The Minor Prophets
INTRODUCTION
While we today are not under the Old Testament as a system of justification, it is of great value to us today. Romans 15:4 tells us, “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.” We can go to the Old Testament for learning, comfort, and hope.
There is also the negative side of this learning. I Corinthians 10:11 reads, “Now all these things happened unto them for ensamples: and they were written for our admonition…” Learning from the lessons of another person will allow us to “skip a level” and begin learning at a higher plain. We are also assured in II Timothy 3:14-17 that all scripture is profitable for teaching, encouragement, and correction.
If the Old Testament, then, is a treasure chest God has filled with treasures of lessons for our lives today, the Minor Prophets are surely some of the most dazzling. These twelve books include Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. They are separated from the “major prophets”, Isaiah, Jeremiah, Ezekiel, and Daniel, only in size. They are minor in length, but not lessons or levity.
The Prophets
There were several different kinds of instructors in the old covenant. There was Moses, the lawgiver (Neh 8:1,14; 9:13-14; Jn 1:17; 7:19); priests, the administrators of the law (Lev 10: 8-11; Hos 4:6; Eze 22:26; Mal 2:7); wise men who gave counsel (2 Sam 14:1-24; 20:16-22); and psalmists who were the “sweet singers” of Israel (2 Sam 23:1; 1 Chr 6:33). Prophets, some of whom wrote these books, were to communicate the Word of God.
A prophet was a spokesman for another. Literally translated, the Hebrew word means “to boil up like a fountain”. This is seen in Jeremiah’s life when he felt he could not contain himself (20:7). Not all prophets were prediction a future event. They were more likely to fulfill the role of a “forth-teller” much more often than a “fore-teller”. Prophets were tested on very strict criteria. In Deuteronomy 13:5 the sentence for a false prophet is passed down: death.
Prophets took on several different names throughout the Old Testament.
o Seers I Samuel 9:9
o Man of God I Samuel 9:6; I Kings 17:18
o Servant of God I Kings 18:36, I Chronicles 6:49
o Messenger Isaiah 42:19
o Watchman Ezekiel 3:17; 33:7
There are basically two different types of prophets. These two main groups are often called the “oral” prophets and the “literary” prophets. As their titles signify, the first group left no writing. At least not any that bear their name. Several of these are quite well known and include Elijah, Elisha, and Nathan. The literary prophets are divided again into what we know as the “major” and “minor” prophets.
In the Hebrew Bible, the minor prophets are contained in a single volume entitled “the Book of Twelve”, and is the eight section of the Hebrew Bible. By word count, this single volume that in the English Bible comprise the minor prophets is slightly smaller than the book of Isaiah.
THE MINOR PROPHETS BY SIZEBOOKS / CHAPTERS / VERSES / WORDS
1. Zechariah
2. Hosea
3. Amos
4. Micah
5. Joel
6. Malachi
7. Zephaniah
8. Habakkuk
9. Jonah
10. Nahum
11. Haggai
12. Obadiah / 14
14
9
7
3
4
3
3
4
3
2
1 / 211
197
146
105
73
55
53
56
48
47
38
21 / 6,444
5,175
4,217
3,153
2,034
1,782
1,617
1,476
1,321
1,285
1,131
670
67 / 1,050 / 30,305[1]
We will be studying the prophets in chronological order as opposed to how they appear in the Bible. Although very few of the dates are known conclusively, here is a good approximation of each judge and the period in which they prophesied according to James Smith.[2]
o Ninth Century (early Assyrian Period)
o Obadiah (ca. 845 B.C)
o Joel (ca 835 B.C.)
o Jonah (755 B.C.)
This is during the period of "The Divided Kingdom" in Israel's history; to the north and east the empire of Assyria was beginning to make its presence known in Israel.
o Eighth Century (Assyrian Period)
o Amos (752 B.C.)
o Hosea (725 B.C.)
o Isaiah (740-700 B.C.)
o Micah (735 B.C.)
In 722 B.C., the northern kingdom of Israel was taken into Assyrian captivity. These prophets were proclaiming God's message as the nation was being threatened from the north.
o Seventh Century (Chaldean Period)
o Jeremiah (626-586 B.C.)
o Zephaniah (630 B.C.)
o Nahum (650 B.C.)
o Habakkuk (609 B.C.)
Assyria was eventually defeated by Babylon. These prophets served as God's messengers when the Babylonian empire threatened the kingdom of Judah.
o Sixth Century (the exile)
o Ezekiel (593-570 B.C.)
o Daniel (605-536 B.C.)
Like many of their countrymen, these prophets were taken into Babylonian captivity; from Babylon they served as God's messengers to both captives and kings.
o Sixth and Fifth Centuries (Post-Exilic Period)
o Haggai (520 B.C.)
o Zechariah (480 B.C.)
o Malachi (ca. 432 B.C.)
After the Jews were allowed to return home from Babylonian captivity, God used Haggai and Zechariah to encourage the people to rebuild the temple. Later, Malachi was used to reform the priesthood during the time of Ezra and Nehemiah.
Their Message
As we begin to our study of the prophets, we must remember to try and understand the political, social, and religious conditions in their time. One must seek “original intent”, and ask what relevance the message had for the people to whom the prophet was speaking. Secondary fulfillment of a prophecy often appears in the New Testament, but one must not be dogmatic on these points unless it is applied by the New Testament writer.
Many of the prophets dealt wonderfully with the coming of the Messiah. Although their main mission was to save God’s people from idolatry and wickedness, their message was rarely headed. Failing in their main purpose due to the cold-hearted Israelites, they preached a message of judgment and destruction. Even this harsh message, however, was cushioned with the bright hope of the future: the day when the Morning Star would rise is Israel and establish His kingdom.
Some of the great themes developed by the prophets include:
o God’s Holiness. He is absolutely pure, righteous, just, merciful, tender, loving, and longsuffering.
o God’s Sovereignty. He rules the universe and is above all.
o God’s Immutability. He can be depended on to remain unchanged and to fulfill His word.
o Sin’s Consequence. God abhors iniquity, and will not tolerate, overlook, nor excuse it. However, He is willing to forgive those who come to Him in repentance.
o Repentance and righteousness. This is the clarion call of the prophets. Though severe is God's punishment of the wicked, yet God's mercy is great in loving kindness upon the righteous who are of broken spirit and contrite heart.
o Worship due God. The proper reverence, awe, and respect for God will cause one to praise Him and give thanks for His wonderful grace and mercy!
OBADIAH
o Outline
a. Edom’s Destruction (vv. 1-9)
i. The call to the nations to destroy Edom (v. 1)
ii. The prophecy of Edom’s destruction (vv. 2-9)
1. Edom’s Pride to be debased (vv. 2-4)
2. Edom’s wealth to be plundered (vv. 5-7)
3. Edom’s people to be slaughtered (v. 8-9)
b. Edom’s Crimes (vv. 10-14)
i. Violations in attitudes (vv. 10-12)
ii. Violations in actions (vv. 13-14)
c. God’s Judgment on Israel’s Enemies (vv. 15-16)
d. God’s Blessings on Israel’s People (vv. 17-21)
i. The deliverance of Israel (vv. 17-18)
ii. The delineation of Israel’s territories (vv. 19-20)
iii. The establishment of the Lord’s kingdom (v. 21)
o Introduction
o This book, like all of the Minor Prophets, bears the name of its author.
§ There are no less than 13 Obadiahs in the Old Testament, and any guess as to which was wrote this book would be wholly unsubstantiated.[3] It is not the messenger, but the message that is deemed important.
§ The name Obadiah means “Worshiper of Yahweh”[4]
§ It is the smallest book in the Old Testament and is never once quoted in the New Testament.
o Obadiah can be placed, though not without controversy, at the beginning of the chronological procession of the Minor Prophets.
o Although this prophesy was spoken to Israel, it was largely concerned with Edom, the backslidden cousin of the children of Israel.
I. Edom’s Destruction (1-9)
a. The call to the nations to destroy Edom.
i. The Edomites, those who comprised the nation of Edom, were decedents of Esau. Their power was the fulfillment of the patriarchal vow that they would live by the sword and eventually break the yoke of the children of Jacob (Genesis 27:40). However, God’s blessing was on the younger. This is often seen in the Old Testament, including.
1. Cain and Abel
2. Ishmael and Isaac
3. Esau and Jacob
4. Reuben and Joseph
5. Manasseh and Ephraim.
ii. This pattern is explained with the picture of the First Adam and the Second Adam in I Corinthians 15. Verses 46, 47 read, “Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthly: the second man is the Lord from heaven.” One can see how the first is a picture of the flesh while the second is a picture of the spirit. The constant rivalry between Esau and Jacob illustrate the struggle between the flesh and the spirit. It is only right before the kingdom is established that Edom’s power is finally broken. (II Samuel 8:13-14)
iii. Edom did not allow Israel to pass through on their exodus from Egypt. The Bible records in Numbers 20:21 “Thus Edom refused to give Israel passage through his border: wherefore Israel turned away from him.” (map can be seen at www.Bible.ca)
The first recorded Israelite contacts with the Edomites occurred after the wilderness wanderings when the Hebrews asked permission to pass through Edom along the King’s Highway in order to enter the promised land from the east. The king of Edom, whose name is not given, refused them peaceful passage, however, forcing the Hebrews to go around[5]
iv. Israel is being humiliated by the Edomites, and are comforted by this message of their enemies destruction and their future prosperity.
b. “I have made thee small”. Though a prophecy, it is spoken with such certainly it is as if it has already taken place. God’s sovereignty is seen as he directs the paths of even heathen nations for His divine purpose.
c. Edom’s pride
i. They may have thought themselves justified in their pride
1. They were known for their trading, looting, and mining
2. The Edomites lived in caves that were high in the mountains. This gave them a feeling of security, causing them to boast, “Who shall bring me down?”
ii. Their pride brought deception. They had deceived themselves into thinking that they were invincible when they were actually very near
divine destruction.
d. The destruction would be complete.
i. Thieves would normally only take enough to satisfy themselves.
ii. Even field workers would leave some grapes.
iii. However, Edom’s plunderers would leave nothing.
e. Their comrades and friends betray their trust and turn on them. (7)
f. Their mighty men and wise ruler will be unable to bring deliverance.
II. Reason for judgment on Edom. (10-16)
a. Attitudes of Edom (10-11)
i. Their shame is predicted
ii. Their sin was passiveness
b. Actions toward Jacob (12-14)
i. The progression of sin: they stood, looked, rejoiced, spoke, and finally entered in.
c. Anger of God (15-16)
i. Edom looted Jerusalem (v. 13)
1. Jeremiah 49:10 But I have made Esau bare, I have uncovered his secret places, and he shall not be able to hide himself: his seed is spoiled, and his brethren, and his neighbors, and he is not.
ii. Edom killed Judean fugitives (v. 14)
1. Ezekiel 32:29 There is Edom, her kings, and all her princes, which with their might are laid by them that were slain by the sword: they shall lie with the uncircumcised, and with them that go down to the pit.
iii. Edom rejoiced in the shame of his brother
1. Obadiah 10 For thy violence against they brother Jacob shame shall cover thee, and thou shalt be cut off for ever.
III. The Exaltation of Israel over Edom (17-21)
a. Deliverance and holiness will be found on Mt. Zion, not Mt.
b. Seir (the prominent mountain in Edom)! The house of Jacob shall consume the house of Esau
c. The children of Israel will possess Edom and surrounding nations (19)
d. The ultimate rule will be that of the Lord's
Lessons from Obadiah
1) Pride come before destruction (Proverbs 16:18)
a. Pride leads to vanity and a sense of independence form God.
b. God always punishes this arrogance (Isaiah 13:9-11)
2) We are not to mistreat our brethren