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.

 SURVEY OF HOSEA – GOD’S FAITHFUL LOVE

​Philippe R. Sterling
 
Despite Israel’s unfaithfulness, God’s faithful love will prevail.
 
Introductory Matters
 
Hosea prophesies in Israel during the reign of Jeroboam II and the reigns of Uzziah, Jotham, Ahaz, and Hezekiah in Judah (755 to 715 BC).  His name is based on the Hebrew word for deliverance or salvation.  God commands him to marry a prostitute by the name of Gomer who bears him three children.  Gomer’s adulterous behavior mirrors Israel’s spiritual adultery and breaking of covenant with God.
 
Literary Structure and Content
 
Superscription: Hosea introduces himself and places the time of his prophecies during the reign of Jeroboam II of Israel and the reigns of several kings of Judah (1:1).
 
Hosea prophesied to Israel and yet mentions the kings of Judah first.  Perhaps he is indicating that an aspect of Israel’s infidelity was separation from the Davidic line.
 
I.     ​Marriage – Personal Illustration: Hosea illustrates through his marriage Israel’s infidelity, rejection, and latter
​       day restoration (1:2—3:5).

      A.   Hosea’s Marriage and Children: Hosea exemplifies Israel’s infidelity through his marriage to a prostitute
            named Gomer and the naming of three children, and prophesies the future restoration of Israel and
​            Judah (1:2-11). 

Hosea’s three children are symbols of Israel’s rejection of God and God’s rejection of them.  The first child is a boy named Jezreel reflecting coming judgment on the dynasty of Jehu for bloodshed.  The second child is a girl named Lo-ruhamah meaning “she does not have compassion” reflecting God’s lack of compassion for Israel in contrast to his compassion for Judah.  The third child is a boy named Lo-ammi meaning “not my people” reflecting that Israel is no longer the people of God.  There will come a time when Israel will once again experience compassion and will be the people of God.
 
​      B.   Israel’s Infidelity to God and Re-Betrothal: Hosea uses the figure of an adulterous wife to indict
​            Israel concerning her unfaithfulness and announces her re-betrothal in a latter day (2:1-23).

      C.   Hosea’s Redemption of Gomer: Hosea reclaims Gomer as God will reclaim Israel in the last days (3:1-5). 

God commands Hosea to go again and love his adulteress wife.  He redeems her from bondage and tells her to be faithful to him as he will be to her.  In a like manner God loves Israel though she has been unfaithful and in the last days Israel will return and seek God and David their king (read 2:19-20; 3:5).
 
II.    Message – National Indictments:  Hosea in a covenant lawsuit delineates Gods’ indictments against Israel,
      declares her sentence, and encourages her repentance in light of God’s unfailing love and promises of forgiveness
​      and restoration (4:1—14:8).

      A.   Introductory Summary: Hosea states God’s lawsuit against Israel in summary form – there is no truth, there
            is no loyalty, there is no knowledge of God, and pronounces the sentence (4:1-3). 

God summons witnesses to listen to his case against Israel.  He presents three indictments: there is no truth, no covenant-loyalty, and no knowledge of God in the land (4:1).  The following lawsuit will take up these three indictments in reverse order.  The sentence will be expulsion from the land.
 
     B.   1st Indictment:  Hosea details the 1st indictment consisting of a lack of knowledge of God, declares
           the sentence, and issues a call to repentance with the promise of restoration (4:4—6:3). 

          1.    Indictment: Hosea proclaims God’s indictment against the people and the priests for their lack of knowledge
                of Him (4:4—5:7).
          2.    Sentence: Israel and Judah will be carried away into captivity and God will go away until they confess
​                 their guilt and seek Him (5:8-15).
          3.    Invitation: Hosea encourages the nation to return to God for healing (6:1-3).
 
God is able to heal the nation (read 6:1-3).  The nation needs to know God.  If the nation presses on to know God, He will come to them like the spring rain.
 
      C.   2nd Indictment: Hosea details the 2nd indictment consisting of a lack of covenant loyalty on the part of
            Israel (and Judah), describes the judgment to come, and invites them to turn back to God since He will not
            give up on them until He brings them back to the land (6:4—11:1).
 
          1.    Indictment: Hosea proclaims Israel’s (and Judah’s) continual transgression of the covenant both by
                 internal moral sins and external alliances (6:4—7:16).
          2.    Sentence: Hosea describes the sentence that Israel will be cast out of the land for breaking covenant
                and engaging in idolatry (8:1—9:17).
          3.    Invitation: God invites the nation, even though it is a fruitless vine, to turn back to Him because He
                 loves them and will not give up on them but will bring them back to Him in the land (10:1—11:11).
 
God refuses to give up on Israel (11:8-11).  As God He has unlimited love and compassion!  He will restore them and bring them back to the land.
 
    D.   3rd Indictment: Hosea details the 3rd indictment consisting of a continual lack of truth in the nation in contrast
          to Jacob who wept over his sin and sought God’s favor, proclaims the sentence of captivity, and issues a
          plea for repentance with the promise of forgiveness and restoration (11:12—14:8).
 
         1.    Indictment: Israel (and Judah) has constantly lied and deceived and in contrast to Jacob have refused
​                to admit their sin (11:12—12:11).
         2.    Sentence: Hosea proclaims the certain destruction of Israel for its covenant unfaithfulness (12:12—13:16).
         3.    Invitation: Hosea issues a plea for repentance and cites God’s promise of forgiveness and
​                restoration (14:1-8).
 
God promises to love and restore the nation (14:4-8).  He calls on the nation to recognize that good things come from Him and not from idols (cf. 1 John 5:21).
 
General Invitation: Hosea calls upon the wise and discerning (the believing remnant) to understand these things and walk in the ways of the LORD (14:9).
 
Theological Reflection and Application
 
Are you a country music fan?  Among the most common themes of country music are broken commitments and shattered relationships.  Like country music, the Book of Hosea deals with the matters of broken commitments and shattered relationships.  It also point the way to redemption and reconciliation.
 
The theme of Hosea is God’s unfailing love for Israel in spite of her continued unfaithfulness which Hosea depicts vividly by his marital experience.  His wife is unfaithful.  Separation follows but Hosea’s love for her like God’s love for His people persists and redemption occurs and reconciliation ensues.
 
We can engage with the book along the three lines of a meaningful relationship, a broken relationship, and a restored relationship.  The book refers to marriage.  God made us male and female and wants us to have loving and enriching marriage relationships.  The marriage relationship between husbands and wives reminds us of the union between God and His people (see Eph 5:22-33).  Sometimes instead of being loyal to our spouses and to God we turn away and become infatuated with worthless lovers.  The social and spiritual order becomes broken and chaotic.  We sow the wind and reap the whirlwind (8:7).  Unfaithfulness deserves discipline.  Discipline serves grace.  Grace encourages reconciliation.
 
God tells Hosea to love Gomer once again even though she has been unfaithful to him.  He is to love her as God loves the unfaithful Israelites.  Hosea redeems her and takes her home to live with him once more. This represents God’s redemptive work with Israel:  For the sons of Israel will remain for many days without king or prince, without sacrifice or sacred pillar and without ephod or household idols.  Afterward the sons of Israel will return and seek the Lord their God and David their king; and they will come trembling to the Lord and to His goodness in the last days (3:4-5).
 
Because of God’s love and grace, repentant people in every generation can say:
 
“Come, let us return to the Lord.
For He has torn us, but He will heal us;
He has wounded us, but He will bandage us.
“He will revive us after two days;
He will raise us up on the third day,
That we may live before Him.
So let us know, let us press on to know the Lord.
His going forth is as certain as the dawn;
And He will come to us like the rain,
Like the spring rain watering the earth.” (6:1-3)
 
The wise person realizes the truth of what Hosea says.  The discerning person understands both the warnings of God’s discipline and the promises of His grace and acts accordingly (14:9).  This is the way to spiritual renewal.
 
Messianic Thread
 
God expresses His love by sending His Son.  We respond to that love.  Several passages from 1 John shows that it is in Jesus the Messiah that the truths of Hosea find perfect expression:
 
 By this the love of God was manifested in us, that God has sent His only begotten Son into the world so that we might live through Him. In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins (1 John 4:9-10). 
 
We love because He first loved us (1 John 4:19).
 
And we know that the Son of God has come, and has given us understanding so that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life. Little children, guard yourselves from idols. (1 John 5:20-21)
Matthew applies Hosea 11:1 to Jesus coming out of Egypt (Matt. 2:15).  He is the only Savior (Hos. 13:4).  He redeems us from death (Hos. 13:14; 1 Cor. 15:55; Heb 2:14-18).  Hosea’s redemption of Gomer from the slave market illustrates Christ’s redeeming work.

SURVEY OF DANIEL – OUR GOD REIGNS
 
God reveals through Daniel a panoramic view of Israel’s history while subjugated by the Gentile world powers until the time of Messiah’s coming and the establishment of the Messianic Kingdom.
 
Introductory Matters
 
Bible critics fiercely assail the authenticity of the Book of Daniel.  Beginning with Porphyry in the 3rd century AD the Book of Daniel has been in the Critic’s Den!  Porphyry claimed that instead of being written by Daniel in the 6th century BC, the book was a forgery written about 165 BC.  The reason that Porphyry dated the book at 165 BC was because of the accurate prophecies it contains.  He reasoned that it must have been written after these events took place, not before them, for how else could the author write with such accuracy?  Several lines of evidence support the fact that the Book of Daniel was written in the 6th century BC.

• The Septuagint, the translation of the OT from Hebrew into Greek, took place in 285 BC.  How could the Jews translate the book of Daniel in Greek 100 years before Porphyry said it was written?
• Josephus, the ancient Jewish historian who lived at the time of the Romans, wrote a history of the Jewish people from Abraham down to the destruction of Jerusalem in 70 AD.  When he narrates the incidents of the Jews’ struggle with a ruler by the name of Antiochus Epiphanes, he says that these things came to pass according to the prophecy of Daniel, which was given 408 years before.  Thus, according to Josephus, the book of Daniel was written about 533 BC.
• Josephus also tells that when Alexander the Great prepared to conquer Jerusalem in 332 BC, Jaddua the high priest showed him Daniel’s reference to him, which so pleased Alexander that he spared the city of Jerusalem.  Thus, the Book of Daniel had to be written before 332 BC.
• The prophet Ezekiel was in exile in Babylon at the same time as Daniel.  Daniel was taken in the first deportation by Nebuchadnezzar in 605 BC and Ezekiel in the second deportation in 597 BC.  Ezekiel mentions Daniel by name three times in his book (14:14, 20, 28:3).
• The book has an internal chronology which correlates with the reigns of Nebuchadnezzar, Belshazzar, Darius, and Cyrus : 1:1 – 605 BC, 2:1 – 603-02 BC, 7:1 – 556-553 BC, 8:1 – 553-550 BC, 9:1 539 BC, 10:1 – 535-534 BC.
• But the highest authority for the authenticity of the Book of Daniel comes in Matthew 24:15 where Jesus says, “So when you see standing in the holy place the abomination that causes desolation, spoken of through the prophet Daniel…” Jesus says Daniel was a prophet and that should settle the matter.

 
Literary Structure and Content
 
The Book of Daniel has an interlocking structure that centers on chapter 7 with the vision of the human/divine Son of Man who receives an everlasting kingdom and who will rule over all peoples and nations (7:9-14).  The stories of chapters 1 to 6 prepare for chapter 7 by showing how God is sovereign over the earthly kingdoms of Daniel’s day (5:21).  The visions of chapters 8 to 12 give more details about coming earthly kingdoms and their involvement with the nation of Israel until the end times and the coming of Messiah.  Chapter 7 interlocks with the two halves of the book.  It is tied to the first half by the shared language of Aramaic (2—7) and by the corresponding elements of Daniel’s dream of the four beasts and Nebuchadnezzar’s dream of the four-part statue.  It is tied to the second half by the content of the following visions which expand on Daniel’s dream of the successive Gentile powers, and the focus on the Messiah in 7:13-14 and 9:24-27.  Thus chapter 7 acts as a conclusion to the first half of the book and an introduction to the second half of the book.  The Son of Man (Messiah the Prince) occupies center stage.
 
Historical Introduction: Daniel and his three friends are faithful to God in exile and enter into the king’s service
(1) – Written in Hebrew in 3rd person.
 
Focus on the Nations of the World and the Most High God (2—7) – 2:4b—7 Written in Aramaic, lingua franca or common language of the Near East, in 3rd Person for 2—6 and 1st and 3rd Person for 7.
 
     A   Succession of World Powers: God reveals and Daniel interprets Nebuchadnezzar’s dream of the four-part
          statue and stone representing the succession of four empires and the establishment of Messiah’s kingdom (2).
 
          B   Deliverance from Fiery Furnace:  God delivers Daniel’s three friends from the fiery furnace after they refused
               to bow to Nebuchadnezzar’s image of gold (3).
 
               C   Humbling of a King: Daniel interprets Nebuchadnezzar’s dream of a tree and the king is afflicted with
                    animal madness until he acknowledges God’s sovereignty (4).
 
               C’  Judgment of a King: Daniel interprets the writing on the wall for Belshazzar predicting the fall of Babylon
                    to the Medes and Persians (5).
 
          B’  Deliverance from Den of Lions: God delivers Daniel from the lions after he refuses to cease praying to God
               contrary to the decree of Darius the Mede (6).
 
     A’  Succession of World Powers and the End Times: Daniel dreams of the four beasts who represent four empires,
​          the Son of Man who receives dominion over all peoples and nations from the Ancient of Days, and the conflict of
​          the end times (7).
 
Focus on Israel in Relation to the Nations (8—12) – Written in Hebrew in 1st Person

1. Vision of the Ram and Goat: Daniel dreams of the ram and goat representing Medo-Persia and Greece and the little horn which represents Antiochus Epiphanes (8). 
2. Prayer and Vision of the 70 “Sevens”: Daniel prays for his people and receives the revelation of the 70 “sevens” and Messiah’s coming (9).
3.  Vision of Israel’s Future: Daniel receives a final revelation brought by an angel concerning Israel’s near future from the period of the Persian kings to Antiochus Epiphanes and Israel’s distant future from the tribulation to the kingdom of Messiah at the end of the age (10—12).

 
Theological Reflection and Application
 
One of the themes of the Book of Daniel is “The Most High is ruler over the realm of mankind, and bestows it on whomever He wishes” that is “Heaven rules” (4:17, 25, 26, 32, 34; 5:21). Let’s follow this theme through the book.
 
      I.   God rules over the circumstances of our lives (1).
 
What happened to Daniel and his friends?  Nebuchadnezzar invaded their nation, took vessels of the house of God, and brought some of the sons of Israel to Babylon to serve as civil servants.  In verse 2, Daniel tells us that God “delivered” the land of Israel to Nebuchadnezzar.  It was God’s doing!
 
By God’s doing Daniel found himself in exile in Babylon.  There God granted him favor and compassion in the sight of those who had authority over him (1:9).  When we find ourselves in circumstances brought on by God, we can know that the opportunity to serve in a new and special way will come to us.  God gives Daniel the opportunity to show His power and glory in the court of a heathen king.  No matter our circumstances we can trust God and live faithfully in obedience to Him.  Remember, God rules in the circumstances of our lives!
 
    II.   God rules over the course of nations (2—6).
 
          A.   God rules in the establishment of rulers (2—4).
 
God governs rulers.  Nebuchadnezzar thinks that he is the supreme ruler on earth.  He feels that he accomplished it all on his own.  Through a dream, God warns him to repent (4:4-26).  But Nebuchadnezzar will not repent of his sin of pride.  So God allows this dream to come true, and the mighty king of Babylon becomes insane and acts like an animal.  He eats grass in the fields for seven years until God restores him on his throne. Nebuchadnezzar praises the Most High God and acknowledges “His kingdom is an everlasting kingdom and His dominion is from generation to generation” (4:3b).
 
          B.   God rules in the establishment of the nations (5).
     
Why do nations rise and fall?  Why has there been a succession of nations that have dominated on the earth?  Why was there the Assyrian Empire which was conquered by the Babylonian Empire, which was conquered by the Medo-Persian Empire, which was conquered by the Greek Empire, which was conquered by the Roman Empire?  Why do nations rise economically and militarily, and then fall (and sometimes rise again)?
 
When Belshazzar, Nebuchanezzar’s grandson, gives his feast in Chapter 5 he feels secure.  He believed that the Medo-Persian armies could not  breach his walls.  They are enormous in height and width.  He has a constant water supply and plenty of food to outlast any siege.  His capital, Babylon, cannot fall.  Yet in one night, God proves that He rules the nations of the earth – Belshazzar the Chaldean king is slain and Darius the Mede receives the kingdom (5:25-28, 30-31).  God rules in the establishment of the nations.
 
         C.   God rules over the laws of the nations (6).
 
Governments pass laws for their people.  Sometimes these laws are wrong.  What is the believer to do?  A believer obeys the laws that do not violate the commandments of God or contravene his responsibility to worship and serve God (see Acts, 4:19-20).  Daniel violates a law that forbids him to pray to God.  He obeys God and God delivers from the mouths of the lions.
 
But the deliverance does not always take place (see Heb. 11:32-40).  Balthazar Hubmaier was burned at the stake in Vienna in 1528 for refusing to submit to a law outlawing baptism by immersion of believers and for believing in freedom of conscience.  A few days later his wife was drowned in the Danube for the same reason.  Daniel and the Hubmaiers were overcomers who received the approval of God for their faith and obedience.  God rules over the laws of the nations.
 
   III.  God rules over the course of Israel and the nations to the end of age and the establishment of Messiah’s
​         kingdom (7—12).
 
The final chapters of the book of Daniel contain detailed prophecy from Daniel’s day to the end of the age.  Daniel starts out as one type of book and then morphs into another.  In the beginning we have the familiar stories about Daniel and the king’s food, the king’s dreams, Shack, Rack, and Bennie (I’m quoting the Veggie tales Version), the writing on the wall, and the lion’s den.  But then we enter the Apocalyptic Zone.  Fantastic images and heavenly messengers appear.  They deal with the rise and fall of empires, 70 “sevens” and the coming of Messiah, Israel and the end time ruler.
 
What meaning does a collection of stories and visions set in a far away land over 2500 years ago have for us today?  Daniel’s situation parallels our own.  For most of his life, Daniel lives as part of a believing minority in a majority pagan culture.  From the time he was a teenager until he died around the age of 90, he served under a series of pagan kings.  From his story we can draw many useful principles as we attempt to live for Christ in a world filled with people who do not share our faith.  Daniel’s God is our God and He is still in charge.  He is in charge of nations, families, and individuals.  He is in charge of the past, the present, and the future.  He is in charge of good times and bad days.  So: Relax!  Since the circumstances of our lives are in God’s control, don’t worry; Reflect!  Consider how you can serve God in your current circumstance; Remember!  “The most High is sovereign over the kingdoms of men!”  God rules!
 
Messianic Thread
 
God controls the nations who subjugate Israel.  Israel will one day be restored in Messiah’s kingdom after a period of tribulation.  Daniel portrays the Messiah as a stone which will crush the kingdoms of this world (2:34, 45), as the Son of Man who receives everlasting dominion from the Ancient of Days (7:13-14, cf. Rev. 5:1-10), and as Messiah the Prince of the seventy “sevens” revelation who makes atonement for iniquity and brings in everlasting righteousness (9:24-27).  Daniel’s vision of the man dressed in linen whose face had the appearance of lightning may be a pre-incarnate appearance of the Messiah (10:2-9) – note the similarity to Paul’s vision in Acts 9:1-9 and John’s vision in Rev. 1:12-16.

 SURVEY OF EZEKIEL: THE GOD OF GLORY AND HIS PEOPLE

​Philippe R. Sterling
 
The fall of Jerusalem and the Babylonian captivity are necessary measures for the God of glory to employ to correct His disobedient nation; but the day is coming when God will restore a repentant remnant of His chastened people and establish them in a glorious latter-day theocracy with a new temple.
 
Introductory Matters
 
To the casual reader the Book of Ezekiel can be a perplexing ever changing kaleidoscope of whirling wheels, flying creatures, flashing swords, boiling pots, skeletons that challenge focus and understanding.  To the attentive reader it can be a fascinating and spiritually rewarding revelation of the God of glory, His judgment of sin, and His purpose to dwell with a purified people in a beautiful and fruitful land.
 
The author of the book is “Ezekiel the priest, son of Buzi” (1:3).  His prophecies date from the 5th year of Jehoiachin’s exile (1:2) to the 27th year (29:17).  Nebuchadnezzar deports Jehoiachin and other captives with Ezekiel among them to Babylon in 597 BC.  The fifth year of this exile is 593 BC.  God commissions Ezekiel a prophet when he is 30 years old (1:1).  He prophesies mainly to the exiles in Babylon before and after the fall of Jerusalem over a span of 22 years.  The meaning of his name is “God strengthens.  God made him strong to speak to a stubborn and rebellious people (3:4-11).
 
Literary Structure and Content
 
The Book of Ezekiel has a threefold arrangement.  Chapters 1—24 deal with
God’s judgment of the nation of Judah.  Chapters 25—32 deal with God’s judgment of the surrounding nations.  Chapters 33—48 deal with the restoration of the nation in the latter days.  The book follows a precise chronological movement indicated by notations in the text (1:2; 8:1; 20:1; 24:1; 29:1, 17; 30:20; 31:1, 17; 33:21; 40:1).
 
Ezekiel focuses on the God of glory.  He receives a vision of the God of glory when he is commissioned as a prophet (1:22-28; 3:12).  The God of glory departs from the first temple in judgment (9:3; 10:4, 18-19; 11:22-25).  The God of glory returns to a new temple (43:1-5).  God acts to keep His name from being profaned (e.g., 20:9, 14, 22, 39, 44) and to ensure that His people know that He is the LORD (e.g., 6:7, 10, 13-14).
 
Ezekiel presents his messages in varied ways to get the attention of a wayward people.   He performs dramatic acts, presents sermons and elegies, and relates visions, parables, proverbs, allegories.
 
​I.    Judgment of the Nation: God removes His glorious presence from the temple and brings about the fall of
​      Jerusalem (1—24).

​​       A.     The Glory Revealed: The God of glory enlists Ezekiel as His prophet (1—3).

​               1.     The God of glory comes to Ezekiel in the land of the Chaldeans (1:1-3).

               2.     Ezekiel describes his vision of the God of glory (1:4-28). 

•          Ezekiel describes his vision of the four living creatures.
•          Ezekiel describes his vision of the four wheels.
•          Ezekiel describes his vision of the expanse.
•          Ezekiel describes his vision of the throne of the God of glory.

 
              3.     Ezekiel relates his call and commission from the God of glory (2:1—3:27). 

•          God sends Ezekiel to a wayward people (2:1-7).
•          God gives Ezekiel a scroll to eat (2:9—3:3).
•          God appoints Ezekiel a watchman to Israel to sound the alarm of impending judgment on Jerusalem

​                  (3:4-27).
 
       B.     The Glory Removed: God removes His glorious presence from the temple and carries out His covenant
                judgments against His people (4—24). 

​            1.     Prediction of Judgment: Ezekiel warns the exiles of God’s impending judgment against Jerusalem
​                    through signs, sermons, and vision (4-11). 

•          Ezekiel acts out four signs of the siege of Jerusalem and explains the meaning of the signs: the sign of the

​                  brick—the fact of the siege, the sign of laying on his left and right side—the length of the siege, the sign
​                  of the defiled bread—the severity of the siege, and the sign of the shaved head and divided hair—the
​                  results of the siege (4—5).

•          Ezekiel delivers two sermons on the cause and nature of God’s judgment of the nation with the promise

​                  of the preservation of a remnant (6—7).

•          Ezekiel relates his vision of the wickedness in the temple, the execution of God’s judgment on the  

                  population of Jerusalem, the departure of the God of glory from the temple, the judgment of the people
                  in Jerusalem and the future restoration of those in captivity, and the final departure of the God of glory
                  from the city (8—11).

              2.      Certainty of Judgment: Ezekiel gives a new series of signs and messages when the people still refuse
​                       to accept the fact of judgment (12—19).

•          Because of the people’s unbelief, Ezekiel acts out two more signs of impending captivity: the sign of

​                  the baggage and hole in the wall performed in the morning and in the evening, and the sign of
​                  trembling while eating (12:1-20).

•          Ezekiel delivers five messages concerning the certainty of judgment: a message that repudiates a

                  popular proverb expressing doubt of the fact of judgment, a message that repudiates doubt of
                  imminent judgment, a message against the false prophets and prophetesses, a message
                 condemning idolatry, and a message of the inevitability of judgment despite the presence of a few
​                 righteous people (12:21—14:23).

•          Ezekiel relates three parables on judgment: the parable of the fruitless vine, the parable of the

​                  adulterous wife, the parable of the two eagles (15—17).

•          Ezekiel gives a message concerning individual responsibility (18).
•          Ezekiel concludes the section with a lament for the princes of Israel (19).

​            3.     ​Righteousness of Judgment: Ezekiel reviews the nation’s history of disobedience and prophesies about
​                    its judgment (20—24).

•          Ezekiel gives a message about Israel’s past rebellion and future restoration (20:1-44).
•          Ezekiel relates the parables of the forest fire and the sword of the LORD—the sword drawn, the

​                  sword sharpened and polished, the sword directed towards Jerusalem and Ammon (20:45—21:32).

•          Ezekiel gives a series of three messages on judgment: the cause of judgment—the abominations of Israel,

​                  the means of judgment—furnace of affliction, and the recipients of judgment—prophets, priests, princes,
​                  and people (22).

•          Ezekiel relates the parable of the two adulterous sisters Oholah and Oholibah—their infidelity and

​                  their punishment (23).

•          Ezekiel relates the parable of the boiling pot (24:1-14).
•          God uses the death of Ezekiel’s wife as a sign of the pain to be felt by the captives at the news of the fall

​                  of Jerusalem and the destruction of the temple (24:15-27).
 
Note the emphasis of the book on the city of Jerusalem:

•   Portrayal of the Siege of Jerusalem (4)                                       Judgment
•   Abominations in Jerusalem – Sin City (8)
•   Unfaithfulness of Jerusalem – Sin City (16)
•   News of the Siege of Jerusalem (24:2)                                        Turning Point
•   News of the Taking of Jerusalem (33:21)           
•   Measurements of the New City – City of God (48:30-35)            Restoration

II.     ​Judgment of the Nations: The God of glory will judge the surrounding nations for their sins against His
​        people (25—32).

God’s judgment began in Israel and expands to the surrounding nations.  Ezekiel pronounces God’s curse on seven nations for their sin against His people: Ammon, Moab, Edom, Philistia, Tyre, Sidon, Egypt.  God will execute his judgments on the nations and restore Israel back to the land (28:25-26).
 
Ezekiel delivers a long prophecy against Tyre.  He tells of the destruction of the city.  He singles out the ruler of Tyre for his pride and takes up a lamentation over the king of Tyre who is perhaps Satan the spirit ruler of Tyre influencing the human ruler of Tyre (28:1-19).  Paul calls Satan the god of this world (2 Cor. 4:4).  Jesus calls him the ruler of this world who will be cast out (John 12:31).

III.     Restoration of the Nation: The God of glory returns and establishes His renewed people in a latter-day
         theocracy with a new temple from which flows a life-giving river (33-48).
 
​         A.    Return of the Nation to the Land – New Life: God returns a united nation to the land and gives the
                people spiritual life (33—39).  

​               1.      God reappoints Ezekiel as a watchman (33).  

God first commissioned Ezekiel to a ministry of judgment (3:16-21).  Now He reappoints him to bring a message of restoration.  Ezekiel receives this commission when the news of Jerusalem’s fall reaches the captives in Babylon – “The city has been taken” (33:21).  He is to speak first to those who remained in the land and then to those who are in Babylon.

              2.      God will replace the false leaders with a true shepherd (34).  

•          Ezekiel prophesies against the false shepherds of Israel who brought the nation to ruin (34:1-10).
•          God will deliver His flock and set David as a shepherd over them and make a covenant of peace with

​                   them (34:11-31).
 
​             3.      God will judge the nation’s enemies as represented by Edom (35). 

​             4.     God will renew the nation and restore it to the land (36—37).  

•          Israel can look forward to blessing in the land (36:1-15).
•          Israel can look forward to physical and spiritual restoration (36:16-38).  The spiritual restoration will

​                  involve cleansing from all filthiness, a new heart, and the indwelling of the Spirit.

•          Ezekiel reinforces the promise of restoration by relating the vision of the valley of dry bones and the sign

​                  of the united two sticks (37:1-23).

•          Israel can look forward to the establishment of a new Davidic kingdom under an everlasting covenant

​                  of peace with the God of glory dwelling in their midst in a new temple (37:24-28).

​             5.      War between God and Gog: God will intervene in the latter days on the nation’s behalf (38—39).
 
There will be a future invasion of Israel by a confederation of nations led by Gog.  God will supernaturally defeat this coalition of nations.  The battle has two results: the nations will see the glory of God and the nation will turn back to God.

     B.      Return of the God of Glory to the Nation – New Order: God establishes a new theocratic order for the
​              nation in the land (40—48).  

In the 25th year of his exile Ezekiel receives a final set of visions which focus on a restored temple, worship, land and city in what we now know will be the Messianic Age.  All of the detail emphasizes the importance of the worship of the God of glory who comes once again to dwell with a redeemed and renewed people.

             1.     Messianic Temple: There will be a new temple (40—43:9).  
​

•          A vision of the new temple comes to Ezekiel in the 25th year of the exile in 573 BC (40:1-4).
•          Ezekiel watches an angel measuring the temple precincts (40:5—42:20).
•          Ezekiel watches the God of glory come into the temple (43:1-5).
•          The temple will serve as the earthly dwelling place of the God of glory among His people (43:6-9).

 
​             2.    Messianic Worship: There will be a new worship system (43:10—46:24).  

•          The people are to follow the law of the house (43:10-12).  Its entire area on the top of the mountain
  

                   shall be most holy.

•          A new worship system will allow access to the God of glory for the priests, the prince, and the
  

​                  people (44:1—46:24).  There will be various types of offerings which will serve as memorials of Christ’s
                  death, provide for the fellowship purification of the priests and temple, express thanksgiving and dedication
​                  to God.
 
​             3.    Messianic City and Land: There will be a life-giving river flowing from the temple and the tribes will
                   receive their portion in the land with access to the new city (47—48).  The name of the city shall be
                   “The LORD is there” (48:35).  
​
Theological Reflection
 
The Book of Ezekiel focuses on the God of glory who judges and restores His people.  In His holy wrath against His people’s perverse idolatries, He removes His glorious presence and brings about the destruction of Jerusalem and the temple in spite of the ongoing disbelief of the exiles.  The surrounding nations will also experience judgment for their sins.  In accordance with His covenant faithfulness, He will restore His people and dwell with them once more. The God of glory dwells with a purified people.  Know that He is the LORD and worship Him.
 
Messianic Implication
 
The appearances of the God of glory may be appearances of the pre-incarnate Christ.  He is the one who will come and rule from His earthly throne in the new temple in the coming Kingdom age (see 21:27).

SURVEY OF LAMENTATIONS – HOPE COMES IN THE MOURNING

​Philippe R. Sterling
 
Jeremiah composed Lamentations to lament the destruction of Jerusalem with the hope for the future based on God’s covenantal faithfulness.
 
We all suffer losses in life.  When we suffer a loss change occurs.  Things are no longer the way they were.  Loss can be acutely painful. An emotional reaction to loss is normal.   Grief is the name for the reaction to loss. Mourning is the process through which we attend to the losses we have experienced.
 
A complete process of mourning might include these steps: We acknowledge the loss; we accept the pain of grief; we adjust to the present life situation; we advance forward in hope.  The Book of Lamentations provides us with an example of biblical mourning.
 
Introductory Matters
 
Jewish tradition ascribes authorship to Jeremiah.  The opposition and emotional distress the author describes parallel those in the Book of Jeremiah.  The time of composition would be sometime after the fall of Jerusalem and the deportation of the captives in 586 BC.
 
Three themes intertwine through the book.  First, there is mourning over the judgment of the nation.  Second, there is acknowledgement of the sin of the nation.   Third, there is hope of the restoration of the nation.  God has poured out His wrath, but in His mercy He will fulfill His covenant promise (3:21-23).
 
Literary Structure and Content
 
The book is made up of five laments.  A lament is a mourning song.
 
There are several structural and literary features to the laments:
 
1.    The first four laments make use of the qinah meter.  The second half of a verse has one less beat than the first half.  This makes for a limping meter which conveys an incomplete feeling.  A normal meter is 3 + 3.  Pat your hands at 3 beats and then 3 beats.  There is balance in repeating the pattern.  Now pat your hand at 3 beats and then 2 beats.  There is unbalance and awkwardness in repeating the pattern.  The pattern gives a sense of sadness to the laments and heightens their intensity.
 
2.    The first four laments follow an acrostic pattern.  The verses begin with successive letters of the Hebrew alphabet.  Laments 1, 2 and 4 have 22 verses each.  Laments 2 and 4 reverse the 16th and 17th letters.  Lament 3 has 66 verses with 3 verses given to each letter.  The first 3 verses begin with Aleph, the next 3 verses with Beth, and so on.  Lament 5 contains 22 verses but is not an acrostic.  The acrostics suggest the complete nature of judgment and sorrow, literally from A to Z.  The fifth lament abandons the acrostic to pray for God to remember and restore.
 
3.    The five laments have a structural symmetry.  Laments 1 and 5 focus on the people.  Laments 2 and 4 focus on God.  Lament 3 provides a pivot in which Jeremiah responds to affliction with hope in God’s faithfulness.
 
4.    Laments 1, 2, and 4 each begin with a mournful “How” to suggest strong anguish.
 
5.    The laments reference the curses and blessings of Deuteronomy 28.  God had pronounced curses for covenant disobedience.  Lamentations reveals the fulfillment of these curses.  God had also promised blessing for repentance.  The concluding prayer of the 5th lament is a call on God to fulfill this aspect of the covenant and restore the nation from captivity.
 
I.   The City’s Lament: Jerusalem mourns her destruction because of her sin (1).
 
    A.   From the Outside Looking In: Jerusalem lies deserted and despised (1:1-11).
 
How lonely sits the city that was full of people! (1:1)
 
Jeremiah personifies Jerusalem as a widow mourning over herself.  She has no one to comfort her.  She has sinned gravely.
 
Jerusalem fell from its height to a lowly position.  The nation has gone into exile.  The fall came because of sin.  The city calls upon God to look at its distress (1:11b).
 
Call to God: See, O LORD, and look, for I am despised (1:11).
 
    B.   From the Inside Looking Out: Jerusalem laments its condition (1:12-22).
 
Jerusalem calls out to God.  She acknowledges that her judgment comes from God and that God is righteous in her punishment.  She weeps and asks for mercy.  She implores God to see her distress and to deal with her enemies as He has dealt with her.
 
Call to God: See, O LORD, for I am in distress (1:20).
 
II.  The LORD’s Judgment: The LORD punished the nation for her sin (2).
 
    A.   Anger of God: God judged the nation in the day of His anger (2:1-10).
 
How the LORD has covered the daughter of Zion with a cloud in His anger! (2:1)
 
    B.   Anguish of Jeremiah: Jeremiah laments the destruction of the nation and its institutions and calls upon
          the nation to cry out to God (2:11-22).

Cry to God: Arise, cry aloud . . . Pour out your heart . . . Lift up your hands (2:19).
 
Call to God: See, O LORD, and look! (2:20)
 
III. Jeremiah’s Lament and Hope: In affliction Jeremiah expresses hope (3).
 
    A.   Affliction: Jeremiah recounts his suffering (3:1-18).
 
God brought great affliction upon Jeremiah in using him as a prophet to the nation.  God also sent Jesus as a suffering servant.
 
    B.   Hope: Jeremiah turns to God in trust and remembers that there is promise of restoration (3:19-39).
 
There is hope.  This is the turning point.  Though we are faithless, God remains faithful.
 
This I recall to my mind,
Therefore I have hope.
The LORD’S loving-kindnesses indeed never cease,
For His compassions never fail.
They are new every morning;
Great is Your faithfulness. (3:21-23)
 
God’s loving-kindnesses never cease.  The Hebrew word refers to God’s loyal covenantal love.  God has not abrogated His covenant with His people.  God preserved a remnant which He will restore to the land.  Thus Jeremiah can wait in hope for God to act (3:24-29).
 
    C.   Prayer: Jeremiah exhorts the nation to turn to God in penitent prayer (3:40-51).
 
Let us examine and probe our ways,
And let us return to the LORD. (3:40)
 
    D.   Deliverance: Jeremiah turned to God and found deliverance (3:52-66).
 
You drew near when I called on You;
You said, “Do not fear!”
O Lord, You have pleaded my soul’s cause;
You have redeemed my life. (3:57-58)
 
During Jerusalem’s siege, Jeremiah’s enemies lowered him into a muddy cistern to die.  He cried out to God and God delivered him.  Jeremiah is a living example of God’s faithfulness.
 
IV. The LORD’s Anger: The LORD righteously punished the nation for her iniquity (4).
 
      A.   Sins of the People: The nation experienced the curses of breaking the covenant (4:1-11).  The judgment
            came from God (4:11).
 
How dark the gold has become, the pure gold has changed! (4:1)
 
      B.   Sins of the Leaders: Destruction came because of the sins of the religious leaders (4:12-16).  The
            judgment came from God (4:16).
 
     C.   Complete Judgment and Future Restoration: God brought about a complete judgment for covenantal
​           unfaithfulness and will restore the nation (4:17-22).
 
God completed his judgment on the nation and the exile will not last forever (4:22).  God will in turn judge the nations who rejoiced at Judah’s destruction – Edom is representative of the nations.
 
V. The People’s Prayer: The exiles lament and pray for restoration (5).
 
The final lament does not follow the pattern of the earlier laments.  It is not an acrostic and does not follow the qinah meter.  It is more a confession of sin and a prayer for restoration than a lament.
 
    A.   Introductory Petition:  Remember . . . look . . . see . . . (5:1).
 
Remember, O LORD, what has befallen us; look, and see our reproach.
 
    B.   Confession of Sin: The exiles lament their condition brought about because of their sin (5:2-18).
 
Woe to us, for we have sinned! (5:16)
 
    C.   Prayer for Restoration: The exiles ask for restoration (5:19-22).
 
Restore us to You, O LORD, that we may be restored;
Renew our days as of old. (5:21)
 
God has not rejected His people and His anger has been fully expressed.  He will restore.  There is hope.
 
Theological Reflection and Application
 
“We reap what we sow” is a principle of Scripture (Gal 6:7).  The people of God violated their covenant with God and experienced the curses of the covenant.  Yet God remains faithful (2 Tim 2:11-13).  He does not forsake His people.  He hears their cries and prayers and restores them.
 
When we suffer the consequences of our sins God does not forsake us.  We can confess our sins and turn back to God.  God is waiting to forgive and restore us (see Luke 15:11-52).
 
Blessed are those who mourn, for they shall be comforted (Matt 5:4).
 
Messianic Thread
 
 “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. Behold, your house is being left to you desolate! For I say to you, from now on you will not see Me until you say, ‘Blessed is He who comes in the name of the Lord!’” (Matthew 23:37-39)
 
Jesus the suffering servant laments for Jerusalem.  He longed for the nation to come to Him but it was not willing.  The choice brings condemnation.  But He is not through with the Jewish people.  He departs but at a future time they will see Him again and accept Him.  The nation will say, “Blessed is He who comes in the name of the LORD” (Psalm 118:26).  Jesus will return to the earth and establish the millennial kingdom.  There is a present remnant which mourns and hopes in Him.