The Prophets - Part III

Later Prophets

Content - I

• Jeremiah - Everyone mocks me, Lord.
• Habakkuk - Asking God tough questions
• Ezekiel - God is powerful
• Second Isaiah - the message of hope
• Obadiah - You fail to act as a brother

Content - II

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Jonah - the most successful prophet

Haggai - the second temple in Jerusalem;

Zachariah - the ideal future;

Malachi - Preparing the way of the Lord;

Joel - From punishment to salvation;

Jeremiah

From 625 BC to 587 BC - Everyone mocks me, Lord.

Time and vocation (Jer 1:4–19)

• Jeremiah - meaning “raised up or appointed by God”.
• He was active during the last kings of Judah:
• Josiah (640–609 BCE); Jehoiakim (609–598 BCE); Jehoiachin (598–597 BCE), Zedekiah (597–587 BCE) – and he continued for some time after the fall of Jerusalem in 587 BCE.

Time and vocation (Jer 1:4–19)

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• Jeremiah, like Micah, was told that the enemies would overwhelm Jerusalem, but evil was not inevitable. The way of repentance is always opened. Jer 3:12.
• God himself wanted just to purify the people (Jer 9:7). But to no avail.
• Jeremiah’s call to repentance failed (Jer 6:28–30).

Time and vocation (Jer 1:4–19)

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• Although people cannot read the signs of the times, the prophet is able, he knows what time it is. (Jer 7:29).
• Jeremiah was not a prophet of wrath; he discerned that it is the age of wrath his people were living in.
• Why? Because of their deeds (Jer 7:18–20; 11:17–18; 25:6).
• “Therefore thus says the Lord God: Behold, my anger and my wrath will be poured out on this place, upon man and beast, upon the trees of the field and the fruit of the ground; it will burn and not be quenched.” (Jer 7:20).

God’s love for Israel

• “I have loved you with an everlasting love; therefore I have continued my faithfulness to you” (Jer 31:3).
• Jeremiah wants to remind people about God’s everlasting love. He describes that love in the form of father-child relationship (Jer 31:9) and husband-wife relationship (Jer 31:32).
• Apparently the wife has left her husband (read Jer 3:20; 3:1–2).

God’s problem

• God was not happy to execute His judgment (Jer 5:1 – compare with Gen 19:1–11).
• And God is giving reasons for his decision (Read Jer 5:7–9.28–29; 9:7–8).
• Israel was a great hope. As the first fruits, she was to be a foretaste of a harvest of blessing. (Jer 11:16).
• But, the hope was dashed. Instead of worshipping the Redeemer, they turned to the works of their own hands (Jer 1:16).

• God is asking the people where he went wrong (Jer 2:5) that they exchanged Him for idols (Jer 2:13).
• God is grieving over the situation (Jer 12:7–13) and He is hurt by Israel’s desertion (Jer 2:31–32).
• He decides to destroy what he planted (Jer 45:4) and becomes a stranger in the land (Jer 14:8–9).
• From this perspective, we can understand the words of our Saviour saying that he has not place to lay his head (Matt 8:20).

• Israel was God’s chosen, His firstborn son. As Paul said: “to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen” (Rom 9:4–5).
• Because of this close relationship, God’s pain and feeling of being ‘cheated’ and abandoned is so deep.

Prophet’s Empathy for God

• “I am full of the wrath of God” (Jer 6:11). Identification with God’s feeling.
• Not only proclaiming, but living God’s wrath and being conscious of it. (Jer 15:17). Like a drunken man (Jer 23:9) – being intoxicated by the wrath of God.
• Drinking the cup of God’s wrath is like drinking poison (Jer 25:15–29).

• Yet, Jeremiah did not like his vocation but he could not resist it. (Jer 20:7–9).
• Learning to sense God’s feeling: His eternal love for Israel and His disappointment with their response to that love (Jer 13:1–11).
• It will help him to realize, how God suffers in exercising His punishment.

Prophet’s Empathy for Israel

• Jeremiah loved his people. But he also trembled, knowing that God is just. (Jer 4:19–21).
• Passionate about justice, yet he was shocked at the fate of his people (Jer 4:31)
• Here was his problem: Those whom he loved he was called upon to condemn. (Jer 8:18–9:1).
• And people, instead of repenting, resented his message, considering him an enemy (Jer 15:10).

• Jeremiah was deeply hurt by such accusation (Jer 18:20)
• He was interceding for them in this way (Jer 14:20–21).
• But the answer to his prayers was negative (Jer 15:1).

• Jeremiah succeed to offend everybody, taking away their sense of security and disregarding what others seen as sacred.
• A traitor (Jer 37:14; 43:2–3); Worthy of death (Jer 26:11) .
• Hated by the people from his own village (Jer 11:21; 12:6).
• Jeremiah was fighting for the survival of his nation. Yet, the others did not see it that way.

Man’s greatest tragedy

• “you say, ‘I am innocent; surely his anger has turned from me.’ Behold, I will bring you to judgment for saying, ‘I have not sinned.’ (Jer 2:35).
• When man cannot see his/her own sins no words of a prophet can help him. Such man needs a new heart and it can only be given by God.

New Covenant - New heart

• Prophecy can inform, but it cannot transform. A new covenant is needed to complete what prophecy fails. Jer 31:31–34.
• The genius of Jeremiah lies in his prophecy of a covenant, which not only means forgiveness of sin (Jer 33:8; 50:20), but a complete transformation of Israel (Jer 32:39–40).

The Fall of Jerusalem

• In 605 BC, the Babylonians won a crushing victory over the Egyptian army in the battle of Carchemish.
• All nations were shocked and Judah was forced to submit to a newly emerging Babylonian Empire.
• Yet, they resented the Babylonian yoke and conspire once more with Egypt. All leaders of Judah supported the policy except Jeremiah (Jer 27:4–11).
• The people did not heed Jeremiah’s warning and began rebellion.

• Nebuchadnezzar arrived in 588 BC, occupying the whole country and surrounding Jerusalem. (Read Jer 34:1–5; see also Jer 21:1–10).
• The Egyptian army arrived with help, temporary lifting the siege of Jerusalem, but they were defeated and the siege of Jerusalem was resumed.

• Jerusalem held out for one and one-half years and fell in 587 BC. (Jer 10:19–20, see also Jer 52:1–27). Yet, it was not the end.
• The mighty Babylonian Empire lasted only 70 years and disappeared totally from the history of the world (Jer 30:7–11), but for Israel there was a new message from the prophet.
• Jerusalem was going to be rebuilt (Jer 31:28; 23:5–6; 31:12).

The meaning of sin

• Sin means rebellion against God.
• Why are people unfaithful and ritualistic?
• Why do they worship idols?
• Why are they not merciful?
• Why do they make political alliances that weakens their religious life?
• They do not want to know God (Jer 4:22; 5:23–24; 9:22–23).

Solution

• The only solution to the sickness of people’s heart was a new form of religion that will come with the New Testament - New Covenant (Jer 31:31–34).
• This new covenant will be a gift of God and all nations will participate in it (Jer 3:17).

• Christ referred to this New Covenant during the last supper (Luke 22:20).
• Letter to the Hebrews sees in this passage the end of the Old - Mosaic Covenant with its laws and regulation - and the beginning of the New Covenant in Jesus Christ.

Habakkuk

Asking God tough questions

The world of Habakkuk

• Habakkuk, - meaning of his name is not clear. Some say it is a type of edible plant others that it comes from a Hebrew root meaning to “embrace,” denoting a “favorite” (namely, of God) and a “struggler” (for his country’s good).

The world of Habakkuk

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• We do not know much about his life. Probably, he was a native of Judah and was active during the reign of Jehoiakim (609–598 BCE), at the time of the triumphs of Nebuchadnezzar.
• It was the world where justice never goes forth, where – apparently – God tolerates evil (Hab 1:2–4). Why?

A shocking first answer (Hab 1:5–6)

• How can evil be the instrument of God’s justice (Hab 1:5–7)?
• To the powerful justice means nothing. But, why does God not care? (Hab 1:12–14)

Waiting for another answer

• Should one abandon God and burn incense to arms? (Hab 1:15–17)? Should one abandon mercy? (Hab 2:5)
• “I will take my stand at my watch post and station myself on the tower, and look out to see what he will say to me, and what I will answer concerning my complaint” (Hab 2:1).

The answer (Hab 2:2–4)

• The vision remains unknown. We can presume that it described God’s salvation at the end of days.
• But, we have the promise: “the righteous will live by faith.”
• Hab 2:20 – Trust in God’s abiding presence.

Another vision and prayer

• The theophany of God (Hab 3:3–7).
• Justice is given (Hab 3:16).
• The prayer of total trust (Hab 3:17–19).
• Despite all disaster that the prophet sees, he remains optimistic, joyful in the Lord, trusting that he can transform the situation.

Hab 2:4 - living by faith

• The verse “the righteous shall live by faith” (Hab 2:4) places an important role in Paul’s argument against Christian Jews who claim that circumcision and the law of Moses is necessary for salvation (Rom 1:17; Gal 3:11).
• Using Habakkuk, Paul argues that only faith in Christ saves.
• The letter to the Hebrews quotes this verse as an encouragement for persevering in faith in time of persecution (Heb 10:32–38).

Ezekiel

God is powerful

The Person

• Ezekiel - his name means “God is powerful” or “God makes powerful”.
• He belong to a priestly family but was not able to exercise his priestly duties. In 597 BC, together with first group of people was taken to Babylon/ Mesopotamia.
• Five years later, he began his prophetic ministry among those who were deported with him. He was married, but his wife suddenly died around 586 BC (Ez 24:15–27).

Time

• In 597, Nebuchadnezzar (605–562 BC), invaded Judea and entered Jerusalem. The Jews who were his vassals rebelled against him.
• He deported many Jews together with the king Jehoiakim and his family. Among those deported was also young Ezekiel.

Time

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• “And the king of Babylon made Mattaniah, Jehoiachin’s uncle, king in his place, and changed his name to Zedekiah” (2 Kings 24:17).
• Then, the Jews rebelled again and Nebuchadnezzar came again, destroying the city and the temple, and deporting entire Jewish population. It was year 586 BC (2 Kings 25:1–7).

Who is stronger?

• Marduk - the chief god of Babylon, who became lord of the gods of heaven and earth after conquering Tiamat, the monster of primeval chaos.
• Or
• God of Abraham, Isaac, and Jacob?

Who is stronger?

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• God’s city and God’s temple is destroyed.
• Does it mean that Marduk is stronger?
• If not, then, why God’s city and God’s temple are desolate?

The Vision of God (Ez 1:1–28)

• The imagery of God’s throne chariot is based on the Holy of Holies in the temple where the ark of the covenant was kept under the cherubim (Ex 37:1–9).
• The ark is often called as “the ark of the covenant of the Lord of hosts, who is enthroned on the cherubim” (1 Sam 4:4).
• The cherubim are composite creatures that combines the body of different types of animals and human body.

The Vision of God (Ez 1:1–28)

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• It seems that they were four cherubim in the temple during the time of Ezekiel:
• two overshadowing the ark (Ex 37:7–9);
• two at the both ends of the Holy of Holies - added by Salomon when he built the temple (1 Kings 6:23–28).

The Vision of God (Ez 1:1–28)

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• The four faces me represent divine qualities:
• human - intelligence; lion - royalty;
• ox - strength; eagle - mobility (Ezek 10:14).
• Later, the Church connected them with four Evangelists.

The Vision of God (Ez 1:1–28)

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• The vision is divided by the “expanse” or firmament, the same word used in Gen 1:6–8.
• Thus below the expanse, we have something that resemble the Holy of Holies and the Ark, but above we have the vision of the glory of the Lord.

The Vision of God (Ez 1:1–28)

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• It is human-like creature but fire was all over that person and something that looked like a rainbow, which refers to the covenant with all creation (Gen 9:8–17).
• Ezekiel was overwhelmed by the vision and felt on his face and there was the voice (see 1 Kings 19:12).

Mission

• The prophet is contrasted with the people who “do not eat - do not listen to God’s word. He ate the scroll (Ez 2:8–3:3).
• Interestingly, although the scroll is inscribed with “lamentations, dirges, and woes”, for the prophet it tasted like honey (Ez 3:3; Jer 15:16).
• His mission is for “the house of Israel have a hard forehead and a stubborn heart” (Ez 3:7), not to other nations.

Mission

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• God already knew that the prophet will fail, because the people would not listen. Why? “There are rebellious breed” (Ez 3:9).
• The object of his mission is further clarified: “the exiled community” (Ez 3:11), those who were deported together with him.
• The purpose of his mission: to be a watchman (Ez 3:17; 33:7).
• He felt responsible for the salvation of every person (Ez 3:16–21; 33:1–20).

Mission

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• He does not only speak his message out but also acts his message out:
• He plays the siege of Jerusalem and the time of exile (Ez 4:1–8);
• He enacts the tragedy of hunger and the destruction of Jerusalem (Ezek 4:9–17).

Jerusalem - the sinful city

• “This is Jerusalem. I have set her in the center of the nations, with countries all around her. And she has rebelled against my rules by doing wickedness more than the nations, and against my statutes more than the countries all around her; for they have rejected my rules and have not walked in my statutes” (Ezek 5:5–6).
• More sinful than the nations, called “bloody city” (Ez 24:6–14).

Jerusalem - the sinful city

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• Idolatry inside the temple (Ezek 8:5–12). Even, the high leaders of the country are involved in pagan worship. Later on Sanhedrin was composed of 70 leaders.
• Priests worshipping the sun god of Shamash turning their backs to the Holy of Holies (Ezek 8:16–18).
• Women involved in worshiping idols (Ezek 8:14–15):

Jerusalem - the sinful city

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• Tammuz was a Babylonian god, lover of Ishtar/Astarte - the goddess of fertility and sexual love.
• He is the god of vegetation dying at the beginning of dry season and needs to be brought back to life to inaugurate the rains.
• Astarte ordered that her lover be yearly remembered by her worshippers.

God leaves the temple

• Seeing so much sins inside the city and the temple, God departs from Jerusalem (Ezek 10:1–22; 11:22–23).
• He will only return when the city is purified (Ezek 43:1–12).
• Now, the city is open to invasion.

God leaves the temple

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• But, the glory of God stops on the mountain near to it, namely the Mount of Olives. From there, He will watch closely the situation and plans to return (Ezek 11:22–23; Hos 5:15).
• We can connect this experience with Luke 13:34–35, where we have the same criticism of the sinful city, and with Jesus coming to Jerusalem from Mount Olives (Luke 19:29).

People’s problem

• They have eyes but are unable to see, they have ears but are unable to hear (Ez 12:1). The people have the law and Moses; they should know how to obey God and do good. Yet, they did not.
• They laugh at the prophetic messages (Ez 12:22).
• The presence of the false prophets and prophetesses preaching their own ideas but not God’s word (Ez 13:1–10,17–23).

People’s problem

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• Hypocrisy of the leaders - they surrendered their hearts to idols and yet come to God to ask for advice (Ez 14:1–5).
• Their lawlessness is so grave that not even an intercession of the righteous can avert God’s punishment (Ez 14:14,20).

People’s problem

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• The behaviour of the chosen people towards God can be described with two words: “adultery” (Ez 16:15–34) and “rebellion” (Ez 20:5–8,10–13) (see also Ez 22–23).
• Breaking oaths given in God’s name (King Zedekiah of Judah broke the oath given to the king of Babylon - Ezek 17:12–21).

Personal Responsibility for Sins

• In the books of Moses, we find the idea that God visits “the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation” (Ex 34:7; see Ex 20:5; Deut 6:9).
• This idea could give an excuse to the people, who instead of blaming themselves would blame their ancestors: “The fathers have eaten sour grapes, and the children’s teeth are set on edge” (Ez 18:2).

Personal Responsibility for Sins

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• Prophet Jeremiah was already opposing that saying (Jer 31:29–30).
• Ezekiel nullifies it in the name of God. From now on, only the one who sins will bear the responsibility for his/her sins (Ez 18:4).
• Thus, people have no excuses. They bear the responsibility for the present situation. It is their sins that brought the disaster upon them.
• At the same time, the idea offers hope - personal repentance brings about change in their life’s situation (Ez 18:21–23).

Personal Responsibility for Sins

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• Yet, the people accuse God of being unfair: “The way of the Lord is not just” (Ez 18:25; Ez 33:17).
• They do not accept their responsibility, they do not consider themselves sinful. It is not “us”; it is “them - our ancestors” - that brought that disaster. Our fathers sinned and God visited their guilt upon us.
• They do not feel the need of repentance (Ez 18:29–31).
• Inability to acknowledge their own sins and lack of repentance brings final disaster: Jerusalem is destroyed (Ez 33:21).

Israel and the nations

Oracles against the nations

• There are seven nations mentioned in the oracles (Ez 25–32): Ammon, Moab, Edom, Philistia, Tyre, Sydom, and Egypt. All of these nations are considered the enemies of Israel.
• Surprising, Ezekiel does not include here an oracle against Babylon.

Israel and the nations

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• (1) The Babylonian employed Ammon (Ez 25:1–7) and Moab (Ez 25:8–11) against Judah, when Jehoiakim rebelled against Babylon (2 Kings 24:1–2).
• Ammon is particularly condemned for rejoicing over the destruction of Jerusalem.

Israel and the nations

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• (2) Edom’s (Ez 25:12–14; Ez 35:1–15) ancestor, Esau, was Jacob’s brother. Accordingly, Edom seemed to assist in the destruction of the temple (Ps 137:7).
• (3) The Philistine (Ez 25:15–17) were often fighting against Israel (Judges 3:31; also 1 Sam 4:1ff). God condemns them for “ancient hatred”, seeking revenge, and destruction (Ez 25:15).

Israel and the nations

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• (4) Tyre (Ez 26:1–28:19) was a maritime power of the ancient world. The city of Tyre was an island and thus well protected against any attack. The location gave them a sense of security and pride.
• Not even the mighty Nebuchadrezzer could conquer it, but forced the city - after 13 years of siege - to submit to Babylon.

Israel and the nations

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• The city was finally conquered in 332 BC by Alexander the Great.
• God predicts its fall (Ez 26:19–21) and it fell because of its pride and refusal to accept one God.
• The book of Revelation uses the song about Tyre (Ez 26:16–19; and Ez 27:12–13,22,27–29,31,36) in its description of the fall the ‘Great Babylon’ (see Rev 18:9–22).
• (5) Sydon (Ez 28:24–26) is another Phoenician port city, 40 km north of Tyre.

Israel and the nations

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• (6) Egypt (Ez 29–32). Apparently, Egypt tried to help Judah in their rebellion against Babylon (Jer 37:5) but it was against the will of God (Jer 37:6–10). The Babylonians were executing God’s punishment upon Judah (Ez 21:8; 21:24). For opposing God’s will and placing himself on the level with God (Ez 29:9), Egypt will be punished.
• The defeat of Egypt by Babylon (Jer 44:30) takes away false hope of those Jews who relied on the power of Egypt for their delivery.

Renewal

• When all are judged and punished, Ezekiel offers the message of hope (Ez 28:24–26).
• First, God himself is going to shepherd His people (Ez 34:11–16); the leaders failed to do that (Ez 34:2–10).
• Christ applies this image to Himself (John 10; Luke 15:4–7).

Renewal

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• Second, Judah experienced God’s punishment for their sins (Ez 36:16–20).
• It should be a lesson leading to repentance, but it did not work. Moreover, the nations seeing the sinful life of God’s people disregarded the name of God (Ez 36:20).
• In order to glorify His name God will:
• (1) bring the people back from the exile;
• (2) purify them and change their stony hearts (Ez 36:24–27).

Renewal

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• God does not do it, because the people repented of their sins. No, they did not (Ez 36:31–32).
• God hopes that His mercy will lead people to repentance, that they will realise their sinfulness and blush at the memory of their sins.

Renewal

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• The people are like “bones” on a valley (Ez 37:1). There is no life nor spirit in them. God promises to ‘resurrect’ them (Ez 37:1–14).
• The New Testament connects this passage with the resurrection from the dead (Matt 27:51–54); Jewish transformation from unbelief to faith (Rom 11:15); and the resurrection of the martyrs (Rev 11:7–12).

Renewal

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• Then, God promise a covenant that will be characterised by unity between Israel and Judah, life free of idolatry and other sins, an everlasting king David (Ez 37:15–28).
• It will be a covenant of peace;
• It will be an everlasting covenant.

Renewal

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• This promise is fulfilled in Christ - the everlasting king, descendent of David according to flesh (Rom 1:3);
• who established an everlasting covenant (Heb 13:20);
• Who is our peace (Eph 2:14–18) and His Gospel is the Gospel of peace (Eph 6:15).

Final Battle

• In order for God’s promise to be fulfilled, there is still one more enemy to be defeated located in the north.
• In his oracle against the nations, Ezekiel did not mentioned Babylon. Was he afraid to criticise the powerful empire? We do not know.
• Now, he speaks about powerful Gog, “of the land of Magog, the chief prince of Meshech and Tubal” (Ez 38:2).

Final Battle

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• Gomer, Magog, Tubal, and Meshech, all were the sons of Japheth, the son of Noah (Gen 10:1–2), which the Jews associate with Europe and Asia beyond the Middle East.
• If, we compare this text with Isaiah 14:3–23, then we have a clear oracle against the powerful king of Babylon.
• Is 14 leads us even further - the king of Babylon is a symbol of Lucifer - the son of dawn (Is 14:12) - the satan.
• Thus, Gog symbolises evil.

Final Battle

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• His defeat does not happens by human power. God himself will defeat Him (Ez 39:1–4).
• This defeat of Gog will glorify God’s name among the nations (Ez 39:21).
• The final defeat over evil will teach Judah and the nations the most important lesson (Ez 39:22–29):

Final Battle

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• (1) God punishes for sins - the exile does not mean that Marduk, the Babylonian god, is stronger than the God of Abraham. Babylonians are exercise God’s punishment and so they are totally dependent on God.
• (2) God’s mercy is stronger than His punishment.

Final Battle

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• We see a similar battle between good and evil in the book of Revelation 20:7–10.
• Again, the evil will be defeated by God with the help of the power of nature.
• This final defeat of evil leads towards new earth and new Jerusalem.

New Reality

• A new reality has three dimensions:
• (1) New temple (Ez 40–42);
• (2) New type of worship (Ez 43–46);
• (3) New earth (47–48).

New Reality

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• The vision of the new temple indicates God’s forgiveness. God is about to come back. As He left for the mount of Olives and overlooked the events, so now He plans to come back.
• The prophet describes in details the new temple form outside towards inside.
• When everything is ready, God’s glory comes back (Ez 43:1–5).
• Then, comes the detailed description of a new cult.

New Reality

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• Yet, in order for that vision to realise the people need to show the sign of repentance: “if/when they are ashamed of all that they have done, make known to them the design of the temple” (Ez 43:11).
• Thus, creation of the temple and worship still depends on this “if/when”- namely repentance.

Life-giving spring of water (Ez 47:1–12)

• The temple of Jerusalem is built on a hill.
• From the eastern part of the temple a special canals were built to the main sacrificial altar through which the blood of the sacrificial lambs was flowing out.
• This blood was often mixed with water used for cleaning the canals and was flowing into the brook Kidron.
• During the rainy season, the small brook became a river flowing into the desert of Judah till the Dead Sea.

Life-giving spring of water (Ez 47:1–12)

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• Interestingly, just before his passion, Jesus went with His disciples “accross the brook Kidron, where there was a garden, which he and his disciples entered” (John 18:1).
• These waters remind us about “A river flowed out of Eden to water the garden” (Gen 2:10).
• Thus, the temple seems to be a new garden of Eden.

Life-giving spring of water (Ez 47:1–12)

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• This life-giving water appears also in the book of Revelation: “Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb” (Rev 22:1).
• This new city does not have any temple: the Almighty God and the Lamb are its temple (Rev 21:22).
• Moreover, this ‘river’ flows from the pierced side of our Redeemer (John 19:34).

The trees on both sides

• The trees also point to Eden with its many trees (Gen 2:9).
• In the book of Revelation, we see similar motive but, there is only one tree - the tree of life (Rev 22:2).
• Of the trees in Ezekiel we are told that their leaves heal (Ez 47:12), of the tree in Revelation we are told that its leaves heal the nations (Rev 22:2).
• The tree of life refers to the Cross.

Dividing the Holy Land - again

• This division differs from the first one during the time of Joshua.
• (1) Since the temple is the centre, the near the temple the higher is the position of the tribe. That position belongs to Judah (Ez 48:8).
• (2) The children of Rachel and Lea have higher position over the children of Bilhah and Zilpah (Gen 29:31ff).

Dividing the Holy Land - again

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• (3) The tribes that during the time of Moses and Joshua were located east of Jordan - the Reubenites, the Gadites, and the half-tribe of Manasseh (Num 32:33) - are accommodated inside the promised land (Ez 48:4.7.28).
• The new division relates to the fulfilment of the promise to Abraham (Gen 15:18) and upholds the unity of the twelve tribes.
• The text ends with the walls of the new Zion. Its walls are in a shape of square with each wall around 2.5 km.

Dividing the Holy Land - again

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• The book of Revelation also speaks about the city - the New Jerusalem coming from heaven, from God.
• That city also is in a shape of square and has walls on which are written the names of the apostle of the Lamb (Rev 21:12–16).

Dividing the Holy Land - again

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• The last words of Ezekiel are: “The Lord is there” (Ez 48:35) meaning among His people - reversing its abandonment.
• The book of Revelation has the same message: “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people” (Rev 21:3).

Obadiah

You fail to act as a brother

Time

• ‘Obadiah’ means ‘servant of God’.
• It is the shortest book in the Old Testament.
• The crimes committed by the Edomites against Israel are the main theme of the book probably during and right after the destruction of Jerusalem in 586 BC.

Edom - supposed to be a brother

• The Edomites supposed to descend from Esau, Jacob’s brother (Gen 25:30; 36:8; Num 20:14; Deut 2:4).
• Yet, there was always conflict between them. Esau sold his birthright to Jacob (Gen 25:29) and later on Jacob stolen the blessing that belonged to Esau by lying to his own father (Gen 27:18–23).
• Esau felt cheated twice (Gen 27:36).

Edom - supposed to be a brother

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• King David expanded his dominion by taking the territory of Edom and incorporating them into the kingdom of Israel (2 Sam 8:13–14).
• The Edomites regained their independence during the time of Joram - around the middle of 9th century BC (2 Kings 8:20–22; see prophecy of Isaac in Gen 27:39–40).
• The Edomites joined the Babylonians fighting against Jerusalem, which aggravated their enmities (Obad 1:10–11).

Do not rejoice over the misfortune of others

• An enmity does not justify cruel behaviour.
• “As you have done, it shall be done to you” (Obad 1:15).
• The punishment follows the Old Testament law: “an eye for an eye” (Lev 24:19–20).
• They will be punished and Israel will be rewarded (Obad 1:18).

The day of the Lord - Reversal

• The destruction of Jerusalem completed the punishment of God’s people. Now, God will turn his anger against the Edomites (Lam 4:22). They will entirely destroyed (Obad 1:18).
• On the other hand, Israel will come back from its exile and will again reign over the land of Edom (Obad 1:20–21).
• The Edomites symbolise all enemies of Israel.
• Interestingly, Herod the Great was a descendent of Edom.

Second Isaiah

from chapter 40 - the message of hope

On the eve of redemption

• The Babylonian Empire did not last long. It was defeated by Cyrus, the Persian king in 539 BCE.
• It was during those days that an unknown prophet arose offering comfort (40–55/66).
• His message has no age. It always offers comfort when the sick world cries.

My right is disregarded by God (Is 40:27)

• Read Lam 2:17 and ask yourself what had His punishment accomplished?
• Not much beyond destruction (Is 51:20).
• Yes, the people sinned, but look at our suffering (Lam. 1:18).
• Where was God’s mercy (Lam 2:2)? Why did the Lord act like the people’s enemy (Lam 2:5)?

My right is disregarded by God (Is 40:27)

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• The disaster was so severe that the people questioned God’s ways (Is 40:27, 49:14).
• The prophet also does that. God needs to reestablish what He destroyed (Is 62:1,6–7). He prays to God:
• “Look down from heaven and see,from your holy and beautiful habitation. Where are your zeal and your might? The stirring of your inner parts and your compassion are held back from me” (Is 63:15).

My right is disregarded by God (Is 40:27)

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• Did God forget that He is the people’s Father? (Is 63:16). The prophet reminds God this fact (Is 64:7–11).
• Israel’s misery seemed out of all proportion to her guilt. Why was Israel driven into exile? Why did Israel continue to be in exile?
• To enlighten this situation is to bring some meaning into it.
• And yet, we should not try instruct God. There is the mystery of divine wisdom – Is 55:8–9.
• It is a call for humility. (Is 40:12–14; 45:9–11).

The suffering servant

• Israel’s agony far exceeded her guilt. (Is 40:2).
• But her sufferings is seen as a sacrifice. Its meaning is to be disclosed to all people in the hour of Israel’s redemption.
• Deliverance is God’s plan for Israel, and through Israel for all people. Is 52:7–9;52:13–53:5;7;11–12.

In all their affliction, he was afflicted

• Not all the evils that befell Israel go back to the will of God. The Babylonians went far beyond any measure. (showed no mercy - Is 47:6). Actually, God was suffering with them (Is 63:9).
• Now God is eager to act for His people (Is 42:14; 56:1; 62:11–12) and it will be an everlasting salvation (Is 45:17).

Because I love you

• Second Isaiah does not threaten; he is to give strength and power (Is 40:29) and he assures of God’s forgiveness (Is 43:25; 44:22).
• The anger and punishment was not a divorce, but a short separation. (Is 54:7–8; 59:2).
• God’s love for Israel is eternal (Is 43:4; 49:15–16; 54:10).

God’s plan of redemption

• There is only one God and He calls all nations to turn to Him (Is 45:22). And He swears that all people will worship Him (Is 45:23). The glory of the Lord shall be seen by “all flesh” (Is 40:5).
• Idolatry will will exposed as shame (Is 42:17; 45:16); justice and salvation will be established upon the earth (Is 42:4; 51:4–5), and foreigners will be joined to the Lord (Is 56:6–7). - the time of the Church.

Servant of the Lord

• Israel is a light to the nations (Is 49:6) and a servant of the Lord (Is 49:3).
• God will teach directly (Is 59:21 and 54:13).
• But at the same time this servant is blind and does not understand (Is 42:19–20).
• The servant in order to succeed in his mission needs to trust, even if he walks in darkness, he needs to trust (Is 50:10).

The greatness of God

• For Isaiah, there is a huge gap between the Creator and his creatures.
• It is not just on the level of holiness and sinfulness (Is 6:5; 64:6) but on the most fundamental level - we are fading grass (Is 40:6–7).
• The mystery of God is beyond our comprehension (Is 45:15). We know Him, because He reveals Himself in His word that stand forever (Is 40:8).
• It is through this word - made flesh - that “my salvation will be forever, and my righteousness will never be dismayed” (Is 51:6, see Is 65:17; 66:22).

The power of God’s word

• Isaiah prepares us for the teaching about the word of God that shall stand for ever (Is 40:8).
• Saint Peter referring to this passage, understands by the enduring word of God, the Gospel (1 Peter 1:24–25).
• The letter to the Hebrews shows the power of God’s word (Heb 4:12) and indicates that it refers to Christ (Heb 4:13).

The Spirit of God

• Isaiah also prepares us for the teaching about the Holy Spirit. He says that the messiah - the servant of God - will be taught directly by the Spirit of the Lord (Is 59:21; see also Is 11:2; Is 61:1).
• We see that in Christ guided by the Holy Spirit (Mark 1:10,12; Luke 4:14).
• Jesus himself teaches us about the mission of the Holy Spirit (John 14:26; 16:7–14).
• This is fulfilled in the mission of the Church guided by the Spirit (Acts 1:4; 2:1–4; 16:6–7).

Isaiah - The greatest messianic prophet

• Isaiah described the future Messiah - Emmanuel.
• Is 7:14 - born of a virgin and having unique name.
• Is 9:5–6 - describes a divine identity of the Messiah.
• Is 11:1–9 - the messiah will be full spiritual gifts; he will bring justice and peace to the universe.

Isaiah - The greatest messianic prophet

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• The four songs about the suffering servant of God (Is 42:1–9; 49:1–6; 50:4–9; 52:13–53:12) complete the description of the messiah and the way he will accomplish his mission.
• He will a humble preacher of the truth;
• He will be the light for the nations;
• He will a prophet-martyr, who through his suffering and death will expiate for the sins of the people.
• In this way, he will reconcile the people with God, becomes their Saviour.

Isaiah in the New Testament

• Isaiah is many times quoted in the New Testament (Matt 1:23 - Is 7:14; Matt 4:15 - Is 9:1–2; around 85 times);
• Some of his words are directly applied to Christ: Matt 12:17–21 - Is 42:1–4; John 1:29 - Is 53:7.
• Even the word “Gospel as God’s Good News” has its root in Isaiah (Is 40:9; 52:7).
• Saint Jerome calls him “the evangelist among the prophets” or perhaps he should be called “the evangelist of the Old Testament”.

Jonah

The most successful prophet?

Who was he?

• ‘Jonah’ means ‘dove’.
• Jonah the son of Amittai is mentioned in 2 Kings 14:25.
• That prophet lived during the time of Jeroboam II, the king of Israel (the northern kingdom), whose reigned was sharply criticised by Amos.

• That prophet predicted military victories of Jeroboam. He was able to do it, because Assyria weakened the power of Aram-Damscus (2 Kings 13:24–25; 14:28).
• But, the question remains: is he the author of the book of Jonah? Most doubt this fact.

Its uniqueness

• (1) The book of Jonah is a narrative, whereas any other prophetic books contain mostly divine oracles.
• (2) The only oracle is in Jonah 3:4 and it is not fulfilled.
• (3) None of the prophets actively rebelled against God like Jonah and took action to disobey God’s will.

Its uniqueness

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• (4) Assyrians and Nineveh - the capitol of the empire - are seen as archenemies of Israel (see Nahum 3:19). But, here they are portrayed as showing reverence to God (Jonah 1:14,16; 3:5–9).
• (5) Jonah is the most successful among all the prophets. The messages of the prophets addressed to Israel and Judah (Amos and Jeremiah, for example) were not heard. The message of Jonah addressed to the Assyrians was heard immediately (Jonah 3:5).

What kind of book is it?

• Is it a historical book?
• We know that Nineveh was destroyed by the Babylonians in 612 BC never to rise again (Nahum 3:7). What about Jonah’s statement in 4:11?
• Was it written before or after that event? Most scholars date the book to the Persian period - after the fall of Babylonian empire and return from the exile - (538 - 323 BC).
• Did Nineveh once repent and then became cruel again? Unlikely.

What kind of book is it?

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• Is a satire on Jewish narrow nationalism? (See Eza 10:2–3; Neh 13:23–25.27 - the problem of mixed marriages; Eza 4:1–5; Neh 2:20 - rejecting the help of the Samaritans).
• Is it a parable with a message? (See Jonah 4:10–11).

Its uniqueness

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• Jesus in the Gospels speaks about “the sign of the prophet Jonah”.
• In Matt, this sign refers to Jonah’s being three days and nights inside the fish - “resurrection” (Matt 12:39–40) and in Luke, this sign is prophet himself (Luke 11:30). This sign should lead people to repentance and faith.

Arise, Go, Call Out (Jonah 1:2; 3:2)

• Three words - arise, go, and call out - are the key words in the book.
• They come from God and are repeated twice.
• The first time, the prophet arises and goes but in entirely different direction that God asks him to go (Jonah 1:3). He is fleeing from the presence of the Lord.
• The second time he obeys (Jonah 3:3). He did according to the word of the Lord.

Jonah’s prayer

• Between the two actions of the prophet - fleeing God’s presence and obeying God’s word - there is Jonah’s prayer from the belly of the great fish (Jonah 2:3–10).
• The prayer has references to many psalms:

Jonah’s prayer

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• v 3 - Ps 18:7; v 4 - Ps 42:8; v 5 - Ps 31:23; v 6 - Ps 18:5–6; - this part is marked by lamentation.
• v 7 - Ps 30:4 - Here the mood changes; God’s help arrived.
• v 8 - Ps 142:4 and Ps 18:7; v 9 - Ps 31:7; v 10 - Ps 50:14 and Ps 3:9.
• Although, the prophet is still in the belly of the great fish - a symbol of death - he is already giving thanks to God for deliverance - resurrection.

Jonah’s prayer

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• The prayer is teaching us to trust - God’s rescue is on the way, we just need to wait (Mark 11:24).
• Jonah’s experience becomes a type of Christ’s experience - His death and resurrection (Matt 12:38ff).
• Christ’s death and resurrection and His presence among the people is the sign that should lead them to faith.

The message of the book

• God’s mercy extends to all people and nations (Jonah 4:10–11).
• Even, the enemies of the chosen people of God are God’s children. If they repent, they shall be saved.
• On the other hand, other prophetic books made it clear that Israel also need to repent in order to be saved.
• The book criticises chosen people of God. Like Jonah, they often refuse to obey God’s word.

The message of the book

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• Jonah was surprised and angry seeing God pardoning the people of Nineveh, because they acknowledged their sins and showed the signs of repentance (Jonah 4:5; 4:1).
• It is shocking that God’s mercy is the reason for Jonah’s disobedience and anger (Jonah 4:2–3). Prophet Nahum rejoiced at the fall of Nineveh (Nah 2:10–11; 3:19).
• Was Israel the only nation to experience God’s merciful love? If that is what the people think that it is very selfish.

The message of the book

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• In the parable of the workers in the vineyard, those who worked the whole day grumbled against the master who equalled them with those who worked only one hour. The master answers: “Am I not allowed to do what I choose with what belongs to me? do you begrudge my generosity?” (Matt 20:15).

The message of the book

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• That is the main message of Jonah:
• Is God not allowed to show mercy and salvation to every person - even the one who deserve it the least? (See Rom 3:23–24).
• Why do we begrudge God’s generosity?

Haggai

The Second Temple in Jerusalem

Person and Time

• In 586 BC - the first temple was destroyed by the Babylonians.
• In 539 BC - the Babylon was conquered by the Persians.
• In 538 BC, the Persian King, Cyrus II (reigned 559–530) issued a decree allowing for the exiled Jews to come back to their land (2 Chron 36:22–23).

Person and Time

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• Eighteen year later, 520 BC, Haggai began his prophetic ministry indicating clearly that the temple of God is not yet rebuilt (see Ezra 1:1–4).
• The name ‘Haggai’ carries of a Hebrew word, ‘hag’ - holiday or solemnity.
• He delivers four prophetic messages:

Person and Time

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• Hag 1:1–11 - a call to build the new temple;
• Hag 1:12–15a - God is with the people;
• Hag 1:15b - 2:9 - The glory of this temple will be greater than the former.
• Hag 2:10–19 - Blessing for a defiled people.

No temple - No blessing

• The people came back from the exile and built their own houses but the temple is not yet built.
• In their view, time for building the temple has not yet arrived (Hag 1:2).
• The prophet disagree and blames their economical hardships on their slowness in building God’s house (Hag 1:6,9–11; 2:15–18).

The Temple

• Apparently, the temple is much smaller than the one built by Salomon. It lacks also the magnificence of the former temple (Hag 2:3–4). Some who still remembered the former temple wept (Ezra 3:12–13).
• Can such small temple be an appropriate house for the mighty God?
• The prophet’s answer is positive. God’s spirit is with them (Hag 2:5) and the glory of this small house will surpass the glory of the former one. Moreover, here God will grant ‘Shalom’ - the gift of peace (Hag 2:9).

The Temple

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• Although, the foundation of the temple is small and the work has just begun, yet God’s blessing is already upon the people.
• Before the decision to build the new temple, the land and the people were defiled in the eyes of God (Hag 2:14). There was no place to offer sacrifices to the Lord.
• Now, since they have begun to construct the new house for God, God will bless their work (Hag 2:19).

Zerubbabel - God’s signet ring

• Zerubbabel was from the kingly line of David (Hag 1:1; see Matt 1:12). His grandfather was the last king of Jerusalem before the city was captured by the Babylonians (Jer 22:24–28; see also 2 Kings 24:8–17).
• His grandfather was like “the signet ring on my [God’s] right hand” (Jer 22:24), but the ring was tore off due to the nation’s sins.
• Now, God takes “the signet ring” back (Hag 2:23).

Zerubbabel - God’s signet ring

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• Here, we have messianic references connected with the family of David.
• Zerubbabel never became a king of Judah and the nation never reached its former status. Neither, the second temple surpassed the glory of the temple built by Salomon. Moreover, in 70 CE, it was destroyed.

Zerubbabel - God’s signet ring

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• But, the statement “my servant” and “I have chosen you” (Hag 2:23) represent messianic promises connected with the dynasty of David (see 2 Sam 7:12–16).
• Zerubbabel is in the ancestral line of Jesus (Matt 1:12).
• Moreover, there is another temple whose glory surpasses that of the one built by Salomon, namely the body of Christ (John 2:19–22) and the Church (1 Cor 3:16; Eph 2:19–21).

Zechariah

The ideal future

Person and Time

• ‘Zechariah’ means ‘let God recall’.
• He acted together with prophet Haggai (Ezra 5:1; 6:14).
• The book has two parts:
• 1. (Zech 1–8) - so-called First Zechariah
• 2. (Zech 9 - 14) - Second Zechariah.

Person and Time

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• First Zechariah can be situated from 520 BC - the beginning of building the temple - till the end of 518 BC (the second temple was completed after four years in 516 BC - although it was being continuously improved and expanded).
• Second Zechariah was probably written much later by someone else, because it refers to Greeks (Zech 9:13) and the conquests (Zech 9:1–8) of Alexander the Great (333–300 BC).

Eight Visions and their meaning

• The book begins with establishing the main reason for the destruction of Jerusalem and the exile: disobedience and lack of repentance. What God foretold by other prophets took place (Zech 1:2–6).
• The responsibility is with the shepherds of the people - religious and political leaders of Israel and Judah - who did not care about the people (Zech 11:3–17).
• The people themselves resorted to idolatry, dreams and vision and did not rely on God (Zech 10:1–2).

Eight Visions and their meaning

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• Because of all their sins, God punished them: (1) the city and the temple God destroyed and (2) the people were sent into exile (Zech 14:2).
• 70 years passed (Zech 1:12) and now is the time of mercy( Zech 9:11–12; 10:6–12).
• The visions outline that process of mercy.
• All visions have the same pattern - introduction, a question from the prophet and the angelic explanation.

The first vision - Horseman

• The main horseman is the angel of the Lord (Zech 1:8,10).
• There are other horsemen. They are sent by the Lord “to patrol the earth” (Zech 1:10).
• Then, there is another angel who speaks with the prophet communicating to him the words of the Lord (Zech 1:14–17). These are the words of mercy and promise of prosperous future.

Second vision - horns and Craftsmen (Zech 2:1–4)

• Horns represent the enemies of God’s people.
• They were symbol of power, but also symbol of a bull - worshiped in Israel against God’s will (see Ex 32:4; also 1 Kings 12:27–30).
• Craftsmen are God’s angels sent to the destroy the power of the enemies (Zech 14:3).

Third vision - A man with measuring line

• Jerusalem is going to be rebuilt - and it will not have any walls - an open city (Zech 2:8). God alone will protect it (Zech 2:9).
• Moreover, people from many nation will join God’s chosen people (Zech 2:15; Zech 14:16) and those who will not join will put themselves into trouble (Zech 14:17–18).
• God will dwell in Jerusalem again.

Fourth vision - Joshua the High Priest (Zech 3:1–10).

• Joshua, Joshua the son of Jehozadak (Haggai 1:1; Ezra 5:2) was the high priest among the first returnees from Babylon.
• Since, the first temple was destroyed, the priesthood also ceased.
• Now, Jerusalem and its temple is being rebuilt (See the third vision and Haggai 1:14), so the priesthood has to be renewed as well (Zech 3:4–5).

Fourth vision - Joshua the High Priest (Zech 3:1–10).

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• This vision contains two messianic references: “my servant the branch” (Zech 3:8; Zech 6:12); “the stone” (Zech 3:9).
• “The branch” refers to a messiah coming from the dynasty of David (Jer 23:5; 33:5). The one who builds the true temple of the Lord and bears royal honour is Christ (John 2:19–22; Phili 2:9–10).

Fourth vision - Joshua the High Priest (Zech 3:1–10).

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• “The stone” - refers to Ps 118:23–24 which is quoted by Jesus in the Gospels (Matt 21:42–43). This stone - a living stone - that in a single day removes the iniquity of this land is Jesus Christ (Zech 3:9–10; Acts 4:11; also 1 Peter 2:4).

Fifth vision - a golden lampstand and two olive trees (Zech 4:1–13)

• A golden lampstand with seven lamps symbolise God’s eyes that overlook the whole earth (Zech 4:10).
• God sees the small beginning of those who came back from Babylon to begin their new life in destroyed Jerusalem. Their difficulties are compared to “great mountain” (Zech 4:7).
• But, with God’s help - God’s spirit - they will overcome all difficulties (Zech 4:6).

Fifth vision - a golden lampstand and two olive trees (Zech 4:1–13)

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• The two olive trees (Zech 4:14) refer to:
• Zerubbabel - the first administrator of the Judean province in the Persian empire - he was from the ancestral line of David.
• Joshua - the first high priest after the Babylonian exile, who ministers to the returnees.
• They represent political and religious power.

Sixth Vision - flying scroll (Zech 5:1–4).

• The scroll contains God’s curse that will destroy all those who transgress His commandments - here only two commandments are mentioned (stealing and giving false witness under oath in God’s name).
• The book begins with acknowledging that the destruction of Jerusalem and the temple was due to the people’s sins (Zech 1:2–4).
• Now, it warns the people again against transgressing God’s commandments.

Seventh Vision - a woman in a basket (Zech 5:5–11).

• The vision continues the topic of sinfulness. “Wickedness” is the main crime of the chosen people (Zech 5:6–8).
• This wickedness needs to be removed far away “to the land of Shinar” (Zech 5:11), which represents the centre of powerful empires - Assyria and Babylon - that destroyed Israel and Judah (The tower of Babel was built in the land of Shiner - Gen 11:2–4).

Eighth Vision - four chariots

• Four chariots represent four winds that go to different corners of the world to administer God’s punishment.
• God is angry with the nations (Zech 1:15), but He is particularly angry with the north country - Babylon.
• The winds sent to the north did they job - Babylon is destroyed - and thus they pacified God’s anger - “set His Spirit at rest” (Zech 6:8).

Eighth Vision - four chariots

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• In the book of Revelation 6:1–8, we have four horsemen:
• a rider of a white horse - a conquerer (Rev 6:2);
• a rider of bright a red horse - war (Rev 6:4);
• a rider of a black horse - hunger - shortage of food (Rev 6:5–6).
• a rider of a pale horse - death (Rev 6:8).
• Those riders also execute God’s punishment.

The issue of fasting

• When the building of the temple was coming to completion, the people came to ask about their fast.
• For 70 years in the exile, they fasted twice a year:
• (1) in the fifth month (July - August) remembering the destruction of the temple (2 Kings 25:8–9);
• (2) in the seventh month (Sept - October) remembering the murder of Gedaliah - the first governor of Judah after the destruction of the temple (2 Kings 25:25).

The issue of fasting

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• There were also two more fasting (Zech 7:19):
• (3) In the fourth month (June - July) remembering the capture of Zedekiah - the last king of David line (2 Kings 25:3–7).
• (4) In the tenth month (Dec-Jan) remembering the beginning of the siege of Jerusalem (2 Kings 25:1).
• Those fasting were initiated by people themselves, so God be moved and quickly change their situation. It was not God who asked them to fast.

The issue of fasting

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• The prophet reminds them the teaching of other prophets about true fasting (Is 58:3–11; see also Amos 5:21).
• It has nothing to do with food but with deeds of justice and mercy. He tells them to change those fast into joy (Zech 8:19). Loving truth and peace, is what really matters.

Future Promise - Great Reversal

• Till now, the people experienced punishment for their sins and hardships in starting their new life in Jerusalem.
• God will change it. He has returned to Zion and he will bring joy and prosperity to the city (Zech 8:3–5,12–13).
• The great reversal is in coming - from disaster to prosperity (Zech 8:14–15).

Future Promise - Great Reversal

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• Moreover, not just Israel and Judah will come to Jerusalem, but also people from other nations shall follow them and come to seek “the Lord of hosts in Jerusalem”, realising that God is with them (Zech 8:22–23).
• But, there is this reminder. God also expects something from the people in return for this reversal of their situation.
• Certain things, God does not like to see being practice among His people: “do not devise evil in your hearts against one another, and do not love false oath” (Zech 8:17).

Future Promise - Great Reversal

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• There are also certain things he expects from the people:
• “Speak the truth to one another; render in your gates judgments that are true and make for peace” (Zech 8:16);
• “love truth and peace” (Zech 8:19).
• If, they keep these things, God will fulfil His promise.

On that day

• The prophet in its final section speaks about the coming of the day of the Lord (Zech 14:1).
• It will be a special day and many things will happen on that day (Zech 12:3,6,9,11).
• It will be, of course, the day of destruction for all enemies of Izrael (Zech 12:3,9) and the end of prophecy (Zech 13:2–6).

On that day

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• The Jews consider Haggai, Zechariah and Malachi, the last three prophets. After them, the prophecy has ceased.
• However, we consider that the gift of prophecy has moved to the Church (see Joel 3:1–5; also 1 Cor 12:28; 14:1,3,5).
• More interestingly, on that day there will a great lament in Jerusalem, when they will look at the one they pierced (Zech 12:10–11) and on that day, there will open a fountain for purging of sins and cleansing (Zech 13:1).

On that day

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• The Gospel of John explain the meaning of these verses. During Christ’s crucifixion, water and blood flew from the pierced side of Christ (John 19:34,37; John 7:37–39).
• On that day, there shall no light, nor cold, nor frost (Zech 14:6) and on that day, also fresh water shall flow from Jerusalem to the Eastern and Western sea (Zech 14:8).

On that day

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• We can see here its fulfilment in New Jerusalem. There is no need for sun and moon in that city, because “the glory of God gives it light, and its lamp is the Lamb” (Rev 21:23).
• There is also a river of living water flowing through the city (Rev 22:2).
• This day of the Lord is known only to God (Zech 14:7).
• On that day: “the Lord will be king over all the earth” (Zech 14:9).

Zechariah and the New Testament

• The New Testament often refers to Zechariah.
• Mark 14:27 - Zech 13:7;
• Matt 27:9 - Zech 11:12–13;
• John 12:15 - Zech 9:9;
• John 19:37 - Zech 12:10.
• All these statement are seen by the evangelists fulfilled in Christ.

Malachi

Preparing the way of the Lord

The Author

• The book is set in a period when the Second Temple was rebuilt and sacrificial worship was resumed.
• It was composed in the Persian period and is addressed originally to the inhabitants of the Persian province of Yehud (Judah).
• Malachi means “my messenger” (Mal 1:1) and it is not clear whether it refers to a person or generally to God’s messenger (see Mal 3:1).

The Author

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• Malachi, together with Haggai and Zachariah, is considered the last of the prophets by the Jewish rabbis. After him, the prophesy ceased to exist in Israel.
• Some of the scholars think that the author is priest Ezra, who together with Nehemiah, put the foundation for the reestablishment of the temple and the resume of the cult.

Main topics

The readers of the book are asked to look at some pitfalls in everyday life and in the cult at the Temple:

• proper offerings;
• marriage practice - I hate divorce says the Lord (Mal 2:14–16);
• tithes;
• They affect relationship between God and Israel, resulting in a lack of prosperity.

Characteristic

• The book uses disputation format. It presents the arguments of evildoers and then counter them with the word of God.
• How have you loved us? (Mal 1:2) - God’s answer (Mal 1:3)
• How have we despised your name? (Mal 1:6) - God - Mal 1:7
• ‘How have we polluted you?’ (Mal 1:7) - God - Mal 1:8
• Why does God not accept our sacrifices? (Mal 2:14) - God - Mal 2:14–16.

Terrible Accusation

• “Everyone who does evil is good in the sight of the Lord, and he delights in them”. - (Mal 2:17)
• “Where is the God of justice?” (Mal 2:17).
• “It is vain to serve God. What is the profit of our keeping his charge or of walking as in mourning before the Lord of hosts? And now we call the arrogant blessed. Evildoers not only prosper but they put God to the test and they escape.’” (Mal 3:14–15).

Wow to you priests

• The priests offer improper animals to God (Mal 1:8).
• The priests are tired of sacrificing to God (Mal 1:13).
• Finally, they do not follow in the footsteps of Levi - by keeping instructions - but they cause people to stumble (Mal 2:4–9).

Robbing God

• The people do not bring full tithes and contributions to God. This lack of honesty is responsible for their hardships (Mal 3:8–11).
• This attitude reflects a fundamental problem in the relationship between God and Israel:
• He does not change (Mal 3:6); the people also did not change.
• He was always faithful and merciful to them; they were always unfaithful, unable to keep His statues (Mal 3:7).

I hate divorce

• The problem of marriage. For the prophets, marriage has symbolic meaning referring to the relationship between God and Israel.
• Within this understanding comes a question: Who can Judah marry? The answer is: only a daughter of their own tribe (Mal 2:11). Thus, intermarriage with other nations is forbidden.

I hate divorce

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• The second challenge of marriage is faithfulness.
• Divorce is seen as committing violence against one’s wife (Mal 2:16).
• Here, we have reference to marriage as union sanctified by God (Mal 2:15).
• Later on, Jesus will build on this teaching rejecting divorce entirely (Mark 10:2–12).

The Lord will suddenly come

• The prophet presents the coming of the Lord in the words of purification (Mal 3:3–4).
• The evildoers will be judged (Mal 3:5–7) and everyone shall see the difference “between the righteous and the wicked, between one who serves God and one who does not serve him” (Mal 3:18).
• For the evildoers, that day will be terrible, but for all those who fear the Lord it will be as a new dawn (Mal 4:2=3:20).

The Lord will suddenly come

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• The book ends with a call to faithfulness. The people should remember the commandments that Moses gave them and the covenant that was established between them and God on Mount Horeb (Mal 4:4=3:22).
• Then, it promises that Elijah will come to prepare the people for the coming of the Lord (Mal 4:5-6=3:23–24).

Conclusion

• New Testament quotes the prophet five times.
• The messenger that supposed to prepare the way for the Lord was seen in the figure of John the Baptist (Mal 3:1; 3:23;Matt 11:10; Mark 1:2; Luke 1:17; Luke 7:27).
• Saint Paul discussing in the letter to the Romans God’s freedom of choice quotes Mal 1:2: “Jacob I loved, but Esau I hated.” (Rom 9:13).

Conclusion

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• Malachi reference to “a pure offering” offered on every place (Mal 1:11) was explained by the Council of Trent as a prophecy about the Eucharist.
• Finally, the reference to the coming of the Lord to his temple (Mal 3:1) is considered to be fulfilled in the story of the presentation of the Lord (Luke 2:22).

Joel

From punishment to salvation

The author and his times

• The name Joel means “the Lord is God”. One of the sons of Samuel was named Joel (1 Sam 8:1).
• We have no information about prophet Joel, except for the name of his father, Pethuel (Joel 1:1).
• He was probably from Judea and was prophesying in Jerusalem.

The author and his times

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• We cannot associate him with any particular time.
• We know however that he uses the oracles of the prophets before him: Isaiah, Ezekiel, Amos, Obadiah, and Zechariah.
• Since, Zechariah was active after in the Persian period, when the people were returning to Jerusalem from the Babylonian exile, then Joel had to act around this time or later.
• The main point for this date is the reference to Greece in Joel 3:11=4:6.

The Structure

• The book can be divided into two parts:
• (1) a set of prophetic readings concerning mostly divine judgement against Judah in the form of a terrifying plague of locusts. The prophet calls to repentance (Joel 1:2–2:17).
• (2) a set of prophetic readings that concerns mostly divine forgiveness and future restoration for Judah along with judgment and calamity for its enemies (Joel 2:18 - 3:26=4:21).

The Structure

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• The first part has historical basis. It refers to a plague of locusts that invaded the country and led to sever hunger (Joel 1:2–2:11).
• The prophet is promising the people that if they repent God will have mercy and will bring back good harvest and prosperity (Joel 2:14,19).

The Structure

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• The first part ends with a call to prayer that should be led by the priests: “Spare your people, O Lord” (Joel 2:17).
• The main arguments goes back to Moses. The destruction of God’s people affects the glory of God (see Joel 2:17; Ex 32:12).

The Structure

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• The second part begins with the promise of God’s forgiveness (Joel 2:18).
• This forgiveness is marked with the rich harvest (Joel 2:22–26), pouring out of the Spirit of prophecy (Joel 3:1–2), and cosmic miracles (Joel 3:3–5).

The Structure

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• Then, the judgement of the nations takes place in the Valley of Jehoshaphat (Joel 3:7=4:2).
• The main crime of the nations: scattering God’s heritage Israel among themselves and dividing God’s land (Joel 3:7-8=4:2–3).
• Four nations are particularly mentioned: Tyre and Sidon (Joel 3:9-13=4:4–8) and Egypt and Edom (Joel 3:24=4:19).

The day of the Lord

• The day of the Lord is presented as a destruction from the Almighty (Joel 1:15).
• It is a day of darkness and gloom (Joel 2:2), great and very awesome (Joel 2:11); it is a day of cosmic upheaval (Joel 3:4, 3:20=4:15).
• Only those who repent can endure it (Joel 2:11–12) and those nations who shed innocent blood will be punished (Joel 3:24-26=4:19–20).

Final Restoration (3:22-26=4:17–20)

• The revelation of God’s power will be the beginning of new.
• After the cosmic upheaval of the day of the Lord, Judea will become like the garden of Eden (Joel 3:23=4:18; see Gen 2:10; Ezek 47:1–12; Zech 14:8).
• The image of God dwelling among His people with a fountain coming from the house of the Lord completes God’s plan of salvation. We see the same image in the book of Revelation (Rev 22:1–5).

Conclusion

• Saint Peter in his first sermon on the Day of Pentecost point to the fulfilment of Joel’s prophecy about the pouring out of the Holy Spirit (Joel 3:1–2; Acts 2:17–21).
• Saint Paul quotes Joel 3:5 in his letter to the Romans 10:13 indicating that everyone who calls on the name of Jesus shall be saved.

Conclusion

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• While talking about the coming of the Son of Man, Jesus referred to the description of Joel’s about the day of the Lord (Mark 13:24–27; Joel 3:4;3:20=4:15, see also Rev 6:12–13).

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