book of Malachi is the prelude to four hundred years of prophetic silence, broken finally by the words of the next prophet, John the Baptist: “Behold! The Lamb of God who takes away the sin of the world!” (John 1:29).
Malachi predicts the coming of the messenger who will clear the way before the Lord (3:1; cf. Is. 40:3).
John the Baptist later fulfills this prophecy, but in the next few verses (3:2-5) jump ahead to Christ in His second advent.
This is also true of the prophecy of the appearance of “Elijah the prophet” (4:5).
John the Baptist was the Elijah (see Matt. 3L3; 11:10-14; 17:9-13; Mark 1:3; 9:10-11; Luke 1:17; 3:4; John 1:23), but Elijah will also appear before the second coming of Christ.

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Malachi Survey

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In each case the divine accusations are denied: How has God loved us? (1:2-5); How have we (priests) despised God’s name? (1:6-2:9); How have we (people) profaned the covenant? (2:10-16); How have we wearied God? (2:17-3:6); How have we robbed God? (3:7-12); and How have we spoken against God? (3:13-15).

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Malachi Survey (cont.)

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Their rebellion is quiet, not open. As their perception of God grows dim, the resulting materialism and externalism become a settled characteristic that later grips the religious parties of the Pharisees and Sadducees.

In spite of all this, God still loves His people and once again extends His grace to any who will humbly turn to Him.

Malachi explores: the privilege of the nation (1:1-5); the pollution of the nation (1:6-3:15); and the promise to the nation (3:16-4:16).