Thinking on Scripture with Dr. Steven R. Cook

Hosea 6:1-3 opens with words of repentance toward God, which, on the surface, appear sincere. However, considering the Lord’s reply in Hosea 6:4-11, it seems their cry is superficial, as the Lord charges them with ephemeral loyalty (vss. 4-6), breaking the Mosaic covenant (vs. 7), murder by citizens and priests (vss. 8-9), and idolatry (vs. 10). The theme of the chapter is God’s disappointment over Israel’s ephemeral loyalty (Hos. 6:4).

     Hosea opens with words of repentance from the people of Israel in which they said, “Come, let us return to the LORD” (Hos. 6:1), believing He will restore and revive them within a few days (Hos. 6:2). They also said, “So let us know, let us press on to know the LORD. His going forth is as certain as the dawn; and He will come to us like the rain, like the spring rain watering the earth” (Hos. 6:3). It would seem on the surface that their cry is sincere; however, the Lord knows them better than they know Him, and expresses His frustration with them (Hos. 6:4a), and reveals they lack the humility and integrity necessary to sustain their words. The Lord declared of them, “Your loyalty is like a morning cloud and like the dew which goes away early” (Hos. 6:4b). God declares His judgment upon them is certain, saying, “Therefore I have hewn them in pieces by the prophets; I have slain them by the words of My mouth; and the judgments on you are like the light that goes forth” (Hos. 6:5). Having revealed their faults and His pending judgment, the Lord then reveals what He values, saying, “I delight in loyalty rather than sacrifice, and in the knowledge of God rather than burnt offerings” (Hos. 6:6). But Israel had failed to be loyally obedient to God, and, like Adam, were guilty of breaking His commands and violating the Mosaic Covenant (Hos. 6:7). Citing specific violations, the Lord references the cities of Gilead and Shechem, which were supposed to be cities of refuge (Josh. 20:1-2, 7-8), but had been turned into places of murder and sexual immorality, not only by its citizens, but by the priests, who should have been promoting God’s Word and holy living rather than being guilty of murder (Hos. 6:8-9). All this sinful behavior was born out of Israel’s spiritual harlotry, having turned to idols rather than God (Hos. 6:10). God promised a harvest of judgment for Judah as well (Hos. 6:11), but this would come nearly two centuries later (586 B.C.). God’s judgment on Israel (and Judah) could have been avoided if they’d been loyal to keep fellowship with Him and obey His Word; for God wanted their obedience above all else.

God continues to focus primarily on Israel, the Northern Kingdom, but also addresses Judah, the Southern Kingdom, who is following their example of idolatry (See Hos. 4:15). Now, Judah is warned of God’s judgment which will come upon them because of their sin (see Hos. 5:5, 10, 12-15). The theme of the chapter is God’s withdrawal because of their sin (Hos. 5:6, 15).

     Hosea accuses the priests, people, and king of Israel of being an idolatrous trap to others (Hos. 5:1). Those who have revolted against God will be chastised (Hos. 5:2), for God knows their spiritual harlotry (Hos. 5:3). They have become so steeped in their deeds that they cannot return to God, for they are governed by a spiritual of harlotry and no longer know the Lord (Hos. 5:4). Israel has stumbled in their idolatry, and Hosea tells us that Judah has stumbled with them (Hos. 5:5). Though they will seek the Lord through ritual sacrifices (Hos. 5:6a), they will not find Him, because “He has withdrawn from them” (Hos. 5:6b). By withdrawing from them, the Lord had removed His guidance, provision, and protection. The charge against Israel was “They have dealt treacherously against the LORD, for they have borne illegitimate children” (Hos. 5:7). This is likely a reference to the children who were born out of Israel’s adulterous relationships with pagan fertility prostitutes (see Hos. 4:13-15). God calls Israel to blow their trumpets and sound an alarm (Hos. 5:8) because judgment is coming and Israel “will become a desolation in the day of rebuke” (Hos. 5:9). A judgment is pronounced against Judah’s princes, for they “have become like those who move a boundary; on them I will pour out My wrath like water” (Hos. 5:10). Moving boundary markers refers to stealing land from another and was forbidden under the Law (Deut. 19:14; 27:17). Here the boundary was spiritual as Judah’s leadership redefined worship and stole people away from God. Israel (and Judah) was judged for following worthless advice rather than listening to God (Hos. 5:11), therefore, the Lord would destroy both Israel and Judah (Hos. 5:12). Israel then turned to Assyria for help, but the Assyrians were unable to cure them of the Lord’s disease (Hos. 5:13). God then likens Himself to a lion, even a young lion, that will tear Israel and Judah to pieces and lead them away into captivity (Hos. 5:14). God then declares, “I will go away and return to My place until they acknowledge their guilt and seek My face; in their affliction they will earnestly seek Me” (Hos 5:15). God is extremely patient, but His patience does not go forever (Ex. 34:6-7; Num. 14:18; Neh. 9:17-19), and after many centuries of rebellion, the Lord’s judgment was coming.

God brought legal charges against Israel for violating the Mosaic Covenant, and some of the charges included “no faithfulness or kindness or knowledge of God in the land” (Hos. 4:1). In addition, there was “swearing, deception, murder, stealing and adultery [and] they employ violence, so that bloodshed follows bloodshed” (Hos. 4:2). As a result, there was judgment upon the whole land, such that people and animals suffered (Hos. 4:3). God’s people were not to accuse each other, for the Lord’s main charge was against the priests (Hos. 4:4), who, along with the false prophets, were stumbling into sin (Hos. 4:5). Israel was being destroyed because of a lack of knowledge of God’s Word (Hos. 4:6a), and because the priests had rejected knowledge, God was going to reject them (Hos. 4:6b); and because of multiplied sin, He would turn their glory into shame (Hos. 4:7). The priests should have been teaching Scripture (Deut. 33:8-10; Mal. 2:7), but instead, were capitalizing on Israel’s sins, because it brought them more sacrifices and food to eat (Hos. 4:8). God promised to punish people and priest (Hos. 4:9), and to deprive them of the food they desired, because they had abandoned God (Hos. 4:10). Idolatry and drinking destroyed their understanding of God (Hos. 4:11), as the people consulted their idols rather than God (Hos. 4:12). Idolatry had become a family affair, as men, women and children gathered on mountains and hilltops, and under the trees for pleasant shade to worship idols and engage in sexual fertility practices, assuming it would please their pagan gods who would make the land productive (Hos. 4:13). Wives and daughters, as well as husbands and fathers, were all guilty of idolatry and sexual sins (Hos. 4:14a), demonstrating the point that ignorance of Scripture leads to ruin (Hos. 14b). Ignorance of God’s Word, rather than alleviating their guilt, actually added to it, as God charged Israel with not having knowledge of Him (vs. 1), forgetting His law (vs. 6), not heeding Him (vs. 10), and departing from Him (vs. 12), which ignorance and disobedience eventuated in their ruin (vs. 14). The tragedy is that God’s people had access to His Word, but they willfully rejected His light for darkness. Because people are influenced by the actions of others, Hosea warned Judah not to associate with Israel, who had abandoned God and was committed to idolatry (Hos. 4:15-17). Hosea revealed that the idolatry included everyone in Israel, including their rulers, who are described as those who “dearly love shame” (Hos. 4:18). As a result of their idolatry, Israel would experience the wind of God’s judgment, and “be ashamed because of their sacrifices” (Hos. 4:19).

Hosea was called by God to love Gomer, though she was actively in an adulterous relationship with another man (Hos. 3:1a). Hosea’s love toward unfaithful Gomer is analogous to God’s relationship with Israel (the ten northern tribes), though she is actively engaged in idolatry (Hos. 3:1b). It is likely that Gomer had sold herself as a slave to one of her paramours, perhaps because she thought he would provide for her material needs (i.e. food, shelter, clothing, etc.); however, when given the opportunity, he was willing to sell her to another man. In this instance, the buyer was Hosea, her former husband.

"Wretched Gomer had come down in the world. Presumably she had sold herself as a slave to the man with whom she was living. He must not have cared that much about her, for he was quite willing to sell her back to Hosea. Evidently the man did not value her highly either, for he sold her for a paltry fifteen pieces of silver (half the price of a common slave; see Exodus 21:32) and a month’s supply of barley (the food of the poor, the food usually given to animals)."[1]

     It is likely that the fifteen pieces of silver, coupled with the homer and a half of barely, equaled thirty pieces of silver, the normal price of a slave (cf. Ex. 21:32). Obedient Hosea paid the price for her redemption and she was set free to be in a relationship with him (Hos. 3:2). Hosea then commanded Gomer to remain faithful to him, and he promised to be faithful to her (Hos. 3:3). God then gave a prophetic statement that just as Gomer was to experience a period of time of committed separateness to Hosea, so Israel would experience a time where they would be “without king or prince, without sacrifice or sacred pillar and without ephod or household idols” (Hos. 3:4). This period of time started with the destruction of Israel by the Assyrians in 722 B.C. God then revealed that after His appointed period of time, “the sons of Israel will return and seek the LORD their God and David their king; and they will come trembling to the LORD and to His goodness in the last days” (Hos. 3:5). This most likely refers to Israel’s restoration to God at the Second Coming of Christ, Israel’s Messiah, and to the establishment of His Millennial Kingdom.

 

[1] John Phillips, Exploring the Minor Prophets: An Expository Commentary, The John Phillips Commentary Series (Kregel Publications; WORDsearch Corp., 2009), Ho 3:1–5.

Hosea 2:1 continues the promised blessing begun in 1:10-11. Then, in Hosea 2:2-13, God describes Israel’s unfaithfulness to her covenant relationship with God and the punishment He would bring on her. Israel is called to put away her unfaithfulness (Hos. 2:2), or God will humiliate her (Hos. 2:3-4). Israel wrongly assumed her prosperity had come from Baal (Hos. 2:5), but God would cut off her resources (Hos. 2:6), and though Israel will continue in familiar paths of idolatry for a while, she will eventually seek the Lord (Hos. 2:7). God reveals it was He Who provided blessing, but Israel took what was given and gave it to Baal (Hos. 2:8). God promises to remove His provisions, humiliate Israel, and bring her festivities to an end (Hos. 2:9-13). Afterwards, the Lord will allure Israel back to Himself “and speak kindly to her” (Hos. 2:14). He will provide blessing, like that which was given at the beginning of their relationship (Hos. 2:15), and the language of mutual love will be renewed (Hos. 2:16), and the names of foreign lovers will not be mentioned again (Hos. 2:17). God promises to provide blessing to His people, which includes no more hostility and war (Hos. 2:18). Then using language of renewed marital vows, God declares, “I will betroth you to Me forever; Yes, I will betroth you to Me in righteousness and in justice, in lovingkindness and in compassion, and I will betroth you to Me in faithfulness. Then you will know the LORD” (Hos. 2:19-20). God will then bring agricultural prosperity upon His bride, providing nourishment and pleasure (Hos. 2:21-22). The Lord concludes, “I will sow her for Myself in the land. I will also have compassion on her who had not obtained compassion, and I will say to those who were not My people, ‘You are My people!’ and they will say, ‘You are my God!’” (Hos. 2:23). There are times when God’s people are unfaithful to Him and turn to other sources for things only He can provide. When this happens, the Lord will cut off our supply and bring us to the place of humility, where we have no place to look but to Him; then, when humility comes, He restores our walk with Him, which includes His blessings.

God called Hosea to marry a woman who would be unfaithful to him (Hos. 1:1-2), and the prophet chose to marry Gomer (Hos. 1:3). It is not known whether Gomer was a prostitute at the time of the marriage (perhaps she was a temple prostitute), or whether she became one afterward. “The expression ‘adulterous wife’ (lit., ‘wife of adultery’) does not describe her condition at the time of marriage, but anticipates what she proved to be, a wife characterized by unfaithfulness.”[1] Gomer bore three children to Hosea during the time of her infidelity (Hos. 1:3-9). This unusual command of God was intended to make Hosea’s life a pedagogical analogy of God and Israel. Negatively speaking, Gomer was unfaithful to Hosea, and Israel was unfaithful to God. Positively speaking, Hosea loved Gomer and was faithful to her, and God loved and was faithful to Israel. It should be noted that God has called other prophets to behavior that pedagogically pictures His relationship with His people, such as when Isaiah was called to go naked and barefoot for three years (Isa. 20:1-4), or when He called Ezekiel to lay on his left side for three hundred and ninety days (Ezek. 4:1-5), then to lay on his right side for forty days (Ezek. 4:6), and to eat a barely cake that had been cooked over human excrement (Ezek. 4:12). Gomer’s first child was a son named Jezreel (Hos. 1:3b-5), a place noted for its bloodshed, where Jehu overthrew king Joram, as God commanded (2 Ki. 9:1-26), but went too far and killed Ahaziah and his family, as God had not commanded (2 Ki. 9:27-28; 10:12-14). Gomer then conceived and gave birth to a daughter named Lo-Ruhamah, which means “no compassion” (Hos. 1:6-7). This meant that God’s compassion for His people was now replaced by His demand for justice. Lastly, Gomer conceived and bore another son named Lo-Ammi, which means “not my people” (Hos. 1:8-9). This meant that Israel would no longer experience the blessings associated with being close to God and walking with Him.

"The Lord no longer regarded the kingdom of Israel as His people or Himself as their God. He did not mean, of course, that He would break His unconditional promises to His people (e.g., Exod. 6:7; Lev. 26:12; Deut. 26:17–18), but that the relationship that they had enjoyed so far would come to an end. The last phrase of verse 9 literally is “I [am] not I AM [‘ehyeh] to you” (cf. Exod. 3:14). He would withdraw the covenant He had so dramatically made with the revelation of this same name. He would remove protection that He had formerly provided and allow another nation to invade and discipline His people."[2]

     The message of judgment is followed by one of salvation, where God reaffirmed His unconditional covenant promise that Israel would be numerous and would be called “sons of the living God” (Hos. 1:10). He also stated there would come a time when the kingdom would be united, and Israel and Judah would be one people, with one leader (Hos. 1:11).

 

[1] Robert B. Chisholm, Jr., “Hosea,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 1379.

[2] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Ho 1:8.

Hosea prophesied to Israel, the northern kingdom, about their spiritual and moral decline as they trusted in foreign alliances rather than God and repeatedly worshiped idols (spiritual adultery). He prophesied in a politically hostile climate in which several kings were murdered by their successors (753-723 B.C.). Zechariah had reigned as king for six months and was murdered by Shallum (2 Ki. 15:8-10), and Shallum reigned one month and was murdered by Menahem, who reigned for ten years and died of unknown causes (2 Ki. 15:13-22). Menahem’s son, Pekahiah, reigned two years and was murdered by Pekah (2 Ki. 15:22-25), and Pekah reigned twenty years and was murdered by Hoshea (2 Ki. 15:27-30), who reigned for nine years and was defeated by Shalmaneser, king of Assyria (2 Ki. 17:1-6). This behavior is symptomatic of the spiritual decline that started with Israel’s leadership and influenced the thoughts, values, and behaviors of the nation.

     Sin, judgment, and salvation are at the core of Hosea’s message to Israel. Israel was guilty of idolatry, particularly the worship of Baal, the Canaanite fertility god (Hosea 4:17; 8:4-6; 11:2; 13:2). Israel’s covenant relationship with the Lord was likened to a marriage; therefore, when she went after other gods, it was regarded as spiritual adultery (Hosea 1:2; 2:2-5; 3:1; 4:11-15; 5:4; 6:10). In the midst of these historical events, God called Hosea to marry a woman who would become unfaithful to him, yet he was to love her in spite of her infidelity, and in this sense, his marriage serves as a pedagogical analogy of God’s covenant love for Israel.

     The prophet’s message is understood according to the background of the Mosaic covenant and the Deuteronomic blessings (Deut. 28:1-14) and cursings (Deut. 28:15-68). Israel had reached zero hour and there was no offer of repentance, only a message that judgment was coming (Hosea 1:2-9; 2:2-13; 4:1-5:15; 6:4-11:7; 11:12-13:16). However, according to the Abrahamic covenant (Gen. 12:1-3), God’s people would never be completely destroyed, and so there was also a message of salvation and hope (Hosea 1:10-2:1; 2:14-3:5; 6:1-3; 11:8-11: 14:1-9).

The Purpose and Function of the Prophets

     The OT prophets often served as guides and counselors to Israel’s monarchical leaders, always directing them to live in conformity to God’s law. When God’s leaders and people turned away from Him, the prophet functioned as a prosecuting attorney, pointing out their violation of the law and the pending consequences if they did not turn back to the Lord (i.e. repent). If Israel persisted in sin, God would execute His judgments in ever increasing severity, until they were eventually destroyed and removed from the land. However, if God’s people, while in captivity, would humble themselves and turn back to Him, He would forgive their sin and restore their blessings (Deut. 30:1-5; cf. Isa. 1:9).

     It can be said of God’s prophets: 1) they were individually called from all walks of life (unlike kings and priests who were to follow a strict lineage), 2) they were God’s voice of revelation to His covenant people, 3) they were forthtellers and foretellers, 4) they served as God’s prosecuting attorneys against those who violated His laws, 5) and they were reformers, calling God’s people back to orthodoxy and obedience from the heart.

"The voice of the prophet was heard in Israel only in times of national apostasy. God normally communicated with His people through kings and priests, but when these channels failed, He spoke through prophets. When a prophet was chosen and anointed, he took precedence over both king and priest. There was no prophetic succession like that of Israel’s kings and priests, but in time a prophetic order did emerge. The prophets were God’s “ministers without portfolio.” Drawn from all ranks and from all regions of the country, they owed allegiance to no one but God. They spoke with a divine authority and occasionally their words were reinforced by miracles. Speaking for God, the prophets addressed the moral depravities, social injustices, and spiritual apostasies of their times. Many of them were political statesmen of the highest order who understood the world of their day and had a wide view of the future."[1]

     The twelve minor prophets of Israel and Judah are concerned with the behavior of God’s people, who had turned away from a life of obedience to the Lord and continually slipped into moral decline. Though there are some future prophecies given in their writings, they are primarily prophesying direct revelation from God, who is concerned with their departure from His commands set forth in the Mosaic Law. Much of what the prophets preached to their audience is summarized in the words of Micah, who said, “He has told you, O man, what is good; and what the LORD requires of you: to do justice, to love kindness, and to walk humbly with your God” (Mic. 6:8).

     Much of the language of the prophets is judgmental and assumes their hearers know they are in a covenant relationship with God which clearly pronounced promises of blessing and cursing dependent on whether they obey or disobey His Word (read Deut. 28:1-68; 30:15-20). The word blessing translates the Hebrew noun בְּרָכָה berakah, which occurs sixty seven times in the OT. In Deuteronomy 28, the word refers to the tangible goodness that makes life enjoyable and rich, which is promised to His covenant people, Israel, if they would simply obey His commands. Areas of blessing include:

All locations at all times (Deut. 28:3, 6).

Healthy offspring, crops, and livestock (Deut. 28:4-5, 8, 11).

Military success (Deut. 28:7).

Fruitful labor (Deut. 28:8, 12a).

International recognition and respect (Deut. 28:9-10).

Financial prosperity (Deut. 28:12b).

Serving as an international leader to other nations (Deut. 28:13).

     God also promised to bring curses, which would undo all the blessings and bring Israel down, if they disobeyed (Deut. 28:15-68). The Hebrew noun קְלָלָה qelalah is translated curse in Deuteronomy 28:15 & 45. “The basic meaning of this root sets forth the quality of ‘slightness’ as to provision, speed, or circumstance…this root is used of intending a lowered position, technically, to curse.”[2] In Deuteronomy 28:16-19, Moses uses the Hebrew verb אָרָר arar six times, which means, “to bind with a curse.”[3] The form of the verb is passive, which means a curse is received by the nation of Israel if they turn away from God. The cursing could be avoided if God’s people would simply obey the Lord (Deut. 28:15, 20, 45-47, 58-59, 62; 29:25-28; 30:17-18).

     Israel repeatedly pursued idols and human alliances to satisfy their desires and solve their problems, and thus they entered into a prolonged period of rebellion. God eventually brought destruction, as He’d promised, and He used the Assyrians and Babylonians as His disciplinary agents. The Assyrians were aggressive in their efforts to conquer surrounding kingdoms, and God used them to destroy the 10 northern tribes known as Israel. This destruction occurred in 722 B.C. Later, God used the Babylonians to destroy the 2 southern tribes known as Judah, and this happened in 586 B.C. Eventually, God released His people from Babylonian captivity and many returned to repatriate the land from which they’d come, and God called several prophets to help them adjust, and to remind them about their obligation to keep the Mosaic Law and remain faithful.

     In summary, the study of the Minor Prophets considers the lives and ministries of men who were called from all walks of life to serve as God’s messengers to His disobedient people. The prophets were forthtellers and foretellers, addressing issues such as monarchical pride, national idolatry, and socio-economic injustice on the poor; pronouncing judgment if God’s people would not turn back to Him. In addition to the promise of judgment, God also spoke positively of future blessings that He would bring upon His people; and this is based upon His merciful character, and His integrity to be faithful to His unconditional covenant promises through Abraham and David.

 

[1] John Phillips, Exploring the Minor Prophets: An Expository Commentary, The John Phillips Commentary Series (Kregel Publications; WORDsearch Corp., 2009).

[2] Leonard J. Coppes, “2028 קָלַל,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 800.

[3] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 91.

The word prophet translates the Hebrew word נָבִיא nabi (Grk. προφήτης prophetes), which means “speaker, herald, preacher,”[1] and refers to one who was called to be the spokesman for another; for example, it was used of Aaron who was the spokesman for Moses (Ex.7:1-2). The prophets were primarily men, but did include women such as Miriam (Ex. 15:20), Deborah (Jdg. 4:4), Huldah (2 Ki. 22:14), and Anna (Luke 2:36). They were channels of communication who received God’s revelation directly and then communicated it to others (Ex. 4:12; Jer. 1:9; Amos 1:3), and sometimes they served as intercessors to God (Gen. 20:7; Ex. 32:10-14; 1 Sam. 12:17, 19). There were true prophets to be obeyed (Deut. 18:18; 34:10-11; 1 Sam. 3:20; 2 Chron. 25:15; 28:9; Hag. 1:13; Acts 11:27-28; 21:10-11) and false prophets to be ignored (Deut. 13:1-5; 18:21-22; Neh. 6:12-13; Jer. 23:25-28; Matt. 7:15; 24:24; Acts 13:6; 2 Pet. 2:1-3; 1 John 4:1-3; Rev. 2:20). In the NT, the gift of prophecy was for the edification of others (1 Cor. 14:3).

     We know about specific prophets such as Elijah and Elisha because they’re mentioned in the writings of others (1 Ki. 17:1-2; 19:15-21), but there were numerous unnamed prophets mentioned as well (1 Sam. 10:5; 19:20; 1 Ki. 18:4). Of all the prophets mentioned in Scripture, only sixteen wrote books, and these are classified into two groups known as the Major Prophets and Minor Prophets. This distinction is based on the overall size of their writings and not their importance. The Major Prophets are Isaiah, Jeremiah, Ezekiel and Daniel.[2] The Minor Prophets are Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. Some of the Minor Prophets were called to preach to the ten northern tribes of Israel and others to the two southern tribes of Judah, and their ministries span a period of roughly four hundred years.

     In Jewish tradition the Minor Prophets are referred to as the Book of the Twelve because they were all written on a single scroll. The English Bible follows the order set forth in the Hebrew Bible, but this order is not chronological. The following charts provide an overview of prophet, audience, approximate date of ministry, his contemporaries, and the world power that was often the prevailing threat upon God’s people.

 

Overview of the Twelve Minor Prophets[3]

 

Prophet

Audience

Date

B.C.

Contemporaries

World Power

Hosea

Israel

756-725

Isaiah, Amos, Micah

Assyria

Joel

Judah Pre-exilic

830-810

Elisha

Assyria

Amos

Israel

760-757

Hosea

Assyria

Obadiah

Judah (Edom)

848

Elijah

Assyria

Jonah

Nineveh

ca. 800

None

Assyria

Micah

Judah Pre-exilic

735-690

Isaiah, Hosea

Assyria

Nahum

Judah Pre-exilic

ca. 640

Zephaniah

Assyria

Habakkuk

Judah Pre-exilic

608-597

Jeremiah, Ezekiel, Daniel

Babylonia

Zephaniah

Judah Pre-exilic

640-630

Nahum, Jeremiah

Assyria

Haggai

Judah Post-exilic

520

Zechariah

Medo-Persia

Zechariah

Judah Post-exilic

520-475

Haggai, Esther

Medo-Persia

Malachi

Judah Post-exilic

ca. 435

Nehemiah

Medo-Persia

 

Chronological Order of the Twelve Minor Prophets

 

Prophet

Audience

Date

B.C.

Contemporaries

World Power

Obadiah

Judah (Edom)

848

Elijah

Assyria

Joel

Judah Pre-exilic

830-810

Elisha

Assyria

Jonah

Nineveh

ca. 800

None

Assyria

Amos

Israel

760-757

Hosea

Assyria

Hosea

Israel

756-725

Isaiah, Amos, Micah

Assyria

Micah

Judah Pre-exilic

735-690

Isaiah, Hosea

Assyria

Nahum

Judah Pre-exilic

ca. 640

Zephaniah

Assyria

Zephaniah

Judah Pre-exilic

640-630

Nahum, Jeremiah

Assyria

Habakkuk

Judah Pre-exilic

608-597

Jeremiah, Ezekiel, Daniel

Babylonia

Haggai

Judah Post-exilic

520

Zechariah

Medo-Persia

Zechariah

Judah Post-exilic

520-475

Haggai, Esther

Medo-Persia

Malachi

Judah Post-exilic

ca. 435

Nehemiah

Medo-Persia

 

A Brief History of Israel

      Israel—as the special people of God—began with a unilateral covenant which God made with Abraham, promising “I will make you a great nation” (Gen. 12:2). Though Abraham had children by different women (Sarah, Hagar, and Keturah), the Abrahamic promises were restated only through Isaac (Gen. 17:19-21) and Jacob (Gen. 28:10-15). Because of a crippling encounter with God, Jacob’s name was changed to Israel, which means “he who wrestles with God” (Gen. 32:24-30). The sons of Israel (i.e. Jacob) went into captivity in Egypt for four hundred years as God had foretold (Gen. 15:13), and remained there until He called them out through His servants Moses and Aaron (Ex. 3:1-10). God delivered Israel from Egyptian bondage through a series of ten plagues that destroyed Pharaoh and the nation (Exodus chapters 5-14). Then God entered into a bilateral covenant relationship with Israel at Mount Sinai (Ex. 19:1-8), and gave them 613 commands—which comprise the Mosaic Law—and these commands are commonly divided into moral, civil, and ceremonial codes. Israel would know blessing if they obeyed God’s commands (Deut. 28:1-15), and cursing if they did not (Deut. 28:16-68). The nation of Israel remained in the wilderness for forty years while God tested and humbled them (Deut. 8:2-5). After Moses died, God brought the Israelites into the land of Canaan (i.e. the land promised to Abraham) under the leadership of Joshua (Deut. 31:23; Josh. 1:1-9), and there the land was divided, giving a portion to each of the descendants of Jacob. After Joshua died (Josh. 24:29-31), Israel repeatedly fell into idolatry and suffered divine discipline for their rebellion (read Judges). This went on for nearly three hundred years as Israel fell into a pattern of idolatry, after which God would send punishment, then the people would cry out to God, Who would relent of His judgment and send a judge to deliver them, then the people would serve God for a time, and then fall back into idolatry. The period of the Judges is marked by people who did not obey the Lord, but “did what was right in their own eyes” (Judg. 17:6; 21:25). Samuel was the last of Israel’s judges, and then the people cried for a king because they wanted to be like the other nations (1 Sam. 8:4-5). God gave them their request (1 Sam. 8:22), and Saul became the first king in Israel (1 Sam. 10:1). Though Saul started well, he quickly turned away from the Lord and would not obey God’s commands. Saul reigned for approximately 40 years and his leadership was basically a failure (1 Sam. 13:1; cf. Acts 13:21). Later, God raised up David to be king in Israel (1 Sam. 16:1-13), and David reigned for 40 years and was an ideal king who followed God and encouraged others to do the same (1 Ki. 2:10-11). God decreed David’s throne would be established forever through one of his descendants (2 Sam. 7:16; Ps. 89:3-4), and this is Jesus (Luke 1:31-33). Solomon reigned for 40 years after David (1 Ki. 2:12; 11:42-43), and though He was wise and did many good things (ruled well, built the temple, wrote Scripture, etc.), he eventually turned away from God and worshiped idols (1 Ki. 11:1-10). The nation was united under Saul, David, and Solomon.

     Because of Solomon’s idolatry (1 Ki. 11:1-10), God divided the kingdom into two parts (1 Ki. 11:11-41; 12:1-33). Solomon’s son, Rehoboam, ruled over the two southern tribes (Judah) and Jeroboam ruled over the ten northern tribes (Israel). Israel—the northern kingdom—had 19 kings throughout its history and all were bad, as they led God’s people into idolatry (i.e. the “sins of Jeroboam” 1 Ki. 16:31; 2 Ki. 3:3; 10:31; 13:2). The ten northern tribes came under divine discipline because of their idolatry and were destroyed by the Assyrians in 722 B.C. Judah—the southern kingdom—had 20 kings throughout its history and 8 were good (some more than others), as they obeyed God and led others to do the same (they were committed to the Lord like David, 1 Ki. 15:11). However, Judah repeatedly fell into idolatry—as the 10 northern tribes had done—and were eventually destroyed by the Babylonians in 586 B.C. The dispersion of Israel was promised by God if they turned away from Him and served other gods (Deut. 28:63-68).

 

[1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 661–662.

[2] English translations of the Bible place Daniel among the prophets, and there is good cause for this, since Daniel received direct revelation from God and was called a prophet by Jesus (Matt. 24:15). Daniel is also listed among the prophets in the Septuagint (the Greek translation of the Hebrew Old Testament). However, the Hebrew Bible—called the Tanakh, an acronym for the Torah (Law), Nebi’im (Prophets), and Kethuvim (Writings)—places Daniel among the Writings (Psalms, Proverbs, Job, etc.). It’s possible that the book of Daniel was listed under the Writings in the Hebrew Bible because his words and life modeled the wisdom one needed to live successfully in a pagan culture. Also, unlike the other prophets, Daniel was not called to deliver a message to others which demanded behavioral and social reform.

[3] Some this material, including dates and audience, is derived from Gleason Archer Jr., A Survey of Old Testament Introduction, 3rd. ed. (Chicago: Moody Press, 1994), 346.

Revelation 22 provides a further description of the New Jerusalem (Rev. 22:1-5), as well as a closing epilogue to the book (Rev. 22:6-21). The chapter opens with a scene in which John is shown “a river of the water of life, clear as crystal, coming from the throne of God and of the Lamb” (Rev. 22:1). On either side of the river is the tree of life, which bears “twelve kinds of fruit, yielding its fruit every month; and the leaves of the tree were for the healing of the nations” (Rev. 22:2). There will not be any curse upon the creation, for “the throne of God and of the Lamb will be in it, and His bond-servants will serve Him; they will see His face, and His name will be on their foreheads” (Rev. 22:3-4). And there will be no need of the light of a lamp, or of the sun, “because the Lord God will illumine them; and they will reign forever and ever” (Rev. 22:5). The angel then tells John, “these words are faithful and true” (Rev. 22:6), which means they can be accepted as fact. The theme of the book is reiterated in verse 7, where we are told that Jesus is coming quickly (cf. 12, 20), and there is a blessing pronounced upon those who take seriously the words of this prophecy (Rev. 22:7). In a moment of emotional fervor, John then falls at the feet of the angel and worships him, and for a second time is rebuked and told to “worship God” (Rev. 22:8-9; cf. 19:10). John is instructed not to seal up the words of this prophecy (Rev. 22:10), and is informed that people, both the wicked and the righteous, will continue as they are (Rev. 22:11). Jesus then states that He is “coming quickly” and will reward each person according to his deeds (Rev. 22:12; cf. 1 Cor. 3:10-15; 2 Cor. 5:10-11). As the “Alpha and Omega” (Rev. 22:13), the eternal One, He can promise and fulfill His word. He then contrasts the righteous with the wicked. The former have the right to eat from the “tree of life” (Rev. 22:14), whereas the wicked are those “outside” of God’s blessing (Rev. 22:15). Jesus’ word is confirmed through His messenger to the churches. He then describes Himself as “the root and the descendant of David, the bright morning star” (Rev 22:16; cf. Matt. 1:1). The Holy Spirit and the church (called a “bride”) extend an offer of salvation to any who will heed, saying, “let the one who is thirsty come; let the one who wishes take the water of life without cost” (Rev 22:17). The book closes with a pronouncement of cursing to anyone who adds or subtracts from the words of this prophecy (Rev. 22:18-19), and a final word that Jesus is “coming quickly” (Rev. 22:20). John then writes, “The grace of the Lord Jesus be with all. Amen” (Rev. 22:21).