Tag: Old Testament Survey

follow-p2

Follow the Leader: The Biblical History of Elders

, , , , , , , , , , , , , , , 0

Jump to:
“Follow the Leader” Series Intro
Part 1: What Does “Submission” Mean?

Part 2: The Biblical History of Elders

In Part 1, we looked at the biblical mandate which God has established whereby believers are called to “submit” (hypotassō) to various people (i.e. government leaders in Romans 13:1) and concepts (i.e. God’s righteousness in Romans 10:3). 

We also observed some other biblical guidelines for submission in which Christians may willingly yield (hypeikō) ourselves to certain people if their life and teaching are worth being followed. 

The High Call of Mutual Submission

On a broader scale, I pointed out that within the Body of Christ, God has commanded all believers to live in “mutual submission” to one another (Ephesians 5:20-21). This does not require us to bow ourselves to every whim or desire of our fellow believers. Yet it frees us to observe one another’s manner of life, and work in unity, as the body of Christ, to encourage and build each other up into Him.

Needless to say, living in mutual submission places a big responsibility on each of us to come to the body of Christ with honor, respect, and humility. It is a call to recognize that we are all made of the same dirt, and therefore, we all live fully dependent on the grace of the Lord, no matter our perceived status in the body of Christ. Therefore, not only do I submit to the Holy Spirit in me, but I must recognize and submit to the Holy Spirit working through other members of the Body of Christ, too!

Mutual submission is a partnership of love!

Remember, we are a family, not a business or a social club.

As we saw before, within the “mutual submission” of the church, Jesus has also commanded us to submit to those who have faithfully preceded us in the faith (see 1 Corinthians 16:15–16). In terms of a family, we might say this is like following the example of our older brothers and sisters in the church. They may not be perfect, but they are still ahead of where we are in our own life and growth.

Advertisement:

Let’s also note that every family also has fathers and mothers who lead in the home. In the same way, in addition to all of this talk of mutual submission in the church, there is still a seemingly higher level of leadership within the Church for which the Biblical writers hold special regard. This is when the Bible says we are called to submit to the appointed “elders” in the church (see Acts 14:23, 1 Peter 5:5).

Before I move forward, please let me preface this article by saying that this is NOT the view of church leadership which I was taught in my Baptist Bible college and denomination, nor is it the broadly held view of the charismatic/neo-pentecostal denomination I currently belong to. It is still a widely held and practiced form of church leadership in many other denominations, though, and I think its something we need to explore and restore in the broader body of Christ. Everything I am writing here has come through a deep study of these scriptures over the past few years. Just know that I am not writing to argue against any Christian tradition or group. I am writing to expound on what I have found the scriptures to teach, and welcome deeper conversations on the subject going forward.

WHO ARE THESE “ELDERS” IN THE BIBLE?

The Greek word for “elders” is the word πρεσβύτερος (presbyteros), transliterated “presbyters” in many English church settings.

As we said in the last post, this Greek word can simply mean someone who is elderly in age. However, whenever the Bible uses this word in conjunction with leadership in the church, it is not used to mean older or even more mature people in the church (though maturity is assumed). Rather, it means those who hold “seniority”1 within the church.

Throughout the New Testament, we learn that these “elders” are a specific kind of leaders in the church who meet three criteria:

  1. They have been appointed by God;
  2. They meet the personal qualifications laid out for the oversight of the church, and
  3. They are publicly recognized to an appointed leadership position by the local body of Christ.

The word “presbyteros” is used throughout the New Testament, almost synonymously with the word “episkopos” (ἐπίσκοπος), meaning “overseer.” (This is also where we get the modern word “bishop.”)

As the Assembly of God denomination has stated: 

“After research, we conclude, because of the use of the word in the original Greek (Acts 20:17, 28; 1 Timothy 5:17; James 5:14, etc.), that the words “elder” or “eldership” refer to the office of pastor, bishop, or overseer.”2

These “elders” work in unity as a “council” to lead the church (see 1 Timothy 4:14). In fact, the word “elder” is never used in a singular sense when talking about the role of church leadership. It is always “the elders” or “an elder” of the church, not “the elder” of the church (see Titus 1:5, for example).  

We will look specifically at the oversight role of elders and the requirements placed upon them in a future post, but first, I want us to do a little background study of this whole concept.

Where Did the Idea of “Eldership” Originate?

The use of the word “elders” in the New Testament to describe the institutional leadership in the local church or local assembly of God is an idea carried over from the Old Testament.3 The Jewish people recognized a group of leaders within their local and religious community who were appointed to lead their local congregations as well as govern more broadly in the nation. 

Eldership First Developed in Families

The idea of eldership is established early in the Old Testament, and seems to naturally form through the growth of families into clans, then tribes, then nations. As R. Alastair Campbell wrote:

“Israelite society was tribal and patriarchal. The nation consisted of tribes, which themselves consisted of clans which in turn consisted of extended families, and each of these units and sub-units looked to the senior males among them for leadership.”4

Advertisement:

From the beginning, God appointed the man to lead his wife; and the father and mother to lead their children and others who would become joined to the family (daughters-in-law, servants, etc.). This is where we first get the idea of a person’s household (first used in Genesis 7:1, and see Genesis 15:3).

To use a modern vernacular for our purposes, we might say that the man was to be the “Senior Elder” in the family, but he worked as a team with his co-equal, yet different “helper,” his wife, to lead the family. The father was the “senior elder,” but mom and dad together would be the “elders” of the family.

As children grew and produced grandchildren and great-grandchildren, they would then serve as the “elders” in their own immediate family. However, the living grandparents would still be viewed as the “patriarch” and “matriarch” of the extended family or clan. As the “senior elders” of the clan, these patriarchs would work with the parents in every home(especially the father) to lead the whole extended family together. This formed a kind of “council of elders” over the extended family (or extended household).

Even though a man and wife had the autonomy to lead their own family and household as they saw fit, they would join the other family ‘elders’ within their extended family (clan) to form the leadership (primitive government) of their “village.” Thus, civics was born.

As Campbell goes on to write:

“The head of the house made decisions within his own home and also represented the family in the counsels of the village community…These are the people described as the elders, and they are often, and by implication always, said to be the elders of something or somewhere…The functions performed by the elders are accordingly deliberative, representative and judicial.”5

Families Became Clans, and Clans Became Nations.

As these clans and villages began to multiply, they eventually grew to become tribes and cities. As they did, this system of communal leadership continued to grow and develop as well. The “senior elders” or patriarchs of each clan would come together to form a council of elders to lead the tribe or the city. (see Joshua 20:4, Ruth 4:2)

In his studies of ancient near-east communities, Henri Frankfort writes that there were “clan and community organization under elders who apparently exercised judicial as well as executive functions.It was a primitive democracy, uncritical and unconscious, for there is no ground to suppose other than that every senior member of the group was admitted to the governing body purely on the basis of his age.”6

This was not a formal, parliamentary style of government, which many of us think of today. Rather, as Henri goes on to point out, it was an informal, community of elders who simply worked together to lead. A good example can be seen in the negotiations concerning the redemption of Naomi’s property by Boaz in Ruth 4:1-2.

As tribes began to multiply and become a nation, it was from these small informal beginnings that national government would begin to form. It was “the stress of circumstance” that “compelled the coalescence of the smaller groups of clans and tribes into some approximation of a national unity.”7

The “senior elders” of each tribe would come together to form a council of elders to lead the nation. The same system developed for local family government grew into “national” governments.

This idea was not limited to Israel alone. We see the same idea of “elders of a household” in Egypt (Genesis 50:7). Fathers and mothers of one family would become elders to the clan. Those who led their clan well would become elders to the entire tribe, and eventually, those with the best leadership abilities would be recognized as leaders to the nations (the entire extended family). This story is repeated throughout the development of almost all ancient people groups around the world.

As communities grew, so did the development of the eldership. 

  1. A father would lead in the home and represent his family outwardly to the clan. 
  2. The senior patriarch of the clan would lead the elders in the village and also represent the clan outwardly as an elder to the tribe. 
  3. “Chiefs” would be appointed among the tribal elders to lead the group and would also go to represent the tribe more broadly at the national level. 
  4. And eventually, the patriarchal authority of a father to a single family developed and led to the role of judges and kings as heads of nations.
Advertisement:

Living in rural Africa, I can personally testify that this same system of “family elders” and “clan leadership” is still alive and functioning in the world. I have been privileged to sit with the elders of clans to discuss the Word of God, and I have been honored to meet the Omukuka (King) of the Bamasaba people I live among.**

This family-derived eldership was well in place among the Jews well before God instituted the Jewish religious law and leadership through Moses.

Side Note: Eldership was Not an Achievement of Personal Status, but a Service to the Community

In the modern world, politicians are known for seeking governmental office as a means of personal gain. And unfortunately, this attitude of status-seeking has not remained in the secular realm but has infected the church as well.

One major element in understanding the call of biblical leadership and what it means to “follow your leader” is to see that from the earliest iterations of eldership, it was viewed as a work of service intended for the betterment of the entire community. It was never about personal gain and social status.

As Campbell writes: “How did people become elders in Ancient Israel? It is nowhere recorded, but… clearly there can be no candidacy nor procedure leading to such a position of honour” because “elders represent leadership from below, not from above.”8 He goes on to say that although a person’s family position would play a part, so did a person’s “gradual acquiring respect” within the broader community.

If a person’s motivation for seeking leadership were self-serving and status-seeking, the community would rightfully choose not to follow them.

Anyways, let’s get back on track…

Eldership Expanded with Continued National Development

As the family of Abraham became the nation of Israel, other leaders were added to the “elders” of the people. It moved away from only including the patriarchal leaders of the home, clan, and tribe and came to include other leaders viewed as vital to the community as a whole. Again, this was true both inside and outside of Israel. For example, the role of historians and legal scholars would often be added to the group to oversee the continuity of the nation’s culture, traditions, and system of justice (such as scribes and lawyers).

Religious leaders came to be included with the elders to oversee the spiritual guidance of the nation. This would include the prophets and priests of Israel, but also the witchdoctors, shamans, and mystics in other pagan people groups.

We can watch this development take place in ancient Israel.

By the time we finish reading Genesis and move into Exodus, Abraham’s family has grown from one household to become a nation of people numbering in the millions. However, Exodus still begins with a kind of reverence for the patriarchs of the twelve tribes of Israel (see Exodus 1:1-7). These men and their firstborn heirs would be recognized as the “elders” of Israel. It is these elders who Moses speaks to about God’s promise of deliverance in Exodus 4:29.

However, after God brings the nation of Israel out of the land of Egypt, it became clear that these heads of families were not enough to maintain quality governance outside of Egyptian oversight. Therefore, upon the advice of his father-in-law, Moses appoints “judges” and “chiefs” over different numbers of people (“of thousands, of hundreds, of fifties, and of tens”) in addition to the existing patriarchal leaders. (see Exodus 18:25-26). 

These judges were led directly by Moses, who not only served as a kind of “chief justice” but also became known as the greatest prophet in Israel’s history. His brother, Aaron, served as Israel’s first “Chief Priest,” and his family and descendants became the priesthood of the nation.

Then, according to Clowny, “Among the thousands of judges appointed under this system, seventy were singled out as the elders of the nation, to represent all the people, much as the elders of a tribe or city would represent their constituency.”9

Moses was first led by God, and in turn, he led these 70 elders to govern, guide, and direct the nation. These leaders, too, were Spirit-filled and were expected to lead the nation physically AND spiritually (Numbers 11:24-25). 

No Longer was the Nation Only Goverend by the Presiding Patriarchs of the Family.

Yes, familial leadership was still honored and involved at every level of Jewish leadership. After all, they were still one family. Yet the broader system of government grew and eventually came to include the prophets, priests, judges, and eventually (though it was never God’s plan for Israel) a king. 

Advertisement:

These groups of elders still governed in their respective clans, tribes, and cities. And at the national level, among all of these highly respected leaders, a select group was consistently organized together to make up the highest-ranking council of elders who served in unity under a “senior elder,” generally the presiding High Priest.

Following the Babylonian captivity, which destroyed all of Israel’s governmental infrastructure, Ezra, the priest, and Nehemiah, the governor called together a group of returnees to re-form the religious law of life in Israel (Nehemiah 8-10). Among this group were a number of already-recognized leaders (Nehemiah 8:4) as well as a number of teachers (Nehemiah 8:7). This group developed into a new council of elders which Rabbinic tradition calls “Great Synagogue” (“Knesset HaGedolah”) who would continue to lead Israel throughout the 5th and 4th centuries.10 Some of the leaders historically listed as members of the Great Synagog were Haggai, Zechariah, Malachi, Daniel, Hananiah, Mishael, Azariah, Mordechai, and Zerubbabel.11

By the time we get to the New Testament, the Great Synagogue had gone away, but elder-led government remained active in Israel, now in the form of the “Sanhedrin.” Every village and city had its own council of 23 elders (called a “lesser Sanhedrin”), as did the nation as a whole with the 71 member “Greater Sanhedrin.”12 Each Sanhedrin council was led by the “nasi” meaning “prince” or captain” (or what I would call the “senor elder.”

Though the prophets had been silent for 400 years, and the royal family was dethroned since captivity, the “elders” of the nation remained as the leaders of the nation, including the High Priest, priests, scribes, rabbis, Sadducees, and Pharisees.

How Did Eldership Incorporate into the Church?

Well, that is where we will turn our attention in the next post. 

But just to whet your appetite a bit, just think of these familiar New Testament themes in light of what we have discussed in this post:

  • Jesus has brought us into the family of God, crying out, “Abba Father.”
  • Jesus is our King, and we are His “holy nation.
  • Jesus is our great “High Priest,” and we are His “royal priesthood.”

It should come as no surprise, then, that when Jesus decided to establish a type of leadership in His family, Kingdom, and priesthood, He would follow the same model developed throughout Israel in the Old Testament (and in some form, every other nation on earth).

We will discuss what that looked like, next time. Stay tuned…

If you’re enjoying the content I produce, a little caffeine to keep me going would be appreciated!



Footnotes

**  Side Note: The move of the enemy to destroy families is not just an attack on the home, but on the leadership structures put in place by God in humanity

1 Strong, James. A Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible. (Bellingham, WA: Logos Bible Software, 2009).

2  The General Council of the Assemblies of God. Assemblies of God: Position Papers. (Springfield, MO: The General Council of the Assemblies of God, 1972–2017).

3 Edmund P. Clowney, The Message of 1 Peter: The Way of the Cross, The Bible Speaks Today (Leicester, England; Downers Grove, IL: InterVarsity Press, 1988), 232.

4 Campbell, R. Alastair. The Elders: Seniority within Earliest Christianity. (London; New York: T&T Clark, 2004), 21. 

5 Campbell, “The Elders”, 21.

6  Frankfort, Henri. The Intellectual Adventure of Ancient Man. (Chicago: University of Chicago Press, 1946), 343. Available from Archive.org <https://archive.org/details/in.ernet.dli.2015.283260 >. [2 August 2023].

7  Frankfort, Intellectual Adventure, p. 344.

8  Campbell, “The Elders,” 26–27.

9  Clowney, “Message of 1 Peter”, 232–233.

10 Youngblood, Ronald F., F. F. Bruce, and R. K. Harrison, Thomas Nelson Publishers, eds. Nelson’s New Illustrated Bible Dictionary. Nashville, TN: Thomas Nelson, Inc., 1995.

11 https://en.wikipedia.org/wiki/Great_Assembly

12 https://en.wikipedia.org/wiki/Sanhedrin

Advertisement:

© Anthony Scott Ingram 2023. All Rights Reserved.

Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Please note that I do get a small kickback from Amazon for any purchases made using the links on this post. Should you choose to purchase from them, I just want to say thank you for further supporting my work in ministry!

Bible Basics

Malachi

, , , , , , , , , , , , , , , 1

Author

The book was written by “Malachi,” though there are differing opinions as to whether this was in fact the prophet’s name, or simply a title, as the word means “my messenger.” The Hebrew word is used in two distinct ways in the book. The first acts as the by-line for the book in 1:1. However, in 3:1 the same word, “Malachi” is used to point to a future messenger, which could be either in reference to John the Baptizer or to Jesus Himself.

If the book is written by a man named Malachi, we do not know anything more about his personal life or background that this.

Date

The exact date of Malachi’s writings is another point on contention among biblical scholars. At least 4 dates are offered:

  • Before Nehemiah. Malachi uses the word ‘governor’ in 1:8, which some scholars take to mean that an Assyrian governor was still in control, and Nehemiah has not yet been commissioned by the King to take this post (see Nehemiah 4:14). He also does not speak on the issue of keeping the Sabbath; an issue which also arose later in Nehemiah’s time (see Nehemiah 13:15-22).
  • Before Ezra (but after the initial work on rebuilding the Temple had taken place). Sacrifices are being performed in the Temple incorrectly (1:7-10). Some scholars believe that Malachi’s condemnation of sin and incorrect worship practices predates Ezra’s reading of the law, since the people respond in repentance to Ezra’s proclamation.
  • Contemporary of Nehemiah: There is a similarity in the way both men were attempting to reform life and reestablish the faith in Israel, including the issues of tithing and intermarrying with foreigners.
  • During Nehemiah’s Absence (see Nehemiah 13:6). This idea is used to reconcile the use of the word ‘governor,’ as another would have taken the place of Nehemiah’s during his absence, with the similarities of focus between Malachi and Nehemiah.

Audience and Purpose

Despite the lack of an exact date, scholars all tend to agree the Malachi was writing during the time of Persian rule, to the returnees in the land. This would put him clearly within a generation of the work of Nehemiah and Ezra, if not a contemporary minister. His focus, then would be similar to that of other writers at the time: Ezra/Nehemiah, Haggai,  and Zechariah. His call is to restore true worship and holiness among God’s people, yet Malachi also focuses heavily on future prophecy as well, including many insights into the coming Messiah.

Major Themes

  • Covenant. Malachi puts a great emphasis on restoring God’s people to covenant relationship with God, through the keeping of the law.
  • Repentance and Correct Worship. Specifically, Malachi speaks to the issues of sacrifices, tithes, intermarriage, and divorce.
  • Messianic Prophecy.
  • God’s Glory and the Nations.

Key Scriptures

  • Malachi 1:11 — “For from the rising of the sun to its setting my name will be great among the nations, and in every place incense will be offered to my name, and a pure offering. For my name will be great among the nations, says the Lord of hosts.”
  • Malachi 3:1 — “Behold, I send my messenger, and he will prepare the way before me. And the Lord whom you seek will suddenly come to his temple; and the messenger of the covenant in whom you delight, behold, he is coming, says the Lord of hosts.”
  • Malachi 4:2a — “But for you who fear my name, the sun of righteousness shall rise with healing in its wings.”

Outline

  • Malachi 1:1-5 — God’s First dispute: Concerning Edom
  • Malachi 1:6-2:9 — God’s Second dispute: Concerning the Priests
  • Malachi 2:10-16 —God’s Third dispute: Concerning Unfaithfulness
  • Malachi 2:17-3:5 — God’s Fourth dispute: Concerning the Messenger of the Lord
  • Malachi 3:6-12 — God’s Fifth dispute: Concerning Tithes
  • Malachi 3:13-4:3 — God’s Sixth dispute: Concerning the Day of Yahweh
  • Malachi 4:4-6 — Summary and Final Prophecy

Gospel Summary

The gospel message can clearly be seen in Malachi in verses 2:17 to 3:5. He begins by pointing out that sin is the norm among the people, and it is exhausting to God to see His people neglect their diving calling and destiny: 

“You have wearied the Lord with your words. But you say, “How have we wearied him?” By saying, “Everyone who does evil is good in the sight of the Lord, and he delights in them.” Or by asking, “Where is the God of justice?”

Malachi 2:17

This one verse summarizes everything Malachi has been calling out up to this point, in the sins of the priests and the unfaithfulness of the people (1:6-2:16). However, he immediately begins promising another “Malachi” (“my messenger”) who will come and fully restore God’s covenant with the people.

“For he is like a refiner’s fire and like fullers’ soap. He will sit as a refiner and purifier of silver, and he will purify the sons of Levi and refine them like gold and silver, and they will bring offerings in righteousness to the Lord.”

Malachi 2:2b-3

The book finishes by identifying this coming “Malachi” to another Elijah, who will not only preach the law, as all prophets before Him, but who would actually restore the hearts of mankind to God and reestablish right relationship among men (see 4:2-6).

In the Protestant cannon of scripture, Malachi is the last minor prophet in the Old Testament. His words are followed by 400 years of silence, until the next words we hear in scripture is “The book of the genealogy of Jesus Christ, the son of David, the son of Abraham,” as the gospel writer proclaims that God’s final messenger — the promised Messiah — had come (Matthew 1:1).

If you’re enjoying the content I produce, a little caffeine to keep me going would be appreciated!



© Anthony Scott Ingram 2021. All Rights Reserved.

Photo by Carolyn V on Unsplash

Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Please note that I do get a small kickback from Amazon for any purchases made using the links on this post. Should you choose to purchase from them, I just want to say thank you for further supporting my work in ministry!

Bible Basics

Zechariah

, , , , , , , , , , , , , , , 0

Author

Most scholars believe the first eight chapters of the book were written by the prophet Zechariah. However, chapters 9-12 shift focus to the future of Israel. As they do not contain any direct dates or by-lines, some believe another prophet possibly added these chapters at another time. Many scholars, however, argue that ancient textual witnesses, geographical and historical references in these chapters, and continuity of writing themes should be enough to determine a single author of the book as a whole.

Zechariah’s name means “The Lord Remembers.” This name is common in the Old Testament (more than 30 times), and many scholars have linked this prophet Zechariah with others, often leading to much confusion. What we do know is that the book of Zechariah and Ezra both link him to his grandfather, “Iddo,” (though Ezra says only “son of”). Many scholars believe this to be the same Iddo who returned with Zerubbabel and Joshua in Nehemiah 12:4 and 16, making Zechariah a descendant of the priestly line.

Date

Reading the superscriptions given in chapters 1:1,7 and 7:1, we know for sure that the first eight chapters of the book were written between October 520B.C. and December 518B.C. Zechariah was a contemporary and likely direct companion of the prophet Haggai. (See my commentary on Haggai for more on the situation surrounding these writings.) However, we do not know, with any certainty, the writing dates for chapters 9-14.

Audience and Purpose

Zechariah was most likely a returnee from Babylonian captivity and was prophesying to other returnees living in Jerusalem. The first eight chapters align with the book of Haggai, calling them to finish the rebuilding of God’s temple. (See my commentary on Haggai for more  information on this work.) Many of Zechariah’s prophetic dreams are extremely complicated to understand and are interpreted by the presence of an angel, though others are left without clear interpretation or clarity.

Chapters 9-14 shift focus to prophesying against the nation of Syria, its cities, Damascus, Tyre, and Sidon, and against Philistia. The promise of destruction and cleansing is also scattered with promises of a new King-Priest coming to Jerusalem, riding on a donkey, and reigning over the nations in power and in peace. In this section of the book, the author’s focus on the temple is greatly minimized, as the rise of this coming King-Priest becomes the primary focus of Jewish life and in God’s Kingdom work.

Major Themes

  • God’s Promise of Restoration
  • God’s Faithfulness
  • God’s Glory and the Salvation of Nations. This is seen especially in Zechariah 14.
  • Messianic Prophecy. Zechariah has a lot to say about the coming Messiah, including being the first Old Testament prophet to link the promise of a Davidic-line King with a High Priest (see Zechariah 6:11-15). Zechariah 9-14 is the most quoted section of any Old Testament prophet by the New Testament.

Key Scriptures

  • Zechariah 9:9 — “Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey.”
  • Zechariah 13:1 — “On that day there shall be a fountain opened for the house of David and the inhabitants of Jerusalem, to cleanse them from sin and uncleanness.”

Outline

  • Zechariah 1:1-6 — Prophecy Calling God’s People to Repentance
  • Zechariah 1:7-6:15 — Eight Night Visions and A Sign
  • Zechariah 7:1-8:23 — Four Prophecies Calling God’s People to Justice
  • Zechariah 9:1-14:21 — Two Prophecies Concerning Salvation and a King

Gospel Summary

Though the first eight chapters of Zechariah deal with the immediate needs of rebuilding the temple and right worship of God in Israel, there is a shift in chapters 9-11, which brings the reign of Messiah into focus. Though the nations would attack the people of God, the coming King-Priest whom God raises up will be victorious over them. God will bring restoration to His people.

In chapters 12-13, many other prophetic declarations are made, pointing to Jesus, including:

  • The House of David mourning over “the one who is pierced” (12:10-14).
  • A fountain being opened to cleans the people of sin and uncleanliness (13:1-6).
  • The “shepherd” who is struck down, as his sheep scatter (13:7-9). Jesus Himself quotes this passage regarding His death in Matthew 26:31 and Mark 14:27.

The book ends with an eschatological view of the New Jerusalem and the last days, as the Kingdom of God if fully established on the earth. 

The New Testament writers make clear that they viewed Jesus as the fulfillment of Zechariah’s prophecy.

If you’re enjoying the content I produce, a little caffeine to keep me going would be appreciated!



© Anthony Scott Ingram 2021. All Rights Reserved.

Photo by Carolyn V on Unsplash

Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Please note that I do get a small kickback from Amazon for any purchases made using the links on this post. Should you choose to purchase from them, I just want to say thank you for further supporting my work in ministry!

Bible Basics

Haggai

, , , , , , , , , , , , , , , 0

Author

The book is written by “Haggai the prophet” (1:1). Beyond this simple introduction, not much is know about the man.  There is no description of Haggai’s family line, geographic association, or other information about him personally. 

His name means “festal.”

According to Jewish tradition, Haggai is listed amongst the last of God’s prophetic witnesses (1 Maccabees 9:27). According to some early Christian writers, Haggai came from a priestly bloodline, although there is no evidence for this claim.

Some textual traditions have also linked Haggai as either the author or co-author of Psalms 111, 125-16, and 145-148, though not all of these traditions agree to which ones Haggai may have been part of writing. All the evidence linking him to the Psalms is questionable. The link was likely made at a later date based on popular traditions at the time.

Date

Haggai was a post-exile prophet, preaching about God’s restored glory to Israel after the release of captivity, after Babylon had fallen to the Persians in 539B.C. The first Jews returned to their homeland under the edict given by King Cyrus (see Isaiah 45). Those early returnees began the reconstruction of God’s temple under the leadership of Ezra (Ezra 6:3-5), however the work was no complete. The work is halted when Darius the Great takes the throne.

It is at this time that Haggai comes on to the scene. He specifically begins his prophesy in August of 520B.C. (specific date given in Haggai 1:1). His book is completed by December of the same year (see 2:10 and 2:20).

Audience and Purpose

Haggai was writing to the retuned Jews living in Jerusalem who, though they were rebuilding their own homes and restoring life in the land, they were ignoring God’s temple, and by implication, the full return to faith and worship (1:2-11).

Contrary to the way God’s people usually responded to Old Testament prophets, the people do obey Haggai, and rebuilt the temple (1:12-15). Haggai goes on to prophesy the return of God’s glory to the temple, greater than before (2:9), a renewed peace in the land, and God’s blessing on the people.

This rebuilt temple would be dedicated in 516B.C; exactly 70 years after Solomon’s temple was destroyed (see Ezra 6:15 and 2 Chronicles 36:21).

Major Themes

  • God’s Promise of Restoration.
  • God’s Faithfulness.
  • Fulfilled Prophecy. Seventy years for the land to rest was prophesied by Jeremiah (2 Chronicles 26:21). The rebuilt temple marks the completion of this period, from the destruction of Solomon’s temple, to the dedication of the new temple.
  • God’s Glory and the Nations. Haggai does not end his book by simply prophesying God’s glory to Israel, but that all the nations would share in in (2:7).

Key Scriptures

  • Haggai 2:6-7 — “For thus says the LORD of hosts: Yet once more, in a little while, I will shake the heavens and the earth and the sea and the dry land. And I will shake all nations, so that the treasures of all nations shall come in, and I will fill this house with glory, says the LORD of hosts.”

Outline

  • Haggai 1:1-11 — Prophecy Concerning the Rebuilding of God’s Temple
  • Haggai 1:12-15 — People’s Response to the Prophecy
  • Haggai 2:1-9 — Prophecy Concerning the Latter Glory of the Temple
  • Haggai 2:10-19 — Prophecy Concerning Holiness, Repentance, and Blessing
  • Haggai 2:20-23 — Prophecy Concerning Zerubbabel

Gospel Summary

The destruction of the temple in Jerusalem was the lowest point in Israel’s history, as all of life centered on temple worship. However, with the reconstruction of a new temple, and a promise of God’s glory, greater than before, there is hope. People are pulled out of passivity and restored to a passion for worship and faith.

Jesus would stir pall the emotions Israel felt in the destruction and rebuilding of this temple when He would speak of Himself in hidden language: “Jesus answered them, ‘Destroy this temple, and in three days I will raise it up.’ The Jews then said, ‘It has taken forty-six years to build this temple, and will you raise it up in three days?’ But he was speaking about the temple of his body. When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken” (John 2:19-22).

Haggai’s promise that the latter glory would be greater than the former (2:9) finds its fulfillment in Christ and His people, who are the true temple of the Holy Spirit, where the glory of God dwells on earth.

Haggai prophesied that God would restore Israel’s glory, shaking the nations and that all people would worship in the restored temple. We see the true fulfillment of this promise when Simeon holds the baby Jesus in Luke 2:32, and sees in him “a light for revelation to the Gentiles, and for glory to your people Israel.”

If you’re enjoying the content I produce, a little caffeine to keep me going would be appreciated!



© Anthony Scott Ingram 2021. All Rights Reserved.

Photo by Carolyn V on Unsplash

Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Please note that I do get a small kickback from Amazon for any purchases made using the links on this post. Should you choose to purchase from them, I just want to say thank you for further supporting my work in ministry!

Bible Basics

Zephaniah

, , , , , , , , , , , , , , , 0

Author

The prophecies in the book were written by Zephaniah, whose name means “he whom the Lord protects or hides.” Some speculate that the book may have been compiled together at a later date. Some also believe that 3:14-20 were added during or post-exile. The entire book is written in the form of Hebrew poetry.

Zephaniah introduces himself with a genealogy, which is unusual for the Old Testament prophets. Some believe the reference is to show himself as the great-great-grandson of Judah’s King Hezekiah (1:1). Others who do not believe this to be the case argue that there is no historical evidence, or later Jewish tradition to confirm this. Some believe  the prophet included the genealogy to show that he was a full-blooded Jewish man, due to the fact that his father’s name, “Cushi,” can be mistaken to mean he was Ethiopian.

Some scholars have tried to make a connection between the prophet Zephaniah and the priest named Zephaniah who was killed during the Babylonian invasions in 2 Kings 25:18–21 and Jeremiah 52:24–27. This connection, however, cannot be confirmed.

Date

The book’s introduction states that Zephaniah ministered during the reign of King Josiah (1:1), who ruled Judah from 640-609BC, and who sought to reform Judah back to a godly nation. This makes him a contemporary of Jeremiah, Nahum, and Habakkuk.

Due to the book’s beginning by condemning the sins of Judah and Jerusalem in “bowing down” to Assyria (1:5),  which was the way of life under King Mannaseh, some believe that Zephanaiah’s prophetic ministry began before Josiah became King; though this is uncertain. His prophetic decrees include predicting the complete downfall of Nineveh (Assyria) to the Babylonians (2:13-15), which happened in 612BC, though, again, the exact date of his prediction is also uncertain.

Audience and Purpose

Zephaniah was writing to the southern kingdom of Judah, although his prophecies also involve the surrounding nations, declaring both God’s impending judgement (which would come in 587BC) and promising a hope for future restoration.

Major Themes

  • Prophecy.
  • God’s Sovereignty over the Nations. Zephaniah’s prophecy specifically includes reference to  God’s judgement on people from all corners of the map. From Judah, Philisia (2:5-7) is to the west, Moab and Amon (2:8-11) are to the east, Cush (2:12) is to the south and Assyria (2:13-15) is to the north.
  • Sin and Judgement. As do the prophets, Zephaniah speaks about “The Day of the Lord.”
  • God’s Promise of Salvation and Restoration.

Key Scriptures

  • 3:16-17 — “On that day it shall be said to Jerusalem: “Fear not, O Zion; let not your hands grow weak. The LORD your God is in your midst, a mighty one who will save; he will rejoice over you with gladness; he will quiet you by his love; he will exult over you with loud singing.”

Outline

  • Zephaniah 1:1-3:8 — Prophecy Concerning The Day of the Lord
    • Zephaniah 1:1-2:3 — Prophecy of God’s Judgment on Judah and Jerusalem
    • Zephaniah 2:4-3:8 — Prophecy of God’s Judgement on the Nations
  • Zephaniah 3:9–20 — Promise of Global Salvation

Gospel Summary

Though Zephaniah is one of the final voices declaring the downfall of Judah and Jerusalem to the Babylonians and “the Day of the Lord,” the gospel hope is found in the final section of his writing where the Lord promises many things to come after His judgement: He would purify the speech of all people to worship Him (3:9). He would bless those who “humble” themselves and trust Him (3:11-12). He would establish Himself as King over Israel (3:15); and He would gather His people from the exile where they were being sent, and establish them among the nations (3:20).

Though the immediate hope of the people would have been that these things would come after their time in exile in Babylon, we now know that these promises would not be fulfilled until the coming of Christ who offers salvation to those who humble themselves and trust Him as Savior. Those of us who believe in Him are now awaiting the fulfillment of these promises at Christ’ final return in power, as Messiah-King.

If you’re enjoying the content I produce, a little caffeine to keep me going would be appreciated!



© Anthony Scott Ingram 2021. All Rights Reserved.

Photo by Carolyn V on Unsplash

Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Please note that I do get a small kickback from Amazon for any purchases made using the links on this post. Should you choose to purchase from them, I just want to say thank you for further supporting my work in ministry!

Hab

Habakkuk

, , , , , , , , , , , , , , , 0

Author

The book was written by Habakkuk, who is identified as a prophet (1:1). Although not much is known about Habakkuk’s personal life, some have speculated that his in-depth knowledge of the Temple ministry could only come from working as a priest. Others have proposed that Habakkuk may have been a member of the Temple musicians, as chapter 3 of the book is written as a victory hymn.

Although many throughout history have tried to connect Habakkuk with the Habakkuk in the apocryphal book of Bel and the Dragon, who delivered porridge to Daniel in the lion’s den, this connection is chronologically impossible.

Date

Although a range of dates are proposed, it is clear that the book was composed after the Babylonians successfully overthrew Assyrian rule in 625B.C; and likely before the death of King Josiah in 612. Still, some scholars put the writing date even later, following the Babylonian defeat of the Egyptians in 605. It is clear from the prophetic content being produced that the book was finished well before the fall of Jerusalem to Nebuchadnezzar in 587. 

This timeframe would make Habakkuk a contemporary of Jeremiah, Zephaniah, and Nahum.

Audience and Purpose

Although the book would have been published for the people of Judah, living at the time of the writing, to prophesy the Word of the Lord about Judah’s coming destruction, the book itself seems to be the prophet’s personal prayer journal as he dialogues with the Lord, and also records his own song of praise for God’s righteousness.

Major Themes

  • Prophecy
  • God’s Righteousness
  • Human Evil
  • Sin and Judgement
  • Sovereignty of God. Although Habakkuk does not understand God’s ways, the book shows a great need to trust Him and His control of all things.

Key Scriptures

  • Habakkuk 2:4 — “Behold, his soul is puffed up; it is not upright within him, but the righteous shall live by his faith.

Outline

  • Habakkuk 1:1-4 — Habakkuk’s First Complaint
  • Habakkuk 1:5-11 — God’s First Response
  • Habakkuk 1:12-2:1 — Habakkuk’ Second Complaint
  • Habakkuk 2:2-20 — God’s Second Response
  • Habakkuk 3:1-19) —Habakkuk’s Prayer (Psalm)

Gospel Summary

As Habakkuk lives in a time when even the remnant of God’s people in Judah are living in sin, the prophet cries out for God’s justice. However, when the Lord declares He will use the Babylonians (Chaldeans) to bring judgement on Judah, just as the Assyrians brought judgement on Israel, Habakkuk’s theology is challenged. How can God use one unrighteous people to bring judgement on another, and especially a faithless pagan nation such as Babylon to bring judgement on His chosen people?

In His grace, God responds to Habakkuk’s questions by declaring His own righteousness and sovereignty, which go far beyond human comprehension. Much like God’s response to Job in Job 32-41, the Lord does not demonstrate a need to explain Himself to Habakkuk. And in the same way as Job, Habakkuk’s only possible response is to humble himself and worship the Lord.

As Habakkuk ends the book by declaring God’s judgement on the Babylonians (and by implication, on all ungodly nations), it stirs in us the faith that God will keep His word, judge the evil in the world, and sustain the righteous, “who live by faith” in Him (2:4). This, of course, points to the Messianic promises made throughout the Old Testament, and fulfilled in Jesus Christ.

If you’re enjoying the content I produce, a little caffeine to keep me going would be appreciated!



© Anthony Scott Ingram 2021. All Rights Reserved.

Photo by Carolyn V on Unsplash

Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Please note that I do get a small kickback from Amazon for any purchases made using the links on this post. Should you choose to purchase from them, I just want to say thank you for further supporting my work in ministry!

Bible Basics

Nahum

, , , , , , , , , , , , , , , 0

Author

Nahum, whose name is likely a shortened version of the name Nehemiah, which means “consolation” or “comfort.” Nahum is not mentioned elsewhere in scripture, and little is known about his personal life, except that he was from the town of Elkosh (Nahum 1:1).

Date

The events recorded in the book of Nahum occurred after the northern kingdom of Israel had already been carried away into Assyrian captivity, while the nation of Judah was still free. Nahum references the fall of Thebes (Nahum 3:8-10) , the greatest threat to Assyrian power, which occurred in 663B.C; and then prophecies the coming fall of Assyria, which would occur in 612B.C. The exact date of Nahum’s writing would have happened during this window of time, although a specific reference marker, such as a Judean King is not mentioned.

The best scholarly wisdom puts the writing closer to the fall or Thebes, rather than nearer the time of Assyria’s downfall, due to the fact that by the later half of the 7th century, Assyrian influence in the western provinces had already began to decline.

Audience and Purpose

Although Nahum was writing to the southern kingdom of Judah (Nahum 1:13, 15), the primary target of his prophecies was Assyria and it’s capitol, Nineveh. Over 100 years since Jonah preached repentance to the great city, Nahum now brings a message of God’s forthcoming judgement for the nation’s ongoing sin. The fast-paced tone of Nahum’s writing brings a sense of urgency or swiftness to what would befall that nation.

Major Themes

  • Prophecy.
  • Sin and Judgement
  • Sovereignty of God
  • Deliverance. God’s promise of judgement on Assyria becomes a message of comfort to Judah, who would not face destruction by this looming power anymore. (See Nahum 1:12)

Key Scriptures

  • Nahum 1:2-3a — “The LORD is a jealous and avenging God; the LORD is avenging and wrathful; the LORD takes vengeance on his adversaries and keeps wrath for his enemies. The LORD is slow to anger and great in power, and the LORD will by no means clear the guilty…”
  • Nahum 1:15a — “Behold, upon the mountains, the feet of him who brings good news, who publishes peace!

Outline

  • Nahum 1:1-15 — Song of Praise for God’s Wrath Against Nineveh
  • Nahum 2:1-13 — Description of Nineveh’s Downfall
  • Nahum 3:1-19 — Mockery Through a Song of Lament for Nineveh

Gospel Summary

Looking for the gospel, or, in fact any theological theme in Nahum, can be a challenge, as the book primarily seems to be a pre-celebration over the fall of Nineveh. However, there are still some key points to be made. The biggest takeaway is that God is the Lord of History. Just as He had previously propped up Assyria as His tool to bring judgement against Israel, He now sovereignly decrees that this unbeatable force in the middle east would find a sudden end.

Although Nahum’s prophecy primarily addresses Nineveh, a big underlying message is the reminder to Judah that their own sins have loomed large in the past, and they must be diligent to walk according to God’s commands moving forward. God had brought affliction on Judah (Nahum 1:12), just as He would now bring on Nineveh, so their hope must continue to be in Him alone. They should not just celebrate the destruction of God’s enemies; they must make sure to remain God’s friends.

Since we can trust that God is the Lord of all History, then the book of Nahum does remind us to look forward to all the prophetic promises made in other places concerning the coming Messiah. Although Messiah is not addressed directly, Nahum 1:15 has been considered by many to be a reference to the coming of Jesus, who would finally bring the “good news” of salvation to those who hope in God. As Ephesians 2:17 says, “And (Jesus) came and preached peace to you who were far off and peace to those who were near.”

If you’re enjoying the content I produce, a little caffeine to keep me going would be appreciated!



© Anthony Scott Ingram 2021. All Rights Reserved.

Photo by Carolyn V on Unsplash

Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Please note that I do get a small kickback from Amazon for any purchases made using the links on this post. Should you choose to purchase from them, I just want to say thank you for further supporting my work in ministry!

Bible Basics

Micah

, , , , , , , , , , , , , , , 0

Author

The book was written by Micah, who’s name means “Who is like Jehovah?” Micah came from a small town about twenty miles southwest of Jerusalem, called Moresheth (likely Moresheth-gath or “possession of Gath). Though not from the city itself, there was a major highway from Egypt to Jerusalem which ran through this area, so Micah would have been caught up on all current events in the capitol during a prosperous time in Judah’s history.

Date

The book was written during the reigns of three of Judah’s kings: Jotham, Ahaz and Hezekiah, who collectively ruled from 750 to 687B.C. Micah was a contemporary of Hosea and Isaiah and his prophecies were likely published prior to the fall of Israel to the Assyrians in 722B.C.

Audience and Purpose

Micah was writing primarily to the southern kingdom of Judah, although his prophecies also involve the kingdom of Israel and her capitol city, Samaria, declaring both God’s impending judgement and a hope for future restoration.

Major Themes

  • Sin and Judgement
  • Sovereignty of God
  • Justice. One of Micah’s biggest themes is the oppression of the poor in the nation.
  • God’s Promise of Salvation and Restoration.

Key Scriptures

  • Micah 3:8 — “But as for me, I am filled with power, with the Spirit of the Lord, and with justice and might, to declare to Jacob his transgression and to Israel his sin.”
  • Micah 7:7 — “But as for me, I will look to the LORD; I will wait for the God of my salvation; my God will hear me.”
  • Micah 7:18 — “Who is a God like you, pardoning iniquity and passing over transgression for the remnant of his inheritance? He does not retain his anger forever, because he delights in steadfast love.”

Outline

  • Micah 1:1-2:13 — Prophesy of God’s Judgment on Israel (Samaria) and Judah 
  • Micah 3:1-5:15 — Promise of Restoration Following Judgement
  • Micah 6:1-7:20 — Charges Against Israel and Hope for Restoration

Gospel Summary

Micah’s prophetic judgements against God’s people were primarily concern how the wealthy were oppressing the poor and God’s call for justice. It was a prosperous time in the nation’s history, yet the rich were oppressing the poor, in order to make themselves richer (see Micah 2:1-2). There was a major lack of love and justice in the nation.

As with most of the Old Testament prophets, Micah declares that the nation will be punished for their ongoing sin and refusal to repent despite God’s graciousness to them. He also delivers a message of restoration and hope in a coming deliverer. Micah makes many messianic prophecies, including the specific one that the Messiah would be born in the little town of Bethlehem, yet His greatness would extend to the ends of the earth (Micah 5:2-5).

If you’re enjoying the content I produce, a little caffeine to keep me going would be appreciated!



© Anthony Scott Ingram 2021. All Rights Reserved.

Photo by Carolyn V on Unsplash

Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Please note that I do get a small kickback from Amazon for any purchases made using the links on this post. Should you choose to purchase from them, I just want to say thank you for further supporting my work in ministry!

Bible Basics

Jonah

, , , , , , , , , , , , , , , 0

Author

Jonah, whose name means “dove.” Although his book does not tell us much about his personal history, we do learn from 2 Kings 14:25 that he was the son of Amittai, from the town of Gath-hepher. This town was only about three miles northeast of Nazareth. According to one Jewish tradition, Jonah’s mother was the widow of Zarephath and that it was Jonah whom Elijah raised from the dead in 1 Kings 17:8-24. It is also possible that Elisha was the one who discipled Jonah into the ministry.

According to 2 Kings 14, Jonah was primarily a prophet to the northern kingdom of Israel, during the rule of King Jeroboam II. However, the majority of what is know of Jonah’s ministry is his work as a prophet to Ninevah, recorded in the book of Jonah.

Date

The book was probably written around 770 B.C; toward the end of Jonah’s ministry. His time as a prophet comes after Elisha and before Amos and Hosea.

Audience and Purpose

The book is written as a biographical narrative, recounting the story of Jonah’s ministry to Nineveh. Although the primary people group targeted by Jonah’s ministry in the book were the people of Nineveh, we must not forget that the intended audience of the writing was the people of God back in Israel.

The main purpose of the book is to show that God’s grace and forgiveness are available to anyone who repents of their sin, whether a Jewish prophet, or a wicked pagan nation. (Take note that it would be the people of Nineveh –  the capitol of Assyria — who would come and destroy the northern kingdom of Israel less than a century later.)

Major Themes

  • Prophecy.
  • Repentance and Holiness.
  • Human Will and Emotion.
  • Salvation of the Gentiles.
  • Obedience to God’s Calling.

Key Scriptures

  • Jonah 4:2 — “And he prayed to the LORD and said, “O LORD, is not this what I said when I was yet in my country? That is why I made haste to flee to Tarshish; for I knew that you are a gracious God and merciful, slow to anger and abounding in steadfast love, and relenting from disaster.”

Outline

  • Jonah 1:1-17 — Jonah Runs from God’s Call as Prophet to Nineveh
  • Jonah 2:1-10 — Jonah’s Prayer
  • Jonah 3:1-10 — Jonah Prophesies Judgement on Nineveh and People Repent
  • Jonah 4:1-4 — Jonah’s Anger
  • Jonah 4:5-11 — God’s Response

Gospel Summary

Jonah is one of the best stories in the Old Testament concerning the grace and mercy of God, and His desire to forgive sin. 

Jonah, as a prophet of the Lord, knew that God would forgive the people of Nineveh if they repented, yet his personal prejudice against them despised the idea that they should be forgiven. Faced with his own sin and consequences of his disobedience (inside the fish’s belly), Jonah has to repent and be forgiven as well. This universal condition of sin and the need of a savior is the great equalizer of all humanity. We all need the grace of God to cover us, Jews and Gentiles alike.

One other point of interest is that the skepticism of many toward the “fish story” being true, would lead Jesus to use Jonah as a picture of His own death and resurrection. People would have to dare to believe the impossible to see that He is who He said He is: “But he answered them, “An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of the prophet Jonah. For just as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth. The men of Nineveh will rise up at the judgment with this generation and condemn it, for they repented at the preaching of Jonah, and behold, something greater than Jonah is here” (Matthew 12:39-41).

If you’re enjoying the content I produce, a little caffeine to keep me going would be appreciated!



© Anthony Scott Ingram 2021. All Rights Reserved.

Photo by Carolyn V on Unsplash

Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Please note that I do get a small kickback from Amazon for any purchases made using the links on this post. Should you choose to purchase from them, I just want to say thank you for further supporting my work in ministry!

Bible Basics

Obadiah

, , , , , , , , , , , , , , , 0

Author

Obadiah, whose name means either “servant of Yahweh” or “worshipper of Yahweh.” Although there are more than a dozen others named “Obadiah” in the Old Testament, there is not enough evidence to connect the author of this minor prophet to any of them with certainty.

Date

It is difficult to determine the exact date of the writing, as the book itself does not give any specific indicators, such as the rule of a king. This may be because there was not a king sitting on the throne at the time, which leads many scholars to believe the book was likely written in the mid 580’s B.C; after the Babylonian conquest of Jerusalem around 586 B.C., but before the Babylonian conquest of Edom in 583 B.C.

This date would make Obadiah a contemporary of Jeremiah. This may be why Jeremiah seems to quote Obadiah on a few occasions: Obadiah 2:5 in Jeremiah 49:9; Obadiah 2:6 in Jeremiah 49:10; and Obadiah 2:8 in Jeremiah 49:7.

A second possible date for the writing would be during the invasion of Jerusalem by the Philistines and Arabians during the reign of King Jehoram, sometime between 840 and 825 B.C; although I believe this is less likely.

Audience and Purpose

Obadiah was prophesying agains the Edomites — the descendants of Esau — who had stood against Judah during the Babylonian invasion. Many Edomites even captured and turned in escaping Israelites to Babylonian authorities. As with other prophets, Obadiah closes with the promise of restoration for God’s people. Obadiah is the shortest book in the Old Testament.

Despite his message being proclaimed against Edom, it is likely that Obadiah only presented this prophecy to the Jewish remnant in Jerusalem, rather than being delivered to the Edomites themselves. This was a common practice among Old Testament prophets.

Major Themes

  • God’s Sovereignty
  • Sin and Judgement
  • God’s Promise of Salvation and Restoration.
  • The Day of the Lord.

Key Scriptures

  • Obadiah 1:21 — “Saviors shall go up to Mount Zion to rule Mount Esau, and the kingdom shall be the Lord’s.”

Outline

  • Obadiah 1:1-9 — Prophecy of God’s Judgment against Edom
  • Obadiah 1:101-14 — List of Edom’s Sins
  • Obadiah 1:15-21 — The Day of the Lord

Gospel Summary

Obadiah is so short, and his message so pointed, that it is likely easier to simply read it than to summarize. The book draws a drastic distinction between how God cares for His own people, and those outside of His covenant care. When the nations bless God’s people, they are blessed. However, when the nations become the enemies of God’s people, God Himself will avenge them.

The theme of God’s sovereignty over the nations is evident, even as the book closes with a look to the future when God’s people will be fully restored and God’s kingdom will rule in the earth. The pridefulness and self-confidence of the nations will be brought down (see v. 3, which is likely a reference to the ancient city of Petra, which was within Edom’s borders). This promise of restoration points, again, to God’s coming Messiah and King, Jesus.

If you’re enjoying the content I produce, a little caffeine to keep me going would be appreciated!



© Anthony Scott Ingram 2021. All Rights Reserved.

Photo by Carolyn V on Unsplash

Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Please note that I do get a small kickback from Amazon for any purchases made using the links on this post. Should you choose to purchase from them, I just want to say thank you for further supporting my work in ministry!

Load More