Micah - To declare to Jacob his transgression and to Israel his sin
Nahum - How the mighty has fallen
Zephaniah - The day of Wrath
Amos
God’s justice
His Time
The reign of Jeroboam II (ca. 786–746 B.C.E.) in Northern Kingdom, also called the Kingdom of Israel brought wealth, expansion and prosperity to the nation (2 Kings 14:23–29).
There was pride, plenty, and splendour in the land, elegance in the cities, and might in the palaces.
His Time
The rich has their summer and winter palaces adorned with costly ivory (Amos 3:15),
gorgeous couches with damask pillows (Amos 3:12), on which they reclined at their sumptuous feasts.
They planted pleasant vineyards, anointed themselves with precious oils (Amos 6:4–6; 5:11);
their women were addicted to wine (Amos 4:1).
His Time
The only problem was:
no justice in the land (Amos 3:10);
poor were exploited (Amos 2:6–8; 5:11);
and judges were corrupt (Amos 5:12).
Amos
Amos - the meaning of this name is “elevated” or “carried by God”.
There are two autobiographical notes in the book (Amos 1:1; 7:10–17). They tell us that:
(1) He was from Tekoa, a town from Judah, 8 km south of Bethlehem.
(2) He “was a herdsman and a dresser of sycamore figs” (Amos 7:14).
Amos
It seems that the nature of his work brought him into contact with shepherds, farmers, and poor people shaping his ideas about social justice.
He seems to be a learned man who is well aware of the social and political situation in the region.
Amos
Although he comes from the southern kingdom of Judah, he prophesied in the northern kingdom of Israel.
With great probability, the conflict with the priest of Bethel - the major sanctuary in the north - whose name was Amaziah brought end to his mission (Amos 7:12). Jewish tradition even says that Amaziah murdered the prophet.
Amos
Shepherd from Judah with a message – Amos 6:1–7.
He was overwhelmed by the greatness of God: “For behold, he who forms the mountains and creates the wind, and declares to man what is his thought, who makes the morning darkness, and treads on the heights of the earth— the Lord, the God of hosts, is his name! Amos 4:13; see also Amos 5:8–9.
Amos
His message could be captured in Amos 5:6:
“Seek the Lord and live, lest he break out like fire in the house of Joseph, and it devour, with none to quench it for Bethel”.
Bethel was a major sanctuary in the Northern kingdom of Israel (1 Kings 12:26–13:5).
God and the nations
Amos 1:2 – “The Lord roars from Zion and utters his voice from Jerusalem”
We hear nothing, Amos hears God’s mighty voice like a lion’s roaring.
What could provoked God’s anger and shattered his silence?
The absence of loyalty and the absence of pity.
Amos 1:3–2:3 -
the sins of the nations
Tyre – violated a treaty;
Edom – pursued his brother with the sword;
Syria (Damascus its capital) – tortured and slaughtered the people of Gilead;
Philistia (Gaza its capital) – carried people into captivity, selling them into slavery;
Ammonities – had ripped up women with child in Gilead;
Moab – burned the bones of the king of Edom.
The sins of Judah and Israel
The people of Judah – rejected the Torah (Amos 2:4);
The people of Israel (the Northern Kingdom) – abuse the poor (Amos 2:6,7; 5:11);
God cannot keep silent, because He has a heart.
“The Lord has sworn by the pride of Jacob: Surely I will never forget any of their deeds (Amos 8:7, see also Amos 8:9–10).
The sins of Judah and Israel
God’s anger against Judah and Israel was also arose by their worship. Sacrifices and ritual were regarded as means of connecting with the Creator. They were powerful and revered.
The sins of Judah and Israel
But Amos says:
“Even though you offer me your burnt offerings and grain offerings, I will not accept them; and the peace offerings of your fattened animals, I will not look upon them.
Take away from me the noise of your songs; to the melody of your harps I will not listen.
But let justice roll down like waters, and righteousness like an ever-flowing stream” (Amos 5:22–24).
The sins of Judah and Israel
Amos is asking a meaningful question:
“Did you bring to me sacrifices and offerings during the forty years in the wilderness, O house of Israel?” (Amos 5:25)
The implied answer is no. But, it was the time during which the people were devoted to God and obeyed His commandments (compare with Amos 5:26).
The sins of Judah and Israel
One cannot combine ritual with iniquity.
Even Sabbath annoyed the people, because it interrupts the business (Amos 8:4–5).
The sins of Judah and Israel
The message is: - the king of Israel will die; the people of Israel will be led away captive.
The people’s response to the message Amos 7:12–13;
Amos retaliates in Amos 7:14–17
The grounds for condemning the nations
Judah was condemned for not obeying the Torah (Amos 2:4), but the other nations did not have the Torah. Why were they condemned?
They were condemned for international crimes. Was there any international treaty at that time? No. Then, why?
Amos seems to be suggesting an unwritten law that can distinguish right from wrong. The Church teaches about ‘natural law’ written into us by God - the ultimate Lawgiver.
“to be chosen”
The idea of being chosen as God’s people is the cornerstone of Jewish religion. It gave them their uniqueness and offered comfort in moments of distress.
The prophets, however, reminded the people that with ‘being chosen’ comes responsibility.
To be chosen
That God favoured them over other nations does not mean He will not chastise them for their transgressions. Quite the opposite.
It meant being more seriously exposed to divine judgment and chastisement.
“to be chosen”
People: We are the people of God!
Amos 3:1–2. Really? So be ready to face the punishment.
People: God is exclusively concerned with us.
Amos 9:7. Really? How about Cushites, the Philistines and the Syrians?
The God of the Bible is the God of all nations, the Lord of history (Rev 1:8), and all men’s history is His concern.
The Day of the Lord
It is the day of God’s triumph over His enemies (see 1 Cor 15:25–27).
For the people of Israel it meant punishment for other nations and victory for them, regardless of their conduct. So they longed for it.
Yet, Amos 5:18–20. Do not be so sure about its positive outcome.
Amos 3:4–8
Amos hears the roar of a lion. And who is the prey?
The nations? No.
God’s chosen people - Israel.
But, how to escape from a lion? Run?
Amos 5:4,14–15 - Do not try to escape. Turn to that ‘lion’ instead.
What does this turning mean? Seek Lord, seek and love good, hate evil, and establish justice.
Justice or Mercy?
God is concerned about justice in the world.
He is intolerant of injustice, but He never closes the door of repentance.
God’s judgment can always be averted by sincere plea and (Amos 7:1–6) and repentance (Amos 5:14–15).
Then, God will also repent of His plans and become gracious to His people.
Prepare to meet your God
Despite all the punishment inflicted on Israel, the people did not repent (Amos 4:6–12).
Then, comes the last chance: meeting God personally (Amos 4:12). They are to realise who is their God:
(1) Mighty Creator of the Universe;
(2) The one who reveals His thoughts (read as “commandments for righteous living”). (Amos 4:13; also Amos 3:7).
Punishment, encounter, restoration
“You only have I known of all the families of the earth; therefore I will punish you for all your iniquities” (Amos 3:2). - It is an educational punishment.
“Prepare to meet your God, O Israel!” (Amos 4:12). - It should help the people to realise the greatness of God.
“I will restore the fortunes of my people Israel” (Amos 9:14). - The restored fortunes shall never be taken away (Amos 9:15).
Conclusion
The prophet sympathises with God who is hurt by people’s sins.
But he also has compassion for the people. How will they survive if God will carry out His plans (Amos 7:4)?
Amos gives us an insight into the burden that every prophet had in their hearts: Sympathy for God and compassion for people.
The burden also characterises Christ’s heart: Love for the Father and compassion for sinners.
Conclusion
Stephen in his speech to the Jews before being stone to death quotes Amos 5:25–27 in relation to their sin of worshiping golden calf (Acts 7:42–43).
During the council in Jerusalem, James quotes also Amos 9:11–12 in support of the mission to the Gentiles (Acts 15:15–17).
Hosea - God’s love
Introduction
Hosea’s name means “God saves/delivers”.
The key word to understanding of his message is “covenant”. He calls people to return to the covenant with God. The best image describing the “covenant” is marriage.
Therefore, worshiping any other gods - Baal (a male fertility god) and Astarte (goddess of fertility and sexual love in Egypt knows as Isis, in Greek as Aphrodite) - and even political alliances are seen as adultery and prostitution.
Introduction
Year 722 BC - the destruction of Samaria is seen as punishment for people’s adultery. As in Jewish law, man had a right to send away his adulterous wife, so God sends away his people allowing other gods - nations - to reign over them. However, there is always hope of restoration of the relationship.
His Times
He was married, had three children, and was familiar with agricultural life.
He began his prophetic ministry, like Amos, in the prosperous days of Jeroboam II (786–746), who reigned in Ephraim - the Northern Kingdom of Israel.
He also saw the rise to power of Assyrian Empire, the ruthless conquerors of nations around them. In 722 BC, they destroyed the capitol of Ephraim, Samaria and putting end to the Northern Kingdom of Israel.
Problems
(1) No legitimate king in the country. One succeeded another through revolts and bloodshed (read 2 Kings 15:8–31.
Commenting on this fact, God says: “They made kings, but not through me. They set up princes, but I knew it not. (Hosea 8:4).
(2) “playing the whore” (Hos 5:3; 6:10; 9:1) - it means forsaking God through idolatry (Hos 8:4)
Problems
(3) Corruption and violence (Hosea 7:7; 11:12–12:1);
(4) Political factions: one for Egypt and one for Assyria – Hosea 7:11; 12:1.
In those times, alliance with a nation meant acknowledgement of that nations deities. Alliance with Assyria or Egypt would compromise Jewish monotheism.
Interestingly, the two fold punishment seem to indicate that those who opted for Egypt would end up in Egypt and those who opted for Assyria would end up in Assyria (Hosea 9:3).
Like a husband deserted by his wife
The prophet describes God falling in love with Israel (Hosea 9:10; 11:1).
But, it was not a mutual love (Hosea 11:2).
God seems not giving up. His passionate love pursue Israel in hope to win her back (Hosea 2:8–9).
But the people are blind; they cannot see the expression of God’s love(Hosea 2:10).
When God’s patience runs out, the end will be a destruction (Hosea 2:13–15)
Like a husband deserted by his wife
Blessing of fertility and prosperity was considered to be the domain of the local gods of the land, called the Baalim, the givers of wool, and flax, of oil and wine, of grain, vines, and fig trees. (Hosea 2:5,12).
But those gods demanded in return for their blessing human sacrifices (read Psalm 106:35–39).
There was also sacred prostitution and as well as intoxication involved in those rites. (Hosea 4:13–14)
Like a husband deserted by his wife
The Creator of heaven and earth in return for His blessing demanded righteousness and justice, love and mercy, faithfulness and attachment.
He was the Lord of nature and the Master of history at all times.
Like a husband deserted by his wife
And yet, the people were and are fascinated by the cult of Baal and Astarte. What made them so attractive?
They are more comprehensible than the invisible God.
They are more easily approached and appeased.
Like a husband deserted by his wife
God is hurt so He will fall upon them like a lion (Hosea 13:4–8).
He waited for their conversion (Hosea 5:15). The prophet invites people to conversion (Hosea 6:1–3).
He wanted to show them mercy, but His hope was fading (Hosea 6:4–5).
The broken heart of God
Love is the deepest emotion of God for His people. (Hosea 11:8–9 - for Admah and Zeboiim see Deut 29:22).
He does not want to be abandoned. He pleads His case and waits for the favorable response: return and reconciliation. (Hosea 2:16–23).
Longing for reunion
What is a covenant? A binding relationship.
What is the image for the relationship of God and Israel? Marriage. What are the consequences?
Idolatry = adultery; betrayal of God; lewdness.
Israel is like a wanton wife, the Lord like a faithful, loving, but forsaken husband.
Longing for reunion
God’s love for His people is not blind that excuses every fault. It is the love that wants to see His people holy (Hosea 2:2–5).
The sins of the people (Hosea 4:1–2) have bad influence also on nature (Hosea 4:3).
God dreams about reunion (Hosea 2:16,19–20).
His gifts for the bride: righteousness, justice, kindness, and mercy (Hosea 2:19).
Hosea - the betrayed husband
How was Hosea able to realize such a deep feelings of God for His people?
God’s experience was re-enacted in his personal life, in his own marriage with love frustration and reconciliation.
Hosea was told by the Lord to marry a girl named Gomer, the daughter of Diblaim (Hos 1:2–4).
Hosea - the betrayed husband
Gomer means “completion,” that is, the filling up of the measure of idolatry, which refers to the idolatry of the kingdom. As “a wife of whoredoms,” this woman of the Northern Kingdom, regarded as an idolatress, became a symbol of her people.
Gomer was the daughter of Diblaim, whose name signifies “double layers of grapecake,”, which were offered as a sacrifice to Astarte - the goddess of fertility and sexual love.
Hosea - the betrayed husband
It is a shocking request. Did the prophet love that woman or was just obedient to God?
Was she a harlot at the time of their marriage or she became a harlot later on? Thus, was God giving the prophet an insight into the future of their marriage?
Symbolic names of the children
the first boy - Jezreel. The name refers to a place, know from the first book of Kings (1 Kings 21:1). There, the king and the queen of Israel - Ahab and Jezebel - through the hands of corrupt judges murdered an innocent man Naboth the Jezreelite (1 Kings 21:1–16).
God condemns the action and foretold the punishment of the king and the queen (1 Kings 21:21–24).
The name of the boy - Jezreel - predicts the end of Israel.
Symbolic names of the children
the daughter - Lo-Ruhama - “No-Mercy or No-Giving-Mercy”. God’s mercy gives away to His just judgement (Hos 1:6).
the second son - Lo-Ammi - “Not-My-People”. God cuts His relationship with the people (Hos 1:9).
Symbolic names of the children
The wife ran after somebody else whom she loves more then her husband - Hosea. It seems that she became a slave. Hosea brought her from slavery but did not have any relationship with her. She was polluted by her adultery. (Hos 3:1–3). Thus, the marriage was not fully renewed.
Gomer has to stop running after her lover, then only marriage can be fully restored (Hos 3:3–5)
Symbolic names of the children
Hosea’s marriage seems to be a prophetic act of recreating or repeating events in the history of Israel.
But it could also be a lesson, an illustration to educate Hosea in the understanding of divine sensibility.
His own experience, seen in the light of what was going on around him, led him to the realization of God’s emotion, His broken heart.
You do not know your God
That was the central claim of Hosea.
What does it mean to know, to have the knowledge of God?
“daath elohim” – knowledge of God.
“yada” – to know, to be acquainted with. In Semitic languages, ‘yada,’ signifies sexual union as well as mental and spiritual activity. Knowledge compasses inner appropriation, feeling, a reception into the soul. It involves an intellectual and an emotional act.
Examples for “yada”
Exodus 2:24–25 (And God saw the people of Israel and God knew_their condition) meaning He had pity._
Exodus 3:7 (I knew_their sufferings) meaning I have sympathy for, or I am affected by_, their sufferings.
Exodus 23:9 (you know_the heart of a stranger) meaning you have sympathy_or a _feeling_for)
Examples for “yada”
Nahum 1:6–8 – He has pity on
Psalm 31:7 – He has a feeling_or pity_for.
Exodus 1:8 – who did not know_Joseph. Probable exact meaning who did not care_for Joseph; he disliked him.
1 Samuel 2:12 is very important: “they were base men; they knew not the Lord.”
The sons of Eli had the information about God, but they lacked an inner commitment or an emotional attachment.
Examples for “yada”
Genesis 4:1 “Adam yada_Eve his wife, and she conceived and bore Cain.” a sense of intimate sexual relationship. Yet, its meaning can be enlarged by referring to a total relationship, emotional as well as sexual. “Adam attached_himself to Eve his wife.”
Thus, to know involves entire person: mind and heart, and commitment (see Ps 1:6).
Examples for “yada”
“The heart knows its own bitterness, and no stranger shares its joy” (Prov 14:10).
Information can be shared with strangers, but emotion and commitment not (Ps 131:2; Job 23:10; Is 43:2).
Examples for “yada”
Hosea conceived the relationship between God and Israel in terms of marital love, desertion, and the hope of new betrothal.
It is not just about right action, but about a feeling for each other on the part of those involved. It is not just about legal obligations, but about inner attitudes as well.
Examples for “yada”
So when Hosea says, ‘you do not know God,’ he means, ‘you do not have sympathy for, feeling for God.’ There may be head knowledge, but no attachment, involvement, or commitment to God.
Hosea 6:6 – steadfast love, no burnt offerings.
What is the use for ceremonies, when our hearts are far from God? (Hosea 5:4,7).
Attached yourself to God as Adam attached himself to Eve in Genesis 4:1.
Hosea 13:4–5 (I cared_for you or I was attached_to you).
Conclusion
New Testament uses the words of Hosea often, which indicates the importance of his prophetic message.
Christ uses his words to stress the primacy of mercy over sacrifices (Hos 6:6 - Matt 9:13; 12:7).
Saint Paul uses his words to prove that the Gentiles together with the Jews are now the people of God (Hos 1:9; 2:25 - Rom 9:25–26).
Saint Peter, takes the same idea but applies it only to Gentiles as being God’s people (Hos 2:25 - 1 Peter 2:10).
Conclusion
During the crucifixion, Jesus uses Hosea to advice the crying women of Jerusalem not to mourn over him but over themselves and their own children foretelling the incoming judgement upon the city (Hos 10:8 - Luke 23:30).
The same idea of judgement falling upon the world that opposes God and His church is taken up in the book of Revelation (Hos 10:8 - Rev 6:16).
Conclusion
Saint Paul uses the words of the prophets to laugh at death’s defeat (Hos 13:14 - 1 Cor 15:54).
Perhaps, even Heb 2:14, while taking about the defeat of the devil has in mind the same passage of Hosea 13:14.
Isaiah
Chapters 1–39 - I saw the Lord
Introduction
Isaiah - means “the Lord is salvation”.
He began his activity around 740 BC (Is 6:1) till around 701 BC when Jerusalem was miraculously saved (Is 37).
According to a Jewish tradition he was murdered during the reign of king Manasseh (696–642 BC) referring to 2 Kings 21:16 - see Heb 11:37.
Prosperity and Power
The reign of Uzziah (783–742 B.C.E.), the kingdom of Judah reached the summit of its power. He was successful king, administrator, and commander in chief of the army (see 2 Chron 26:15).
But, the success led to his downfall (2 Chron 26:18–21).
Isaiah and the Northern Kingdom
Time - It was the beginning of a most critical period for both Israel and Judah.
Isaiah received his call in the year Uzziah died (ca. 740 BC), when the Assyrians under Tiglath-pileser (745 BC) set themselves to conquer Babylonia and Syria. They were advancing towards Samaria and Judah.
Amos and Hosea tried to save the people of the Northern Kingdom. Return to the Lord was the solution, but people did not heed the call. How about Isaiah?
Isaiah and the Northern Kingdom
Neither Isaiah could save the Northern kingdom. He just to announced the end of Samaria.
Why such an outcome? Self-reliance. Read Isaiah 9:10–17.
Isaiah could not do anything about it; the Lord Himself decreed it (Is 5:26–29).
He directed his ministry to Judah.
Historical Background
Ahaz reigned in Judah (735–715).
A usurper named Pekah (737–732) came to power in Israel consolidating an anti- Assyrian movement.
All surrounding kingdoms (Damascus, Askelon, and Gaza) joined the coalition forces, except Judah. So Pekah attacked Judah in order to depose Ahaz and bring Jerusalem to the coalition against Assyria.
Historical Background
The attacked progressed well and in 735 Jerusalem was besieged. Read Isaiah’s encouragement (Is 7:1–12).
Ahaz refused to ask for the sign (Deut 6:16), but at the same time he sent messengers to Tiglath-pileser III (745–727 B.C.E.) – 2 Kings 16:7.
Isaiah is not pleased with Ahaz’s action. It shows a lack of trust in God’s power to save the people.
Problem we all face
Isaiah offered words; Assyria had an army.
We are encouraged to rely on faith in our personal life; but to rely on faith in the realm of politics seemed to much for Ahaz.
When comes to politics it is better to be ‘son and servant’ of the king of Assyria than son and servant to the invisible God (2 Kings 16:10).
Read Isaiah 28:15 – taking refuge in a lie.
Surrendering to Assyria
The appeal for help to Assyria was accompanied by silver and gold from the treasuries of the Temple and the royal palace in Jerusalem. It was accepted.The help, came set Judah free and destroyed all the enemies around.
Surrendering to Assyria
Ahaz was so thrilled by the power and religion of Assyrians that, after paying homage to Tiglath- pileser in Damascus in 732, he ordered to copied and installed in the Temple at Jerusalem the same altar he saw in Damascus. (2 Kings 16:10–18).
It was the acknowledgment of Assyrian power and a public recognition of the power of the alien god.
A covenant with death (Is 28:15)
What should be the right response?
To stay neutral – neither joining the coalition, nor relying on Assyria. The world was in the hands of God, and it was folly to be afraid or to rely on foreign powers.
Well, Ahaz and his court saw things differently. Cynically, they congratulated themselves for gained such a powerful protector (Is 28:15).
To this Isaiah responded in Isaiah 8:6–8. (Read also Is 8:11–12).
A covenant with death (Is 28:15)
When Tiglath-pileser died in 727, Hoshea of Israel, relying on the promises from Egypt stopped paying tribute to Assyria.
Assyrian sent its army. Samaria held for three years, but in 722 the city fell to Sargon II (722–705 B.C.E.). That was the end of Israelite monarchy. The population was sent as captives to Assyria (2 Kings 17:1–6).
Judah must have been shocked and should be filled with grief and consternation. Same could happen to them if they followed the example of Israel (see 2 Kings 17:7–23; specially 2 Kings 17:19).
Jerusalem rejoices; Isaiah is distressed
Ahaz was succeeded by his son Hezekiah (715–687 B.C.E.). (Read 2 Kings 18:5; see also 2 Chron 29:3–36).
Until the death of Sargon II, Hezekiah kept the policy of submission to Assyria, but when Sargon’s son Sennacherib (705–681 B.C.E.) took over, Hezekiah decided to refuse paying tribute.
Then, comes the fateful event.
Jerusalem rejoices; Isaiah is distressed
Hezekiah is miraculously healed and visited by the envoys of king Merodach- baladan from Babylon, who was searching for the allies against Assyria.
Hezekiah was so pleased with the visit that he showed them everything in his house and his realm. To this Isaiah said:
“Behold, the days are coming, when all that is in your house, and that which your fathers have stored up till this day, shall be carried to Babylon. Nothing shall be left, says the Lord… .” (Is 39:5–7).
Jerusalem rejoices; Isaiah is distressed
Joining coalition against Assyria brought joy to Jerusalem (Is 22:13).
Read what Hezekiah told the people in 2 Chron 32:7–8. But, was he genuinely relying on God?
But Isaiah was distressed. Why?
Read - Is 22:8 and 22:11 - the people prepared themselves for war, getting armament and getting supplies of fresh water to the city. But, they did not rely on God.
Is 29:15–16 - those who do not take God into account in their planing are foolish.
Jerusalem rejoices; Isaiah is distressed
Hezekiah turned to Egypt for help, like his father turned to Assyria for help. Popular wisdom says: “My enemy’s enemy, is my friend.”
But, it was done again disregarding God’s plan.
Jerusalem rejoices; Isaiah is distressed
Isaiah’s advice:“Stop regarding man, …, for of what account is he?” (Is 2:22); “For the Lord is our judge; the Lord is our lawgiver; the Lord is our king; he will save us.” (Is 33:22);
The alliance with Egypt will fail (Is 30:1–2; 30:7,5; see also Is 30:12–14). No matter how strong they are going to be, they will lose (Isaiah 30:17).
To oppose God’s design is sinful and futile: (Is 31:1–3).
Against Alliances
“The history of Israel began in two acts of rejection:
(1) the rejection of Mesopotamia in the days of Abraham;
(2) the rejection of Egypt in the days of Moses.
In both cases it was a rejection of political and spiritual sovereignty.” (Heschel)
Against Alliances
Why not alliance either with Egypt or Assyria?
Reliance on a world power meant a demonstration of the belief that man rather than God, weapons rather than attachment to Him, determined the destiny of the nations.
Subservience to a nation such as Assyria meant accepting her gods and cults.
An alliance with Assyria meant an involvement in her military operations. (Heschel).
Against Alliances
But, if not an alliance, than what?
“For thus said the Lord God, the Holy One of Israel, ‘In returning and rest you shall be saved; in quietness and in trust shall be your strength” (Is 30:15).
Against Alliances
Yet, in politics God is not taken into account. Against powerful Assyria, Judah needed a powerful Egypt (Is 30:16). To that Isaiah responds:
“The Egyptians are man, and not God, and their horses are flesh, and not spirit… . “ (Is 31:3).
Yet, was the prophet realistic? Politics seems to be such a powerful tool.
The mystery of faith
It is hard to learn how to live by faith, but to live without faith means death (Is 7:9).
There are frustrations in store for those who expect God to succeed at every turn in history, and yet faith is the only option (Is 28:16).
Enduring strength is not in the mighty rivers, but in the ‘waters of Shiloah’ that supply water to Jerusalem (read Is 8:6, John 9:7).
The mystery of faith
Politics relies on money and sword. The first brings injustice, the second death.
Isaiah dreams about no war, no death (Is 2:4; 25:8).
Israel’s security lies in the covenant with God, not in ‘covenants-alliances’ with Egypt or other nations.
Faith says: God alone is true protection. Read Is 8:17 and 26:13.
Assyria shall fall. How?
Is 10:5–11 – Assyria, a tool in the hands of God against sinful nations. Yet, it turned terribly sinful itself.
Is 14:24–26 – Despite its power, God will break it.
How? Not by the sword of man (Is 31:8–9; 30:30–31)
Assyria’s power, just a phantom. Who is really in control? (Is 8:13).
Sennacherib’s invasion of Judah
In 703 B.C.E., Sennacherib began his campaign to quench the rebellion. In 701, he reached Palestine and entered Judah. Established himself in Lachish, Judah’s strong frontier fortress and awaited Hezekiah’s surrender.
Hezekiah in 2 Kings 18:14–16.
Tribute was expected, but Sennacherib demanded that Jerusalem be surrendered.
Sennacherib’s invasion of Judah
Hezekiah’s could not accept it.
Read 2 Kings 18:13–36; Then Is 37:22–29; Then 2 Kings 19:35–37.
Judah was spared this time and continued to be dependent of the Assyrian emperor.
Judah’s Sins
(1) They have haughty eyes and lofty pride (Is 2:11), but they bow to idols, the work of their hands (Is 2:8).
(2) They consider themselves wise and shrewd (Is 5:21), but they do not know their God (Is 1:3).
(3) Princes are scoundrels (Is 1:23); judges are corrupt (Is 5:23; 1:23); the people are being crushed by the elders and princes (Is 3:14–15).
(4) a fool is called noble and a villain honorable (Is 32:5).
Judah’s Sins
What happened to Jerusalem and the whole land? (Is 1:21; 10:10–11; 2:6–8).
Lack of justice, filled with idolatry, greed.
Pride and pretension is everywhere, while the exaltation of God is but a hope (Is 29:16).
The anger of the Lord
Read Is 30:27–28 and 13:11–13.
God when silent may be disregarded, but when He rises to terrify the earth than people will hide in caves and forget about their own idols (Is 2:19–20).
But the anger is due to His concern for righteousness, to His intolerance of injustice (Is 33:14–19)
Divine Sorrow
Is 1:1–4 – God is deserted by his own children
Is 7:13 – God is again tired of men. (Remember Noah’s time).
He hates man’s homage, his festivals, his celebrations. (Read Is 1:11–15)
He is Father (Is 1:2–4;30:1), but he cannot tolerate the corruption and injustice. (Read Is 1:21–27).
Divine Sorrow
God’s mercy is never discarded, suspended sometimes. (Is 14:1).
Yet, God’s anger lasts a moment (Is 10:25; 26:20), but at the end His mercy will prevail. (Is 14:1; 30:18).
His love is so deep that despite people’s sins God still wants to begin again with the surviving remnant (Is 37:32).
Isaiah’s empathy for God
Israel is God’s vineyard, but a vineyard that is in a bad shape (Is 5:1–7).
Is 5:1–2 – Isaiah’s voice
Is 5:3–6 – God’s voice
Is 5:7 – Isaiah’s voice again.
God is Isaiah’s Friend; he sings Him a love song. His Friend’s efforts had been of no avail. What a disappointment!
Isaiah’s empathy for God
The vineyard was planted to yield righteousness and justice. It yielded violence instead.
The leaders are the main culprits (Is 3:14–15).
But Isaiah also sees himself polluted (Is 6:5; Is 1:5–6).
Isaiah seems to be so angered by the situation that he cries: “do not forgive them!” (Is 2:9). Why?
Isaiah’s empathy for God
They laugh at his visions and, thus they take God for granted. To Isaiah 21:2–4, the people respond in Is 5:19.
The prophet weeps bitterly over the situation (Is 22:4); and then he beseech God for mercy (Is 33:2).
The Lord will listen but before mercy there will be affliction. It will redemption through affliction (Is 19:22).
Isaiah’s Vision (Is 6)
Why such a strange mission? To harden the hearts of the people?
The Bible has two kinds of punishment: physical and spiritual. This spiritual punishment is foretold in this vision. The people are to be deprived of sensitivity to God and of the ability to repent.
Hardening of one’s heart can be either due to man himself or can come about as punishment from above.
Spiritual blindess
Callousness, lies and falsehood do not easily give in. Doom is in the air but we do not believe our prophets. (Read Is 22:12–14).
How can we be so deaf to the redeeming word of God? (Is 26:10). Because, the whole body is ‘spiritually’ sick (Is 1:5).
How did the inhabitants of Samaria explain the calamity that overtook their land? They thought is was due to an error in politics rather than to a failure in their relation to God (Is 9:9–10). They still could not see their sins.
Spiritual blindess
Compare Is 29:9–10 with Is 29:11–12. They are unable to realise their own situation, neither understand the prophetic visions. Such grave their sins are.
The prophet is asking, “How long, O Lord?” (Is 6:11), his mission of hardening his own people’s hearts will last.
The answer is: till the people experience full measure of punishment for their sins.
How sick they are!
Sinful nation forgot their God (Is 1:4).
They have rejected God’s Law and His word (Is 5:24).
They are unable to see God’s hand and deeds behind the events of history (Is 5:12).
They call good evil and evil good (Is 5:20).
Therefore, God will act - discrediting their wisdom (Is 29:14).
A remnant
Words of the prophet has no effects. Then, God has to do something else in order to silence our arrogance. (Is 13:9,11)
The purpose of suffering is to create an age in which ‘those who err in spirit come to understanding, and those who murmur will accept instruction’ (Is 29:24)”.
The suffering should lead us to repentance and that repentance to transformation (read Is 32:14–15)
A remnant
Is 10:21–22 – that is the first hope that Isaiah clings to.
The type of person who survive the ordeals of history is: (Read Is 33:15).
But beyond this hope is the hope of the new heaven and new earth, the ultimate hope that the whole world will be transformed.
Conclusion - to Isaiah 1–39
Isaiah never predicted the destruction of Jerusalem (Is 31:5).
However, God’s protection of the city, its importance for the nations and even its restoration (Is 16:4–5) depends on the combination of the two: reliance on God and holy living.
To say, ‘God is in our midst,’ and yet walk in iniquity is to court a disaster, or a refuge in a lie (Is 28:15).
Micah - Contemporary of Isaiah
To declare to Jacob his transgression and to Israel his sin
Introduction
Micah - his name means - “Who is like God?” (Mic 7:18).
His hometown was Moresheth - 35 km south-west of Jerusalem - but he was preaching in Jerusalem.
He was defending farmers from those who were coming to take their properties (Mic 2:2).
He is mentioned in the book of Jeremiah predicting the destruction of Jerusalem (Jer 26:18).
Jerusalem will be destroyed
Micah is the first prophet to predict that disaster (It was in the days of Hezekiah) (Micah 3:12, see also Jer 28:18–19).
Why? The reason is found in Micah 3:1–3, 9–11.
People’s reaction: “Do not preach”—thus they preach— “one should not preach of such things; disgrace will not overtake us.” (Micah 2:6);
The prophet’s answer is in Micah 6:14–16.
Jerusalem will be destroyed
Yet, neither God nor the prophet are happy.
The prophet is distressed with the message he has to preach (1:8–9).
God is asking what He still needed to do, so the people would believe and obey him (Micah 6:1–5).
“The voice of the Lord cries to the city—and it is sound wisdom to fear your name” (Micah 6:9), unfortunately the city does not have that wisdom. Idolatry, injustice, and lack of obedience replaced the fear of God (read Micah 5:13–14; 6:10–11).
Loneliness
The prophet is a lonely man. He has nobody to trust in. There is wickedness all around him. His only recourse is God (Micah 7:1–7).
Yet, at the same time he knows that his message his for the good of the people - at least for the remnant. God’s compassion is stronger than His anger (Micah 7:18–20). The outcome will be a prosperous future (Micah 4:3–4)
Micah’s great insight
1. How to bear and accept the anger of God?
It comes from the acknowledgement that we have sinned against God.
It comes from the awareness that better an angry God than indifferent one. Anger spells His concern for our good; it passes and compassion reigns.
Not even darkness troubles us: “when I sit in darkness, the Lord will be a light to me” (Read Micah 7:8–9)
Micah’s great insight
2. The way of true worship.
In the passage that should be memorized and always kept in mind, the prophet, speaking as an individual and in the first person singular, challenges our view of worship:
“With what shall I come before the Lord, and bow myself before God on high?” Read and memorize Micah 6:6–8.
Conclusion
The New Testament uses two texts from Micah.
Mic 5:1 in Matt 2:6 and John 7:42 - about the origin of Messiah;
Mic 7:6 in Matt 10:36 and Luke 12:53 - about enmity between the members of one’s family.
Finally Micah 6:3–5 - God’s complaint - was a bases for the liturgical song during the celebration of Christ’s Passion on Good Friday.
Nahum
How the mighty has fallen.
Time
‘Nahum’ means “God comforts”.
The prophetic ministry of Nahum can be set between two dates:
(1) 663 BC - the Assyrians conquered and sacked the Egyptian capital of Thebes (Nah 3:8–10).
(2) 612 BC - The destruction of Nineveh by the Babylonians.
Time
During these time, there were three kings in Judah:
(1) Manasseh - committing plenty of evil and polluting the land with idol worship and magical practices (2 Kings 21:1–18).
(2) Amon - the son of Manasseh following the father (2 Kings 21:19–26).
(3) Josiah - the son of Amon who was an opposite to this father and grandfather. He started religious reforms around 622 BC (2 Kings 22:1–23:30).
During that time the power of Assyria was waning and Babylon was getting more powerful.
Nineveh shall fall
Unlike other prophets, Nahum does not criticise his people for their sins.
He concentrates entirely on Assyria as the grand enemy of his people.
The Lord of cosmos and history
The hymn that begins a powerful description of God’s wrath manifested in different cosmic events - powerful winds, storms, and earthquakes (Nah 1:2–6).
His enemies have no chance to withstand His power, but those who are His have no need to fear (Nah 1:7–9).
This description is a bit similar to that of Habakkuk (Hab 3:3–6,9–12).
The Lord of cosmos and history
Those who oppose God cannot hope for a good outcome (Nah 1:9). Assyria has no future (Nah 1:14).
The description of the fall of Nineveh shows the power of Babylon. They have the most advance military equipment (Nah 2:4–6; 3:2–3).
The prophet is laughing at the powerful lion that lost its power (Nah 2:11–13).
God - using the might of Babylon - is against Nineveh (Nah 2:14; 3:5–7).
The Lord of cosmos and history
Yes, Nineveh was cruel (Nah 3:19) and for its cruelty, idolatry and pride was punished.
Yet, those who read the book should remember the words of Isaiah:
“Behold, the days are coming, when all that is in your house, and that which your fathers have stored up till this day, shall be carried to Babylon. Nothing shall be left, says the Lord” (Is 39:6).
Nineveh was cruel but Babylon turned out to be even worst (see Hab 1:12–17).
Zephaniah
The day of wrath
Time
‘Zephaniah’ means ‘God protected/defended’.
He was prophesying during the reign of Josiah (641–609 BC) in the Southern Kingdom of Judah.
His oracles must have contributed to the religious reform enacted by Josiah in 622 before Christ (2 Kings 22:8–13).
Time
Josiah was preceded by two sinful kings, Manasseh and Amon.
Manasseh committed more sins than any other king before him (2 Kings 21:11) and yet was the longest reigning in Jerusalem - 55 years (2 Kings 21:1).
During his reign he built altars to idols in many places and even in the temple and practiced all sorts of magic (2 Kings 21:3–4,6)
He sacrificed his son to idols (2 Kings 21:6) and shed plenty of innocent blood (2 Kings 21:16).
Time
His son, Amon was not much better.
He was killed after two years of reign (2 Kings 21:19–23).
During such times, Zephaniah began his prophetic ministry.
God’s judgment
God’s judgment can be compared to a cleanup.
Like during the days of Noah, God decided to cleanup the earth from all evil, so also during the time of Zephaniah.
The judgment will affect all inhabitants of the earth (Zeph 1:2–3) and Jerusalem as well (Zeph 1:4–6,8–13).
Sins - the cause of God’s anger
The sins of Israel are numerous:
Idolatry (Zeph 1:4);
Rebellious attitude - Jerusalem does not accept correction and does not trust in the Lord (Zeph 3:1–2).
Injustice and deceit (Zeph 3:13)
Breaking the law (Zeph 3:4)
Sins - the cause of God’s anger
No fear of God (Zeph 1:12);
Proud and haughtiness (Zeph 3:11).
Sins - the cause of God’s anger
The sin of the nations only one: attacking Israel from all sides:
the Philistines - from the west; Moab and Ammon from the East; Cushites standing for Egypt - from the south, and Assyrians from the north (Zeph 2:1–15).
God’s purpose is to destroy idolatry and make the nations to worship only Him (Zeph 2:11).
This last prophecy is fulfilled in New Jerusalem (Rev 21:1ff)
The humble of the land
The only people who can hope to survive the day of God’s wrath are the humble, who obey his commands, “seek righteousness; seek humility” (Zeph 2:3).
The phrase “humble of the Lord” refers to those who worked in the fields usually as tenants. They had poor income and were often abused by corrupt judges.
Yet, they were usually the most faithful to God (see description of Moses in Num 12:3).
In the Bible, they were an object of God’s special care (Ps 25:9; 37:11).
Those “humble of the land” shall become the surviving remnant of the Lord.
They shall be ashamed of their sins (Zeph 3:11) and shall act as God expects (Zeph 3:12–13).
Then, when the cleanup is completed, all evil gone, and oppressors destroy, and God is in their midst, the rejoicing can begin (Zeph 3:14–20).