SAINT JOSEPH COLLEGE

THEOLOGY DEPARTMENT
Maasin City, Southern Leyte

MODULE 4
(THEO 1a-OLD TESTAMENT)
1st Semester, AY 2022-2023

Prepared by:
Jeany Cris S. Nemez, LPT
Instructor
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Topics:
A. Divisions of the Old Testament:
i. Historical books
ii. Wisdom books
iii. Prophetic books

Opening Prayer:

Creator of all things, true Source of light and wisdom, lofty origin of all being.
Graciously let a ray of Your brilliance penetrate into the darkness of my understanding and
take from me the double darkness in which I have been born, an obscurity of both sin and
ignorance. Give me a sharp sense of understanding, a retentive memory, and the ability to
grasp things correctly and fundamentally. Grant me the talent of being exact in my
explanations, and the ability to express myself with thoroughness and charm. Point out the
beginning, direct the progress, and help in completion; through Christ our Lord. Amen.

LESSON 2
I. OBJECTIVES

After the lesson, the students should be able to:

 Name the books belonged to Wisdom writings.
 Explain major themes of wisdom books.
II. INTRODUCTION
Notes:

There are seven books usually classified as wisdom literature. In the Old Testament, the term
wisdom has a wide range of meaning. It may refer to the skill of artisan, royal judgment,
cleverness, proper rules of conduct, and a way of coping with life. All of these meanings can be
found in the seven wisdom books.

BOOK OF JOB

Most scholars suggest that Job was written during or after the reign of Solomon, but that the
setting of the story is in the much earlier patriarchal period, about the same time as
Abraham. The book of Job is included in the Wisdom literature of the Old Testament. While

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Job may have been an historical person, the book's purpose is to deeply meditate on the
mystery of suffering.
Job is a poetic book with a dramatic structure. It begins with a bargaining match in heaven
between God and Satan. The Lord boasts about Job's righteousness, but Satan claims that Job
is self-serving, acting righteous only to reap the benefits of God's blessing. So the Lord allows
Satan to take away all of Job's blessings: his wealth, his flocks, even his children. When Job
remains faithful to God, Satan returns to the bargaining table and God allows him to afflict Job
with a terrible skin disease.
The major question Job confronts is why the just person suffers. The author gives us the
benefit of the heavenly perspective. We know that God is testing Job's character, but Job's
friends are convinced that his sins have brought suffering upon him. Job protests his innocence
and insists that wicked people often prosper. However he can't see what God is doing so he
angrily complains to God. Yet his suffering is not the direct result of his sin. Rather, his
suffering is brought on by his righteousness!
Job is a consoling book in times of suffering. While it does not solve the problem of suffering, it
shows us that the complexities of human life are not easy to understand and that God is present
with us when we suffer.

PSALMS

Psalms is not really a book. It is a collection of 150 songs, prayers, poems and hymns gathered
over a very long period of time. There are different types of psalms. Some tell stories. Some
are songs of praise. Some are prayers of repentance. Each psalm has its own unique
character but they are all deeply emotional and profoundly spiritual. The Psalms are not meant
to be simply read, but to be prayed. They encompass the whole range of human emotions from
sorrow, lament and depression to joy, praise and celebration. The whole collection of psalms is
often referred to as The Psalter.
The Psalms express the delight of the Lord in his people and their delight in him. They show
the deep love which exists between the two. The Psalms are both personal and communal.
Their varied themes and concerns require us to change our attitudes of prayer to correspond
with the particular psalm. St. Augustine taught that "if the psalm prays, pray. If it laments,
lament. If it rejoices, rejoice. If it hopes, hope. If it fears, fear. For everything which is written
here is a reflection of us." The Psalms mirror human emotions and simultaneously reveal God's
heart for us.
The Psalms are the key to the spirituality of the Old Testament and they are an essential and
permanent part of Christian prayer (CCC 2597).

PROVERBS

The Book of Proverbs is an anthology of short wisdom sayings and exhortations to seek
wisdom. Solomon is the stated author of much of the book (1:1; 10:1; 25:1), but Agur (30:1),
Lemuel (31:1) and "the wise" (22:17; 24:23) also wrote certain sections. The book provides
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education in moral character in an age when teaching was mainly done in the home rather than
in schools.
Proverbs looks at life from a different angle than the Pentateuch. Rather than stating the Law,
Proverbs advises us on how to be like God, how to live in accord with his Law. It presents the
practical side of righteousness. In its presentation, some Proverbs directly conflict with each
other (e.g. 26:4-5). These conflicts show the multi-faceted approach to life that the book offers.
Each saying is true in a certain sense and applicable in a certain way.
The Book of Proverbs is a compilation of many years of wisdom. Wisdom cannot be gained
quickly, but only through patience, prayer and God's grace. Proverbs challenges us, confronts
us and even shocks us with this truth.

ECCLESIASTES

Ecclesiastes is a Wisdom book that explores life from a pessimistic perspective. While
Proverbs proposes salient points of wisdom to be followed, Ecclesiastes exposes the utter
futility of human life without God. Qohelet (pronounced KO-HEL-ET), the author of
Ecclesiastes, cries "Vanity of vanities! All is vanity!" (1:2).
The book examines many issues, but the focus is on where human beings spend their energies.
Qohelet rejects three goals which people regularly pursue: knowledge, money and pleasure.
Each one is "vanity and a striving after wind" (1:14). While he acknowledges the usefulness of
knowledge and wisdom (7:12), Qohelet rejects seeking them as vain (1:17). The accumulation
of wisdom and knowledge is merely a human undertaking when what God really desires from us
is obedience (12:13).
Ecclesiastes often uses the Hebrew word hebel, which is usually translated as "vanity." The
word has many shades of meaning from "breath, wind, vapor" to "worthlessness, darkness,
absurdity."

The book discusses the finality of death, which brings all earthly pursuits to a sudden halt. It is
as if all the grand projects of man are simply cut off. No one can escape from death; it envelops
the good and the wicked alike (9:2).
Ecclesiastes is hard to stomach because it confronts us so sharply with the contradictions of life.
Yet the hard truths which Ecclesiastes teaches lift our vision higher. While our daily work is
important in a limited sense, Ecclesiastes focuses us on the ultimately important purposes of
life: to love God and keep his commandments (12:13).

SONG OF SONGS

Song of Songs is a mosaic of love poems which has a loosely defined plot. The original text
does not include indications for each speaker, but most translations include notes naming the
Bride and Groom characters based on the Hebrew pronouns used.
Song of Songs can be a challenging read because there are many unusual words and proper
nouns. It includes rare plants and spices along with unfamiliar place names. Yet the poetic
imagery centers on young married love in ancient Israel. The man and the woman delight in
one another's physical beauty and in the joys of conjugal love. The setting is in springtime at
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the royal court (6:8-9), in shepherds' fields (1:7-8) and in the royal gardens (5:1; 6:11). The
Song is very sensual but delicately presented. It is not lustful since it does not reduce love to its
sexual expression. Rather it extols the virtues of love, which is "stronger than death" and
presents sex in the context of love of the whole person (8:6). The plot poses a difficulty
because it is so inexact. It is no use searching for a straightforward story, but there are pieces
of a story woven into the book. The climax is right around 5:1.
The book does not give us detailed history or theology, but if understood in the allegorical sense
it reveals the passionate love of God for his people. Though he is a great and mighty king (1:4;
7:5), the Lord loves us ardently like a young Groom loves his Bride. The bridal imagery can be
startling to us, but it simply shows the intensity of God's love. For all human love is a merely a
dim reflection of God's perfect love.

BOOK OF WISDOM

The Book Wisdom does not name its author. The Septuagint titled the book, "The Wisdom of
Solomon," but early Latin editions labelled it the "Book of Wisdom." The book was originally
written in Greek by a Hellenistic Jew probably living in Alexandria in Egypt. The fact that it was
written in Greek rules out the possibility that Solomon wrote it. Solomon's name is not
mentioned in the book, but the author does impersonate him for rhetorical purposes (7-9).
The message of the book is quite clear from the beginning. The author urges us to seek
righteousness (1:1) and wisdom (1:6) because they are matters of life and death (1:12). By
rejecting righteousness, the wicked reject life (2). By their actions, the righteous and the
unrighteous gain different rewards (3). The author emphasizes that even if a righteous person
dies young and childless, his life was worthwhile (4:1; 4:6). A couple times the author parodies
the speech of the wicked, so the reader must carefully note when this occurs (2:1-20; 5:3-13).

Like other biblical wisdom literature, the Book of Wisdom urges us to live according to God's
word, to seek wisdom, to gain righteousness.

SIRACH

Sirach was written by a Jewish scribe who lived in Jerusalem in the early third century BC. His
name was Jesus, son of Eleazar, son of Sirach. He is often called simply "Ben Sira." The book
has taken several different titles including "The Wisdom of Jesus Ben Sira" and "Liber
Ecclesiasticus" (Church book). Ben Sira wrote in Hebrew, but his grandson later translated the
book into Greek. The Hebrew of Sirach was lost about a thousand years ago, but in the late
19th century and early 20th century Hebrew fragments of Sirach were found which comprise
about two-thirds of the book. Sirach is a deuterocanonical book of wisdom literature.
Sirach is very similar to Proverbs in that the majority of the material is presented in short
sayings. The sayings are generally grouped by theme, so the book is loosely organized.
Sirach addresses many issues related to human life including money, relationships, worship,
business and even table manners! Its focus is to help the reader know how to live within the
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covenant, how to be faithful to God even in the small things. Ben Sira has much to say about
choosing friends, dealing with practical problems of life and watching one's words carefully.
Like other authors of wisdom literature, he praises wisdom and personifies it as a virtuous
woman to be earnestly sought (4; 14-15). Much of the book is couched in terms of a father
giving advice to his son.
Sirach ought to be read in small doses and thoroughly meditated on. Many of its lessons are
not new or startling, but they are tried and true principles about how to live in the light of God.
Each one is meant to be food for meditation and prayer.

LESSON 3
I. OBJECTIVES

After the lesson, the students should be able to:

 Name the books belonged to Prophetic books.
 Discuss some themes of prophetic books.
 Commit their self in becoming the messenger of hope to the community.
II. INTRODUCTION
Notes:

A “prophet” is God’s voice and representative. He is a person chosen by God to communicate

his message to his people through words and actions, and is always concerned with justice.
CCC 64 Through the prophets, God forms his people in the hope of salvation, in the expectation
of a new and everlasting covenant intended for all, to written on their hearts. The prophets
proclaim a radical redemption of the People of God, purification from all their infidelities, a
salvation which will include all the nations. CCC 2595 The prophets summoned the people to
conversion of heart and, while zealously seeking the face of God, like, Elijah, they interceded for
the people.

BOOK OF ISAIAH

The book of Isaiah is best understood through its characters. The key players in its saga loom
large: the LORD, Israel, Isaiah, King Ahaz, King Hezekiah, Assyria, Sennacherib and Babylon.
The whole book functions as a covenant lawsuit. The LORD brings suit against Israel for its
infidelity to the covenant he made with the nation in the time of Moses. In chapter one, the
prophet calls witnesses and begins leveling accusations against Israel. Isaiah himself functions
as the LORD's mouthpiece in the trial.
Prophet Isaiah taught about his conviction regarding the holiness and kingly power of the God of
Israel. He called Yahweh as the “the Holy One of Israel”, a title which signified the glory of God

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not only in Jerusalem but in the whole earth (Isaiah 6:3).

He talked about social justice because of the oppression of the poor by the rich in the society,
reminded that God’s power controls the destiny of the nation, and condemned Judah’s turning
to Egypt and Assyria for help rather than having faith in Yahweh’s help and protection.
Two simple lessons come from this book. First, God fulfills his word. In Isaiah, the LORD
foretells many events and they come to pass. Through Isaiah, the LORD speaks of destruction
and judgment, but also of salvation and redemption. On all counts, he delivers. Therefore, we
can trust in his word for he is always faithful. Second, God's plan incorporates all mankind.
Many times in the book of Isaiah, the prophet speaks of a jubilant day when all nations will come
to worship the LORD at Jerusalem, on Mt. Zion (cf. 25, 66). This awesome day of feasting and
celebration is the goal toward which all history tends. In the end, God wins and we share in his
victory. From a Christian perspective, this goal is won by the death and resurrection of Jesus
Christ, the true son of David and root of Jesse (11:1).

BOOK OF JEREMIAH

The book of Jeremiah is one of the longest and most challenging books in the Bible. It is a mix
of prophecy and history. Jeremiah was a prophet who ministered to the nation of Judah in its
final years before the Babylonian conquest and the exile. God called him at a young age (1:5-7)
to preach a hard message to the nation: the sins of Judah had reached their limit and God must
execute his judgment by sending the people to exile.
Jeremiah had two scribes who were brothers of each other: Baruch and Seraiah, sons of
Neriah. They are probably responsible for the text of the book as we have it. The book of
Jeremiah is not chronological. It is collected from many things that Jeremiah said and did
during his ministry. Parts of Jeremiah (39, 52) are parallel to 2 Kings 25. The book begins with
Jeremiah's prophecies against Judah (1-25). Then it presents a prose history of Jeremiah's life
and the events of the last years of the kingdom of Judah (25-46). Next are Jeremiah's oracles
against the nations (47-51). Finally, there is an historical epilogue (52).
Jeremiah brings a message of judgment and a message of hope. The prophet announces
God's judgment against Judah's sins, but promises a future restoration.
BOOK OF LAMENTATIONS

Lamentations is a short poetic book of mourning over the destruction of Jerusalem at the hands
of the Babylonians. Traditionally, Jeremiah has been considered the author of the book. The
Hebrew sources do not mention his name, but the Greek text credits him at the beginning of the
book. It is possible that this tradition arose because another biblical passage mentions that
Jeremiah wrote a lament for King Josiah (2 Chr 35:25).
The message of Lamentations is hard. It challenges us with the fact that there are tangible and
painful consequences for our sin. Judah suffered exile because of its infidelity to its covenant
relationship with the Lord. Yet the prayer of lament does not end in despair, but looks forward
to the Lord's purposes for Judah's future, for vindication and restoration. The suffering is not
permanent, but purgative. The Lord will bring his people back.
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Lamentations is a prayer. It is a prayer of sorrow, a prayer of repentance, a prayer in time of

suffering, a prayer for God's deliverance. The Jewish people suffered greatly at the time of the
exile.
Lamentations expresses the desperation of a suffering soul and a suffering people. This book
not only helps us to understand the plight of the Jews at the time of the exile but it shows us
how to bring our own sufferings to God in prayer.

BOOK OF BARUCH

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 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.
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 repentance.

BOOK OF EZEKIEL

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.
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
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Lord's judgment on 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.

BOOK OF DANIEL

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 Nebuchadnezzar 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.
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
namely, Nebuchadnezzar, 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.

BOOK OF HOSEA

Hosea's ministry began during the reign of Jeroboam II, king of Israel (786-746 BC). The exact
dates of his ministry are hard to ascertain, but clearly he prophesied during the last years before
the fall of the Northern Kingdom of Israel to Assyria. It was a period of affluence in Israel and
many Israelites thought that the rising Assyrian power would prove to be an ally. After
Jeroboam II, six kings of Israel ruled in rapid succession over a 20 year period. Four were
assassinated by their successor (2 Kings 15). At the heart of their disputes was the Assyrian
issue. After a period of mixed policies, tributes and failed dealings the Assyrians defeated Israel
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in 722 BC and took the northern ten tribes into permanent exile and assimilation.
The Book of Hosea is a loose collection of the prophet's oracles. It consists of two main
sections: Ch. 1-3 detail Hosea's relationship with his unfaithful wife Gomer and Ch. 4-14 tell of
Israel's unfaithfulness to the Lord
Hosea powerfully presents the image of the nation as the bride of the Lord. Other biblical
books, such as Song of Songs, Isaiah, Revelation and the gospels, use this theme to explain
the depth of God's love for his people and the gravity of breaking our relationship with him
through sin. Sin separates us from God, but his mercy extends to cover us through Jesus.
Hosea shows the mercy of God who welcomes back his bride after her time of unfaithfulness
(3:5). The Lord's willingness to forgive his bride for her betrayal shows his willingness to forgive
us for our sins. Not only does the bridal imagery show the intensity of God's desire for his
people, it illustrates the extravagance of his mercy.

BOOK OF JOEL

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 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.

BOOK OF AMOS

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 Kings
12). Amos brings a harsh message to the rulers and people of Israel: God's judgment is coming
because of their infidelity to him.
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
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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.

BOOK OF 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.
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.

BOOK OF JONAH

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.
The message of the book confronts us with our sinfulness as we see our own faults in Jonah's
heart.
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.

BOOK OF 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
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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. 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).
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).
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.

BOOK OF 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).
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
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wrongs will not come until the end of time.

BOOK OF 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 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.
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).

BOOK OF 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
Kings 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 Nineveh before it occurred (2:13-15).
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.

BOOK OF HAGGAI

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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.
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
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 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."
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 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.
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. 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. 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 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,
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rebuilding the Temple and renewing their covenant with the Lord.

BOOK OF 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.
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
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.

CLOSING PRAYER

T
hank you, Lord God, for opening my eyes to the light of your wisdom. You have delighted my
heart with knowledge of truth. I ask You, Lord, help me always to do Your will.

Bless my soul and body, my words and actions.

Grant that I may grow in grace, wisdom and virtue, that Your name may always be glorified,
Father, Son and Holy Spirit, now and forever. Amen.

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