THE GOSPEL OF MATTHEW – Part 1
The Works and Words of the Messiah-King for Jewish and Gentile Disciples

Philippe R. Sterling
 
Matthew presents Jesus as the Messiah-King who prepares and commissions disciples to take the kingdom message to Israel and to make disciples from all the nations to the end of the age.
 
Introductory Matters
 
Who wrote the Gospel of Matthew?  Early church tradition ascribes the gospel to Matthew whose call to discipleship is found in Matt 9:9.
 
When did Matthew write his gospel? Matthew wrote at a time when most believers were Jewish.  It could be the earliest gospel written sometime after 40 AD.
 
Why did Matthew write his gospel? John had an evangelistic aim (Jn. 20:31), but Matthew wrote his gospel for disciples of Jesus who already believed in Him for eternal life. He summarizes the works and words of the Messiah for disciples who are preparing for the coming kingdom. The teaching of Jesus has application for Jewish believers at the time of the offer of the kingdom to the Jewish nation, for believers from all nations in the intervening church age after the postponement of the kingdom offer to Israel, and for Tribulation period believers prior to the return of Christ to the earth to establish the kingdom.
 
Literary Structure and Content
 
What is the structure of the Gospel of Matthew?  Matthew divided his material into 5 major sections, each of which contains a number of events from the life of Jesus and an extended discourse by Jesus to His disciples.  At the close of each discourse is an editorial comment: (7:28) When Jesus had finished these words, (11:1) When Jesus had finished giving instructions, (13:53) When Jesus had finished these parables, (19:1) When Jesus had finished all these words, ( 26:1) When Jesus had finished all these words. The 5 major sections are preceded with the infancy narrative and followed with the passion and resurrection narrative.  Matthew concludes the gospel with what is now called the Great Commission, Go therefore and make disciples of all the nations… teaching them to observe all that I commanded you… (28:16-20). Here’s the macro structure and detailed content:
 
The Infancy Narrative (1–2)
Section 1 – Initial Ministry and Kingdom Preparation Discourse (3–7)
Section 2 – Messianic Deeds and Mission Discourse (8–11:1)
Section 3 – Resistance and Parable Discourse (11:2–13:53)
Section 4 – Rebellion and Community Discourse (13:54–19:1)
Section 5 – Rejection and End Times Discourse (19:2–26:1)
The Passion and Resurrection Narrative with the Great Commission (26:2–28:20)
 
I.  The Infancy Narrative: Jesus’ lineage, birth, and childhood show Him to be the Messiah-King (1–2).
 
    A.   Genealogy: Jesus’ lineage demonstrates Him to be both the sacrificial Son of Abraham and the sovereign
          Son of David (1:1-17).
    B.   Virgin Birth: The circumstances and events surrounding Jesus’ birth demonstrate Him to be the promised
          Savior and King (1:18-25).  Joseph and Mary represent model disciples in their obedience.
    C.   Infancy: The Father’s protection of Jesus in His childhood demonstrates Him to be the promised Savior for
          all nations (2:1-23).
 
II. Initial Ministry: God exercised great care in preparing Jesus’ way, affirming Jesus’ character, and establishing
​    the foundation of His ministry (3–4).
 
    A.   Forerunner: God prepared Jesus’ way through John the Baptizer (3:1-12).
    B.   Baptism: God affirmed Jesus’ character at His baptism (3:13-17).
    C.   Temptation: God tested Jesus’ character through hardship and temptation in the wilderness (4:1-11).
    D.   Call of First Disciples: God prepared the foundation of Jesus’ ministry with the right message, the right men,
          and the right method (4:12-25).
 
III. Kingdom Preparation Discourse: Jesus lays down the standards of character and conduct appropriate for
    His disciples as they live in anticipation of the coming kingdom and impact their world (5–7).
 
    A.   Jesus’ disciples will impact their world when their righteousness surpasses mere religiosity (5).
 
          1.    Nine qualities merit reward in this life and in the kingdom: poor in spirit, mourn, meek, hunger and thirst
                for righteousness, merciful, pure in heart, peacemakers, persecuted for righteousness, persecuted for
                Jesus (5:1-12).
          2.    Two metaphors reflect impact on the world: salt of the earth, light of the world (5:3-16).
          3.    Righteousness of Jesus’ disciples must surpass mere religiosity (5:17-20).
          4.    Every act and attitude should be characterized by a righteousness that surpasses mere
                appearance: murder and anger, adultery and lust, marriage and divorce, oaths and words, revenge, love
                for neighbors and enemies (5:21-48).  Be perfect as your heavenly Father is perfect!
 
    B.   Jesus’ disciples should live for God’s approval and be motivated by their love for God and trust in His
          provision (6).
 
          1.    Disciples of Jesus live for God’s approval, not the praise of people, particularly in the areas of giving,
                prayer and fasting (6:1-18).
          2.    Disciples of Jesus are motivated by their love for God (6:19-24).
          3.    Disciples of Jesus are motivated by confidence in the Father’s provision for their basic needs (6:25-34).
 
    C.   Jesus’ disciples will evidence their righteousness in their relationships and choices (7).
 
          1.    Disciples of Jesus discern their own faults before examining the faults of others (1-6).
          2.    Disciples of Jesus make requests of their heavenly Father (7-11).
          3.    Disciples of Jesus treat others with kindness (12).
          4.    Disciples of Jesus make choices that lead to life, not destruction – two gates, two guides, two
                foundations (13-27).
          5.    Disciples of Jesus recognize His authority in His demands for righteous character (28-29).
 
IV. Messianic Deeds – Demonstration of authority: Jesus demonstrates divine authority, exercised with
    compassion, proving himself to be the promised Messiah-King – there are 9 manifestations of power arranged
    into 3 groups of 3 events each followed by a statement of effect on people (8–9).
 
    A.   Jesus exercises authority and compassion to heal physical diseases–the cleansing of the leper, the healing
          of the centurion’s servant, and the restoration to health of Peter’s mother-in-law (8:1-17).  Immediately after,
          a man says to Jesus, “Teacher, I will follow you wherever you go,” to which Jesus replies with a teaching on
          the cost of discipleship (8:18-22).
    B.   Jesus exercises authority over the elements by stilling the storm, over the spirit world by casting out
          demons, and over sin by healing the paralytic (8:23–9:8).  The effect was that people were afraid and
          glorified God (9:8).
    C.   Jesus calls sinners into discipleship — call of Matthew (9:9-13).
    D.   Jesus brings new spiritual realities that cannot be expressed in the same old patterns and forms --
          three illustrations of wedding, cloth, and wine (9:14-17).
    E.   Jesus exercises authority over death by raising a child from the dead, heals the woman who touched him,
          and restores sight to two blind men (9:18-30).  The effect is that people marvel (9:26, 31, and 33).
    F.    Jesus’ authority over the spirit world causes the people to marvel and provokes the Pharisees (9:32-34).
    G.   Jesus’ example encourages disciples to be as compassionate to the lost and needy people of this world
          (9:35-38).
 
V.  Mission Discourse – Delegation of authority: Jesus trains His disciples to carry out His ministry, giving
    them instruction for a limited mission to the house of Israel, realistic expectations of persecution in the near and
    far future, a clarified challenge concerning the cost of discipleship, and hopeful reassurances concerning
    the Father’s care in this life and reward in the life to come (10).
 
VI. Resistance: Jesus and his disciples encounter opponents who doubt His identity in spite of all the
    evidence supporting His identity as Messiah-King (11–12).
 
    A.   Even the Messiah-King’s forerunner had doubts about His identity (11:1-6).
    B.   The hypocrites of Israel were impossible to satisfy; neither the Messiah-King nor His forerunner were credible
          in their eyes (11:7-19).
    C.   Because Israel continued to reject the Messiah-King, even when presented with miraculous proof of His
          identity, He warned them of their greater accountability and their harsher judgment (11:20-24).
    D.   In the midst of a faithless generation, there is a believing and faithful remnant that enjoy the blessings of rest
          in the Messiah-King (11:25-30).
    E.   In contrast to the rest the Messiah-King offers, the hypocrites place impossible burdens on the people, and
          they will go so far as to destroy the King in order to keep the people subject to them (12:1-14).
    F.    In contrast to the murderous hypocrites, the Messiah-King serves his people gently and humbly (12:15-21).
    G.   Rather than succumbing to the hypocrites’ slander, the Messiah-King warns them that their accusations
          will condemn them at the judgment (12:22-37).
    H.   The Messiah-King refuses to play the hypocrites’ game, denying them more fuel for their opposition and
​          denial (12:38-45).
    I.      The King defines disciples who do the will of the Father as His family (12:46-50).

SURVEY OF MALACHI – THE LORD IS COMING
The Cure for Spiritual Apathy – Hope in Messiah’s Coming
 
Philippe R. Sterling

The Messiah will come in judgment and with rewards to establish the theocratic kingdom.
 
Introductory Matters
 
The post-exilic community rebuilt the temple in 516 BC.  Their national situation did not much improve.  The great things the prophets proclaimed have not come about.  So the nation became spiritually apathetic.  The people offered defective sacrifices, broke covenants, withheld tithes.  The priests disrespected God and misled the people.  God sends His messenger (meaning of “Malachi”) to call the nation to return to Him and to announce the coming of another messenger who will prepare the way for the LORD’s coming to His temple.  The book was written sometime between 435 and 410 BC after the reforms of Ezra and Nehemiah.  400 years of prophetic silence follow until the coming of John the Baptist and the first coming of the LORD.
 
Literary Structure and Content
 
The book opens with a superscription: The oracle of the word of the LORD to Israel through My messenger (1:1).
 
There follows a series of six disputes between the LORD and the nation (1:2 – 4:3).
 
1st Dispute: The LORD has loved his people but they doubt His love (1:2-5).
 

• God’s Assertion: “I have loved you,” says the LORD (2a). 

God’s love hangs like a banner over the entire book.
 

• Disputing Question: But you say, “How have you loved us?” (2b)

 
What can blind us to God’s love for us?
 

• God’s Answer: God showed His love by choosing Israel over Other Nations (2c-4).

 

• God’s Amplification: Israel will one day praise God for His love in choosing them (5).

 
The proper response to God’s love is obedience and sincere worship.
 
2nd Dispute: The LORD’s priests have despised Him (1:6 – 2:9).
 

• God’s Assertion: “Where is My respect?” says the LORD of hosts to you, O priests who despise My name (1:6a).

 

• Disputing Questions: But you say, “How have we despised Your Name?” . . . But you say, “How have we defiled You?” (1:6b, 7b).

 

• God’s Answer: The priests showed their lack of respect by offering imperfect sacrifices but God’s name will be great among the nations (1:7-14).

 
The priests offer defiled food and imperfect sacrifices on the altar.  God sarcastically asks why they do not present imperfect things to the Persian governor to pay their taxes.  God like the governor will not accept such sacrifices.  They might as well shut the doors.  It would be better to close the temple than to disrespect God.
 
What are ways today that we offer unworthy sacrifices to God?
 

• God’s Amplification: God will curse the priests who corrupt the covenant of Levi (2:1-9).

 
Note the characteristics of the ideal Levite: He reveres God; he gives true instruction; he walks with God in peace and righteousness; he turns many back from iniquity.
 
3rd Dispute: The LORD’s people have broken covenants (2:10-16).
 

• Messenger’s Assertion: The people have been treacherous in profaning the covenant of the fathers by religious intermarriage so that God no longer accepts their offering (2:10-13).

 

• Disputing Question: Yet you say, “For what reason?” (2:14a).

 

• Messenger’s Answer: God is the witness against those who break the covenant of marriage (2:14b-15).

 
There is a close relationship between the marriage covenant and the covenant with God.  A break of relationship in marriage can cause a break in fellowship with God.
 

• God’s Amplification: The LORD declares that He hates divorce – matrimonial and covenantal – and commands the people not to deal treacherously (2:16).

 
Why has divorce become so common in the last fifty years?
 
4th Dispute: The LORD’s people have wearied Him (2:17 – 3:6).
 

• Messenger’s Assertion: You have wearied the LORD with your words (2:17a).

 

• Disputing Question: Yet you say, “How have we wearied Him?” (2:17b).

 

• Messenger’s Answer: The people have wearied God by questioning His goodness and justice (2:17c).

 
How do we question the character of God?
 

• God’s Amplification: God will send His messenger to prepare the LORD’s coming to His temple to purify the nation (3:1-6).

 
The messenger will prepare the way so that the LORD can suddenly come to His temple.  The first messenger is John the Baptist.  The second messenger is the Messiah.  He will come like a refiner’s fire.  Israel will not be consumed in the refining process since God is faithful to his promises.
 
5th Dispute: The LORD’s people have robbed Him in tithes and offerings (3:7-12).
 

• God’s Assertion: “Return to Me, and I will return to you,” says the LORD of hosts (3:7a).

 

• Disputing Questions: But you say, “How shall we return?” . . . “How have we robbed You?” (3:7b, 8b)

 

• God’s Answer: The people have been robbing God in tithes and offerings and should bring the whole tithe (3:8-10a).

 
God commands His people to bring the whole tithe.  He will bless them as a result.
 
What’s your attitude towards stewardship of finances?
 

• God’s Amplification: God will bless the land (3:10b-12).

 
6th Dispute: The LORD’s people have spoken against Him (3:13 – 4:3).
 

• God’s Assertion: “Your words have been arrogant against Me,” says the LORD (3:13a).

 

• Disputing Question: “What have we spoken against You?” (3:13b)

 

• God’s Answer: You have said, “It is vain to serve God” (3:14-15).

 
Is it useless to serve God?
 

• God’s Amplification: A book of remembrance will be written to note those who esteem God’s name and they will be rewarded while judgment comes upon the wicked (3:16 – 4:3).

 
Then those who feared the Lord spoke to one another, and the Lord gave attention and heard it, and a book of remembrance was written before Him for those who fear the Lord and who esteem His name. “They will be Mine,” says the Lord of hosts, “on the day that prepare My own possession, and I will spare them as a man spares his own son who serves him.” (3:16-17; cf. 1 Cor. 15:58)
 
Why should we serve God?  We should serve God because He notices and cares for those who serve Him.
 
The book closes with a summary admonition and announcement (4:4-6).
 
Summary Admonition: Remember the Law of Moses given at Horeb (4:4).
 
The admonition to observe the Mosaic covenant summarizes the focus of the first three disputations.  The people and priests had been unfaithful to the covenant.
 
Summary Announcement: God will send Elijah the prophet before the day of the LORD to reconcile the nation so that He will not have to smite the land with a curse (4:5-6).
 
The announcement that God will send a prophet like Elijah summarizes the focus of the last three disputations.  The LORD will come to purify His people and judge the wicked.
 
Theological Reflection and Application
 
God loves His people.  God’s people at times doubt God’s love and become spiritually apathetic.  God calls His people to return to Him, obey Him, and prepare for the coming of the LORD.  God rewards the faithful.
 
Messianic Thread
 
The LORD (Christ) is coming to His temple.  He will be preceded by a messenger who will prepare the way.  The Gospels identify this forerunner with John the Baptist.  The LORD will come to purify His people and establish the Messianic kingdom.
 
“Behold, I am coming quickly, and My reward is with Me” Rev 22:12a

SURVEY OF ZECHARIAH – “RETURN TO ME THAT I MIGHT RETURN TO YOU”

​Philippe R. Sterling
 
God provided visions and oracles through Zechariah concerning Israel’s purification and restoration as a priestly nation in the glorious future.  The oracles present information about Messiah’s first coming as a suffering servant and second coming in glory.
 
Introductory Matters
 
The name Zechariah means “the LORD remembers”.  He is of priestly descent.  He prophesies alongside of Haggai beginning in 520 BC (1:1).  His last dated prophecy is in 518 BC (7:1).  The two closing oracles of chapters 9—14 are undated and may have been written later in Zechariah’s life.
 
Literary Structure and Content
 
I.   Dated Revelation during the Building of the Post-Exilic Temple (1—8) 

     A.   Call to Return: God through Zechariah calls the nation to return to Him (1:1-6). 

Note the dating: In the eighth month of the second year of Darius . . .
 
          1.  Zechariah introduces himself as a recipient of the word of the LORD (1:1). 

          2.   Zechariah exhorts the people to return to the LORD so that He will return to them (1:2-3). 

          3.  Zechariah reminds the people of the fulfillment of God’s word in the past to encourage their obedience
              in the present and future (1:4-6). 

     B.   Night Visions: Through a series of visions Zechariah prophesies the reestablishment and cleansing
           of the nation under her Messiah-King (1:7—6:15). 

Note the dating: On the twenty-fourth day of the eleventh month, which is the month Shebat, in the second year of Darius . . .
 
          1.  The Vision of the Horses and Riders: God allows the sinful nations of the earth to be temporarily at ease
               as he sets the stage for the restoration of Zion (1:7-17). 

          2.  The Vision of the Four Horns and Four Craftsmen: God overthrows the nations who afflict his people
               (1:18-21). 

              Horns                               Craftsmen
              Babylon                  ←      Medo-Persia
              Medo-Persia          ←      Greece
              Greece                   ←      Rome
              Rome                     ←      Messiah
 
          3.  The Vision of the Surveyor: Jerusalem will be rebuilt and become the new world center with the Messiah
​               in residence (2:1-13).

          4.  The Vision of the Investiture of Joshua the High Priest: God replaces the filthy garments of Joshua with
               festal robes and promises to bring the Branch who will remove the sin of the land in one day (3:1-10). 

Satan accuses God’s servants.  God cleanses from sin.  God commissions to service.  God promises the complete removal of sin through the work of the Branch of whom Joshua is a symbol.  Here is a revelation of both the accuser of God’s people and the advocate of God’s people (see 1 Jn. 2:1; Rev. 12:10-11).
 
          5.  The Vision of the Golden Lampstand and the Two Olive Trees: God’s two anointed servants of the
​               priestly and royal line – Zerubbabel and Joshua – will complete the building of the temple by the power
​              of God’s Spirit (4:1-14). 

God’s people must rely upon the power of God’s Spirit to do God’s work.  God’s people must not despise the day of small things.
 
          6.  The Vision of the Flying Scroll: God will judge sin (5:1-4). 

          7.  The Vision of the Woman in the Ephah and Its Removal to Babylon: God will remove sin (5:5-11). 

God will do this as he concludes the times of the Gentiles and moves in grace to restore Israel.  Is the lid on evil (5:8) open or shut in our lives?
 
          8.  The Vision of the Four Chariots: God’s judgment will descend upon the nations (6:1-8). 

The first vision ended with the disappointing news of the angelic patrol that the nations were at rest.  In the eighth vision war chariots are attached to the horses so they can dispense judgment.
 
          9.  The Symbolic Crowning of Joshua: God will install his Priest-King as ruler over all nations (6:9-15). 

Messiah will unite the offices of Priest and King.  Thus says the Lord of hosts, “Behold, a man whose name is Branch, for He will branch out from where He is; and He will build the temple of the Lord. Yes, it is He who will build the temple of the Lord, and He who will bear the honor and sit and rule on His throne. Thus, He will be a priest on His throne, and the counsel of peace will be between the two offices” (6:12-13).
 
     C.   Question and Reply: God replies to the question concerning national fasts by rebuking present selfish
           motives, pointing to the nation’s past refusal to practice social justice and its consequences, and promising
           a national restoration in the future that will turn the fasts into feasts in the Messianic kingdom (7—8). 

Note the dating: In the fourth year of King Darius, the word of the Lord came to Zechariah on the fourth day of the ninth month, which is Chislev.
 
          1.  Zechariah tells of the question of the people of Bethel concerning their obligation with the fasts (7:1-3). 

          2.  Zechariah gives God’s negative answer consisting of a scathing rebuke of their present attitudes in
               fasting (7:4-7). 

          3.  Zechariah gives God’s negative answer of consisting of a warning from the past history of the nation of
              the consequences of not practicing social justice (7:8-14). 

          4.  Zechariah gives God’s positive answer of the promise of restoration in the glorious future where the fasts
              will be turned into feasts for Judah and all the nations who seek God’s favor (8:1-23). 

              a.  He cites God’s promise of restoration (8:1-17). 

                  1)  God declares his jealousy for Zion (1-2).
                  2)  God declares his return to Zion to dwell in Jerusalem (3).
                  3)  God declares that he will bring back his people from their various places of captivity that old and
​                       young might dwell in Jerusalem (4-8).
                  4)  God declares that he will save his people that they might become a blessing instead of a curse
​                       among the nations – this is a reason for them to be strong (9-13).
                  5)  God declares that the restoration of the nation is just as sure as the judgment had been and that
                       the people have a responsibility to live according to his commands (14-17). 

             b.  He cites God’s promise of turning the fasts into a time for joy and worship for Judah and all the
                  nations (8:18-23). 

​                  1)  God declares that the previous times of fasting will become a time of joy and worship (18-19).
                  2)  God declares that peoples from the cities of Judah and the nations will come to seek the favor of
​                       the LORD (20-22).
                  3)  God declares that the nations will view the Jew as a means for reaching God (23). 
 
 II.  Undated Revelation after the Completion of the Post-Exilic Temple (9—14) 

     A.  First Oracle: Zechariah gives the burden concerning the land of Hadrach which deals with the judgment of
          the nations by the Messiah who will deliver his covenant people and shepherd them even though they
          initially reject him and follow false shepherds (9—11). 

          1.  He tells of the deliverance of the covenant people from their enemies by the coming King who will institute
               a new order (9:1-17). 

              a.  God will judge the nations of the Syria-Palestine area and protect his people – this may refer to
                   God accomplishing his purpose through Alexander (9:1-8). 

              b.  God calls his people to rejoice because of the coming of their King [Messiah] who will first come
​                   humble and mounted on a donkey and then come to establish his dominion (9:9-10). 

              c.  God will strengthen the sons of Zion against the sons of Greece and introduce a new order (9:11-17). 

         2.  He contrasts the good shepherd from the false shepherds (10—11). 

              a.  The LORD as the ultimate shepherd will gather his flock and bring them back into the land that they
​                   might walk with him (10:1-12). 

              b.  The flock that rejects the good shepherd and follows false shepherds is doomed to slaughter (11:1-17). 

                  1)  God will destroy the land of Israel and its shepherds (1-3). 

                  2)  God commands Zechariah to shepherd the flock doomed to slaughter as a type of the Messiah the
                       flock rejects for false shepherds (4-14). 

God commands Zechariah to pasture the flock doomed to slaughter (4-6).  Zechariah pastures the flock and takes two staffs called Favor and Union (7).  The shepherd gives up the idea that he can shepherd the flock and cuts the staff called Favor in pieces to picture the breaking of the covenant with the people (8-11).  The shepherd asks for his wages and the sheep gives him thirty shekels of silver (12).  The LORD commands that the thirty shekels of silver at which they valued him be thrown to the potter in the house of the LORD (13).  The shepherd then breaks the second staff called Union (14).
 
                  3)  God commands Zechariah to take up the equipment of a worthless shepherd – perhaps the
​                       broken staffs – as a type of the shepherd who does not seek the good of the sheep (11:15-17). 

     B.  Second Oracle: Zechariah gives the burden concerning the land of Israel which deals with the purging and
          final restoration of the nation by its deliverer (12—14). 

          1.  God declares that Jerusalem and Judah will go through a time of great warfare which will end in
              deliverance (12:1-9). 

          2.  God promises to pour out a spirit of repentance upon the rulers and people of Jerusalem so that they will
               look upon “Me” whom they pierced and mourn for Him (12:10-14). 

          3.  God promises to cleanse and refine the nation as a result of the Shepherd being stricken in the house
               of those who should have loved him (13:1-9). 

          4.  God declares that he will go to battle on behalf of the nation and establish a new order of creation (14:1-8). 

          5.  God declares that he will rule over the whole earth in which all things will be “HOLY TO THE
               LORD” (14:9-21). 
​
Theological Reflection and Application
 
Zechariah prophesies to the returned exiles to encourage them to finish rebuilding the temple and to rededicate their lives to God.  The word of encouragement centers on the promise of the coming of the Messiah.  The encouragement of the people of God of any age towards faithfulness and steadfastness centers on the promise of the coming of Christ and the establishment of the Messianic kingdom.
 
Messianic Thread
 
Zechariah is one of the great Messianic books of the Old Testament.  It contains numerous prophecies of both the first and second coming of the Messiah.  Zechariah presents the Messiah as the Branch (3:1; 6:12), the royal priest (6:13), the humble king (9:9) the rejected shepherd (11:12-13; 13:7), the pierced one (12:10; 13:6), the returning king (14:3-9).  The Messianic prophecies provide the unifying thread for the book as a whole.
 
 “Yes, I am coming quickly.” Amen. Come Lord Jesus.

SURVEY OF HAGGAI – GOD FIRST

​Philippe R. Sterling
 
Seek first the kingdom of God and his righteousness and all things necessary for physical and spiritual life will be added to you.
 
Introductory Matters
 
Haggai is a post-exilic prophet of the Persian period.  He prophesies over four months during the 2nd year of Darius in 520 BC.  Along with Zechariah he exhorts the returned exiles to rebuild the temple (see Ezra 5:1; 6:14).
 
Literary Structure and Content
 
I.  Rebuild the temple (1:1—2:9).
 
Note the full dating:  In the second year of Darius the king, on the first day of the sixth month, the word of the LORD came by the prophet Haggai . . . (1:1)
 
     A. Exhortation – Consider your ways: God exhorts the people and their leaders to prioritize the rebuilding of
​         the temple and they respond and take up the work (1:2-15).
 
         1. God exhorts the people to prioritize the rebuilding of the temple (1:2-11).
 
            a. God exhorts the people to consider their priority (1:2-6).
 
               1) God states that this people keep giving the excuse that it is not yet the time to rebuild the temple (1:2).
 
               2) God questions whether it is time for them to dwell in their paneled houses while the temple lays
                   desolate (1:3-4).
 
               3) God exhorts the people: “Consider your ways!” (1:5)
 
               4) God explains that they are suffering physical need because of their wrong priority (1:6).
 
         ​b. God exhorts the people to rebuild the temple for which failure He has been disciplining them (1:7-11).
 
             1) God exhorts the people: “Consider your ways!” (1:7).
 
             2) God instructs the people to gather material and build the temple that He might be pleased with it and
​                 be glorified (1:8).
 
             3) God explains that they are experiencing material loss and drought because they have not rebuilt the
​                 temple (1:9-11).
 
         2. Zerubbabel, Joshua and the people respond and take up the work (1:12-15).
 
            a. Zerubbabel, Joshua and the remnant of the people obey God (1:12a).
 
            b. The people show reverence for God (1:12b).
 
            c. God declares through Haggai to the people: “I am with you” (1:13).
 
            d. God stirs up their spirit of Zerrubabel, Joshua and the remnant of the people and they begin the
​                work on the temple on the 24th day of the 6th month – 24 days after God’s initial exhortation to
​                them (1:14-15).
 
     B. Encouragement – Speak to Zerubbabel: God encourages the leaders and the people by abiding with them
​         and promising that the latter glory of the temple in the coming Messianic kingdom will be greater than the
​         former temple built by Solomon (2:1-9).
 
Note the partial dating:  On the twenty-first of the seventh month, the word of the LORD came by Haggai the   prophet . . . (2:1)
 
        1. God sympathizes with Zerubbabel, Joshua and the remnant of the people that their present work seems
​            small and encourages them to “take courage . . . and work; for I am with you” (2:2-4).
 
            a. God sympathizes with Zerubbabel, Joshua and the remnant of the people that the present work seems
​                like nothing in comparison to the temple Solomon had built (2:2-3).
 
            b. God encourages Zerubbabel, Joshua and the people of the land to “take courage . . . and work; for I am
​                with you” (2:4).
 
            c. God reminds them of the promise he made at the exodus from Egypt that the Divine Spirit would abide
​               in their midst and therefore they are not to fear (2:5).
 
         2. God reveals that “once more in a little while” He is going to “shake the heavens and the earth” and all
​             the nations and make the latter glory of the temple greater than the former and give peace (2:6-9).
 
             a. God reveals that “once more in a little while” He is going to shake all creation and all the nations and fill
​                 the temple with the wealth of all nations (2:6-7).
 
            b. God declares “The silver is Mine and the gold is mine” (2:8).
 
            c. God declares that the latter glory of the temple will be greater than the former and in that place He will
​               give peace (2:9).
 
II. God disciplines disobedience and blesses obedience (2:10—2:23).
 
Note the full dating:  On the twenty-fourth of the ninth month, in the second year of Darius, the word of the LORD came to Haggai the prophet . . . (2:10)
 
     A. Exhortation – Do consider: God explains the pervasive nature of impurity and promises to bless the people
​         with a good harvest as they go forward in obedience (2:11-19).
 
It has now been three months since the work on the temple began.  The people are wondering why they are not yet experiencing blessing.
 
         1. God gives an illustration of the pervasive nature of impurity (2:11-14).
 
            a. God instructs Haggai to ask the priests for a ruling (2:11).
 
            b. If something holy touches something not holy will it become holy?  No! Holiness is not contagious (2:12).
 
            c. If something unclean touches something clean will it become unclean?  Yes!  Uncleanness is
​               contagious (2:13).
 
            d. The same thing applies to the people and their work – they were unclean and everything they
​               touched became unclean (2:14).
 
         2. God declares that the people will live with the consequences of their past failure to build the temple until
​            an agricultural cycle passes and then He will bless them (2:15-19).
 
            a. Do consider from this day onward: God reminds the people they were suffering lack because they had
​               failed to follow his command to rebuild the temple (2:15-17).
 
The people had failed to obey God and rebuild the temple.  God disciplined them with bad harvests and cursed every work of their hand.
 
            b. Do consider from this day onward: God tells the people that from the 24th day of the 9th month – 3
               months after they begun work on the temple – that He would begin to bless them – Yet from this day I
​               will bless you (2:18-19).
 
The people had begun the work on the temple.  The seed was now in the ground.  The people will have to wait for the completion of the growth cycle.  God will bless them and give them a good harvest.
 
     B. Encouragement – Speak to Zerubbabel:  Through Haggai God assures Zerubbabel that He will have a
​         prominent place in the coming Messianic kingdom (2:20-23).
 
Note the partial dating:  Then the word of the LORD came a second time to Haggai on the twenty-fourth day of the month . . . (2:20)
 
         1. God declares that He is going to “shake the heavens and the earth” and overthrow the kingdoms of
​             the nations (2:21-22).
 
         2. God declares to Zerubbabel that he will have a prominent place on that day (2:23).
 
God calls Zerubbabel “My servant”.  God declares “I will make you like a signet ring, for I have chosen you.”  God had declared concerning his grandfather Coniah, “Even though Coniah the son of Jehoiakim king of Judah were a signet ring on My right hand, yet I would pull you off” (Jer. 22:24).
 
Theological Reflection and Application
 
God’s people sometime fail to prioritize God’s mission for them and focus instead on themselves.  God disciplines His people for their self-centeredness and calls them to prioritize His mission.  When God’s people once again take up God’s mission, God works with them and blesses them.  God will ultimately reward His faithful servants with a prominent role in the coming Messianic kingdom.  God’s people are to seek first the kingdom of God trusting Him to meet their present needs as they look forward to their reward in the coming Messianic kingdom (see Matt. 6:24-33).
 
Messianic Thread
 
Zerubbabel is the governor of Judea under Persian rule.  He is also heir to David’s throne.  God promises in the future to overthrow the nations of the earth and make Zerubbabel his signet ring.  This points forward to the universal rule of the Messiah, David’s greater son (see Hebrews 12:25-29).  He will establish the kingdom and restore the temple’s glory.

SURVEY OF ZEPHANIAH – THE DAY OF THE LORD AND THE HIDING PLACE

​Philippe R. Sterling
 
God providentially controls history and He demonstrates this by the Day of the LORD which includes present and future judgment of all nations and the deliverance of a remnant of Jewish and Gentile believers.
 
Introductory Matters
 
Zephaniah is the great-great-grandson of Hezekiah.  His name means “hidden by the LORD”.  He was born during the reign of Manasseh and prophesied during the reign of Josiah (640 – 609 BC).  The major theme of the book is “the day of the LORD”.
 
Literary Structure and Content
 
Superscription (1:1): The word of the LORD which came to Zephaniah . . .
 
     1.    What and Who: The word of the LORD came to Zephaniah who is a 4th descendant in the line of Hezekiah.
 
Hezekiah exercised godly leadership in Judah.  His son Manasseh turned the nation to pagan practices.  His grandson Josiah instituted godly reforms beginning in the 18th year of his reign.
 
     2.    When:  This occurred during the reign of Josiah.
 
I.  The Day of the LORD brings judgment on the whole earth (1:2—3:8).
 
This section has a reverse parallel structure:
 
            Judgment on all the earth
                        Judgment on Judah and Jerusalem
                                    Judgment on nations surrounding Judah
                        Judgment on Jerusalem
            Judgment on all the earth
 
     A  The LORD will make a clean sweep of the earth (1:2-3).
 
          1.    General: God will completely remove all things from the face of the earth (2).
 
          2.    Specific: God will cut off animals and man from the face of the earth (3).
 
The opening words of Zephaniah presents a God who is about to completely sweep the earth in judgment.  God did this before with the flood.  It was water then.  Next time it will be a fiery judgment (1:18).
 
         B  The LORD will stretch out His hand against Judah and Jerusalem (1:4—2:3).
 
               1.    Reason for the Judgment: There is a remnant of Baal worship, astral worship, syncretism of Milcom
​                      and Yahweh worship, and a turning away from or neglecting the LORD (1:4-6).
 
The people of Judah turned their back on God and put away His word.  It was in the 18th year of Josiah’s reign that Hilkiah the priest discovered a scroll of the Law in the temple and brought it to the king (2 Chr. 34:3-7).  Josiah read it and instituted reforms.
 
               2.    Description of the Judgment: The judgment will be like a great sacrifice and it is near and
                      will be terrifying (1:7-18).
 
The LORD will search Jerusalem with lamps to find and punish those who are stagnant in spirit.  This predates the philosophical stunt of the Greek cynic Diogenes who went through the streets in the daytime carrying a lamp claiming to look for an honest man.
 
               3.    Invitation to Seek the LORD:  Those who seek the LORD may be preserved from the LORD’s
​                     anger (2:1-3).
 
Zephaniah encourages the people to seek the LORD.  If they seek righteousness and humility they may be hidden in the day of the LORD’s anger.  The Hebrew word for “hidden” in verse 3 is a synonym for the word that makes up Zephaniah’s name.  The word “perhaps” indicates that this is not a guarantee for every occasion.
 
             C  The LORD will destroy the nations surrounding Judah (2:4-15).
 
                  1.    To the West of Judah: God will destroy Philistia and give its land to the remnant of Judah (4-7).
 
                  2.    To the East of Judah: God will destroy Moab and Ammon and give their plunder to the
                        remnant of Judah (8-11).
 
                  3.    To the South of Judah: God will slay the Ethiopians (12).
 
                  4.    To the North of Judah: God will destroy Assyria and Nineveh (13-14).
 
Zephaniah predicts the fall of Nineveh.  This occurs in 612 BC.
 
         B’ The LORD pronounces woe on Jerusalem (3:1-7).
 
             1.    Spiritual Condition of the City: Jerusalem is rebellious and defiled (1-4).
 
             2.    God’s Nature: God is righteous and just (5).
 
             3.    Coming Judgment: Judgment is sure to come since even when given the opportunity the city
                   refused to change (6-7).

God provided a hiding place for his people.  He repeatedly called them to seek him.  But they would not.  Jesus would also say centuries later, “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing.  Look, your house is left to you desolate” (Matt. 23:37-38).
 
     A’ The LORD assembles the nations for judgment (3:8).
 
God announces His judgment on Judah and all the nations.  Here comes the judge!
 
II.  The Day of the LORD brings deliverance for a remnant from the nations and Israel who take refuge in the
     name of the LORD (3:9-20).
 
A remnant from the nations and Israel will take refuge in the LORD.  For them the LORD will take away His judgment.  He will exalt over them with joy.
 
     A.   There will be deliverance for a remnant from the nations who call on the name of the LORD (3:9-10).
 
     B.   There will be deliverance for the remnant of Israel who takes refuge in the name of the LORD (3:11-13).
 
     C.   Jerusalem will rejoice in the presence of the LORD, King of Israel (3:14-17).
 
     D.   The LORD will gather His people and give them renown among all the peoples of the earth (3:18-20).
 
Theological Reflection and Application
 
Zephaniah vividly pictures the day of the LORD.  The day of the LORD is the day of God’s temporal judgment.  It may apply to past judgment, imminent judgment, and distant future judgment (eschatological).
 
Zephaniah stresses God’s righteousness, justice, and willingness to receive those who seek Him.  He highlights God’s relationship to Israel first in judgment (1:4-13; 3:1-7) and then in taking away His judgments and coming to rule in their midst (3:14-17). 
 
Seek the LORD . . . perhaps you will be hidden in the day of the LORD’s anger (2:3).  Make God your hiding place.
 
Messianic Thread
 
The King of Israel, the LORD, will rule in the midst of Israel (3:15).  He is a victorious warrior who will rejoice over his people and love them (3:17).

SURVEY OF HABAKKUK – THE RIGHTEOUS LIVE BY FAITH

Philippe R. Sterling
 
The righteous live by faith in the face of God’s righteous judgments toward His people and the nations.
 
Introductory Matters
 
Habakkuk is a prophet who only appears in this book of the Old Testament.  We only know his name and profession.  He may have lived through the reforms of Josiah in Judah (640 – 609 BC).  He likely published this oracle during the reign of Jehoiakim in a time of political, moral and spiritual degeneration (609 – 598 BC).  He would have seen the collapse of the Assyrian Empire and the ascendency of the Babylonian Empire.  The New Testament cites passages from the book four times (Acts 13:40-41; Rom. 1:16-17; Gal. 3:11; Heb. 10:37-38).
 
Literary Structure and Content
 
1st Superscription (1:1): The oracle which Habakkuk the prophet saw.
 
Oracle (1:2—2:20): Habakkuk dialogues with God concerning God’s justice.
 
The oracle (burden) is made up of two prophetic protests and two divine responses.
 
A.   Habakkuk’s 1st Protest (1:2-4): A perplexed Habakkuk asks God why He allows injustice to prevail in Judah.
 
B.   God’s 1st Response (1:5-11): God replies that He is going to judge Judah by bringing the Chaldeans against them.
 
God is going to do a wondrous work of judgment in Habakkuk’s day.  The Apostle Paul applies this passage to God’s wondrous work of judgment on Israel for rejecting Christ in his day (see Acts 13:40-41).
 
God is going to judge Judah by bringing the Chaldeans against them.  They are a proud and ruthless people who sweep through the earth to take what is not theirs.  Their authority originates from themselves and their own strength is their god.  God will hold them accountable.
 
C.   Habakkuk’s 2nd Protest (1:12—2:1): A troubled Habakkuk asks how God can use an even more unrighteous
      nation to judge His people and stations himself to watch for God’s answer and consider how he might further reply
      when reproved.
 
Habakkuk likens the Chaldeans to fishermen.   They gather nations as fish in the sea with a net.  They then worship the net.
 
D.   God’s 2nd Response (2:2-20): God replies that He will also judge the Chaldeans for their wickedness and instructs
      Habakkuk to wait for the appointed time of the fulfillment of the vision and live by faith.
 
     1.    Wait: God instructs Habakkuk to record the vision that he might warn the people and then wait for the
           appointed time of its fulfillment (2-3).
 
The vision concerns God’s deliverance of Israel from its enemy.  The fulfillment of the vision is for an appointed time.  Though it should tarry, it will be on time.  The Septuagint has the wording of 2:3b as “though he should tarry, wait for him; for he will surely come, and will not tarry.”  Hebrews 10:37 applies the Septuagint text of Hab. 2:3b to the Second Coming of Christ.
 
     2.    Live by Faith: God states that the righteous will live by his faith in contrast to the proud one whose soul is not
​           right (4-5).
 
     3.    Taunt Song: The nations will take up a taunt song against the Chaldeans made up of five woes for wicked
​           behavior then all the earth will be silent before the LORD (6-20).
 
          a.    Theft (6-8): Woe to him who increases what is not his.  He will be looted.
          b.    Unjust Gain (9-11): Woe to him who gets evil gain for his house.  He is sinning against himself.
          c.    Violence (12-14): Woe to him who builds a city with bloodshed.  He toils for nothing for the earth will be filled
                with the knowledge of the LORD.
          d.    Drunkenness (15-17): Woe to you who makes your neighbors drunk.  You will be disgraced for the cup in
                the LORD’s hand will come around to you.
          e.    Idolatry (18-19). Woe to him who says to a piece of wood, “Awake”.  There is no profit in it.

​          The LORD is in His holy temple.  Let all the earth be silent before Him. (20)
 
The five woes primarily apply to the Chaldeans.  But they also bear upon the wickedness of the leaders and people of Judah and that of any people.
 
2nd Superscription (3:1): A prayer of Habakkuk the prophet, according to Shigionoth.
 
Habakkuk offers prayer with deep feeling.  Shigionoth indicates great degree of feeling.
 
Prayer (3:2-19): Habakkuk petitions God for mercy, proclaims God’s coming in majesty and overcoming power, and prescribes faith in the midst of dire circumstances.
 
A.   Petition (2): Habakkuk asks God to remember mercy in the midst of wrath.
 
Habakkuk heard the report about God and feared.  He petitions God for renewal as in times past.  He petitions God to “in wrath remember mercy”.  Wrath and mercy are the twin themes of the book.
 
B.   Theophany (3-15): God comes in majesty and power to deliver His people and destroy their enemies.
 
     1.    The Holy One comes to judge the nations (3-7).
 
This section and the next section detail the vision spoken of in 2:3.  This may be a preview of the coming Christ.  He is the Holy One who comes in glory to judge the nations (see Rev. 19:11-16).
 
     2.    The LORD delivers His people (8-15).
 
The LORD comes for the deliverance of Israel as He has many times in the past.  God’s anointed (Christ or Messiah) brings salvation (3:13a).  He strikes the head of the house of evil (3:13b; cf. Gen. 3:15).
 
C.   Faith (16-19a): Habakkuk affirms faith in God in the midst of dire circumstances.
 
Note Habakkuk’s initial emotional state: heart pounded, lips quivered, body trembled.  His nation will be invaded.  The invading nation will in turn encounter calamity.  His emotional state then changes.  He will wait quietly for the day of distress.  He now trusts God for His judgments and dealings with both his nation and the Chaldeans.
 
There will be total national devastation.  The harvest of the fig tree, grape vine, olive tree, and fields will all fail; the sheep and cattle will all disappear. Habakkuk decides to make God his joy.  God is his salvation.  God is his strength.  God will make his feet like hinds’ feet and enable him to live in precipitous places.
 
Postscript (3:19b): For the choir director on my stringed instruments.
 
Theological Reflection and Application
 
The Apostle Paul uses Hab. 2:4 to encourage believers to draw upon the power of God to live from faith to faith (Rom. 1:16, 17).  We begin the Christian life by being justified by faith (Gal. 3:11) and we continue to live by faith.  The author of Hebrews also cites Hab. 2:3-4 to encourage a life of faith in light of the coming of Christ (10:37-38).  Believers need to live by faith until the return of Jesus.
 
Messianic Implication
 
The book of Hebrews equates the ultimate fulfillment of Habakkuk’s vision with the suffering of believers in the world and the coming of Christ to reward the ones who live by faith (10:32-38).  Until then the Lord says, “My righteous one shall live by faith”.   The Lord will first come to meet believers in the air at the rapture and then return with them to deliver Israel, judge the nations and establish the Messianic kingdom (see 1 Thess. 4:13-17; Rev. 19:11-16).

SURVEY OF JONAH – GOD’S COMPASSION FOR ALL PEOPLES

​Philippe R. Sterling
                  
While Israel is an ineffective servant under discipline, God preaches deliverance to the Gentiles through his prophetic messenger.
 
Introductory Matters
 
The book is written by Jonah the son of Amittai.  Second Kings 14:25 states that he is a prophet in the reign of Jeroboam II of Israel (782-753 BC) and that he is from Gath-hepher which is about three miles north of Nazareth.  Jonah is an historical prophet and the book is a record of what happened to him.  Jesus refers to the book as history and ties his resurrection to Jonah’s experience (Matt 12:38-42).
 
Literary Structure and Content
 
The Book of Jonah divides into seven episodes.  Episodes 1-3 and 4-6 parallel each other.  Episode 7 provides a climactic lesson about God’s compassion.
 
Episode 1 – Jonah’s Call and Disobedience: God calls Jonah to go to Nineveh and prophesy against it but Jonah disobeys and gets on a ship to Tarshish (1:1-3).
 

• Jonah’s Commission: God calls Jonah to go to Nineveh and prophesy against it for its wickedness before God (1-2). 

Nineveh is the capital of the Assyrians.  Jonah does not like the Assyrians.  They are a wicked people known for their depravity and cruelty.  God wants Jonah to take a message of judgment to them.
 

• ​Jonah’s Disobedience: Jonah flees from the presence of God and gets on a ship to go to Tarshish (3). 

God says “Go” and Jonah says “No”.  Instead of going east to Nineveh, Jonah gets on a ship to go Tarshish which is 2,000 miles west of Nineveh.  This is about as far from Nineveh that it is possible for Noah to go in that day.
 
Episode 2 – Jonah and the Pagan Sailors: God pursues Jonah by sending a storm that leads the sailors to call upon Him for their deliverance and hurl Jonah into the sea in accordance with Jonah’s instruction (1:4-16).  Scene: On a Ship
 
This episode follows a reverse parallel structure with a single central point:
 
A  God appoints a storm that threatens the ship (4).
    B  The sailors try to save the ship by hurling cargo and call to their gods (5-6).
        C  The sailors ascertain from the lot that Jonah is the cause of their plight (7).
             D  The sailors demand an explanation from Jonah (8).
                  E  Jonah testifies that he is a Hebrew who fears Yahweh the Creator (9).
             D’ The sailors demand an explanation from Jonah concerning his flight (10).
        C’ The sailors ascertain from Jonah what they must do to save the ship (11-12).
    B’ The sailors try to save the ship by rowing harder and call upon Yahweh (13-14).
A’ The sailors hurl Jonah into the sea and the sea stops its raging (15).
Postscript: The sailors fear Yahweh greatly and sacrifice to Him (16).
 
The heart of the structure is Jonah’s testimony of Yahweh (9).  The postscript highlights the sailors’ response to the revelation of Yahweh (16).
 
Episode 3 – Jonah’s Thankful Prayer: Jonah responds with thanksgiving to God’s grace towards him in delivering him from death (1:17—2:10).  Scene: In a Fish
 

• God appoints a fish to swallow Jonah and Jonah remains in the stomach of the fish for three days and three nights (1:17). 
  
• Jonah prays from the stomach of the fish (2:1-9).

 
Jonah’s psalm has a reverse parallel structure:
 
Setting: Jonah prayed to Yahweh his God from the stomach of the fish (1).
A  Prayer for Help: In his distress Jonah prayed to God and God heard him (2).
    B  Though expelled from God’s sight Jonah looked toward God’s holy Temple (3-6a).
        C  Descent: Jonah descended to the roots of the mountains -- death (6a).
        C’ Ascent: Jonah ascended from the pit – God raised him from the dead (6b).
    B’ As he was expiring Jonah continued to turn to God in His holy Temple (7).
A’ Prayer of Thanksgiving: Jonah promises to sacrifice and thank God (8-9a).
Postscript: Salvation is from Yahweh (9b).
 

• God commands the fish to vomit Jonah onto dry land (2:10). 

One of the sculptures found in Nineveh is that of Dagon the fish-god who is half-fish and half-man and who was said to send messengers from the sea.  Jonah’s encounter with the fish may have contributed to the impact of his proclamation.
 
Episode 4 – Jonah’s Re-Call and Obedience: God calls Jonah again to go to Nineveh and prophesy against it and Jonah obeys (3:1-3a).
 

• Jonah’s Re-Commission: God re-calls Jonah to go to Nineveh and proclaim God’s proclamation (1-2). 
  
• Jonah’s Obedience: Jonah gets up and goes to Nineveh (3a).

 
Episode 5 – Jonah and the Pagan Ninevites: The people of Nineveh believe in God and turn from their wicked ways and God relents from the calamity which He had declared He would bring upon them (3:3b-10).  Scene: In Nineveh
 
Setting: Nineveh was a great city – 3 days walk (3b)

1. Jonah began to go through the city proclaiming its destruction in 40 days (4).
2. The people of Nineveh believed in God and fasted and put on sackcloth (5).
3. The king of Nineveh put on sackcloth and sat in ashes (6).
4. The king of Nineveh issued a proclamation that people and animals fast and put on sackcloth, and that everyone pray earnestly and turn from evil in hopes that God would relent of His declared judgment – Who knows, God may turn and relent (7-9).
5. When God saw the repentance of the Ninevites He relented of the calamity He had declared (10). 

Episode 6 – Jonah’s Angry Prayer: Jonah responds with anger to God’s grace towards the Ninevites in turning back His judgment from them (4:1-4).
 

1. Jonah is angry with God’s action (1).
2. Jonah questions God’s compassion which to forestall he had fled to Tarshish (2).
3. Jonah asks for death saying that “death is better than life” (3).
4. God questions Jonah’s anger (4). 

Episode 7 – God’s Lesson on Compassion for Jonah: God teaches Jonah about His compassion for people and animals using a plant as an object lesson (4:5-11).  Scene: Outside Nineveh
 

1. Jonah builds a shelter east of the city and watches the city to see what would happen to the city (5).
2. God appoints a plant to shade Jonah which makes him greatly happy (6).
3. God appoints a worm which kills the plant (7).
4. God appoints a scorching wind which with the sun afflicts Jonah and he begs to die saying “death is better to me than life” (8).
5. God questions Jonah’s anger who answers that he is angry enough to die (9).
6. God addresses Jonah’s compassion for a plant which comes up overnight and perishes overnight and brings up the question of His compassion for people and animals – Should I not have compassion on Nineveh? (10-11) 

This episode is not in parallel with the other episodes.  It provides a climax for the book.  It ends with an unanswered question.  This leaves the readers or listeners to wonder if Jonah’s attitude is their attitude.  Should God not have compassion?
 
Theological Reflection and Application
 
Wickedness brings judgment.  Disobedience brings discipline.  Repentance brings compassion.
 
Everyone and everything obeys God: wind, sea, lots, sailors, fish, Ninevites, plant, worm, wind.  Jonah who fears God does not obey.  God says “Go” and Jonah says “No”.  He does not want to obey because He knows that God is compassionate and might spare the Ninevites if they turn to Him.
 
[God] is gracious and compassionate, slow to anger and abundant in lovingkindness, and one who relents concerning calamity (4:2).  Whoever will call on the name of the LORD will be saved (Rom 10:13; Joel 2:32; Jonah 1:14; 3:8-9).
 
How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher?  How will they preach unless they are sent? (Rom 10:14-15a)  Go into all the world and preach the gospel to all creation (Mark 16:15).
 
Messianic Thread
 
Jesus compares His resurrection from the dead to that of Jonah (Matt. 12:38-40; 16:4).  Jonah’s descent into death and ascent to life is a type of the death and resurrection of the Messiah. 
 
Jesus commissions his disciples to go preach the good news of His death and resurrection to all creation (Mark 16:15).  The person who believes will be saved.

SURVEY OF OBADIAH – RETRIBUTION ON EDOM (AND THE NATIONS)
What Goes Around Comes Back Around  —  God will avenge Israel against Edom (and the nations).
 
Philippe R. Sterling

Introductory Matters
 
Obadiah is the shortest book of the Old Testament.  The name of the prophet means “servant of Yahweh”.  He may have prophesied during the reign of Jehoram which lasted from 848 to 841 BC (see 2 Chron. 21).  God declares judgment on Edom for its hostile attitude and actions towards Judah.  Edom becomes a symbol for nations who are hostile to God’s kingdom program and who will face God’s judgment in the day of the LORD when He delivers and restores Israel.  The book is a message of hope for Judah.
 
Historical Perspective

• The patriarchs of Edom and Israel were Esau and Jacob (see Gen. 25—27).  Their conflict began with a struggle in the womb of Rebekah.
• The nation of Edom occupied the highlands and red sandstone cliffs on the southeastern edge of the Dead Sea.
• The Edomites had a strong tribal organization that formed a monarchy before Israel’s exodus from Egypt (Gen. 36:1-30).
• They denied the Israelites passage to the east and threatened them with force (Num. 20:14-21). 
• Hostility endured for centuries.  Saul, David, and Solomon had problems with Edom.
• During the reign of Jehoshaphat Edom joined the Ammonites and the Moabites in an attack against Judah, but then Ammon and Moab turned on the Edomites and destroyed them before destroying each other (see 2 Chron. 20:1-25).
• Edom revolted against Judah during the reign of Jehoram (2 Chron. 21:8).
• Edom attacked Judah during Ahaz’s reign (2 Chron. 28:17).
• Edom encouraged Babylon to destroy Jerusalem in 586 BC (Ps. 137:7).
• Herod the Great was an Edomite.

 
Literary Structure and Content
 
The Vision of Obadiah: This is the message from the Lord God that came in the form of a vision to Obadiah, “the servant of the LORD”, concerning Edom (1:1a).
 
I.   Retribution on Edom: God will destroy Edom for its treatment of Israel (1:1b-14).
 
     A.   Certainty of Retribution: God will destroy Edom (1b-9).
 
           1.    God has summoned the nations to defeat a despised Edom in battle (1b-2).
           2.    The pride of Edom has deceived it into thinking that it cannot be defeated (3).
           3.    God will bring Edom down and leave it with nothing (4-6).
           4.    The alliances of Edom will turn against it (7).
           5.    The wisdom and military might of Edom will be of no help in its day of destruction (8-9).
 
     B.   Causes of Retribution: Edom did violence to Jacob (10-14).
 
           Summary: God will cut off Edom because it did violence to Jacob (10).
           1.    Edom did not aid Jerusalem but helped its oppressors (11).
           2.    Edom gloated in the misfortune of Judah (12-13).
           3.    Edom killed or captured the fugitives from Judah (14).
 
II.  Restoration of Israel: God will judge the nations and restore Israel (1:15-21a).
 
     A.   God and the Nations: God will judge the nations on the day of the LORD (15-16).
 
God’s destruction of Edom is similar to His destruction of all the nations when they oppose Him.
 
           1.    Day of the LORD: The day of the LORD draws near on all the nations (15a).
           2.    Law of Retribution: “As you have done, it will be done to you.  Your dealings will return on your own
                  head” (15b).
           3.    God’s Holy Mountain: God will destroy the nations for what they do to Jerusalem (16).
 
The law of retribution is in keeping with God’s promise to Abraham, “I will bless those who bless you; and the one who curses you I will curse” (Gen. 12:3).  It may also be a general rule of life.  Galatians 6:7 states, “Do not be deceived, God is not mocked; for whatever a man sows; this he will also reap.” We have the contemporary proverb, “What goes around comes back around.”  We can apply it as a negative form of the golden rule, “Don’t do unto others what you don’t want done unto you.”
 
     B.   God and the Nation: Israel will possess its land – including Edom (17-21a).
 
           1.    A holy remnant will possess Mount Zion (17).
           2.    God will use Israel to consume Edom (18).
           3.    Judah will possess the mountain of Esau and enlarge its territory (19-20).
           4.    The kingdom on Zion will judge Edom (21a).
 
And the kingdom will be the LORD’S (1:21b).
 
Theological Reflection and Application
 
The Book of Obadiah provides an example of the adage “pride goes before a fall” (see 1 Cor. 10:12).  God is opposed to the proud, but gives grace to the humble (James 4:6; 1 Pet 5:5).

What goes around comes back around.  A person's actions, whether good or bad, will have consequences for that person (Gal 6:7).  How does the biblical principle of sowing and reaping differ from the eastern religious view of karma?

Messianic Thread
 
God installs His King upon Zion, His holy mountain (Ps. 2:6).  Ultimately this King is the Messiah who strikes down the nations and rules over them with a rod of iron (Rev. 19:15).  And the kingdom will be the LORD’S (Obadiah 1:21b).

SURVEY OF AMOS – THE LORD ROARS

​Philippe R. Sterling
 
God is faithful to His covenant promises in bringing about cursing and blessing.
 
Introductory Matters
 
Amos prophesied during the reigns of Uzziah king of Judah and Jeroboam king of Israel.  The common years of their reigns were 767 to 753 BC.  Amos was a herder of sheep and grower of sycamore figs from Tekoa near Bethlehem (1:1 and 7:14).  He was from Judah and God sent him to prophesy against the Northern kingdom of Israel.
 
Literary Structure and Content
 
Superscription: Amos received visions and prophesied during the reigns of Uzziah of Judah and Jeroboam of Israel (1:1).
 
God calls Amos to leave his homeland of Judah and go to the northern kingdom of Israel to preach a harsh message of judgment.  Israel is prosperous, full of social injustice, religious hypocrisy, and arrogance.
 
I.      Eight Warnings of Impending Judgment: God will judge the nations and His nation for their sins (1:2—3:8)
 
        A.   Theme: The LORD roars from Zion (1:2).
 
        B.   Eight Roars of Impending Judgment: Amos declares God’s judgments against the nations and against
​              His nation for unrighteousness (1:3—2:16).
 
The eight judgments each begin with the words “For three transgressions . . . and for four”.  The phrase indicates God’s patient delay of judgment over repeated acts of evil that are piled on the judgment scale and then one tips the scale making God’s judgment unavoidable.  The oracles expose the fourth sin.  The fourth sin leads God to say to the nation “I will not turn away its punishment”.  What sins arouse God’s inevitable temporal judgment?  Amos uses the effective technique of drawing his audience’s attention by first focusing on the sins of the surrounding nations and then focusing on them.
 
              1.    The Nations: God will judge the nations for their sins against humanity.
 
                    a.    The Roar against Damascus: God will judge Damascus for cruelly treating prisoners (1:3-5).
                    b.    The Roar against Philistia: God will judge Gaza for selling people into slavery (1:6-8).
                    c.    The Roar against Tyre: God will judge Tyre for selling people into slavery (1:9-10).
                    d.    The Roar against Edom: God will judge Edom for its smoldering resentment of Israel (1:11-12).
                    e.    The Roar against Ammon: God will judge Ammon for its violence against women and children in
                          the womb (1:13-15).
                    f.     The Roar against Moab: God will judge Moab for desecrating the remains of the dead (2:1-3).
 
              2.    God’s Nation: God will judge His people for their sins against Him, His covenant and His commandments.
 
                    a.    The Roar against Judah: God will judge Judah for not keeping His commandments (2:4-5).
                    b.    The Roar against Israel: God will judge Israel for exploiting the poor and refusing to heed His
                          word (2:6-16).
 
II.    Three Writs of Indictment and Wailing and Woe: God brings judgment upon Israel for its ignorance
​       of righteousness, insincere worship, and unethical behavior (3:1—6:14).
 
        A.   Ignorance of How to Do Good – Hear this Word: God brings judgment upon Israel because of ignorance
              of how to do what is right (3:1-15).
 
Note the seven rhetorical questions in verses 3-6.
 
Amos brings warning of God’s impending judgment in verses 7-8: Surely the Lord God does nothing unless He reveals His secret counsel to His servants the prophets.  A lion has roared! Who will not fear? The Lord God has spoken! Who can but prophesy?
 
        B.   Insincere Worship – Hear this Word: God brings judgment upon Israel because of social injustice
              and insincere worship (4:1-13).
 
God repeatedly disciplines with the hope of bringing about repentance.  But Israel does not return to Him – “Yet you have not returned to Me” (4:6, 8, 9, 10, 11).  Now the nation must prepare to meet God in judgment – “Prepare to meet your God, O Israel” (4:12).  Amos uses three doxologies to introduce God (4:13; 5:8; 9:6-7).
 
First Doxology: For behold, He who forms mountains and creates the wind and declares to man what are His thoughts, He who makes dawn into darkness and treads on the high places of the earth, the LORD God of hosts is His name (4:13).
 
        C.   Unethical Acts – Hear this Word: God brings judgment upon Israel because of unethical behavior (5:1-15).
 
Amos sings a funeral song for Israel (5:1-3).  She will soon go into exile.
 
Second Doxology: He who made the Pleiades and Orion and changes deep darkness into morning, who also darkens day into night, who calls for the waters of the sea and pours them out on the surface of the earth, the LORD is His name (5:8).
 
God notes the prevailing unethical behavior of the people (5:10-13).  They hate justice.  They hate truth.  They impose heavy rent on the poor.  They pervert righteousness.  God exhorts the nation to seek Him that they may live (5:4).  If they seek good and not evil, God may yet be gracious (5:14-15).
 
        D.   Wail of the Nation – Alas: God notes that the people will lament on the day that He judges them and
              sends them into exile (5:16-27).
 
The nation will wail at God’s judgment.  They misunderstand the Day of the LORD (5:18).  God rejects insincere religious ritual.  He takes heed of righteous behavior – Let justice roll down like waters and righteousness like an ever-flowing stream (5:24).
 
        E.   Woe to the Nation – Woe: God announces woe upon the nation for it will go into exile (6:1-14). 
 
The nation has a misplaced confidence in its wealth and ease – Woe to those who are at ease in Zion . . . those who recline on beds of ivory (6:1, 4).  God will deliver up the nation to captivity.
 
III.   Five Visions of Judgment: Amos describes five visions of God’s coming judgment of Israel (7:1—9:10)
 
        A.   Locust Swarm – Judgment Turned: Amos sees a locust swarm about to devour the land and asks God
              to pardon; and God draws back the judgment (7:1-3).
 
        B.   Consuming Fire – Judgment Turned: Amos sees a fire that began to consume the farm land and asks God
              to stop; and God draws back the judgment (7:4-6).
 
        C.   Lord’s Plumb-line: Amos sees God with a plumb-line and God says He will no longer withhold
              judgment (7:7-9).
 
God is like a building inspector of the house of Israel.  The plumb line reveals that the walls are completely out of alignment.  The house must be demolished.
 
Interlude – Opposition of Amaziah:  Amaziah priest of Bethel tries to stop Amos from speaking and Amos delivers a prophecy of judgment against Amaziah (7:10-17).
 
        D.   Basket of Summer Fruit: Amos sees a basket of ripe summer fruit indicating that Israel was ripe for
              judgment (8:1-14).
 
        E.   The Lord at the Altar: The worship of the northern kingdom will not save them from judgment for it
​              has become like a foreign nation to God (9:1-10).
 
God stands by the altar at Bethel which falls upon the heads of the people.  God will search out and destroy all the fugitives.  Israel is no better than a foreign nation.
 
Third Doxology: The Lord God of hosts, the One who touches the land so that it melts, and all those who dwell in it mourn, and all of it rises up like the Nile and subsides like the Nile of Egypt; the One who builds His upper chambers in the heavens and has founded His vaulted dome over the earth, He who calls for the waters of the sea and pours them out on the face of the earth, the Lord is His name (9:5-6).
 
IV.  Five Promises of Restoration: God promises to restore the nation (9:11-15).
 
Amos closes the book with a ray of hope.  God will one day reestablish the line of David and restore the nation to the land in a messianic age of blessing.
 
        A.   Restoring House of David: God will reinstate the Davidic line (11).
        B.   Rule over the Nations: God will restore the nations under the rule of Israel (12).
        C.   Renewal of the Land: God will make the land extraordinarily fruitful (13).
        D.   Return to the Land: God will restore Israel to the land (14).
        E.   Reestablished Forever: God will forever root Israel on the land (15).
 
Theological Reflection and Application
 
God is sovereign over the world.  He is the judge of the nations.  He will not tolerate unrighteousness on the part of any nation.  God is not merely the God of Israel or Judah, but has basic standards for human relations and will not forever tolerate any nation’s barbarity and brutality.  He holds all nations accountable.
 
What sins arouse God’s judgment?  Human cruelty rouses God’s anger.  God punishes disregard for the value and dignity of human life.  The primary sins of Israel were exploiting the poor and refusing to hear the Word of God.  What might be our fourth transgression today?
 
Amos asks, Can two walk together, unless they are agreed? (3:3) God called Israel to walk with Him.  He delivered them out of Egypt.  He met them at Sinai to begin to walk with them as His holy nation.  He clearly defined the terms of that walk in the covenant and in the commandments.  The destination of the walk was not just the Promised Land, but companionship with Him through history.  Israel ceased to walk with God and was sent into exile.  God will one day restore the nation on its land.
 
The image of the Christian life is a walk with Christ, As you have therefore received Christ Jesus the Lord, so walk in Him (Col 2:6).  Walk worthy of the calling with which you were called (Eph 4:1-2).  How’s your walk?  God has spoken.  Have we heeded?
 
Messianic Thread
 
Amos concludes the book with the promise of messianic restoration and blessing.  God will rebuild the fallen booth of David in the days to come (9:11).  Jesus is the Lion that is from the tribe of Judah (Rev 5:5).  He is the judge of the nations.

​SURVEY OF JOEL – THE DAY OF THE LORD

Philippe R. Sterling
 
God visits divine correction upon His people that they might return to Him and experience His deliverance and blessing before the great and awesome day of the LORD.
 
Introductory Matters
 
There is no settled date for the writing of the book of Joel.  Some ascribe it to the early pre-exilic period of the nation of Judah in the 9th century BC, others to the post-exilic community of the 6th or 5th century BC.  I surmise that it was probably written in the latter period of the 9th century in the time of Joash and Jehoiada.  We know little about Joel.  The meaning of his name is the LORD is God.  He is a prophet to the elders and inhabitants of the land of Judah.  His message focuses on the day of the LORD.
 
Literary Structure and Content
 
Introduction (1:1-3)
 
1.    Author: The word of the LORD came to Joel (1:1).
2.    Opening Address: Joel directs the LORD’S message to contemporary and future generations (1:2-3).
 
History​​ (1:4–2:27)
 
I.      Recent Day of the Locust: After a terrible locust invasion and drought has devastated the land Joel calls upon
       its inhabitants to wake up, wail and cry out to the LORD since the present reality is a harbinger of an
​       impending day of the LORD that will bring even greater destruction (1:4-20).
 
       A.   Locust Invasion: A locust invasion has eaten everything (4-7).
       B.   Call to Wail and Cry out to the LORD: Joel calls for the inhabitants of the land and its spiritual leaders to
             wake up, wail, and cry out to the LORD (8-14).
       C.   Harbinger of the Day of the LORD: Joel bewails an impending day of the LORD that will bring even
             greater destruction than the present reality of the locust invasion, drought and brush fires (15-20).
 
II.    Impending Day of the LORD: God calls for Joel to sound the alarm of an impending day of the LORD that
       will involve the invasion of a devastating foreign army (2:1-11).
 
       A.   Warning Trumpet: God instructs Joel to blow a trumpet of alarm in Zion (1a).
       B.   Day of the LORD Is Coming: The great and awesome day of the LORD that will bring the invasion
             of a devastating foreign army is impending (1b-11).
 
III.   Appeal to Return to the LORD: There is still time for the people to return to the LORD and ask Him to spare
       them in accordance with His grace and compassion (2:12-17).
 
       A.   God’s Appeal: God appeals to His people to return to Him at the present time with all their heart, and
             with fasting, weeping and mourning (12).
       B.   Joel’s Encouragement: Joel encourages the people to rend their hearts and return to the LORD since
             He is gracious and compassionate and might turn and relent and leave a blessing behind Him (13-14).
       C.   Assembly Trumpet: God instructs Joel to blow a trumpet in Zion to gather the people for a solemn
             assembly that they might ask Him to spare them (15-17).
 
IV.  Answer of the LORD – Postponement of Impending Day of the LORD: God promises to respond to the cry of
      His people and remove the northern army and restore the land making up for the locust devastation that they
      might praise Him and know that He is in their midst and that He is the LORD their God (2:18-27).
 
       A.   God’s Answer: God answers and says to the people that He will restore the land and remove the
             northern army – which is perhaps the army of Assyria (2:18-20).
       B.   Joy of the People: Joel tells the people to rejoice in the goodness of the LORD (2:23-24).
       C.   Praise of the People: God tells the people that He will make up for the locust devastation that they
             might praise Him and know that He is in their midst and that He is the LORD their God and that they will
​             not be put to shame (2:25-27).
 
Eschatology​ (2:28–3:16)
 
V.   Promise of the Spirit:  Sometime after this God will pour out His Spirit upon all mankind (2:28-29).
 
VI.  Ultimate Day of the LORD: God will display His wonders in the sky and on the earth before the great
      and awesome day of the Lord comes and deliver those who call on His name and then judge the nations in
      the Valley of Jehoshaphat (2:30—3:16).
 
       A.   Display of God’s Wonders – Before the Day: God will display His wonders in the sky an on the earth the
             great and awesome day of the LORD comes (2:30-31).
       B.    Deliverance of those who Call upon God: God will deliver those who call upon Him on Mount Zion
              and in Jerusalem (2:32).
       C.   Judgment of the Nations – In those days: In those days and at that time when He restores Judah
             and Jerusalem, God will enter into judgment with the nations in the valley of Jehoshaphat which is also
             called the valley of decision (3:1-15).
       D.   Refuge for Israel: The LORD will be a refuge for Israel which will once again be in covenant relationship
             with Him (3:16).
 
Conclusion – Israel’s Ultimate Restoration – In that Day (3:17-21)
 
1.    Holy City: Israel will once again be in covenant relationship with God and Jerusalem will be holy (17)
2.    Fruitful Land: In that day the land will be extremely fruitful with a spring flowing from the temple of the LORD
​       but Egypt and Edom will be desolate (18-19).
3.    Inhabited City: Judah and Jerusalem will be inhabited for all generations (20).
4.    Resident LORD: The LORD will vindicate His people and dwell in Zion (3:21).
 
Theological Reflection and Application
 
God disciplines His people for unfaithfulness to the covenant by sending a locust invasion that devastates the land.  An invading army will follow the locust invasion unless the nation returns to the LORD.  God will relent and bless the nation if it returns and calls upon Him.  There will be a future day of the LORD when He will judge the nations and deliver those who call upon Him.  After the judgment, the LORD will heal the land, restore Israel, and dwell in Zion.  The phrase “the day of the LORD” occurs explicitly five times in the book (1:15; 2:1, 11, 31; 3:14) and three times implicitly as “in those days” (2:29; 3:1) and “in that day” (4:18).
 
Note these truths:
 

1. God disciplines His people for sin.  He may first use natural calamities and then follow with foreign invasion.
2. God is gracious and may relent if His people return to Him.
3. God will judge the nations in the day of the LORD and establish the Messianic kingdom.
4. Turn from God and experience His severe discipline.
5. Return to God and experience His gracious restoration.

 
Messianic Thread
 
The main Messianic thread concerns the day of the LORD and the dwelling of the LORD in Zion.  The LORD will judge the nations in the valley of Jehoshaphat.  The LORD will dwell with His people.  The New Testament verifies that this will be Christ.
 
Jesus promised his disciples that he would send the Spirit after he departed (John 14:26; 16:7).  When the Spirit came on the Day of Pentecost, Peter said “This is what was spoken of through the prophet Joel” (see Acts 2:14-20).  The endowment of the Holy Spirit and the need for Jews to call upon the Lord for deliverance from coming judgment partly fulfills the prophecy of Joel.  The full fulfillment might have come about had all Israel repented at the preaching of Peter and the apostles.  Israel again rejected the offer of the kingdom.  The fulfillment of the day of the LORD has been postponed and now awaits the second coming of Christ.