An Argument of the Book of Jonah

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MESSAGE STATEMENT:

YHWH’S merciful works of salvation are expressions of his good character towards all who repent of their rebellion against him-whether Jew (Jonah) or Gentile (Sailors / Ninevites)

I. YHWH Saves Jonah¹: When the prophet, Jonah, fled from YHWH’s command to speak to Nineveh, YHWH pursued him through the storm which he hurled upon his ship, and through the sailors who identified him as the cause of their calamity and cast him into the sea; whereupon, Jonah called to YHWH just before he died and YHWH saved him from drowning through a great fish who after three days spewed him upon the land 1:1--2:10

A. Jonah Disobeys YHWH’s Commission: When YHWH commanded Jonah to go and cry against Nineveh, Jonah disobeyed by fleeing from YHWH’s presence in a boat bound for the opposite direction--Tarshish 1:1-3

1. YHWH’s Call: The word of YHWH came to Jonah commanding him to go to the great city of Nineveh in order to cry against it because God had seen its evil 1:1-2

a. The word of YHWH came to Jonah² the son of Amittai³ 1:1

b. YHWH told Jonah to go to the great⁴ city of Nineveh⁵, and to cry against it because their wickedness has come up before him⁶ 1:2

2. Jonah’s Response: Jonah disobeyed YHWH’s call by going in the opposite direction from Nineveh by trying to flee from the Lord in a ship going to Tarshish 1:3

a. Jonah rose up to flee to Tarshish⁷ from the presence of YHWH 1:3a

b. Jonah went down⁸ to Joppa, found a ship which was going to Tarshish, paid its fair, and went down, into the hull of the ship in an attempt to escape from the presence of YHWH 1:3b

B. YHWH Pursues Jonah: YHWH aggressively pursued Jonah in his stern rebellion by sending a storm to threaten his ship, by having sailors urge him to pray to his god and throw him into the raging sea in accordance with Jonah’s words to stop the storm, and by a great fish who swallowed Jonah and held him in his stomach for three days and three nights 1:4-17

1. Through a Storm: YHWH caused a great storm to come upon the ship in which Jonah was sailing threatening to break up the vessel, but Jonah remained asleep in the hold of the boat while the sailors did all that they could to remedy the situation 1:4-5

a. YHWH’s Advance: YHWH hurled a great wind on the sea to bring about such a great storm that the ship was about to break up 1:4

b. Jonah’s Response: Even though the experienced sailors became afraid of the storm and attempted to help themselves through praying to their gods and throwing ballast overboard, Jonah was numb to YHWH’s hand in the storm.

1) The sailors became afraid and each cried to his god 1:5a

2) The sailors attempted to save the ship by throwing the cargo into the sea in order to lighten the ship 1:5b

3) Jonah was down in the hold of the ship deeply asleep 1:5c

2. Through the Sailors: YHWH continued to pursue Jonah through the captain of the ship who found Jonah sleeping and urged him to pray to his god, and through the sailors of the ship who cast lots, and then ask Jonah, when the lot fell upon him, to explain the reason for the storm through answering many questions about himself, and who finally cast him overboard in order to stop the raging of the sea 1:6-16

a. The Captain: When the captain found Jonah asleep in the hold of the ship, he questioned how he could be sleeping, and exhorted him to pray to his god who might be concerned about them and deliver them 1:6

1) The captain⁹ of the ship came to Jonah and asked him how it was that he was sleeping during the storm 1:6a

2) The captain urged Jonah to rise up and to cry to his god¹⁰ 1:6b

3) The reason the captain urged Jonah to call to his god was so that perhaps his god woull be concerned about them and help them so that they would not perish (from sin¹¹) 1:6c

b. The Men on the Ship: When the men agreed to cast lots in order to discern the one who had brought this calamity upon them, the lot fell on Jonah, whereupon, they asked himself several questions in order to discern the possible reason his God may be so angry 1:7-8

1) The men on the ship agreed to cast lots¹² in order to discern the one who had brought this calamity upon them 1:7a

2) When the sailors cast the lots, the lot was caused¹³ to fall on Jonah 1:7b

3) As the sailors sought to learn of the source of their calamity, they asked Jonah several questions concerning who might be responsible for the storm¹⁴ 1:8

a) The sailors then asked Jonah to answer several questions¹⁵ 1:8a

b) The sailors asked Jonah to explain on whose account the storm had struck them 1:8b

c) The sailors asked Jonah about his employment 1:8c

d) The sailors asked Jonah where he came from (what he did) 1:8d

e) The sailors asked Jonah what his country was 1:8e

f) The sailors asked Jonah who his people where 1:8f

c. Jonah’s Reply: Jonah responded to the men’s probing questions by affirming that he was a Hebrew¹⁶ who feared YHWH¹⁷, the God of heaven¹⁸, who made the sea and the dry land 1:9

d. The Men’s Concern: The men responded to Jonah’s reply with extreme fright, and asked him how he could have placed them in such danger, and what they should now do to him in order to calm the increasingly stormy sea 1:10-11

1) The men became extremely frightened by Jonah’s answer¹⁹ 1:10a

2) The men asked Jonah how he could place them in the anger of his God (who controls the seas) because he told them he was fleeing from the presence of YHWH 1:10b

3) The men asked Jonah what they must do to him in order that the sea may become calm since it was becoming increasingly stormy 1:11

e. Jonah’s Reply: Jonah urged the sailors to throw²⁰ him into the sea in order for it to become calm because the great storm has come because of him 1:12

f. The Men’s Response: Although the sailors tried to return Jonah to land without throwing him overboard in accordance with his word, they were not successful, therefore, they prayed that YHWH would save them and not hold them guilty for Jonah, threw him overboard, and worshipped YHWH when the raging of the sea stopped 1:13-16

1) The men at first resisted Jonah’s word²¹ and tried to save him by rowing harder²² to return to land, but the sea became even stormier against them 1:13

2) The men then prayed to YHWH that he would not take their lives along with Jonah’s, and that he would not hold them accountable for Jonah’s death since He was forcing them to act in this way 1:14

a) The sailors prayed that YHWH would not cause them to perish because of Jonah 1:14a

b) The sailors prayed that YHWH would not hold them accountable for Jonah’s death when they threw him overboard because YHWH was forcing their hand (you have done as you have chosen) 1:14b

3) Then the men picked up Jonah and threw him into the sea and the sea stopped its raging.²³

4) The men then greatly feared²⁴ YHWH and worshipped him by offering a sacrifice and making vows 1:16

3. Through a Great Fish: YHWH appointed a great fish to swallow Jonah where he remained in his stomach for three days and three nights 1:17

C. Jonah Prays a Psalm²⁵ of Thanksgiving: Jonah proclaimed thanksgiving to YHWH because He saved²⁶ him from death at the bottom of the sea 2:1-9

1. Setting for the Prayer: Jonah prayed to YHWH his God from the stomach of the fish 2:1

2. Prayer of Thanksgiving: Jonah proclaimed his thankfulness to YHWH because He delivered him from death when he looked to Him from the bottom of the sea 2:2-9

a. Introduction: Jonah called to YHWH in his distress from the place of the dead²⁷, and YHWH answered his plea 2:2

b. The Main Section: As Jonah sank from the turbulent surface of the waters into the grave of the waters’ extremity, he considered YHWH, and prayed to him, whereupon YHWH saved him, and he vowed to praise him before the people 2:3-9

1) The Portrayal of Affliction: Jonah described the affliction which YHWH brought upon him as He threw him into the sea where he was tossed by the raging storm and then imprisoned in in the depths below after he had a hopeful thought that YHWH might save him if he looked towards Him 2:3-6a

a) Jonah understood YHWH²⁸ to have cast²⁹ him into the deep--the heart of the seas 2:3a

b) Jonah described his affliction as he was near the top of the water in that YHWH’s³⁰ currents engulfed him, and the breakers and billows passed over him 2:3b

c) A Thought of Hope: Even though Jonah concluded that he had been expelled from YHWH’s presence, he had a hope that YHWH might deliver him if he looked towards him 2:4

(1) Jonah came to the conclusion that YHWH had expelled him from his presence³¹ 2:4a

(2) Jonah nevertheless hoped that YHWH might deliver him if he looked towards him 2:4b

d) Jonah described his affliction as he sank deeper in the water in that water surrounded him unto the point of death³² and he was entangled in weeds at the bottom of the sea³³ 2:5-6a

2) A Petition for Help and Deliverance: When Jonah was at the bottom of the sea, just before he fainted to death, he remembered YHWH, prayed to him, and YHWH delivered him 2:6b-7

a) Deliverance: When Jonah was at the bottom of the sea, YHWH delivered him³⁴ 2:6b

b) While Jonah was fainting away towards death, he remembered YHWH³⁵ 2:7

c) Jonah’s prayer came to YHWH in his holy temple 2:7b

c. Conclusion: Jonah concludes his psalm of thanksgiving by affirming that he, unlike the pagans, will loyally worship YHWH and will proclaim that salvation is from Him 2:8-9

1) Unlike those who have a regard for empty idols and thus forsake their loyal love³⁶ (for YHWH)³⁷, Jonah vows to sacrifice³⁸ to YHWH with a thankful voice 2:8-9a

2) Jonah strongly affirms that he will not forsake his vow 2:9b

3) Jonah affirms that salvation is from YHWH 2:9c

D. YHWH Saves Jonah: After three days, YHWH commanded the fish to vomit Jonah up onto the dry land 2:10

II. YHWH Saves Nineveh: When Jonah is obedient to YHWH’s commission to preach to Nineveh, the city repents and YHWH graciously is merciful to them, whereupon he must rebuke his angry prophet because of his self-concerns as opposed to YHWH’s genuine love of the Ninevites 3:1--4:11

A. Jonah Obeys YHWH’s Commission: When YHWH recommissions Jonah to go to Nineveh, Jonah obeys by proclaiming to this city that is great in God’s estimation that in forty days it will be overcome 3:1-4

1. YHWH’s Call: YHWH called Jonah a second time to go to Nineveh and proclaim to them the message which he would give him 3:1-2

a. The word of YHWH³⁹ came to Jonah a second time 3:1

b. YHWH commanded Jonah to arise, go to Nineveh the great⁴⁰ city, and to proclaim the proclamation which he was going to tell him⁴¹ 3:2

2. Jonah’s Response: Jonah arose and went to Nineveh, the city which was great in God’s estimation due to its size, and proclaimed in accordance with YHWH’s word that in forty days the city would be overthrown 3:3-4

a. Jonah arose and went to Nineveh in accordance with the word of YHWH⁴² 3:3a

b. Nineveh was an exceedingly great city to God⁴³--a three-days’ walk⁴⁴ 3:3b

c. Jonah began to go through the city a one days walk and to proclaim that in forty days Nineveh was going to be destroyed⁴⁵ 3:4

B. Nineveh Repents: In response to the proclamation from Jonah, all of the people in congruence with a decree from the chief ruler repented externally and internally in hopes that God might be merciful to them and relent of his intended judgment 3:5-9

1. Summary statement: The people of Nineveh believed God⁴⁶ and showed repentance by calling a fast⁴⁷ and putting on sackcloth⁴⁸ from the greatest to the least of them 3:5

2. The Ruler: The chief ruler of Nineveh personally repented and issued a decree that all of the city should show external and internal expressions of repentance in hopes that God might be merciful to them 3:6-9

a. Personal Response: When the ruler of Nineveh⁴⁹ heard of Jonah’s word, he too showed humble repentance by moving from his throne to a seat of ashes⁵⁰ wearing sackcloth rather than his royal robes 3:6

b. Official Response: The chief ruler issued a decree on behalf of himself and all of his nobles for the people to express repentance through the external means of all living animals fasting and wearing sackcloth, and the internal means of prayer and ceasing from evil in hopes that God would be merciful to them and repent of his intended judgment 3:7-9

1) External: The chief ruler issued a proclamation on behalf of himself and his nobles ordering all men and beasts⁵¹ to fast, and to be covered with sackcloth 3:7-8a

2) Internal: The chief ruler issued a proclamation on behalf of himself and his nobles ordering all people to call upon God earnestly, and to turn from their acts of evil 3:8b

3) Reason: The reason behind the decree was that God may be merciful to them 3:9

C. God Saves Nineveh: When God saw the repentance of the Ninevites, he was merciful to them, and did not judge them⁵² 3:10

D. YHWH’s Rebuke of Jonah⁵³: In response to Jonah’s accusation that YHWH had done wickedness by being merciful to Nineveh, YHWH-Elohim demonstrated to Jonah that he was only concerned about his own self-interest as opposed to He Himself who acted out of genuine concern for the Ninevites 4:1-11

1. Jonah’s Complaint: Jonah considered YHWH’s relenting towards repentant Nineveh to be in accordance with his “gracious” character and thus so great of an evil that he would rather die than live under such a God 4:1-3

a. Summary Statement: Jonah considered YHWH’s relenting toward repentant Nineveh to be a great evil⁵⁴, and he became angry⁵⁵ 4:1

b. Jonah’s Anger Explained Through Prayer⁵⁶: In a prayer to YHWH Jonah explained that he initially fled to Tarshish in order to forestall this gracious outcome in Nineveh because he knew of God’s gracious character; therefore, he would rather die than live under such an unrighteous God 4:2-3

1) Jonah prayed to YHWH 4:2a

2) Jonah explained that he knew when he was back in Israel⁵⁷ that Nineveh would repent and that the Lord would thus relent of the judgment; therefore, he fled to Tarshish to forestall this outcome 4:2b

3) The reason Jonah knew that the Lord would relent was because of His own expression of His character to Moses when he described Himself as: gracious⁵⁸, compassionate⁵⁹, slow to anger⁶⁰, abundant in lovingkindness,⁶¹ and one who relents concerning calamity⁶² 4:2c

4) Jonah then prayed for YHWH to take his life from him⁶³ because he considered death to be better for him than life (since YHWH was so unjust) 4:3

2. YHWH’s Instruction of Jonah: When Jonah accused the Lord of being evil by showing compassion to the Ninevites, YHWH-Elohim carefully unveiled for Jonah that the evil was in his own self-interest as opposed the His genuine love for the Ninevites 4:4-11

a. Summary Question: YHWH asked Jonah if it was morally right⁶⁴ for him to be angry 4:4

b. Jonah’s Response: Jonah felt that he was morally correct by marching out⁶⁵ of the city and waiting for God to bring judgment upon it by siting east of Nineveh, building a shelter for his shade, and waiting to see the judgment which the Lord would bring upon the city 4:5

c. YHWH-God’s Instruction Through the Plant:⁶⁶ As the covenant, powerful-God who was committed to Jonah, YHWH-Elohim unveiled Jonah’s sinful self-interest in his accusations against the Lord as opposed to His Own genuine love for the Ninevites 4:6-11

1) LORD God: YHWH Elohim⁶⁷ appointed⁶⁸ a plant⁶⁹ which grew up over Jonah to be a shade over his head in order to deliver him from his evil⁷⁰ 4:6a

2) Jonah: Jonah was extremely happy⁷¹ about the plant 4:6b

3) God: On the next day the powerful God appointed a worm to destroy the plant and a scorching east wind, as well as the sun, to beat down on Jonah until he was faint⁷² 4:7-8a

a) On the next day God⁷³ appointed⁷⁴ a worm which attacked the plant and caused it to writhered 4:7

b) When the sun rose God appointed⁷⁵ a scorching east wind and the sun beat down on Jonah’s head so that he became faint 4:8a

4) Jonah: Jonah responded by begging with all of his soul to die saying, “Death is better to me than life⁷⁶ 4:8b

5) God: Then God asked Jonah if it was morally right for him to be angry about the plant⁷⁷ 4:9a

6) Jonah: Jonah answered Elohim’s question by affirming that it was morally right for him to be angry-- even to the point of wanting to die⁷⁸ 4:9b

7) YHWH: YHWH revealed to Jonah the goodness of his compassion for the Ninevites by demonstrating that unlike Jonah’s expressed concern for a plant out of self-interest, His compassion was an expression of genuine love for the good of the Ninevites 4:10-11

a) YHWH⁷⁹ exposed Jonah’s self-centered regret⁸⁰ for the plant for which he had no intimate connection 4:10

(1) Jonah had regret for the plant which he did not even care for as a gardener (work or cause to grow) 4:10a

(2) Jonah had regret for the plant which was of little value (came up overnight and perished overnight) 4:10b

b) YHWH unveiled to Jonah the goodness of his compassion for great city of Nineveh which was full of more than 120,000 persons who were morally naïve, as well as innocent animals (which He had created⁸¹) 4:11

(1) YHWH asked Jonah whether he should not have compassion on Nineveh 4:11a

(2) The reason YHWH asked Jonah as to whether he should have compassion on Nineveh was because more than 120,000 persons⁸² were in the city who did not know the difference between their right and left hand⁸³ 4:11b

(3) The reason YHWH asked Jonah as to whether he should have compassion on Nineveh was because in addition to the people, there were many animals⁸⁴ 4:11c

¹ For a consideration of the two-fold structure of Jonah (e.g., 1--2/3--4) see the Introduction to this argument as well as Walton and Hill, Survey, pp. 387-388, Talbert, Literary Patterns, pp. 71-72, and Allen, Jonah, p. 200.

² This phrase is employed 112 times to prophets (e.g., 1 Sam. 15:10; 2 Sam. 7:4; 1 Ki. 6:11; 16:1; 17:2,8; 21:17,28; Isaiah 38:4; Jer. 1:4; Hos. 1:2).

³ See the Introduction to Jonah.

⁴ This term runs throughout the book. Although Nineveh is great (1:2), YHWH is greater (1:4,12) by bringing great fear upon men (1:10). Also, Nineveh's greatness before YHWH is later understood to be her many people (4:11).

⁵ Nineveh was a city which stood for self-exaltation and ungodly power. Situated on the west bank of the Tigris River, Nineveh was the capital city of a cruel, vile, powerful and idolatrous empire--the Assyrians. It was known for brutal treatment of those whom they defeated including cutting off the heads and hands of warriors, flaying the skin of their victims and spreading it upon the wall of the city (see, Luckenbill, Ancient Records of Assyria and Babylonia 1:127, 146, 148, 213; 2:295, 319)

⁶ Compare Gen. 18--19.

⁷ Tarshish may have been Spain. This was the opposite direction (West) of the Lord's command (to go East).

⁸ The term for down is a physical means of expressing Jonah's attempt to get away from the presence of the Lord.

While he may know that he cannot escape God's presence, he can at least go to where God is not known and perhaps escape such mandatory service (e.g., God dwells in Jerusalem, not Tarshish, cf. Ps. 139:7,9).

⁹ More literally, this is the chief-rope-puller ( lbjh br ).

¹⁰ These are the same terms used by YHWH in Jonah's commission in 1:1 ( <Wq arq ). Jonah would have recognized this similarity.

¹¹ The term for perish has the sense of entering under judgment for sin ( dba ; cf. Lev. 26:38). Unlike Jonah, the captain is aware that this storm is due to sin.

¹² This was a technique which depended upon the gods (or more exactly YHWH) to sovereignly make the choice (cf. Prov. 16:33).

It was done through the placement of stones or pieces of wood into a bosom-fold of a garment or into a vessel, and by shaking the container until one sprang out. Perhaps peoples names or initials would be placed upon the stones.

The goal of casting lots may be understood as finding an ordered way to learn from each individual on the boat reasons why his god might be angry (see Hill, Jonah, pp. 19-25; cf. Joshua 7:14-18; 1 Sam. 14;40-42). This is probably what occurs in 1:8 when the sailors begin to ask Jonah questions. Nevertheless, the sense is that the first one to speak was none other than the guilty one--Jonah. YHWH is still pursuing him.

¹³ The verb is in the hiphil emphasizing causation ( lP)Y!n ).

¹⁴ The questions were probably meant to help Jonah think of possible connections to some offense (Hill, Jonah, p. 25).

¹⁵ The rapid succession of questions may indicate that they were asked by the crowd around him.

¹⁶ This term identified Jonah as a foreigner, e.g., someone from beyond (the river; the term is yrbu ).

¹⁷ The statement that Jonah fears YHWH is probably the center of thought in this chapter since the material surrounding it is arranged in a balanced fashion with an inverted order (R. Pesch, Zur konsentrischen Struktur von Jona 1, Biblica, 47 (1966): 577-581; See also Allen, Jonah, p. 197, and Talbert, Literary Patterns, p. 72):

A- The sailors are afraid: the sea rages (4-5a)

B- The sailors cried to their gods (5a,b)

C- Attempts to save the ship (5b,c,6a)

D- Jonah is exhorted to help (6a,b)

E- The sailors ask the cause of their plight (7a)

F- The lot fell upon Jonah (7b)

G- Jonah is asked to explain (8)

H- I fear YHWH, the creator (9,10a)

G'- Jonah is asked to explain (10a,b)

F'- They knew Jonah was fleeing from YHWH (10c)

E'- The sailors ask the remedy to their plight (11)

D'- Jonah gives instructions that will help (12)

C'- Attempts to save the ship are in vain (13)

B'- The sailors cry to YHWH (14)

A'- The sea ceased from its raging: the sailors feared YHWH 15-16

¹⁸ This may well describe the realm over which God rules (e.g., the heavens, cf. Gen. 24:3,7) thereby affirming that he is over all other gods.

¹⁹ We are not told that Jonah told the sailors that he was fleeing from YHWH's presence. Perhaps they have become so frightened by Jonah's all-inclusive description of his God (e.g., he rules over all of the other gods as the God of heaven) that they now seek advice from him to satisfy his God.

It is also possible that Jonah had earlier told some that he was fleeing from his god, and now when they learned that his god was the creator of the sea, they put two and two together and sought to know how to appease Him. Verse 10b affirms that they did know that Jonah was fleeing from his God.

²⁰ Used of the wind, cargo, and now of Jonah.

²¹ Salvation only comes through obeying the word of the prophet.

²² The term describes digging into the water ( rtj ; cf. Ezk. 8:8). Perhaps they think that YHWH wants Jonah back at the land.

²³ This term is also used of the anger of YHWH which can rage ( puz, cf. Prov. 19:12; Michah 7:9).

The apostles may have thought of this passage in their experience with Jesus on the Sea of Galilee (cf. Lk. 8:22-25).

²⁴ This is what Jonah claimed to do in 1:9. Their fear and worship come out of experiencing salvation.

²⁵ The form of these verses are that of a Psalm of Thanksgiving including (1) an introduction with summary of his testimony (2) a main section with a portrayal of his distress, his cry to God for help, and the deliverance, and (3) a conclusion with his vows to YHWH (Bernhard W. Anderson, Out of the Depths: The Psalms Speak for Us Today, pp. 7, 84-86).

While one would expect a lament (or cry for help) from the stomach of the fish, it is certain that the fish (as awful as it was) was a vessel of salvation to Jonah from the depths of the sea. While he probably thought the words of this psalm while in the fish, he no doubt wrote them down after his experience (perhaps it was then that his thoughts were placed into poetic structure). At that later time he would have been experientially certain that the great fish was for his good rather than his demise. Therefore, Jonah identifies salvation with his entrance into the fish, rather than with his expulsion by the fish.

²⁶ The are many parallels between chapters one and two including: (1) crisis [1:4/2:3; cf. 1:15], (2) a response of prayer [1:14/2:2], (3) Yahweh's salvation [1:15b/2:6b], and (4) worship through cultic acts and vows [1:16/2:9]. See G. M. Landes, The Kerygma, Interpretation, pp. 16,26; also Talbert, Literary Patterns, pp. 71-72.

²⁷ The actual term is Sheol ( loav ) meaning the place of the dead (cf. Gen. 37:35). Even though this was considered to be a place far from God (opposite of heaven), it was still within his reach (cf. Ps. 139:8; Rev. 14:10).

²⁸ See 1:5; this is Jonah's way of describing YHWH as sovereign even over the actions of men.

²⁹ This is the same term that was used in 1:4,5,and 12.

³⁰ Jonah clearly identifies his calamity with the Lord, your breakers ....

³¹ This was exactly what Jonah was seeking to do himself (1:3,10).

³² The term du means up to. This was as far as Jonah could go and still be alive.

³³ Jonah describes the bottom of the sea like a watery tomb: he is wrapped in weeds; he is at the base of the mountains; he is behind the bars of the earth.

³⁴ More literally, YHWH brought up his life from the grave (pit; cf. Job 33:22-24).

³⁵ The word order is emphatic: while I was fainting, YHWH, I remembered ( yTrkz hwhy-ta).

³⁶ The term is dsj , covenant, loyal love.

³⁷ It is entirely possible that Jonah has the sailors in mind from chapter one. If so, this may be a hint of his attitude which again gets him into trouble in chapter 4.

³⁸ The term for sacrifice describes a thank offering ( jbz , cf. Lev. 7:12).

³⁹ This is the same phrase as in 1:1.

⁴⁰ Now Jonah knows that even though Nineveh is great (cf. 1:2), that YHWH is greater (cf. 1:4,10,12,16,17).

⁴¹ This was no doubt going to be in alignment with 1:1, but now YHWH is going to give a specific proclamation to Jonah (e.g., Yet forty days and Nineveh will be overthrown 3:4b).

⁴² The phrase in accordance with the word of YHWH is another element in prophetic narratives (1 Ki. 17:5; Jer. 13:2). Now Jonah is as obedient as YHWH's other servants--the wind, sea, and fish (Allen, Jonah, pp. 220-221).

⁴³ The Hebrew includes the reference to God ( <yhOal). In God's estimation Nineveh is great. The emphasis which follows upon the cities size and inhabitants helps the reader know why God considers it to be so great.

⁴⁴ This statement is greatly disputed in terms of the actual size of Nineveh. Allen considers it to be an inflated tradition from the time of Sennacherib (seventh century B.C.) when Nineveh was enlarged, but admits that the size of the population in 4:11 (120,000) matches the time of the historical event (Jonah, pp. 221-222).

It is quite possible that Nineveh not only refers to the city proper, but to greater Nineveh as a metropolis (or complex of cities) including the ruin mounds of Mimroud, Kouyunjik, Kjorsabad, and Karamles as four corners of a sixty mile square which at a days journey of 18.75 miles works out to a three days journey. This would also allow for a larger population of around 600,000. However, this is not a great difficulty with 4:11 since the reference may well be to children (see Steitz, The History and Assyrian Background to the Book of Jonah, pp. 17-22).

Another view is that the three days does not refer to the length of the journey, but to the size of the project (e.g., it would take Jonah three days to proclaim the message to all of the major areas of Nineveh; see Hill, Jonah, pp. 37-39). This would then allow the 120,000 of 4:11 to refer to the entire population of Nineveh who were like children in their ability to discern spiritual truth.

⁴⁵ This probably constitutes the essence of Jonah's message. Repentance is not even mentioned (cf. 3:9). The Ninevites may have responded because they believed that they could not please all of their gods, and thus one may be angry at them. For a fuller discussion see Hill (Jonah, pp. 39-44).

It is possible that the time period of forty days may well have been understood by the Ninevites as a testing period for them to bend their will to the messenger (Allen, Jonah, p. 222).

⁴⁶ It is difficult to know whether to capitalize this term. They may have simply thought, Jonah's god, without knowing he was God ( <yhOaB ). If the name YHWH had been used, a conversion would be clearer.

The best suggestion is that this statement refers to the word of God which Jonah spoke (cf. Num. 20:12; Hill, Jonah, pp. 46-47; Allen, Jonah, p. 223).

These proud Ninevites probably believed Jonah for some of the following reasons: (1) the were polytheistic, and therefore, may have thought that Jonah was a representative of one of the multitudes of gods, (2) some omen may have occurred before Jonah arrived which made the Ninevites believe that their city was going to be overthrown; Jonah would have then been the direct announcer of the message already signified by the omen, (3) they had experienced a weakening of their empire, a rise in monotheistic worship of Nabu, plagues, revolts, and a eclipse of the sun, and (4) their city name was aetiological in that they were supposedly founded by a fish-god, thus they were known as Fishtown; therefore, as Jonah's experience became known, they would have repented before this pagan concept of a god (see Hill, Jonah, pp. 44-47; Merrill, The Sign of Jonah, JETS, pp. 24,27-30; Steitz, Historicity, pp. 1-16).

⁴⁷ The fast was a physical means of expressing an awareness of one's dependence upon God (1 Sam. 31:13; 2 Chron. 20:31; Ezra 8:21). While this does not seem to have been a normal practice for all Mesopotamians, they may well have known of the practice by Jonah's people as well as others beside Israel (Amarna letters 29:57), thereby adopting it in response to Jonah's prophecy (see Hill, Jonah, pp. 47-52).

⁴⁸ The itchy burlap-like cloth made of goats hair (Gen. 42:25,27; Isa. 50:3; Rev.6:12) was also a physical means of expressing one's need before God in mourning (2 Ki. 19:1; Ps. 35:13; Ester 4:1). An external expression of the internal heart.

⁴⁹ This was probably not the king of Assyria at this time (Adad-nirari III or Shalmaneser IV), but a local ruler of the city (cf., 1 Ki. 21:1).

⁵⁰ This was a Semitic practice (see Job 12:7; Isa. 58:5).

⁵¹ This was a common practice in Persia for mourning (cf. Herodotus ix.24; Plutarch, Alexander 72; Judith 4:10-14). Horses commonly entered into this expression in Western society, but black hearses took this over (cf. the funeral for President Kennedy).

⁵² This does not necessarily mean that the Ninevites were saved. There is no mention of faith in this verse. God saw their deeds. It seems that their humility before God was reason enough for him to postpone judgment at this time (cf. 1 Ki. 21:27). Jeremiah later directly expressed YHWH's thoughts about his own repentance (Jer. 18:7ff).

As Allen so well writes the saving of the Ninevites is a repetition of Jonah's experience: Jonah had been to object of divine anger, symbolized in the fury of the storm (1:15). He too had been under sentence of death and conscious of his guilt (1:12). He had been saved from drowning at the last moment by a signal [sic] act of grace shown by his sovereign God. Divine inactivity is here the counterpart to the divine activity in rescuing Jonah at 2:1 (Jonah, p. 227).

⁵³ This final unit becomes the key to understanding the message of the book of Jonah. This chapter demonstrates that Jonah is not representative of Israel so much as Nineveh. This can be supported by several factors:

(1) there are many parallels between chapters three and four--crisis situation [3:4/4:1], response to the crisis [3:5-8/4:1-3], response of YHWH [3:10/4:4,6-11].

(2) the divine name that is used with Jonah (YHWH) changes to include the name that was used with the Ninevites (Elohim)

(3) Both Jonah and Ninevah had a calamity and Jonah is being treated as the object of the lesson (cf. 3:10; 4:6 and the repetition of the term hur which is translated calamity in 3:10 and discomfort in 4:6)

However, unlike Nineveh, Jonah is not spared his calamity after all when God sovereignly removes his instrument of grace (4:7). Jonah then received the very treatment which he desired for Nineveh. God is unfolding his sovereign right to bestow his grace upon whomever he wishes, and he does so as people respond in the right direction (cf. Hill and Walton, Survey, pp. 385-387).

⁵⁴ The verb for displeased is jur meaning to do evil, and the sentence more literally reads, It was evil to Jonah, a great evil.

Note the play once again upon the adjective great. Jonah is now accusing the great God of doing great evil!

As Allen says, He who praised the gracious mercy of God in ch. 2 turns around and deplores it in ch. 4 (Jonah, p. 227).

⁵⁵ More literally the term is burned or hot ( rjh ) describing someone as burning with anger. Jonah is enraged at what God has done.

⁵⁶ This prayer is just the opposite of the prayer of thanksgiving offered in chapter two. This reflects more the Jonah of chapter one than the Jonah of chapter two. In view of this Landes has pointed out many parallels between Jonah chapters 1 & 2 and 4: (1) the focus shifts to Jonah 1:17/4:1-11, (2) Jonah prays 2:10/4:1, (3) a reference back to the distressing situation 2:2-6a/4:2a, (4) an emphasis upon God's mercy 2:6b-7/4:2b, (5) Jonah draws conclusions based upon God's deliverance 2:8/4:2a, (6) Jonah responds to YHWH's deliverance 2:9/4:3, and (7) YHWH responds to Jonah 2:10/4:4-11 [The Kerygma, pp. 16,26].

⁵⁷ Note the play on words. Jonah is affirming his word over YHWH's (e.g., was this not my word yrbd ).

⁵⁸ This is one who hears the cry of the vexed debtor ( nwnj ; cf. Ex. 22:27).

⁵⁹ God's care as for people who have repented as for a child ( <Wjr ; Ki. 8:50; Dt. 4:31).

⁶⁰ Long suffering ( <ypa ira ). God does not act out of impulse (Prov. 14:29).

⁶¹ The terms are dsj br .

⁶² See Exodus 34:1-7; Joel 2:18. They can both use this description without Jonah receiving it from Joel. Allen's interpretation assumes a late date for Jonah (Jonah, p. 228).

Jonah is using all of YHWH's good character qualities as an evil indictment against him.

⁶³ Jonah here echoes the words of the great prophet Elijah when he says take my life away (1 Ki. 19:4). However, it is not in the same tone as Elijah who felt he could never overcome the prophets of Baal. Jonah has had success, but is angry with YHWH over it (see Allen, Jonah, p. 229).

⁶⁴ The word is bfy expressing ethical right (cf. Gen. 4:7 with Cain).

⁶⁵ The term is axy to march out (see BDB, p. 424).

⁶⁶ Remember Jonah's words in 1:9, I fear the LORD God ... who made the sea and the dry land. Now the creator of the land will use it to teach his prophet as he used the sea before.

⁶⁷ This is the first time that any name other than YHWH has been used with Jonah. YHWH has reference to the covenant Lord of Israel. Now the name Elohim has been added ( <yhOa-hwhy ). This combination is reminiscent of Genesis 1--3. In Genesis 1 Elohim is the powerful creator; in Genesis 2 YHWH Elohim is the powerful Creator who acts in covenant with mankind; in Genesis 3 Elohim is the name used by the serpent and adopted by Eve. In Genesis 3 YHWH Elohim is the powerful covenant God who comes looking for mankind after the fall in order to help them. So here, it is the powerful God whom Jonah desires to act in judgment upon the Ninevites together with the covenant God who is causing the plant to grow--for Jonah's good.

⁶⁸ The same sovereign term that was used in 1:17 concerning the great fish. The Lord is about to deliver Jonah again, but this time it is going to be from his evil heart.

⁶⁹ It is difficult to be sure about what kind of plant this was. Perhaps it was a castor-oil plant (Ricinus communis L.). Whatever it was, its rapid growth cannot be explained by natural circumstances--this was miraculous. See R. K. Harrison, Introduction, pp. 910 for a fuller discussion.

⁷⁰ The NASB translates this word as discomfort, but it is the same word which was used in 4:1, It was a great evil to Jonah. It was also used in 3:10 and translated as calamity ( hur ). God is going to deliver Jonah from his calamity just as he delivered the Ninevites. Just as Jonah has accused YHWH of evil, now the Lord is going to deliver him from his own evil.

⁷¹ The term means to rejoice in truth (Jud. 9:19), blessing (Dt. 33:18), or in the good (Eccl. 11:8). Jonah seems to be rejoicing in the thought that the Lord now sees that he was right.

⁷² As Allen writes, The shoe Jonah wanted Nineveh to wear was on his foot now, and it pinched (Jonah, p. 233).

⁷³ This is Elohim ( <yhOah ) the powerful One whom Jonah desired to judge Nineveh (3:5-10). Now Jonah is going to taste the fruit of the Powerful one apart from the covenant One himself.

⁷⁴ The same term as in 1:17 and 4:6.

⁷⁵ Same term as in 1:17 and 4:6 above ( /myw ).

⁷⁶ Jonah is confused again concerning the nature of God. The last time he requested death it was because God seemed to be unjust by granting the mercy (4:3); now, he seems to be unjust by capriciously destroying the plant. Jonah would rather die than life with such a God.

⁷⁷ This question is parallel with the one asked by YHWH in 4:4. There it was about the Lord's dealing with Nineveh in mercy; here it is about God's dealing with the plant in judgment. Before Jonah would not even answer YHWH (4:5). Now that it even more directly affects Jonah, he will dare to justify himself.

⁷⁸ Jonah is not so concerned about the plant as about what seems to be the capricious nature of God. The plant did nothing wrong and it was judged (as well as Jonah along with it); the Ninevites had done plenty that was wrong and they were spared. God does not appear to be just; therefore, Jonah would rather die than live as His representative.

It is possible that the phrase as far as death ( twm-du ) may have the force of an expletive (e.g., yes, I have a right to be angry--damned angry!) [see Allen, Jonah, p. 233].

⁷⁹ Once again Jonah encounters his covenant God--YHWH. It is He who will unravel the complicated evil of Jonah's heart with Jonah's good wholly in view.

⁸⁰ The term that is used for compassion in the NASB is tsj meaning,to have pity. However since the plant is an inanimate object, it would probably be better to define it as having regret (cf. Gen. 45:20 where Joseph instructs his brothers not to feel regret about leaving their possessions behind in Canaan). This turns the attention on the subject (Jonah), and thus emphasizes that he was the actual object of pity (cf. Hill, Jonah, pp. 60-61).

⁸¹ The comparison engendered between verses 10 and 11 is that Jonah's pain is nothing compared with YHWH's when he contemplates the destruction of Nineveh--people and animals whom he has created and caused to grow (other passages which unfold this similar theme are Jeremiah 45; Hosea 11:8). If Jonah could show concern, how much more would YHWH?

⁸² There is discussion as to whether this number refers to the entire population of Nineveh, or to simply the children of the metroplex. In part the answer is decided by one's view of the reference to the city in 3:4. If one holds to a larger complex of cities, than the 120,000 would most probably refer to the children of the population. However, if one holds to the concept of 3:4 as a description of the length of the task before Jonah, the number 120,000 could well represent the entire population of Nineveh proper. It seems to this writer that the latter is the better solution in that it holds to geographical descriptions of the city in Jonah's day. The entire population is described as not knowing the difference between their right and left hand as a figurative way of expressing moral immaturity. Although they are adults, they (as compared with Israel [Deut. 1:39) are morally naïve.

⁸³ While ignorance does not relinquish culpability, it may be a mitigating circumstance when there is a chance that encouragement would bear fruit (cf. Luke 23:24; Acts 7:60 with 1 Tim. 1:13; also Acts 3:17; 13:27; 17:23,30) [Allen, Jonah, pp. 234-235; D. Daube, Studia Patristica 4. Texte und Untersuchungen 79 (1961): 58-70).

⁸⁴ Could it be that this is YHWH's way of saying that he noticed the animals who were in mourning too (cf. 3:7-10; Ps. 36:6; Matt. 10:29).

Related Topics: Introductions, Arguments, Outlines

An Argument of the Book of Micah

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MESSAGE STATEMENT:¹

Through a series of three oracles micah indicts Israel and especially Judah of covenant disloyalty which will bring certain devastation upon them (and especially Jerusalem), but also proclaims that Yahweh will one day save them, judge their enemies, and shepherd them as their king out of his good loyal character

I. Introduction: The word of God came to Micah, the Morashite at the times of Jotham, Ahaz, and Hezekiah about the nation’s capitals Samaria and Jerusalem 1:1

II. First Oracle--Judgment against the Nations, Israel & Judah, and the Hope of Deliverance from Captivity:² Even though Micah warns of Yahweh’s coming judgment for the nations, Israel, and especially Judah because of her covenant unfaithfulness, he promises to regather them together as their Shepherd/King 1:2--2:13

A. Judah’s Exile--Judgment against the Nations, Israel & Judah: Micah urges the people to listen to this word against them from the Lord because He is coming to judge the “high places of the earth including Samaria and especially Judah because of her premeditated evil, hardness of heart, abuse of the covenant community and uncleanness 1:2--2:11

1. Call to Attention--Hear!: Micah urges all peoples to listen to this word against them from the Lord 1:2

2. Description of the Coming Judge: The Lord is coming from His palace to judge the “high places” of the earth 1:3-4

3. Judgment Case against Northern and Southern Kingdoms: 1:5-16

a. Accusation: The Lord is coming to judge the “high places” Israel and Jacob--especially Jerusalem, Jacob’s high place 1:5

b. Announcement of Judgment: Micah not only reports that Yahweh is going to destroy Samaria because of her idolatry, but that he and the nations around Jerusalem should also lament because Jerusalem’s exile is near 6-16

1) Against the North: Yahweh is going to make Samaria a desolation as He returns her idolatrous evil upon her 1:6-7

2) Against the South: Micah laments because Judah’s sins have brought judgment to Jerusalem, and urges the cities around Jerusalem to also lament 1:8-16

a) Introduction: Micah laments because Judah’s sins have brought judgment to Jerusalem 1:8-9

b) Lament:³ Micah graphically calls on the cities around Jerusalem to mourn for the fall and exile of Jerusalem 1:10-16

4. Elaboration of Judah’s Sin: Micah elaborates Judah’s sin as premeditated evil, hardness of heart, abuse of the covenant community and uncleanness 2:1-11

a. Woe Oracle: Accusing the people of plotting and doing evil, materialistic sins against the people, Micah announces that Yahweh is planning for their destruction 2:1-5

1) Accusation: Micah accuses the people of thinking up evil things to do as extreme materialists and then doing them 2:1-2

2) Announcement of Judgment: Because of the evil of the people, Micah announces that Yahweh is planning for them to be destroyed and mocked by their enemies 2:3-5

b. Judgment Speech: Micah proclaims judgment upon the people because the leaders do not want to hear what God is saying, the people treat members of the covenant badly, and it is an unclean place where a drunkard could represent the people 2:6-11

1) The People Will Not Hear What God Tells Them:⁴ 2:6-7

2) Treat Members of the Covenant Community Badly: 2:8-9

3) An Unclean Place Where a Drunkard Could Represent the People: 2:10-11

B. Restoration from Exile by Yahweh:⁵ Micah proclaims that Yahweh will regather the people after their exile and lead them as their shepherd-King 2:12-13

1. Regathering of the People: 2:12

2. Yahweh as the Guide of the People: 2:13

III. Second Oracle--The Prophet’s Indictment of the Leaders of Israel & Judah, and Judah’s Future Glory: Micah urges the leaders of Judah and Israel to hear that they will be judged now and Jerusalem will be destroyed because of their self-serving evil, but then the Lord will bring about victory for Judah through a divinely sent ruler from Bethlehem who will gather the nation and bring about peace 3:1--5:15

A. Judgment against the Rulers and False Prophets of the Land: Micah as a true prophet urges the leaders, prophets, and priests of Judah and Israel to hear that they will be judged and Jerusalem will be destroyed because of their high handed, self-serving use of position to consume people 3:1-12

1. Judgment against the Rulers of the Land: Micah urges the leaders of Israel and Judah to listen because they are unjust people who consume people, therefore, the Lord will not answer them when they cry out to Him in their distress 3:1-4

a. Call to Attention--Hear!: Micah exhorts the leaders of Israel and Judah to listen 3:1a

b. Accusation: The Leaders are unjust consuming the people 3:1b-3

c. Announcement of Judgment: Although they will call out to the Lord for help, He will not answer them because of their evil deeds 3:4

2. Judgment against the False Prophets: Accusing the false prophets of only serving themselves, Micah proclaims that a time of judgment will come when prophetic abilities will be gone, but now he proclaims God’s will concerning judgment upon Judah and Israel 3:5-7

a. Accusation: The false prophets give false hope of peace to those who prosper them, but war against those who do not profit them 3:5

b. Announcement of Judgment: Micah proclaims that a time of judgment will come when prophetic abilities will be gone, but now he proclaims God’s will concerning judgment upon Judah and Israel 3:6-8

3. Judgment against the Rulers, False Prophets, and Priests: Micah urges the leaders, priests, and prophets of Judah and Israel to listen as he accuses them of perverting their ministries with a high hand, because Jerusalem will be destroyed for this 3:9-12

a. Call to Attention: Micah urges the heads of the Judah and Israel to listen 3:9a

b. Accusation: Micah accuses the leaders, priests, prophets of perverting their ministry for personal gain, and then affirming that the Lord is with them so that they will not be judged 3:9b-11

c. Announcement of Judgment: Because of the evil of the leaders Micah affirms that Jerusalem will be raised 3:12

B. Salvation of Jerusalem:⁶ Although Jerusalem will have glory among the nations in the last days, she must first be taken into captivity, then the Lord will bring about victory through a divinely sent ruler from Bethlehem 4:1--5:15

1. Jerusalem’s Glorious Future: Micah describes the glory which Jerusalem will have in the last days 4:1-8

a. World Prominence: 4:1a

b. A Peoples Will Come to Jerusalem: 4:1b

c. Instruction and Revelation From Jerusalem: 4:2

d. Yahweh Will Be Judge Bringing World Peace and National Security: 4:3-4

e. The Nation Will Prosper: 4:5-8

1) Spiritually Sensitive to Yahweh 4:5

2) Gathered Together: 4:6

3) Be Strong: 4:7

4) Jerusalem Will Have Dominion 4:8

2. Crisis and Restoration: Before Jerusalem may be regathered from captivity, she must first be taken into captivity, then the Lord will bring about victory through a divinely sent ruler from Bethlehem who will gather the nation and bring about peace 4:9--5:15

a. Crises Which Precedes the Victorious Kingdom: Before Jerusalem may be regathered from captivity, she must first be taken into captivity now 4:9-5:1

1) Now--Captivity to Babylon: 4:9-10a

2) Then--Regathered from Babylon: 4:10b

3) Now--Army against Jerusalem: 4:11-13

4) Now--The King/Judge⁷ of Israel Will Be Smitten on the Cheek: 5:1 [Heb 4:14]

b. Victory Through A Divinely Sent Ruler from Bethlehem: 5:2-15

1) The King’s Birth and Being--Bethlehem/Eternal: 5:2 [Heb 5:1]

2) The King’s Work: 5:3-15 [Heb 5:2-14]

a) Initially The Lord Will Reject the Nation: 5:3a

b) Gather the Nation Together: 5:3b-4

c) Bring Peace for the Nation: 5:5-15

(1) Destroy Enemies: 5:5-9

(2) Destroy Weapons and Fortifications of War: 5:10-11

(3) Destroy the Occult: 5:12

(4) Destroy Idolatry: 5:13-14

(5) Destroy Disobedient Nations: 5:15

IV. Third Oracle--God’s Lawsuit with Israel and the Ultimate Triumph of the Kingdom of God: Although Micah (on behalf of the nation) admits to Yahweh’s charge of covenant unfaithfulness and is willing to suffer for his (the nation’s) sin, he warns their enemies not to scoff at their punishment because the Lord will restore the nation, and judge the earth, whereupon he and the nation pray for the Lord to shepherd them, and praise Him for the wonderful works that He will do out of His loyal character 6:1--7:20

A. Final Round of Judgment: When the Lord in His faithfulness charges the nation with covenant disloyalty, Micah, on behalf of the nation, admits his (their) sin, and yet waits for the Lord to save them 6:1--7:7

1. A Covenant Lawsuit: In the form of a covenant lawsuit, Yahweh challenges the people to present their case before the mountains as their jury, because He has been faithful and has a case against them, therefore, Micah reminds the people to approach God with covenant obedience and not religious ritual 6:1-8

a. Introduction: Yahweh challenges the people to present their case before Him, and summons the mountains to appear as witness in the law suit because He has a case against His people 6:1-2

1) Challenge the People to Present Their Case: 6:1

2) Summons the Mountains to Appear as Witnesses: 6:2

b. Divine Challenge to the People: Yahweh challenges the people to bring a charge against Him since He has been faithful to them in history 6:3-5

1) Challenge to Bring an Accusation against the Lord: 6:3

2) Challenge to Remember the Lord’s Saving Deeds: 6:4-5

c. Conclusion--A Prophetic Reminder of the Lord’s Requirements: Micah exhorts the nation not to approach the Lord with religious ritual, but with covenant obedience--justice, lovingkindness, and submission to the Lord 6:6-8

2. A Judgment Speech: The Lord calls His people who are cheating others with their measurements to hear that destruction is coming because of their wickedness which was like that of their fathers Omri and Ahab 6:9-16

a. Call to Attention: 6:9

b. Accusation: The rich in the community are cheating others with their measurements 6:10-12

c. Announcement of Judgment: Destruction is coming because of the wickedness of the people 6:13-15

d. Summary of Judgment Speech: Because the people are following the “laws” of Omri and the works Ahab, they will be destroyed 6:16

1) Accusation: 6:16a

2) Announcement of Judgment: 6:16b

3. Prophetic Lament:⁸ Micah admits the sin of the nation and his own personal sin, but affirms that he will wait for the God of his salvation 7:1-7

a. Lament Proper: Micah admits the sin of the nation and his own personal sin 7:1-6

b. Statement of Confidence: Micah will wait for the God of his salvation 7:7

B. Final Promise of Salvation: Even though Micah is willing to suffer punished for his (and the nation’s) sin, he warns the enemies not to scoff because the Lord will restore the nation, and judge the earth, whereupon he and the nation pray for the Lord to shepherd them, and praise him for the wonderful works that He will do out of His loyal character 7:8-20

1. Zion’s Confidence/Oracle of Salvation: Even through Micah is willing to suffer punishment for his iniquity, he warns the enemy that he should not laugh in derision, because the Lord will deliver the nation, rebuild it, extend its boundaries, cause the nations to come to her, and judge the earth 7:8-13

a. Confidence: Micah affirms that although he will suffer punishment for his iniquity, the enemy should not rejoice over his loss and question the presence of his Lord because the Lord will deliver him 7:8-10

b. Oracle of Salvation Addressed to Zion: Micah proclaims that there will be a time when Jerusalem will be rebuilt, her boundaries extended, and the nations will come to her while the rest of the earth is judged 7:11-13

2. National Prayer: Micah prays that the Lord would shepherd His people, affirms that He will do miraculous things as before, proclaims with the nation confidence that He will overcome their enemies, and praises Him for His loyal character 7:14-20

a. Petition: Micah prays that the Lord would Shepherd His people when they are safe in the land as their King 7:14

b. Oracle of Salvation to the Nation: Yahweh will show miraculous things to His people as when He brought them out from Egypt 7:15

c. Nation’s Statement of Confidence: The nation proclaims its confidence that in the future the nations will be overcome by their God and come in fear before Him 7:16-17

d. Concluding Hymn of Praise: Micah proclaims the unique character of their God who is gracious, loyal, compassionate, forgiving, and keeps His promises 7:18-20

1) Yahweh does not remains forever angry 7:18a

2) Yahweh has loyal love 7:18b

3) Yahweh is compassionate 7:19a

4) Yahweh forgives: 7:19b

5) Yahweh is true to His covenant promises 7:20

¹ This outline is adapted through my own study from the analyses of Gleason L. Archer, Jr. A Survey of Old Testament Introduction, 330-31; Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 134-52; Homer Heater, Jr., Notes on the Book of Micah, unpublished class notes in seminar in the exilic Old Testament prophets [Dallas Theological Seminary, Fall 1990], 175-76; Andrew E. Hill and John H. Walton, A Survey of the Old Testament, 34-40; John A Martin, An Outline of Micah, unpublished class notes in 304 preexlic and exilic prophets, (Dallas Theological Seminary, Fall 1983), 1-3; Micah, in The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty: Old Testament,1475-76; Thomas Edward McComiskey, Micah, in The Expositor's Bible Commentary, VII:401.

The overall structure will recognize three major units each of which beings with Hear and each of which may be divided into sections of judgment and salvation.

² Chisholm notes a chiastic structure for 1:2--3:12:

A Immediate future: Jerusalem conquered like Samaria 1:2-16

B Present: Judah's sin denounced 2:1-11

C Ultimate future: Restoration from Exile 2:12-13

B' Present: Judah's sin denounced 3:1-11

A' Immediate future: Jerusalem conquered (like Samaria) 3:12

Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 133. Even though this structure crosses over the larger division Chisholm writes, The structural relationship between 3:1-12 and chapters 4--5 does not invalidate the chiasmus proposed ... for chapters 1--3. Two or more structures can sometimes run concurrently (Ibid., 134, n. 3).

³ This section includes wonderful word plays on the names of the ten cities.

⁴ Heater writes, Verse six is difficult because it is the account of an emotional, heated encounter between Micah and the prophets who opposed his message, The words for speak in the verse mean literally 'to drip' ... and are used almost exclusively of prophetic speech. The false prophets are telling Micah not to rock the boat.... The difference between the translation of NIV and NASB is rather striking. The NASB is more literal, but the sense is better captured by NIV. To get what NIV has, the verb must be made impersonal: 'Let them (Micah and others) not prophesy.' The next phrase is equally difficult. It should probably be better understood as the words of the false prophets: 'Calamities will not overtake us.' (2:6)

Israel is questioning Micah's message. God is surely not angry is He? Micah says that his message will be good to those who do good, but those who treat God as an enemy and God's people as easy prey can expect to be expelled from the land (2:7-10) (Homer Heater, Jr., Notes on the Book of Micah, unpublished class notes in seminar in the preexilic Old Testament prophets [Dallas Theological Seminary, Fall 1990], 37).

⁵ Often the sections on salvation in Micah are questioned as being genuine because of the seemingly abrupt movement from one theme to the next, but Chisholm is helpful when he responds, However, from a rhetorical standpoint, one could view them as part of an intentional juxtapositional technique used to contrast sharply the present/immediate future described in the preceding or following context(s) with the ultimate restoration portrayed in the salvation messages themselves (Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 132).

⁶ Chisholm sees a chiastic structure for chapters 4:5--5:15

A The nations do not follow the Lord at present 4:5

B Judah is restored 4:6

C A remnant becomes a great nation under the Lord's rule 4:7

D Rulership returns to Zion 4:8

E Zion and its king are humiliated 4:9

F Zion is exiled and redeemed 4:10

F' Zion is protected 4:11-13

E' Zion and its king are humiliated 5:1

D' A ruler arises in power 5:2-6

C' The Lord's power makes a remnant a superior nation 5:7-9

B' Judah is purified 5:10-14

A' The Lord judges the disobedient nations 5:15

Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 141-42.

⁷ Heater writes, The king is called judge (shophet...) perhaps to rhyme with rod (shebet...) (Homer Heater, Jr., Notes on the Book of Micah, unpublished class notes in seminar in the preexilic Old Testament prophets [Dallas Theological Seminary, Fall 1990], 39).

⁸ Chisholm also sees a chiastic structure to chapter seven:

A Prophet's Lament 1-7

B Zion confident of her enemies' defeat 8-10

C Zion assured of salvation 11-13

D The nation's prayer 14

C' The nation assured of salvation 15

B' The nation confident of her enemies defeat 16-17

A' The nation's hymn of praise 18-20

Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 152-53.

Related Topics: Introductions, Arguments, Outlines

An Argument of the Book of Nahum

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MESSAGE STATEMENT:¹

Assyrian Nineveh’s destruction by the mighty warrior-judge, Yahweh, is imminent because of her self-serving evil and Yahweh’s intent to deliver his people, Judah

I. Introduction: The book is an oracle which concerns Nineveh, a vision which comes from Nahum the Elkoshite 1:1

II. God Avenges His People: After Yahweh is introduced as a righteous, powerful, angry warrior against whom no one can stand, Nahum asserts that He will protect those who trust in Him and judge their enemy (Nineveh) because it plotted against Him 1:2-11

A. The Lord’s Appearance against His Enemies--The Angry Warrior: Yahweh is described as a righteous, powerful, angry warrior against Whom no one can stand 1:2-6

1. Jealous, Avenging and Full of Wrath: 1:2

2. Powerful, but Slow to Anger: 1:3a

3. Punishes the Guilty: 1:3b

4. Greater than all of Nature: 1:3c-5

a. The Storm: 1:3c

b. Waters: 1:4

c. Mountains: 1:5a

d. Earth Dwellers: 1:5b

5. Unendurable Wrath/Judgment: 1:6

B. God’s Protection against His People--Announcement of Judgment against Nineveh: God will protect his people who trust in Him judging their enemy (Nineveh) because it plotted against Him 1:7-11

1. God’s Protection of His People: Yahweh is good and intimately knows those who take refuge in Him 1:7

2. Announcement of Judgment against Nineveh: Yahweh will completely judge his enemy (Nineveh) because it plotted against Him 1:8-11

a. Statement: Yahweh Will Completely Judge His enemies (Nineveh) 1:8

b. Reason: Nineveh will be destroyed because it plotted against Yahweh 1:9-11

1) Plottings against Yahweh will not succeed 1:9a

2) Not another chance (Jonah?), but certain judgment: 1:9b-10

3) A leader plotted against Yahweh (Judah?) 1:11

III. Nineveh’s Demise:² Through warnings and prophetic descriptions Nahum urges Nineveh to be ready for battle because destruction and public humiliation are sure as a result of her enormous evil and because Yahweh is going to deliver His people, Judah. 1:12--3:19

A. Introduction--An Announcement of Judah’s Release from Oppression: Yahweh promises to no longer afflict His people as He announces to the King of Assyria that He is going to be destroyed, and urges the people of Judah to celebrate their freedom 1:12-15

1. Announcement of Salvation to Judah: Yahweh promises to no longer afflict His people, but to cut off Assyria and set His people free 1:12-13

a. Assyrians will be Cut Off: 1:12a

b. Judah Will Not Be Afflicted by the Lord Anymore: 1:12b

c. Yahweh Will Set Judah Free from Assyria’s Bondage: 1:13

2. Announcement of Judgment against the King of Assyria:³ Yahweh announces to the King of Assyria that He will destroy Him because he is contemptible 1:14

3. A Call for Judah to Celebrate Its Deliverance: Micah urges the people of Judah to celebrate with this good new that the Assyrians will no longer will afflict them because they has been completely destroyed 1:15

B. [A] Call to Alarm--Nineveh Invaded: Nineveh is warned to be ready for battle because Judah is about to be destroyed, that her capture and destruction are imminent 2:1-10

1. Warning for Nineveh to Be Ready Because Judah Is about to Be Restored: 2:1-2

2. The Capture of the City of Nineveh: 2:3-10

a. The City Is Broken into by an Enemy: 2:3-6

1) Equipment for War Ready: 2:3

2) Confusion in the City: 2:4

3) City is Stormed and Taken: 2:5-6

b. Mourning of Women in the City: 2:7

c. Plunder of Nineveh: 2:8-10

1) Everyone is Fleeing: 2:8

2) Theft of Things of Value: 2:9

3) People Are Terrified: 2:10

C. [B] Taunt & Announcement of Judgment--Divine Opposition to the Assyrian ‘Lion’: Yahweh questions where the mighty “lions” of Assyria are now that He has come in judgment affirming that He will completely destroy Nineveh 2:11-13

1. Taunt: Where are the mighty “lions” of Assyria now that judgment has come? 2:11-12

2. Announcement of Judgment: Yahweh will judge the “lions” of Nineveh destroying its war machine and influence upon the land 2:13

D. [C] A Woe Oracle: Nahum proclaims an oracle of woe upon Assyria because she is full of sin, a violent empire, and seduces others for her own profit 3:1-4

1. Woe to Assyria--Full of Sin: 3:1

2. Woe to Assyria--a Violent Empire: 3:2-3

3. Woe to Assyria--Who Seduces Other Nations and Royal Families for Personal Profit: 3:4

E. [B’] Announcement of Judgment & Taunt--Nineveh’s Humiliation: Yahweh promises to publicly humiliate Nineveh because she is no better than No-amon who appeared strong, but was devastated 3:5-13

1. Announcement of Judgment: Yahweh promises to publicly humiliate Nineveh and that there will be no mourners with her demise 3:5-7

a. A Promise of Public Humiliation: 3:5-6

b. No Mourners with Destruction: 3:7

2. Taunt: Nahum taunts Nineveh that she is no greater than the Egyptian city of No-amon who appeared strong, but was devastated; Nineveh is weak and will be destroyed 3:8-13

a. Is Nineveh better than the Egyptian city of No-amon (Thebes) who was extremely strong, but was then devastated? 3:8-10

b. Nineveh, like No-amon, will be destroyed because its defenses are very weak

F. [A’] Call to Alarm--The Watchman Speaks Again: Once again as a watchman, Nahum urges Nineveh to be ready for the coming siege, even to multiply its forces, but then affirms that they will not help because the city will be destroyed 3:14-17

1. Be Ready for the Coming Siege which Will Destroy Them: 3:14-15a

2. Nineveh Urged to Multiply; 3:15a

3. A Numerous Population Will Not Help: 3:16-17

G. Conclusion--Assyria’s Victims Celebrate Its Demise: Nahum tells the king of Assyria that his people are not ready for battle, that there will be no relief for them, their destruction is certain, and the people will applaud Nineveh’s destruction 3:18-19

1. The King of Assyria Is Told that His People Are Not Prepared: 3:18

2. Nineveh’s Epitaph--There Is No Relief; Destruction is Sure; the People Will Cheer: 3:19

¹ This outline is adapted through my own study from the analyses of Carl E. Armerding, Nahum, in The Expositor's Bible Commentary, VII:459; Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 165-78; Homer Heater, Jr., Notes on the Book of Nahum, unpublished class notes in seminar in the exilic Old Testament prophets [Dallas Theological Seminary, Fall 1990], 171-73; Elliott E. Johnson, Nahum, in The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty: Old Testament,1475-76; John A Martin, An Outline of Nahum, unpublished class notes in 304 preexlic and exilic prophets, (Dallas Theological Seminary, Fall 1983), 1-4;

² Chisholm sees a chiastic structure in 1:12--3:19 with an introduction and conclusion which form an inclusio around 2:1--3:17:

Introduction: Judah urged to celebrate the demise of Assyria and its king 1:12-15

A Call to alarm 2:1-10

B Taunt 2:11-12

C Announcement of Judgment 2:13

D Woe Oracle 3:1-4

C' Announcement of Judgment 3:5-7

B' Taunt 3:8-13

A' Call to alarm 3:14

Conclusion: All who hear of the demise of Assyria and its king celebrate 3:18-19

Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 166-67. Commenting on the chiasm Chisholm writes, In 2:1--3:17 four types of speeches are employed in a detailed description of Assyria's demise. IN the calls to alarm (2:1-10; 3:14-17) the prophet assumes for poetic purposes the role of a watchman on the walls of Nineveh. He excitedly calls upon the city's inhabitants to prepare for an enemy attack, the details of which he then vividly describes. The taunts (2:13-13; 3:8-13), which are introduced by rhetorical questions, allude in a derogatory way to Nineveh's pride. The judgment announcements (2:13; 3:5-7), which include a series of pronouncements by God Himself, are introduced by the formula 'I am against you, declares the Lord Almighty.' Finally, the woe oracle (3:1-4), which is highlighted by its central position in the chiasmus, summarizes the reasons for judgment (vv. 1, 4) and provides a vivid description of Nineveh's destruction (vv. 2-3) (Ibid., 167).

³ This is addressed to the enemy, the king of Assyria, and not Judah since the second person pronouns are masculine in verse 14. In verses 12-13, and 15 they are feminine. Chisholm writes, Elsewhere in the book Nineveh is addressed with the feminine singular form of the pronoun and her residents with the masculine plural. In v. 14 the second-person pronominal forms are masculine singular, suggesting that the king of Assyria/Nineveh is in view as in 3:18-19 (cf. NASB marginal note to 1:14) (Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 167, n. 3).

Related Topics: Introductions, Arguments, Outlines

An Argument of the Book of Habakkuk

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MESSAGE STATEMENT:¹

The surprising judgment which the Lord is going to bring upon wicked judah through the evil, idolatrous Babylonians does not compromise his goodness, but engenders faith because he will one day also judge the Babylonians and deliver his people as their mighty warrior

I. Introduction: This book is the oracle which Habakkuk the prophet received 1:1

II. A Dialogue between Habakkuk and Yahweh--God’s Justice Revealed: When Habakkuk laments over Yahweh’s silence over the unrighteous behavior of the wicked among him, he learns to his surprise that the Lord is working by raising up the mighty, violent Chaldeans to judge Judah, that this is not a conflict with His uprightness as Judah’s God because those who are faithful will live through the ordeal and that the guilty Babylonians will also be judged for their idolatrous evil 1:2--2:20

A. Habakkuk’s Prophetic Lament--Oppression of the Righteous by the Wicked: Habakkuk cries out to the Lord because of the injustice which is being perpetrated upon the righteous by the wicked in society and wonders how long the Lord is going to go before He answers his prayers 1:2-4

B. Answer--Divine Revelation--God’s Solution through the Chaldeans: Yahweh answers Habakkuk’s questions by affirming that He is answering his prayer about the evil in Judah by raising up the evil Chaldeans to deal with them, even though they too will be held guilty for their evil 1:5-11

1. A Call to Look among the Nations: Habakkuk is exhorted to look among the nations because the Lord is doing something in his days which he will not believe 1:5

2. A Description of the Chaldeans: God is raising upon the dreaded, mighty, violent, mocking, swift Chaldeans who will be held guilty for their evil 1:6-11

a. God is Raising upon the Fierce and Impetuous Chaldeans: 1:6

b. Dreaded because They Make Their Own Justice: 1:7

c. A Mighty Military--Horses: 1:8

d. Violent Captures: 1:9

e. Mock at Kings and Kingdoms: 1:10

f. Pass through like the Wind: 1:11a

g. These Idolaters Will Be Held “Guilty”: 1:11b

C. Second Lament--Prophetic Response--How Could You?: After Habakkuk questions how it is possible for their good and holy God to use such evil people to judge them, he waits as a watchman for the Lord’s response 1:12--2:1

1. Questions of Theodicy: Habakkuk questions how Yahweh can be a good God who is the protector of His people and Holy and use such extremely wicked people to judge His more righteous people 1:12-17

a. First Question--”Are You Not Good?”: Habakkuk questions how God could appoint the Chaldeans to judge His people since He is everlastingly good, and their God 1:12

b. Second Question--”Why Is This True?”: Habakkuk asks Yahweh how this could be true since He is holy and cannot look with favor upon the wicked who defeat those who are more righteous than they (Israel) 1:13

c. Complaint about the Conduct of the Oppressors: 1:14-16

1) Chaldeans abuse people as though they were fish: 1:14-15

2) Chaldeans Are Idolaters in their Prosperity: 1:16

d. Third Question--”How Long Will This Continue?”: Habakkuk asks Yahweh how long He will allow the Chaldeans to abuse the nations 1:17

2. Resolve to Wait for Yahweh’s Response: Habakkuk stands as a watchman waiting for Yahweh’s reproving response so that he might answer him 2:1

D. Divine Revelation--Displeasure with Babylon: Yahweh wants Habakkuk to publicly record that through faithfulness the righteous will be enabled to live, but prideful Babylon will be destroyed in a talionic way for their idolatrous evil to the nations around them 2:2-20

1. A Direct Answer: Yahweh urges Habakkuk to publicly record his answer that the vision Habakkuk saw will certainly come to pass also affirming that Babylon is not right, and His people will live by faith 2:2-5

a. Publicly Record the Answer: Yahweh urges Habakkuk to publicly record his answer in letters large enough that when can read it when one is running by 2:2

b. Theodicy Will Be Worked Out: Yahweh answers that the vision Habakkuk saw will certainly come to pass also affirming that Babylon is not right, and His people will live by faith 2:3-5

1) The Answer Will Be Worked Out: The vision which Habakkuk saw will certainly come to pass at the appointed time 2:3

2) Arrogant Babylon Will Not Survive: The proud one (Babylon) is not right with his voracious appetite, but the righteous one (God’s people) will live by faithfulness 2:4-5

2. Answer of Judgment Developed--Five Woes:² Through a series of five woes Habakkuk proclaims that Babylon will be judged in a talionic way by the Lord for their evil idolatrous acts 2:6-20

a. Woe One--Talionic Plunder: A Woe is pronounced upon Babylon by the nations because they will be plundered as they have plundered other nations 2:6-8

b. Woe Two--Oppressors for Strength: A woe is pronounced upon Babylon because they oppressed others to make themselves strong 2:9-11

c. Woe Three--Violence to Build: A woe is pronounced upon the Babylonians for building their kingdom by violently destroying others 2:12-14

d. Woe Four--Talionic Shame: A woe is pronounced upon the Babylonians for causing their neighbors to shame themselves, because they will be shamed by the Lord who will cover their “glory” with disgrace while His glory covers the earth 2:15-17

e. Woe Five--Idolatry: A woe is pronounced upon the Babylonians for their idolatry, because the Lord is superior over their god’s causing the whole earth to be silent before Him 2:18-20

III. Habakkuk’s Theophanic Vision of Yahweh:³ In a highly emotional prayer Habakkuk urged Yahweh to do His mighty works of Salvation as their great and mighty warrior as He had in times past, saw the Lord as the mighty warrior, and then proclaimed his unwavering trust in Him even though he would have to endure hardship now 3:1-19

A. Superscription/Heading: A highly emotional prayer of Habakkuk the prophet 3:1

B. Habakkuk’s Petition--Renew Your Work of Salvation-History: Habakkuk urges the Lord to do His mighty works as He did in the past, in the midst of this time--to be merciful to Judah 3:2

C. Theophanic Description of Yahweh as a Warrior: Habakkuk sees Yahweh as a radiant warrior who is coming in righteousness (from Sinai) as the sovereign ruler of the universe (nations) 3:3-15

1. Description of the Coming Warrior: The Lord comes from the South (Mt Paran/Sinai) in radiant splendor as He had in the days of Moses and Deborah with plague and pestilence accompanying Him and overtaking His enemies 3:3-7

a. Radiant Splendor: 3:3-4

b. Plague and Pestilence: 3:5-7

2. God vs. Creation & History in Battle: Yahweh has shown Himself as the sovereign ruler of the universe (nations) 3:8-15

a. Yahweh Overcame the Rivers (nations/Egypt?): 3:8-9

b. Yahweh Overcame the Mountains; 3:10

c. Yahweh Overcame the Sun and Moon (Joshua 10:12-14): 3:11

d. Yahweh Overcame the Nations (Babylon?): 3:12

e. Yahweh Delivered His People from the Nations: 3:13-15

D. Habakkuk’s Statement of Confidence--Trust in Yahweh Regardless: Even though Habakkuk was frightened when he heard of the Lord’s work, and knew that God’s time of ultimate victory might be long in coming, he vowed to wait for the judgment to come and rejoice and exalt in the Lord even without visible signs of His blessing because He will enable him to endure hardship 3:16-19a

1. Fear of the Lord’s Coming Judgment: 3:16a

2. One Must Wait for the Lord’s Time of Judgment: 3:16b

3. Vow of Unwavering Confidence--to Wait and Rejoice in the Lord Who Will Enable him to Endure Hardship: 3:17-19

E. Concluding Musical Notation: 3:19b

¹ This outline is adapted through my own study from the analyses of Carl E. Armerding, Habakkuk, in The Expositor's Bible Commentary, VII:498; J. Ron Blue, Habakkuk, in The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty: Old Testament, 1507-1508; Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 183-196; Ralph L. Smith, Micah-Malachi, Word Biblical Commentary, XXXII:94-117.

² Describing this section Smith writes, Here is a series of woe oracles. The form is common in the prophets (cf. Isa 5:8-23; 10:1, 5; 28:1; 29:15; 30:1; 31:1; 33:1; Amos 5:18; 6:1, 4). The interjection ywh or ywa probably originated as an expression of grief in the funeral dirge (1 Kgs 13:30; Jer 22:18; 34:5), but in the prophets it introduces an oracle of judgment. There are five woes in 2:6-20. Each oracle begins with ywh followed by a participle describing the sin. The second part of each oracle announces the judgment to come on the sinner, and the third part often introduced by yK (when it is included) states the reason for the judgment (Ralph L. Smith, Micah-Malachi, Word Biblical Commentary, XXXII:110).

³ Chisholm writes, Chapter 3 displays a pattern similar to that of chapters 1--2: prophetic initiative--divine revelation/response--prophetic response. Though God does not actually speak in chapter 3, the theophanic vision related by the prophet has a revelatory character and function, serving as the divine response to Habakkuk's petition (Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 185).

Smith writes, Chap. 3 is a psalm in the form of a prayer. It is an intercessory prayer designed to be sung by the congregation or by one representing the congregation. It is a prayer on behalf of the king and his people that God will renew or revive his saving acts in the present. It is difficult to classify the psalm by type. Is it a hymn, lament, a song of thanksgiving, a liturgy, or a royal psalm? It has elements of all of these types in it. It is best classified as a liturgy ... (Ralph L. Smith, Micah-Malachi, Word Biblical Commentary, XXXII:114-15).

Related Topics: Introductions, Arguments, Outlines

An Argument of the Book of Zephaniah

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MESSAGE STATEMENT:¹

Even though Judah's refusal to repent of her evil in the face of the imminent, terrifying judgment of the lord upon the nations will result in her own judgment, she is encouraged to wait for that time when after judgment the Lord will purify his people, save them, protect them, restore them, and bless them

I. Introduction: The Word of the Lord came to the prophet Zephaniah during the reign of Josiah 1:1

II. The Destructive Day of the Lord--Guilt and Judgment of Judah in the Context of Universal Judgment:² Zephaniah proclaims that the Lord is going to imminently intervene in the world with an intense judgment known as the Day of the Lord when He will not only judge all people, but will also judge the evil ones among His people in Judah and Jerusalem 1:2-18

A. The Lord's Intervention: The Lord is going to intervene in the world by bringing sweeping universal judgment as well as judgment upon idolatrous Judah and Jerusalem 1:2-6

1. A Time of General Judgment: A time of sweeping judgment is coming when the Lord will remove all things, animals, and mankind from the face of the earth 1:2-3

a. All Things Removed from the Earth (like the Flood?): 1:2

b. The Destruction of Animals and Mankind (Gen 6:7?): 1:3

2. A Time of Judgment on Judah: Yahweh will judge Judah and Jerusalem to eliminate those engaged in false worship and who have turned their back from Him 1:4-6

a. Yahweh Will Judge Judah and Jerusalem: 1:4a

b. Yahweh Will Cut Off Remembrance from Judah of Baal, Idolatrous Priests, Those Who Worship Astral Bodies, Those Who Worship Milcom, and Those Who Have Turned from Yahweh: 1:4b-6

B. A Vivid Description of the Day of the Lord:³ The imminent Day of the Lord will be a time of intense judgment upon the evil doers of God's people in Jerusalem as well as upon all people 1:7-18

1. A Time to Judge His People in Jerusalem: Zephaniah urges the people to be quiet before the Lord because the Day of judgment is near when He will sacrifice those in Jerusalem do evil, punishing her profane leaders, as well as all in the city of Jerusalem who do evil 1:7-13

a. Exhortation: The people are to be silent before the Lord God because the Day of the Lord is near 1:7a

b. The Lord's Sacrifice: On the Day of the Lord He has prepared a great sacrifice⁴ 1:7b

c. Punishment of the Leaders: On that day of the Lord He will punish the leaders of the nation who adopt foreign religious practices and fill the temple with violence and deceit 1:8-9

d. The Result of the Judgment--Mourning and Wailing: On the day of the Lord all of Jerusalem will be judged and wail out loud as the Lord searches out evil doers 1:10-13

2. A Time of Terrible (Universal) Judgment: Zephaniah proclaims that the day of the Lord is imminent, and a time of intense judgment upon all people 1:14-18

a. The Day of the Lord is Imminent: 1:14

b. The Day of the Lord will be a time of intense Judgment bringing terror, warfare, distress, and death 1:15-17

1) A Time of Terror:⁵ 1:15

2) A Time of Warfare: 1:16

3) A Time of distress and death: 1:17

c. The Day of the Lord is certain upon all 1:18

III. Prophetic Exhortations and Judgment Oracles as Admonitions for Jerusalem to Seek the Lord: Urging Judah to come together and repent in the face of the coming Day of the Lord, and emphasizing world wide judgment through the fall of the nations around Judah, Jerusalem continues in corruption before their upright God, and refuses to be instructed, preferring to rush ahead into evil 2:1--3:7

A. Hinge Verse--Exhortations to God's Shameless People to Seek the Lord in View of the Coming Judgment: In view of the coming Day of the Lord Zephaniah urges the shameless nation of Judah to gather itself together, and to seek Yahweh, righteousness and humility so that Yahweh's anger might pass over them 2:1-3

1. The Shameless Nation Should Gather Itself Together: 2:1-2

2. Seek Yahweh, Righteousness, and Humility 2:3a

3. Possibility of Being Hidden from His Anger: 2:3a

B. Judgment upon all the Earth--Judgment Oracles against the Nations:⁶ Zephaniah proclaims that Yahweh will bring judgment upon all of the earth as he foretells the calamity which will befall Judah's surrounding neighbors to the west (Philistia), east (Moab & Ammon), south (Egypt), and north (Assyria) 2:4-15

1. Philistia Judged--to the West: 2:4-7

a. Cities Destroyed: 2:4

b. People Destroyed: 2:5-6

c. Land Given to Judah: 2:7

2. Moab and Ammon Judged--to the East: 2:8-11

a. Moab and Ammon are Arrogant against Judah: 2:8

b. Destruction for Arrogance: 2:9-10

c. All Will Worship God: 2:11

3. Ethiopia Judged--to the South: 2:12

4. Assyria--to the North: 2:12-15

a. Nineveh and Assyria Destroyed--a Wasteland: 2:13-14

b. Judgment in Spite of Arrogance: 2:15a

c. Contemptuous Response of Others to Judgment of Assyria: 2:15b

C. Woe Oracle Against Judah:⁷ Zephaniah exposes Jerusalem's shameless, abhorrent, spiritual condition along side of Yahweh's righteousness and justice to affirm that even though Yahweh will judge the nations for their evil, Jerusalem will not be taught, but runs to commit her evil 3:1-7

1. Jerusalem's Abhorrent Spiritual Condition: 3:1-4

a. Rebellious: 3:1a

b. Defiled: 3:1b

c. Tyrannical: 3:1c

d. Unlearning: 3:2a

e. Not trusting Yahweh: 3:2b

f. Abusive Political Leaders: 3:3

g. Religious Leaders Astray: 3:4

2. God's Nature: Unlike the unjust who know no shame, Yahweh is righteous and continually just 3:5

3. Judgment is Certain: Even though judgment is seen to be certain for the nations who have done evil, Judah refuses to be instructed and rushes to do evil 3:6-7

a. Judgment is Seen to Be Certain for the Nations: 3:6

b. The Refusal of the City to Change: 3:7

IV. Salvation--Future Restoration--Exhortations to Wait on the Lord in View of Coming Judgment, Salvation, and Restoration: When the Lord gathers all of the nations to receive judgment and the nations come to Him in worship, He will purify His people, save them, protect them, restore them, and bless them 3:8-20

A. Hinge Verse--An Exhortation to Wait on the Lord in View of the Coming Judgment and Salvation: At the time when Yahweh gathers all of the nations to receive His judgment, He will purify His people 3:8-9

1. Call for an Assembly of the Nations for Judgment: 3:8

2. God's People Will Be Purified: 3:9

B. The Restoration of the Remnant in the Context of Universal Salvation: While the nations come to worship Yahweh, He will save His people causing them to rejoice as He protects them, restores them, and blesses them 3:10-20

1. People from Far Away Will Bring Offerings to Yahweh 3:10

2. Yahweh Will Save a Remnant among Judah: 3:11-13

a. Yahweh Will Changed His People's Arrogant Attitude: 3:11

b. A Humble People Will Take Refuge in Yahweh: 3:12

c. Changed Actions of God's People That Result in Safety: 3:13

3. Exhortation to Rejoice in Yahweh's Salvation: 3:14-17

a. Command to Rejoice: 3:14

b. Yahweh in Their Presence: 3:15

c. Yahweh Their Protector: 3:16-17

4. Yahweh will Protect and Prosper His People: 3:18-20

a. Yahweh will Gather Those Who Long for Restoration: 3:18

b. Yahweh Will Deal with their Oppressors: 3:19

c. Yahweh Will Restore the Blessings of the Nation: 3:20

¹ This outline is adapted through my own study from the analyses of Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 201-15; John D. Hannah, Zephaniah, The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty: Old Testament, 1524; Homer Heater, Jr., Notes on the Book of Zephaniah, unpublished class notes in seminar in the exilic Old Testament prophets [Dallas Theological Seminary, Fall 1990], 158-161; John A Martin, An Outline of Zephaniah, unpublished class notes in 304 preexilic and exilic prophets, (Dallas Theological Seminary, Fall 1983), 1-4; Ralph L. Smith, Micah-Malachi, Word Biblical Commentary, XXXII:94-117.

This book is often divided into two major units: (1) The Day of Yahweh's Judgment [1:2--3:8], (2) The Day of Yahweh's Restoration [3:9-20] (John A Martin, An Outline of Zephaniah, unpublished class notes in 304 preexilic and exilic prophets, (Dallas Theological Seminary, Fall 1983), 1534; Larry Lee Walker, Zephaniah, The Expositor's Bible Commentary, VII:541). Nevertheless, this writer is of the opinion that there are actually three major units which in a cyclic fashion expose Judah of coming judgment, speaks of future judgment, and exhorts Judah to wait for future restoration that will occur in a context of universal salvation (see Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 201-203; Homer Heater, Jr., Notes on the Book of Zephaniah, unpublished class notes in seminar in the exilic Old Testament prophets [Dallas Theological Seminary, Fall 1990], 158-161).

² Chisholm notes a chiastic structure for this unit:

A Universal Judgment 1:2-3

B Judgment on Judah 1:4-6

B' Judgment on Judah 1:7-13

A' Universal Judgment 1:14-18

Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 203.

³ Chisholm sees a chiastic structure in 1:7-18:

A ...the Day of the Lord is near 1:7

B The Lord has prepared a sacrifice ... 1:7b

B' On the Day of the Lord's Sacrifice ... 1:8-13

A' The Great Day of the Lord is Near ... 1:14-18

Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 203-204. Commenting on this structure he writes, Verse 7 provides a summary of the second part, affirming that 'the Day of the Lord is near' (v. 7a) and that the Lord has prepared a special sacrifice involving Judah's wealthy inhabitants (v. 7b). Verses 8-13 then develop the sacrifice motif, while verses 14-18 elaborate on the nearness of the Day of the Lord (Ibid., 203).

⁴ The people become the sacrifice. Their false sacrifices fall back on them in a talionic manner.

⁵ See Deuteronomy 4:11.

⁶ Zephaniah covers the four points of the compus to show that judgment will come upon all of the earth.

⁷ If the unit above was describing the four points of the compass, then this section places Jerusalem at the center point of the earth!

Related Topics: Introductions, Arguments, Outlines

An Argument of the Book of Haggai

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MESSAGE STATEMENT:¹

Exhortations to Zerubbabel, Joshua, and the remnant of the people to rebuild the temple in light of the present suffering and future glory spur them to obedience so that the lord of hosts promises to bring about blessing, future glory when the nations are destroyed, and honor to Zerubbabel as a future leader

I. Message One--A Call to Build the House of God (August 520 B.C.): When Yahweh urged the people through Haggai the prophet to stop procrastinating and to gather the materials to rebuild the temple because they are now experiencing physical suffering for their delay, they all responded with obedience 1:1-12

A. Setting: On 29 August 520 B.C. the word of the Lord came to Haggai for the governor, Zerubbabel, and the high priest, Joshua 1:1

1. Time: The first day of the sixth month of the second year of Darius (29 August 520 B.C.) 1:1a

2. Recipients: The word of the Lord came to Haggai for the governor, Zerubbabel, and for the high priest, Joshua

B. Message--The People’s Procrastination: Yahweh urges the people through Haggai to make excuses for not rebuilding the temple, but to gather materials to rebuild it because their physical suffering is a consequence to their procrastination 1:2-11

1. Exposure of Wrong Attitude and Consequences: Yahweh exposes his people’s inappropriate reason for not building the temple as being a concern about the right time affirming that they are not experiencing blessing as a consequence for this disobedience 1:2-6

a. Excuse--Not the Right Time: Haggai/Yahweh accuses the people of giving the excuse that the time has not come for them to build the temple yet 1:2

b. Exposure--Their Own Houses: Haggai/Yahweh accuses the people of living in their own luxurious (paneled) houses while the temple lies desolate 1:3-4

c. No Wealth Due to No Temple: Yahweh exhorts the people to consider their life in that they work hard but do not reap enough to live on 1:5-6

1) Exhortation to Consider Their Life: 1:5

2) Putting In More than You Get Out of Life: 1:6

a) Little Harvest: 1:6a

b) Little to Eat: 1:6b

c) Little to Drink: 1:6c

d) Not Enough Clothing: 1:6d

e) Not Enough Money: 1:6e

2. Alleviate Physical Suffering--Build the Temple: Yahweh urges the people to consider the suffering in their life as being because they have not rebuilt the temple even though they have built their own houses, and thus exhorts them to gather materials and build the temple so that Yahweh can be pleased with it and glorified 1:7-11

a. Exhortation to Consider Their Life: 1:7

b. Gather Materials and Build the Temple: Yahweh urges the people to gather materials and to build the temple so that He can be please with it and be glorified 1:8

c. Physical Difficulties Are For Not Building the Temple: The reason the people are not finding enough for life is because Yahweh is working against them for not building the temple while they go to their own homes 1:9-11

C. Response of the People: Zerubbabel, Joshua, and all the people responded to the Lord and His prophet, Haggai, by obeying their words 2:12

II. Message Two--People’s Obedience to the Call (August/September 520 B.C.): When Yahweh spoke through Haggai to the people to encourage them of His presence with them, and when Yahweh stirred their spirits, all of the people came on 21 September 520 B.C. and worked on the temple of their God, the Lord of Hosts 1:13-15

A. Message--Yahweh’s Presence: Yahweh spoke through Haggai to people to encourage them by affirming that He is with them (in this building project of the temple) 1:13

B. Response of the People: On the 21 September 520 B.C. the Lord stirred up the spirit of the leaders and the people so that they came and worked on the temple of their God, the Lord of Hosts 2:14-15

1. People Worked: The Lord stirred up the spirit of the governor, Zerubbabel, the high priest, Joshua, and all the remnant of the people so that they came and worked on the temple of the Lord of hosts--their God 2:14

2. Setting: The time when the people responded to the message of Yahweh was on the 21st day of the 6th month of the 2nd year of Darius (21 September 520 B.C.)

III. Message Three--Encouragement to Build In View of Future Glory (October 520 B.C.): On 17 October 520 the Lord of Hosts spoke through Haggai to encourage the people and their leaders in their building of the new temple even through it appears slight compared to the former temple because He is with them in accordance with His promises and because this temple will be even more glorious than the former temple when He shakes the nations, they bring their possessions to Him, His glory fills the House, and He brings peace 2:1-9

A. Setting: On 17 October 520 B.C. (the twenty-first day of the seventh month) the word of the Lord came to Haggai the prophet 2:1

B. Encouragement to Zerubbabel, Joshua, and the People: Yahweh exhorts Zerubbabel, Joshua, and the people of Judah to be encouraged as they do the work of rebuilding the temple even though it seems slight compared to the former temple, because He is with them as the Ruler of armies and in accordance with His promises 2:2-5

1. Audience: Haggai was commanded to speak to Zerubbabel, the governor of Judah, Joshua, the high priests, and to the remnant of the people 2:2

2. Take Courage: Yahweh urged Zerubbabel, Joshua, and all of the people to be encouraged as they do the work of rebuilding the temple even though this temple seems slight compared to the former,² because He, as the ruler of armies, is with them as He promised 2:3-4

a. Sympathy with Those Remember the Former Temple: 2:3

b. Exhortation to Take Courage: 2:4-5

C. The Glorious New House in the Future: The Lord of Hosts explains to the people that a time is coming when He will shake the nations so that they will bring their wealth to Him, when He will fill this temple with a greater glory than was in the former temple, and that He will bring peace at that future time 2:6-9

1. Shake the Nations: A Time is coming when Yahweh is going to shake all of the nations of the earth and they will bring their wealth to Him³ 2:6-7a

2. Future Glory: A Time is coming when the Lord of Hosts shakes the nations that He will fill the temple with His glory 2:7b

3. All Belongs to Him: All of the wealth (silver & gold) belong to the Lord of Hosts 2:8

4. A Temple with Greater Glory than Solomon’s Temple: The glory that is going to come to his house will be greater than the glory that was in the former temple, and the Lord of Hosts will bring peace 2:9

IV. Message Four--Future Blessings for a Defiled People (December 520 B.C.): Yahweh explained to the people that their physical need came as a necessary consequence to their sinfulness in not completing the temple, but He promised that from the time that they began to build the temple, He began to bless them--they just have not been able to see it yet 2:10-19

A. Setting:⁴ On 18 December 520 B.C. (the twenty-fourth day of the ninth month) the word of the Lord came to Haggai the prophet 2:10

B. The People Are Unclean and Make Unclean: Through an illustration of the pervasive nature of evil that only pollutes that which it touches, Yahweh affirms through Haggai that the people were unholy only bringing uncleanness upon all that they touch 2:11-14

1. Audience--Priests: Yahweh asks Haggai to asks the priests for a ruling 2:11

2. A Principle: Through Yahweh, Haggai asks the priests and they affirm that evil only contaminates 2:12-13

a. Holy and Non-Holy: Haggai affirms and the priests agree that when a holy thing touches something that is not holy, it will not make that non-holy thing holy 2:12

b. Non-Holy and Holy: Haggai affirms and the priests agree that when a non-holy thing touches something that is holy, it will make that holy thing become unclean 2:13

3. Principle Applied:⁵ Yahweh applies the principle of evil to the people in that they were unholy so everything they touched became unholy 2:14

C. The Future Blessing: Although the need of the people was a consequence for their sin in not rebuilding the temple, Yahweh promised that He had started to bless them since the day that they began to rebuild--it will just take time for them to see it 2:15-19

1. Consequences for Not Building the Temple: Yahweh urged the people to consider that their need was a consequence of Yahweh’s hand upon them for not rebuilding the temple 2:15-17

2. Blessing Is Coming from the Day of Obedience:⁶ Yahweh urged the people to consider that from the day that they began to build the temple (the twenty-fourth day of the ninth month; 18 December 520) Yahweh began to bless them (even though now their seed is in the ground so that cannot see His work) 2:18-19

V. Message Five--Zerubbabel’s Place in a Future World Order (18 December 520 B.C.):⁷ The Lord proclaimed to Zerubbabel through Haggai on 18 December 520 that He is going to overthrow the nations of the earth, and will on that day, make Zerubbabel a ruler under Him 2:20-23

A. Setting: On 18 December 520 B.C. (the twenty-fourth day of the ninth month) the word of the Lord came to Haggai the prophet a second time 2:20

B. A New World Order: Yahweh proclaimed through Haggai to Zerubbabel, the governor of Judah, that He is going to overthrow the nations of the earth, and will on that day, make Zerubbabel a ruler under Him 2:21-23

1. Audience: The Lord exhorted Haggai to speak to Zerubbabel, governor of Judah: 2:21a

2. Overthrow of the Nations: Yahweh proclaims to Zerubbabel that He is going to overthrow the nations of the earth: 2:21b-22

3. Exaltation of Zerubbabel:⁸ The Lord of Hosts proclaimed that on the day that he overthrows the nations of the earth He will make Zerubbabel a “servant”/ruler (like a signet ring/seal) under Him 2:23

¹ This outline is adapted through my own study from the analyses of Robert L. Alden,Haggai, The Expositor's Bible Commentary, VII:578; Joyce G. Baldwin, Haggai, Zechariah, Malachi: An Introduction & Commentary, Tyndale Old Testament Commentaries, 35; Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 220-227; F. Duanne Lindsey, Haggai, The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty: Old Testament, 1538; John A Martin, An Outline of Haggai, unpublished class notes in 305 postexilic prophets and the gospels, (Dallas Theological Seminary, Spring 1984), 1-4.

² The fall of Jerusalem and the temple was in 586 B.C., and this is 520 B.C. so Haggai would be describing people who would be at least 66 years old!

³ Zechariah 14.

⁴ Concerning the setting Martin writes, apparently the people could not understanding why they were not being blessed materially even through it had now been three months since they had begun to work on the temple (John A Martin, An Outline of Haggai, unpublished class notes in 305 postexilic prophets and the gospels, Dallas Theological Seminary, Spring 1984, 3).

⁵ Perhaps that point that is being made here is that there are consequences to sin before there can be overruling blessing from the Lord. They are experiencing the consequences to their evil.

⁶ It takes time for sin to work its way out in the world. You can be forgiven immediately, but it takes time to work out past sins and their consequences.

⁷ Yahweh is affirming that one should not think that they cannot be used by Him because of their past!

⁸ See Jeremiah 22:24-30 for background to this statement. Coniah (Jehoiachin), the son of Jehoiakim king of Judah, was Zerubbabel's grandfather. He too was described a signet ring on Yahweh's right hand. He was Yahweh's vice regent. Jeremiah announces Coniah childless and proclaims that no man of his descendants will prosper Sitting on the throne of David or ruling in Judah (Jer 22:30). Therefore, Zerubbabel was probably certain that he would not prosper! Nevertheless, in Haggai 2:23 Yahweh proclaims that He will put the ring (of Zerubbabel) back on His hand (e.g., He will use Zerubbabel). Haggai is speaking of a literal position of ruling with Christ. Therefore, Zerubbabel should get busy and work because God will work through him.

The prophecy of Jeremiah was still true because Zerubbabel never became king. Sheshbazar came as the King's envoy to look over Zerubbabel.

Rulers in the kingdom will included: Christ, David, Zerubbabel, The Apostles (over the twelve tribes), and Believers (1 Cor 6; Lk 19:11-27).

Related Topics: Introductions, Arguments, Outlines

An Argument of the Book of Zechariah

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MESSAGE STATEMENT:¹

Even through Yahweh warns the postexilic community and recounts their faithlessness, he encourages them through prophetic visions and messages of ultimate victory in order that they might presently trust and obey him who is faithful²

I. Divine Messages and Visions: Through messages and visions the Lord encourages His people to repent of their evil, be faithful and obey Him because He has a certain, restored, central future for Jerusalem among the nations with Him dwelling among her 1:1--8:23

A. Opening Exhortation: Yahweh calls the people in Jerusalem to repent in order that they will not be judged as their ancestors were for disobeying the word which lasts forever 1:1-6

1. Setting: The word of the Lord came to Zechariah the prophet who was the son of Berechiah, the son of Iddo in September/November 520 B.C. (the eighth month of the second year of Darius) 1:1

2. A Call to Repentance: Yahweh urges the postexilic generation not to be like their ancestors, but to return to Him and He will return to them because unlike their ancestors, Yahweh’s just word goes on forever 1:2-6

a. Sin of Their Ancestors: 1:2-3

1) Angry with sin of the Ancestors: 1:2

2) Exhortation to People to Return to Yahweh: Yahweh exhorts the people to return to Him and He will return to them 1:3

b. Truth of Yahweh’s Word: 1:4-6

1) Exhortation--Do Not Emulate Ancestors: 1:4

a) Exhortation: 1:4a

b) Did Not Listen to Prophets: 1:4b

2) Yahweh’s Just Word Outlived Their Ancestors: 1:5-6

B. Night Visions:³ Zechariah recounts a series of eight night visions and the coronation of Joshua in order to encourage the nation that He is not finished with them but--has plans for them and will fight for them, bless them, take away their sins, enable them to build the temple, bring true worship, and unite them, if they will repent and obey Him 1:7--6:15

1. Setting:⁴ The word came to Zechariah on the 15 February 519 B.C. (the 24th day of the 11th month (Shebat) in the 2nd year of Darius) 1:7

2. Vision One--A Horseman Among the Myrtle Trees--God’s Devotion to Jerusalem: The Lord proclaims that His riders are patrolling the earth which is at peace, and that He will restore Jerusalem because He cares deeply for her 1:8-17

a. The Vision Proper: 1:8

1) Setting--A Vision in the Night: 1:8a

2) The Vision: Zechariah saw a man on a red horse among myrtle trees in a ravine with red, sorrel, and white horses behind him 1:8b

b. Dialogue--Explanation of the Vision--Those Who Patrol the Earth: 1:9-10

1) Request for an Explanation: 1:9a

2) Explanation: The angel who was standing among the myrtle trees explained that the three other horses/riders patrol the earth for Yahweh 1:9b-10

c. Expansion of the Vision: The riders affirm that in their patrol the earth is quiet and at rest, and Yahweh comforts Judah and Jerusalem 1:11-13

1) Affirmation of the Riders: The three riders affirmed that they patrol the earth and that it is at rest and quiet 1:11

2) Pleading of the Angel:⁵ The angel plead for compassion upon Judah and Jerusalem 1:12

3) Yahweh Comforts: 1:12

d. Divine Oracle: 1:14-17

1) The Lord Cares for Israel among the Nations: 1:14-15

2) The Lord Will Return Worship to Himself to Jerusalem: 1:16

3) The Lord will Bless and Comfort Jerusalem: 1:17

3. Vision Two--Four Horns & Four Craftsmen--Judgment on Judah’s Oppressors:⁶ Through the vision of the horns and craftsmen, Zechariah proclaims that divine agents are going to overthrow those powers who have overcome Israel, Judah, and Jerusalem 1:18-21 [Hebrew 2:1-4]

a. Vision Proper: Zechariah saw a vision of four horns (powers) 1:18

b. Dialogue--Explanation of the Vision: The angel explains that the horns are the powers⁷ which have scattered Judah, Israel, and Jerusalem 1:19

c. Expansion of the Vision: Zechariah sees four craftsmen 1:20

d. Dialogue--Explanation of the Expanded Vision: The Lord explains that the craftsmen are going to destroy the horns 1:21

1) Terrify the Horns: 1:21a

2) Throw down the Horns Who Were against Judah: 1:21b

4. Vision Three--A Man with a Measuring Line--Jerusalem’s Future:⁸ Through the vision of the surveyor the Lord proclaimed that a time is coming when Jerusalem will be a secure city with many inhabitants, the Lord will dwell among them, the nations will be judged, and the people should rejoice 2:1-13 [Hebrew 2:5-7]

a. Vision Proper: Zechariah saw a man with a measuring line 2:1

b. Dialogue--Explanation of the Vision: The purpose of the man is to “measure” the width and length of Jerusalem 2:2

c. Expansion of the Vision--Divine Oracle to Surveyor: In some future time Jerusalem will be a secure city with many inhabitants 2:3-5

1) Jerusalem--Secure and Inhabited:⁹ 2:3-4

2) Yahweh--Security and Glory of Jerusalem: 2:5

d. Divine Oracle--Vengeance upon the Nations and Instructions for His People: 2:6-13

1) Escape from Babylon:¹⁰ 2:6-7

2) Vengeance upon the Nations: 2:8-9

3) People Rejoice--Yahweh Will Dwell among Them: 2:10-13

5. Vision Four--Clean Garments for the High Priest--The Cleansing and Restoration of Joshua/Israel: Although Israel is defiled (as is pictured through Joshua), Yahweh will cleanse her, restore the Davidic throne, bring about a time of peace and prosperity 3:1-10

a. Vision Proper--The Clothing of Joshua the High Priest: 3:1-5

1) Joshua and the Accuser (Satan) Standing: 3:1

2) Yahweh Rebukes the Accuser: 3:2

3) Joshua Clothed in Clean Garments:¹¹ 3:3-5

b. Divine Oracle to Joshua: Yahweh will introduce the Branch in a time of blessing 3:6-10

1) Obedience Leads to Continuance as a Priest: 3:6-7

2) Bringing of Yahweh’s Servant--the Branch--Restoration of the Davidic Throne:¹² 3:8

3) Removal of Iniquity:¹³ A stone with seven eyes will have an inscription on it and the iniquity of the land will be removed in one day 3:9

4) A Time of Blessing: 3:10

6. Vision Five--The Golden Lampstand and Two Olive Trees--The Temple, Joshua & Zerubbabel: The Lord proclaimed that His Spirit would empower Joshua and especially Zerubbabel to complete the temple so that the people would know of His presence among them 4:1-14

a. Vision Proper: 4:1-3

1) Zechariah’s Trance State: 4:1

2) The Vision: 4:2-3

a) A Lampstand of Gold: 4:2a

b) A Bowl on Top of the Lampstand 4:2b

c) Seven Lamps with Seven Spouts Each (49 in all) 4:2c

d) On Olive Tree on Each Side of the Bowl¹⁴ 4:3

b. Dialogue: Zechariah requests and interpretation from the angel who is surprised that he does not already know the meaning 4:4-5

c. Divine Oracles: 4:6-10a

1) Zerubbabel Spirit Enabled: Zerubbabel will complete the task before him, but not in his own power, and the people will recognize this 4:6-7

a) The Spirit of Yahweh Will Complete the Task:¹⁵ 4:6

b) People’s Recognition of Zerubbabel’s Ability and Call for Grace: 4:7

2) Task Completed through Zerubbabel: Zerubbabel will complete the temple causing the people to know that the angel of Yahweh is present 4:8-10

d. Resumption of Dialogue--Explanation of Vision: 4:10b-14

1) Request of Interpretation and Surprise of the Angel: 4:10b-13

2) Olive Trees Represent Two anointed ones “Sons of Oil” beside Yahweh:¹⁶ 4:14

7. Vision Six--The Flying Scroll--Purification of the Land:¹⁷ In the vision of the flying scroll Zechariah learned that the Lord will curse those (and the households of those) who disrupt the building of the temple (steal and lie) 5:1-4

a. Vision Proper: Zechariah had a vision of a flying scroll 5:1

b. Dialogue--Explanation of the Vision: 5:2-3

1) Rectangular Scroll--Twenty Cubits by Ten Cubits: 5:2

2) Scroll is a Curse on the Land:¹⁸ The one who steals (from the temple construction site) and swears (to donate) will come under judgment 5:3

c. Divine Oracle: The curse will consume the one who does evil and his household 5:4

8. Vision Seven--A Woman in a Basket--Removal of Evil to Babylon: In the vision of the women in the ephah basket Zechariah learned that the Lord is going to take Israel’s idolatrous evil captive to Babylon where it will be honored 5:5-11

a. Vision Proper: When Zechariah looked up he saw a basket (which measured an ephah)¹⁹ going forth 5:5-6a

b. Explanation of Vision: This Ephah was the appearance of Israel’s sinful condition 5:6b

c. Expansion of Vision: When a led cover was lifted up, Zechariah saw a women sitting inside the ephah basket 5:7

d. Explanation of Expanded Vision: The angel explained that the woman was a symbol of the wicked behavior of the nation whereupon he places the led cover upon her so that none of it can escape 5:8

e. Expansion of Vision: Two women with wings (God’s Messengers) lifted up the ephah basket and flew away with it 5:9

f. Dialogue--Explanation of Expanded Vision: The ephah is being taken to Shinar (Babylon)²⁰ where it will be honored 5:10-11

9. Vision Eight--Four Chariots--God’s Conquest of the Northern Nations: In a vision of the four chariots Zechariah learned that the Lord sends his spirits out to patrol the earth, and that the nations in the north will be destroyed 6:1-8

a. Vision Proper: Zechariah observes four bronze²¹ chariots coming out from between two bronze mountains (the Temple Mount and the Mount of Olives), the first with red horses, the second with black horses, the third with white horses, and the fourth with dappled and strong horses 6:1-3

b. Dialogue--Explanation of the Vision: The angel explained that the four chariots are the four spirits who go out from the Lord to patrol the earth--black and white horses to the north, and dappled horses to the south 6:4-6

c. Expansion of the Vision: The Lord sends the strong dappled horses to patrol the earth 6:7

d. Explanation of Expanded Vision: The horses which have gone to the north have appeased His wrath²² 6:8

10. An Historical Appendix--A Symbolic Crown for Joshua:²³ Through placing a crown on the head of Joshua the high priest a symbol was made of the coming Branch who will unite the offices of king and priest 6:9-15

a. Symbolic Act: Zechariah is instructed to make a crown and place it on the head of Joshua the high priest 6:9-11

b. Explanation: The crown symbolized the coronation of the Branch who will build the temple of Yahweh and unite the offices of king and priest 6:12-13

1) Branch Will Branch Out: 6:12a

2) Branch Will Build Temple: 6:12b

3) Branch Will Unite Offices of King and Priest:²⁴ 6:13

c. Conclusion: 6:14-15

1) Visible Memorial: The crown is a visible reminder to the Jews coming from Babylon 6:14

2) Universal Significance: When those from far off come and rebuild the temple, then they will know that the Lord has sent the branch to them 6:15

C. Four Divine Proclamations:²⁵ Even though the nation is unfaithful, Yahweh promises that He will be faithful to them in order to encourage them to trust in Him 7:1--8:23

1. Question by the Delegation of Bethel--Fasting: The leaders of the people of Bethel question the legitimacy of continuing with the regular pattern of fasts 7:1-3

a. Setting: The word of the Lord came to Zechariah on 7 December 518 B.C. (fourth day of the ninth month [Chislev], of the fourth year of Darius)²⁶

b. Questions from Bethel about Fasting:²⁷

2. Message One--The Rebuke of the Lord concerning Fasting and Repentance: The Lord rebuked the people because their motives for the fasts and feasts were for themselves rather than for the Lord as the prophets forewarned the earlier generations 7:4-7

3. Message Two--The Command to Repent concerning Social Justice: Yahweh illustrates that judgment came upon the earlier generation because it refused to hear and repent over the exhortations from the former prophets 7:8-14

a. Commandments by the Former Prophets against Social Evils: 7:8-10

b. Refusal of Ancestors to Hear and Repent: 7:11-12a

c. Refusal of the People Brought Judgment: 7:12b-14

4. Message Three--Restoration of Israel: Because of Yahweh’s jealousy for his people, He promises to certainly restore them by regathering them, dwelling in their midst, and blessing them 8:1-17

a. Reason for Restoration: Restoration will occur because Yahweh is jealous for his people 8:1-2

b. Yahweh in Jerusalem: 8:3

c. Restoration of the People: 8:4

d. Encouragement for the Nation in View of Restoration: 8:5-13

e. Restoration Is as Certain as Judgment Was: 5:14-17

5. Message Four--Exchanging Fasts for Celebrations of Joy: Yahweh promises that a time is coming when the time of fasting will be a time of joy and worship for Israel and the nations who will worship Yahweh through Israel 8:18-23

a. Times of Fasting Will Become Times of Joy: 8:18-19

b. The Peoples Will Worship Yahweh with Israel in Jerusalem: 8:20-22

c. Israel Will Be the Mediator to Yahweh for the Nations: 8:23

II. Two Oracles:²⁸ Two oracles (“burdens”) are given Zechariah to reveal Messiah’s coming to judge the nations and gather His people in spite of their faithlessness in order to demonstrate Yahweh’s faithfulness and encourage the nation in history’s conclusion 9:1--14:21

A. The First Oracle--The Advent and Rejection of the Messianic King: The first burden proclaims the king/shepherd’s coming to defeat the nations and gather His people only to be rejected by His own people and replaced by a false shepherd who will destroy the people and be destroyed 9:1--11:17

1. The Advent of the Messianic King--Judgment on the Nations & Preservation of Zion: 9:1--10:12

a. Judgment on the Hostile Nations surrounding Judah: Yahweh promises to judge the Syria-Palestine Area 9:1-8

1) Burden on the Syria-Palestine Area (Hadrach, Damascus, Hamath, Tyre, Sidon): 9:1-2

2) Tyre: 9:3-4

3) Fear of Other Cities: 9:5

4) Invaders: 9:6

5) Worship of the Remnant: 9:7

6) Protection for Covenant Nation: 9:8

b. Preservation of Zion--The Blessing of Messiah: 9:9--10:12

1) The Advent of Zion’s King--Rejoice: 9:9-10

a) People Are to Rejoice: 9:9a

b) Their Humble King is Coming with Salvation: 9:9b

c) Their King Will Bring Peace: 9:10

2) The Deliverance and Blessing of Zion’s People: 9:11--10:1

a) Deliverance of Yahweh’s People from Exile: 9:11-12

b) The Victory of Yahweh’s People over Their Enemies (Ionia [Greece]): 9:13-16a

c) Yahweh’s Blessing of the Land--A New Order: 9:16b-17

d) Exhortation--Ask for Necessary Sustenance (Rain)--He Will give It: 10:1

3) Warning (of False Shepherds) and Encouragement (by the Good Shepherd): 10:2-4

a) Oppressive Leaders Denounced (False Shepherds): 10:2-3a

b) The Lord--A Concerned Shepherd Angry with False Shepherds: 10:3b

c) The Lord Energizes His People for Battle: 10:3c-4

4) Israel’s Victory over Her Enemies: 10:5-7

5) Israel’s Complete Deliverance and Restoration--Second Exodus: 10:8-12

a) They Will Be Numerous: 10:8

b) They Will Be Regathered: 10:9-10

c) Yahweh is the Means of Regathering: 10:11-12

2. The Rejection of the Messianic King/Shepherd: 11:1-17

a. Prologue: Destruction is Certain upon the Land of Israel 11:1-3

1) Land Destroyed: 11:1-2

2) The Shepherds (Leaders) Destoyred: 11:3

b. Prophecy--Rejection of the Good Shepherd--Zechariah’s First Commission: 11:4-14

1) Zechariah Commissioned as a good shepherd 11:4

2) Denunciation of Bad Shepherds and Judgment Speech--The Flock is Doomed: 11:5-6

3) Zechariah’s Obedience to His Commission: 11:7-8a

a) Zechariah & Two Staffs--God’s Favor and Union (of the Nation): 11:7

b) The Shepherd Destroys Three Shepherds in One Month:²⁹ 11:8a

4) Zechariah’s Rejection of His Commission: 11:8b-14

a) People Reject His Leadership: 11:8b

b) Zechariah Renounces His Commission: 11:9

c) Announcement of Breaking the Covenant³⁰--Breaking of Staff (Favor) and Termination of Employment: 11:10-11

d) Unjust Wages and Breaking of Second Staff (Union): 11:12-14

(1) The Shepherd asks for compensation which completely voluntary 11:12a

(2) The sheep give him 30 shekels of silver³¹ in return for his service 11:12b

(3) Upon instructions from Yahweh the shepherd throws the silver to the potter 11:13

(4) Shepherd Breaks the Second Staff of Union³² 11:14

c. The Worthless Shepherd--Zechariah’s Second Commission: 11:15-17

1) Zechariah Commissioned as a Foolish Shepherd Who is Coming (Anti-Christ): 11:15-16

2) Woe Oracle against the Foolish Shepherd (Anti-Christ):³³ 11:17

B. The Second Oracle--The Rejected King Enthroned: The second burden begins with the nation in warfare and mourning over their sin toward the ‘one whom they pierced,’ and ends with God faithfully cleansing His people, going to battle on their behalf, and finally establishing His world-rule from Jerusalem in order that Israel might take courage in God’s faithful plan for them 12:1--14:21

1. The Redemption of Israel--Deliverance and Conversion: 12:1--13:9

a. An Announcement of Jerusalem and Judah’s Future Deliverance and Glory: 12:1-9

1) Siege of Jerusalem: 12:1-3

2) Divine Deliverance: 12:4-9

b. Israel’s Deliverance from Sin: 12:10--13:9

1) The Nation Will Mourn over the “One Whom They Pierced”:³⁴ 12:10-14

a) The Spirit of Grace and Supplication Poured Out on the Nation: 12:10a

b) Mourning of the Nation: 12:10b-14

2) Yahweh Will Cleanse the Nation: 13:1-9

a) A Cleansing Fountain Opened: 13:1

b) Cleansing from False Worship: 13:2-6

c) Smitten Shepherd Leads to Refined People: 13:7-9

(1) Sword Strikes the Shepherd: 13:7a

(2) Sheep Are Scattered:³⁵ 13:7b

(3) Two-Thirds of People Cut Off: 13:8a

(4) One-Third of the People Remain to Be Refined: 13:8b-9

2. Return of the King and His Kingdom: 14:1-21

a. Siege of Jerusalem: 14:1-2

b. Tokens of Messiah’s Return--Defeat of Enemies, A New Created Order: 14:3-8

c. Messiah’s Kingdom Established in Jerusalem: 14:9-11

d. Israel’s Enemies Punished:³⁶ 14:12-15

e. Universal Worship of the King--The Feast of Booths: 14:16-19

1) The Righteous of All Nations Go to Jerusalem to Celebrate the Feast of Booths 14:16

2) No Rain for those Not Celebrating the Feast of Booths--Especially Egypt³⁷

f. No Distinctions Between Holy and Unholy--”Holy to the Lord” 14:20-21

¹ This outline is adapted through my own study from the analyses of Kenneth L. Barker, Zechariah, The Expositor's Bible Commentary, VII:603-604; Joyce G. Baldwin, Haggai, Zechariah, Malachi: An Introduction & Commentary, Tyndale Old Testament Commentaries, 35; Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 220-227; Charles L. Feinberg, God Remembers: A Study of Zechariah; F. Duanne Lindsey, Zechariah, The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty: Old Testament, 1546-47; John A Martin, An Outline of Haggai, unpublished class notes in 305 postexilic prophets and the gospels, (Dallas Theological Seminary, Spring 1984), 1-16; Ralph L. Smith, Micah-Malachi, Word Biblical Commentary, XXXII:181.

² Chisholm summaries the theology of the book as follows: The Lord would completely restore His covenant people, delivering the rest of the exiles and bringing them back to their homeland. He would make the rebuilt temple in Jerusalem the center for His worldwide rule and restore the Davidic throne and the priesthood to their former positions of leadership and prominence. Though the realization of these promises would be delayed and seemingly jeopardized by the postexilic community's rejection of God's leadership, the Lord would eventually deliver His people from renewed Gentile oppression, move them to genuine repentance, and restore them to a vibrant covenant relationship with Himself. In that day He would also bring the nations to His kingdom (Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 273).

³ Baldwin sees a chiastic structure here:

A A patrol of the whole earth reports 1:7-17

B The nations meet retribution 1:18-21

B' Jerusalem has a divine protector 2:1-13

C The high priest reinstated 3:1-10

C' Divine resources for high priest and prince 4:1-14

B''Evil meets retribution 5:1-4

B'''Jerusalem is purified 5:5-11

A' God's patrols compass the earth 6:1-15

Joyce G. Baldwin, Haggai, Zechariah, Malachi: An Introduction & Commentary, Tyndale Old Testament Commentaries, 85.

Concerning the themes of these visions Chisholm writes, This series of visions exhibits several recurring themes, including the judgment of the nations, God's election and future blessing of Jerusalem, the purification of the land, the rebuilding of the temple, and the centrality of Joshua and Zerubbabel in God's program. The fourth vision (3:1-10) is thematically pivotal. At its beginning (v. 2) and conclusion (v. 10), themes from visions 1 and 3 appear, namely, God's election of Jerusalem (v. 2; cf. 1:17; 2:12) and the future security and prosperity of the people (v. 10; cf. 1:14, 17; 2:4-5). The themes of verses 3-9 are developed in more detail in the subsequent visions and appendix. The important role of the community's leaders (vv. 3-8) is taken up again in the fifth vision and in the appendix. The cleansing of the land (v. 8) becomes the theme of the sixth and seventh visions.

The concluding statement of this section (6:15b) suggests how the visions relate to the opening call to repentance (cf. 1:1-6). Zion would be restored if the people returned to the Lord (1:3) and diligently obeyed Him (6:15b). Thus the promises and visions appear within a framework that emphasizes the role of human responsibility in the realization of God's purposes (Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 237).

⁴ Since all of these eight visions follow this introduction, it may be reasonable to imagine that they all came on the same night (kind of an extended Christmas Carol!).

⁵ Israel sees themselves as low in their national position, and it looks like they are going to stay that way.

⁶ This vision gives hope as it promises that divine agents will overthrow their enemies.

⁷ Assyrians, Northern King, Edom and Egypt (individuals). Perhaps the horns are the same as in Daniel (Babylon, Medo-Persia, Greece, and Rome) and the craftsmen are the same ones who defeat each other.

⁸ This vision gives hope because there will be external blessings on Jerusalem; Yahweh will be the protection of Jerusalem.

⁹ No walls implies a time of ultimate peace!

¹⁰ Literally and spiritually!

¹¹ The priest was to be clothed in clean clothes, but Joshua was filthy (vomit, dung, etc.) symbolizing the standing of the nation before Yahweh (66 years since the day of Atonement had been kept). Joshua was reclothed expressing dedication as holy to Yahweh.

¹² Yahweh will bring someone greater than Joshua--the Branch. Historically, this may have been considered to be Zerubbabel. Priests are a symbol of the branch who will be the top stone of completion--He will forgive their sins! There is a play on the kingly and priestly function of this one who is to come.

¹³ As the temple is finished and the capstone is put on, God is watching--observing their sins for which their will be a one time sacrifice (cf. the American Dollar Bill with the Eye on the building symbolizing a temple building).

¹⁴ These olive trees would have been the source of oil for the lamps.

¹⁵ The Spirit will work through Zerubbabel to accomplish the temple. He will be empowered by the Spirit.

¹⁶ The sons of oil were Joshua and Zerubbabel. They were the two most important men of their time; they were the two men to finish the temple; they were the men to make Israel right with God.

¹⁷ These are messages of judgment rather than blessing. There is going to be a judgment against the temple law breakers who try not to rebuild the temple.

¹⁸ These evils are expressed in the third commandment (not to take the Lord's name in vain) and the eighth commandment (not to steal). The are the middle of each five and thus may represent the whole. These also may have been because the people were stealing from the temple sight and some were vowing to donate to the temple, but were not keeping their vow.

¹⁹ This was the largest dry measure in Israel.

²⁰ See Genesis 10:10; 11:2; 14:1; Isaiah 11:11; Daniel 1:2. Shinar is a nickname for Babylon.

²¹ Bronze speaks of refinement.

²² Babylon and the Persian empire will be destroyed by God.

²³ This is really an account of what happened. It is not a vision. It is probably a symbol of the united offices of priest and king.

²⁴ Chisholm writes, According to many commentators, Joshua is here identified as a type of the messianic Branch (cf. 3:8), who would build the temple and rule as a priest (hence Joshua's symbolic value). In this interpretation the statement 'and there will be harmony between the two' (v. 13b) points to a fusing of the royal and priestly offices in the person of the Messiah.

Others prefer to see this statement as referring to two distinct individuals. In this view verses 12-13a contain a prophecy about the Branch, who would be a royal figure responsible for building the temple. In conjunction with this king's rule the high priest (typified by Joshua) would also exercise a rulership function within the covenant community (v. 13b). In this case the statement 'and there will be harmony between the two' emphasizes the unity of purpose that would exist between the Davidic king and the high priest. In favor of this interpretation one may point to the preceding context which predicts that Zerubbabel would complete the temple (4:9), a task accomplished by the Branch, according to 6:12. At the same time, the completion of the temple allows the priesthood to be fully restored (3:1-10). In this connection Joshua is promised a position of leadership in the temple (3:7) and is pictured as ruling with Zerubbabel over the restored community (4:11-14). Thus, according to this view, verses 12-13 do not directly prophesy the Davidic king's priestly role, though they do indicate that the high priest would lend his full support to the kings rule.

As noted earlier (in conjunction with Hag. 2:23 and Zech 3:8), the ideal expressed in verses 12-13 was probably originally attached to the persons of Zerubbabel and Joshua (cf. 4:9 with 6:12). However, this ideal will be fully realized only in conjunction with the eschatological rule of Jesus the Messiah, who is also the High Priest appointed by God. Thus the royal and priestly ideals represented by Zerubbabel and Joshua are both ultimately fulfilled in Him (Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 253-54).

²⁵ Baldwin sees the following chiastic structure for this unit:

A The Question 7:1-3

B The first sermon 7:4-14

C Relevant sayings 8:1-8

B' The second sermon 8:9-17

A' The Answer 8:18-19

Joyce G. Baldwin, Haggai, Zechariah, Malachi: An Introduction & Commentary, Tyndale Old Testament Commentaries, 85; Chisholm sees the following chiastic structure for this unit:

A Messengers from Bethel entreat the Lord 7:1-3

B The Lord denounces ineffective fasts 7:4-7

C An earlier generation rejected social justice 7:8-12

D The Lord sent his people into exile 7:13-14

The Lord promises restoration 8:1-6

D' The Lord will deliver his people from exile 8:7-8

Exhortation to build the Temple for blessing 8:9-15

C' The Lord exhorts social justice 8:16-17

B' Meaningful fasts will be restored 8:18-19

A' All peoples will come to Jerusalem to entreat the Lord 8:20-23

Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 255.

²⁶ This was mid-way in the process of rebuilding the temple. The date commemorates a time of fasting which was done because it coincided with the burning of the temple by Babylon.

²⁷ This city that was in the South of the Northern Kingdom of Israel were calf-worship occurred in history does not want to fast since the Lord is blessing them.

²⁸ Chisholm argues that the two oracles are thematically and structurally related in the following ways:

A1 The Lord's intervention: Deliverance from Exile 9:1-17

B Oppressive leaders (shepherds) denounced 10:1-3a

A1 The Lord's intervention: Deliverance from exile 10:3b--11:3

B The good shepherd rejected 11:5-17

A2 The Lord's intervention: Jerusalem delivered 12:1-9

B People mourn their rejection of the good shepherd and are cleansed 12:10--13:9

A2 The Lord's intervention: Jerusalem delivered 14:1-21

Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 260; Joyce G. Baldwin, offers another chiastic structure:

A The Lord triumphs from the north 9:1-8

B Arrival of the king 9:9-10

C Jubilation and prosperity 9:11--10:1

D Rebuke for sham leaders 10:2-3a

C' Jubilation and restoration 10:3b--11:3

B' The fate of the good shepherd 11:4-11

C''Jubilation in Jerusalem 12:1-9

B''Mourning for the pierced one 12:10--13:1

C'''Cataclysm in Jerusalem 14:1-15

A' The Lord worshipped as King over all 14:16-21

Joyce G. Baldwin, Haggai, Zechariah, Malachi: An Introduction & Commentary, Tyndale Old Testament Commentaries, 85-86; cf. pp. 78-79 for P. Lamarche's structure).

²⁹ Perhaps this was those shepherds mentioned in verse 5. Could this be the Lord's rejection of the religious leaders in Matthew 23--Woes!

³⁰ Perhaps this was the Abrahamic covenant--The Lord would not fulfill all his promises through this rebellious people.

³¹ A price for a dead slave.

³² In 70 A.D. the genealogical records were lost.

³³ Here the defeat of the enemy is described in semitic terms--he will not even have an eye to aim with. This ultimately offers hope to the nation.

³⁴ This will be during the Tribulation.

³⁵ All of the Tribulation will occur because of their not accepting Messiah.

³⁶ Judgment precedes the Kingdom.

³⁷ Egypt's evils were the reason for the first booths.

Related Topics: Introductions, Arguments, Outlines

An Argument of the Book of Malachi

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MESSAGE STATEMENT:¹

Yahweh’s repeated indictments of the postexilic people and their leaders of covenant disobedience prepare them for his future coming when they will either be blessed or cursed in accordance with their response

I. Introduction: This book is an oracle from Yahweh to Israel through Malachi the prophet 1:1

A. The Oracle

B. From the Lord

C. To Israel

D. Through Malachi

II. Indictment: The Lord indicts the nation of Israel and her leaders of evil before Him and the Law (out of a commitment to them) 1:1--2:16

A. First Oracle: Yahweh reaffirms His choice to commit to Israel over the nations through choice, historical activity, and promise that Israel will one day tell the world 1:2-5

1. Introduction: Yahweh declares that He loves his nation 1:2a

2. People’s Question: The nation responds by questioning how Yahweh has shown his love to them 1:2b

3. Conclusion--Yahweh’s Love Demonstrated: Yahweh answers that He has demonstrated his love for them by choosing them over the other nations (Edom) 1:2c-5

a. Demonstrated from Yahweh’s Choice at Birth of the Patriarchs: 1:2c

b. Demonstrated from Historical Activity: 1:3a

c. Demonstrated from Prophetic Utterances: 1:3b-5

1) Statement: 1:3b

2) Argument against Edom’s Boast: 1:4

3) Promise of Future Boasting in Yahweh: 1:5

B. Second Oracle: Because the Lord is great, He rejects evil worship by the priests and will punish and judge priests who pervert His commandments and lead people astray so that His covenant may continue 1:6--2:9

1. Introductory Statement: Yahweh gets no respect from the Priests even through He is their Father 1:6a

2. The People’s Question: The Priests question how they have not respected His name 1:6b

3. Affirmation Restated: Yahweh demonstrates that they are not respecting Him because they place defiled food upon His altar 1:7a

4. Question Restated: The priests ask how they have defiled the Lord 1:7b

5. Concluding Statement: 1:8--2:9

a. Explanation of Affirmation: The priests show their lack of respect by offering lame sacrifices which the governor would not accept, and neither with Yahweh 1:8-14

1) Blind Sacrifices: 1:8a

2) Lame Sacrifices: 1:8b

3) God is treated with less consideration that is a governor 1:8c-9

a) Governor Would Not Accept Sacrifices 1:8c

b) Lord of Hosts Will Not Accept Sacrifices Either: 1:9-14

(1) Statement: 1:9

(2) God’s Desire: 1:10a

(3) Reason expanded: 1:10b-14

b. Warning to Priests: The Lord gives a commandment of cursing upon the priests who do not take God’s word to Levi to heart 2:1-9

1) Statement of Cursing to Priests Who Are Not Responding: 2:1-2

2) Specific Areas of Cursing: 2:3

a) Offspring: 2:3a

b) Talionic: 2:3b

c) Captivity: 2:3c

3) Application of God’s Word: The result of the curse will be to demonstrate to the priests that God’s word does apply to them and will continue 2:4-9

a) Cursing will prove that God’s word applies to the priests 2:4a

b) Cursing will enable God’s covenant to continue 2:4b-9

(1) God’s covenant was designed to give life and peace 2:5a-7

(2) The Priests do just the opposite of Levi with the covenant; therefore, there will be cursing 2:8-9

C. Third Oracle: If the Lord’s people do not turn from evil covenant breaking by watching their heart, they will be judged 2:10-16

1. Introductory Statement: 2:10-13

a. Questions: God Questions the peoples’ treacherous activity against the covenant 2:10

b. Affirmation: God accuses Judah of dealing treacherously with him by marrying foreign women resulting in His rejection of her worship 2:11-13

1) God accuses Judah of dealing treacherously 2:11a

2) Judah has profaned the sanctuary of the land by marrying foreign women requiring the people to be cut off 2:11b-12

a) Statement: 2:11b

b) Result--Cut Off: 2:12

3) God no longer accepts their worship because of their treacherous living 2:13

2. The People’s Question: The People question the reason for the Lord’s lack of acceptance 2:14a

3. Concluding Statement: 2:14b-16

a. Explanation and Exhortation: The Lord accuses Judah of breaking their covenant with Him when they divorce their wives and break the covenant with them urging them not to do so 2:14b-15

1) Explanation: 2:14b-15a

2) Exhortation: 2:15b

b. Explanation and Exhortation II: The Lord summarizes and repeats (in inverted order) his hatred of covenant breaking and exhorts the people to correct this 2:16

1) Explanation: The Lord hates divorce and external evil 1:16a

2) Exhortation: 1:16b

III. Promise: The Lord Promises to come to His temple asking that the people repent lest they all be judged 2:17--4:6

A. Fourth Oracle: Although the people constantly accuse the Lord of not being good and not keeping His promises, He will demonstrate His goodness when He comes and judges the unrighteous, but preserves the nation of Jacob out of His love for her 2:17--3:6

1. Introductory Statement: The people are tiering the Lord with their words 2:17a

2. The People’s Question: The people question how they have tired the Lord 2:17b

3. Concluding Statement: 2:18c--3:6

a. Explanation of Introductory Statement: The people tire the Lord with their words because they question His goodness and His promises 2:17c

b. Expansion--Prophecy: 3:1-6

1) The Lord is Coming: 3:1

a) He will send His messenger 3:1a

b) He will come Himself: 3:1b

c) He will send His messenger: 3:1c

2) The Lord’s Coming Will Affect Everyone--The Unjust and the Just: 3:2-6

a) No one will be able to endure it 3:2a

b) He will right all wrongs 3:2b-5

(1) Generally: 3:2b

(2) Specifically: 3:3-5

c) He will preserve the nation of Jacob out of His constant character of Love 3:6

B. Fifth Oracle: The Lord urges the nation to return to God in obedient giving so that He may return to them in blessing 3:7-12

1. Introductory Statement: 3:7

a. Affirmation: The nation has turned aside from Yahweh’s Laws from the Days of their fathers 3:7a

b. Exhortation and Promise: The Lord of hosts urges the people to return to Him and promises that He will return to them 3:7b

2. The People’s First Question: The people ask how they shall return to the Lord 3:7c

3. The Exhortation Clarified: The Lord clarifies his accusation that they people have turned aside from Yahweh’s laws by affirming that they have robbed Him 3:8a

4. The People’s Second Question: The people ask how they have robbed the Lord 3:8b

5. Concluding Statement: 3:8c-12

a. Affirmation: The Lord affirms that the whole nation is cursed with a curse because they have taken tithes and offerings from Him 3:8c-9

b. Exhortation and Promise: The Lord exhorts the people to be obedient in giving and God will bless them 3:10-12

1) Exhortation--Be Obedient in Giving: 3:10a

2) Promise--The Lord Will Bless: 3:10b-12

a) Statement: 3:10b

b) Specifics: 3:10c-12

(1) God will supply needs from Heaven 3:10c

(2) God will stop all natural destructive causes 3:11

(3) god will cause all nations to bless Israel as a land of delight 3:12

C. Sixth Oracle: Although the people arrogantly say that it is no profit to serving the Lord while the disobedient prosper, the Lord promises blessing to those who repent, and judgment upon those who are arrogant at His return 3:13--4:3

1. Introductory Statement--Affirmation: The Lord accuses the people of speaking arrogantly against Him 3:13a

2. The People’s Question: The people question what they have spoken (arrogantly) against the Lord 3:13b

3. Concluding Statement: 3:14--4:3

a. Explanation of Affirmation: The people’s arrogant words are that they say serving the Lord brings no profit while being disobedient brings prosperity 3:14-15

b. Promise to the Righteous--Prophecy: The Lord promises blessing to some of the people who respond in repentance to Him, and cursing to those who remain in their arrogant evil 3:16--4:3

1) Those who feared the Lord Repented: 3:16

a) They spoke to one another 3:16a

b) The Lord responded to their trust 3:16b

c) The people publicly stated their commitment to the Lord 3:16c

2) The Lord promised public deliverance and identification with His people when He comes to judge the arrogant 3:17--4:3

a) They will be His 3:17a

b) He will spare them when He comes 3:17b--4:3

(1) Because of His love for them as for a son 3:17b

(2) Because His coming will be full of harsh judgment for the arrogant 3:18--4:1

(3) Because His coming will be one of deliverance and triumph for His people 4:2-3

IV. Conclusion: One last time the Lord warns and exhorts the nation to turn from their disobedience to obedience because the result of that turn will bring either healing or cursing 4:4-6

A. The Lord Exhorts the nation to remember the Law of Moses for the nation 4:4

B. The Lord promises to come with judgment and, therefore, exhorts the people to turn in their heart with the coming of Elijah 4:5-6

1. He is going to send Elijah 4:5a

2. The great and terrible day of the Lord is coming 4:5b

3. The purpose of Elijah’s coming is to restore the hearts of the people 4:6a

4. The result of a lack of response to God’s prophet is the promise of a curse upon the nation--especially upon the land 4:6b

¹ This outline is adapted through my own study from the analyses of Robert L. Alden, "Malachi," The Expositor's Bible Commentary, VII:708; Joyce G. Baldwin, Haggai, Zechariah, Malachi: An Introduction & Commentary, Tyndale Old Testament Commentaries, 219; Craig A. Blaising, "Malachi," The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty: Old Testament, 1574-75; Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 277-291; Kaiser, Walter C., Jr. Malachi: God's Unchanging Love; John A Martin, "An Outline of Malachi," unpublished class notes in 305 postexilic prophets and the gospels, (Dallas Theological Seminary, Spring 1984), 1-6; Ralph L. Smith, Micah-Malachi, Word Biblical Commentary, XXXII:299-301.

Related Topics: Introductions, Arguments, Outlines

The Call To Discipleship: An Invitation To Rest (Matthew 11:28-30)

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Introduction

One of the most beloved passages in the New Testament is Matthew 11:28-30. In it the Lord summarizes the invitation to discipleship that characterized His earthly ministry, but to understand the invitation of this passage, we need to understand the background.

In this passage the Lord was addressing the people of Israel who were burdened and weighed down with the externalism and the legal do’s and don’ts of the Pharisees, and with the consequences—the guilt, frustration, and dissatisfaction that always goes along with legalism.

For instance, in Matthew 23:2, Christ referred to the Scribes and the Pharisees as men who “sit in Moses’ seat.” What was His point? The Pharisees claimed the authority of Moses as interpreters and teachers of the Law which meant they also demanded that all in Israel who submitted to Moses should also submit to them.

Then, in Matthew 23:4, the Lord warned the people of the oppressive and legalistic ways of the Pharisees. He said, “And they tie up heavy loads, and lay them on men’s shoulders.” He was speaking about the way they had hidden the true meaning of the Old Testament Law with all the religious rules and regulations that these religious externalists had instituted as the way to God, to true spirituality, and as a way to receive God’s blessing in life. They had codified the Mosaic law into 365 prohibitions and 250 commandments.

But even though the Old Testament Law was good, holy, and righteous, it did not bring liberty because it was weak in that it depended on man. It did not provide the means of fulfilling the law and thus it left man under the guilt and load of sin. Rather than freedom, it brought oppression. Paul called it an administration of death. Instead of a sense of release, it brought a sense of guilt and failure.

Those who were under the Mosaic Law were said to be yoked to Moses. Those who were under the authority of the Pharisees were said to be yoked to the Pharisees. As an illustration, see Acts 15:7-11.

It is in the midst of this religious setting that the Lord makes a very gracious invitation to all who would want to experience the relief, joy, and the blessings of His life through a grace/faith relationship with Him. This is an invitation aimed at all, at the curious and at the convinced to bring them to a place of a deeper level of commitment in which they are to take His yoke and learn from Him as committed disciples.

But what does all this mean?

The Invitation

“Come to Me, all who are weary and heavy-laden”
(11:28a)

“Come” is deute, an imperative particle of exhortation and incitement with the force of an imperative, a strong appeal on the will of another. It expresses the desire and compassionate heart of the Savior and is His appeal for people to come to Him as a relief from their oppression. It is a call to turn from whatever they are presently depending on to Him.

For those without the Savior, it is equivalent to a call to believe in Him. Compare the context of the preceding unbelief in the cities of Chorazin and Bethsaida (Matt. 11:20-24).

For those who are already believers, it is a call to follow him as a committed disciple; it is a call to completely turn their lives over to Him.

“To” is the preposition pros, a preposition expressing close proximity and intimate fellowship. It is used of the fellowship of the Son with the Father. We have here a call to an intimacy of fellowship.

“Me” is a personal pronoun, me. Note that the Pharisees basically said, “do as we say, obey our system,” but the Lord Jesus said, “come to me.” What’s His Point?

Application: This drives home one of the great concepts of Christianity that must be taught and grasped. Christianity is a relationship with the person of Jesus Christ. This is not a call to a program, nor a system of religion, nor to a church, and certainly not to the discipler, or some human leader.

Too often disciple makers end up cloning subordinates rather than developing Christlike people. They draw people to themselves and reproduce graven images. In essence, they say, “agree with me, think like me, dress like me, teach like I do, act like me, and you will have success, or have a successful ministry.”

While God uses churches, people, and theological systems, Christianity is an intimate, personal relationship with the Lord Jesus.

“All” points to the universal significance of this offer. We are never to be partial to one group, or class, or nationality. In Christ, God reaches out to the whole world.

“Who are weary and heavy laden” points us to the objects of the appeal. Let’s note several things here:

Please bear with me while I get a little bit technical and grammatical. We have two adjectival participles here which are very descriptive. Though aimed at those under the Pharisaic system, they really describe the condition of all that are either without Christ as their Savior, or who, as believers, are not submitted to Him in intimate fellowship as learning disciples. Such are “the weary and heavy laden ones.” These participles are grammatically closely connected together (one article with both participles connected by kai) as cause and effect. The first word, “weary,” is the effect, and the other word, “heavy-laden,” gives us the cause. Let’s take the cause first.

“Heavy-laden” is phortizo, “to place a burden upon; to load as when placing a load upon the back of an ox.” Then, it came to means “oppress by legal burdens.” Compare the following verse from Luke.

Luke 11:46 But He said, “Woe to you lawyers as well! For you weigh men down with burdens hard to bear, while you yourselves will not even touch the burdens with one of your fingers.”

The tense is perfect which draws our attention to the abiding results, the overbearing burden on the backs of men. The Savior obviously has in mind the Pharisees, but it would include the burden of sin as demonstrated so clearly by the Old Testament Law which shows us all under sin, its guilt, and its death, and thus also, the burden and frustration of any solution by which men seek to deal with their sin and emptiness without Jesus Christ.

“Weary” is kopiao, “to labor, toil, expend great effort in hard and disagreeable work,” “to grow weary, tired; labor to the point of exhaustion.” It is in the present continuous tense, and undoubtedly describes man’s fruitless efforts to deal with sin, its guilt, and personal misery whether by some form of religious legalism, or by whatever method or human strategy he seeks to deal with the emptiness and frustrations of his soul (cf. Col. 2:16-23).

The Insurance and Pledge

“And I will give you rest”
(11:28b)

“I” is the first person singular personal pronoun which again reminds us that our need is the person of Christ, and a personal relationship with Him.

“Rest” is anapauo which means “to refresh, rest up,” but also “to cease from labor.” But how could Christ give rest? His solution seems no solution at all. After all, a yoke is a yoke. Right? No!

The Injunction

“Take my yoke upon you and learn from Me”
(11:29a)

This is a call to discipleship and the means by which men find rest.

“Take” is airo and means “to take up, lift up.” Here it is used in the sense of “to take on oneself what has been lifted in order to carry it.” It is an aorist imperative and represents a decision, sometimes in a crisis, to submit to the Lord. It is undoubtedly equivalent to “take up one’s cross.”

“My yoke” is of course the key phrase. The Lord did not say, “come to me and I will remove all yokes.” So what does this mean? How is this not just another yoke and not a contradiction?

“And learn.” This verb is in the continuous present tense and describes a process of discipleship, of the journey in growth and Christlike change.

“Learn” is manthano, the verb form from which mathetes, “disciple,” comes from. It means “to learn by inquiry, but also by use and practice, to acquire the habit of, be accustomed to.”¹ It means “to learn, appropriate to oneself less through instruction than through experience or practice.”² (See also Heb. 5:8; 1 Tim. 5:4, 13; Tit. 3:14.)

The key idea is to acquire a custom or habit through practice. Do you get it? The Lord is talking about more than the simple acquisition of information. He has in mind a change of life, a transformed life-style through intimate relationship with Him. Let’s compare a number of passages—Deut. 17:19; Ezra 7:10; Ps. 119:11; Jam. 1:22; Luke 6:47-49; 8:21; 11:28. We are talking about having the attitude of a learner, someone who takes in and seeks to apply the information that comes from God.

The Incentives

“For I am gentle … you shall find rest … and My load is light”
(11:29b-30)

This, as far as I know, is the only place where the Lord tells us what His person is really like, but this description tells us why taking His yoke is not just taking up another yoke. What is His point? “For I am gentle … Do not fear my yoke for I am not like your previous masters. I am gentle and humble. You suffer now because your present masters (the world system, Satan, and your own sinful nature) are haughty, proud, and dominating.”

“Easy” is chrestos. It is from a verb which means “useful, manageable, serviceable, that which fills a need and is well fitting.” In other words, it is designed to fit our needs; it is tailor-made.

“Light” is elaphros, “light in weight, agile, not burdensome, or overbearing.”

So what does it mean to take Christ’s yoke? To take Christ’s yoke means to submit to His person as the one who is gentle and meek, as one who is gentle and caring and concerned for us. It means to put yourself under His leading, to join yourself together with Him, but the difference is, He is the yoke mate and this is how He can give rest.

Note the following illustration of two oxen, one huge, and one very small.

There was an old farmer plowing with a team of oxen. As I saw this team I was somewhat amazed, for one was a huge ox and the other a very small bullock. That ox towered over the little bullock that was sharing the work with him. I was amazed and perplexed to see a farmer trying to plow with two such unequal animals in the yoke and commented on the inequality to the man with whom I was riding. He stopped his car and said, ‘I want you to notice something. See the way those traces are hooked to the yoke? You will observe that the large ox is pulling all the weight. That little bullock is being broken into the yoke but he is not actually pulling any weight.’ My mind instinctively came to this passage of Scripture where our Lord said, “Take my yoke upon you, learn of me; for I am …” In the normal yoking the load is equally distributed between the two that are yoked together, but when we are yoked with Jesus Christ, He bears the load and we who are yoked to Him share in the joy and the accomplishment of the labor but without the burden of the yoke.³

Conclusion

How can we submit to the Savior’s yoke? The answer is found in the command “to learn from me.”

He is calling us to serve, but we work and serve in the strength which He gives. He is always there beside us pulling the weight for us, if we will only yield our lives to Him. The only time the load becomes overbearing is when we try to take over and do the pulling, or handle the load ourselves.

Many of us call ourselves “disciples” but do we have the right? We have responded to Him as our Savior, we have come to Him, but when He seeks to slip the yoke around our necks to join Him, well, we resist, we back off, we refuse to truly listen and submit to His Word and acknowledge His authority.

We really refuse to trust in His gentleness and goodness. We look at the yoke and think it does not fit when in reality, it is designed perfectly for us in that it is designed to make us like Him, but also because it is tailor made for us.

Back on the ranch where I grew up, my Dad and I used to break horses to ride and then we would train them for various tasks according to their abilities and breeding. Always, the first thing we did was to get their trust. We then trained them to reign, to turn and stop on a dime, back up, follow a calf, and stand quietly and poised in a shoot ready to launch after a calf, etc. Some we trained as cutting horses, and some as roping horses. But first there was the process of gently caring for them. We brushed them, trimmed their hoofs, fed them, and halter broke them so we could lead them from one place to another. We would often tie the younger horse to an older and stronger horse and lead it around the corral. Then, when large enough to carry a rider, we would step up and into the saddle while the young horse was tied close to the saddle horn of the larger horse. Sometimes, because the young horse so trusted us, this last step was not even necessary. Then came the process or teaching the horse to respond to the reigns and other cues.

These young horses didn’t like the new conditions at first. It scared them and they liked their freedom, but in time, through the gentleness of the trainer who loved the horse and through the example of the older horse, they became trained and learned to love what they did. It was not burdensome. They often had to work hard and would work up a sweat, but they loved it. It was a yoke fitted for their abilities and their natural instincts.

So the Savior promised, “For My yoke is easy, and My load is light.” It is tailor made for each of us and furthermore, He is always there with us to bear the burden.

1 G. Abbott-Smith, A Manual Greek Lexicon of the New Testament, 3rd edition, T. & T. Clark, Edinburgh, 1937, p. 277.

2 Walter Bauer, Wilbur F. Gingrich, and Frederick W. Danker, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, University of Chicago Press, Chicago, 1979.

3 Dwight Pentecost, Design for Discipleship, Zondervan, Grand Rapids, 1971, pp. 27-28.

Matthew 6: The Practice of Righteousness

Related Media

The Principle
(6:1)

Delayed Gratification. Do you eat your cake or icing first? That is in principle what is described in Chapter 6.
Principle: Beware of practicing your righteousness before men to be noticed by them otherwise you have no reward with your Father who is in heaven.
When do we get our reward? At the Bema—the judgment seat of Christ. 1 John 2:28; 2 John 8; 1 Cor. 3:
1 Cor. 3:10f some say that vs 10 says this is only about leaders building on the foundation of Christ. But all men are priests and build upon the foundation. vs 12 says “any man.”
2 Cor. 5:10 - We must “all” appear before the judgment seat of Christ. Rom 14:10 also says all.
What is the nature of this judgment? Only believers will be there. We are not judged for salvation. We are judged for our works.
1 John 2:28 says there will be shame and 2Jn 8 and 1Co 3:15 say there will be loss. There is both positive and negative motivation.
It will be wonderful to be there. When we graduate from high school we may not all graduate with honors, but we will all be glad that we graduated.
When God judges, He is wholly for us. He will not be negative and try to shame us. He will embrace us and welcome us home. We will feel regret that we didn’t do more.
Is Jesus against public leadership? The issue is motives. Do we do it to be seen? Do we teach because we want to be up front or do we really have a burden and care for others?

Principle Applied
(6:2-18)

Giving 6:2-4

Vs. 2 When you give to charity, don’t take out a front page ad saying that you are giving this money to charity. If you do, it is like taking municipal bonds and cashing them in early. You get accolades, but not nearly what you would if you waited.
Vs. 3 When you give with your right hand, don’t wave your left hand in the air.
Vs. 4 Your Father who sees in secret will repay you. When you give an anonymous gift, you get to see the person receive the money and you don’t get the reward of seeing their joy. You don’t receive any praise from them or anyone else. This is the principle of delayed gratification at work. You will receive your reward later, but from God himself.

Praying 6:5-15

6:5 How do you feel about praying in public? What thoughts go through your mind? Are you worried about what others think? The issue is praying to be seen. Jesus condemns those who want their reward now.

Illustration: My prof, Dave, tells of a time when he was asked to open the morning service with prayer. It was the 4th of July, so he worked up a very eloquent and patriotic prayer to impress everyone. He was nervous, he was excited, etc. He got up after one of the songs and prayed eloquently. When he got back to his seat, one of the deacons asked him who was the Lady off the coast with scales in her hand. He had meant to refer to the Statue of Liberty.

Illustration: He also told of a later event. There was to be a MADD outdoor Christmas service, and he was supposed to be opening that service in prayer. When he was sitting up on the platform waiting for his turn, he noticed that the guest speaker was somebody famous--a great speaker. He began to be intimidated by even being on the same platform with him. He started looking out over the people in the crowd and saw a mother standing alone out there with tears in her eyes. She was someone in his congregation that had lost a son that year in a car accident with a drunk driver. Dave said he just wanted to go down off the platform and stand with her to comfort her. He was hurting for her and didn’t even notice when he was called up to pray. They got his attention and he went forward forgetting all his rehearsed prayer. He just prayed from his heart. He said, God, sometimes it seems like it is always winter and never Christmas. And he didn’t even remember the rest of the prayer. The next day he went to the church and sat down at his desk and the secretary brought in the town paper and the fron page headline showed a pictue of the outdoor christmas service with the headline across the top of the page: “Always Winter, Never Christmas.” Not a word was mentioned about the eloquent famous speaker.

6:6 Go into your inner room, store room, pantry. In other words, get alone. Pray to your Father in secretthat word again. The most important thing in Christianity is not what happens externally, i.e., did I lead a revival, have I led people to Christ this week, etc., but being a real Christian in private with God.

6:7 "Meaningless repetitions." Professor John Martin talks about a flight he took where a guy sat next to him and repeated “Krishna, Harry Krishna” over and over and over again through the whole flight. This is what happens in Catholicism with the rosary and in churches where people repeat the “Lord’s prayer” every Sunday in their service.

1 Kings 17: Elijah and the prophets. The prophets prayed and prayed and called and called and Baal never came. Elijah just spoke once to God and God answered.

6:8 God knows what we need. And we do need. We are dependent on God. When we express our need to God it shows that we are dependent on Him. In Christ's prayers he asked God for things through His entire prayers.

When we fail to pray, we are basically saying that we can make it on our own.

6:9 LORD’S PRAYER

"Our Father" - no one called God “Father” up to this point in history except the king. This emphasizes our personal relationship to God.

"Hallowed be Thy name." What does this mean? Most would say it means “holy” or “to honor” or “to glorify.” We aren’t really sure.

In Ezek. 36:16-23 we see that Israel defiled the land, God disciplined them by sending them to Babylon. This profaned God’s name (vs 20) because it looked to the Babylonians like their gods were more powerful than Yahweh. God didn’t care for this (vs 21). God points out in 36:22-23 that it is not for Israel’s sake that he will destroy the nations and restore Israel to the land. It is to vindicate His name. When God delivers Israel and establishes the Kingdom, it is for God’s glory. Jesus is calling for this. He is calling for God’s name to be vindicated. He is calling for the kingdom to be established.

Ezekiel 36:27f is talking about the new covenant. He will send the Spirit to dwell in them. It is no wonder that in Acts, the disciples thought the kingdom was here. What happened is exactly what is described in Ezekiel. They knew their Old Testament Scriptures. They immediately thought about passages like this. Verse 27 goes on to say that He would cause them to walk in His STATUTES. They would keep his ordinances. This is the Law.

Note: If this model is true, this negates the concept that we must start off our prayers with praise. This prayer is all requests.

6:10 "Thy kingdom come, Thy will be done, on earth as it is in heaven." This makes it even more obvious that it is a call for the kingdom.

Greg’s comment: Remember that Jesus tells the disciples that He is not coming to set up a political kingdom, but a spiritual one.

Malick: The problem with Reformed/Dispensational debate is they all talk like it is an either/or all or nothing problem. Either He is setting up the whole kingdom or none of it. But it is a both/and issue. The Spiritual aspect of the kingdom has begun. The political/physical kingdom is still future. Peter was looking for both aspects to happen, but when the political did not happen, the apostles eventually recognized as they looked back on Pentecost.

My thought: If progress of revelation revealed that Jesus would have two advents, why can’t progress of revelation show that the New Covenant would be implemented in two stagesa spiritual aspect and later the physical aspect?

In Matt. 12, when Jesus was rejected, there was a postponement of the kingdom. But not the whole thing. Just the earthly/physical kingdom. The kingdom was inaugurated spiritually. From Ezekiel and Joel, one would think it all happened in one Advent. But looking back, we can see that this is what Daniel was talking about.

The Spirit came! Something is here. Something did happen. The Spirit is active and ruling in our hearts. Eph. 1:10 - This is the administration of the Spirit.

Illustration: Christmas pageant and Wallace Purling

6:11 “Give us this day our daily bread.” This is not just talking about food. Bread is a figure of speech--metonomy - a part for the whole. Bread is a basic staple which represents our “needs.” While Christ prays for the future, and waits for fulfillment, He also prays for present needs. It is an acknowledgment that we are totally dependent on God for life. We are not the ones who make life work.

We may think that we do if we plant corn seeds and corn comes up and we live off the land. But it is a miracle that food comes from those little seeds. It is God who made all this.

This is the argument Paul uses in Acts 17:28. If there is a Creator, we are responsible and accountable to the Creator for life.

6:12-13 Of all the things in the prayer, this is the only thing that gets commented on by Jesus (vs 14). Think about this: “God, I want you to forgive me of my sins as I have forgiven my debtors.” Let’s state it negatively. “God, if I don’t forgive others for their sins (against me), I don’t want you to forgive me.” Would you pray this?

If someone reads this and says, “See salvation is by works.” How do you answer him? Some might turn to a theological or canonical argument and point to other Scripture which shows this is not true, but look at the context. This passage is not about salvation because His audience is saved. Look at all the places He refers to God as “our father.” The issue is fellowship.

Christ forgave the sin of the world when no one had yet repented. He made provision for a relationship, but the relationship cannot be experienced until you've trusted Him. Then you can move forward. His provision was unconditional. When we forgive we do something about it.

In 1947 Corie Ten Boom was giving lectures on forgiveness in Ravensbrook at the end of the war. After one lecture she saw a man coming toward her who had been one of her captors. He had come to know Christ and had been forgiven and was now coming to ask for her forgiveness. Forgiveness for what she and her family had suffered was hard but had to be done. The message that God forgives has a prior conditionthat we must forgive! Forgiveness is an act of the will not an emotion. We must choose to forgive and move toward the person and God will provide the emotion.

6:13 “For thine is the glory...” was added later by some scribe. Not original to Matthew.

6:14-15 He says it positively and negatively to emphasize this. Notice “your heavenly Father.” They are in the family. They are God’s people. The issue is fellowship.

He is asking God to help us with this forgiving process. The temptation is the temptation to not forgive.

Matt. 18 talks about how they should relate to children (1-6), to the lost (7-14) and to someone who has done evil to you (15-20). All of these people are in a subordinate relationship. We really feel this when someone has wronged us. Jesus shows the steps to restoration. This last one is a hard statement and Peter asks a question (vs 21). How many times should I forgive? Jesus answersan infinite number. The parable explains:

10,000 talents is an impossible amount to repay. The slave admits his debt, but it is interesting to note that the slave doesn’t admit his inability to repay. The master released him from the debt. He doesn’t have to repay. This is a great illustration of what it is to forgive.

People are confused. They think that forgiveness equals forgetting. But it doesn’t. You know they owe you, but when you don’t make them pay, you know that it cost you.

The slave turned around and refused to forgive another slave a debt owed him. We are so much like this slave. We feel like we can’t let another person off the hook. It is not right. But we put ourself in God’s place.

Isa 55:8 is not talking about God’s infinitude, omnipotence and omniscience. It is talking about forgiveness in the passage. God has compassion and will “abundantly pardon.” We are not like that. God’s ways are not our ways.

I can never repay God. When you do evil to me, it is true that you can never repay either. But when I recognize my forgiveness, I won’t hold you accountable for your evil. When we refuse to forgive someone else, it is the same as saying. I would never do such a thing. When we realize our own evil, we know that we can and will do the same things.

Luke 17:3 seems to link forgiveness to repentance of the other person. But notice: Jesus says to forgive if someone sins against us seven times in one day. If someone comes over to your house with and ice pick and jabs it into your car tire and you see him do it and confront him, and he says, “I’m so sorry. I don’t know what came over me.” Then you are to forgive him. If he does it every other hour for the rest of the day and gives similar sincere sounding apologies, you know he can’t be sincere, but you are still supposed to forgive him.

In verse 5 the apostles say, “Give us more faith” but in verse 6 Jesus says, faith is not the issue. The real issue is obedience (verses 7-10). Just like a slave does what he is supposed to do. We are supposed to forgive.

Back in Matt. 18:34 what does it mean that he was given to the torturers? So shall God do to us (vs 35). How does God torture us? Some take this to refer to hell, but remember that the audience is saved. When God is not forgiving us, since He is Love, then not forgiving us is for our good. And the torturers are torturing us for our own good.

What God does is refuse to forgive us (Matt. 6:15). He withholds his blessing and forces us to suffer the consequences of our sin until we come face to face with our evil. When we do, then we will be willing to forgive.

Christ forgave us our sin on the cross before we repented. He made an unconditional provision. He then moves forward into our lives, causes us to see our sin and brings us to repentance.

Forgiveness is a reflex of redemption, and the unwillingness to forgive is a reflex of our fallenness.

Forgiveness gives us something ACTIVE to do when wrong has been done to us. Otherwise, all we can do is spend our time looking over the wrong. We can’t get away from it. If we forgive, we can move on.

The more aware we are of our great evil the more we will be able to forgive. If we feel that we are not as fallen as the next person, we can't forgive.

The greatest problem is not that you are abused and your own pain. The greatest issue is how we respond to abuse and pain. There is a vulnerability that occurs when we forgive and move back into the relationship.

You wouldn’t normally look to the Lord’s prayer for relational teaching, but it is the most relational part of the whole sermon.

Fasting 6:16-18

The hypocrites made it obvious that they were fasting so others would know they were fasting and think them spiritual.

Why fast?

To show that there is some issue that is such a burden to you that you don’t even feel like eating.
Also, you become keenly aware of your dependence on God when you are very hungry. This is designed to stir us toward God.

Why say “anoint your head?” In 2Sa 12: David anoints himself after his child dies. Ruth 3: Naomi tells Ruth to anoint her head, change her clothes and go find Boaz. Anointing the head was an act of celebration, festivity (Ps. 23). Jesus is saying look like you are going to a party not a funeral. Fasting is a private thing between you and God.

Be careful of your motives. Do you think things like, “this will help my waist too?”

What do you do with the time when you are fasting? Do you spend the time in prayer or go about your usual busy schedule?

Jesus concludes this large section about not practicing your faith to be seen with the statement that “your Father who sees in secret will repay you.” Faithfulness is difficult, but the promise of reward is a proper form of motivation.

See Monomyth Explanation: Appendix A.

Related Topics: Soteriology (Salvation), Sanctification

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II. YHWH Saves Nineveh: When Jonah is obedient to YHWH’s commission to preach to Nineveh, the city repents and YHWH graciously is merciful to them, whereupon he must rebuke his angry prophet because of his self-concerns as opposed to YHWH’s genuine love of the Ninevites 3:1--4:11

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I. Introduction: The book is an oracle which concerns Nineveh, a vision which comes from Nahum the Elkoshite 1:1

II. God Avenges His People: After Yahweh is introduced as a righteous, powerful, angry warrior against whom no one can stand, Nahum asserts that He will protect those who trust in Him and judge their enemy (Nineveh) because it plotted against Him 1:2-11

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An Argument of the Book of Zechariah

I. Divine Messages and Visions: Through messages and visions the Lord encourages His people to repent of their evil, be faithful and obey Him because He has a certain, restored, central future for Jerusalem among the nations with Him dwelling among her 1:1--8:23

II. Two Oracles:²⁸ Two oracles (“burdens”) are given Zechariah to reveal Messiah’s coming to judge the nations and gather His people in spite of their faithlessness in order to demonstrate Yahweh’s faithfulness and encourage the nation in history’s conclusion 9:1--14:21

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I. Introduction: This book is an oracle from Yahweh to Israel through Malachi the prophet 1:1

II. Indictment: The Lord indicts the nation of Israel and her leaders of evil before Him and the Law (out of a commitment to them) 1:1--2:16

III. Promise: The Lord Promises to come to His temple asking that the people repent lest they all be judged 2:17--4:6

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The Call To Discipleship: An Invitation To Rest (Matthew 11:28-30)

Introduction

The Invitation

The Insurance and Pledge

The Injunction

The Incentives

Conclusion

Matthew 6: The Practice of Righteousness

The Principle
(6:1)

Principle Applied
(6:2-18)

Giving 6:2-4

Praying 6:5-15

Fasting 6:16-18

Pages

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An Argument of the Book of Jonah

II. YHWH Saves Nineveh: When Jonah is obedient to YHWH’s commission to preach to Nineveh, the city repents and YHWH graciously is merciful to them, whereupon he must rebuke his angry prophet because of his self-concerns as opposed to YHWH’s genuine love of the Ninevites 3:1--4:11

An Argument of the Book of Micah

I. Introduction: The word of God came to Micah, the Morashite at the times of Jotham, Ahaz, and Hezekiah about the nation’s capitals Samaria and Jerusalem 1:1

An Argument of the Book of Nahum

I. Introduction: The book is an oracle which concerns Nineveh, a vision which comes from Nahum the Elkoshite 1:1

II. God Avenges His People: After Yahweh is introduced as a righteous, powerful, angry warrior against whom no one can stand, Nahum asserts that He will protect those who trust in Him and judge their enemy (Nineveh) because it plotted against Him 1:2-11

III. Nineveh’s Demise:2 Through warnings and prophetic descriptions Nahum urges Nineveh to be ready for battle because destruction and public humiliation are sure as a result of her enormous evil and because Yahweh is going to deliver His people, Judah. 1:12--3:19

An Argument of the Book of Habakkuk

I. Introduction: This book is the oracle which Habakkuk the prophet received 1:1

An Argument of the Book of Zephaniah

I. Introduction: The Word of the Lord came to the prophet Zephaniah during the reign of Josiah 1:1

An Argument of the Book of Haggai

V. Message Five--Zerubbabel’s Place in a Future World Order (18 December 520 B.C.):7 The Lord proclaimed to Zerubbabel through Haggai on 18 December 520 that He is going to overthrow the nations of the earth, and will on that day, make Zerubbabel a ruler under Him 2:20-23

An Argument of the Book of Zechariah

I. Divine Messages and Visions: Through messages and visions the Lord encourages His people to repent of their evil, be faithful and obey Him because He has a certain, restored, central future for Jerusalem among the nations with Him dwelling among her 1:1--8:23

II. Two Oracles:28 Two oracles (“burdens”) are given Zechariah to reveal Messiah’s coming to judge the nations and gather His people in spite of their faithlessness in order to demonstrate Yahweh’s faithfulness and encourage the nation in history’s conclusion 9:1--14:21

An Argument of the Book of Malachi

I. Introduction: This book is an oracle from Yahweh to Israel through Malachi the prophet 1:1

II. Indictment: The Lord indicts the nation of Israel and her leaders of evil before Him and the Law (out of a commitment to them) 1:1--2:16

III. Promise: The Lord Promises to come to His temple asking that the people repent lest they all be judged 2:17--4:6

IV. Conclusion: One last time the Lord warns and exhorts the nation to turn from their disobedience to obedience because the result of that turn will bring either healing or cursing 4:4-6

The Call To Discipleship: An Invitation To Rest (Matthew 11:28-30)

Introduction

The Invitation

The Insurance and Pledge

The Injunction

The Incentives

Conclusion

Matthew 6: The Practice of Righteousness

The Principle (6:1)

Principle Applied (6:2-18)

Giving 6:2-4

Praying 6:5-15

Fasting 6:16-18

Pages

III. Nineveh’s Demise:² Through warnings and prophetic descriptions Nahum urges Nineveh to be ready for battle because destruction and public humiliation are sure as a result of her enormous evil and because Yahweh is going to deliver His people, Judah. 1:12--3:19

V. Message Five--Zerubbabel’s Place in a Future World Order (18 December 520 B.C.):⁷ The Lord proclaimed to Zerubbabel through Haggai on 18 December 520 that He is going to overthrow the nations of the earth, and will on that day, make Zerubbabel a ruler under Him 2:20-23

II. Two Oracles:²⁸ Two oracles (“burdens”) are given Zechariah to reveal Messiah’s coming to judge the nations and gather His people in spite of their faithlessness in order to demonstrate Yahweh’s faithfulness and encourage the nation in history’s conclusion 9:1--14:21

The Principle
(6:1)

Principle Applied
(6:2-18)