Introduction to Haggai

Author:
     The author of the book is the prophet Haggai (Hag 1:1; 2:1). His name in Hebrew (חַגָּי Chaggay) means festal. Because of a comment in Haggai 2:2-3, many scholars believe Haggai was an older man, perhaps near age 70, who saw and remembered the first temple before it was destroyed in 586 B.C.
Audience:
     Haggai spoke “to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest” (Hag 1:1), “to the remnant of the people” (Hag 2:2), to “the priests” (Hag 2:11), and finally “to Zerubbabel governor of Judah” alone (Hag 2:21).
Date of Ministry:
     Haggai was a post-exile prophet who ministered at the same time as Ezra and Zechariah (Ezra 4:5, 24; Zec 1:1). He received his divine revelation “In the second year of Darius the king” (Hag 1:1). Darius I was king of Persia, who reigned from 522-486 B.C. The book of Haggai consists of four messages that were preached over a four-month period (Hag 1:1; 2:1, 10, 20), from “the first day of the sixth month” (Hag 1:1), to “the twenty-fourth of the ninth month” (Hag 2:10). The date range was between August 29th through December 18th, 520 B.C., with two messages delivered on the same day (Hag 2:10, 20). All four of Haggai’s messages were necessary to keep the work of the temple going. 
Historical Background:
605 B.C. – First Jewish deportation into Babylon (Daniel).
597 B.C. – Second Jewish deportation into Babylon (Ezekiel).
586 B.C. – Third Jewish deportation into Babylon (Solomon’s temple destroyed).
538 B.C. – Israelites return to land under decree of Cyrus (Ezra 1:1-4).
536 B.C. – Israelites start rebuilding temple (Ezra 3:8).
536 B.C. – Temple reconstruction stops because of opposition (Ezra 4:1-5, 24).
520 B.C. – God calls Israelites to finish rebuilding the temple (Hag 1:14-15).
516 B.C. – Temple reconstruction finished (Ezra 6:15).
     Most of the Jews living in Judah went into Babylonian captivity when Nebuchadnezzar destroyed Jerusalem and the temple in 586 B.C. Without a temple and altar, the Israelites could not worship God as the Mosaic Law prescribed. It was during this time of Babylonian captivity that synagogues were formed, likely to fellowship, read the Law, and pray. We know Daniel prayed facing Jerusalem (Dan 6:10). After the fall of Babylon, the Medo-Persian empire came to power, and Cyrus, King of Persia, was favorable to the Jews and permitted nearly 50,00 exiles to return to Jerusalem in 538 B.C. (Ezra 1:1-4; Isa 44:28). At that time, they’d begun reconstruction of the second temple by building the altar and laying the foundation [Ezra 3:1-13]; however, the reconstruction stopped because of local opposition from the Samaritans who discouraged them (Ezra 4:1-5, 24; 5:16). This pause in construction lasted 16 years, during which time, the Israelites began to build their own homes (Hag 1:2-4). Apparently, the people became apathetic concerning temple reconstruction, so the Lord raised up Haggai and Zechariah to reignite the fire of doing the Lord’s work. Their preaching proved successful.
Haggai’s Message:
     Five times Haggai called his fellow Israelites to “consider” their ways (Hag 1:5, 7; 2:15, 18). This consideration helped them look at their lives from the divine perspective and realize they were not being blessed because of their disobedience to God’s will; specifically, their neglect of rebuilding the temple (Hag 1:5-11). Their judgments were consistent with the curses of Deuteronomy 28. God revealed there was a connection between His house and their lives, both of which were in ruin and need of repair. Haggai (and Zechariah) was called by God to encourage his fellow Israelites to restart temple construction in 520 B.C., and it worked (Hag 1:13-14; 2:4; cf. Ezra 5:1-2; 6:14). The message of encouragement motivated them to overcome their fears and work on the temple, which was completed around 516 B.C. (Ezra 6:15).
Outline:
God rebuked and redirected Israel to finish rebuilding the temple (Hag 1:1-15).
God encouraged Israel to rebuild the temple, with a promise of future glory (Hag 2:1-9).
God promised blessing on Israel (Hag 2:10-19).
God promised to protect and bless Zerubbabel (Hag 2:20-23).

Zephaniah 3:9-20

     In the previous section, God had pronounced judgment against His people in Judah (Zep 1:1—2:3), the surrounding Gentile nations (Zep 2:4-15), and Jerusalem (Zep 3:1-8); but now, His final message is one of hope, in which He promises future blessings upon His people as well as the world (Zep 3:9-20). God is the One who will bring all these blessings to pass, eight times declaring “I will” throughout this pericope. The prophecy opens with a promise in which God will give Gentiles purified lips—which pictures purified hearts—to come together, shoulder to shoulder, to worship the Lord (Zep 3:10). Though Israel had experienced shame because of her rebellion in Zephaniah’s day (Zep 3:11a), that negative characteristic will be removed in the millennial kingdom, for God states, “I will remove from your midst your proud, exulting ones, and you will never again be haughty on My holy mountain. But I will leave among you a humble and lowly people, and they will take refuge in the name of the LORD” (Zep 3:11b-12). The millennial kingdom follows the seven-year tribulation period, in which only the faithful remnant will survive and enter into the Lord’s kingdom on earth. God speaks to that remnant, saying, “the remnant of Israel will do no wrong and tell no lies, nor will a deceitful tongue be found in their mouths; for they will feed and lie down with no one to make them tremble” (Zep 3:13). The language here is reminiscent of Psalm 23, which pictures the Lord as their Shepherd. God calls His people to shout for joy and rejoice at that time (Zep 3:14), for “The LORD has taken away His judgments against you, He has cleared away your enemies. The King of Israel, the LORD, is in your midst; you will fear disaster no more” (Zep 3:15). The King of Israel is none other than the Lord Jesus Christ, who will rule the world from Jerusalem, and will rule in righteousness (2 Sam 7:16; Psa 89:3-4, 34-37; Isa 9:6-7; Matt 19:28; 25:31; Luke 1:26-33). In “that day” there will be no fear or despair in Jerusalem (Zep 3:16), for “The LORD your God is in your midst, a victorious warrior. He will exult over you with joy, He will be quiet in His love, He will rejoice over you with shouts of joy” (Zep 3:17). Unlike the past and present, Israel will never be attacked by outsiders, for God will stand as a warrior to defend them, and comfort them in His love. Though God’s appointed feasts were not being celebrated in Zephaniah’s day, they would be restored in the millennial kingdom (Zep 3:18). These feasts would serve as memorials to God’s deliverance, goodness and faithfulness. At that time, God will dispense retributive justice to those who oppressed Israel (Zep 3:19a), and will rescue the afflicted, saying, “I will save the lame and gather the outcast, and I will turn their shame into praise and renown in all the earth” (Zep 3:1b9). And, we see God’s remunerative justice to Israel, as He states, “At that time I will bring you in, even at the time when I gather you together; indeed, I will give you renown and praise among all the peoples of the earth, when I restore your fortunes before your eyes” (Zep 3:20). In closing, Zephaniah ardently declares it is the “the Lord” who promises these things.
     Zephaniah opened his book with a reference to Hezekiah and Josiah, two good kings in Judah; however, these kings failed to bring about lasting reforms, and the nation slipped back into spiritual and moral decline. But the future King of Israel will not fail, as Jesus Christ will accomplish what no other could, when He brings in the millennial kingdom and establishes everlasting peace and blessing upon the world.

Zephaniah 3:1-8

     God opens with a charge against wicked Israelites who were called “rebellious and defiled.” So corrupt and systemic was their oppressive behavior, the whole of Jerusalem became known as “the tyrannical city.” The word tyrannical translates the Hebrew יָנָה yanah, which denotes “to cheat, annoy (with words), oppress, [or] be violent.”[1] The word is used in the Mosaic Law to forbid Israelites from oppressing foreigners (Ex 22:21-24; Lev 19:33), slaves (Deu 23:15-16), or engaging in harmful economic practices (Lev 25:14-17). God spoke through Jeremiah, saying, “Do justice and righteousness, and deliver the one who has been robbed from the power of his oppressor. Also do not mistreat [יָנָה yanah] or do violence to the stranger, the orphan, or the widow; and do not shed innocent blood in this place” (Jer 22:3; cf. Eze 22:7, 29; 46:18). The meaning of Zephaniah 3:1 is the same. It is always possible for God’s people to behave poorly, like the world around them. Zephaniah declared their faults, saying, “She heeded no voice, she accepted no instruction. She did not trust in the LORD, she did not draw near to her God” (Zep 3:2). We should remember that Josiah, a good king, was on the throne and leading national reforms across the nation, seeking to lead God’s people back into His will (2 Ki 23:1-25); however, in spite of his efforts, the city’s leadership continued with their corrupt practices. The princes represented the aristocracy, who should have been behaving nobly and seeking God’s will, but instead, had become “roaring lions” who went about on the prowl seeking people to devour for their own personal gain (Zep 3:3a). The judges, who were civil magistrates, should have been upholding God’s Law, but instead, were like “wolves at evening” that devour their prey, from whom the citizens of the city had to protect themselves (Zep 3:3b). Furthermore, the prophets were described as “reckless, treacherous men” who falsely spoke in the name of the Lord and led others astray (Zep 3:4a). And the priests “profaned the sanctuary” by not performing their duties, and by making common that which was sacred (Zep 3:4b). In contrast with the corrupt leadership, “The LORD is righteous within her; He will do no injustice. Every morning He brings His justice to light; He does not fail” (Zep 3:5a). God is righteous, and He is just in all His ways; He reveals Himself to His people every day, and He does this without fail (cf. Deu 32:4), but they were suppressing His revelation. Though God leads His people into righteousness, “the unjust knows no shame” as they turn away from Him (Zep 3:5b). God had judged the surrounding nations as a warning to Judah, saying, “I have cut off nations; their corner towers are in ruins. I have made their streets desolate, with no one passing by; their cities are laid waste, without a man, without an inhabitant” (Zep 3:6). Though this was revealed to His people, yet, they chose their own way. God said, “Surely you will revere Me, accept instruction. So her dwelling will not be cut off according to all that I have appointed concerning her. But they were eager to corrupt all their deeds” (Zep 3:7). God then turns from talking to the rebellious Israelites in the city and addresses the faithful remnant, telling them, “Listen to Me,” as He speaks of future events. The Lord states there will come a day “when I rise up as a witness. Indeed, My decision is to gather nations, to assemble kingdoms, to pour out on them My indignation, all My burning anger; for all the earth will be devoured by the fire of My zeal” (Zep 3:8). God had already made it clear He was going to judge the Jews and Gentiles of Zephaniah’s generation, which, in many ways, had become a microcosm of all humanity, all throughout history. The Lord’s judgment would now extend to a global judgment that will come upon “all the earth.”
"The world is still waiting for the Lord to pour out His wrath on all nations. He has not done so yet because He is patient and is giving people time to repent (cf. 2 Pet. 3:9). Yet that day will surely come (2 Pet. 3:10). In view of its coming, Christians need to be holy in conduct and godly in character looking for and hastening that day (by our prayers and preaching, 2 Pet. 3:11). The great outpouring of divine wrath on the earth predicted here will take place during the Tribulation, before our Lord returns to set up His kingdom (cf. 2:2; Zech. 14:2; Rev. 16:14, 16)."[2]
 
[1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 416.
[2] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Zep 3:8.

Zephaniah 2:4-15

     Having pronounced His judgment upon Judah for their sins (Zep 1:1-2:3), God now turns His focus upon the surrounding Gentiles nations ((Zep 2:4-15). He opens with a pronouncement of judgment upon four Philistine cities which lie west of Judah, saying, “Gaza will be abandoned and Ashkelon a desolation; Ashdod will be driven out at noon and Ekron will be uprooted” (Zep 2:4). The Philistines had a longstanding hostility toward Israel (Gen 20-21, 26), and had even taken some Judahites captive and sold them into slavery (Amo 1:6-8). To these people and cities, God declared retributive justice, saying, “The word of the LORD is against you, O Canaan, land of the Philistines; and I will destroy you so that there will be no inhabitant” (Zep 2:5). But God pronounces remunerative justice toward Israel, saying, “So the seacoast will be pastures, with caves for shepherds and folds for flocks. And the coast will be for the remnant of the house of Judah, they will pasture on it. In the houses of Ashkelon they will lie down at evening; for the LORD their God will care for them and restore their fortune” (Zep 2:6-7). Next, God addressed the hostility and taunting of Moab and Ammon (Zep 2:8), who were the descendants of Lot’s incestuous relationship with his two daughters (Gen 19:30-38). The Moabites and Ammonites were historically hostile to Israel (Isa 16:6; Jer 48:26, 29; Ezek 25:5-7), and now they would be judged. Because of their longstanding sins, God pronounced retributive justice, saying, “As I live, ‘declares the LORD of hosts, the God of Israel,’ surely Moab will be like Sodom and the sons of Ammon like Gomorrah—a place possessed by nettles and salt pits, and a perpetual desolation’” (Zep 2:9a). Again, God would dispense remunerative justice to His people, saying, “The remnant of My people will plunder them and the remainder of My nation will inherit them” (Zep 2:9b). The Moabites and Ammonites got what they deserved, as God states, “This they will have in return for their pride, because they have taunted and become arrogant against the people of the LORD of hosts. The LORD will be terrifying to them” (Zep 2:10-11a). The Ammonites and Moabites, whose idols customarily received sacrifices, would have nothing to bring them, for the Lord “will starve all the gods of the earth; and all the coastlands of the nations will bow down to Him, everyone from his own place” (Zep 2:11b). Very briefly, God speaks to Ethiopians, saying “You also, O Ethiopians, will be slain by My sword” (Zep 2:12). No reason is given for God’s judgment, but it is likely they acted similarly to the other Gentile nations that were being judged. The final judgment came against the Assyrians in the north, in which God “will stretch out His hand against the north and destroy Assyria, and He will make Nineveh a desolation, parched like the wilderness” (Zep 2:13). Nineveh was destroyed in 612 BC by an alliance between the Babylonians and Medes under the leadership of Nabopolassar and Cyaxeres. The Assyrians were removed and the land became inhabited by wild animals (Zep 2:14). The Assyrians thought they were secure in their fortified cities, and they became proud. But God would destroy them, and they would become “a resting place for beasts! Everyone who passes by her will hiss and wave his hand in contempt” (Zep 2:15).
     Though God gave His written law to Israel alone (Psa 147:19-20), His moral laws are written upon the hearts of all people (Rom 2:14-15), and He holds them accountable for their behavior. God is Judge of all people (Gen 18:25; Psa 22:28; 103:19), and He deals out retribution to those who disobey Him and attack His people (Deu 32:35; 2 Thess 1:6-8), and rewards those who are faithful (Psa 18:20; 58:11; 1 Sam. 26:23).

Theological Aspects of God's Justice

     God is the sovereign Creator of the universe, and He rules supreme over all things. Scripture reveals, “The LORD has established His throne in the heavens, and His sovereignty rules over all” (Psa 103:19), for “our God is in the heavens; He does whatever He pleases” (Psa 115:3), “Whatever the LORD pleases, He does, in heaven and in earth, in the seas and in all deeps” (Psa 135:6), and “All the inhabitants of the earth are accounted as nothing, but He does according to His will in the host of heaven and among the inhabitants of earth; and no one can ward off His hand or say to Him, ‘What have You done?’” (Dan 4:35). God allows fallen angels and humans to produce sin and evil, but they never act beyond what His sovereign will permits (Job 1:1-21; Psa 105:12-15; 1 Ki 22:19-23; 2 Cor 12:7-10). Though God has many attributes, His sovereignty is foremost.[1]
     The Bible, which reveals God’s sovereignty, also reveals He is righteous and just. He is declared to be righteous by nature (Deu 32:4; Psa 119:137, 142; Isa 45:21; John 17:25), and just in all His ways (Psa 145:17; Rev 15:3). Divine righteousness may be defined as the intrinsic, immutable, moral perfection of God, from which He commands all things, in heaven and earth, and declares as just that which conforms to His righteousness and as sinful that which deviates. One discovers throughout the Bible that righteousness and justice are related words. The former speaks of God’s moral character, whereas the latter speaks of the actions that flow out of His character. Whatever God’s righteousness requires, His justice executes; either to approve or reject, to bless or condemn. Theologically, the justice of God is observed in several categories as follows:
Rectoral justice recognizes God as the absolute legislative moral ruler who judges all mankind for their thoughts and actions. Abraham recognized God as “the Judge of all the earth” (Gen 18:25; cf. 94:2), and David writes, “the heavens declare His righteousness, for God Himself is judge” (Psa 50:6), and “Surely there is a reward for the righteous; surely there is a God who judges on earth!” (Psa 58:11). God righteously judges those to whom He has revealed Himself and who know right and wrong, either through written revelation (Rom 2:12), or the intrinsic moral code written on their hearts (Rom 2:14-15; cf. 1:18-20).
Retributive justice means God will administer just punishment to the wicked for their actions. The Lord told Moses, “Vengeance is Mine, and retribution, in due time their foot will slip; for the day of their calamity is near, and the impending things are hastening upon them” (Deu 32:35). And Paul wrote to the church at Thessalonica concerning their suffering, saying, “it is only just for God to repay with affliction those who afflict you, and to give relief to you who are afflicted” (2 Thess 1:6-7a).
Remunerative justice pertains to the distribution of rewards. Sometimes this is based on righteous behavior, such as when David wrote, “The LORD will repay each man for his righteousness and his faithfulness” (1 Sam 26:23a; cf. 2 Sam 22:25); and elsewhere, “The LORD has rewarded me according to my righteousness; according to the cleanness of my hands He has recompensed me” (Psa 18:20). In addition, it can refer to the compensation paid by the Egyptians to the Israelites for their four hundred years of slavery (Ex 3:22).
Redemptive justice refers to God forgiving and justifying helpless sinners because Christ has redeemed them by paying the price for their sin. The price for redemption is the blood of Christ that was shed in our stead (1 Pet 1:18-19). The believer is “justified as a gift by His grace through the redemption which is in Christ Jesus; whom God displayed publicly as a propitiation in His blood through faith” (Rom 3:24-25a). God’s redemptive justice saves us from the penalty of sin, guaranteeing “there is now no condemnation for those who are in Christ Jesus” (Rom 8:1). At the cross, God judged our sin as His righteousness requires, and saves the sinner as His love desires.
Restorative justice refers to the familial forgiveness God gives to His children who humble themselves and confess their sin to Him. When we sin, we break fellowship with God, and when we confess our sin to Him, He forgives and restores us. David wrote, “I acknowledged my sin to You, and my iniquity I did not hide; I said, ‘I will confess my transgressions to the LORD’; and You forgave the guilt of my sin” (Psa 32:5). In the Old Testament, forgiveness was predicated on confession of sin (Lev 5:5; 16:21; Psa 32:5; 38:18) as well as animal sacrifice (Lev 4:20; 5:6; 6:6-7). In the New Testament, God requires confession alone (1 John 1:9), which rests on the once for all atoning sacrifice of Christ at the cross (Heb 10:10-14). Concerning confession of sin, John wrote, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9).
     Understanding these aspects of God’s character help us know who He is and why He holds people accountable with regard to the laws He has revealed to them through general or special revelation. Furthermore, as Christians, we never retaliate against our attackers, but cast our cares upon the Lord and trust that He sees and acts righteously, in His time and way (Lev 19:18; Pro 20:22; Rom 12:14, 17-21; 1 Thess 5:15; 1 Pet 3:8-9).
 
[1] God is sovereign (1 Ch 29:11; Dan 4:35; Acts 17:24-25), all-knowing (Psa 139:1-6; Matt 6:31-33), all-present (Psa 139:7-12; Heb 13:5), all-powerful (Job 42:2; Isa 40:28-29), righteous (Psa 11:7; 119:137), just (Psa 9:7-8; 19:9; 50:6; 58:11), holy (Psa 99:9), immutable (Psa 102:26, 27; Mal 3:6), truthful (2 Sam 7:28; John 17:17; 1 John 5:20), loving (Jer 31:3; 1 John 4:7-12, 16), faithful (Deu 7:9; Lam 3:23; 1 John 1:9), merciful (Psa 86:15; Luke 6:36; Tit 3:5), gracious (Psa 111:4; 116:5; 1 Pet 5:10), and eternal (Deu 33:27; 1 Tim 1:17).

Zephaniah 1:1-2:3

     The book opens with a declaration that what follows is the “the word of the LORD” to his messenger, the prophet, Zephaniah (Zep 1:1). Immediately, there is a pronouncement of judgment that God will bring upon the world (Zep 1:2-3), specifically “against Judah and against all the inhabitants of Jerusalem” (Zep 1:4a). The reason for the judgment is because His covenant-people had followed idolatrous priests and worshiped Baal (Zep 1:4b), the “host of heaven” (Zep 1:5a), and blended the worship of the LORD along with the pagan god Milcom (Zep 1:5b). God’s people had “turned back from following the LORD” and “have not sought the LORD or inquired of Him” (Zep 1:6). According to the blessing and cursing aspect of the Mosaic Law (Deu 28:1-68), God was obligated to render judgment against His people who violated the covenant. Because God is extremely patient and slow to anger (Ex 34:6-7; Num 14:18; Psa 103:8), His judgments came only after He had sent repeated warnings through His prophets over several generations (see 2 Chr 36:14-17; Jer 25:1-12; 26:1-6; 32:26-35; 35:12-15; 44:2-6). God called the nation to be “silent before the LORD” and announces they were being offered as a sacrifice to the invading nation, whom He calls “guests” (Zep 1:7). “Here the prophet announced that the Lord’s day was near; He was about to intervene in human history. The Lord had prepared a sacrifice, namely, Judah (cf. Isa. 34:6; Jer. 46:10), and He had set apart ‘guests’ to eat it, namely, the Babylonians (cf. Jer. 10:25; Hab. 1:6).”[1] The judgment started with the nation’s leadership (princes), and included the king’s sons and all who adopted pagan values (Zep 1:8). It also included those who practiced robbery and violence (Zep 1:9), businessmen who financially exploited others (Zep 1:10-11), and those who were apathetic to God, who say, “The LORD will not do good or evil!” (Zep 1:12); these would be plundered and lose their wealth, homes, and fields to the invading Babylonian army (Zep 1:13). The day of the LORD was “near” (Zep 1:14a) and would come upon the nation within two decades of Zephaniah’s message. It would be a time when “the warrior cries out bitterly. A day of wrath is that day, a day of trouble and distress, a day of destruction and desolation, a day of darkness and gloom, a day of clouds and thick darkness, a day of trumpet and battle cry against the fortified cities and the high corner towers” (Zep 1:14-16). The judgment would be so severe, “they will walk like the blind” (Zep 1:17a). God’s judgment was because “they have sinned against the LORD” (Zep 1:17b). Furthermore, there would be no escape for the nation, as Judahites would not be able to use their gold and silver to buy off their attackers (Zep 1:18). God then calls the nation to “gather,” perhaps as a last offer to repent before judgment comes (Zep 2:1-2). A final word is given to the faithful remnant within the nation, saying, “Seek the LORD, all you humble of the earth who have carried out His ordinances; seek righteousness, seek humility. Perhaps you will be hidden in the day of the LORD’S anger” (Zep 2:3).
 
[1] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Zep 1:7.

Introduction to Zephaniah

Author:
     The author is identified as “Zephaniah son of Cushi, son of Gedaliah, son of Amariah, son of Hezekiah” (Zep 1:1a). It could be that Zephaniah was the great-great-grandson of King Hezekiah, who ruled from 715-687 B.C. If so, he would be a cousin to King Josiah, who was reigning during his time of prophetic ministry; and, it would connect Zephaniah with two good kings who ruled in Judah. Also, he could be the priest who was captured and killed in 586 B.C. (2 Ki 25:18-21). However, there is insufficient evidence to determine if either of these extrapolations are true.
Audience:
     Zephaniah prophesied to Judah (Zep 1:4).
Date of Ministry:
     Zephaniah’s ministry was “in the days of Josiah son of Amon, king of Judah” (Zep 1:1b). Josiah ruled in Judah from 640-609 B.C. Zephaniah’s message, which addresses some of the idolatry and corruption in Judah, was likely before Josiah began his reforms in 622 B.C., or perhaps, in the early stages. His ministry was definitely before the fall of Assyria in 612 B.C., which he prophesied (Zep 2:13).
Historical Background:
     Josiah was a good king who followed the reign of two evil kings, Manasseh and Amon. Manasseh reigned fifty-five years and was an evil king (2 Ki 21:1-18). Amon reigned two years and was an evil king (2 Ki 21:19-26). Josiah became king in 640 B.C. when he was eight years old, and he was a good king who walked in the ways of the Lord (2 Ki 22:1-2). In 622 B.C.—the eighteenth year of Josiah’s reign—God’s Word was revealed to him (2 Ki 22:3-20), and he responded positively and instituted religious reforms throughout Judah and destroyed all the false idols and places of worship (2 Ki 23:1-25). These reforms continued until his death in 609 B.C. (2 Ki 23:29). Judah experienced a time of great prosperity and spiritual reform under Josiah’s reign; however, the outward reforms did not lead to regeneration or revival among God’s people, and the following kings reverted back to evil practices and Judah and Jerusalem were eventually destroyed in 586 B.C. This shows that the faith of one generation may not continue to the next.
Zephaniah’s Message:
     The theme of Zephaniah is the approaching judgment of God upon Judah for their sin. The subject of the Day of the Lord is prominent in the book.
"The key to the Book of Zephaniah is the phrase “the day of the Lord.” This phrase appears in most of the prophetic literature of the Old Testament. As we saw in Joel, “the day of the Lord” can be a past day, a day in the relatively near future, or a day in the far distant, eschatological future. It is any day in which God is dynamically at work in human affairs. Wherever we find the phrase “the day of the Lord,” it always suggests a contrast with the day of man. The day of man is any day when man appears to be in control of human affairs. It is a day of God’s patience. The day of the Lord is any day when God is clearly in control of human affairs. It is a day of God’s judgment. The phrase “the day of the Lord” is by no means unique to Zephaniah, but it is the key to the message of this book. Zephaniah used it more frequently than any other prophet. It was his burden. And he explained the meaning of this phrase more than any other prophet."[1]
     Zephaniah’s message ends with hope, as God promises a future restoration of His people and a time of blessing (Zep 3:9-20), which is likely a reference to the millennial kingdom.
Outline:
God’s judgment against Judah (Zep 1:1-2:3)
God’s judgment against the nations (Zep 2:4-15)
God’s judgment on Jerusalem (Zep 3:1-8)
God’s future restoration of Jerusalem (Zep 3:9-20)
 
[1] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Hab 3:19.

Habakkuk 3:1-19

     Habakkuk became fearful at the Lord’s reply to his questions (Hab 3:1-2a), knowing God was bringing judgment both upon Judah and Babylon, and this prompted him to write a prayer-song of praise to God for His past and future acts of judgment. Habakkuk petitioned the Lord: 1) to do a visible work of judgment in his day, and 2) to remember mercy in judgment (Hab 3:2b). In the remainder of the chapter, Habakkuk set forth a history lesson of God’s works when He delivered His people from the Egyptian bondage. This history lesson assured Habakkuk that God would also deliver His people from Babylonian oppression. The prophet recalls when God entered into a covenant with Israel at Mount Sinai, where He brought them after bringing plagues of judgment upon Egypt. God’s judgment upon Egypt when He delivered His people caused the other nations to tremble in fear (Hab 3:3-7; cf. Ex 15:14-16; Deu 2:25; Josh 2:9). During His acts of deliverance, God’s anger and wrath were said to be against the rivers and sea (Hab 3:8-9), which most likely refers to the Nile (Ex 7:20-21), Jordan (Josh 3:14-17), and Red Sea (Ex 14:15-16; 15:8). God is pictured as a Warrior whose “bow was made bare, [and] the rods [arrows] of chastisement were sworn” (Hab 3:9). At this awesome picture, “The mountains saw You and quaked; the downpour of waters swept by. The deep uttered forth its voice, it lifted high its hands” (Hab 3:10). Habakkuk’s language is comparable to Psalm 77:16-18, which poetically describes God’s deliverance of Israel from Egypt. The prophet then describes the time when God caused the sun to stand still when Joshua was fighting to take the land (Hab 3:11; cf. Josh 10:12-13), and then as He conquered the nations as His people entered Canaan (Hab 3:12). Habakkuk then pictures God as a Warrior who delivers His people and His anointed king, perhaps from the Babylonians (Hab 3:13a). After the Lord strikes down “the head of the house of the evil to lay him open from thigh to neck” (Hab 3:13b), He takes his weapons from his dead body and uses them to defeat “the head of his throngs” (Hab. 3:14a). And who are the defeated ones? Likely the Babylonians who “stormed in to scatter us; their exultation was like those who devour the oppressed in secret” (Hab 3:14b). It was upon these that the Lord “trampled on the sea with Your horses, on the surge of many waters” (Hab 3:15). If this interpretation is accurate, then the statement would be proleptic, seeing the future destruction of Babylon as so certain, that the prophet speaks of it as already having come to pass. After reflecting on God’s past judgments and deliverances (Hab 3:3-15), he returns to the present situation and trembles at the prospect of the Babylonian invasion (Hab 3:16a), in which he waits “quietly for the day of distress, for the people to arise who will invade us” (Hab 3:16b). Though Habakkuk anticipated judgment, which included famine upon the land (Hab 3:17), yet, he declares, “I will exult in the LORD, I will rejoice in the God of my salvation” (Hab 3:18). Though he cannot stop the trouble that’s coming, he fixes his hope on the Lord who is in control of these events. Here, Habakkuk is doing what pleases the Lord, as he lives by faith in God (Hab 2:4b). With his faith fixed completely on the Lord, he states, “The Lord GOD is my strength, and He has made my feet like hinds’ feet, and makes me walk on my high places” (Hab 3:19a). He concludes his prayer-song by sending it to “the choir director, [to be played] on my stringed instruments” (Hab 3:19b).

Habakkuk 2:1-20

     The chapter opens with Habakkuk waiting on the Lord’s reply (Hab 2:1). God answers him with a command to “Record the vision and inscribe it on tablets, that the one who reads it may run” (Hab 2:2). This could be understood to mean that the vision is sure, and the one who reads it will know to run for safety when he sees it coming to pass. Or, it could be translated, “Write down this vision; clearly inscribe it on tablets so one may easily read it” (CSB). Both renderings are possible, though I favor the first. God assures Habakkuk that the vision will certainly come to pass at God’s appointed time and that he should wait for it (Hab 2:3). The Lord then describes the Babylonian, saying, “Behold, as for the proud one, his soul is not right within him; but the righteous will live by his faith” (Hab 2:4a). Here we have a contrast of characters. The proud Babylonians did not live by faith in God, but by selfish ambition and might, and they would be judged by Him for their arrogance and abuses. In contrast, the righteous Israelites who were living in Judah would humble themselves and seek the Lord and “live by his faith” (Hab 2:4b). Other translations read, “the person of integrity will live because of his faithfulness” (Hab 2:4b NET), and “the righteous person will live by his faithfulness” (Hab 2:4. NIV). New testament writers cite this verse three times, each with a different emphasis (Rom 1:17; Gal 3:11; Heb 10:38). Paul cites it in Romans 1:17 to emphasize the righteousness that comes from God on the basis of faith. He cites it again in Galatians 3:11 to emphasize the life that comes from faith in God. And the writer to the Hebrews cites the verse in Hebrews 10:38 to emphasize the faithfulness of the believer that God rewards. Though spiritual life is in view in the NT, it refers to physical life in the book of Habakkuk. The idea is that the righteous will continue to be faithful to God and He will not kill them in the Babylonian invasion, but will let them live. Some of the righteous who went into captivity included Daniel, Hananiah, Azariah, Mishael and Ezekiel. These faithful men served as models of righteousness for Israelites living outside the land. Referring to the Babylonians, God reveals they were given over to alcohol and violence, and, like death and the grave, seemed only to consume and never be satisfied, gathering more and more people and possessions to themselves (Hab 2:5). But these defeated peoples will one day take up a taunt-song against the Babylonians (Hab 2:6b). Habakkuk 2:6-20 presents five woes against the Chaldeans. Here, God reveals to Habakkuk the reasons why He will bring judgment on the Babylonians: 1) they greedily looted nations (Hab 2:6-8), 2) sought to secure themselves with their stolen wealth (Hab 2:9-11), 3) built their city with bloodshed (Hab 2:12-14), 4) exploited others sexually and with violence (Hab 2:15-17), and, 5) worshipped idols (Hab 2:18-19; cf. Deu 32:17; 1 Cor 10:20). The first four woes describe Chaldean acts against other people, whereas the last woe is against God. Though Babylon would seem unstoppable for a time, God would bring them into judgment, for “the LORD is in His holy temple. Let all the earth be silent before Him” (Hab 2:20). The Babylonians in Habakkuk’s time were behaving similarly to ancient Babylon, which emphasized self-reliance over trust in the Lord. God judged ancient Babylon by confusing their languages and scattering them over the earth (Gen 11:1-9), and He destroyed the Neo-Babylonians in 539 B.C. by means of the Medes and Persians (Dan 5:1-31). The values and practices of self-reliance and self-exaltation continue worldwide and will be centralized again in the future city of Babylon, which will be destroyed at the Second coming of Jesus.

Habakkuk 1:1-17

     The opening sentence identifies Habakkuk as God’s prophet (Hab 1:1). Habakkuk is troubled by the violence and injustice he sees in Judah and brings his frustrations directly to God, who is the only one who can really correct the situation. But it seems to the prophet that God is not answering his prayers; therefore, he asks, “How long, O LORD, will I call for help, and You will not hear? I cry out to You, ‘Violence!’ Yet You do not save” (Hab 1:2). Habakkuk knew his people were in a covenant relationship with God and wondered why God had not acted to deal with the violence within the country (Lev 26; Deu 28). He asked God, “Why do You make me see iniquity, and cause me to look on wickedness? Yes, destruction and violence are before me; strife exists and contention arises” (Hab 1:3). The wicked were disregarding God, “Therefore the law is ignored and justice is never upheld. For the wicked surround the righteous; therefore, justice comes out perverted” (Hab 1:4). The wicked are those who ignore God and His commands and live as they please. The righteous are those who understand and obey God’s laws. It seemed to Habakkuk that the wicked had imprisoned the righteous and that civil justice was being perverted. Job (Job 19:1-7), Asaph (Psa 73:1-28), and Jeremiah (Jer 20:7-12) also questioned God when faced with suffering, especially when the wicked seemed to get away with violence while the righteous agonized. God answered Habakkuk’s prayer with news he did not expect to hear and was challenged to believe (Hab 1:5). God was going to raise up the Chaldeans, a fierce and violent people, to discipline the sinning Judahites (Hab 1:6-11). This judgment was consistent with the curses set forth in the Mosaic Law (Deu 28:25, 36, 47-52). God had used the Babylonians to defeat the Assyrians in 612 B.C. (Nah 3:1-4), and He would now use them to discipline Judah. Having heard God’s answer, Habakkuk replied (Hab 1:12-17). The prophet opens his prayer with the truth that his covenant-keeping God is eternal and holy; therefore, His covenant will endure, sin will be addressed, and a remnant will survive (Hab 1:12). But then he raises his concern about God’s character and actions, saying, “Your eyes are too pure to approve evil, and You can not look on wickedness with favor. Why do You look with favor on those who deal treacherously? Why are You silent when the wicked swallow up those more righteous than they?” (Hab 1:13). The Babylonians, comparatively, were more violent than the Judahites, so it naturally came as a shock to Habakkuk that God would use these people to discipline Judah. How could a holy and righteous God use people more wicked than Judah to accomplish His will? The reality was that Judah was held to a higher standard than the Gentile nations, because they were in a covenant relationship with God and possessed His Word as a guide to moral righteousness. It demonstrates the principle that the one to whom much is given, much is required. Habakkuk then compared Judah to fish in the sea and the Babylonians as fishermen who catch them with their hooks and nets (Hab 1:14-15). He further comments that the Babylonians were guilty of worshipping the objects that brought them wealth (Hab 1:16), and wondered how long they’d continue (Hab 1:17). Afterward, Habakkuk stationed himself on his “guard post” in anticipation of God’s reply (Hab 2:1).

Introduction to Habakkuk

Author:
     The book was written by Habakkuk, who is called a “prophet” in the opening verse (Hab 1:1). Habakkuk chapter 3 was written as a Psalm, “For the choir director, on my stringed instruments” (Hab 3:19). This might imply the prophet belonged to the Levitical priesthood which was known for their music and worship (Ezr 3:10; Neh 12:27).
Audience:
     Habakkuk wrote to Judah about his conversation with God concerning why the Lord would use the wicked Babylonians to judge His people for their sins.
Date of Ministry:
     Habakkuk wrote circa 609-606 B.C. This would be just prior the Babylonian invasion of Jerusalem in 605 B.C.
Historical Background:
     Judah had experienced a time of great prosperity and spiritual reform under the reign of Josiah (640-609 B.C.). Josiah was regarded as a good king who obeyed the Lord (2 Ki 22:1-2; 23:25), and destroyed all the false idols and places of worship in Judah (2 Ki 23:1-25). However, the outward reforms did not lead to regeneration or revival among God’s people, and after Josiah was killed in battle by Pharaoh Neco (2 Ki 23:29), “the people of the land took Jehoahaz the son of Josiah and anointed him and made him king in place of his father” (2 Ki 23:30). Jehoahaz only reigned three months (2 Ki 23:31), and during that short time “did evil in the sight of the LORD, according to all that his fathers had done” (2 Ki 23:32). Afterwards, Pharaoh Neco appointed Jehoiakim as king in Judah (2 Ki 23:34-36), and he “did evil in the sight of the LORD, according to all that his fathers had done” (2 Ki 23:37). Jehoiakim led the people back into evil ways and practiced violence and injustice (Jer 22:13-21). This forms the background for Habakkuk’s complaints of violence in Judah (Hab 1:2-4, 9; 2:8, 17).
     Outside the land of Judah, Assyria fell in 612 B.C. to the Babylonians and Medes under the leadership of Nabopolassar and Cyaxeres. A few years later, Egypt fell in 605 B.C. to the Babylonians under the leadership of Nabopolassar, who defeated Pharaoh Neco II at the battle of Carchemish.
Habakkuk’s Message:
     Habakkuk witnessed great violence and corruption in Judah under the leadership of Jehoiakim; and this experience moved the prophet to question where was God and what was He doing to address it (Hab 1:2-4). The question of why God permits His people to experience evil has been posed by others throughout history (i.e. Job, Asaph, Jeremiah; Job 19:1-7; Psa 73:1-28; Jer 20:7-10). God revealed to Habakkuk His plan to use the Babylonians to judge Judah for their sin (Hab 1:5-11); but this raised another question in the prophet’s mind, which is why would a holy and righteous God use the violent and sinful Babylonians to judge a people less sinful than themselves (Hab 1:12—2:1)? God explained that even though He’s going to use the Babylonians as His disciplinary agent against Judah, He will also judge the Babylonians for their sins, and will do so in His time and way (Hab 2:2-20). In the midst of this judgment, God tells His prophet to remain faithful, along with the rest of the righteous remnant in Judah, saying, “the righteous will live by his faith” (Hab 2:4).[1] This is the key verse in Habakkuk. The idea is that the righteous will continue to be faithful to God and He will not kill them in the judgment, but will let them live, even though some of the righteous would go into captivity, such as Daniel and Ezekiel (who would serve as models of faith for Israelites living outside the land). Habakkuk responds in faith by offering a prayer-song of praise to God (Hab 3:1-19).
Outline:
Introduction (Hab 1:1)
Habakkuk presents his first complaint to God (Hab 1:2-4)
God answers Habakkuk with His first solution (Hab 1:5-11)
Habakkuk presents his second complaint to God (Hab 1:12—2:1)
God answers Habakkuk with His second solution (Hab 2:2-20)
Habakkuk responds in faith with a prayer-song (Hab 3:1-19)
 
[1] Other translations read, “the person of integrity will live because of his faithfulness” (Hab 2:4 NET), and “the righteous person will live by his faithfulness” (Hab 2:4 NIV). New testament writers cite this verse three times, each with a different emphasis (Rom 1:17; Gal 3:11; Heb 10:38). Paul cites it in Romans 1:17 to emphasize the righteousness that comes from God on the basis of faith. He cites it again in Galatians 3:11 to emphasize the life that comes from faith in God. And the writer to the Hebrews cites the verse in Hebrews 10:38 to emphasize the faithfulness of the believer that God rewards.

Nahum 3:1-19

     In chapter three, Nahum addresses Nineveh as the “bloody city” that was built up through violence, lies, and whose prey never departs (Nah 3:1). However, the people who once destroyed and plundered others would now experience the same, as the prophet graphically describes the sights and sounds of the invading army of the Babylonians and Medes (Nah 3:2-3). God would bring this destruction upon the Assyrians because of their abuses of other nations. Nahum declares this was “All because of the many harlotries of the harlot, the charming one, the mistress of sorceries, who sells nations by her harlotries and families by her sorceries” (Nah 3:4). Nineveh’s leaders lured other nations by offering them peaceful alliances (cf. Isa 36:16-17), only to betray them afterwards. In their efforts to subjugate others, the Assyrians also practiced sorcery to predict the future, thus seeking a political and military advantage. But God governs His universe by moral laws, and Nineveh’s violence aroused the Judge of all the earth to judge them. The Lord said of Nineveh, “Behold, I am against you” (Nah 3:5a), and then renders judgment, exposing her “disgrace” and covering her with “filth” (Nah 3:5-6). Subsequently, there would be none to grieve its destruction (Nah 3:7). Thebes, like Nineveh, was a strong city surrounded by fortifications, both natural and manmade (Nah 3:8-9); however, the Assyrians brutally attacked and destroyed the city in 663 B.C., slaughtering children in the streets and humiliating the “honorable men” who were taken away in chains (Nah 3:10). Just as Thebes was helpless to stop the Assyrian destruction, so Nineveh would be helpless to the stop the invading army sent by God (Nah 3:11); and just as ripe figs easily fall from the fig tree, so Nineveh would fall to those who desired to consume it (Nah 3:12). The people of Nineveh are described as weak, as the strong gates of the city would be burned as the invading army enters (Nah 3:13). In sarcastic language, the Ninevites are told to strengthen themselves and their fortress for the attack (Nah 3:14), but this will not help, as the city would be destroyed by fire and sword (Nah 3:15a). Though the residents of the city are multiplied like a swarm of locusts (too many to count), they will quickly flee away when the attack comes (Nah 3:15b-17). The nation’s leaders (shepherds and nobles) are described as sleeping on the job, and the king of Assyria is helpless (Nah 3:18a). His people “are scattered on the mountains and there is no one to regather them” (Nah 3:18b). The king of Assyria is made to realize the consequences of his evil leadership, with the result, “There is no relief for your breakdown, your wound is incurable” (Nah 3:19a), and all who suffered under Nineveh’s oppression will rejoice at its destruction, for the city only offered evil continually (Nah 3:19b).
"The reasons God brought Nineveh and the Assyrian Empire down are the same reasons He will humble any similar people. Any nation or city that lusts for conquest, practices violence and brutality to dominate others, abuses its power, oppresses the weak, worships anything but Yahweh, or seeks help from the demonic world shares Nineveh’s sins and can expect her fate." (Tom Constable, Tom Constable’s Expository Notes on the Bible, Na 3:19)