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NCMI

TRAINING MANUAL

OLD TESTAMENT STUDIES

By M. Black and G. Durrheim

This document may be duplicated whole, or in part, in any form (written, visual, electronic or audio) without express written permission, providing it is not used for commercial purposes.

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COURSE INTRODUCTION Welcome to Old Testament Studies! We believe that your life is going to be greatly enriched as you embark on this course. What you are about to embark upon is not a run-of-the-mill survey of the Bible. Although you will get a panoramic view of the Old Testament, our aim is to concentrate on some of the major events and characters to give you a comprehensive grasp of the message and historical flow of the Old Testament. The aim of this course is to help you:

Appreciate the chronological flow of Biblical history

Understand how God reveals Himself progressively throughout the Old Testament, culminating in the advent of His Son, Jesus Christ

See God‘s plan of redemption and the role Israel plays in being His chosen people for the display of His glory in the earth

Understand the various types and shadows in the Old Testament that find their fulfilment in the person and work of Jesus Christ

See how apostolic Christianity has its beginnings in the Old Testament.

Learn something of the apostolic heart through Abraham stepping out in faith and obedience to become the father of many nations, and how through him, ‗all the nations of the world will be blessed‘.

See how the whole of God‘s revelation in both the Old and New Covenants hold together to form a complete revelation of God‘s plan for mankind.

By studying sections of the New Testament we will show how a platform of Biblical revelation is strengthened by having an understanding of the Old Testament.

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Outline Unit 1 Introduction to Old Testament Studies Unit 2 The Flow of Old Testament History Unit 3 Genesis Unit 4 The Exodus Unit 5 Joshua Unit 6 Kingship Unit 7 Prophets (Major and Minor) Unit 8 Amos and Hosea Unit 9 The Prophet Isaiah Unit 10 Habakkuk, Joel and Jeremiah Unit 11Daniel Unit 12 Ezra, Nehemiah, Haggai and Malachi Concluding Summary Appendices Bibliography

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UNIT 1 INTRODUCTION TO OLD TESTAMENT STUDIES

OBJECTIVES By the end of this unit you will:

Be given a panoramic overview of the scope of Old Testament

Studies

See how the Old Testament points toward Christ

See the thread of God‘s ‗Apostolic heart‟ for the

1. THE OLD TESTAMENT AS HISTORY AND DRAMA

―In beginning the study of a book it is well to take a forward glance over its entire contents, as we look over the map of a country or district we are about to explore, to get the lay of the land, or from a mountain-top to get a survey of the entire horizon.‖ Dr. Pierson

1.1 The Life Story of Israel The story of the Old Testament spans four thousand years. It is a kaleidoscope of dramatic activity as God gathers a people for Himself who will be the instrument of declaring His purpose of redemption to the world. It is also the story of how God reveals Himself to the nations of the world.

It is a book of profound encounters with God and His people. In all these encounters, God progressively reveals who He is and what His plans are for all mankind.

It is not merely a history book, although it does take us through the history of the Israelites. Neither must the Old Testament be seen in isolation from the New Testament. (We will be discussing that in a future study unit).

You may know many of the outstanding stories of the Old Testament. In this study you will be able to place these stories in their context and see how they are woven together to form a whole wonderful tapestry of ‗God‘s story‘ and His dealings with His people, bringing them ever closer to a

fuller understanding of His call and purpose for all of mankind.

The section below is an excerpt taken from Bernhard W. Anderson‘s book, ―The Living World of the Old Testament‖. Take note of the flow of history and drama in the Old Testament.

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The object of this exercise is to give you the gist of the flow of the History of the Israelites and hopefully begin to prepare a platform for your studies of the Old Testament. ―The most distinctive feature of the Jewish people is their sense of history. In many respects, the Jews have always been diverse - in theology, in culture, and even in racial characteristics. But Judaism is the religion of a people who have a unique memory that reaches back through the centuries to the stirring events of their Bible, events that formed them as a people with a sense of identity and vocation. Whenever the Passover is celebrated, whenever the Law is read in the synagogue, whenever a parent instructs his child in the tradition, this memory is kept alive. Indeed, if historical memory were destroyed, the Jewish community would soon dissolve. The Christian faith may be expressed in many forms, but in the last analysis there is no substitute for retelling what Christians call ―the story of our life‖ – that is, the history to which the Old and New Testaments bear witness.‖ (Richard Niebuhr, The Meaning of Revelation).

1.2 The Theatre of God‟s Activity

The first eleven chapters of Genesis gives a biblical history. A brief summary Shortly after the turn of the second millennium B.C., Israel‘s ancestor, Abraham, migrated from Mesopotamia into the land of Canaan…. The patriarchs, or founding fathers of Israel, moved about in the hill country of Canaan, with Abraham, Isaac, and Jacob succeeding one another. Eventually, during a time of famine, Jacob‘s family migrated to Egypt.

There, after enjoying initial favour, they were subjected to forced labour by the Egyptian pharaoh. Under the leadership of Moses (about 1300 B.C.), however, and favoured by an extraordinary series of events, they escaped into the desert, where they were forged into a community with a single religious allegiance. Leadership under Joshua

Later, under the leadership of Joshua, they successfully attacked Canaan and claimed the land as their own. During this time, they had to wage ceaseless wars of defence. Enemy pressure became so intense that a monarchy was established under Saul, and in the time of kings David and Solomon (1000-922 B.C.) Canaan was an Israelite empire.

On the death of Solomon, the United Kingdom split into the two kingdoms of north and south Israel (Ephraim and Judah). These kingdoms, by virtue of their strategic location in a buffer zone between Mesopotamia and

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Egypt, were drawn into the power struggle of the Near East. The Northern Kingdom fell under the aggression of Assyria (721 B.C.); and the Southern Kingdom, after more than a century of vassalage (subordination) to Assyria, fell victim to the Babylonians, who wrested world rule from Assyria. Jerusalem fell to the Babylonians in 587 B.C. and the people were carried away into Babylonian captivity.

But under the benevolent rule of the next empire, Persia, the exiles were permitted to return to their homeland, where they rebuilt Jerusalem and resumed their way of life. The restoration took place chiefly under the leadership of Nehemiah and Ezra (about 450-400 B.C.)

Under Greek control

After more than two centuries of Persian rule, Palestine [Israel] came within the orbit of Greek control, as a result of the world conquest of Alexander the Great (332 B.C.) Alexander‘s policy of imposing Hellenistic

(Greek) cultural uniformity upon the world was continued by those who inherited his divided empire, especially by the Seleucid rulers of Syria. When this policy was forced upon the Jewish community by a Seleucid King, open revolution broke out under the leadership of the house of the Maccabees (168B.C.)

But the Old Testament does not claim to be simply a book of secular history or culture. It is sacred history, to both Jews and Christians, because in these historical experiences, as interpreted by faith, the ultimate meaning of human life is disclosed. From Israel‘s standpoint, this history is not just the ordinary story of wars,

population movement, and cultural advance or decline. Rather, the unique dimension of these historical experiences is the disclosure of God‘s activity in events, the working out of his purpose in the career of Israel. It is this faith that transfigures Israel‘s history and gives to the bible its peculiar

claim to be sacred scripture. To put it in a nutshell, the Old Testament is Israel‘s witness to its encounter with God.

For this reason, we cannot begin to understand the Old Testament so long as we regard it as merely great literature, interesting history, or the development of lofty ideas. The Old Testament is the narration of God‘s

action: what He has done, is doing, and will do. All human history is the theatre of this self-disclosure, and nature too is his handiwork; but He acts particularly within the career of the comparatively obscure people in order to initiate a historical drama that has changed human perspectives and has altered the course of human affairs.‖

I am sure you will agree that not only is this a wonderful concise outline of the Old Testament, but it describes powerfully the purpose of the Old Testament.

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Re-cap of some of the main points of this excerpt:

It is sacred history, to both Jews and Christians, because in these historical experiences, as interpreted by faith, the

ultimate meaning of human life is disclosed

It is the disclosure of God‟s activity in events, the working out

of his purpose in the career of Israel

The Old Testament is Israel‟s witness to its encounter with God.

The Old Testament is the narration of God‟s action:

what He has done,

what He is doing,

and what He will do (in the future) The overall theme of the Bible is God the Father, preparing a bride for His son, Jesus. Marriage is a covenant and God relates to His people on the basis of covenant.

Read: Psalms 78, 105 & 106; Acts 7; Hebrews 11

These all summarize something of the Old Testament story.

2. SEEING THE OLD TESTAMENT THROUGH THE EYES OF

JESUS

―Then he said to them, "These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled." (Luk 24:44) Three major divisions of the Hebrew Old Testament

The Law (of Moses)

The Prophets (Former and Latter)

Writings (Poetical books, Five Rolls and Historical books)

The Law commentates on God‘s dealings with His people. The Prophets give a heavenly perspective of what God is doing on earth. They interpret the history because history cannot be understood by itself. We understand history because of what the prophets have said about history. So we can‘t just read Kings alone. Reading the Prophets tells us what God is doing, and reading Kings tells us what is happening on the earth and what man is doing. Chronicles is written at the time of the restoration after the Exile and looks back over a period of about 500 years, starting with Saul and David. The chronicler is a preacher preaching his message. He takes from history and draws out certain aspects to make his point. Psalms, on the other

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hand, is a theology book - the songs of theology - that expresses the theme of what is happening prophetically and historically in the Old Testament. Bearing this in mind it would be helpful to see which Old Testament scriptures Jesus and His disciples emphasised, because it is here that the Apostolic gains perspective. Examples of Jesus’ use of the scriptures

Jesus was steeped in the scriptures and constantly quoted them in every aspect of life: In His teaching; in His encounter with Satan in the Wilderness; in His contact with the Scribes and the Pharisees; teaching the disciples and prophesying about the future. It is therefore important to look at the Old Testament through the eyes of Jesus.

When Jesus was tempted by the devil in the desert, he quoted from Deuteronomy (the Torah, the five books of Moses). Read Mat 4: 1 – 11 (cf Deut 8:3, 6:16, 6:13) Not only does Jesus reference the Old Testament and give it credence, but He also shows its greater fulfilment in Himself and the perfecting of God‘s purposes through the church.

It is helpful to remember that at the age of twelve, Jesus was so conversant with the Scriptures that He held His own in debating and discussing it with the Jewish leaders in the Temple.

Several of His statements regarding the Old Testament will help us in our appreciation of the Old Testament.

Alec Motyer cites five important assertions by Jesus regarding the Old Testament in the Gospel of Matthew 5:17-20

The Old Testament is ‗the Law and the Prophets‘ (vs. 17) Jesus is the ‗fulfilment of the Old Testament‘ (vs. 17b).

The Old Testament has permanent validity for the earthly

church (vs. 18).

The Old Testament is to be obeyed by the children of the Kingdom (vs. 19).

It is crucial to assured citizenship (vs. 20).1

A key moment in the life of Jesus took place in the Synagogue when He was given the scriptures to read. It says that ―He found the place where it is written‖ (which was Isaiah 61):

1 Alec Motyer – The Story of the Old Testament page 9

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Is 61:18 ―The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed …‖ He then ends off by saying: ―Today this scripture is fulfilled in your hearing.‖ (Luke 4:21).

The key element here is Jesus‘ proclamation that in Him all the revelation of the Old Testament has come to fulfilment.

3. THE OLD TESTAMENT POINTS TOWARDS CHRIST

We come now to probably one of the most important aspects of the Old Testament. The Old Testament is the progressive revelation of God to man, which culminates in the advent of Jesus Christ. By progressive revelation we mean the unfolding disclosure of God to man. In other words, the ‗picture‘ of God and His ways moves toward a defining moment when we can see clearly all that God has planned for mankind.

It is very much a two-way street. On the one hand it is looking forward to the perfect revelation of God in Christ and then it is backward looking, confirming the process of God in the unfolding revelation of Himself.

Alec Motyer states this principle very clearly:

Hebrews 1.1 (NIV) offers a concise statement of God‘s revelation-plan.

―In the past God spoke to our forefathers through the prophets at many times and in various ways‖ (Hebrews 1.1). He did not reveal all his truth at once but spoke polumeros, „in many portions‟, spread (as we see in Scripture) over a two thousand year time-

span. He also spoke polutropos, „in many ways‟ – in the recorded lives of individuals, and in Israel‘s history, through the spoken word, and the voice of song.2 In all the many and various ways, the unfolding, or disclosure, of God‘s

nature and ways was being revealed, moving toward the completion of His revelation in Jesus Christ.

The scripture continues:

‖ but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe‖. (Hebrews 1:2 – NIV)

2 Alec Motyer – The Story of the Old Testament page 17

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This is the culmination of God’s full revelation in Christ.

The Old Testament constantly points towards Christ our Messiah. Not only are there prophecies concerning the life and geography of Christ, e.g. Micah 5:2 concerning the birth place of the Messiah, or Isaiah 9:1-2 concerning Jesus‘ ministry base in Galilee; but there are also great theological themes that are only properly understood in the light of Christ‘s atoning death on the cross and His subsequent resurrection and power over death and sin, e.g. Habakkuk 2:4 ―the righteous will live by faith‖ becomes Paul‘s great theme in Romans and Galatians (as well as Hebrews). We want to follow these prophecies and themes through the Old Testament. These words of anticipation of God‘s great plan of redemption is Christ the Redeemer and the Church as God‘s ambassadors, those sent into all the world to share the good news with all nations (Genesis 12:3; Isaiah 49:6; Matthew 28:18).

Although it is not in the scope of this section to do an exhaustive study of how the scriptures point toward the Messiah, we would like to show you how the Old Testament points toward the New. Throughout this study you will discover the types and shadows of Christ the Messiah in the writings of the Old Testament. Here are some examples of the looking forward to Jesus the Messiah: 3.1 Old Testament Prophecies concerning Jesus Christ

The Seed of the Woman victorious over Satan (Genesis 3:15

- fulfilled in Galatians 4:4; Hebrews 2:11; 1 John 3: 8). War is proclaimed between Satan and the Seed of the woman, where Satan shall bruise His heel, but the Seed shall bruise Satan's head. Jesus suffered tremendously at the hands of men, crucifixion being an agonizing and slow death. But Jesus gained the ultimate victory.

―…because the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the devil‘s work‖. (1 John 3:8).

All families blessed through Christ, the Seed of Abraham

(Genesis 12:3 - fulfilled in Acts 3:25; Galatians 3:8). God promises to make of Abraham a great nation, and that ALL families of the earth will be blessed. Paul wrote to the Galatians, ―The Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: ‗All nations will be blessed through you.‘‖ (Galatians 3:8)

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The priesthood of Jesus like Melchizedek (Genesis 14:18;

Psalms 110:4 - fulfilled in Hebrews 7:1-28). We do not know much about Melchizedek other than he was considered very great. He was the King of Salem (later to be Jerusalem) and priest of the most high God. Salem means "peace," making him the King of peace, and the writer of Hebrews also referred to him as the King of righteousness. The patriarch Abraham paid his tithes to Melchizedek, and Melchizedek blessed Abraham, bringing out bread and wine. It is fitting that he brought forth bread and wine, the elements Jesus used at His last supper. The beginning or ending of Melchizedek's life or his lineage is

not recorded, making him 3―without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains a priest forever‖.(Hebrews 7:3)

Jesus is the Passover Lamb (Exodus 12:1-14:46; fulfilled in

John 19:31-36; 1 Corinthians 5:7; 1 Peter 1:19). To protect themselves from the death angel, each family was to take a spotless male lamb, kill it, and then take the blood and place it upon the top and sides of the doorframe. When the angel saw the blood, he would pass over the house. Peter said that we were redeemed with the precious blood of Christ, as a lamb without blemish and without spot.(1 Pet 1.19). Paul said of Christ that He was our Passover which was sacrificed for us (1 Cor 5.7).

The Messiah's blood would be shed for our sins (Exodus

24:8 - fulfilled in Hebrews 9:11-28). Moses took the blood and sprinkled it upon the people and the tabernacle and its furnishings. "Without the shedding of blood there is no remission of sins," Hebrews 9:22 says. Neither by the blood of goats or calves, but by His own blood Christ entered once in the Holy Place to obtain eternal redemption for us.

Jesus is the true bread from Heaven (Exodus 16:4 - fulfilled in

John 6:31-35). God rained down manna from heaven which the people of Israel collected to make bread. Jesus reminded the people of this story, and said, ―I tell you the truth, it is not Moses who has given you the bread from heaven, but it is my Father who gives you the true bread from heaven. For the bread of God is he who comes down from heaven and gives life to the world.‖ Then Jesus declared, ―I am the bread of life. He who comes to me will never go hungry, and he who believes in me will never be thirsty‖. (John 6:32,35)

Jesus the smitten Rock (Exodus 17:6 - fulfilled in 1

Corinthians 10:1-4). The people of Israel complained against Moses and God for they were thirsty. God then told Moses,

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―Strike the rock, and water will come out of it for the people to drink.‖ (Exodus 17:5). Paul said that they drank of the spiritual Rock that followed them, and that Rock was Christ. Jesus said that those who drink of the water He gives will never thirst.

Jesus to be lifted up on a cross (Numbers 21:8-9 - fulfilled in

John 3:14-17). God sent a plague of snakes among the people of Israel as punishment for their continued complaining. God commanded Moses to place an image of a serpent on a pole. If someone was bitten, they would look upon the pole and be saved. It was a look of faith and not just a simple glance. Jesus said that as Moses lifted up the serpent in the wilderness, so

must the Son of man be lifted up, ―15 that everyone who believes in him may have eternal life‖ (John 3:14-17)

Messiah will come out of Jacob (Numbers 24:17 - fulfilled in

Luke 1:32-33; Revelation 22:16). "A Star shall rise out of Jacob, and a Sceptre shall rise out of Israel‖. The star would represent Jesus' glory and the sceptre His authority and power. The angel told the Virgin Mary, "The Lord God shall give unto him the throne of his father David; and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end." Jesus said of Himself in John's great vision, "I am the root and the offspring of David, and the bright and morning star." (Rev 22.16)

God will send the Prophet (Deuteronomy 18:15-18 - fulfilled in

John 6:14, 12:49-50; Acts 3:18-26). God promised He would raise up a Prophet from among Israel that will speak what He commands Him. When the people saw the miracle Jesus performed in feeding the multitude with 5 loaves and 2 fish, they said of Him, "This is indeed the prophet who is to come into the world." Jesus said that He spoke the words which the Father gave to Him. Peter referenced Moses' prophecy of a coming Prophet in his sermon about Jesus that he delivered in the temple. (Acts 2.30; 3.22).

Son of David raised from the dead (Psalms 16:8-11 - fulfilled in Acts 2:25-32; 13:35-37). When Jesus died, He went down into Hell and led away the captives and returned with the keys to Hell and to death. David said, ―because you will not abandon me to the grave, nor will you let your Holy One see decay‖. (Psalm 16:10). Peter quoted this passage in his Pentecost sermon and said that David spoke "of the resurrection of Christ, that his soul was not left in hell, neither did his flesh see corruption." Paul also quoted this same passage in his message in the synagogue at Antioch. (Acts 2.31).

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The Messiah will come from Bethlehem (Micah 5:2 - fulfilled

in Matthew 2:1-6). ‖But you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for out of you will come a ruler who will be the shepherd of my people Israel.‖ (Matthew 2:7). ―But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times.‖ (Micah 5:2). This was fulfilled when Joseph had to take Mary to Bethlehem, the place of his birth, for the Roman census.

The great church father, St. Augustine, encapsulated the essence of this when he said: ―The New is in the Old Concealed; the Old is in the New revealed‘. The New is in the Old contained; the Old is in the new explained‘. The New is in the Old enfolded; the Old is in the New unfolded‘. The New is in the Old latent; the Old is in the New patent‘. Attributed to St. Augustine

4. SEEING THE OLD TESTAMENT THROUGH NEW TESTAMENT APOSTOLIC EYES 4.1 God has a plan for all nations

By looking at the Old Testament through New Testament ‗spectacles‘ we notice that God has a plan for all nations—an apostolic plan. The New

Testament is not a new idea! Neither is it divorced from the Old. Rather, it is the fulfilment of the Old. Jesus said, ―Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfil them‖. (MT 5:17). The Apostolic pattern finds its expression in the way the New Testament apostles referenced the Old Testament. With this perspective in mind lets look at some of the Old Testament highlights that the New Testament references.

A key scripture referring to Genesis would be Galatians 3.8:

―The Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: ―All nations will be

blessed through you.‖ (Galatians 3:8)

The ‗apostolic eyes‘ saw Genesis 12 as the gospel in advance—the gospel for all nations. The gospel is not just the cross of Jesus. It is the fact that all nations will be drawn into God‘s plan of redemption. As wonderful as the cross is, the cross without all nations takes you to the place of Christ coming for only one nation. I.e. he has come to save the Jews. That is not what He came to do. He came for all nations.

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Rom 1:16 ―For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.‖

The end goal of apostolic Christianity is to fulfil the great commission and disciple every ethnic group in the earth, introducing them to God through Jesus Christ and bringing the Kingdom of God about. This is not a New Testament phenomenon.

Have a look at the following Old Testament scriptures that give an indication of God’s intention for the nations of the world:

Isaiah says: ―…the mountain of the Lord‘s temple will be established as chief among the mountains; it will be raised above the hills, and all nations will stream to it.‖ (Is 2:2)

―Their burnt offerings and sacrifices will be accepted on my altar; for my house will be called a house of prayer for all nations.‖ (Is 56:7)

Haggai says:

―I will shake all nations, and the desired of all nations will come,

and I will fill this house with glory,‘ says the LORD Almighty. 8 `The

silver is mine and the gold is mine,‘ declares the LORD Almighty. 9 `The glory of this present house will be greater than the glory of the former house,‘ says the LORD Almighty. `And in this place I will grant peace,‘ declares the LORD Almighty.‖ (Hag 2:7-9)

Jeremiah says:

―At that time they will call Jerusalem the Throne of the LORD, and

all nations will gather in Jerusalem to honour the name of the LORD”. (Jeremiah 3:17)

Other important Scriptures to read: Is 14:26; 61:11; 66:18; Jer 3:17;

33:9.

This is the underlying theme throughout the Old Testament. God is moving toward a time when this theme will find greater fulfilment in the earth.

The Old Testament constantly points towards Christ our Messiah. Not only are there prophecies concerning the life and geography of Christ, e.g. Micah 5:2 concerning the birth place of the Messiah, or Isaiah 9:1-2 concerning Jesus‘ ministry base in Galilee; but there are also great theological themes that are only properly understood in the light of Christ‘s atoning death on the cross and His subsequent resurrection and power

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over death and sin, e.g. Habakkuk 2:4 ―the righteous will live by faith‖ becomes Paul‘s great theme in Romans and Galatians (as well as Hebrews). We want to follow these prophecies and themes through the Old Testament. These words of anticipation of God‘s great plan of redemption is Christ the Redeemer and the Church as God‘s ambassadors, those sent into all the world to share the good news with all nations (Genesis 12:3; Isaiah 49:6; Matthew 28:18). In other words, we are going to attempt to have an apostolic look at the Old Testament.

We will investigate these prophecies and themes through the Old Testament. These words of anticipation of God‘s great plan of redemption find expression in Christ the Redeemer and the Church as God‘s ambassadors who are sent into all the world to share the good news with all nations (Genesis 12:3; Isaiah 49:6; Matthew 28:18). In other words, we will take an apostolic look at the Old Testament.

CONCLUSION

Whilst one can get bogged down in the complexities of the Old Testament, we need to see that there are a number of golden threads of truth running throughout the Old Testament.

Looking back to the Old Testament from a New Testament vantage point, one can see how it forms a cohesive whole, pointing toward the greater fulfilment in Christ.

We will now go on to discuss the flow of history in the Old Testament and introduce you to the chronology of the Old Testament.

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UNIT 2 THE FLOW OF THE OLD TESTAMENT HISTORY

OBJECTIVES By the end of this unit you will: Understand the chronological flow of the Old Testament Be introduced to the key events and watershed moments in the history

of Old testament Israel Recognise the unifying theme of the Old Testament INTRODUCTION

Our plan is to look at the Old Testament chronologically and see the great unfolding story of redemption. Having the New Testament gives us the wonderful benefit of hindsight.

―A Chinese philosopher insisted on riding his mule backwards so that he would not be distracted by where he was going and could instead reflect on where he had been. The Bible works in somewhat the same way. The Epistles shed light backwards on the events of the Gospels, so that we understand them in a new way. Epistles and Gospels both shed light backward on the Old Testament‖. 3 [See the chart showing the tie-up of the old and new.]

The object of a timeline or a chronological chart is to give you a framework within which to understand, in this case, the history of the Old Testament. As you get to know the timeline you will see the unfolding story of God and His people and His purpose for all mankind. (We have given you a basic Old Testament timeline in Appendix I).

By studying the events in their sequence gives us a better understanding of how God was at work in his pilgrim people, and how he was taking them on a journey of faith that would culminate in the coming of the Messiah and the unfolding of God‘s perfect plan of redemption. When you get to grips with the flow of history and God‘s activity in the life of His people, you will note how the story moves to greater definition. 1. AN UNDERSTANDING OF TIME The New Testament will throw some important light on understanding the

3 Philip Yancey. ―The Bible Jesus Read. Page 24

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concept of time. Although the New Testament has several words that describe time, there are two in particular that are helpful in understanding two features of time.

The Greek word chronos is used to speak of chronological time. I.e. time in sequence. A day; a week; a month; a year a decade etc.

Another word the New Testament uses is kairos which speaks of seasonal times or ‗God‘s moment‘. It is not a specific day or month or year but a season or a moment when God does something.

Within the time frame of history, we have both of these times at work. The kairos – God‘s moments where He discloses His nature, His ways and His plans to his people. Within the chronological (chronos) time frame you have the many kairos’s where God breaks into history and reveals Himself to his people. Scriptural examples:

Kairos – God’s moment or season

―You see, at just the right time, (kairos) when we were still powerless, Christ died for the ungodly‖. (Romans 5:6) Paul is referring to the moment in history when Jesus came.

Chronos – linear time ―But when the time (chronos) had fully come, God sent his Son, born of a

woman, born under law,‖ (Galatians 4:4)

Here Paul is saying that at a very specific time in history, God sent forth His son in to the world.

Another interesting scripture:

―Now, brothers, about times (chronos) and dates (kairos) we do not

need to write to you,‖ (NIV) 1 Thessalonians 5:1 ―But concerning the times (chronos) and the seasons, (kairos) brethren,

you have no need that I should write to you.‖ (NKJ)

As we study the history of the Old Testament, it may be helpful to bear the above in mind. We are not only looking at dates on the chronological chart, but we are looking at God‘s activity in history with His people, Israel - Great moments when God ‗appears‘ in History, displaying His mighty

acts and disclosing His nature and His ways.

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2. IMPORTANCE OF STUDYING A CHRONOLOGY By studying the time line one is able to pick up the flow of God moving in history. It is not simply an academic exercise but one that helps us get a full picture of the unfolding revelation of God and his dealings with His people.

The fascinating thing about a biblical time line is to see that God is moving to a more defined moment in history when the fullness of His revelation in Christ would come to pass.

A time line is like walking down a long road. Along the road are a number of markers, signifying important events. At various points you are able to stop and look back and see what has taken place. By looking back and seeing the flow of God‘s dealings with His people you can also look forward to the prophetic promises. By understanding the history one is able to live with anticipation for what God is going to do in the future. The prophets were effective in their witness to God and His ways because they understood what He had done and could grasp what He wanted to do in the future. A prophet does not stand up as an isolated individual and declare the purposes of God. He, himself, is at a particular time in history. He can look back and see what God‘s people have been doing and how God has been responding to His people. As God speaks to him he is able to prophesy into the future. (Below we will take a look at Moses and Ezekiel as examples of this trend). Progressive revelation You will also notice the exciting subject of progressive revelation as you study the flow of Old Testament history. Example: In Exodus Moses has revelation concerning sacrifice. By the time you get to David, you discover that he has a heightened awareness of sacrifice. David begins to understand that physical burnt sacrifices are part of God‘s process of dealing the man‘s sin, and that what God was really after was a ‗sacrifice of the heart‘. By the time you get to David (1000 B.C.) one is able to see the growth and development of God‘s revelation of Himself and His ways. We hear David praying to God: ―You do not delight in sacrifice, or I would bring it; you do not take pleasure in burnt offerings. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise‖‖. (Ps 51:16)

Clearly David has captured something new in what God is after in terms of

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devotion. God is after the heart more that the outward practice of sacrifice. David has progressed in his spirituality. Plotting the flow of Israel‟s spiritual journey

The other very important aspect of studying a time line is to get a flow of the spiritual state of Israel. It is easy to ‗plot‘ the times when Israel was doing well and times when they were in rebellion.

By studying the timeline one can see that God is moving forward with definite purpose as His divine plan unfolds in the life of Israel.

By studying a timeline and the history, one is able to contextualize the story of the Bible. What do we mean by that?

Example: Ezekiel and the valley of dry bones

Let‘s take the well-known story of Ezekiel and the valley of dry bones. (Ezek 37). You will notice on the timeline below that Ezekiel is living in the time of the Exile. He is in Exile with his own people.

―In the thirtieth year, in the fourth month on the fifth day, while I was among the exiles by the Kebar River…‖ (Ezekiel 1:1)

Ezekiel is taken to a valley of dry bones. Some commentators believe that it could have been a real valley with real human bones, perhaps the scene of an old battlefield.

While Ezekiel is looking at these bones, God poses a question to him: ―And He said to me, ―Son of man, can these bones live?‖ So I answered, ―O Lord

GOD, You know.‖ (Ezekiel 37:3)

As this prophetic drama unfolds, Ezekiel sees in the Spirit that ―breath came into them, and they lived, and stood upon their feet, an exceedingly great army.‖ (Ezekiel 37:10)

The setting for this drama is clear. It is during the Exile and the people of Israel are like a defeated army. Now that we know the context of where and when Ezekiel is prophesying, it makes the whole prophetic drama so much more powerful.

It is not the story of a prophet getting a word from the Lord ‗just out of the blue‘. It is in a specific time and place. He knows the history of his people and he knows what God‘s purpose is for them as a nation.

The diagram on the next page gives you an idea of seeing someone like

Ezekiel in his context.

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3. INTRODUCTION TO THE OLD TESTAMENT TIMELINE

In this unit we endeavour to massage the timeline into your thinking. We keep referring to it and by the end of the exercise I am sure you will have a grasp of the flow of history. Do not feel overwhelmed by the detail of the timeline. We will systematically unfold aspects of it throughout this course. First exercise

Introduction to the timeline

In this exercise we introduce you to a very basic linear timeline (sequential) to give you a broad grasp of the main dates, key characters and events.

4. CHRONOLOGICAL CHART OF THE Old Testament

4000 - 2000 CREATION

Power of God's creation Man created in God's image - crowning glory. Ability to relate to

God spiritually. Free choice.

FALL: Mans first sin; broken fellowship with God Banished from Eden Curse enters. Earth suffers as result. cf. Rom 8

FLOOD

Noah - faithfulness; obedience; righteous God's Covenant with Noah

Sodom and Gomorrah

Lot. Righteous man. and if he rescued Lot, a righteous man, who was

distressed by the filthy lives of lawless men (2 Peter 2:7 NIV)

BABEL: Beginning of Babylon. Note on Revelation

Attempt to reach Heaven. Haughty God scatters (disperses) nations

Gift of languages

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2000 BC – 1500 BC - THE PATRIARCHS

2166 - ABRAM BORN

2091 - ABRAM MOVES TO CANAAN - So Abram left, as the LORD had

told him; and Lot went with him. Abram was seventy-five years old when he set out from Haran. (Genesis 12:4 NIV)

Father of faith. Migrates to Palestine. Abram believed the LORD, and he credited it to him as righteousness. (Genesis 15:6 NIV) Covenant. He took him outside and said, "`Look up at the

heavens and count the stars-if indeed you can count them.'' Then he said to him, ``So shall your offspring be.'' (Genesis 15:5 NIV)

No longer will you be called Abram; your name will be Abraham, for I have made you a father of many nations. (Genesis 17:5 NIV)

2080 - ISHMAEL BORN - Gen 15 2066 - ISAAC This is the account of Abraham's son Isaac.

Abraham became the father of Isaac, (Genesis 25:19 NIV)

2050 - ABRAHAM OFFERS ISAAC - (+- 16 years old) Abraham‘s

faith/promise tested. Promise turns to Oath. 2006 - JACOB AND ESSAU BORN

Jacob = grasper. Deceiver. Gen 25:23 1991 - ABRAHAM DIES 1929 - JACOB FLEES TO LABAN - CONVERSION. New name. Wrestling with Angel. Lays hold of the promise. Embraces promise. Gen 28:15-21. Covenant line is preserved 1915 - JOSEPH BORN 1898 - SOLD INTO SLAVERY. Served Pharaoh 24 years. (Enters Egypt as God‘s ‗one man‘.) 1876 - JACOB AND FAMILY SETTLE IN EGYPT. Slavery for 300

years.

1805 - JOSEPH DIES

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1500 BC – 1000 BC - THE EXODUS

1526 - MOSES IS BORN. Miraculous rescue at birth. Israel‘s future

deliverer plucked from the bulrushes - 40 years wilderness. There the angel of the LORD appeared to him in flames of fire from within a bush.

1446 - THE EXODUS - "let my people go." Ex 14. Declaration to Pharaoh; Ten Plagues‘ Red Sea; Song of

Moses - Ex 15 Song of Miriam the prophetess - Ex 15:20);

Golden calf – Ex 32 Rebellion of Korah.

Death of thousands Only two left of original generation to enter land

promise – Joshua and Caleb 1400 - JOSHUA - Joshua appointed leader. Spies - Num 13; Call - Num 27:22; Faith – Num 14:6f Courage - Jos 10:25; Obedience - Jos 24;15 Brilliant military strategist Jos 6:14-16 Conquest of Canaan begins (Possession of Promised

Land) Jos 6:24 Jordan Jericho - Josh 5:13 - 6:27 THE TIME OF THE JUDGES 1375 -1050 - In those days Israel had no king; everyone did as he saw fit. Jud 21:25 1209 - DEBORAH - Prophetess. Led Israel to victory. Jud 4 1162 - GIDEON - Jud 7. Mighty man of valour. Only 300 needed to fight. 1075 - SAMSON - Jud 13 Man of power (in Spirit) 1105 - SAMUEL - Mother‘s vow - (1 Samuel 1:11 NIV)

Last Judge – 1st ―Prophet‖

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1000 BC – 500 BC - THE MONARCHY

ISRAEL DEMANDS A KING – 1 Sam 8

1050 – SAUL CHOSEN AS KING - 1 Sam 9; Anointing - 1 Sam 10; Also -

1 Sam 13:13-15 SAUL REJECTED AS KING - 1 Sam 15. NB. vs. 22, 23.

1010 – DAVID ANOINTED AS KING - 1 Sam 16:11 970 - SOLOMON - Israel's Golden Age

First Temple Built

950 - DIVIDED KINGDOM

See separate chart

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The Divided Kingdom

Northern Prophets Southern

Kings

Israel Israel Judah Judah

Jereboam I 930-909 Rehoboam 931-913

Nadab 910-909 900

Elijah (875-848) Ahab 874-953 Jehosophat 872-848

Ahaziah 853-852 850 Jehoram 848-841

Elisha (848-797 Jehu 841-814 Ahaziah 841

Joash 835-796

Amaziah 807-767

800

Azariah (Uzziah) 792-740

Jonah (785-775) Jotham 750-735 pre exillic

Amos (760-750) Jereboam II 782-753 750

Hosea (750-715) Hoshea 732-722 Ahaz 735-715 Isaiah 740-681

Hezekiah 715-686

Pekah 752-740 700

650 Jeremiah 605-585

Manasseh 697-642

Josiah 640-609 exillic

600 Obadiah 605-585

Zedekiah 597-587

586 BC Ezekiel 593-571

EXILE Daniel 605-530

500 post exillic

Zechariah 520-480

Malachi 440-430

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00 – 397 BC – THE EXILE

600 - RISE OF BABYLON Daniel taken to Babylon

Ezekiel 597 - NEBUCHADNEZZAR‟S CAPTURE OF JERUSALEM 593 - EZEKIEL CALLED TO PROPHESY Habakkuk, Jeremiah, Daniel, Ezekiel, Obadiah 587 - DESTRUCTION OF TEMPLE

550 - CYRUS GAINS CONTROL OF MEDIAN EMPIRE

522 - DARIUS 1 TAKES THRONE

538 - EZRA - Exiles return Haggai, Zechariah 520 - ZERRUBBABEL BEGINS TO REBUILD TEMPLE

Haggai and Zechariah (Hag 1)

486 - XERXES 1 SUCCEEDS DARIUS

458 - EZRA GOES TO JERUSALEM

445 - NEHEMIAH APPOINTED GOVERNOR OF JUDEA,

plans rebuilding of wall (Jeru) 423 - PSALM 119 (Probably written by Ezra) 408 - TEMPLE – restoration. 397 - EZRA BRINGS THE LAW - completed Pentateuch

(NB sign of revival = the word of God restored)

400 SILENT YEARS BEFORE JESUS

Note: There was enough righteousness among the Jews to keep the

faith alive until the coming of Jesus. E.g. Luke 1 Father of John the Baptist. Simeon etc.

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5. FIVE MAIN PEAKS IN OLD TESTAMENT HISTORY Having been introduced to the linear timeline, and the five main 500-year periods, we conclude with the five main peaks in Old Testament history, which help you see the history of the Old Testament from another angle. We focus on four of these main peaks to help you gain an understanding of God‘s unfolding revelation of Himself and His ways.

Pause and Consider.

Take time now to view the diagram on the following page in order to gain a broad picture of the five major eras in the history of Israel. Each peak marks a momentous period in the history of God‘s people, culminating in the advent of the Messiah, Jesus Christ.

Each new era ushers in a new dynamic in the life of Israel, taking them closer to God‘s full disclosure of His way and His plan for all mankind.

In each block is a brief explanation of the key person and the significance of that new era. As you proceed through the course, the material related to each peak is introduced by means of reference to the diagram on the next page.

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Father of the

faith –

pioneer – city

who’s

architect is

God.

Isaac

Gen 22 -

Promise to oath

Mount = high place: Ziggurat

God will provide = on mountain of

sacrifice

Promised his land and people

– 400 years later

Deliverer

Exodus –

carrying out

the promise

made to

Abraham

What did he

do?

Took them

out to take them in

Two

kingdoms

Out of world systems –

broke stronghold of Pharaoh

More bricks

Worshipper

Taught us to

worship God

with our

bodies

Levitical =

sacrifice an

animal for

thanksgiving

Man after God‟s own heart –

David‟s Tabernacle

2 sam 23,24 – mighty men –

wish for water – drink offering. i.e. worship – I

am not worthy

servant king

Builder

not by might

…but by my

spirit - zech

4:6.be strong

and work

work of anointing

work by faith

and the Spirit

Messiah

Luke 2

Messiah from

Bethlehem (Micah)

ABRAHAM MOSES DAVID ZERRUBABEL JESUS

200

0

150

0

100

0

50

0

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Assignment One

1. Give a concise but comprehensive outline of the story of Israel.

200 words 2. Write a short essay on how Jesus used the Old Testament in His

teaching and how He used it to show the fulfilment of God's plan of redemption through the Messiah.

200 words Old Testament Chronology 3. Discuss why it is important to develop a good understanding of the chronology of the Old Testament.

(200 words) 4. Submit a basic diagrammatic timeline indicating five of the major

defining moments in Israel‘s Old Testament history.

5. What relevance do the New Testament (Greek) concepts of time, discussed in this unit, have for our study of an Old Testament chronology?

Total word count: 800 words

Father of the faith –

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UNIT 3 GENESIS

OBJECTIVES

By the end of this unit you will:

Gain insight into the concept that Genesis is a “seed bed” of biblical truth. That concepts like grace, justification, righteousness, covenant, election, resurrection, and substitution find their early development in this book

Gain insight about creation, the fall and the promise

Realise that God chose an individual (Abraham), a family (Jacob‘s),

and a nation (Israel) for the proclamation of the Gospel (good news) and that God would have an inheritance in the nations

Understand that God has a covenant community on either side of the Cross

Realise that Abraham‘s call to sacrifice Isaac pre-figures the sacrifice

of Jesus

Grasp the principle of a holy remnant

Understand the “all nations” focus of the Abrahamic Covenant

1. INTRODUCTION TO GENESIS Genesis means ―beginnings‖ (Hebrew B‘resith) and the origins of the major themes of scripture find their beginnings in this first book. Some of these seed truths are covenant, grace, justification, righteousness, resurrection, sovereignty, etc.

It is interesting to note that Jesus and the New Testament writers treat the opening chapters of Genesis as accounts of actual events thereby underpinning their literal and historical authenticity. Professor Erich Sauer says, ―If therefore the New Testament is truth, then especially Genesis 1-3 is history‖.4

For Christ the authoritative voice is the Word of God. Jesus‘ treatment of the Old Testament is therefore of primary importance. In fact Jesus treats the entire Old Testament as authoritative indicating that we can appeal to these books as having ultimate authority.

4 Sauer, Erich (1972: 55) The Dawn of World Redemption

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2. CREATION, THE FALL AND THE PROMISE.

2.1. Creation

The most quoted of all the sixty-six books of the Bible is Genesis. The first part of the book deals with the period from the beginning of creation to the call of Abraham (ch 1-11) and the second part with the call or preparation of the patriarchs, fathers of the faith (ch 12-50).

The first part has two sections, the antediluvian (before the flood) and postdiluvian (after the flood). In both of these periods God entered into covenant with Adam (Gen 2:16-17) and with Noah (Gen 9:8) but both these covenants were broken. God would look again for another covenant partner. It is unwise to separate chapter one and two from the first section, (pre – flood) because of the focus on creation. This tends to create an

imbalance, as if these are the only passages in the Bible regarding creation.

The other unfortunate issue is to call the creation of man in the second chapter, the crown of God‘s creation. This is not correct. Man is not the

crown or prototype of creation. The resurrected man Christ Jesus, not Adam or anyone else, is God‘s prototype for the kingdom of God, ―But we

know that when He appears, we shall be like Him for we shall see Him as He is‖ (1John 3:2). Jesus is described as the Prototokos (Greek for ―firstborn‖), and our English word ―prototype‖ comes from the same root.

Colossians 1:15 and 18 clearly ascribe this firstborn (prototype) status to Jesus. Creation was a good beginning, but creation was only a starting point not a final point. The earth was to be the arena in which the climax of the history of salvation would take place. There are two histories, the history of the world and the history of salvation. In the history of the world, God is hidden. But, in the history of salvation God is unveiled and this history becomes the primary historical focus when we study God‘s dealings with man. Therefore the history of the world is the ―scaffolding‖ around God‘s ―building‖ which will one day be removed to reveal the principle focus, which is, the history of salvation, with its epicenter, Jesus Christ. (Col 1.17). It stands beyond doubt that in the course of the outworking of this history it would become much more than it already was. (Hence God‘s repeated stress upon the fact that His creation was good, because He had infinitely better in mind). Humanity could learn to know God and understand His will, enter more deeply, relationally, into God‘s happiness, peace and enjoy it all more fully. In this

way consummation, not commencement, must be seen as a great plus factor in creation, because there will come a time when we will know, even as we are known (1Cor 13:12). In early Genesis God is the author/designer of all of creation – wherever there is design there must be

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of necessity a designer and wisdom. However the focus in creation is never upon the how but upon the Who. The ―Who‖ is always Israel‘s God.

2.2 The Fall and the Promise In the region of Eden the Lord planted the garden of God. The Lord asked Adam to cultivate and guard it because of the possibility of intruders. This is the first reference to an enemy (Gen 2:15), (notice the word ‗keep‘ in Hebrew is ‗shamar‘ meaning to hedge about, guard, or protect). A serpent appears in the garden and Adam does nothing despite having received divine revelation. The evil one (satan), leaving no doubt about his diabolic intentions, set himself openly and insolently against God and made Jehovah out to be a liar. Notice his strategy:

―Did God really say?‖ Is it true? God‘s word questioned = Doubt ―You will not surely die‖ Is it wrong? God‘s word contradicted = Deception ―You will be like God‖ Does it matter? God‘s word scorned = Defiance There are three areas in which the devil tempts us (Read Gen 3:6; Luke 4:1-13; 1John 2:19);

Good for food – Tell this stone to become bread = Lust of the flesh

Pleasing to the eye – Showed Him the splendour of all the kingdoms = Lust of the eyes Desirable for gaining wisdom – Throw yourself down from the temple = Pride of life

Adam and Eve had failed to obey God and the subsequent conversation with God makes it clear what He thinks of the explanation of Adam and Eve‘s sin. Do Adam and Eve exercise faith? Yes! Adam believed in the good news of the coming ―seed‖ of the woman (Gen 3:15). Proved by the name Eve (The Hebrew word is ‗Chevva‘, Life), which he gave to his wife directly after the original promise, and immediately before the expulsion from paradise (Gen 3:15). So it was an act of faith that Adam named his wife Eve (Life). This also served as a reminder of the promise of God‘s grace. Eve also in faith took her stand, revealed by her statement in (Genesis 4:1).

God ignores the excuses and punishes the sin. Adam and Eve had chosen of their own volition to isolate their will from the revealed will of God. This act of isolation, of disobedience, God saw as sin. They had been given grace upon grace yet chose to miss the mark and be in opposition to the divine revelation, to stand inadvertently with the evil one, against their Creator. The devil exploited this situation by appealing to the innocent internal appetites of man.

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2.3 The Essence of Sin The essence of sin is the preferring of self and henceforth because of sin, the good has to be cultivated while the bad grows of its self.5 Humanity fell totally and could never be able to redeem itself by its own efforts. But the original pair (Adam and Eve) did not fall outside the grace or love of their Maker.6 God acts; he pronounces curses upon the serpent, the earth, the man and the woman (Gen 3:14-19). The first promise of a redeemer is mentioned (Gen 3:15) ―And I will put enmity between you and the woman, and between your seed and hers; he will crush your head, and you will strike his heel‖. The promise is that out of the seed of the woman, not the man‘s seed, someone will appear who shall crush the head (authority) of the serpent, although he will bruise the heel (humanity) of the crusher. Thus in the history of salvation, the protevangelium appears for the first time in scripture. (This word means the first pronunciation of the ―good news‖ about the redeemer). (Genesis 49:10, Numbers 24:17, Deuteronomy 18:15-18, Psalms 2:6, 16:10,22:16, 110:1-4, 132:11, Isaiah 7:14, 9:6, 11:1, 40:3, 53:2-7, Micah 5:2, Zech. 11:12-13.) These are some of the messianic promises. The Old Testament makes many promises about this initial proclamation.7 Adam and Eve experience expulsion from the garden of God. The root of death is in being sent out of the presence of God. But all is not gloom and doom, the Aurora Mashiag (Appearance of Messiah) will take place in the fullness of time (Gal 4:4). 3. ABRAHAM 3.1 God‟s Covenant Community

We will now give our attention to the father of our faith, Abraham. Genesis is the book of beginnings. And so in this case, we have the beginning of the formation of the ‗called out ones‘ in the person of Abraham. He is called ―Friend of God‖ (Isa 4:8; James 2:23) and the ―father of all believers‖ (Rom 4:11).

3.1.1 The Gospel in advance – The blessing of all nations

Read: Galatians 3

Galatians 3:8 tells us that ―The Scripture foresaw that God would justify the Gentiles by faith and announced the gospel in advance to Abraham‖. The gospel was announced to Abraham 2000 years before Christ as we

5 Strong, Augustus H (1974: 244) Systematic Theology 6 Vos, Geerhardus (1971: 46) Biblical Theology Old and New Testament

7 Hengstenberg, E W (1976: 13-14) Christology of the Old Testament

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see in Genesis 12:2-3 (NIV): 2 ―I will make you into a great nation and I will

bless you; I will make your name great, and you will be a blessing. 3 I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.‖

The Gospel is also contained in the word of God regarding Abraham in Genesis 18: 18 ―Abraham will surely become a great and powerful nation, and all nations on Earth will be blessed through him‖. This is a clear promise that those who put their faith in God will be blessed along with Abraham, the man of faith.

The good news of the Gospel has always been about all nations. It has never been about just one nation. In fact Israel was called to proclaim the good news to all nations. (Is 42.6) Abraham, who was the father of the faith, actually was not a Jew. He came from Sumaria in Babylon (Ur).

All those who put their faith in God are Abraham‘s ‗children‘ and are therefore part of the same family of God. So we are here on this earth to bless all nations; we aren't here to be blessed, we are here to bless. Galatians 3: 13 – 14 tells us that Christ became a curse for us on the tree (on the cross) so that we could receive a blessing: He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus so that by faith we might receive the promise of the Spirit. That's part of our blessing, the Spirit of God. We become sons and daughters of the living God when we get born again by His Holy Spirit.

Read: Acts 3: 25

―You are heirs of the prophets and of the covenant God made with your

fathers. He said to Abraham, through your offspring all peoples on earth will be blessed. When God raised up his servant, he sent him first to you (that's to the Jews) to bless you by turning each of you from your wicked ways‖.

―All nations will be blessed‖ does not mean all nations will be happy, rich, and prosperous and all nations won't have troubles. It means that all nations will come to know God, and that's what Jesus said: that we are to go and make disciples of all nations. That has always been God's plan from the beginning and will be to the end. The church, the people of God, do not exist for ourselves; we actually exist for those who have never heard. The reason we are together is so that we can tell them. We are not together so that we can be blessed, because we have already been blessed.

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3.1.2 Securing the promise

Every promise of God is conditional and He gave Abraham a promise when He said, "You will be a blessing to all nations," but there are some conditions to be fulfilled. For example the promise of John 3:16 tells us: For God so loved the world that he gave his one and only Son that whoever believes in him shall not perish but have eternal life‖. This is a promise for everyone – the whole world – but the promise has a condition: ‗to everyone who believes in Him‘. If this condition is not met the consequence is clear: you perish. This promise is for everyone and is sealed with the blood of Jesus, the Son of God; the spotless Lamb; the One without sin, yet can only be appropriated by meeting the condition of faith in Jesus Christ. Read: Gen 15

God tells Abraham that He will give him the Promised Land as his inheritance and he will take possession of it. Abraham is unsure of this so God sets the conditions for working out the promise by entering into a covenant, a sign of the promise, with Abraham. Covenant is like a marriage, it's a binding together. The legal word means to bind together.

God tells Abraham to bring a heifer, a goat, a ram, a dove and a pigeon and to kill them all." Verse 10: Abram brought all of these to him, cut them in two and arranged the halves opposite each other. The reason He does that is because it is a sign of bloodshed sealing the promise. Each party is committing themselves to the conditions of the covenant. Effectively they are saying, "If I violate this covenant then may I die like this beast that has been split in two." That's why it's a blood covenant. It's a serious thing. It's a giving of all. "No matter what, I'm not going to break this." Verse 11: Then birds of prey came down on the carcasses, but Abram drove them away. As the sun was setting, Abram fell into a deep sleep and a thick and dreadful darkness came over him. Then the Lord said to him, "Know for certain that your descendants will be strangers in a country not their own, and they will be enslaved and mistreated four hundred years. But then He says, "I will take them out," and verse 18: On that day the Lord made a covenant with Abram and said, 'To your descendants I give this land,‖ and then he describes the land from the Euphrates down to Egypt. It's very interesting that later this land that was promised to Abraham is the same extent of land that David and Solomon ruled over. After the 400 years of slavery it was the same land that God took them into with Joshua. Notice what Abraham had to do to secure the covenant. He had to chase the birds of prey away and then God put him to sleep. That's all he had to

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do! God did all the rest. A good example to follow is found in Matthew 4. At the baptism of Jesus in Matthew 3 the Father in Heaven says: ―This is my beloved Son in whom I am well pleased. In Matthew 4 Jesus gets led into the desert by the Holy Spirit to be tempted by the devil. The devil challenges Jesus with the following statement: ―If you are the Son, turn this rock into bread‖. Jesus knows what God has said and He does not need to try to justify or prove anything. He simply quotes God‘s Word - God‘s Word is enough! We don't have to prove God's Word; all we have to do is believe it. That's why Jesus said, "Man does not live on bread alone, but every word that comes from the mouth of God." (Mat 4:4 – NIV). The devil tried to trip Him up three times, but without success. This is what it means to live with the promises of God. All Jesus had to do was drive away the devil three times. Abraham also had to do a similar thing: he had to drive away the birds of prey. He had to play his part of watching over the sacrifice and not allowing the birds of prey to snatch it away. The rest was up to God.

So when God makes a covenant with us, He sets the conditions. He tells us what is going to happen and what He requires, and He guarantees Himself to us. But then we do have to respond by driving off the devil. Where the devil comes to rob, to take the conditions of the covenant away from us, we have to drive him off. We are to do our part and not try to do what God will do. He's going to do it all but we have to guard it. We have to make sure it's not stolen. 3.1.3 Abraham takes his maidservant Hagar

In Genesis 16 Abraham forgets that he has to play only his part. God had promised that his offspring would be as numerous as the stars in the sky. But Abraham tried to make his own plan and took Sarah‘s maidservant Hagar.

Sarah said, ―The LORD has kept me from having children. Go, sleep with my maidservant; perhaps I can build a family through her.‖ (Gen 16:2) Abraham was meant to trust God to do what He had promised. But instead he tried to make it happen in his own strength and the result was that Ishmael was born.

Note what God says to him in chapter 17:1: When Abram was ninety-nine years old, the Lord appeared to him and said, "I am God Almighty, walk before me and be blameless. I will confirm my covenant between me and you and will greatly increase your numbers."

Abraham still did not have a child through whom to fulfil the promise, all he had was the promise of Genesis 12: ―All nations will be blessed through you and your seed‖. He begged God to make Ishmael the one and God

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said no. God simply required of him to be righteous, not to think up a plan. God required his heart to be right and was testing his heart. Abraham was not righteous in every way and even lied twice about his wife (E.g. Gen 20:1-2). But he eventually does believe God and it is credited to him as righteousness. Eventually in Gen 18:10-14 God speaks to Abraham and tells him ―I will surely return to you about this time next year, and Sarah your wife will have a son.‖ Sarah laughed at this prospect because both her and Abraham were very ―well

advanced in years‖. But God was true to His promise and a year later Isaac was born. 3.1.4 Abraham’s supreme test

The promise will always be tested and just as Jesus was led into the wilderness by the Holy Spirit and was tested, so too was Abraham tested concerning the promise.

We read in Genesis chapter 22:1: ―Some time later God tested Abraham.

He said to him, ―Abraham!‖ ―Here I am,‖ he replied. 2 Then God said, ―Take your son, your only son, Isaac, whom you love, and go to the region of Moriah. Sacrifice him there as a burnt offering on one of the mountains I will tell you about.‖

There are in Abraham‘s life four ascending tests of faith: The zenith was that which took place on Mt. Moriah

The first, the departure from Ur, the separating from his father‘s house and relations.

Then came the separation from Lot, this indeed ―righteous‖ (2Peter 2:7-8) but nevertheless worldly minded man (Gen 13:10-13; 19:1).

The third step was the dismissal of Ishmael (the false seed) the son of Abraham‘s own strength.

The last was the sacrifice on Mount Moriah of Isaac, who was God‘s own gift to him as the promised seed, and this is the zenith of his test of faith (Gen 22; 2Chron 3:1).

Because Gen 22 forms part of the history of salvation and the apex of Abraham‘s faith, the reader will do well to be thoroughly acquainted with this chapter of Genesis. Martin Luther calls this passage ―Faith reconciles contradictions‖ (more of this phrase later). This is indeed the highest point in the life of Abraham and should be also viewed as prophetically symbolic. The concept of sacrifice taught here is unique and cannot be classed with the Canaanitish, Phoenician, Semetic, Indian, Aztec, or any other sacrifices of human beings: this sacrifice at Mt. Moriah is distinct

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from all others. What sets this sacrifice apart from all others is that Abraham is offering his son to God out of obedience and as a direct command from God, as opposed to a heathen ritual. (The mountain range of Moriah has a number of well known peaks, namely Zion, Olives, Golgotha, etc. This is where Solomon built his temple) (2Chr. 3:1). Firstly, by the heart of the sacrifice. Not the form but the heart is the chief matter. Abraham had ―sacrificed‖ Isaac to God (Heb 11:17), and yet had not killed him. The completion of the act had been suddenly prevented by God Himself (Gen 22:12-13). This established the principle that it is not the external performance that makes the sacrifice to be a sacrifice, but the intention of the heart; not the presenting of the gift, but the devotion of the heart. This is the wholly inward and spiritual concept of sacrifice, which once again comes to the fore in the history of salvation (Gen 4:1-5). Secondly, by the victory of the sacrifice. Not death but life is the final goal

of true sacrifice. This command at first to Abraham must have seemed full of contradiction. It seemed impossible for the promise to be fulfilled because the only one who could carry this promise forward, Isaac, was about to be sacrificed and he had no descendents. (Gen 21:12).

There appeared to be a conflict between the command of God and the faithfulness of God. Nevertheless, since God never lies, there remained a solution – FAITH. So the ―sacrifice‖ is a testimony of faith. In the very act of sacrificing his son, Abraham reckoned ―that God was able even to raise him from the dead‖ (Heb 11:19). Therefore as he left his servants he said to them ―When we have worshipped, we (not ―I‖) will come again to you‖ (Gen 22:5). ―Faith reconciles contradiction‖ and by this test Abraham‘s faith became a prototype of New Testament faith with regards resurrection.8 Thus Abraham and Isaac also gained the idea that true

sacrifice is ―substitution‖. Thirdly, the goal of Mt. Moriah is Golgotha. The future, not the present, gave this sacrifice its highest value. Therefore it took place nowhere else other than on ―Moriah‖ the mount where ―The Lord will provide‖ (Gen 22:14), where later in Jerusalem, the Temple stood. (2Chron 3:1) There upon the altar, all sacrifices which pointed to Christ were brought, where He approximately 2,000 years later would carry a cross. We know the rest of story of how God provided a substitute for Isaac in the form of a ram and Abraham did not have to kill his only son. Following Abraham‘s obedience God spoke to him: ―The angel of the Lord called to Abraham from heaven a second time and said, “I swear by myself," declares the Lord, "that because you have done this and have not withheld your son, your only son, I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the 8 Luther, Martin (1972: 50) Genesis (Luther‘s view of Genesis 22 was ―Fides conciliat contraria‖ .This is how Luther explained this chapter.

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seashore. Your descendants will take possession of the cities of their enemies and through your offspring all nations on earth will be blessed because you have obeyed me." (Gen 22:15-18. NIV) At this point the promise is changed by God into an oath. God swears an oath to Abraham – He swears by His Name. The promise is conditional, but the oath is unconditional. An oath is where God swears by His Name. A promise is where God tells you what He wants to do and He gives us something that is a guarantee as long as we carry out the conditions. For God so loved the world is a promise - salvation for all. Do all get saved? No. Only whoever believes. Abraham had to believe. He had to put his trust in God and when he passed the test God swore on oath that Abraham would be the father of many nations. Hebrews 6:13 -18 speaks of this oath that God swore to Abraham: ―When God made his promise to Abraham, since there was no one

greater for him to swear by, he swore by himself, 14 saying, ―I will surely

bless you and give you many descendants.‖ 15And so after waiting

patiently, Abraham received what was promised. 16Men swear by someone greater than themselves, and the oath confirms what is said and

puts an end to all argument. 17Because God wanted to make the unchanging nature of his purpose very clear to the heirs of what was

promised, he confirmed it with an oath. 18God did this so that, by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope offered to us may be greatly encouraged‖.

When God swears on oath nothing will change His mind.

3.2 The Mediator of salvation

3.2.1 Abraham and Christ Of Abraham‘s long life of 175 years (Gen 25:7) we know extraordinarily

little. Almost everything deals with the expected seed. Before Abraham there had been veiled announcements of the coming Redeemer: the Crusher of the Serpent (Gen 3:15), and the Rest–bringer (Gen 5:29). Now with Abraham, the expectation of the ―seed‖ became the focus and chief

thought (Gal 3:16) and stands in the foreground of salvation history. The theme of the coming Redeemer is central to Abraham‘s life and as such

scripture focuses very little on the person of Abraham. In nearly every

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chapter we find reference to the expectation of the promised heir.

Thus the life-long goal of the patriarch lay not in himself but in the coming mediator of salvation. Abraham exists for the sake of Christ. Never in the Old Testament do we know that Abraham ―rejoiced‖, but the Lord Jesus speaks of it. ―Abraham your father, rejoiced over this, that he should see my day; and he has also seen it and rejoiced over it‖ (John 8:56. Cf 1Pet 1:8) 3.3 The Goal of Salvation

The covenant with Abraham developed in a remarkable manner, first in his life, and then also in his physical and spiritual descendents.

The first stage (Gen 12-14) begins with the departure from Ur in Chaldea and migration to the land of promise. This stage is connected with his call.

The second stage (Gen 15-16) begins with the covenant of grace, when he was declared to be righteous and with the sealing of that faith by the covenant sacrifice. The special significance of this stage is justification.

Then, after waiting for thirteen years the third stage begins with the changing of Abram (―exalted father‖) to Abraham (―father of the multitude‖), together with the introduction of the covenant of circumcision, and the dedication of the patriarch to devotion and holiness (Gen 17-21). The circumcision is indeed no means to justification (Rom 4:9-12) or sanctification (Gal 5:2-12). But it is nevertheless a symbol, or more exactly a type, of sanctification and of the principle of the surrender of the sinful self–nature to death, the ―cutting–off‖ of the God–estranged life and all its impulses. Therefore the ―circumcision not made with hands‖ is the ―putting off of the body of the flesh,‖ that is, being crucified and dead together with Christ (Col 2:11, comp. Rom 6:2-4).

Connected with this is the fourth stage, the chief test and proof in the surrender of Isaac on the mountain–range of Moriah. Thus finally, after this supreme testing of his faith, can the fifth stage commence, the final period of calm and repose, life‘s evening and final promotion (Gen 23-25:10). 3.3.1 The Transferences of the Covenant

The covenant with Abraham continued as the primary foundation for Isaac and Jacob. This covenant is not another covenant, but simply a confirming, maintaining, and transferring of the same Abrahamic covenant to new participants (Gen 12; 15; 17; 26:3; 28:13-15; 35:12).

The Old Covenant began with the covenant of Abraham (Gen 12; 15+17).

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It was ratified by the Sinaitic Covenant (Ex 24), extended by the Davidic Covenant (2Sam 7), and confirmed by the Nehemiah Covenant (Neh 9:38). These covenants all formed a mutual part of the national Old Covenant that God made with the nation of Israel. The Old Covenant was not abolished but rather fulfilled in Christ. (Mat 5:17).

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Assignment Two 1. Give a concise explanation of original sin and its consequences for

mankind. (100 words)

2. Explain in some detail what the „gospel in advance‟ means.

200 words 3. The life of Abraham Write an essay on the life of Abraham Give attention to the following themes in your answer:

his call

how God made a covenant with him

Abraham‘s supreme test and its consequences

The meaning of God‘s covenant community

The cost and implications of Abraham trying to fulfil the covenant in his own strength

700 words

Total word count: 1000 words

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UNIT 4 THE EXODUS

OBJECTIVES By the end of this unit you will:

Re-visit the timeline, showing where the Exodus fits in

Be introduced to the Exodus showing ―God‘s most powerful picture of God our Redeemer

Be introduced to some types and shadows in the Exodus

Be introduced to the subject of the priesthood

Be introduced to the tabernacle

Be introduced to the promised land Note: You will find an appendix at the end of this manual about the names of God pertaining to the Exodus 1. BACKGROUND – HISTORICAL SETTING Jacob and his descendants settled in the rich and fertile region of Goshen and multiplied from 70 (Ex 1:5) to at least 2 million (Ex 12:37). At first they prospered but afterwards were oppressed as God had prophesied to Abraham.

―Then the LORD said to him, ―Know for certain that your descendants will be

strangers in a country not their own, and they will be enslaved and mistreated

four hundred years”. (Genesis 15:13)

Archaeology further confirms the historicity of the Biblical account and expands our picture of the oppression. New Kingdom clay tablets reveal great building projects and speak of foreigners "who drag stone for the great pylon-gateway of the temple of Rameses", of men "making their daily quota of bricks" and of officials having neither men nor straw to produce bricks. There are worksheets recording in great detail quotas and actual production. Other tablets record that a man or tribe was often granted permission to miss work for a period to go and worship his/their god.

History also reveals that Moses' court upbringing was very plausible. Foreigners featured at every level of ancient Egyptian society, from Pharaoh's cupbearers to slaves, and foreign youngsters were often raised in the royal harem. 2. TIMELINE The following segment from our time-line shows the period when the Israelites were in captivity, leading up to the time of their deliverance from the ‗house of bondage‘.

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3. THE EXODUS The Exodus is possibly the most formative and outstanding event in the life of Israel. Exodus provides us with a very clear picture of God‘s glorious plan of redemption for all mankind. All the elements of God‘s plan of redemption are contained in the Exodus. It is here that we see God‘s revelation of Himself and His ways unfolding in the whole drama of God delivering his people out of bondage. ―All the principles of our salvation are to be found in the Old Testament. As we read Exodus we are not only reading about historical events - although the 'Exodus' was certainly historical. We are also reading of God and of the way in which He saves. At a higher level his way of salvation is still the same today. The human race is in bondage. No one can escape the power of sin. God prepares a deliverer, Jesus. Through the blood of God's lamb, there is escape from our sinfulness and bondage and we become pilgrims travelling to a promised land‖.9

9 Michael Eaton – The Exodus part 1

Old Testament Timeline -- The Exodus

2000 1900 1800 1700 1600 1500 1400 1300 1200

Exodus

Abraham Moses

Isaac Joshua

Jacob House of Bondage Judges

Joseph Cycle of Rebellion

430 years

in captivity -

Ex 12.41

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3.1 Defining moment in the life of Israel The Exodus is a defining moment in the life of Israel. Israel would be drawn into a relationship with Yahweh and be established as His people. They would have a growing awareness of His love and His special call

upon them to reveal His glory in the earth. They would not only grow in their understanding of His nature, but they would see His plan unfold before them as He shapes a people for Himself and His purposes.

3.2 The promise of God to the Israelites

God hears the cry of His people and gives them a promise: When Moses has his famous encounter with God at the burning bush, God gives him a ground-breaking promise: ―Therefore, say to the Israelites: ‗I am the LORD, and I will bring you out from under the yoke of the Egyptians. I will free you from being slaves to them, and I will redeem you with an outstretched arm and with mighty acts of judgment. 7 I will take you as my own people, and I will be your God. Then you will know that I am the LORD your God, who brought you out from under the yoke of the Egyptians‖. (Exodus 6:6-7)

Let‟s take a moment to reflect on this amazing promise

I am the Lord – Jehovah or Yahweh. The great ‗I am‘. I.e. The self-

existent, all-powerful God.

I will bring you out. Note that the people of Israel will be brought out of their bondage by God Himself

The yoke of the Egyptians – an indication that the people of Israel

were in bondage; literally ‗tied‘ to the Egyptians

I will free you from slavery – re-emphasis of earlier point

I will redeem you – now the word of God is much more specific.

No theme is repeated more in the Bible than the testimony of the blood of the

Lamb as the means of redemption. And no event is cited more often than the

deliverance of Israel through the Red Sea. These two facts frame the picture of

God’s people for all time: from Egypt to the present, He is saving people through

the Lamb, and calling people out—making a way for their deliverance from past

bondages into His freedom.

(Jack Hayford, Hayford's Bible handbook).

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He is not only going to release them from an oppressive tyrant, but he will redeem them as a people. To redeem someone is literally to ‗buy them back‘

An outstretched arm – God himself will reach down from heaven

as it were and save His people. (see notes further on concerning the arm of the Lord)

Mighty acts – God will show his miraculous power in their

deliverance

Acts of judgement – God will judge Pharaoh (a picture of judging

sin)

Take you as my own people – we will see later how Israel

become God‘s own people—his own possession

I will be your God – a covenant keeping God

You will know that I am the Lord your God – they will experience

the power of God to save and deliver

The One who brought you out – again an emphasis that it will be

by His power, His mighty arm that they have been set free This event would see Israel become an established nation among the nations of the world. But what would make her unique, is that she would be ‗God‘s nation‖—a nation set apart for His glorious purpose of bringing redemption to lost mankind. 4. BRIEF OVERVIEW (cf. 1 Cor 10:1-13)

An enslaved people living in ‗the house of bondage‘.

A deliverer is raised up as a Messianic figure to set God‘s people free

Confrontation with the forces of darkness. God, through his servant

Moses confronts the gods of Egypt – let my people go.

God‟s Judgment on their oppression

Preparation for God to act

Obedient faith waiting for the angel to Passover

Passover – blood of the lamb. The power of the blood. A prefigurement

of the cross

Exodus/Emancipation: Crossing the Red Sea in faith. An enactment of

the waters of baptism. The cloud and the sea

Wilderness wanderings

A nation is born – the called out ones

Establishment of tabernacle

Establishment of priesthood

Entering the promised land –

5. REDEMPTION IN THE EXODUS.

Read Exodus 1 5.1 God the Redeemer

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The outstanding feature of the Exodus is the way it reveals God as the Redeemer, the warrior God who is able to deliver His covenant people. (Exodus 6). Before you read Exodus, read 1 Corinthians 10:1-13. Notice how God took His people out of Egypt to the Promised Land.

Egypt is a picture of the world.

The Red Sea is a picture of water baptism.

The Rock that provided water in the wilderness is a picture of Christ.

The Promised Land is a picture of our inheritance of God‘s life and promises to His people

Let us look at each one separately and, from this, form a complete picture of this powerful prophetic drama that played out in the life of Israel—a

drama that caused them to know the power of God and how they became established as the nation of Israel, through whom God would display his power in the earth and reveal His plan of salvation for all mankind. 5.2 An enslaved people living in ‗the house of bondage‘. God had warned Abraham that his people would live in slavery for 400 years: ―Then the LORD said to him, (Abraham) ―Know for certain that your

descendants will be strangers in a country not their own, and they will be enslaved and mistreated four hundred years”. (Genesis 15:13) This indeed took place when Israel settled in the land through Joseph. After Joseph died a new Pharaoh came into power (Exodus 1:8), ushering in an era of suffering and oppression that had been spoken to Abraham. 5.3 Confrontation with the forces of darkness

Before Moses could confront Pharaoh, he himself needed an encounter with God and an understanding of God‘s nature and His power.

Before you continue, please Read Exodus 3 and 4 5.4 God‟s commission to Moses

Having drawn Moses into a life-changing encounter, God gives him his commission to be the deliverer of Israel. The commission is simple yet dramatic and one that would have far reaching consequences for Israel and God‘s people in general.

Moses was instructed by God to ―Go and tell Pharaoh: Let my people go‖ (Exodus 3:10). God uses Moses His servant to confront Pharaoh and the forces of demonic powers to free the children of Israel from their captivity.

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5.5 Contest between two opposing powers

―We have a contest between two opposing powers: on the one side stand the stubborn Pharaoh and his crafty magicians;10 on the other is Yahweh, ‗the God of the Hebrews,‘ who is represented by Moses and Aaron. Yahweh's conflict is not with the gods of Egypt (they are mentioned only in 12.12), but with an arrogant Pharaoh who presumptuously supposed that he was running history... according to Egyptian religion the Pharaoh was the embodiment of deity and therefore he was believed to possess superhuman wisdom and power. (Egyptian kings were regarded as the divine sons of the supreme god of Egypt, the sun-god Re (a) or Amon.)11

The confrontation was to ―demonstrate the superiority of the true God over the false religions of Egypt. Pharaoh, the enemy oppressor, must be convinced that the God of Israel is the Sovereign of heaven and earth. The Israelites, too, must be convinced. Hence, in connection with the exodus, we have the first great period of biblical miracles. These miracles were necessary as accompaniments to the mighty act of deliverance which ‗God would perform in bringing forth the people from Egypt and establishing them in Canaan.‖12

The plagues themselves are directed not so much against Pharaoh or the people of Egypt but against the gods of Egypt (the Nile defiled, the sun obscured, etc: see Numbers 33.4). God demonstrates his absolute power and authority over them, treating them with contempt. It is possible that with some of the plagues, He used natural disorders—but the controlled timing of each and Israel's immunity in each case were clearly supernatural. 6. God‟s judgement on sin

Before embarking on this section of the Exodus, please take some time now to read Exodus chapter 12.

The Exodus presents us with a perfect ‗type‘ of God‘s plan of redemption that would be perfected fourteen hundred years later at Calvary with Christ giving His life as the perfect Lamb of God to redeem the world from sin. 6.1 The Passover

Before we proceed, let‘s look at the instruction given to Moses for the people of Israel regarding the Passover. God was about to judge the land of Egypt. He was about to judge sin. The first-born was the representative of each family. But God provided Israel with a way to escape His judgement, which was through the blood of the lamb.

10

see 2 Tim 3:8 for the names of the chief magicians 11

B.W. Anderson – Living world of the Old Testament page 44 12 Introduction to the Old Testament – Young p. 65

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―…God is giving Israel a picture of the way in which He sends salvation by the blood of the lamb. The Passover gives the principles of salvation which would later operate in and through the blood of Jesus. Exodus 12:1-13:16 tells of the original events. Other vital references to the subject in the Old Testament are Exodus 34:25; Leviticus 23:5, Numbers 9:1-14, 28:16; 33:3; Deuteronomy 16:1-8; Joshua 5:10-11; 2 Chronicles 30:1-27 and the two accounts of the same event that we find in 2 Kings 23:21-23 and 2 Chronicles 35:1-19.13 6.2 The lamb of God

First, the lamb had to be sacrificed. The blood of the lamb had to be painted on the two sides of the doorposts as well as the top (the lintel). When the angel ‗visited‘ each home, he would see the blood on the doorpost and pass over the home, saving the family from the judgement of God. In this way the Passover was a prophetic picture of salvation, where Jesus, the Lamb of God, would shed his blood for the sins of the world by dying on the cross. Everyone who turns to Jesus in faith escapes the judgement of God. The Israelites are literally saved by the blood of the lamb. From this point on the blood covenant has a weightier significance, awaiting a time when it would be perfectly fulfilled in Christ (Gal 4:4) It is exactly in this way that the New Testament speaks of Jesus 'the lamb of God' (Jn.1:29). The New Testament doctrine of the atonement is a Jesus-centred reinterpretation of the story of the exodus. God put forward a substitute, Jesus. God was giving a demonstration of how He saves. He was giving a way of interpreting what He would do through his Son. When Jesus came, the people of Israel would know about a lamb dying for the sins of the people.14

―But the blood of the lamb becomes the people‘s protective covering. The Lord who came in judgment; passed over‘ in peace when he ‗saw the blood‘ (Ex 12.13). This blood, therefore, fulfills a propitiatory15 role, satisfying the justice of God in relation to those who claim protection (Ex 12.22).16

13 Eaton – Preaching Through the Bible - Exodus 14

14 Michael Eaton – Preaching through the Bible Vol 1) 15 Having power to atone for – similar word: expiation 16 Motyer - Story of the Old Testament page 30

Propitiation means placating or appeasing the anger of

God against sin. It was the act of placating and overcoming distrust and animosity. Word Web dictionary gives the following definition: ‗the act of atoning for sin or wrongdoing (especially appeasing a deity)‘.

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He is the propitiation for our sins, and not for ours only but also for the sins of the whole world. (1Jn 2:2)

When the blood was placed on the mercy seat, the wrath of God was appeased. In other words, the wrath of God was satisfied. It was similar to

the Passover. When the angel of death saw the blood on the doorposts of the houses, he passed over. When God looked upon the Mercy Seat and saw the blood, He ‗passed over‘ the sin of the people. The sacrificial lamb satisfied the anger of God. 6.3 Pre-figurement of Christ Here we have a good example of a type and a shadow. A type is a form of something that would be made clearer later on. It would be like seeing someone you know in a difficult light. You have a vague feeling that it may be the person you know. As the light improves, it becomes clear that it is in fact that person. In the same way, a type in the bible is a hint of something that would become clearer. Paul said ―These are a shadow (Old Testament pictures or types) of the things to come, but the substance (reality) belongs to Christ‖ (Col 2:17). Christ the Passover lamb (1 Cor 5:7 ) was pre-figured in the Passover of the Exodus. In other words, we see the form and shape of what would be perfected many years later when Jesus came into the world as the Lamb of God. Our salvation takes place by the blood-sacrifice of Jesus. This is why the New Testament often speaks of the blood of Christ (Matt.26:28; Lk.22:20; Jn.6:53-56; 19:34; Ac.20:28; Rom.3:25; 5:9; 1 Cor.10:16; 11:25,27; Eph.1:7; 2:13; Col.1:14,20; Heb.9:14; 10:19, 29; 13:12; 1 Pet.1:2, 19; 1 John 1:7; 5:6,8; Rev.1:5; 5:9; 7:14; 12:11; 17:6). 'Blood' means death as a sacrifice for sins.17

In our earlier unit in Genesis, we discussed the meaning of covenant. The Passover in a sense ‗amplifies‘ the meaning of covenant as god‘s people are delivered by the blood of lamb. Before Jesus went to the cross, he made the following declaration about his blood at the last supper: ―This cup that is poured out for you is the new covenant in my blood‖ (Luke 22:20). 6.4 Waiting in faith and obedience

The next stage in the unfolding drama of the Exodus was the element of waiting in faith to be delivered. God was drawing His people into a major faith exercise. They were to wait in faith and obedience for the moment when the Angel of death would pass over their homes and begin the deliverance process; a clear indication that salvation happens God‘s way. We are merely partners in the unfolding of salvation.

17 Eaton – exodus notes

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7. Deliverance – crossing of the Red Sea

The stage has been set. Everything is in place. It is time for the final confrontation to take place and for the judgment of God to fall upon Pharaoh. Pharaoh relents and releases the children of Israel.

The crossing of the Red Sea is of major significance. After waiting in faith and obedience they are released from the house of bondage and make their exodus by crossing the Red Sea. This is another vital step in the process of their salvation. They are leaving the land of slavery and are crossing over into freedom, into God‘s inheritance for them as a people.

As part of this process they are leaving behind their old life and begin their journey toward the Promised Land. Here we see another type or shadow of salvation. When we come to faith in Christ, we are taken out of the world we enter into the kingdom of God. Paul explains it this way: ―He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son‖ (Col 1:13). 7.1 The arm of the Lord When Moses raises his hand over the water, it is as if it is the hand of God himself. As priest and deliverer, he raises his hand over the water, but it is the hand of God that works the miracle. ―The hand is the organ of personal intervention and action—God did it, and he alone‖.18 7.2 Song of Moses

When the people of Israel successfully crossed the Red Sea, there was great jubilation. Moses sang a wonderful song of deliverance over Pharaoh and his armies (Ex 15:1-9 and Deut 32). At the end of salvation history, another song of deliverance will be sung about God‘s final deliverance of His people from the oppression of Satan, and the song of Moses will be sung once again. (See Col 2:14-17; Rom 15:3-4; Rev 15). 8. BIRTH OF A NATION

God‘s people were delivered from death. Patrick Fairbairn points out that it was the ―birth-season of their existence as a people. It was the

stretching out of Jehovah‘s arm to save them from destruction, and vindicate them to Himself as a peculiar treasure above all the nations of the earth. By mighty acts the Lord then did what He afterwards expressed where He said, ―But now, this is what the LORD says— he who created you, O Jacob, he who formed you, O Israel: ―Fear not, for I have redeemed you; I have summoned you by name; you are mine‖. Isaiah 43:1 (NIV)… Above all others, then, this even deserved to be embalmed in the hearts of the people, and held in everlasting remembrance.‖ 19

18

Alec Motyer – The Exodus P 166 19

The Typology of Scripture – Patrick Fairbairn p 386

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After their emancipation from Egypt, the children of Israel begin their journey of faith. They were now a nation being formed by God. Their nationhood became more of a reality when they collectively accepted the yoke of the Law at Mt. Sinai. They had been saved by God to work out their calling as God‘s covenant community. They were now on a journey of discovery of the great God that they served. They were now in the process of becoming His people. The next stage in the salvation experience was sanctification, which literally means ‗to be set apart‘ or to be holy. Remember what God instructed Moses to say to Pharaoh? ―God had set His people free to worship him. Now they had to be shaped as a people who would be the means of God‘s redemptive revelation for all of mankind. 9. PRIESTHOOD

Israel was a united people of God living under God‘s chosen leader, Moses. What followed is a journey in which God was forming a people for Himself with a mission to bring Him glory in the earth and open up the way for His salvation to be made known to the nations, culminating in the advent of Jesus the Messiah. In these early stages of development we will look at the establishing of two major areas in their life as a covenant people of God. Both go hand in hand; the priesthood and the tabernacle. 9.1 Moses the priest Moses himself was a priest. He would go before God on behalf of the people and then he would go before the people on behalf of God. According to Exodus 18:19, Moses is ‗the people‘s representative before God‘.20 The King James expresses it well: ―Be thou for the people to God-ward, that thou mayest bring the causes unto God‖ (Exo 18:19). Initially, the patriarch acted as the priest for his family, but a large nation needed a more regulated priesthood; certainly, the elaborate instructions concerning the Tabernacle and the offerings to be made required a precise and complex code of instruction about priestly appointments and duties. Hence God's institution of the Levitical priesthood to mediate and maintain the covenant - with meticulous detail concerning selection, ordination, dress, procedures, etc, demonstrating again that man could only approach God as God determined.

20 See Alec Motyer – the Exodus P 153

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9.2 The priest represented man before God

Above all other functions, the priest represented man before God. Only

the priest could come into the presence of God; all other Israelites had to go through him. So much so was the priest the common man's link with God that he is sometimes equated with God (Lev 17:5). By representing one covenant partner before the other, the priests were the mediators (or facilitators) of the covenant. Priests were drawn from

only one tribe (Levi). The Old Testament priesthood represented the whole nation before God as God had declared the Levites to belong to him in exchange for the firstborn of every family, which belonged to him on account of his redeeming them on the first Passover. Every family in Israel was represented before God. To symbolize this complete representation the High Priest wore 12 precious stones on his outer garment indicating the 12 tribes of Israel; these acted as a sign of the covenant with God, reminding him when the priest came into His presence that he was in covenant with the nation and had to act accordingly. In their role as representatives of the people before God, the priests sacrificed and interceded of behalf of God‘s people. They also acted as teachers, arbitrators, and peacemakers amongst the people, in both religious and civil matters. Moses their leader would have an increasing revelation of Yahweh and

would in turn pass on the revelation to the people.

10. THE TABERNACLE Read Hebrews 9 & 10

10.1 The Tabernacle – Dwelling place of God The tabernacle provided a place where God would dwell among His people. The term tabernacle sometimes refers to the tent, including the holy place and the Most Holy place, which was covered with embroidered curtains. But in other places it refers to the entire complex, including the curtained court in which the tent stood. Moses was instructed to build a Tabernacle to the exact pattern God gave him (Exodus 25:40). God was with them and could be worshipped wherever they were. It literally means ‗dwelling place‘.

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10.2 Purpose Like the Law, the Tabernacle flows from the covenant. As we have seen, the intention and goal of covenant is, "I will be your God and you will be my people". So, if God and Israel are to be in covenant, there must be a place where the two parties can meet: God must dwell amongst his people. God commands the Tabernacle for this purpose (Ex 25:8-22; 29:42-46). Note how the command to build the Tabernacle in chapter 25 follows immediately after the covenant-cutting ceremony in chapter 24. 10.4 Understanding the priesthood by understanding the tabernacle

The priesthood and the tabernacle go hand in hand. As we will see later on, both the tabernacle and priesthood find their completion in Jesus Christ. 10.5 Brief explanation of the tabernacle The diagram above shows the tabernacle as a very rudimentary structure with all the various altars of sacrifice and the curtained-off area which was the holy place and the most holy place, or the ‗holy of holies‘. A helpful way of understanding the tabernacle and the function of the priest is to look backwards from the New Testament. The writer to the Hebrews is writing for the benefit of the Jewish people.

A rudimentary drawing of the

Tabernacle

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He uses the tabernacle of Moses as his reference point to describe the fulfilment of God‘s promises in the Messiah and is therefore very helpful to us in understanding how the tabernacle was laid out and what the various furnishings meant. It was not the tabernacle of David or Solomon, but of Moses, because all Jews could identify with the tabernacle of Moses. It was the pattern that God gave him to build. In it are all the fundamentals of God‘s process of making atonement for the sins of the people. The diagram below is the floor plan of the tabernacle

The outer fence: only the Jews, the redeemed of the Lord could enter into the area of the tabernacle.

Once inside the area of the tabernacle you find the following:

1. Altar of sacrifice – various animal sacrifices for the forgiveness of sin 2. Bronze laver for washings: — a basin in which the priests washed

their hands for purification purposes while officiating at the altar of the Tabernacle or the Temple. Moses was commanded to make a laver, or basin, so Aaron and the Levitical priests could wash their hands and feet before offering sacrifices (Ex. 30:18–21).

The Layout of the Tabernacle

Ark of the

Covenant

Altar of

Incense

Table of

Showbread

Bronze

LaverGolden

Lamp stand

Altar of

Burnt Offering

N

S

W Ethe

Most

Holy

the

holy

place

This illustration shows the relative positions of the tabernacle furniture used in Israelite worship.

The tabernacle is enlarged for clarity.

The Layout of the Tabernacle

Ark of the

Covenant

Altar of

Incense

Table of

Showbread

Bronze

LaverGolden

Lamp stand

Altar of

Burnt Offering

N

S

W Ethe

Most

Holy

the

holy

place

Ark of the

Covenant

Altar of

Incense

Table of

Showbread

Bronze

LaverGolden

Lamp stand

Altar of

Burnt Offering

N

S

W Ethe

Most

Holy

the

holy

place

This illustration shows the relative positions of the tabernacle furniture used in Israelite worship.

The tabernacle is enlarged for clarity.

1 2

3

B C

A

4

8

D

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3. The holy place would include the following

A. the golden lamp stand – a continual reminder that God was their light

B. Table of showbread: holy or consecrated bread placed in the

sanctuary of the tabernacle or Temple every Sabbath to symbolize God‘s presence and His provision for His people. The ritual always involved 12 loaves of bread, representing the 12 tribes of the nation of Israel. It was called showbread (shewbread, KJV; bread of the Presence, NIV) because it was kept continually before God‘s presence in the tabernacle.

C. Altar of incense: a sweet-smelling substance that was burned as

an offering to God on the altar in the tabernacle and the temple. The purpose of this incense offering was to honor God. Incense symbolized and expressed the prayers of the Hebrew people, which were considered a pleasant aroma offered to God.

4. The holy place containing:

D. The Ark of the Covenant: — a sacred portable chest which—

along with its two related items, the Mercy Seat and Cherubim—was the most important sacred object of the Israelites during the wilderness period. It was also known as the ark of the Lord (Josh. 6:11), the ark of God (1 Sam. 3:3), and the ark of the Testimony (a synonym of covenant; Ex. 25:22).

o The Mercy Seat: the golden lid or covering on the ark o Cherubim: winged angelic beings often associated with worship

and praise of God. o Pot of manna – a reminder of God‘s provision in the desert o Aaron‟s rod that budded: a symbol of the authority of the

priesthood o Tablets: God‘s word to his people21

21

Most of the above material is taken from Nelson's new illustrated Bible dictionary, electronic version

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10.6 The New Testament significance (based on Hebrews chapter 9) One of the main purposes of the tabernacle was the mediation of the priests for the various sacrifices. This is how the writer to the Hebrews described the main sacrifice for sins on the Day of Atonement, known as Yom Kippur

For every high priest chosen from among men is appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins (Heb 5:1).

Note the role of the priest: ‗to act on behalf of men in relation to God‘

These preparations having thus been made, the priests go regularly into the first section, performing their ritual duties (Heb 9:6).

9:7 – second part: holiest place. The high priest went once a year with blood to make atonement. The writer points out that this was incomplete and had limitations. ‗the way into the holiest of all was not yet made manifest (waiting full outworking) while the first tabernacle was still

standing. 10.7 The process of the Atonement The high priest would go behind the veil into the holy of holies on behalf of the people. He would go in once a year to make atonement (Yom Kippur) for the people. The blood of the animal was placed on the mercy seat which was on top of the Ark of the Covenant. When the blood was placed on the mercy seat it made propitiation to God for the sin of man. 10.8 Fulfilment in Christ The Tabernacle, as the means of God's dwelling among men and of sinful

The Ark of the Covenant

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man's approach to the Holy God, was fulfilled and made redundant, along with the rest of the ceremonial law in the coming of Jesus and the Holy Spirit. However, it remains a powerful visual statement of many New Testament truths; in particular, it is a type of Christ and his salvation and of the church. Both the Tabernacle and Christ were God's way of coming to, and dwelling amongst, men (cf. John 1:14: "The Word became flesh and tabernacled for a while amongst us"). In both cases, however, this occurred without pollution by sin: the Tabernacle and Jesus were separated from the world by a white fence and purity, respectively. Both the Tabernacle and Christ were also man's way of coming to God. Christ fulfils every part of the Tabernacle's procedure for making sinful man righteous and so allowing him to come into the presence of God; he thereby tears the veil separating the Most Holy Place (God) from the Holy Place (man), creating a new and free access to God (Matt 27:51; Heb 10:19-22). Moreover, just as the Tabernacle was the only place at which man could come to God in Old Testament times (the sanctuaries of other nations were powerless), so also is Jesus today the only place where man can find God and be saved (John 14:6; Acts 4:12). 10.9 Progressive revelation of tabernacle. Here is another wonderful example of progressive revelation. The

tabernacle begins with a rudimentary tent of meeting and goes on to the glorious Temple of Solomon and finds completion and fulfilment in Jesus Christ. (Rev 21.3 and 2 Chron 3v1)

―And I heard a loud voice from the throne saying, ―Now the dwelling of God is with men, and he will live with them. They will be his people, and

God himself will be with them and be their God‖. (Revelation 21:3)

The conclusion and climax of the Exodus story, therefore, occurs when God, in all His glory, comes to dwell in the Tabernacle (40:34-38) - a foreshadowing of the climax of all His redemptive acts (John 1:14; Rev 21:3). Nothing can deter the instructions for (ch 25-31), and the erection of the Tabernacle (chapter 35-39). By living among and travelling with the Israelites, God guarantees his uninterrupted personal presence. 22

22 Explanatory note: the Tent of Meeting originally referred to a small tent Moses used to pitch outside the camp within which to meet with God (Ex 33:7). After Ex 40 it referred to the Tabernacle, more specifically the Holy Place, where God now met with Israel (Ex 25:8, 29:42-43).

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Though God now dwells among men, there can be no familiarity. His holiness cannot tolerate or live with sin (cf. Heb 1:13; 1 Tim 6:16). A sinful man who comes into the presence of the Holy God, or who has contact with holy things (Tabernacle utensils, etc), must die, for sin is immediately judged in the presence of holiness and the just sentence on sin is death (Ex 33:20 cf. Is 6:1-5). Hence the painstaking but necessary (indeed, merciful) emphasis on everyone and everything connected with the Tabernacle being consecrated.23 The clear message in all of this was that the people could only worship God according to His pattern. In this way the Tabernacle demonstrates how man comes to God. 10.10 The church – the place of God‟s presence

In the same way, the church is the place of God's presence in the world and yet is separated from sin by its holiness (John 17:14-19). It and it alone, offers the nations the way of salvation. The materials donated for the construction of the Tabernacle had to be freewill offerings (Ex 25:2; 35:5 - 21-29): the only service and worship of God acceptable to him is that freely chosen. Those commanded to oversee the construction were supernaturally equipped for the task (Ex 31:3 - 6; 35:31 - 34-35): those who build the church are also anointed to fulfil their various tasks. 11. THE PROMISED LAND

The next stage in the faith journey of Israel was their entry into the Promised Land. The people of Israel had been delivered from their ‗house of bondage‘ and were about to inherit the ‗land flowing with milk and honey‘ (the Promised Land). This is very like our salvation in Christ. We are delivered from sin and enter into our destiny as sons of God, which can be likened to our land of promise. Spying out the land

In two years they had reached the border of the Promised Land and God told them to go in and defeat the enemy. An advance party went in to spy out the land. They returned with a bad report of how the people there were ‗giants‘. All except Joshua and Caleb voted against entering in to the Promised Land. This angered God and He declared that none of the Israelites, except Joshua and Caleb, would enter the Promised Land. All of them were given the promise. They all escaped from Egypt (a picture of salvation). They all went through the Red Sea (a picture of baptism). They all left their past behind them and saw their enemy defeated and drowned in the sea. They all reached the border of the Promised Land. They all knew that God had moved supernaturally to get them to this point and yet only two said, "We believe". By faith and obedience only Joshua 23

made holy by being ritually set apart, and kept holy through ritual cleansing if contaminated)

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and Caleb received the promise and entered the Promised Land. God took them out of Egypt and promised to take them into the Promised Land. He took them out by the blood of the lamb, across the Red Sea and killed their enemies behind them as they crossed over. Yet they soon started grumbling and complaining. They did not put their trust in God. In the next unit you will study in more detail the next stage in the life of Israel as they enter the Promised Land under the leadership of Joshua.

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UNIT 5 JOSHUA

OBJECTIVES

By the end of this unit you will:

Receive an understanding of the factors involved in the people of Israel entering the Promised Land

Gain insight into some aspects of spiritual leadership

Be given some understanding of the concept of “baton-changing” in leadership

See that ―what you get saved into is more important than what you get saved out of‖ (Dudley Daniel)

Discover how Joshua is a type of Christ See how Joshua entered the land but did not fully posses it. (David was the

one who shows how to fully possess the land – in a later unit). 1. INTRODUCTION Joshua is a key figure in Old Testament history. He is a remarkable Biblical character and an outstanding role model. He faced many hardships, tests and battles and walked through them as a godly man. He did make some mistakes, but on the whole he lived an exemplary life – a life we can learn from.

In this unit we look at his character, his life, his exploits and his impact.

2. BACKGROUND

The historical context of Joshua is very important and we should look at it through the lens of God‘s covenant with Abraham 8 centuries before. (Gen 12). This was a three-fold covenant:

God promised that He would bless him and his offspring with land – a permanent home;

God promised him a seed – a heritage, a great nation; God promised that through him all nations would be blessed.

The flow of Israel‘s history prior to Joshua bears witness to the gradual unfolding of these promises and Joshua rises to prominence at a time when Israel is poised to enter and possess the Promised Land. He is God‘s chosen man at that appointed time to continue the unfolding of the covenant made with Abraham

centuries before.

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3. JOSHUA‟S TRAINING

God chose Joshua and prepared him well in advance for such a time as this. He was born in Egypt before the Exodus and grew up under the leadership of Moses. He had been Moses‘ aide from a young age (Num 11: 28) and had been

with him on many occasions when God did miraculous things. The hardships and persecution of living under Pharaoh were also not foreign to him. God‘s

miraculous interventions on behalf of His people were witnessed by Joshua as the children of Israel were delivered out of Egypt. Early in his life he had settled in his heart that Yahweh was the One true God. Joshua’s preparation was not limited to the miraculous. How else did God train him for the challenges he was to face in the future?

Moses took Joshua along with him on the journey up Mt. Sinai when God gave the Ten Commandments. Here Joshua gained a greater understanding of the presence of God and, inspired by Moses‘ relationship with God, Joshua learned to develop his own unique and close relationship with God. (Ex 33:11).

Joshua was a trustworthy man and Moses chose him as one of the twelve spies to go and spy out the land of Canaan (Num 13:1 – 14:10). His faith and maturity were evidenced by his positive report and willingness to enter in (along with Caleb). The other ten spies were scared, negative and incited the Israelites to rebel against Moses and Aaron. This rebellion resulted in further wanderings in the wilderness and eventually it was only Joshua and Caleb from that generation who entered the Promised Land – faith and obedience are a requirement for entering the promises of God. Read Heb 6:12; 10:38; 11:6 The faithfulness that Moses saw in Joshua led him to change his name from Hoshea which means ―salvation‖ (Num 13:8) to Joshua which means ―the Lord is salvation‖ (Num 13:16). Notice that it is not a man who would lead the Israelites into the Promised Land, but God Himself working through this faithful man, Joshua. God alone was Israel‘s salvation. The Greek rendering of the name Joshua is ―Jesus‖, and in this man Joshua we see a foreshadowing of Jesus Christ. Joshua portrays Jesus as Captain of our salvation. Not only has Jesus brought us out of slavery but He wants us to change the world in which we live. He wants us to establish a Kingdom of righteousness through the Church. Joshua was a man who served faithfully without knowing that one day he would succeed Moses and lead the Children of Israel into the Promised Land. Moses was the one who took them out in order to take them in, and Joshua is the fulfillment of this. Moses must have done a good job in training Joshua in that Joshua possessed strong leadership qualities and was the one able to take the baton from Moses and lead the Israelites into the Promised Land.

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4. JOSHUA ENCOURAGED Joshua had been with Moses and had seen all that he had accomplished – he had seen and experienced the greatness of the man whose shoes he was called to fill. Not only was he to take over from this great leader, but he was also to lead the Children of Israel into the Promised Land they had dreamed of and desired for centuries. It must have seemed an almost impossible and totally overwhelming task: not only did he have to lead in the shadow of Moses‘ great achievements, but he also knew how fickle the children of Israel were. Under the immense weight of the responsibility of leading this unpredictable multitude into God‘s promise for them, many inadequacies and fears must have flooded his heart and mind. Joshua had been primed in advance by Moses (Deut 31:7-8) and commissioned by him (Deut 34:9), but he still must have felt overwhelmed by the awesomeness of what lay ahead. God, however, understood Joshua‘s human weaknesses and in Joshua 1: 1-18 we see how God encouraged him. In the midst of this divine encouragement God issues Joshua with instructions (Jos 1:7-8):

First – Joshua had to know and understand the Law

Second – He had to practice the Law obediently

Third – He had to communicate the Law effectively to the people

This would ensure success in the task that lay ahead.

Obedience was to be the key to moving in to all that God had promised. This

may sound like the unconditional promise of land (a permanent home) was suddenly conditional. The truth is that the promise of land is unconditional but the occupation of that land is conditional upon obedience to God‘s commands – ownership is unconditional, but occupation depends on obedience.

Joshua was a man who took God at His word and wasted no time in responding positively (Jos 1:10-15). Amazingly the people gave him their full support – they

did not make any negative comparisons between him and Moses, which so often happens with a change of leadership. Imagine how he must have felt to know the people were right behind him. This, along with God‘s encouragement, filled him with the courage he needed. God gives a demonstration of His power by taking the people of Israel out of the house of bondage in the Exodus, which becomes a benchmark of His power, right through the Old Testament up to the New. Every time they speak of God‘s

power it is in regard to the Exodus.

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4.1 Possessing the land

As Dudley Daniel says, ‗it is more important what you get saved into than what you get saved out of‖24. If that is true then the Promised Land must be of greater

importance than the Exodus. Most people talk more of the Exodus than they do of the Promised Land. But when you examine scripture you will find that the promises and the Promised Land are far more prominent than the Exodus. Traditionally we have taught that Joshua teaches us how to possess or occupy the land. But when we look at the life of David, we realize that Joshua teaches us to enter the land but not possess the land because he never fully did so. He actually fell short of possessing the land; Joshua fell short in terms of establishing good government (―kingship‖) in his generation. If we are going to use Joshua as our main text on possessing the land we run the risk of ourselves falling short because he did not develop the vital element of kingship that David so capably did later on. Joshua did not train up leaders to whom the baton could be passed; men who could lead the people of Israel on into all that God had called them to. Instead, we find that after Joshua‘s death a generation of rebellion and unbelief grew up amongst the people of Israel (Judges 2:6 – 15). Joshua has shown how to get ready to go in to the land and to enter the land, but David is the one who teaches us how to occupy and possess the land.

4.2 Entering God‟s rest

―Let us therefore, make every effort to enter that rest, so that no one will fall by following their example of disobedience.‖ Hebrews 4:11 Joshua shows a picture of entering into God‘s rest and the inheritance he has for us. ―The purpose of salvation is inheritance. God brought us out in order to bring us in.‖ (Michael Eaton)

Entering God‘s rest is a theme found in Joshua and is part of the unfolding revelation of God.

Rest

Hebrews 4:3 We must believe. Exodus 33:14 God‘s presence is with us.

Joshua 21:44-45 Our enemies are defeated. 1 Chronicles 22:9 All God‘s good promises are fulfilled.

Joshua teaches us to enter the land.

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4.3 Caleb

Caleb , a mighty man of God, who is 85 years old reappears on the scene as he steps forward to claim his inheritance that God promised to him (Num 14:24 & Jos 14: 6-15). He had quietly, consistently and faithfully served under Joshua‘s leadership for many years. In the natural he had been the more logical choice to lead the people of Israel than Joshua. But he displayed humility and submission in loyally serving Joshua. There was no bitterness or jealousy at all. This man of courage and determination does not settle for the gentle rolling

fertile hills as his inheritance, but rather asks for the rugged unforgiving hill country where men of great size lived. He is not daunted by this in the least – even at the ripe old age of 85! Caleb knew that in God he could do anything. His trust, faith and obedience along with his tenacity are hallmarks of this truly

courageous hero of the Old Testament. 5. JOSHUA‟S FINAL INSTRUCTIONS

The reason for the godly lifestyle of Joshua becomes evident in the closing words to Israel towards the end of his life. His final exhortations to the people of God involved two historical perspectives:

A short-range review of God‟s faithfulness to Israel since crossing the Jordan into the Promised Land. (Jos 23: 1-16).

Joshua had finished allotting land to the tribes of Israel as God had instructed and he called the people together to remind them of all that God had done for them over the past seven eventful years and to instruct them to obey God, live according to His word and not to take on the beliefs and practices of the Canaanites. He emphasised that it was God alone who had brought them this far, and it was God alone who would take them into the future. God had kept His promises to them and had brought them into the Promised Land. Consequently, he warns them never to turn away from serving Almighty God

A long-range review of God‟s faithfulness to Israel since the time of Abraham.

Joshua gathered Israel together again at the historically significant place of Mount Ebal and Mount Gerizim to deliver his farewell message. This was the place about which Moses commanded the Israelites in Deut 27: 2-3 to set up large whitewashed stones and write the Law of God on these stone tablets and read it to Israel. Even more significant than that is the fact that it was at this same place that Abraham first received the promise from God. He rejected the false gods of Canaan and built an altar to God here (Gen 12: 6-7). It was also at this place that Jacob cleansed his whole household from false gods by burying his idols and building an altar to God (Gen 33: 18-20 & Gen 35: 1-4).

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Joshua wanted all Israel to know that it was the one true God of Abraham, Isaac and Jacob who had brought them to this point in history – He had been moving

them in this direction right from the time he called Abram out of Ur of the Chaldeans (Gen 12: 1-3). Joshua outlines this history for them and finally exhorts them yet again to fear God and serve Him unswervingly with their whole hearts. Jos 24: 15 contains an amazing testimony to Joshua‘s life:

Jos 24:15 ―And if it seems evil to you to serve Jehovah, choose this day whom you will serve, whether the gods which your fathers served Beyond the River, or the gods of the Amorites in whose land you live. But as for me and my house, we will serve Jehovah‖. (MKJV)

The book of Joshua closes with a well-deserved tribute to this wonderful, courageous leader:

Jos 24:31 ―And Israel served Jehovah all the days of Joshua, and all the days of the elders who outlived Joshua, and who had known all the works of Jehovah that He had done for Israel‖. (MKJV)

―Joshua feared God, believed God, obeyed God, and glorified God. He was a great ruler, commanding the respect of all of his subjects, maintaining order and discipline, putting the worship of God central in the nation‘s government, encouraging his people to press on to claim God‘s best. He was also a great

military leader, using his God-given traits of wisdom, confidence, courage and a spirit of challenge to manipulate his army in strategies that consistently led to triumph. And Joshua was a humble man who thought highly of others and most gloriously of God‖. 25

25

―Jensens Survey of the Old Testament‖, I.L. Jensen. Page 145

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Assignment Three

The Exodus 1. Give a concise explanation on how the Exodus encapsulates the essence

of God‟s plan of redemption. 200 words

2. Name and explain five the types and shadows found in the book of Exodus

that are reflected in the New Testament.

200 words 3. Describe the events that led to the establishment of Israel as a nation.

100 words Joshua and the Promised Land 4. Discuss the main commission that God gave to Joshua. In what ways did Joshua fulfil that commission in his time? In what way did Joshua pave the way for the people of Israel to possess the land?

300 words 6. In your opinion did Joshua „miss it‘ by not appointing a successor to himself as Moses did, resulting in the people of Israel going into a period of rebellion where ‗everyone did what seemed right in his own eyes‘. Substantiate your answer from the text.

200 words

Total words for this assignment: 1000 words

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UNIT 6

KINGSHIP

OBJECTIVES

By the end of this unit you will: Understand the background and personalities of this era. Learn about David and what God called him to do

Gain some understanding of David‟s Tabernacle and God‘s pattern for today‘s church, with specific reference to Kingship and priesthood and God's pattern of authority and government in the church

Understand what biblical worship is

learn how David contributes significantly to our understanding of God's plan for the Gentiles to come into the community of the redeemed and how it opens the way for all nations to come to redemption

Biblical Sources:

1 Samuel, all of 2 Samuel

1 Kings;

1 Chronicles

2 Chronicles. INTRODUCTION Background

The International Scene

Israel's first kings were fortunate in not having to cope with huge empires criss-crossing their land and/or oppressing their nation - as happened both before and after them. The ancient empires of Egypt, Mesopotamia and the Hittites were either past or fast declining. The age of the successive world empires - Assyria, Babylon, Persia, Greece, and Rome - lay still in the future. These were to play such an important part in the remainder of Old Testament history (the fortunes of the divided kingdoms and their eventual destruction), and also in the Inter-Testament and New Testament eras. In this brief interlude, without these great rivals, Israel herself became the most powerful and prosperous regional power of the time, co-existing peacefully with the only other notable power of the era, Phoenicia.

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1. ISRAEL ASKS FOR A KING Read 1 Samuel 8

Background

Samuel, Israel's greatest judge had grown old. His sons were unfit to succeed him and the nation asked Samuel to appoint a king over them (vv1-5). This was a key event in the life of the nation, changing its course forever. What is confusing is the undecided attitude towards kingship in Israel contained in the text: Samuel and God seem displeased with the request (vv6-8); yet they granted it (vv9-22), and by David's time the narrative's attitude towards a monarchy in Israel is positive

Remember that Moses himself spoke of Israel as one day having a king (see Deut 17:14-20). This text looks forward to the day when Israel would have a king and outlines the conditions attached to such a king: he was to be an Israelite and not a foreigner; he was to be God's choice; he was not to have many wives or great wealth (lest he be easily corrupted); and he was subject to God and the Law (not above it).

Furthermore, Judges implicitly affirms the need for a king by ascribing the chaos of its era to the lack of a king: "In those days Israel had no king; everyone did as he saw fit" (Jud 17:6). The elders seemed to have good cause for the request since Samuel was old and his sons unfit to succeed him. Taking the narrative as a whole, it would seem that it is not the idea of kingship in Israel that is viewed negatively, or even a request for a king, but the motive of the people in this particular case - for two reasons: (1) They wanted to be like other nations with the "security" of a king, with all his pomp and ceremony, to lead and protect them.

(2) Furthermore, their request amounted to a rejection of God, who had always delivered them as their king, a lack of trust in the invisible King of heaven to lead and protect them (vv5-8-19-20; cf. 10:17-19, 12:12).

Perhaps because kingship itself is not viewed negatively, God grants the request, even if this may not have been his desire at the time (cf. Ps 106:5). God appoints Saul as the leader and deliverer of his people (9:16) and Samuel makes the conditions of kingship to both king and people (10:25).

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2. THE REIGN OF SAUL Read 1 Samuel 9 - 24

Saul's story, like Samson's, is the sad tale of repeated disobedience towards, and ultimately rejection by God of misused anointing and missed potential. That follows a path from humility (9:21, 10:22) to arrogance (15:12); from being empowered by the Spirit (10:10, 11:6) to being deserted by the Spirit (16:14, 18:12).

The story began well enough with Saul's anointing (ch 9), coronation (ch 10) and initial military success against the Ammonites (ch 11; cf. 12:12). But soon thereafter came a first act of disobedience and a rebuke from Samuel (ch 13). Fearful of the Philistine threat, and unable to control his dispersing army, Saul failed to wait for Samuel as instructed (cf. 10:8) presumptuously performs a function reserved for one who had the office of a priest. Saul had yet to learn that the only way of seeking the Lord's favour (cf. v12) was to obey. His disobedience changed the course of Israel's history: Saul's own reign was spared but his descendants would not rule after him (v13).

Then a second and irreversible act of disobedience occurred (ch 15). Again Saul learned - too late - that no amount of good intention, "sound reasoning" or religious activity could replace simple obedience to what God had commanded - "to obey is better than sacrifice‖ (1 Sam 15:22). Disobedience is tantamount to

arrogance and rebellion against God and these are sins as serious as divination and idolatry. Saul's behaviour upon being confronted with his disobedience help his cause. His hypocritically pious greeting of Samuel, his blatant lie, his rationalizing and self-justification, his continued stubbornness after having been confronted, and his concern at saving face with man (a trivial concern when he has just lost it with God!), all testified against him. The result was that not even his own reign would be spared. Samuel never saw Saul again and God grieved that he made Saul king over Israel. 2.1 David is introduced

Immediately, as if to emphasize the change, David was introduced (ch 16). From here on until the end of the book, Saul had to share the narrative with David; and the remaining chapters trace the former‘s decline and the latter's ascension. We see Saul's jealousy, fear, hatred and consequent murderous pursuit of David. This attitude is in part irrational (and thus explained only by the evil spirit: 16:14), as it is founded on a lie and is unnecessarily damaging both to Saul and the nation (he persecuted the one man who could have saved them). The evil spirit from the Lord was, of course, ‗used‘ by God rather than from God (cf. ch 6.3d). It totally deceived Saul (22:8-13), made him behave contrary to his right mind (18:10-11 cf. 23:17, 24:20), and inspired the sacrilegious mass murder of priests (22:18-19). But Saul's jealousy and pursuit were also in part the expression of a

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bitter anger and rebellion against God, as he knew that the kingdom had been torn from him and given to David (23:17, 24:20). Yet, however he tried, he could not succeed in obstructing God's purposes.

By the end of his life, Saul's personality disintegrated with his situation. In desperation he resorted to spiritism, one of the most abominable sins in the book. But he had passed the point of no return. We read: "the Lord did not answer him"; and "God has turned away from you and become your enemy". Defeated by the Philistines, and deserted by the remnant of his army, Samuel and God, he died a horrible death. In summary, although divinely appointed and anointed, Saul failed to realize that obedience was essential to the sacred trust given to him. Obedience and disobedience are as opposite as their fruits (Samuel vs. Saul, 7:13 vs. 14:52). 3. THE REIGN OF DAVID Read 2 Samuel, 1 Chronicles

The reign of David is viewed in a number of different ways in Scripture. (This is not a chronological survey of David's reign or of the books that report on it; these are five ways in which the biblical revelation as a whole views David's reign and significance. References in this section are to 2 Samuel unless otherwise indicated.) 3.1 Climax to the history of Israel David's reign is recognized both from within and from without Scripture as the pinnacle of Israel's national achievement and international standing It was an era of unparalleled political supremacy and economic prosperity; (it was a major step in a climbing staircase: Creation-Abraham-Exodus-Conquest-David! (cf. chapter 2.2). At least five aspects of David's kingship can be identified as responsible for this golden era. 3.2 Man of God.

David's profound understanding of, passion for, and intimacy with, God is revealed in 1 & 2 Samuel and in his Psalms. In both his personal life and his public office he feared God, trusted God, sought to please God and know his will. In all his success he did not fail to acknowledge God and to remain dependent on him (e.g. ch 22). He dedicated the wealth from his victories to God. He refused to shed blood to gain the throne and exacted justice on those who did so in their attempts to secure the throne for David. He worshipped God with all his might and was prepared to be humiliated in man's eyes for God's sake (ch 6).

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3.3 Inspiring leader

People loved him and willingly put their trust in him (1 Sam 18:5-16, 22:2, 2 Sam 1:10, 2:4, 3:9-10-36, 4:8, 5:2, 14:17-20, 19:27). He didn't need to shed blood to gain the throne: people naturally came to him in service and submission. He united the tribes (no mean feat!) and restored order to civil chaos following the Philistine victory over Saul. And he was only 23 when he became king. 3.4 Military genius.

With God's help and a zeal for the kingdom, David subdued not only the Philistines but all the surrounding nations: Edom, Moab, Ammon, Aram, Zobah, Syria, Amalekites, Jebusites and other remaining Amorites. God aided him (5:24, 8:6-14). For the first (and only) time, Israel possessed all the land promised to her, from the Euphrates to Egypt (Gen 15:18-21). 3.5 Wise political ruler.

David "did what was just and right for all his people" (8:15). He captured the militarily strategic Jebusite stronghold of Jerusalem, made it his capital and the site of the Tabernacle. This was a political masterstroke, uniting Israel's national and religious life and securing the support of the whole nation. He built a palace; organized the administration of the nation; he brought about an economic revolution that gave the nation unprecedented prosperity; he exacted taxes and labour from vassal states; he exploited the mineral wealth (iron and copper)of the Arabah region; he acquired silver and gold from subject nations; he controlled the trade routes through Palestine and exacted tolls from passing caravans; he entered into a treaty with Phoenicia which gave the two nations a lucrative naval trading monopoly; he established contacts throughout the known world which brought further wealth. He was an excellent diplomat and gained international repute for Israel. In short, Israel was the leading nation in the Fertile Crescent at the turn of the millennium. 3.6 Zealous religious reformer. David restored and organized Tabernacle worship and the rule of the Law on a national scale; he purged the nation of idols and idolatry; he firmly instituted Moses' one place of worship; he reformed the Levitical priesthood, detailing their duties; he made elaborate use of musicians and singers; he brought the Ark to Jerusalem; he resumed the national feasts; he conceived of the Temple and figuratively laid its foundations. In all, he demonstrated that obedience leads to blessing. In bringing the Ark to Jerusalem and creating a centre of worship there, this also served to unite the various tribes throughout the nation as they were instructed to come to Jerusalem for their annual feasts.

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3.7 Focal point of the entire Old Testament

Everything before David looks forward to him: there is the instinctive sense that everything that God does from creation onwards is meant to result in just such a situation. And everything after David looks back at him. He becomes the standard to which everyone looks and by which all subsequent kings and individuals are measured. And he becomes the focal point of the nation's pride in its past and its yearnings for the future. (This is as true of modern Israel as of ancient Israel!) God is often said to do or not do something for David's sake. 3.8 But the climax turns out to be an anticlimax

Israel has at last reached her destiny; the golden age has arrived. But right in the middle of David's reign the gold is polluted: David commits adultery, deception and murder. A full half of the account of his reign is blotted and marred by these sins and their consequences - the rebellion and civil strife which dragged on for several years. Then, towards the end of his reign, another sin (the census) further explodes the myth of a perfect golden era. The first sin is the "perfect crime". The king wasn't accountable to anyone in the nation, and in a heathen nation the crime would have passed unnoticed and unchallenged. But not so in Israel, where the kingship was a sacred trust given by (and accountable to) a higher King. Sin often occurs when we are idle and/or in the wrong place (11:1); Uriah is more honourable than David (v11); the king's cold-blooded euphemism (v25). We note the important role of the prophet in exposing sin, even that of the king. David is forgiven (his sincere and heartfelt confession is recorded in Psalm 51) but his sins nevertheless had consequences (12:10-14).

His child dies. Amnon, his eldest son, rapes his half-sister (a man reaps what he sows!) and is subsequently murdered in revenge by Tamar's brother, Absalom, who flees into exile.

Absalom instigates a rebellion against his father, which leads to David's forced flight from Jerusalem and a temporary loss of his throne, but also to Absalom's defeat and death. Absalom returns after a number of years and rapes his father's concubines (16:22 - a fulfilment of Nathan's prophetic judgement in 12:11-12).

Almost immediately there is another rebellion, this time led by Sheba, which leads to a short civil war.

God allows these consequences to run their course in David's life but protects David himself. David is still His chosen king and it is God's purpose to restore him and his descendants to the throne (cf. 17:14b). (Amidst these unsavoury events, note the beautiful revelation of God in 14:14.)

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David is not allowed to build the Temple as he is a man of war who has shed too much blood (1 Chron 28:3). Even in his final charges to Solomon are instructions for further bloodshed (1 Kings 2:6-9). Yet, in a paradoxical way, it is precisely these events which make David such an ideal king, or at least such a human one, and thus a person with whom millions have been able to identify through the ages. His humanity shines through also in his Psalms; in the pathos of his laments for Saul and Jonathan and for Amnon and Absalom; in the straightforward common sense of 12:21-23 (David was never guilty of empty religious show and convention); and in his faithful provision for Mephibosheth, descendant of Jonathan, his beloved covenant-friend.

Ultimately, the difference between David and Saul was not the lack of sin but the reaction when confronted with it, the capacity for humble and contrite repentance. (Compare David's simple "I have sinned against the Lord" to Saul's "But I did obey the Lord"; compare 2 Sam 12 and Ps 51 to 1 Sam 15). Both the power of sin and the power of repentance are shown in Saul and David's legacies. Saul dies, deserted and rejected. Despite his awful sins, David is loved by God for all time and held up as a standard for all men.

Ultimately, then, this is David's greatest significance in Scripture and salvation history: he is both ancestor and type of the Son of David, the true goal of all history, the real climax of God's dealings with his people. The greatness of David emphasizes the greatness of another. David is no longer the top of the staircase but halfway up it: Judah-David-Jesus! And David knew him: "the Lord said to my Lord..."! (Psalm 110.1). The following table is a comparison between Saul and David which will sum up the two characters 26

SAUL DAVID

1. Donkey farmer (1 Samuel 9:3-5). Lost his father‘s donkeys.

Shepherd (1 Samuel 16:11-13; 17:36-37; 17:20). Cared for the sheep. Killed the lion and the bear.

David was willing to serve, before and after he was anointed king and leader! He even served Saul after he was anointed as king! 1 Samuel 16:21

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Taken from Dudley Daniel

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2. Competitive and insecure which hindered him from becoming a true worshipper. Threatened by others. Motivated by insecurities. We don‘t really find him worshipping. Traitors could get close to him. (1 Samuel 18:7-8; 22:6-19; 15:25-31)

Co-operative, courageous and secure. He was a true worshipper. Worshipped with all his might, Dancing and leaping (2 Samuel 6:14-16). Under pressure, he worshipped

(Psalm 57:4-11).

3. Self-promoter; takes more than is delegated to him. Thought he could take the place of the priest because he was the king. (1 Samuel 13:5-15)

Waits for God‘s timing.

Lived in a cave but still waited (1 Samuel 24:3-6).

4. Set up a monument (1 Samuel 15:12).

Promotes God (1 Samuel 17:46; 2 Samuel 7:26).

5. Blamed others when he blew it (1 Samuel 15:15, 21).

Acknowledged, owned and confessed his sin (1Chronicles 21:17; 2 Samuel 17:13; Psalm 51:1-19).

6. Lived in partial obedience, he didn‘t take God seriously (1 Samuel 15:1-3).

Obeyed God whole-heartedly (Acts 13:22; 1 Samuel 13:14).

7. When he sinned, was not open to the conviction of the Holy Spirit (1 Samuel 15:17-21, NB. v.20).

Was radical about God‘s conviction (2 Samuel 12:20).

8. Instead of developing other strong leaders, ―suffocated them‖ and used them for selfish and personal gain (1 Samuel 14:52b)

Developed and released, and allowed them to make decisions (1 Chronicles 12:1-2, 18; 13:1-4; 2 Samuel 23).

9. Became prone to bouts of depression and gave in to them (1 Samuel 16:14-23).

Lived encouraged, knew how to encourage himself in the Lord (Psalm 42:5; Psalm 121; 1 Samuel 30:6).

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4. SEEING THIS ERA THROUGH A NEW TESTAMENT APOSTOLIC LENS In this section we will give you a summary of the New Testament significance of David and the restoration of the Tabernacle. Some background

Abraham was looking for a city.

Moses gave us a pattern for priesthood

David built Zion. He did not build Jerusalem because it already existed. We

know this because Abraham went to Jerusalem and gave tithes to Melchizedek who was high priest of Jerusalem and also a king. So Abraham went to Jerusalem and found a priest-king. God's purpose is for all of us to be a kingdom of priests and therefore he has given us a pattern for priesthood as well as a pattern for kingship which facilitates His government in the church.

4.1 In what city will we be priest-kings?

On earth we have the priesthood of believers. We have a pattern of what it means to be priests unto God and of ruling as kings. In Zion we see a distinct pattern of this priesthood. If you read the Psalms you will see that there are many songs about Zion. The people of Israel were reminding themselves of the promises of God concerning Zion as David's city.

Jerusalem is the whole city. (Zion). It is the city of David and is a picture of the coming of the New Jerusalem, the heavenly city. One is a pattern on earth of what is happening in heaven. 4.2 The Gentiles entering the believing community

Read Acts 15 before you proceed

The context

The early Apostles found themselves in an interesting situation. They were confronted with the idea that Gentiles were to be included into the community of the faith. Had they been attentive to the pattern already shown in the Old Testament there probably would not have been such a fuss.

Peter, Paul and Barnabas all gave a testimony of what the Lord was doing and said that the Holy Spirit had drawn the Gentiles into the community of believers and that they had been saved. In other words they said God was doing something supernatural by drawing the Gentiles into the church. They said that man can be saved by faith through Jesus; not faith in Moses or circumcision but faith in Jesus, through the work of the Cross.

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4.3 Scriptural Basis

The Apostles turned to Scripture for greater understanding of the situation.

This was the scripture that they were led to refer to:

Acts 15:15 ―The words of the prophets are in agreement with this, as it is written: After this I will return and rebuild David's fallen tent. Its ruins I will rebuild and I will restore it, that the remnant of men may seek the Lord and all the Gentiles who bear My Name, says the Lord who does the things which have been known for ages.‖

4.4 All nations included in God’s plan

The prophet Amos is being quoted here and we are told what would happen; that the Gentiles would be drawn into God‘s redeemed community. This was always God's plan. God had spoken to Abraham and said that he would be a blessing to all nations. (Genesis 12). That was the gospel in advance. God's plan was always that the gospel, the good news of the kingdom, would go to all nations. If

you read Isaiah 49 there is the most wonderful promise and this is called the great commission in advance. (Matthew 28: ―All authority has been given to

me, now therefore go and make disciples of all nations‖).

Notice what it says in Isaiah 49:6: ―It is too small a thing for you to be my servant to restore the tribes of Jacob and bring back those of Israel I have kept. I will make you a light for the Gentiles so that you may bring my salvation to the ends of the earth”. God chose a people, the children of Abraham, and they would be the ones who would be able to share this blessing with everyone else. Therefore we are also children of Abraham. The Bible tells us ―that it is those of faith who are the sons of Abraham.‖ (Gal 3:7 ESV). If you are saved by faith you are a son or a daughter of Abraham. Remember that Abraham was not Jewish. He came from Ur in Samaria, which is ancient Babylon. The nation of Israel was birthed in the Exodus. 4.5 David and the nations

David makes an important contribution to the Old Testament prophetic perspective with regard to the gentiles being included in God's plan of redemption. It is very interesting to note the transition in thinking in the life of David with regard to the nations. In his psalms there is constant reference to the nations which is a prophetic looking forward to the time when the gentiles would be part of God‘s wider plan of redemption. Here are a few:

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4.6 The nations as an inheritance Ask of me, and I will make the nations your heritage, and the ends of the earth your possession. (Psa 2:8 ESV) Arise, O God, judge the earth; for you shall inherit all the nations! (Psa 82:8

ESV) 4.7 All nations will Worship Him For this I will praise you, O LORD, among the nations, and sing to your name. (Psa 18:49 ESV) All the ends of the earth shall remember and turn to the LORD, and all the families of the nations shall worship before you. (Psa 22:27 ESV) I will cause your name to be remembered in all generations; therefore nations will praise you forever and ever. (Psa 45:17 ESV) I will give thanks to you, O Lord, among the peoples; I will sing praises to you among the nations. (Psa 57:9 ESV) All the nations you have made shall come and worship before you, O Lord, and shall glorify your name. (Psa 86:9 ESV) I will give thanks to you, O LORD, among the peoples; I will sing praises to you among the nations. (Psa 108:3 ESV) Praise the LORD, all nations! Extol him, all peoples! (Psa 117:1 ESV) God will be exalted among the nations "Be still, and know that I am God. I will be exalted among the nations, I will be

exalted in the earth!" (Psa 46:10 ESV) Say among the nations, "The LORD reigns! Yes, the world is established; it shall never be moved; he will judge the peoples with equity." (Psa 96:10 ESV)

Nations will fear the name of the LORD, and all the kings of the earth will fear

your glory. (Psa 102:15 ESV) 4.8 All nations will serve Him May all kings fall down before him, all nations serve him! (Psa 72:11 ESV)

May his name endure forever, his fame continue as long as the sun! May people be blessed in him, all nations call him blessed! (Psa 72:17 ESV)

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Other references to look up: Psa 22:28 ESV

Psa 47:8 ESV Psa 67:4 ESV Psa 98:2 ESV Psa 126:2 ESV

Note: some of these Psalms were written by Korah and Asaph. An indication that

the Lord was speaking prophetically through the psalmists. 4.9 David's Tabernacle

After Solomon the kingdom split in two, north and south. The north later became Samaria, and Amos and Hosea were prophets to the north. They spoke of God‘s impending judgement. In essence Amos said, ―There will not be a northern kingdom any more…. Because of your sin you have no chance of salvation. You

are without hope.

After Amos‘ warnings, he declares to them that there will be a way out of the situation, and it will be through David's fallen Tabernacle. "In that day I will restore David‘s fallen tent. I will repair its broken places, restore its ruins, and build it as it used to be, so that they may possess the remnant of Edom and all the nations that bear my name, " declares the LORD, who will do these things.

(Amos 9:11, 12)

4.10 AMOS LOOKS BACK TO DAVID’S TABERNACLE It was in this time (700 A.D.) that people were looking and searching and saying, "When will God restore David's fallen Tabernacle?" Many of the songs were about Zion. God‘s people were writing songs that were longing for God to come

and restore their fortunes. The importance of Chronicles

Chronicles was written 400 or 500 BC, reminding them of David's Tabernacle and what God had promised to restore. Chronicles gives us a very clear understanding of what Amos was prophesying about with regard to David‘s fallen Tabernacle. If we can understand that, then we can understand what God is going to restore and why this particular Scripture is so important. It is very interesting that God did not say that He was going to restore Solomon's fallen temple, but David's fallen Tabernacle. Read 1 Chronicles chapter 12, 13

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4.11 David brings the ark back to Zion and put it into the Tabernacle

The Tabernacle was nothing fancy. In fact it was a temporary structure; it was more like a tent, a hut or a shack. It was not a grand temple. It was a temporary resting place, but the presence of God was there (1 Chronicles 15:1). God had told David that he could not build the temple. The important thing according to Chronicles, is that it was in Zion.

In Chapter 16 David wrote this wonderful psalm: ―Give thanks to the Lord, call on his name; make known among the nations what he has done‖. (Vs 8). That is what David wanted to do: he wanted the nations to know what God had done.

This is a wonderful song. It speaks about us worshipping God and celebrating that God reigns. Note verse 29: ―Bring an offering and come before him‖. Verse 31: ―Let them say among the nations, the Lord reigns‖. 4.12 What took place in the Tabernacle?

In this section we will draw your attention to some of the activities that took place in the Tabernacle. David‟s ministry was multi-faceted. He established a number of teams for the

following activities within the Tabernacle:

for the leading of worship (1 Chronicles 25)

for the commanding of the army (1 Chronicles 27)

he also had a strategic team that helped him govern (1 Chronicles 18:14-17).

David's fallen Tabernacle has a lot to do with

worship

the kingdom of God

the reign of God

After the Ark was brought back to Zion (Chapter 17) Nathan told David that he would not build the temple but God would bless his family, and in a sense he told him that the Messiah would come from his family (1 Chron 17.12). 4.13 David's Tabernacle is about victory. David‘s Tabernacle is not only about worship. Some people have thought that

the restoration of David's Tabernacle is the restoration of worship to the church and that is true, but it also has as much to do with the victories of David, the government from Zion, as with the worship of God because David restored both. It is a foretaste of what the church can experience in the world. It is a picture of God giving us victory over our enemies.

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WORSHIP and WARFARE

The story of the Old Testament is moving toward the ‗focal point‘ in history. David‘s reign is a primary ‗type‘ of this. God is in the process of restoring His Kingdom. There will come a time when He will place a King on the throne of David and then all nations will worship Him. The King on the throne will rule and reign with justice and all nations will worship Him. David declares:

All the ends of the earth shall remember and turn to the LORD, and all the families of the nations shall worship before you. (Psa 22:27 ESV)

This is echoed by John in his revelation

Who will not fear, O Lord, and glorify your name? For you alone are holy. All nations will come and worship you, for your righteous acts have been revealed." (Rev 15:4 ESV)

Read Chapter 23. David set a pattern for worship. David gathered all the Levites and instructed them in what they had to do. Verse 31:

The way prescribed to them is the pattern. They were to serve before the Lord regularly in the proper number and in the way prescribed for them..

Then chapter 24 we see how he divides all the priests up for worship. Chapter 25. David divides up his worship teams and the Word says in verse 1: David, together with the commanders of the army. The army has much to do with worship because worship has to do with putting God on the throne! Worship is an act of war. When our God reigns, we lift Him up and we worship Him and He defeats our enemies. The Israelites understood, through the ministry of Moses, that if God was lifted up, the enemies would be defeated. Under the ministry of Moses that was what they said whenever they lifted up the ark to move it.

―So they set out from the mount of the LORD three days' journey. And the ark

of the covenant of the LORD went before them three days' journey, to seek out a resting place for them… And whenever the ark set out, Moses said, "Arise, O LORD, and let your enemies be scattered, and let those who hate you flee before you." (Num 10:35 ESV)

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This is what David repeats in Psalm 68: ―Let God arise, let the enemies be scattered‖. (Ps 68.1). Ministry of prophesying The Psalms are a wonderful reflection of what took place in the worship and ministry in the Tabernacle. The Psalms were probably collected into their present form during the time of Ezra and Nehemiah. They formed part of the reform movement that accompanied the rebuilding of the Temple after the exile.

The following people were set aside for the specific ministry of prophesying: the sons of Asaph, Heman and Jeduthun. ―David, together with the commanders of the army, set apart some of the sons

Asaph, Heman and Jeduthun for the ministry of prophesying, accompanied by harps, lyres and cymbals‖. 1 Chronicles 25:1 Teamwork Teamwork is a central feature in the Tabernacle. There are thus three teams with three different leaders set aside to prophesy. The ministry of prophesying

was accompanied by harps and lyres and cymbals.

These were the teams that ministered with them. All these were sons of Heman the king's seer (prophet). (vs 5). From these verses we gather that there were three specific teams:

One ―From the sons of Asaph;‖

another team. Verse 3: ―As for Jeduthun and his sons‖,

another team - Verse 4 ―Asaph and Heman and his sons‖

They prophesied and had to write new songs with instruments. In David's Tabernacle, not only was there the lifting of hands to be like the evening sacrifice, to dance and to get involved in worship, but there was prophetic expression and declaration, of which David was part. Many songs have been kept for us today written by these teams. If you read the Psalms, you will notice that some of them were written by the Sons of Asaph and one or two by Jeduthun.

This is the important point: in these prophetic songs they are listening to what

God is saying in heaven. Once they have heard from heaven they declare the message on earth; and the message is something of what God‘s plans are for the nations - a kingdom of priests and for His people to rule.

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The New Song

It was under David‘s prophetic ministry and direction that the singing of the new song was developed. When we look at the Psalms we see how prophetic some

of the Psalms were. As an example, we would not have a full understanding of the Messiah being both human and divine if it were not for psalms like Psalm 2 and Psalm 132 (the expectation of a divine king and a human king). And Psalm 22 and Psalm 110 expect the Messiah to be both a divine priest and a human priest Ministering under supervision

David supervised skilled musicians – young and old. (1 Chronicles 25:6). They needed to be trained and skilled in music for the LORD (1 Chronicles 25:7).

This is how he went about it:

he placed the musicians in teams (1 Chronicles 25:1-4)

he helped develop the new musicians while they ministered in a team (1 Chronicles 25:8). This took place under the supervision of their fathers (1

Chronicles 25:6).

In David‘s Tabernacle, musicians young and old, were teaching and training each other, working together in teams, accountable to their team leader and at the same time were all accountable to the king,

Conclusion

When we start living in the fullness of God's plan we start living out the promise of 4000 years of history and we start to organise ourselves as a church to be a blessing to the nations. Then God is with us and He opens amazing doors and He begins to change our lives in amazing ways and helps us and blesses us so that we can get this good news out to the nations of the world.

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UNIT 7 PROPHETS (MAJOR AND MINOR)

OBJECTIVES By the end of this unit you will:

Become acquainted with the Timeline and learn where the various prophets fit in to the history of Israel

Learn about the nature and ministry of the Old Testament prophet

Learn about the role of the prophet in the life of Israel

and the role they play in current church history

1. INTRODUCTION TO PROPHECY IN THE OLD TESTAMENT

Prophecy in Israel

True prophecy probably began with the birth of Israel as a nation at Mt. Sinai. ―The first reference to a prophet in the Bible is Genesis 20:7, where Abimelech is instructed by the Lord to take his problems to Abraham ‗because he is a prophet and he will pray for you.‖27 Previously, God (or his emissary, an angel) had spoken directly with the person or group with which he had desired to communicate (Adam, Noah, Abraham, Jacob, etc). When God spoke to the whole nation of Israel, however, they were so terrified that they asked that God only speak to Moses and Moses passed on to them what God had said (Ex 20:18-19). ―From the time of Moses onwards, prophets wove their way in and out of the history of the Lord‘s people, not predictably in their appearing nor indeed explaining themselves: simply individuals who were bearers of the word of the Lord to the people of the Lord.‖28 ―Moses was the unique foundation-layer; in Samuel prophetic ministry of the word of God was restored to Israel after a dead period (1 Sam 3.1, 19, 21-4.1), and Samuel was used by the Lord to institute kingship‖.29 Having unwittingly brought the office of prophet into being, Israel was later to persecute the very men they had asked God to give them! The prophet speaks God's word to men; he is God's spokesman. Thus the Greek word for prophet, prophemi: "for - to speak", i.e. to speak for (on behalf of) another. In fact, a few chapters before the Sinai incident, Aaron is described as

27

Alec Motyer – The Story of the Old Testament –page 77 28

ibid 29

ibid p 78

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Moses' prophet, speaking to the people the words Moses tells him to speak (Ex 4:15-16, 7:1). Similarly, God's prophet is like God's mouth, even God himself, to the people. The origin and root meaning of prophecy outlined above makes it clear that the basic function of prophecy is not to predict the future but to speak God's word. Definition: Biblical prophecy is a forth telling (a speaking forth of God's "now"

word to man), which only sometimes includes a foretelling. The prophet received insight into the past (Amos 4) and present (Isaiah 5) as often as he did the future. And even when God did inspire the prediction of future events, foretelling had forth telling as its purpose; because God was going to do certain things in the future, they should take the following action in the present. The prophets used the future as a lever to bring repentance in the present; the purpose of prophecy was always sanctification, never speculation (Is 2:5, 22, 31:6-7, Matt 3:2, 2 Pet 3:11-14). 2. Offices of priest and prophet

The offices of priest and prophet in Israel came into being at a similar time (i.e. at Sinai). Because of this, both priests and prophets were to function as mediators between God and his people, but with this crucial difference: the priest represented the people before God (bringing their prayers and offerings); the prophet represented God before the people (bringing his heart and word). From the time of the Judges onwards, the role of teacher and guide was added to the prophet's function. When the priesthood followed the nation into spiritual corruption at this time, and ceased to fulfil its role of teacher and guide of the people, Samuel established schools of prophets to fill the gap. This was an agency called into existence when the prescribed means of national instruction had failed; it was a supplement rather than a substitute. The schools gathered and trained promising students. The chief curriculum was the Law and its interpretation. A leading prophet, called a "father" or "master", presided over each school. Their success was great; they were responsible for rescuing the nation from destruction, and from Samuel to Malachi there was never a lack of "official" prophets in Israel (1 Sam 10:5-6-10-12, 19:19-24, 2 Kings 2:3-5, 4:38, 6:1, 9:1). Prophets continued to function throughout the United Kingdom era. Samuel identified Saul as the first king, then confronted him with his sin and finally announced the end of his reign and anointed his successor.

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3. Examples of the prophetic office in action Nathan confronted David with his adultery and gave him wise advice on other occasions, thereby saving both the king and his kingdom. Ahijah predicted the end of the United Kingdom because of Solomon's sin and anointed Jeroboam as the first king of the breakaway Northern Kingdom. These most notable examples of prophetic ministry during this era (there were many other active prophets, of course) highlight yet further functions that were added to the prophetic office: advising and confronting rulers, and influencing and declaring the fortunes of kingdoms. It was during the Divided Kingdom era, however (also known as the time of the kings and the prophets), that the prophetic ministry and office in Israel really came into its own. The general trend in this period was one of national decline, both spiritual and material, as the nation increasingly violated the covenant it had entered into with Yahweh. 4. Dominant function of the prophet

Consequently, the dominant function of the prophet during this era was to rebuke, redirect and announce God's judgment on the nation for her sin and to voice God's entreaties to her to return to him. In effect, the prophets became God's lawyers, suing the people for breach of contract (covenant). Just as the terms of the covenant (the Law) that Israel had to observe were of three main kinds - ceremonial, civil and moral - so too the prophets' rebuke of Israel‘s breaking of covenant highlighted three corresponding sins: idolatry, injustice, and immorality. These three themes dominate the prophetic books. They can often be found grouped together within a short passage and even within a single verse (e.g. Ezek 22, 18:5-9, Amos 2:6-8). 5. The predictive element increased as the Old Testament drew to a close

While forthtelling and not foretelling always remained the essence of God‘s prophetic inspiration, it is true that the predictive element increased as the Old Testament drew to a close. The fact that God commanded many of the later prophets (cf. the earlier ones) to commit their utterances to writing shows that the prophetic content of prophecy increased in relevance for the future. The reason for this is obvious: once the Kingdom split, God's people were on a road of decline towards eventual dispersion or exile. Any message of restoration and blessing God had for his people was removed to distant future generations. By the close of the Old Testament era, prophecy had come to focus almost exclusively on the glorious future that Yahweh would one day grant to Israel

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through the sending of his Messiah. This section has integrated an examination of the historical development of prophecy in Israel with an examination of the meaning of "prophet" and of the different functions fulfilled by God's prophets. The former has facilitated the latter: the historical survey of prophecy in Israel has revealed that prophets had a variety of roles, one or more of which may have been prominent in the prophetic ministry of a particular individual or period. These roles included:

Speaking on behalf of God (forth telling his word);

Representing God before men

Interpreting past and present and predicting the future;

Teaching and guiding the nation on matters of true and false belief (doctrine)

Right and wrong practice (morals);

Advising and confronting leaders;

Declaring and influencing the fortunes of nations;

Rebuking God's people for sin and calling them back to God. 6. God‟s cutting edge

The common denominator in all of these roles is God‘s piercing word, or a ‗cutting-edge‘ word, not only for the immediate situation, but for future generations (cf. Heb 4:12). It was an exercise of holding up what was true versus false—right versus wrong. It restored fallen man's corrupted values to the clear, uncompromising absolutes of God.

The prophet's task was to denounce everything and everyone who blurred the distinction between good and evil, or (even worse) who reversed good and evil by calling evil ―good‖ and good ―evil‖. In contrast, prophets were to call good ―good‖ and evil ―evil‖ (see Isaiah 5:20). Prophecy had this cutting-edge because God‘s timeless "now" word for that situation. 7. GOD‟S PROPHET

The Old Testament prophets were diverse in every aspect: personality and temperament; education and "career", family background and social standing. Some of them had been trained in Samuel's prophetic schools but many hadn't. The appointment was entirely a matter of God's sovereign choice, although quality of character, life, and devotion must have been prerequisites. Those appointed were often reluctant and hesitant but, in obedience to God and compelled by the Spirit, they delivered the often unpleasant messages God gave them.

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With each prophet three distinct periods are evident:

preparation

call and commission

ministry

God carefully prepared the one he intended to use, refining, and moulding His instrument so that He could entrust him with the revelation and authority that accompanied the prophetic office. Then came a definite call, to which the prophet could (and often did) subsequently appeal in defence of his ministry. This call often involved a singular event such as a life-changing dream, a vision of God or hearing his voice, or the visit of an angel. The ministry then followed, sometimes for a limited period or sometimes for life. 8. THE MAN

Alec Motyer refers to the prophets as the ‗Lord‘s Masterpieces‘. ―The inspired speakers and writers were the Lord‘s deliberate masterpieces of stained glass. The word of God passing through the filter of each carefully designed, patiently created personality (Jer 1:5) did not receive alien colorations; it did not convey a mutilated message, but only that which the Designer intended, namely the pure earthly realization of the pure heavenly word.‖30

The prophets reveal little of exactly how they received their revelation. We know that "they were carried along by the Holy Spirit" (2 Pet 1:20-21) and that, because called by God, they (unlike the false prophets) enjoyed the privilege of standing "in the council of the Lord to see [and] hear his word" (Jer 23:18-22). This picture conveys both companionship and consultation. In fact, the first is a prerequisite for the second. The same ideas are inherent in the two nearly synonymous and interchangeably used Hebrew words for prophet: nabi (tr. "prophet") denotes a trusted aide appointed to relay a message; ra‘ah (tr. "seer") denotes one who sees far into both the affairs of men and the mind of God (1Sam 9:9). Together, the words denote both the special relationship God has with the one he appoints (companionship) and the revelation of his intentions to that person (consultation). However, the prophets received their messages, their claim to be speaking the word of God is persistently insistent. Phrases such as "The Word of the Lord came to me saying...." and "This is what the Lord says..." occur over 3800 times in the Old Testament.

30

Alec Motyer – The Story of the Old Testament – page 19

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9. PLACE AND CONTEXT OF THE PROPHETS In reading the prophets it must always be remembered that they were not spirits sprouting abstract truths in a vacuum but real men whose messages were birthed in, and gained their meaning from, specific historical circumstances. Attempting to interpret them, therefore, without reference to this historical framework will almost certainly lead to error. The historical period in which the "writing prophets" ministered was in the time of the Divided Kingdom, Exile and Return. The historical background to the prophets can be found in 1 - 2 Kings, 2 Chronicles, Ezra and Nehemiah. The prophetic books cover parts of this period from a distinctive divine viewpoint, yet with some duplication (Is 36 - 39 cf. 2 Kings 18 - 20) and some addition (Jer 40 - 44) of purely historical material. Within the broader framework of ca 800 - 400 BC, each of the prophets is placed in his specific setting. We could group them geographically (10 prophesied chiefly to Judah, 2 to Israel and 4 to Gentile nations) or chronologically (6 prophesied during the Assyrian era, 4 during the Babylonian, 3 during the exile and 3 after it). The chart in Unit 6 does both - and at a glance gives the essential background information to each prophetic book and thereby the gist of its message. You will notice how the prophets cluster around crisis points which displays the grace of God—always ready to encourage his people in times of difficulty, and to warn them and give opportunity for repentance before sending judgment (Amos 3:7). See Chart in unit 6 for a more exact placing of any prophet and compare the kings during whose reigns that prophet prophesied (normally given in the opening verses of his book). 10. THE FOCUS OF THE PROPHETS The dazzling range of vision in terms of time encountered in the prophets can be made more accessible by noting that on the whole, the prophets focus on 10 definite periods or events:

own lifetime;

1st - 2nd exile; (2)

1st - 2nd restoration; (2)

1st - 2nd advent; (2)

Gentiles;

last things (end-times);

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New Earth. (Note that some of these can overlap.) When reading the prophets, it is helpful to ask oneself continually, "Which period is the prophet referring to now?"

It is the peculiar nature and richness of biblical prophecy that it can often be referring to two subjects or periods at once! This is commonly known as the law of double reference, and is of two types. 11. TYPES AND SHADOWS A subject of which the prophet is speaking becomes a type of a similar yet greater subject which the prophet then addresses. For example, the proud, ambitious rulers of Tyre and Babylon becomes a type of Satan, about whom the prophet then speaks without ceasing to speak of the two kings (in Isa 14:12-15 and Ezek 28:12-15 respectively). The subject of Isaiah's Servant Songs is, as Judaism rightly claims, the nation of Israel. But at the same time they speak of one greater than Israel, the Messiah. The key for detecting when this kind of double reference is taking place is to note that the language has become ‗weighted‘ for merely describing the apparent subject and that a greater subject is therefore also being spoken of in the text. The prophet often speaks of two time periods at once, as if they were one and the same. In speaking of events in his own lifetime would be a primary application. If he is speaking of more distant events it would be a prophetic application. E.g. Isa 7:14.

Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel (Isa 7:14).

In speaking of two events both in the distant future, he superimposes them into one, because they are two "manifestations" of the "same" happening. Take the coming of the Messiah as an example. The prophet does not have knowledge of the time span involved. This second kind of superimposition can occur in two ways:

(i) the same prophetic statement may refer to two events/periods rather than one;

(ii) Two consecutive prophetic statements may appear to refer to the

same period (because of their juxtaposition [the act of positioning close

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together (or side by side]) but in fact refer to two widely separated ages.

Because of double reference, many prophecies have an early, partial fulfilment and a final, complete fulfilment. And, because we live between the two fulfilments of many of these prophecies, we can see that what the prophet thought referred to one event in fact refers to two (e.g. Is 61:1-2; Micah 5:1-5; Joel 2:28-32).

`

An example of progressive Fulfilment of Prophecy

(telescope effect)

NB: Isaiah 51:3 - wasteland like Eden

Taken place

as prophesied

Example: Promise of a new Jerusalem restored

ETERNITY

400BC

• Exiles return from Babylon

• Temple

rebuilt

• Wall rebuilt

• City of Jerusalem

re-established

2000 AD Last 100 Years

• Jerusalem re-established

• 1948 - Key date: Israel‘s independence

• City still building. In preparation for the King

• Scripture: The Lord will return to mount Zion- Zech 8.3

Taking place

as prophesied

Yet to take place as fuller prophetic word

Jerusalem after Exile

Jerusalem 1000 –

2000 AD

The New Jerusalem Rev 21.2

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The views that God gives to the prophet

HEAVENLY PERSPECTIVE

MORAL PERSPECTIVE - DEPRAVITY

HOPE

MORE IMMEDIATE

HOPE

FUTURE

THE TASK OF THE PROPHET

This gives greater meaning to the role of the prophet if we look at it this way (see figure above). The prophet always looks at the moral condition, down in the valley - the depravity of the people. Then he looks to the hope that is to come. They are never without hope. Not only does he look to the first mountain of hope (the more immediate hope in future history), he looks to the greater mountain of hope which is Messiah. Then he looks to the furthest one which is Christ and the kingdom. That is our great hope. The prophet operates in this way. He tells you that things are bad but that hope will be fulfilled. Looking to the future, he sees that a door will be opened through the cross, through Christ the Messiah. But that won‘t be the end. Although the Kingdom of God has come with the coming of the Messiah, we await the kingdom coming in its fullness when Jesus returns. Then the prophet looks at the cosmic (heavenly) perspective. He interprets the things of heaven and he brings them down to earth. That is the wonderful thing about the prophets. Once you start reading the prophets and you are looking for these perspectives they become very exciting books. If you are not looking for these perspectives, you wonder why he is saying ‗woe to this one‘ and that one. Judgement is coming. Some seem quite angry books. But when you read the history you see how bad and wicked the nation was. However God‘s plan is always redemptive and when we discover what He wanted to do, it becomes a very wonderful thing.

HISTORICAL PERSPECTIVE

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12. JESUS, THE PROPHET Jesus, the prophet, used exactly the same device of superimposition or double reference: the judgment of Jerusalem in AD 70 was a type of God's judgment on the world at his second coming, and He thus gave 'one' answer to 'three' questions (Matt 24:1-3-ff). This aspect of prophecy makes interpretation rich and exciting - but also difficult and elusive. In no other section of Scripture are dogmatism and "definitive conclusions" more out of place than here; our interpretations are always tentative and provisional. At the same time we have the privilege of understanding much more than the prophet must have done. Even if at times he understood some of what he prophesied, he seldom could have appreciated the dual nature of his prophecies and must often have been decidedly confused by his revelations (for example, that the Messiah would both suffer in humiliation and reign in glory). But we see what the prophets longed to see and didn‘t (Dan 12:8-9; Eph 3:2-6; Col 1:26-27; 1 Pet 1:10-12). 13. THEMES OF THE PROPHETS Although one is in danger of gross reductionism (the analysis of complex things into simpler parts) in attempting to summarize the vast field of subject matter covered by the prophets, it can be a helpful exercise to list the main themes that recur in the prophetic books. Just as the huge time-span covered by the prophets can be made more accessible by asking which one of the 10 time-periods mainly focused on is currently being addressed, so, when reading the prophets, the vast subject-field can be made more accessible by asking which one of the 10 main themes is currently being developed. 10 main themes

God - the ruler of all nations

God - the ruler of history

God's dealings and purposes with Israel

God's dealings and purposes with Gentile nations

warning of judgment on sin

promise of restoration after repentance/discipline

right relationship with God (individually and corporately)

Kingdom

Messiah

New Covenant

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CONCLUSION

The role of the prophet has been and will be an important aspect in the life of the believing community and in the world. In the New Testament there are two vital aspects to the prophetic ministry. One is the office of the prophet, according to Ephesians chapter 4:11, who ideally works in tandem with apostolic ministry and the other is that the body of Christ who has a prophetic role to play in society with its proclamation of God‘s word. The believing community by its preaching and actions as the redeemed community is prophetic to the world.

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UNIT 8 AMOS AND HOSEA

OBJECTIVES

By the end of this unit you will: Have re-visited the Time line and seen where these prophets fit in

Be introduced to the essential message of Amos and Hosea Be shown how all nations will be saved through David's seed. Acts 15: 16-18 Gain insight into how, in Hosea, the Gentiles" Not My People" are drawn in to

the community of the redeemed. Romans 9:25 INTRODUCTION

From the chart below you will notice the following:

Amos and Hosea precede Isaiah and Micah. Amos ministered about 174 years before the Exile, and Hosea ministered about 160 years before the Exile.

―The nation of Israel was established firmly through the exploits of King David just after 1000 B.C. Israel‘s third king, Solomon, enjoyed a period of peace,

inheriting the benefits achieved by his father David. But disaster struck the nation after Solomon‘s death when the nation divided into two. There was Judah in the south, and Israel in the north. The prophet Amos preached about two centuries later at a time when two powerful kings were ruling the two nations. Uzziah (779-740 B.C.) ruled Judah, and Jeroboam II (783-743 B.C.) was king of northern Israel.

Four things ought to be known about this period. 1. Both in the north and the south enjoyed economic stability. 2. They were also days of military danger. The Assyrians to the north were

ambitious to extend their territory. 3. They were days of social injustice.

4. They were days of religious idolatry.

―Alongside the kings were the prophets. Perhaps the first writing prophet was

Obadiah in the 840s B.C. Next may have been Joel in the days of Joash of Judah (835-796 B.C.). Jonah lived in the eighth century. Amos‘ short period of

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preaching was at about 760 B.C. or maybe earlier. Hosea was his contemporary. The prophets‘ writings are mainly their sermons to the nations of Israel, Judah, and their neighbours.‖ (Introduction from Michael Eaton, Amos, p.52) 1. AMOS Amos is the prophet whose book stands third among the ―Twelve‖ in the Hebrew canon. No other person bearing the same name is mentioned in the Old Testament

Amos is framed by Amos 1:2 – 3:18 and Amos 9:11-15, ―the whole book is embraced by the inclusion of a Zion-cantered world judgment (1:2) and a Zion-centred world renewal (9:11-15).‖ 31

Amos‘ call, like Isaiah, Jeremiah and Ezekiel was clear and emphatic.

―Amos answered Amaziah, ―I was neither a prophet nor a prophet‘s son, but I

was a shepherd, and I also took care of sycamore-fig trees. 15 But the LORD

took me from tending the flock and said to me, ‗Go, prophesy to my people

Israel.‘ 16 Now then, hear the word of the LORD. You say,‖‗Do not prophesy against Israel, and stop preaching against the house of Isaac.‘‖ (Amos 7:15-16) His mission was clear but daunting. He was to address the injustices of society and declare God‘s impending judgement on the people of Israel. On the other hand his message is lined with hope, not just for Israel, but for the nations of the world.

Clearly he was a man of great courage who was not afraid to stand up against the rulers of the day and declare the word of the Lord. His acid denunciations reveal the oppression and exploitation of the poor, the legal and commercial corruption, the greed, and pursuit of profit, and the sensuality and immorality that was rife in Israel at the time. Unfortunately, the new power and wealth was not enjoyed by the whole nation. Instead, it was placed in the hands of a tiny political and economic elite, which was the ruling family and a small number of merchants and landowners, who not only failed to share their wealth with the poor but also enriched themselves at the expense of the poor and denied them justice in the courts.

In short, Israel had forgotten her responsibility to the poor and God's requirement of justice. To make matters worse, the elite were complacent and proud, thinking themselves safe and secure in the strength brought by Jeroboam‘s reign. Worst

of all, they thought they were acceptable to God because of their pious outward religious activity. God cannot and will not allow this state of affairs to continue:

31 The Story of the Old Testament. A. Motyer, p.90

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Amos declares God's final and irreversible judgement on the nation. 2. Amos‟s far-reaching prophetic word

It is important to take note of the far-reaching prophetic word of Amos. Here is another example of the ‗telescopic effect‟ of prophecy that we spoke of in unit 9. There is a restoration that will come for Israel. But God is speaking of a restoration that will not only be for Israel, but for the line of David, which would include the bringing in of the Gentiles into the covenant community of God. For this reason the quotation from Michael Eaton below is of great importance to us as we consider the implications of the Old Testament for the New.

(Used with permission)

―Amos prophesied judgment on the Northern Kingdom. The only hope for any survivors was to turn to David‟s kingdom again! The ‗house of David‘ was still

on the throne in the south. The line of King David would continue until the Saviour came. Salvation would come from the Judeans!”

―Amos gives predictions about the only hope for Israel – in the southern house of David. ‗That day‘ is the unexplained undated future. Amos‘ prophetic viewpoint looks forward to everything God would do in His saving plans. He looks into the undated future and sees, in one sweeping picture, the salvation that God will bring to the entire world.

―Much sin was to be found in Judah as well as in Israel (Amos 2:4-5). We – from a later vantage point – know that Judah also will be exiled to Babylon, yet the Judeans will survive in a way that will not be the case with northern Israel. The line of David will continue even when the Davidic kings are no longer sitting on the throne. The house of David was in Amos‘ time like a ruined and broken down house. But one day God will restore it! A Saviour will come. A ‗house‘ for God to dwell in will be raised up.

―When the day comes for Israel‘s restoration, even the traditional enemies

of Israel will be added to the newly restored people of God. Israel will even take over Edom – their traditional enemies who had hated them for centuries! And all other nations will be added to God‘s Israel as well.

―Amos 9:11-12 was quoted by James at the Council of Jerusalem (see Acts 15:16-17). Detailed comment on this belongs more to an exposition of Acts than of Amos, since James‘ words echo words from Hosea, Jeremiah and Isaiah, as well as Amos. James was referring to more than Amos alone. However James‘ main points are in the Hebrew text of Amos, as well as in the „expository‟ translation to be found in the Greek Old Testament.

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“The Greek version of this text may be translated as follows: ―‘In that day I will raise up the fallen tabernacle of David, and I will rebuild its ruins and raise up its parts, and I will rebuild it as in the days of previous ages, so that what remains of men and all the nations over whom My name is called may seek Me,‘ says the Lord who does all these things.‖

James (in Acts 15:16-17) quotes it in his own way:

―‘After this I will return and I will rebuild the fallen tabernacle of David , and its ruins I shall rebuild and I shall set it up, so that what remains of men may seek the Lord, and all the Gentiles over whom My name is called, says the Lord who does these things known from of old.‖‘

―It can be seen that James is roughly (but not exactly) quoting the Greek translation of Amos 9:11-12. The opening words (―After this‖) and the closing words (―known from of old‖) do not exactly come from Amos. The quotation echoes Hosea 3:5, Jeremiah 12:15 and Isaiah 45:21, as well.‖

―The Greek translation reads ‗adam‘ (men) instead of ‗Edom.‘ This does not greatly change the meaning, so James does not bother to correct the translation he is using, the Greek one. The idea that the argument depends on the reading of the Greek text is not right. The Hebrew makes the same point, and (although saying ‗Edom‘ rather than ‗men‘) equally predicts the entry of Gentiles into the church.

―One must keep in mind the biblical idea of ‗Israel.‘ God‘s people are at first a family (Abraham‘s clan), then a nation of believers. All Israelites as a whole had faith in the blood of the lamb and crossed the ‗Sea of Reeds‘ by faith (Hebrews 11:29). But in the later generations, ―Not all are Israel who have descended from Israel.‖ God‘s people become a ‗remnant‘ within the nation of Israel. Then after the outpouring of the Spirit, Gentiles are added to God‟s „remnant‟ Israel. Non-Jews become part of „Israel.‟ God‘s ‗Israel‘ equals remnant-Israel plus saved Gentiles. Even people who have hated God‘s people—spiritual ‗Edomites‘—are turned around and added to God‘s ‗Israel.‘ And the story has not ended, for one day (Romans 11:26) ‗national Israel‘ will turn in faith to Jesus and join God‘s ‗spiritual‘ Israel. What great days are ahead

for the church in Jesus Christ!‖ 32

32 Preaching through the Bible. Michael Eaton. p.136-139

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3. HOSEA

Hosea is a contemporary of Isaiah and Micah. According to Eaton, Hosea was probably in his middle twenties when he was called to his prophetic ministry.33 Although there is not a lot of biographical detail about Hosea, we can however deduce from his ministry that he was a very courageous man and clearly one of great compassion.

Pause and Consider

Review the chart at the beginning of this unit to see where Hosea fits into the timeline.

―The northern kingdom of Israel lasted for over 200 years, from 930 to 723 B.C. Hosea ministered to its last days (755 to 723 B.C.). This 200-year history can be

divided into four sections. First there were the years under Jeroboam I and his successors. Jeroboam started an idolatrous tradition in Israel. The reasons were political. He wanted to establish the northern kingdom as a separate kingdom from Judah, and so he did not want his people to be visiting the temple in Jerusalem. He invented his own idols to persuade the people to worship in his newly made sanctuaries in Dan and Bethel. His new religion was idolatrous and ‗made Israel sin.‘ The

nation never recovered from what he did. The following five kings (Nadab, Baasha, Elah, Zimri, Tibni) brought no changes. The idolatry of Jeroboam I continued. A second phase in the story of northern Israel came with the dynasty of Omri. Omri became king in 880 B.C. after five years of civil war. He introduced an even more serious paganism into Israel. His son Ahab made Baal-worship the state-religion of northern Israel and the worship of the LORD became an underground movement for many years. Elijah and Elisha held much of the country to its old ways, but the paganism of Ahab and his wife Jezebel continued. Their children

Ahaziah and Joram ruled for a while, but then the line came to an end. A third phase in the story came with Jehu. He was commissioned by God to remove Ahab‘s regime from Israel. He did so with great cruelty and then sponsored his own form of idolatry. Jehu‘s son and grandson ruled after him. Then came Jehu‘s great-grandson, Jeroboam II. After Jeroboam came his son,

Zechariah who was murdered and the line came to an end. Hosea‘s ministry began at this time, in the reign of Jeroboam II.

33 Preaching Through the Bible – Hosea. Michael Eaton. Page 14

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The fourth phase in the story is the time when the country had six kings in thirty years. Shallum murdered Zechariah (753 B.C.), the last of the line of Jeroboam, Shallum reigned for one month and was himself murdered by Menahem (752 B.C.). Menahem passed the throne to his son Pekahiah (742 B.C.). Pekahiah was murdered by Pekah (740 B.C.). In due course Pekah was murdered by Hoshea (not Hosea the prophet!) in 732/1 B.C. and the kingdom came to an end altogether in 723 B.C. This stage of Israel‘s history consisted of thirty years of political assassinations and intrigues of one kind or another.

In the days of Jeroboam II Israel became prosperous. These were days of

economic stability; the nation was affluent. However, after the death of Jeroboam II, the nation was characterized by much political strife both internally and in its international relations. Israel was tempted to turn to Assyria for help (see 5:13; 8:9), but Egypt was also thought to be a possible refuge in time of trouble. After Jeroboam died, there were the six kings mentioned above and then the nation ceased to exist. The nation had constantly sought human expedients and had refused to amend its idolatrous and unjust ways (see 7:3, 16; 8:4; 2 Kings chapters 15 – 18)‖. (Michael Eaton34) 4. Overview of Hosea The structure of this first – and longest – of the Book of the Twelve is less easy to discern than that of most of the prophetic books, due in part to the general lack of introductory or concluding formulas (e.g. ―thus says the LORD [Yahweh]‖). 4.1 Two major divisions are clear (chapters 1 – 3 and 4 – 14).

―Part 1 seems intentionally introductory, and its own alternating pattern of judgment (1:2-9; 2:2-13; 3:4) followed by future restoration (1:10-2:1; 2:14-23; 3:5) may serve as a pattern for part 2 as well. The judgments are predicated on Israel‘s ―adultery” (= idolatry, 2:8, 13, 17), and the restoration on Yahweh‘s unfailing love for his people (2:1, 14, 23; 3:1). Indeed, the tension in the book, as in Micah later, is between Yahweh‘s love for His people and His justice in carrying out the curses for covenantal unfaithfulness. (See Jeremiah 3:1-10 and Deuteronomy 24:1-4).‖

―Images from Hosea‘s marriage…mirror Yahweh‘s long relationship with Israel (marriage, unfaithfulness, ―divorce,‖ restoration) and serve as a pattern for the book in its present form. A first cycle of oracles (4:1-10:15) tells the sordid story of Israel‘s unfaithfulness, both religiously and politically, along with Yahweh‘s (necessary) coming judgments; while 11:1-11 promises future restoration based on Yahweh‘s love and compassion. The story of unfaithfulness and judgment is repeated with even greater intensity in a second cycle (11:12-13:16), while 14:1-

34 Hosea, p.10-12:

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8 concludes the book with Yahweh‘s final love song for His people‖. 35 As is often the case, a prophet is called to ‗embody‘ the message of the Lord. Although the message of Hosea was a harsh one, it was coupled with tenderness of a loving husband prepared to woo his adulterous wife back to himself. ―How can I give you up, Ephraim? How can I hand you over, Israel? How can I treat you like Admah? How can I make you like Zeboiim? My heart is changed within me; all my compassion is aroused”. (Hosea 11:8)

Pause and Consider

Take some time to find similar instances of the compassionate heart of the Father in Hosea‘s prophecy and see if you can enlarge this biographical sketch.

It is easy to see how Israel had been allured by temple prostitution. They themselves had become like the prostitutes of Baal.

Hosea‘s mission was an extremely difficult one; seeing that his life was to take on the very harlotry that Israel was living out with their God. He was called to marry a prostitute, which has caused great difficulty for many commentators. Why would God require a godly man to do such a thing?

Some scholars have got around the issue by saying that Gomer became a harlot while she was married to Hosea.

A number of possibilities have been put forward about this subject. We would encourage you to read what the various commentators have to say concerning these possibilities.

In any event, Hosea‘s call (like so many of the prophets) was an extremely painful one. His home situation was to mirror what was happening in the life of Israel. For this reason, the prophecy of Hosea is an extremely tender one, as a loving husband goes after a wanton wife and brings her back home to the place where she belongs. Without going into the detail of what the various options are, this is what Michael Eaton has to say on the issue of Hosea‘s wife: ―My own view is that Hosea was commanded to marry an immoral girl, who had

35

Book by Book, p.211-212:

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already some children as the result of her immoralities. This seems to be the most straightforward reading of the text”.36 The reason why prostitution plays such a prominent role in this prophecy is

because of Israel embracing the practices of the Baal worshippers who had temple prostitution as part of their religion. ―Not long after gaining Israel's freedom, the judges would find the people newly enmeshed in sin. Their religious prostitution (v. 17) meant that they were forsaking the nation's true "husband," the Lord, in favor of other gods. Significantly, "Baal" (ba`al) means "husband" or "owner." Moreover, the worship of the Canaanite gods literally involved sexual conduct with temple prostitutes

supposedly to promote the fertility of the soil‖. 37

4.2 God‟s Amazing Promises From Michael Eaton

―Verses 1:10-2:1 are an astounding and striking contrast to the preceding verses. Sometimes God lets a relationship to Him ‗die‘ and then He raises it from the dead!

―But it shall be that the number of people of Israel will be as the sand of the sea, which is not measured or numbered; and it shall be that in the place where it was said to them ‗You are Lo-Ammi,‘ it shall be said to them ‗Sons of the living God.‘ And the people of Israel and the people of Judah shall be gathered together, and they will appoint for themselves one head, and they shall go up from the land. Truly great is the day of Jezreel say to your brothers ‗Ammi,‘ and to your sisters ‗Ruhammah.‘‖ God will pick up with His people again and – despite the most savage and drastic chastenings by God – there will be a renewed Israel, with a renewed identity as God‘s people. God would pity them after all! Seven ingredients in the prediction may be noticed.

Numerical increase. ―The number… will be as the sand of the sea…‖ The promises to Abraham concerning a vast multitude of ―children of Abraham‖ (see Genesis 13:16; 22:17) will be fulfilled, despite Israel‘s sin.

Restoration of relationship. ―In the place where it was said to them ‗You are

Lo-Ammi,‘ it shall be said to them ‗Sons of the living God.‘‖ ‗The place‘ where this reversal of relationship takes place must be the northern territory of Israel in which Hosea ministered and where the sentence of their rejection (in 1:9)

36 Michael Eaton – Hosea Page 14 37 The Expositors Commentary - Judges 2.6

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was issued. Reversal will take place in the same location.

A new unity. There would come a fulfilment of the hopes of unity across

traditional enmities. The two nations ―shall be gathered together, and they will appoint for themselves one head.‖ Hosea 1:10b refers back to 1:8-9. Northern Israel ceased to be God‘s people, and for centuries the fellowship between God and His people in northern Israel was defunct. But, says Hosea, there will come an astonishing reversal.

The prediction would be fulfilled in stages. In the days of Hezekiah (729-687/6 B.C.) some northerners joined Judah (2 Chronicles 30:11, 18), and Josiah treated the whole of Israel as under his reforming leadership (2 Chronicles 34:6-7, 9). Northerners sometimes settled in Judah (as 1 Chronicles 9:3 suggests). After the Babylonian exile (i.e. after 538 B.C.), the restoration of the nation was regarded as a time of restoration for believers from both kingdoms. But a much richer fulfilment came. The ministry, death and resurrection of Jesus and the outpouring of the Holy Spirit involved special God-sent times of renewal for the Samaritans (see John 4:39) and there was an outpouring of the

Holy Spirit specially for ―Samaria‖ – another name for northern Israel (Acts 8:4-17). The apostles were instructed to give Samaria special attention (Acts 1:8).

But there will be even greater fulfilments yet! Paul regarded the coming in of the Gentiles as an extension of Hosea‘s predictions (Romans 9:24-26 quotes Hosea 1:10 and applies it to Gentiles). ―Israel‖ had Gentiles grafted into it! And there are yet fuller blessings to come as the ―full number of the Gentiles comes‖ and ―all Israel are saved‖ and ―life from the dead‖ (worldwide revival) comes upon the world (Romans 11:15, 25, 26). The greatest means of unity in the church will always be the breath of God‘s reviving Holy Spirit. The people, again, ―shall be gathered together.‖

New headship. Harmony arises by the two parts of the kingdom coming

under a single Head. The united people of northern Israel and Judah would, said Hosea, ―appoint for themselves one head, and they shall go up from the land.‖ The ―head‖ is a reference to a coming ―Son of David.‖ From our point of view it is a reference to Jesus. The renewing gusts of life brought by God through the Holy Spirit would involve a new submission to God‘s King.

New exodus. The words ―and they shall go up from the land‖ recalls the

various times in Israel when they had ―gone up‖ from a place of bondage. The redemption from Egypt was the first, when the people of Israel ―went up‖ from the ―land of Egypt‖ (see Judges 19:30, and elsewhere; Hosea uses this vocabulary in 2:15). The restoration from Babylon would be another. The last sentence of 2 Chronicles mentions Cyrus‘ invitation to the people to ―go up‖ to Jerusalem. Ezra 7:7 tells us ―some… went up.‖

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The word ―land‖ means ―land of exile.” Yet no specific place is mentioned and

we may paraphrase the thought, ―They shall be brought out of wherever they are,‖ ―they shall be rescued from whatever situation they are in.‖ After Pentecost, the remnant of Israel ―went up‖ out of bondage as never before.

Gentiles were grafted into remnant Israel; Hosea‘s prophecies were fulfilled further in the vast numbers of Gentiles that joined God‘s ―Israel.‖ In the ―latter day glory‖ all the patterns of ―exodus‖ and ―restoration‖ will be fulfilled again. Even that will not be the end of it, for the day of Jesus‘ return will be an ―Exodus‖ from this world of sin, and a ―going up from the land.‖ Hosea was looking at northern Israel in his day. They were about to lose their national identity and for many centuries would not be God‟s people in any visible way.

But Hosea is given to see a day when this would be reversed.

A new starting point. A new meaning would be given to the word ―Jezreel,” which means ―God sows.‖ Once it was associated with Jehu‘s murderous slaughter, but the blood of Jesus will speak better things than the blood of Jezreel. ―Truly great is the day of Jezreel.‖ Hosea sees that ―Jezreel‖ will one day take on another meaning. ―Jezreel‖ had meant “God scatters;” it will

come to mean ―God will take seed and plant them again and give them a new hope of fruitfulness and productivity.‖ The day of Israel‘s restoration, would be not an end but a starting point, not a reaping but a sowing. Romans 11:15 suggests the same thing: an epoch for a spiritually ―resurrected‖ people to serve God.

Enjoyment of a new situation. Just as, before, the adopted children of

Hosea were to be saying to each other ―You are Not-Loved‖ or ―Your name is Not-My-People,‖ now (in the symbolism) everything is reversed. One child says to another, ―You have a new name. Your new name is The-Loved-One.‖ Another child says, ―And your name is My-People.‖ as the children might rejoice in new names, so God‘s revived and restored Israel (eventually with Gentiles grafted into it) will rejoice in the consciousness that God has restored them.‖ 38

Israelites will be like the sand of the sea and called sons of the living God, people of Judah and will be re-united. This will be another exodus as they come up out of captivity. Great will be the day of Jezreel – a day of scattering. Isaiah also refers to this as 2nd exodus. (See Eaton above)

Samaria is the very place where Jesus went to preach and witnessed to the woman of Samaria at the well. (John 4). In Acts 8 Philip goes to Samaria, the first scattering out of Jerusalem, and he preaches and there is a revival. In that very place, they get saved and come into the Kingdom, just as God promised

38 Preaching Through the Bible - Hosea. Michael Eaton. p.33-36

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them. They become ―my people‖, instead of ―not my people‖. They become ―my loved ones‖ instead of ―not my loved ones‖. They also become those who are scattered (Jezreel is scattering in the sense of sowing). Instead of being scattered to the nations as being dispersed and persecuted, the scattering is being sown to the nations so that the gospel can go out, this is shown in Acts 1.8.

―But you will receive power when the Holy Spirit comes on you; and you will be

my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.‖ (Acts 1:8). Note that Samaria is included. What was ‗not my people‘ - what was not referred to in the plan of God in the Old Testament, is suddenly and dramatically included in this incredible New Testament verse. When you read Hosea, the book of Romans has a whole new slant to it. When Paul wrote he was writing to the people who knew of Hosea. The reason why God gave them 400 silent years was for them to study the Bible and to seek. One could say that the 400 silent years became the 400 study years. God was not speaking, but He was preparing. During this time Alexander the Great conquered the whole Mediterranean world and set up a Hellenistic culture. The ‗Pax Romana‘ came into being and the Septuagint was translated. God was working but not talking, and He caused His people to seek. CONCLUSION The story of Hosea is a fascinating one that shows the variety of ways in which God used the prophets to get their message across to His people. In Hosea‘s case it was very personal and painful. But he embraced it with the typical courage and obedience that we see in all the prophets. The book of Hosea shows the very specific things that God wanted to accomplish through his servant. It is a wonderful example of the ‗medium‘ being the message. At the

end of it all, the all-embracing love of God is manifested through His servant Hosea.

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UNIT 9 THE PROPHET ISAIAH

OBJECTIVES By the end of this unit you will:

Be introduced to the prophet Isaiah

Be introduced to the prophecy of Isaiah

Be introduced to some of the major themes in Isaiah

Be shown how Isaiah has the clearest prophetic look forward to the Messiah with specific reference to the Messianic Servant King

See that God‘s plan of redemption is for all nations (Gentiles), and be shown how Isaiah is The Great Commission of the OT

1. INTRODUCTION

Isaiah covers the period of the reign of four kings:

Uzziah 790 - 739

Jothan 739 - 731

Ahaz 731 – 715

Hezekiah 715 – 686 (Isa 1.1) His contemporaries were Hosea and Micah. Isaiah prophesied in and (mostly) to the Southern Kingdom (Judah) during the reigns of Uzziah, Jotham, Ahaz and Hezekiah. He was thus contemporary with Hosea in the north and Micah in the south (cf. the opening verse of each of these books).

―Isaiah prophesied at the most crucial period in the history of Judah and Israel. Both the southern and northern kingdoms had experienced nearly a half-century of increasing prosperity and power. Israel, ruled by Jeroboam and six other minor kings, had succumbed to pagan worship; Judah, under Uzziah, Jotham and Hezekiah, had maintained an outward conformity to orthodoxy, but had gradually fallen into serious moral and spiritual decline (3:8-26).‖ Secret places of pagan worship were tolerated; the wealthy oppressed the poor; the women neglected their families in the quest of carnal pleasure; many of the priests and prophets became drunken men-pleasers (5:7-12, 18-23; 22:12-14). While there would come one more revival in Judah under King Josiah (640-609 B.C), it was clear to Isaiah that the covenant recorded by Moses in Deuteronomy 3:11-20 had been so completely violated that judgement and captivity were inevitable for Judah,

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even as it was for Israel.‖39

Isaiah was fearless and uncompromising in denouncing sin and proclaiming the unwelcome message of judgement (cf. 6:8-12), yet he could also be tender and compassionate in speaking comfort and hope to those disciplined. Indeed, the book of Isaiah is the outstanding example of the alternation of judgement and promise typical of all the prophets.

Isaiah stands out as one of the most important and powerful prophets. His Messianic prophecies and that of the suffering servant is the most comprehensive of any prophet.

He bore the hallmark of a true prophet: one who had a profound encounter with the living God and therefore knew His nature, His ways and His plans for his people and for the whole world.

2. Isaiah‟s Understanding of God

Much like Paul, Isaiah had grown up in a devout Jewish family. But his encounter with God in the Temple changed him forever. What he had known through teaching was powerfully reinforced by that dramatic encounter. He stands alone among the prophets as one who had an in depth understanding of the nature of God.

That would be the outstanding feature of a true prophet: one who has had a profound encounter with God and therefore knows him intimately. And because of this he knows His ways and His plans. This was certainly true of Isaiah.

Because of is understanding of the nature of God, he can easily grasp His ways and His dealings with Israel and the whole world.

We will notice in our study that the prophetic word is not only for Israel but also for the whole world. We will attempt to grapple with some of his major prophecies and see how many of them came to fulfilment in the life of Israel and how some await a time in the future where they will be fulfilled. 3. Isaiah‟s commission It was in the temple that he would hear the call of God ‗whom shall we send‘ and offered himself for God‘s commission to make him a prophet to then nations. His mission was enormous: he was to speak to the house of Israel at a time of depravity and lawlessness. On the one hand to declare the coming judgement of God upon Israel, and on the other to reveal a God who is the saviour and redeemer of Israel. He would give hope to the surviving remnant of Israel and

39 Spirit-Filled life Bible – introduction to Isaiah.

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declare the plans of God for restoration, redemption and the promise of the Messiah and salvation for all nations. The whole purpose of God‘s judgement is to win his people not to lose them—to refine them and burn the dross away with

fire.

―See, I have refined you, though not as silver

―See, I have refined you, though not as silver, I have tested you in the furnace of affliction. For my own sake, for my own sake, I do this. How can I let myself be defamed? I will not yield my glory to another.‖ ( Isa 48:10) 4. Difficult task of Isaiah. He was called to prophesy to a people whose hearts would grow harder and their ears more deaf.

God said to him: "Go and tell this people: Be ever hearing, but never understanding; be ever seeing, but never perceiving. Make the heart of this

people calloused; make their ears dull and close their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts and turn

and be healed‖." ( Isa 6:9, 10)

The essence of the message is that Israel is a stubborn and stiff-necked people that needed to be brought to a place of humility and get restored and move on to play their role in history as the people who would usher in the coming of the Messiah.

5. Prophecy of judgment against the nations of the day Take some time to read each reference and you will get an understanding of the comprehensive judgement that would take place amongst the nations of the world.

Babylon 13: 1 – 14:23

Assyria 14:24-27

Philistia 14:28:32

Moab 15:1 – 16:14

Damascus (and Ephraim) 17:1-14

Cush 18:1-7

Egypt 19:1-25

Egypt and Cush 20:1=6

Babylon 21:1-10

Edom 21:11-12

Arabia 21:13017

Jerusalem 22:1-25

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Tyre 23:1-18

6. BRIEF OVERVIEW OF MAJOR THEMES. 6.1 The Backdrop David Pawson has said: If you want to know about the Holy Spirit = Read Acts

If you want to know about Jesus = Read the Gospels

If you want to know about God = Read Isaiah

Isaiah is ―sometimes called the Gospel of Isaiah‖ or ―the Romans of the Old Testament.‖ - Herbert Wolf The following overview is taken from Fee & Stuart, Book by Book, p.174-175:

―The book of Isaiah in many ways is the centrepiece of the story of Israel in the biblical story. Standing at the beginning of the Latter Prophets, even though not first chronologically, it serves to guide your reading of the rest of this tradition. But beyond that, its theological scope is all-embracing, constantly reminding Israel that Yahweh is the living God, the Creator and majestic Sovereign – and Judge – of all that is, as well as the compassionate Redeemer of Israel. Thus Isaiah looks forward to Israel‘s judgment, to her redemption from exile through a second exodus, and through her coming Servant King, to the fulfilment of the Abrahamic covenant that includes the nations in Yahweh‘s salvation. And in the

end it pictures the final redemption of Israel and the nations in a new heaven and new earth, when Zion, the place where Yahweh and people meet, is restored to its ultimate glory. Isaiah, therefore, had enormous influence on the New Testament writers, being cited or alluded to more often than any other Old

Testament book except the Psalter.

The book itself presents this glorious panorama as a carefully crafted whole, which comes in two basic parts: Chapters 1 – 39 deal primarily with Jerusalem during the period of the Assyrian threat, but at the end Isaiah prophesies the future threat of exile in Babylon. Chapters 40 – 66 focus on the future of Israel

and Jerusalem toward the end of the Babylonian captivity and beyond, climaxing with the hope of a new heaven and new earth and a final eschatological Zion. Each of these parts has its own structures and rhythms. Chapters 1 – 5 introduce the major concerns of part 1 – that Judah and Zion have failed in their calling to be Yahweh‘s people for Him and the nations, so they must be judged (while 2:1-5 looks forward to the fulfilment of that calling).

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6.2 The failure is threefold:

Lack of trust in Yahweh, which is expressed in

Their constant flirtation with idols

Their lack of social justice

Isaiah‘s call (chapter 6) introduces the rest of part 1. His vision of the ―Holy One of Israel‖ leads to his own cleansing and his commission to announce God‘s judgment on a people who are exactly like their idols – they have ears that do

not hear and eyes that do not see. The rest of part 1 is framed by two sets of narratives (chapters 7 – 9; 36 – 39), one at the beginning (with Ahaz) and one at the end (with Hezekiah) of Isaiah‘s long career – both are during outside threats and both mention the same piece of geography (7:3; 36:2). In both cases at issue is trust in Yahweh: Ahaz does not, Hezekiah does. But Hezekiah then shows lack of trust with regard to envoys from Babylon, which leads to the second part of the book. Much of the inner frame of part 1 is a series of oracles against the nations, including nations on whom Israel has leaned for support rather than trusting Yahweh.

Part 2 is basically in two parts, each of which is also in two parts. Chapters 40 – 55 move the story ahead to a time toward the end of the Babylonian exile;

chapters 40 – 48 are both consolation and confrontation – the latter to a people who are settled in Babylon and of no mind to take part in the new exodus – while chapters 49 – 55 reflect that the (now postponed) new exodus will finally be brought about by Yahweh‘s servant, who will thereby also gather the nations. Chapters 56 – 66 reflect the continuing failure of Israel (chapters 56 – 59), but then speak to the grand future that God has for His people and for the nations (chapters 60 – 66).‖ Although the message of Isaiah is one of doom for Israel, it is nevertheless a prophecy of hope. The very one who would bring destruction and disaster would be the One who would rebuild and restore. Although the judgement of God is severe, there is hope. In fact the overriding theme of Isaiah is hope.

6.3 God‟s Judgement. 2.2.1 The Judgment of the World (24:1-23) “This chapter is fundamental to the three that follow it. It speaks of a judgment that is universal. Not only does it make no reference to particular nations or specific historical events, it does not even restrict the judgment to the earth. This means that it sums up all the judgments on particular nations, as predicted in chapters 13-23, and goes beyond them.‖ (The Expositor‘s Bible Commentary)

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―Now I will tell you what I am going to do to my vineyard: I will take away its hedge,

and it will be destroyed; I will break down its wall, and it will be trampled. 6I will make it a wasteland, neither pruned nor cultivated, and briers and thorns will grow

there. I will command the clouds not to rain on it." (Isa 5:5-6)

Trampled down: In judgment God will permit pagan invaders to trample down His people‘s fair Land of Promise. Israel fell to Assyria in 721 BC. Judah fell to

Babylon in 586 BC.

6.4 Sins enumerated. Woe is pronounced six times upon Israel and Judah (like a funeral setting.)

Covetousness and self indulgence vs. 8

Drunken revelry vs. 11,12

Defiant vanity vv 18

Moral subversion vs. 20

Inordinate pride vs. 21

Perverted justice vv 22,23

They have no regard for the deeds of the LORD, no respect for the work of his hands. Because of this, God will call a foreign nation that will in fact, devastate and carry them away as captives. (Babylon) 6.5 Messianic King of Israel

The understanding of Messiah comes into sharper focus in the prophecy of Isaiah. This is where the whole messianic theme comes into play. God is King and as we follow the prophetic word about Kingship, we know that God is moving toward a time when He will come first as servant and then as king. For Matthew he comes as King of the Jews. Isaiah is pre-eminently the Messianic prophet; he reveals more about the coming Messiah, his person (identity) and work (mission), than any other OT book (even Psalms) and his book has consequently been called "the fifth gospel". The most famous passages in this regard are the four so-called Servant Songs, which refer to both Israel and Jesus as God's Suffering Servant: 49:1-9, 50:4-9, 51:4-16, 52:13 - 53:12. See also: 4:2, 7:14, 9:1-7, 11:1-5&10, 16:4b-5, 22:20-24, 32:1, 40:3-5&9-11, 42:1-7, 61:1-3&10, 63:1-6.

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6.6 The Four Servant Songs.

First servant song - Isaiah 42. Second servant song - Isaiah 49:1. Third servant song - Isaiah 50:4-9 Fourth servant song - Isaiah 53 6.7 The Suffering Servant There was a clear sense that Israel was a suffering servant. She was the servant of the Lord—the instrument for revealing God‘s purpose to the world.

"But you, O Israel, my servant, Jacob, whom I have chosen, you descendants of Abraham my friend,‖ (Isa 41:8) Israel as God‘s servant for a season was part of what we call ‗progressive revelation‘. God was moving to a point where His revelation was getting clearer

and getting to a focal point, viz. Jesus. The time would come when God would reveal Himself through His Son, the true suffering servant, who would suffer for the world.

It is important to see that Jesus is not an ‗addendum‘ to the plan of God. The whole of Old Testament history is moving toward a defining moment when the Messiah would appear in the person of Christ. ―He (Jesus) was foreknown before the foundation of the world but was made manifest in the last times for your sake‖. (1Pe 1:20 ESV) The Passover gives us a very clear glimpse of God‘s plan for the deliverance of His people. In the Old Testament, God is preparing His people for the perfect Messiah and the Universal King. They understood the role of Messiah (e.g. Moses) and they believed in kingship (e.g. king David).

The promised Messiah/King would find perfect fulfilment in Jesus. God would perfect what He had begun 4000 years before when He called Abraham to follow him. ―The most prominent feature of the promise during the prophetic era was Isaiah's

teaching about "the Servant of the Lord." While Isaiah relates the "servant" to the earlier teaching about the "seed" (Isa 41:8; 43:5; 44:3; 45:19, 25; 48:19; 53:10; 54:3; 59:21; 61:9; 65:9, 23; 66:22) and to the "covenant" already given (42:6; 49:8; 54:10; 55:3; 56:4, 6; 59:21; 61:8), not to mention "Abraham" (41:8; 51:2; 63:16) or "Jacob" (41:21; 44:5-6; 49:26; 60:16) or "David" and the "everlasting

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covenant" (55:3; 61:8), the "servant" added a new dimension to the promise. For as with the "seed" of the earlier promises, the "servant" was a generic or collective term to be equated with every Israelite who had received the promise. Notice the plural form ("servants")--all coming after Isaiah 53, viz., 54:17; 56:6; 63:17; 65:8-9, 13 (ter), 14-15; 66:14--and the corporate "servant" in the singular collective form in Isaiah 41:8-9; 42:19; 43:9; 44:1-2, 21; 45:4; 48:20; and 49:3. All of them refer to this same group of promise-doctrine themes.

This "servant," however, is also an individual who was distinguished from national Israel in that he had a mission to Israel. (See Isa 42:1-7; 49:1-9; 50:4-10; 52:13-53:12. The same usage will appear later in Jer 33:21; Ezek 34:23, 24; 37:24, 25; Hag 2:23; and Zech 3:8.) This individual shared the same qualities as the King-Messiah (e.g., "I will put my Spirit on him," Isa 42:1; cf. Isa 11:2) and the same mission (e.g., "a light for the Gentiles," Isa 42:6; 49:6; cf. Isa 9:2). He was the Davidic King--the very One who had been promised to Eve and Abraham.

As "servant" he would suffer death for the sins of the people, but he would triumph and have such "success" that the kings of the earth would be silenced in his presence (Isa 52:13-15). He would live to see his "offspring" and to receive the victor's spoils (Isa 53:10-12). Then from the throne of David he would rule over his kingdom with justice and righteousness forevermore (Isa 9:7) as the Immanuel of all believing Gentiles and Jews. Then David's "fallen booth" would be totally rebuilt and restored as in the former days (Amos 9:11-15). "The house of the God of Jacob" would be exalted in the estimation of the nations with the cessation of all international and petty hostilities (Mic 4:1-5). By then Israel would have served many days without a king, prince, or sacrifice, but would finally turn to the Lord and to David their king (Hos 3:4-5) and be welcomed home again to their land as "sons of the living God" with the ancient blessing of a population explosion in their race as a fulfilled blessing (Hos 1:10-11)‖.40

6.8 The Cross Prefigured 6.8.1 The Power of the Cross Isaiah 53 introduces the power of the divine exchange at the cross.

40 Expositors Commentary on Isaiah

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Derek Prince mentions 8 things that Christ exchanged for us at the cross:

Jesus was PUNISHED (Isaiah 53:4-5) so that we might be FORGIVEN.

Jesus was WOUNDED (Isaiah 53:4-5; 1 Peter 2:24) that we might be HEALED. Jesus was made SIN with our SINFULNESS (2 Corinthians 5:21; 1 Peter 2:24) that we might become RIGHTEOUS with His RIGHTEOUSNESS. Jesus died our DEATH (Romans 6:23) that we might share His LIFE.

Jesus became POOR with our POVERTY (2 Corinthians 8:9) that we might become RICH with His RICHES. Jesus bore our SHAME (Hebrews 12:2) that we might share His GLORY (Hebrews 2:10).

Jesus endured our REJECTION (Matthew 27:46 & 50) that we might have His ACCEPTANCE as children of God (Ephesians 1:5-6). Jesus became a CURSE (Galatians 3:13-14)that we might receive a BLESSING.

2.6.3 Fulfillment of Prophecy

One of the outstanding features of Isaiah is not only the amount of prophecy but of the fulfilment of many of his prophecies in the New Testament. Study the table below to give you an understanding of this.

THE PROPHECY THE FULFILMENT

He will be exalted 52:13 Philippians 2:9

Disfigured by suffering 52:14; 53.2

Mark 15:17,19

He will make a blood atonement 52:15

1 Peter 1:2

He will be widely rejected John 12:37,38

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53.1,3

He will bear our sins and sorrows 53.4,5

Romans 4:25; 1 peter 2:24,25

He will be our substitute 53:6,8 2 Corinthians 5:21

He will voluntarily accept our guilt and punishment 53:7,8

John 10:11

He will be buried in a rich man‘s tomb 53.9

John 19:38-42

He will save us to believe in Him 53.10,11

John 3:16; Acts 16:32

He will die on behalf of transgressors 53:12

Mark 15;27,28; Luke 22:37

7. Eschatology (Last things)

Isaiah also reveals more about end times (eschatology) than anyone before him (and will be surpassed in the OT perhaps only by Daniel). But these are perhaps the most difficult passages in the book to interpret with any certainty. There are various reasons for this. One is that the prophet can pass over widely separated periods of time in a breadth and can move back and forth in time without "warning". Another is his frequent use of double reference: he speaks of two different events/periods in the same line or in two consecutive lines. Yet another is that all eschatology lay for him in the future while for us it lies both in the past/present and future. (In the NT, Jesus' first coming is described as God's long-awaited end; the church has thus always existed in the last days. Yet we await Jesus' return on the last day. In Kingdom terms: we are living in the tension between the 'already' and the 'not yet'; the kingdom of God has been inaugurated but not consummated.) Finally, we must remember that, even where there are passages of sustained eschatological reference, and even where these may refer to the same event/period throughout, prophecy does not give us a chronological knowledge of the future in the way history does of the past. Note on the Judgement of God:

Israel was judged for her rebellion and sent into captivity. But judgement has a universal implication. Note how he Judges with righteousness that is the ‗plumb line‘ as spoken in Amos. 7.1 The Day of the Lord. This has been dealt with in Amos. (He was the first to speak extensively on the Day of the Lord).

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There are a number of key issues that Isaiah prophesies about that are yet to be fulfilled. Here are some of the issues:

―He will judge between the nations and will settle disputes for many peoples.

They will beat their swords into ploughshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war

anymore.‖ (Isa 2:4) ―See, the day of the LORD is coming— a cruel day, with wrath and fierce anger--

to make the land desolate and destroy the sinners within it.‖ (Isa 13:9)

7.2 The climax of the ages.

―to be put into effect when the times will have reached their fulfilment--to bring all things in heaven and on earth together under one head, even Christ.‖

(Eph 1:10) Isa 34:4 ―All the stars of the heavens will be dissolved and the sky rolled up like a scroll; all the starry host will fall like withered leaves from the vine, like shrivelled figs from the fig tree‖.

On the opposite spectrum of this terrible day of the Lord, there would be world peace. Clearly it has not happened in the world, so it points to a future event.

Isa 2:4 ―He will judge between the nations and will settle disputes for many

peoples. They will beat their swords into ploughshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore.‖ 2.7.4 Everlasting salvation. Isa 52:10 ―The LORD will lay bare his holy arm in the sight of all the nations, and all the ends of the earth will see the salvation of our God.‖ 2.7.5 Restoration. Running along on parallel tracks with the Judgement of the world, is the promise of restoration to its fullest extent.

Isa 25:8 ―he will swallow up death forever. The Sovereign LORD will wipe away the tears from all faces; he will remove the disgrace of his people from all the earth. The LORD has spoken.‖

Paul uses this in 1 Cor 15:54

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7.3 The restoration of Jerusalem: The Joy of Zion restored – for then and now Is 51:3

8. GOD‟S PLAN FOR ALL NATIONS

In Isaiah the promise to Abraham that in him all the nations of the world will be blessed becomes much clearer.

Isaiah shows that God‘s Anointed One (Messiah) (Isaiah 61:1) will come as king (Isaiah 9:7) and also as servant (Isaiah 52:13) to rule in justice and to redeem His people.

Isaiah 49:6 is sometimes called the ―great commission of the Old Testament‖ (NIV Study Bible) and is quoted in part by Paul and Barnabas in Acts 13:47.

―For this is what the Lord has commanded us: ‗I have made you a light for the Gentiles that you may bring salvation to the ends of the earth.‘‖ God‘s plan is to not only restore the tribes of Israel but He is waiting to make His people a ―light to the Gentiles‖. His plan is that this restored people will be ―called priests of the LORD‖ (Isaiah 61:6). ―Their descendants will be known among the nations‖ (Isaiah 61:9). Not only is God wanting to gather people to Himself but He is wanting to send His people out and ―they will proclaim my glory among the

nations‖ (Isaiah 66:19). And as part of their priestly service they will bring others from the nations ―as an offering to the LORD‖ (Isaiah 66:20). ―And they shall bring all your brothers from all the nations as an offering to the LORD, on horses and in chariots and in litters and on mules and on dromedaries, to my holy mountain Jerusalem, says the LORD, just as the Israelites bring their grain offering in a clean vessel to the house of the LORD‖. (Isa 66:20 ESV) Paul later echoes this priestly duty by saying that he has been given grace ―to be a minister of Christ Jesus to the Gentiles with the priestly duty of proclaiming the gospel of God, so that the Gentiles might become an offering acceptable to God sanctified by the Holy Spirit‖ (Romans 15:16).

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Habakkuk (חבקוק, Ha bakòkòukò)

means “embrace,” or “ardent embrace.”

UNIT 10 HABAKKUK, JOEL AND JEREMIAH

OBJECTIVES

By the end of this unit you will: Gain insight into the concept of justification by faith Understand that God will pour out His Spirit on all flesh Grasp that God has made a new covenant that requires a changed heart for

His people to become the bride of Christ 1. HABAKKUK INTRODUCTION

The book of Habakkuk is a short prophetic book that deals with the issues of evil in the world and God‘s response to it, as well as how the righteous are to live.

―For in the gospel a righteousness from God is revealed, a righteousness that is by faith from first to last, just as it is written: ―The righteous will live by faith.‖ (Romans 1:17) See also Hebrews 10:37-38. Habakkuk and Jeremiah are prophets who prophesy before the destruction of Jerusalem. The book of Habakkuk is almost like a psalm in that Habakkuk is lamenting that the Babylonians are going to come. Into this context Habakkuk inserts the scriptural absolute that the righteous will live by faith (―See, he is puffed up; his desires are not upright— but the righteous will live by his faith— Habakkuk 2:4). Despite the judgments of God, the righteous will live by faith. What he is saying is that even though God judges, the remnant will come through because they trust in God. In Habakkuk we see that when God comes to judge a whole city, a whole nation, He saves the righteous. Salvation comes because of faith in God, not for any other reason. It is very interesting that Habakkuk is the chosen book on faith in the New Testament. It is the one that Paul uses and although he uses Abraham, the man of faith, in developing much of his theology, when he talks about the righteous living by faith he goes back to Habakkuk. He knew and understood the context and when we soak ourselves in the context then this truth in the New Testament

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takes on a very different light.

Introduction from The Message, p.1692: ―Living by faith is a bewildering venture. We rarely know what‘s coming next, and not many things turn out the way we anticipate. It is natural to assume that since I am God‘s chosen and beloved, I will get favourable treatment from the God who favours me so extravagantly. It is not unreasonable to expect that from the time that I become His follower, I will be exempt from dead ends, muddy detours, and cruel treatment from the travellers I meet daily who are walking in the other direction. That God-followers don‘t get preferential treatment in life always comes as a surprise. But it‘s also a surprise to find that there are a few men and women within the Bible who show up alongside us at such moments. The prophet Habakkuk is one of them, and a most welcome companion he is. Most prophets, most of the time, speak God‘s Word to us. They are preachers calling us to listen to God‘s words of judgment and salvation, confrontation and comfort. They confront us with God as He is, not as we imagine Him to be. Most prophets are ―in-your-face‖ assertive, not given to tact, not diplomatic, as they insist that we pay attention to God. But Habakkuk speaks our word to God. He gives voice to our bewilderment, articulates our puzzled attempts to make sense of things, and faces God with our disappointment with God. He insists that God pay attention to us, and he insists with a prophet‘s characteristic no-nonsense bluntness. The circumstance that aroused Habakkuk took place in the seventh century B.C. The prophet realized that God was going to use the Godless military machine of Babylon to bring God‘s judgment on God‘s own people – using a Godless nation to punish a Godly nation! It didn‘t make sense, and Habakkuk was quick and bold to say so. He dared to voice his feelings that God didn‘t know His own God business. Not a day has passed since then that one of us hasn‘t picked up and

repeated Habakkuk‘s bafflement: ―God, you don‘t seem to make sense!‖

But this prophet companion who stands at our side does something even more important: He waits and he listens. It is in his waiting and listening – which then turns into his praying – that he found himself inhabiting the large world of God‘s sovereignty. Only there did he eventually realize that the believing-in-God life, the steady trusting-in-God life, is the full life, the only real life. Habakkuk started out exactly where we start out with our puzzled complaints and God-accusations, but he didn‘t stay there. He ended up in a world, along with us, where every detail in our lives of love for God is worked into something good.‖

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2. THE MOMENT

In the late seventh century BC the Middle East was in turmoil with the balance of power shifting from the Assyrians to the Babylonians with the fall of Nineveh. Judah, under Josiah, had experienced a brief period of moral and spiritual reform which came to an end with the death of Josiah. His son, Jehoahaz, rose to the throne but within three months was deposed by his brother, Jehoiakim, who was evil, ungodly and rebellious. Judah began to slide into decay and signs of greed, violence, perverted justice and sin were very evident. In about 608 to 597BC Habakkuk saw this corruption and anticipated Judah‘s impending destruction by the Babylonians. 3. MAKE-UP

Habakkuk is unique in recording a dialogue between God and the prophet: twice the prophet makes a complaint; twice God answers him. In the end the prophet can only praise God's wise justice. This dialogue gives the book a definite structure and progression, corresponding to the speeches of the participants:

Chp 1:2-4 First complaint - Is God not going to do

something about Judah's sin? Chp 1:5-11 God's reply - God will use Babylon to

punish Judah. Chp 1:12 - 2:1 Second complaint - But Babylon is a pagan and

even more wicked nation! Chp 2:2-20 God's reply - Babylon will be judged in turn. Chp 3 Prayer & praise - The prophet can only wonder at the perfection of God's ways. 5. THE MAN Habakkuk‘s name means to ―embrace‖ or to ―wrestle‖. He clearly identifies himself as a prophet and it is possible that he was a member of a professional guild of prophets attached to the temple ( Read 1Chron 25:1). The musical

arrangement of chapter 3 suggests the possibility that Habakkuk was a member of a Levitical choir. As with Nahum, we know nothing about Habakkuk outside of his recorded prophecies, except that, like his contemporaries (Zephaniah, Nahum, Jeremiah), he must have prophesied from Judah after Nahum, but certainly before the exile of Judah. He was a courageous and sensitive prophet who hated sin and felt compelled to cry out to God for judgement ( Read Hab 1:2-4).

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6. HIS MISSION

Habakkuk addresses the sinfulness and rebellion of the people of God, their captivity under the unrighteous Babylonians and God‘s ultimate judgement against the oppressors. In this Habakkuk is faced with two issues of faith: Why is God allowing increasing wickedness to go unpunished? How can God use a sinful nation as an instrument of His judgement against

Judah?

He grapples with these issues and comes to the conclusion that God is truly great and sovereign, working out His divine purpose perfectly. This book is a theodicy – a defence of God‘s goodness and justice in the face of

the existence of evil. 7. MESSAGE

Habakkuk debates the issues of why it is that the righteous suffer while all around them the unrighteous seem to prosper. Also woven into this book is the theme of God‘s judgement against all unrighteousness and waywardness. God punishes not only His own people for their transgressions but also the pagan Babylonians for their sin. He is a God of justice and does not forget mercy in pouring out His wrath ( Read Hab 3:2). He will judge the proud and the sinful, but the just will live by faith ( Read Hab 2:4). This theme of the righteous living by faith is a recurrent one in the New Testament emphasised by Paul in

Romans 1:17, Galatians 3:11 and Hebrews 10:38. ―The Protestant Reformation under Martin Luther was influenced by the Book of Habakkuk. Luther‘s discovery of the biblical doctrine that the just shall live by faith came from his study of the Apostle Paul‘s beliefs in the Books of Romans and Galatians. But Paul‘s famous declaration, ―The just shall live by faith‖

(Rom. 1:17), is a direct quotation from Habakkuk 2:4. Thus, in this brief prophetic book, we find the seeds of the glorious gospel of our Lord and Saviour Jesus Christ‖.41 God is a holy God and His judgement is always in accordance with His holiness, righteousness and mercy. CONCLUSION Although Habakkuk begins by questioning God and complaining to Him about His seeming indifference to the sinfulness and unrighteousness that abounds, he

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Youngblood, R. F. 1997, c1995. Nelson's new illustrated Bible dictionary: An authoritative one-volume reference work on the Bible

with full colour illustrations (F. Bruce, Ed.) (Electronic edition of the revised edition of Nelson's illustrated Bible dictionary.).

Thomas Nelson: Nashville

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ends up praising, worshipping, trusting and expressing faith in Him. Habakkuk is a faith-filled prophet who highlights the truth of the supremacy of God and His divine justice. Habakkuk is like reading an extended lament such as one finds in the Psalms, e.g., in Psalm 10 or 13. Everything is predicated on God‘s character – and the prophet‘s/psalmist‘s confidence that God will indeed eventually judge the actions of the wicked. In each case it is precisely because of who God is that the prophet or psalmist cries out, ―How long?‖ at what seems to be divine tolerance of evil. It is this relationship to the laments in the Psalter that best explains the most unusual feature of Habakkuk, namely, that there is no oracle directed toward God‘s people as such. Rather the prophet has himself taken on the role of the people in his dialogue with God over present injustice. And the liturgical notations at the beginning and the end of chapter 3 make it clear that Habakkuk intended his prayer/psalm to be sung in the community of the righteous. For the biblical background to Habakkuk you will want to read 2 Kings 22 – 23 and 2 Chronicles 34:1 - 36:4. The way he mentions the raising up of Babylon in Habakkuk 1:6 suggests that she had not yet achieved full international ascendancy (after 605 B.C.), which also means that Habakkuk was a contemporary of Zephaniah, Nahum, and Jeremiah. The descriptions of Judah‘s sins in these four books confirm the Kings–Chronicles testimony that Josiah‘s reform was only short-lived and skin-deep, and that Judah was a society of continuing injustice, violence, and rejection of the law. Yet, like his contemporaries, Habakkuk saw the future with clarity – that God‘s justice would prevail. You will recognize that the oracles against Babylon are quite in keeping with the whole prophetic tradition, which clearly understood Yahweh to be the sovereign God of all the nations, God is the one who raised up Babylon to execute judgment against Judah.

8. JOEL INTRODUCTION

―In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will

dream dreams…‖ (Acts 2:17)

The book of Joel is a short prophetic book that speaks of the outpouring of the Spirit on all people. The title of the book comes from its author, Joel.

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Jeremiah had promised a new covenant, and Ezekiel promised a new heart and a new spirit. Then Joel prophesies that in the last days the Spirit will be poured out on all people (Acts 2.17). That becomes the High point in Old Testament expectation. What couldn‘t happen before, even under David the king will now happen when God pours out his spirit, Which is what the people could never get together to do, [cf Jer 44 – baking cakes for the queen of heaven] now happens with God. That is why Peter can say: ―this is that…everyone calling on the Lord shall be saved‖. He does not choose any other scripture. Not Jeremiah – new covenant – Ezekiel – new heart/new spirit. This is that … Introduction from NIV Study Bible, Message of Joel: ―Joel sees the massive locust plague and severe drought devastating Judah as a harbinger of the ―great and dreadful day of the LORD‘ (2:31). (The locusts he mentions in 1:4; 2:25 are best understood as real, not as allegorical representations of the Babylonians, Medo-Persians, Greeks and Romans, as held by some interpreters). Confronted with this crisis, he calls on everyone to repent: old and young (1:2-3), drunkards (1:5), farmers (1:11) and priests (1:13). He describes the locusts as the Lord‘s army and sees in their coming a reminder that the day of the Lord is near. He does not voice the popular notion that the day will be one of judgment on the nations but deliverance and blessing for Israel. Instead – with Isaiah (2:10-21), Jeremiah (4:6), Amos (5:18-20) and Zephaniah (1:7-18) – he describes the day as one of punishment for unfaithful Israel as well. Restoration and blessing will come only after judgment and repentance.‖ Joel looks forward to the day when God‘s Spirit will be poured out on all flesh (Joel 2:28). Read Acts 2:1-21 to see the amazing fulfilment of this prophecy. 8.1 THE MOMENT The date and circumstances of this book are unknown. However, Assyria and Babylon, the superpowers that cast a pervasive shadow over the other prophetic books, are absent here; conversely, Israel and Judah's earlier enemies, the regional powers of Philistia and Phoenicia, appear. This fact, together with the book's general obscurity, normally causes it to be placed as the earliest of the prophets - perhaps in the 9th Century BC.

The book's mention of "the people of Zion" and of "the house of the Lord" make it probable that the prophecies were directed at the southern kingdom (Judah). 8.2 MAKE-UP Chp 1:1-12 : 1st picture (figurative) of judgement: land invaded by locusts Chp 1:13-20: The nation is called to repentance Chp 2:1-11 : 2nd picture (literal) of judgement: land invaded by armies

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Chp 2:12-17: Second call to repentance Chp 2:18-27: Restoration of Israel Chp 2:28-32: The Spirit and salvation in the last days Chp 3:1-16 : War and judgement on the nations Chp 3:17-21: Final blessings 8.3 THE MAN

Very little is known about the man Joel. He is identified as a prophet and the son of Pethuel in Joel 1:1. It appears from the content of this book that he knew a lot about Jerusalem and the temple rituals. He did not seem to be a priest, as he called on the priests to go into mourning because of the nation‘s sin ( Read

Joel 1:13). He may however have been a farmer if his many agricultural references are anything to go by ( Read Joel 1: 7-12).

His name means ―Jehovah is God‖ and this is particularly significant in that at that time the people in Judah needed to be reminded of this fact. 8.4 HIS MISSION

Joel proclaimed ―The Day of the Lord‖ - The coming "great and dreadful" day of the Lord is mentioned five times in this short book ( Read Joel 1:15, 2:1, 2:11,

2:31, and 3:14). This theme is explicitly or implicitly present in all of the prophets and was/is central to the thinking of Jews both then and now: i.e. the expectation of a "day" in the future when Yahweh would decisively and devastatingly intervene in human history, judge both Jew and Gentile, close the present age and inaugurate the one to come. The judgement of Jew and Gentile would have this difference, however: the Gentile nations would be destroyed once for all; the judgement on the Jews would be a purification leading to a permanent state of blessing. The seed of all these ideas can be found in Joel, and it is possible that the whole subsequent "day of the Lord" tradition in Judaism was birthed out of this obscure earliest of prophets. 8.5 HIS MESSAGE Joel sees the plague of locusts as a warning from God of the coming ―day of the Lord‖ that would bring even more destruction if the people did not repent. Joel implores the people to turn from sinfulness and in repentance to turn back to God in order to avert this calamitous future destruction. He also points the reader to a future time when the Spirit will be poured out on all people ( Read Joel 2:26-32), and God will judge everyone ( Read Joel 3: 1-

17), after which there will be blessings for the people of God and desolation for their enemies ( Read Joel 3: 18-21).

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With regard to God‘s promise of the Spirit being poured out on all flesh, Matthew Henry has the following to say: ―We are not at a loss about the meaning of this promise, nor in doubt what it refers to and wherein it had its accomplishment, for the apostle Peter has given us an infallible explication and application of it, assuring us that when the Spirit was poured out upon the apostles, on the day of Pentecost (Acts 2:1, etc.), that was the very thing which was spoken of here by the prophet Joel, v. 16, 17. That was the gift of the Spirit, which, according to this prediction, was to come, and we are not to look for any other, any more than for another accomplishment of the promise of the Messiah‖. 42 CONCLUSION

The message of God to His people can often be packaged in a natural disaster, as Joel has so vividly shown. The importance of this message is that all who hear it would be stirred to a renewed awareness of God‘s sovereign will. 9. JEREMIAH INTRODUCTION The prophet Jeremiah is an exceptionally interesting Old Testament character. In this unit we only attempt to provide you with a very broad overview of the man, and encourage you to spend time in personal study in order to gain greater depth in understanding Jeremiah (see the Resource list included at the end of this manual). 9.1 BIBLICAL CONTEXT Jeremiah lived at the same time as Nahum, Habakkuk, Zephaniah, Daniel and Ezekiel – all prophets. The kings at this time (the last kings of Judah) were Josiah in 627 – 609BC, Jehoahaz for 3 months, Jehoiakim in 608 – 597BC, Jehoiachin also for 3 months and Zedekiah from 596 to 586BC. Jeremiah is credited with writing the books of Jeremiah, Lamentations and, according to some historians, 1 and 2 Kings (this is debatable and uncertain). Jeremiah is the book containing the most words of any book in the Bible. Jeremiah is said to have used a scribe named Baruch to record all the prophecies from God ( Read Jer 36: 1-2). These prophecies were read by Baruch and king Jehoiakim cut the scroll into pieces. Jeremiah again dictated to Baruch and expanded on the previous version ( Read Jer 36: 32). Most historians and commentators agree that the book of Jeremiah was dictated by

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Henry, M. 1996, c1991. Matthew Henry's commentary: On the whole Bible (electronic ed. of the complete and unabridged edition.).

Hendrickson: Peabody

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Jeremiah under the divine guidance of God and Baruch wrote down all that he was instructed to by Jeremiah. Read Hebrews 7:11 – 8:13

9.2 THE MOMENT Jeremiah is thought to have ministered in the approximate period between 626 BC and 585 BC. According to 2Kings 22 to 25 and 2Chron. 34 to 36 we are introduced to the history of the evil and sinful state of the people of God at this time. They had not heeded the warnings Isaiah had given and they had become more corrupt under the reign of one of Judah‘s worst kings, Manasseh ( Read

2Kings 21). For a period of roughly 60 years after Isaiah there had been no prophet and it is into this political and moral turmoil that God sent Jeremiah. It is no wonder that he was known as the ―reluctant prophet‖. Not only was there internal moral degradation and turmoil, but Judah was surrounded by the nations of Babylon, Syria, Assyria and Egypt who all wanted to assert themselves as the world power – control of Canaan would put this beyond doubt. Judah was being threatened by Egypt and the feeling was that an alliance be made with one power so as to be protected from the others. But Jeremiah comes with the firm conviction and strong message that they are to get right with God and trust Him for protection from the onslaught of any nation. History tells us that Babylon became the real threat to Judah after they defeated both Assyria and Egypt in 612BC and 605BC respectively. Realizing this Judah tried to resist Babylon, but Jeremiah advised, under divine guidance, that they surrender to Babylon rather than risk total destruction. This they did and the Babylonian captivity began in about 586BC. 9.3 THE MAKE-UP The following is a summary of what Fee and Stuart say about the book of Jeremiah. ―The book of Jeremiah is a collection of his many oracles – mostly in poetry and mostly against Judah and Jerusalem – plus a large number of narratives in which he is the leading player. The collection itself, perhaps ―published‖ by Baruch (Jeremiah 36:32; 45:1-5), comes in four major parts. Chapters 1 – 25 contain oracles and interpreted symbolic actions that announce the coming doom of Judah and Jerusalem. A large part of this material appears in the form of conversation/dialogue between the prophet and Yahweh. In chapters 26 – 36 two collections of (non-chronological) narratives enclose the highly important message of hope in chapters 30 – 33. Chapters 37 – 45 contain a series of

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narratives in chronological order, having to do with events that fulfil prophecies in part 1. Chapters 46 – 51 contain oracles against the nations, while chapter 52 is a historical epilogue, vindicating Jeremiah as a prophet. Thus: A Prophecies of Judgment against Jerusalem (chs. 1 – 25) B Narratives Holding out Hope for the Future (chs. 26 – 36) B* Narratives regarding the Fall of Jerusalem (chs. 37 – 45) A* Prophecies of Judgment against the Nations (chs. 46 – 51)

Epilogue (ch. 52) It is important to note that the narratives in chapters 26 – 36 have many correspondences with the preceding oracles. For example, the content of the famous temple sermon appears in 7:1-29, while the reaction to it appears as the first narrative (chapter 26); the policy to yield to Babylon and go into exile in 21:8-10 becomes the major focus of the narratives in chapters 27 – 29; and the reasons for judgments against Judah‘s kings and prophets given in chapters 22 - 23 find narrative expression in chapters 26 – 29 and 34 – 36. This suggests that the reason for the (non-chronological) first collection of narratives is topical – and intentional.‖ - Fee & Stuart 9.4 THE MAN

More is known about Jeremiah than any of the other Old Testament prophets. He was born to Hilkiah, one of the priests in Anathoth close to Jerusalem, in about 648BC. He too became a priest like his father. The name Jeremiah has two significant meanings, both of which are appropriate:

―The Lord founds or perhaps, exalts‖

He was called to be a prophet by God when he was quite young (possibly only 20 years old). Read Jer 1: 4-10. This was in about 627 BC in the thirteenth year of Josiah‘s reign. His call was way bigger than his personality as he was a timid, sensitive and gentle man who lacked self-confidence (as we see in Jeremiah chapter 1); not the obvious choice to proclaim the bold message of God to a rebellious people – a message of drastic and extreme judgement. However, despite his human frailty, he was utterly devoted to the proclamation of God‘s message and nothing could sway him from this call. Jeremiah was a man of contrasts in whom is seen the struggle between fears and frailties of the flesh and the life-giving energy of the Holy Spirit. He was intensely loyal and obedient to God to the point of being rejected even by family members. The message he had to proclaim made him unpopular and lonely, but he never ever compromised this message from God. In his own words he says

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that God‘s ―word is in my heart like a fire, a fire shut up in my bones. I am weary of holding it in. Indeed, I cannot.‖ (Jer 20: 9). He was also intensely honest about himself and we find him confessing his sins on many occasions ( Read Jer 10: 23-24; 11:18 – 12:6; 15: 10-18; 17: 9-11; 18: 18-23; and 20:7-18) His calling was strongly opposed, sometimes violently, by kings, rulers, priests, politicians, and false prophets. He was ridiculed, ignored, beaten, misrepresented, starved, mocked, threatened and cursed by all kinds of people, even those he had considered to be friends. God told him not to marry and have a family (Jer16: 1). He became known as ―the weeping prophet‖ and it was no wonder that many times he had felt discouraged and ready to give up. But the call of God kept him going. In all of this he never backslid nor gave up – he remained true to the call and grew closer to God. He became a man of prayer who found shelter and encouragement in God. The book opens with him communing with God; it is characterized throughout with the dialogues between God and Jeremiah; it ends with him speaking God‘s prophetic words to His people for all generations to come. He knew what it meant to truly commune with God and he was passionate about his God. The one human companion who seems to have stuck with him through thick and thin, despite all the ridicule and hardships, was Baruch, his scribe. 9.5 HIS MISSION AND MESSAGE Key Scripture to Jeremiah

The essence of the prophetic word of Jeremiah can be summed up in the following texts: ―The time is coming,‖ declares the LORD, ―when I will make a new covenant with the house of Israel and with the house of Judah. 32 It will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt, because they broke my covenant, though I was a husband to them,‖ declares the LORD. 33 ―This is the covenant I will make with the house of Israel after that time,‖ declares the LORD. ―I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people‖. (Jeremiah 31:31 - 33) This scripture can be seen as a ‗link prophecy‘. Jeremiah was linking the Old Testament Covenant that would make way for a new covenant which would be perfected in Christ. Jeremiah predicted that God would make a new covenant with His people (31:32-33; 32:38-44. Also see Ezekiel 37:15-28). ―But God found fault with the people and said, ‗The time is coming, declares the Lord, when I will make a new covenant with the house of Israel and with the

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house of Judah. …I will be their God, and they will be my people.‖ (Hebrews 8:8 & 10b) The main theme of Jeremiah‘s mission in life was to proclaim God‘s judgment against Judah – a judgment against the idolatry, disobedience and sin of the people of God. This judgment was to come from the north in the form of Babylon. But it was not all ‗doom and gloom‘ and we see Messianic promises coming through Jeremiah such as in Jer 23:5. So his message has a twofold purpose as

seen in Jer 1: 10:

Destruction Construction

THEME EMPHASIS TIME ELEMENT

DESTRUCTION

1. Rebuke People‘s sin

Present condition (Jer 2: 1-37)

2. Warning God‘s righteousness

Future predicted (Jer 20: 4 et al))

3. Invitation God‘s grace

Present offer (Jer 3: 1 – 4: 4)

CONSTRUCTION 4. Consolation God‘s hope

Future predicted (Jer 23: 1- 40 et al)

A striking hallmark of Jeremiah‘s message is that serving and worshipping God is not dependant on the religious trappings of temples and rituals, but it is a matter of inward faith and obedience. He stresses that it is a moral and spiritual relationship with God ( Read Jer 31: 31-34). He reveals something of a New Testament insight in that serving God is about individual personal responsibility. The law of God must be written on their hearts and lived out in love and obedience. His message foreshadowed the new Covenant in Christ. It looked

backward to the old covenant and looked forward to the New. Therefore Jeremiah is a link bringing the old and the new covenants together. He foretold the restoration of God‘s people to their land with an all-nations perspective. Read Jer 46 to 49. 9.7 Creative Communication – Vivid Imagination In proclaiming the messages of God to the people Jeremiah is never boring and predictable. He is refreshing and creative, using symbolism, art, drama and circumstances to convey God‘s message with maximum impact:

o At the Potter‟s house. (Jer 18: 1-12) As Jeremiah watches a potter shaping a clay pot it becomes marred. This image is like the people of God being shaped like clay by God Himself.

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The quality of the clay is such that the potter cannot shape it as he first intended and he has to reshape it. Just like the quality of the clay determines what the potter can do with it, so the quality of the people determines what God will do with them. But the potter does not discard the clay when he at first cannot successfully shape it. He simply reshapes it into a different article. In the same way we see that these stubborn, rebellious and self-willed people refuse to be shaped by God. But He doesn‘t just discard them or blot them out, but reworks them by taking them into captivity and there He gives them a hope and a future.

o Letter to the Exiles. (Jer 29: 1-13)

This famous passage of Scripture is another example of Jeremiah‘s creativity in conveying God‘s message – this time to those already in exile. He writes a letter of hope and in it encourages the people to stop bemoaning their lot in life and to rather get on with living life by building houses, planting gardens, marrying and having children, and praying for the prosperity of the city. This message is sent into the context of hopelessness and resignation and he injects a sense of motivation, anticipation and hope. It is an encouragement to make the most of the situation instead of just waiting passively for some miraculous intervention.

There are numerous examples of the creative communication of God‘s messages through this prophet that not only speak to the people of that time, but also speak clearly to us in our day and age. 9.8 EXILE Jeremiah prophesied before and during the exile.

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This is what Eugene Peterson has to say about exile:

―Exile is traumatic and terrifying. Our sense of who we are is very much determined by the place we are in and the people we are with. When that changes, violently and abruptly, who are we? The accustomed ways we have of finding our worth and sensing our significance vanish. The first wave of emotion recedes and leaves us feeling worthless, meaningless. We don‘t fit anywhere. No one expects us to do anything. No one needs us. We are extra baggage. We aren‘t necessary.‖ (Eugene Peterson, Run with the Horses p. 149) Jeremiah told the people not to wallow in self-pity but to settle in Babylon. ―Seek the welfare of the city where I have sent you into exile, and pray to the LORD on its behalf for in its welfare you will find your welfare. Welfare: shalom. Shalom means peace, wholeness, the dynamic, vibrating health of a society that pulses with divinely directed purpose and surges with life-transforming love. Seek the shalom and pray for it. Throw yourselves into the place in which you find yourself, but not on its terms, on God‘s terms. Pray. Search for that centre in which God‘s will is being worked out (which is what we do when we pray) and work from that centre. Jeremiah‘s letter is a rebuke and a challenge: ―Quit sitting around feeling sorry for yourselves. The aim of the person of faith is not to be as comfortable as possible but to live as deeply and thoroughly as possible – to deal with the reality of life, discover truth, create beauty, and act out love.‖

(Eugene Peterson, Run with the Horses p.154)

The people of Israel discovered God again and discovered who they were.

Some of the prophets in Babylon opposed Jeremiah, but others, maybe most, accepted the message.

―A few people rejected the message out of hand. The three prophets, for instance, were furious. Shemaiah wrote a sharp, angry letter back to the Jerusalem high priest, Zephaniah, and said, ―Can‘t you shut up Jeremiah? How long are you going to permit this crazy man to rant and rave and write letters telling us it is going to be a long exile? Do you realize what that will do to us? If people start feeling at home in Babylon, we will never get home to Jerusalem! Why have you not disciplined Jeremiah of Anathoth?‖ (Jeremiah 29:24-28). ―Jarred out of their everydayness by the exile, they embarked on ―the search.‖ They settled down to find out what it meant to be God‘s people in the place they did not want to be – in Babylon. The result was that this became the most creative period in the entire sweep of Hebrew history. They did not lose their identity, they discovered it. They learned how to pray in deeper and more life-changing ways than ever. They wrote and copied and pondered the vast revelation that had come down to them from Moses and the prophets, and they

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came to recognize the incredible riches of their Scriptures. They found that God was not dependent on a place; that he was not tied to familiar surroundings. The violent dislocation of the exile shook them out of their comfortable but reality-distorting assumptions and allowed them to see depths and heights that they had never even imagined before. They lost everything that they thought was important and found what was important: they found God.‖ (Eugene Peterson, Run with the Horses pp.156-157) A New Covenant is about a new marriage. It is a new covenant relationship. God‘s covenant people are like a bride to Him. So the people of Israel became known as the people of the book after the exile, but before that they were idol worshippers. Their sojourn in Babylon would produce two life-changing events. In Babylon they would be delivered from idolatry and in the place of exile they would start the enduring practise of gathering for worshipping in a synagogue! They also became ―merchant-businessmen‖ in Babylon - changed from farmers to merchants and businessmen. There is archaeological evidence that because they were not rooted in a home they became moneylenders and merchants, and thus they became the traders of the day. This set them aside from other people. God put His ―laws in their minds‖ and wrote ―them on their hearts‖ (Jeremiah 31:33) and gave them ―an undivided heart and put a new spirit in them… and gave them a heart of flesh‖ (Ezekiel 11:13-17).

While Israel and Judah still had a ―heart of stone,‖ closed to the things of God, they could never become the bride that God wanted. But with the promised new covenant came the promise of a new heart and a new covenant relationship (Jeremiah 31:31-33). CONCLUSION

The book of Jeremiah ends rather inconclusively. Jeremiah had spent his life preaching to a rebellious and contemptuous people. But this man and this book are both rich in lessons for all generations and all nations.

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UNIT 11 DANIEL

OBJECTIVES

By the end of this unit you will:

Have a basic understanding of the Exile

Get to know Daniel the man and his message as a young fearless witness

for God

See godly leadership operate with great effect in a secular world

Get to know the context in which he prophesied

Learn about the kingdom of God that overcomes all other kingdoms

INTRODUCTION Daniel is of great significance from an apostolic point of view. The reason why Daniel is included in this study is for two major reasons:

He is raised up as a leader in a heathen/secular society to be a prophetic voice to a powerful heathen nation.

His prophetic insight into the kingdom of God and how he foresees the coming Kingdom of God that would crush all other kingdoms.

Before we study Daniel, it would be important to get some understanding of the circumstances in which Daniel found himself as an exile in Babylon. We are going to take some time now to get a picture of what happened in the Exile.

1. THE EXILE

―Because of her sustained and unrepented sin, God was no longer able to extend his grace and withhold his just judgment from Judah; he gave her over to Babylon and, in three successive raids, the Babylonians took back three groups of exiles to their city. Israel (with the divided kingdom now over, the name reverts to the survivors of all the tribes) lost her independent nationhood; Jerusalem was destroyed; Palestine was ravaged. Whatever future existed for Israel, and whatever salvation purpose God might still have had through her, depended on the battered and bruised remnant now in Babylon. Salvation hung on a thread.

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1.1 Physical conditions

Little is known of the life and conditions of the Jews in Babylon. Members of the royal family (such as Daniel) lived as "guests" at the palace, where they were trained with a view to service in the Babylonian government. Skilled artisans became part of the mobile labour force which was used in building programmes around the empire. Many ordinary captives were destined for slavery. But the remainder were settled in Babylonia itself, i.e. in the capital and in other towns on the surrounding plain. They were kept together in large camps (such as the one Ezekiel spoke from), so preserving Jewish community (cf. the dispersion of exiles amongst other communities in the exile policy of Assyria).

There is little evidence of the mistreatment or persecution of exiles in Babylon, or of the suppression of their civic and religious activities in their camps. They were free to establish themselves as part of the social and commercial fabric of the city (indeed, Jeremiah encouraged them to do this: Jer 29/5-7), but also to maintain their own traditions and practice their own religion. In short, they enjoyed full freedom, except for the right to change their domicile.

With all its exiles and visitors from various parts of the empire, Babylon was a truly cosmopolitan city and society, united by the Babylonian king and the "universal" Aramaic language. The impress of Babylonian culture is seen even in the ministries of Ezekiel and Daniel, who use a mixture of native (Hebrew) and foreign concepts.

Several factors enabled the Jewish exiles to maintain their identity and religion, even outside their homeland and without the Temple and sacrifices: the freedom they were given to pursue their own religion; their settlement together in homogenous camps; the exclusivism inherent in both their religion and their sense of special origin and destiny; the strong prophetic ministry of Ezekiel and Daniel throughout this period. These two spoke from contrasting stations in life and in very different styles, but with the same message. Nevertheless, many Israelites were undoubtedly assimilated into Babylonian society; and these, as well as many of those who retained their Jewish identity, never returned to Palestine.

1.2 Spiritual Searching

The most important aspect of the exile, however, was the spiritual agony and questioning it occasioned. There was humiliation: God's people were finally forced to recognize their sin. There was readjustment: they had learnt, painfully, that they couldn't call on God unconditionally. There was confusion: had Yahweh rejected them totally/forever? Awed by Babylon's magnificence, there was doubt: were the gods of Babylon stronger; had Marduk (the Babylonian chief-god) defeated Yahweh? (Such was the accepted belief amongst the nations in that era when one nation was conquered by another.) Psalm 137 captures the

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spiritual and emotional trauma of the exiles: "By the rivers of Babylon we sat down and wept...How can we sing the songs of the Lord while in a foreign land?"

Slowly, the exiles came to understand what had happened: the exile was God's just judgement. It thus did not mean Yahweh's weakness or defeat by Marduk, but the very opposite: Yahweh controlled all nations and their gods, and had used Babylon to execute his purposes. This understanding slowly brought renewed, if fragile, faith: if the exiles repented of their sin and turned from it, there was the hope that God might one day restore them to his favour and to the Promised Land.

The exile and return thus constituted a further revelation of God's character and ways, of his justice and holiness but also his mercy and faithfulness. It brought about a sifting of Israel (separating "true Israel" from those who were Jewish only by ethnic origin: cf. Rom 9:6) and a profound and lasting purification of true Israel. For all its faults in the Inter- and New Testament periods, Jewish religion never made the same mistakes after the exile that it did before (e.g. thinking that God's presence and blessing was unconditional, being casual about the Law and correct worship). Those that returned did so with a humility and obedience that ensured the survival (despite the extreme conditions of the next half-millennium) of both Israel and her faith: the first allowed the nation to climax and fulfil its calling in bringing forth the Messiah; the second provided a context to receive his coming and spread his message.‖

2. BRIEF BACKGROUND ―Amongst biblical books, Daniel is often twinned with Revelation. The two are similar

in content: the revelation of climactic eschatological events. The two are also similar in

genre (type), imagery and style: they are both examples of a particular type of prophetic

literature called apocalyptic literature. N D-Lewis

Apocalyptic writing. Apocalyptic = literally uncovering/revelation

“Daniel is the last of the four major prophets. His recorded utterances are much shorter than those of the other three and only slightly longer than the longest of the Minor Prophets. That he is nevertheless included amongst the Major Prophets is testimony both to the hugely significant role he played in Israel at a critical time and to the unique and unprecedented revelation he received about the future. Most of this revelation was received through visions, and these set Daniel apart as the pre-eminent prophet of visions.

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―Daniel is also perhaps the best known and most loved of all the prophets

amongst NT readers. This is due to:

his revelation about the Messiah,

his focus on Gentile nations

world events (rather than on Israel)

his revelation about eschatological events - which is of relevance to the church since it has been living in the last days ever since the Incarnation and (some believe) may be approaching the last day‖. 43

In this study we will not be focussing our attention on some of the more complicated prophecies. We will attempt to learn something of the man and his essential message. Of particular interest to us will be the study of the kingdom of God and how Daniel ministers not only to his people but to the gentiles.

Daniel‘s life and ministry if of great interest to us living in a time where we are earnest about embracing apostolic Christianity. The apostles don‘t quote much from Daniel, except in John‘s revelation. But what is of great significance to us is to see how God is sovereign and rules over the nations. This will become apparent when we study Nebuchadnezzar‘s dream of the man, depicting four historical eras. In all these ages God rules over all. He is setting up a kingdom that cannot be shaken.

3. DANIEL THE MAN This is the way that Henrietta Mears describes Daniel: ―Young men without any physical defect, handsome, showing aptitude for every kind of learning, well-informed, quick to understand, and qualified to serve in the king‘s palace‖ (Daniel 1:4) – these are some of the men with whom this book deals. They were skilled in God‘s wisdom as opposed to human wisdom. They had an understanding of God‘s revelation that unlocks the mysteries of human science. They had ability in them such as God gives to live the overcoming life!

Chief among these princely young men was the incomparable Daniel. He stands in God‘s Word as the man who dared to keep a clean heart and body (1:8), and

the man therefore whom God chose as a channel for His message to the Gentile nations of the world. A large part of this book is concerned with the thrilling personal life of this peerless captive prince of Judah.

Daniel was in the palace at Babylon the same time Ezekiel was toiling in a slave gang. If Daniel‘s was the easier life in many of its material aspects, it may also be considered by far the more perilous.

43

Nigel Day-Lewis. Survey of the Old Testament

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Ezekiel‘s work during these dreary exile years was to proclaim to his people God‘s truth and to explain the real meaning of the miseries that had befallen them. Daniel‟s task was to share in the actual government of Babylon. Daniel has been called the prophet of dreams. God revealed to him His secrets. ―During the night the mystery was revealed to Daniel in a vision‖ (2:19). Daniel, like Ezekiel, looks far into the future. He is quoted most in Revelation. One cannot understand the great signs of Revelation without looking at their meaning in Daniel.

Daniel belonged to a family of high rank. He was taken captive to Babylon during the first invasion by Nebuchadnezzar (died 562 B.C., king of Babylonia 605-562 B.C.) at about the age of sixteen. Ezekiel was taken captive eight years later during the second invasion. Daniel lived to be over ninety years of age. He saw the Babylonian kingdom (539 B.C.) and the Medo-Persian Empire established. He held high positions under kings Nebuchadnezzar, Belshazzar, Darius (550-486 B.C., king of Persia from 522-486 B.C.) and Cyrus (585-529 B.C., called ―the Great‖). Daniel‘s whole life from the time of his captivity was spent in the great and glamorous city of Babylon, the ancient Hollywood. He spent sixty-nine years in a vile court. There he lived a life without blame and well favoured. Ezekiel 14:14-20; 28:3 refer to him as a model of righteousness. Although Daniel was a captive, he rose to be prime minister of Babylon. The wonderful thing is that he always remained true to Jehovah God‖. 44

4. THE MISSION An opportunity to serve God Daniel‘s circumstances presented him with the opportunity of being used by God

not only to be a mouthpiece for Him, but to declare truth in an ungodly society. It was in this setting that God gave him great insight, not only for his own people, but in-depth prophetic insight that still awaits greater fulfilment.

This is another very good example of how the prophet sees an immediate fulfilment of God‘s prophecy, in his case how the kingdom of Nebuchadnezzar

would be broken by the kingdom of God. But the prophecy has a far reaching future fulfilment and the writer to the Hebrews says that we are receiving a kingdom that cannot be shaken. Heb 12:28. (Remember our diagram in the section on the prophets.

44 Introduction from Henrietta Mears, p.273-274:

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God‘s kingdom would break the kingdom of Nebuchadnezzar. The kingdom of

God was the one kingdom that would outlast all other kingdoms. ―Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe,‖ (Heb 12:28 ESV) Daniel is a good example of what it means to be ‗in the world but not of it‘. As he

is raised into prominence, he earns the right to speak to kings and to be an example to his people.

Similarities between Joseph and Daniel

Just as Joseph and Nehemiah were raised up to be leaders in pagan lands with immense influence so too was Daniel. Daniel and Joseph had great similarities.

both were carried captive in youth,

were model young men

served in a kings‘ courts

Both were unjustly persecuted - their hardships becoming stepping stones to honour

Through the interpretation of dreams were exalted to ruler ship.

Both lived pure lives in the midst of corrupt surroundings,

Both died in foreign lands.45

It is in this ‗secular‘ setting that Daniel and his friends exemplified themselves.

Daniel as a young man was not prepared to compromise his faith in this challenging arena. From the outset he made a stand for his faith, which won him immediate favour in Nebuchadnezzar‘s courts where he was handpicked for government service.

Alec Motyer makes the comment that because of Daniel‘s desire to be a man of

an excellent spirit, that made a way for him and his friends to have an excellent testimony in the society where circumstances had landed them and caused them to be a profound witness to that society (Dan 5:13). 4.1 Where would Daniel fit in to the church today?

Daniel is a man full of the Holy Sprit and operates very powerfully in what we would call, the Gifts of the spirit. If he was in the church today how would we handle him in terms of his ministry? Would we encourage him to enter the so-called full-time ministry or would we encourage him to stay ‗in the world‘ and be a prophetic voice to the nation and the nations beyond?

45 The Thomson comprehensive helps, page 1559

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Because of this testimony Daniel won favour with King Nebuchadnezzar and had the opportunity of speaking God‘s word to him personally and to the nation.

God is looking for such men and women who will be raised up in today‘s society to be people with an excellent testimony and who excel in their work. The church needs the Daniels, the Nehemiah‘s and the Josephs to be raised up in the

political and economic arena of the world to be mouthpieces for Jehovah. By being people who excel in their work, they will be respected by the world and the voice of God will be heard by many who in the ‗normal‘ circumstances of the world would not hear the voice of God with such authority.

Take a moment now to study the diagram below (figure 1). Once you have studied it read the explanation further on.

World

Priesthood

Of believers

Prophet

Empowered

To be priests

In all walks of

life

Vehicle

Vehicle

Goal =

Kingdom

Of God

PriestShepherd

Deacon

Apostle

City leaders

Joseph

Daniel

Nehemiah

1

2

Figure 1. The prophetic church

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Explanation of the Diagram

This is a diagram that has been adapted and simplified from a teaching of Ian Mackellar‘s on the prophetic church. It is almost an Ezekiel-type diagram of ‗wheels within wheels‘ (Ezek 1:16). In the diagram we want you to note the following:

No.1. The circle is a dynamic moving together of the priesthood of all believers toward establishing the kingdom of God in the earth.

No. 2. Shows how Jesus is our apostle, prophet, and priest/shepherd/deacon. The priesthood of believers lives out this dynamic in the world, bringing to bear the full power of the Anointed one.

Explanation:

Apostle, Prophet and Priest

Let‘s pause for a moment and note the following scriptures in this regard:

Jesus our apostle: ―Therefore, holy brothers, who share in the heavenly calling, fix your thoughts on Jesus, the apostle and high priest whom we confess." (Hebrews 3:1, NIV) cf. Eph 2:20. Jesus our High Priest

―Therefore, since we have a great high priest who has gone through the heavens, Jesus the Son of God, let us hold firmly to the faith we profess." (Hebrews 4:14, NIV) Jesus our Servant/deacon

"For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.‖" (Mark 10:45, NIV)

To serve: diakoneo - dee-ak-on-eh'-o where we get our word Diakonos – (ad) to minister, serve (deacon)

Jesus our shepherd

"I am the good shepherd. The good shepherd lays down his life for the sheep."

(John 10:11, NIV)

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Jesus has invested his life into the church as Apostle, Prophet and Priest. Together the church has an anointing to live out this anointing of being apostolic, prophetic and priestly in the world.

The circle represents the dynamic flow of the anointing of Jesus upon

the priesthood of believers. 4.2 The priesthood of believers.

As a priesthood we are called to be priests of God in the world. A small percentage will be ‗set aside‘ for the so-called ‗full-time‘ ministry. The truth is that we are all in full time ministry. When the priesthood rises up with each priest playing his or her part, the church is able to impact the world with the Kingdom of God. As believers we all have an anointing (1Joh 2:26) and that anointing has an out-working of: apostolic, prophetic and priestly.

The church is meant to have this thrust in the world: apostolic (sending) – prophetic (seeing the future and becoming the future)46 and the priesthood of all

believers where each believer fulfils his/her calling both in the church and in the world. Daniel, like Joseph and Nehemiah, are models for the church to be a prophetic voice in the world. What does it mean to be prophetic in the world? In very simple terms, to be prophetic is to speak and act out the word of God to the world. The only way that can happen is that we live in the world with the understanding that we have been anointed to be God‘s spokesmen (and women) in the world. 5. MESSAGE

His message was far-reaching and was applicable to his own people, to the people of Babylon (especially to the haughty Nebuchadnezzar) and then to the church. The central message of Daniel was about the Kingdom of God.

His prophecies had an immediate implication Babylon and to their king and then a future implication.

46

Dudley Daniel. Building On Apostolic Foundations

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5.1 The Kingdom of God

NEBUCHADNEZZAR‟S DREAM

A statue of a man in four parts (ch 2)

―This vision was, of course, seen by Nebuchadnezzar and only interpreted by Daniel. The vision is of a statue of a man in four parts: a head of gold; a chest and arms of silver; a belly and thighs of bronze; and legs of iron. Then a rock, not cut by human hands, strikes the statue on the feet (which are made of iron and clay) and shatters it; the rock grows to fill the whole earth.

FEET AND

TOES OF CLAY

LEGS OF IRON

BELLEY AND THIGHS OF

BRASS

BREAST AND

ARMS OF

SILVER

KINGDOMS REPRESENTED

HEAD OF GOLD

ROME

BEAST

GREECE

GOAT

LEOPARD

MEDO-PERSIA

RAM

BEAR

BABYLO

NIA

Ch 8 Chap 7

LION

600 BC

500 BC

330 BC

63 BC

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The interpretation is normally that the four parts of the statue refer to the four successive earthly (human) world powers of Babylon, Persia, Greece, and Rome. For example, iron is the strongest and most durable of these metals, as Rome was of the empires. The rock not cut by human hands is Jesus, whose heavenly kingdom shatters all earthly kingdoms and grows to fill the whole earth.

The latter part of this vision was certainly fulfilled in the first coming of Jesus; he established his kingdom, which "took over" the might of Rome and is still spreading throughout the earth (cf. Mat 13:31-33). But we know that Jesus is to come again to consummate his kingdom, to finally overthrow all human kingdoms and universalize his own (cf. Rev 11:15). The last part of the vision thus awaits a second and complete fulfilment. (Typically of double reference, the two events are superimposed as examples of the same divine intervention without regard to proportion or chronology.) N D-Lewis One of the most outstanding messages in Daniel has to do with the Kingdom of God, which is portrayed so powerfully in Nebuchadnezzar‘s dream.47 We are going to take some time now to focus on the Kingdom of God, using Derek Morphew’s teaching on the subject.

5.2 Derek Morphew‟s teaching on the Kingdom of God.48

Isaiah (see previous unit) and Daniel are the two major Old Testament books about the kingdom of God. They are important because Jesus drew frequently

from them and understood his role in terms of their kingdom promises. Both couched their prophetic word in the context of deliverance from the Babylonian exile. To some extent, their predictions were fulfilled in the return from exile and the restoration of the land in the time of Ezra and Nehemiah, but their

promises ranged far beyond this historical period, reaching to the ultimate horizon of world history. If the Lord had made previous promises and kept them he could make new ones and keep these as well. 5.3 The Promise in Daniel

Jesus referred to himself as the ‗Son of Man‘, the very One that Daniel saw in the night vision. This is the key to Jesus‘ understanding of the kingdom. We find one of the major sources of this name in Daniel, and the context in which it appears is crucial to our understanding of Jesus‘ teaching. We will discuss the visions in Daniel 2 and 7.

47

The traditional view of the kingdoms in question is generally accepted by conservative evangelical scholars, but not by most Old Testament scholars. Apart from critical and linguistic issues differing presuppositions about prediction feature in the various views. For evangelical scholars see E.J.Young,The Prophecy of Daniel,Grand

Rapids,Eerdmans,1970,also R.K.Harrison,Introduction to the Old Testament,London,Tyndale,1969. 48 Derek Morphew heads up the Vineyard Bible Institute in Cape Town. Lecture used by permission.

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5.4 Other kingdoms in succeeding ages

In terms of the kingdoms discussed above, we could add the names of all the great human empires: Charlemagne, Napoleon, Ottoman, German, Russian, and American. The image is a symbolic way of describing all the kingdoms of this world as they succeed one another to the end. By way of contrast, the stone is not cut by human hands. It falls from above, initiated by the God of heaven, and fills the whole earth as God‘s everlasting kingdom. There are two kinds of kingdom, totally different in nature. One is earthly and human, the other heavenly and divine. The contrast between the kingdom of man and the kingdom of God is the basis of one of the most fundamental concepts of biblical eschatology, the difference between this age and the age to come. The four world empires in the vision represent the history of this world, this present age. The coming of the kingdom of God refers to a new world, the age to come. This is the basic conceptual framework of all the New Testament writers. Jesus, in the parable of the two kinds of seed (Matthew 13:24-30, 36-43), speaks of the ‗end of the age ‘and the ‗kingdom of their Father ‘which is to come. In Mark 10:30 he speaks of ‗this present age ‘,and the ‗age to come ‘as does Paul in

Ephesians 1:21.

5.5 The new age A word about the ‗new age ‘may be appropriate here. The devil, and occult

movements in general, counterfeit the works of God. Many interpreters have noted in Revelation the false trinity of the dragon, the beast and the false prophet that sets itself up against the Triune God. The genuine revelation of God is paralleled by a demonic counterfeit. The idea of a new age is one such instance.

The idea has its origin in the Old Testament prophets and comes into particularly clear focus in Daniel. This age will be superseded by the new age or age to come, the age of the Messiah. False pretenders to Messiahship have attempted to initiate such a period. Hitler proclaimed a thousand year reign (the Third Reich) focused on himself. Today an occult movement proclaims its own ‗new age ‘. The phenomenon is therefore not new. The issue is not the language one uses, but what one means by that language. I will use the ‗age to come ‘or the ‗new age‘ to mean the promise of the kingdom of God. Others may use the term to refer to an occult utopia, but the two usages could not be more different. The one is the very antithesis of the other. Christians are in danger of throwing away their birthright, the ‗new age ‘in the Scriptures, out of fear that they may absorb some

of the ideas of the New Age movement.

Why should we allow the devil to steal our language and then be afraid to use it ourselves? I will continue to speak of the ‗new age ‘or ‗Messianic era ‘or ‗age to

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Come ‘! Those who accuse me of being ‗new age ‘because of this would be

guilty of a deliberate misrepresentation.

5.6 The new age to come The transition from this age to the age to come is cataclysmic. The stone pulverizes the image (2:34-35).The kingdom of God ‗crushes all those kingdoms ‘(2:44).This is no gentle, evolutionary change. The transition is radical and drastic -very different from its occult counterfeit. The human and divine kingdoms of Daniel 2 are viewed both individually and corporately. Nebuchadnezzar, the head, is an individual king, but the fourth kingdom is described as two groups that intermarry but never merge into one. The same applies to the heavenly kingdom. Commentators use Daniel 2:34 to refer to the divine origin of Christ, but the kingdom brought by the individual stone grows into an empire that covers the globe. This point becomes more explicit in Daniel 7:1-28. 5.7 Four world empires (Daniel 7)

Daniel 7 parallels Daniel 2. Once again we have four world empires culminating in an empire with ten subdivisions, the ten toes (2:41) and the ten horns (7:7). These empires end abruptly with the coming of a heavenly kingdom of everlasting duration. The beast is slain, ushering in the future, everlasting kingdom. As with the former vision, the beasts, following the traditional interpretation, represent the four great world empires.

Lion - Babylonian Empire

Bear - Medo-Persian Empire

Leopard - Greek Empire

Fourth beast - Roman Empire

5.8 There is a total contrast between the earthly and heavenly kingdoms. The beasts rise out of the sea, an apocalyptic symbol for the people of the earth, the sea of humanity. This is why they are also said to arise out of the earth. The kingdom of the age to come is heavenly in origin. It is initiated by the court sitting in heaven. One comes on the clouds of heaven and the people of this kingdom are the ‗saints of the Most High ‘.

• The bringer of this kingdom is the Son of Man. Official Curriculum

The Son of Man is a heavenly, pre-existent, divine figure (Ezekiel 1:26).He appears out of heaven as though he has always been there and has no origin in time, a heavenly man who is both human and divine. He comes with the clouds of heaven and takes his place before the throne. To him is given dominion and

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glory and kingdom (7:14). The idea of this heavenly man developed in the apocalyptic writings, particularly the Ethiopic Enoch. In this literature the Son of Man rises out of the sea and comes riding on the clouds of heaven for the great day of revelation. He will deliver creation and judge the world. He is sometimes identified with the Messiah.49 To the Jewish mind therefore, to say ‗Son of Man‘ was to refer to the

pre-existent, heavenly man who would come from heaven to destroy the kingdoms of this world and set up the eternal kingdom of God. 5.9 The Son of Man is a corporate personality

This was a concept to which the Hebrews were quite accustomed. The Son of Man is both individual and corporate. In Daniel 7:13 an individual man appears. To him is given dominion and glory and kingdom. However in Daniel 7:18 we are told that the ‗saints of the Most High‘ will inherit the kingdom and in verse 27 that the ‗kingdom and sovereignty …will be handed over to the saints, the people of the Most High‘. The text speaks about an individual Son of Man and in the same passage about a corporate body. 5.10 The heavenly man is a representative figure Though individual, he contains within himself an entire people. His name is really ‗mankind ‘.This is exactly the way Paul speaks of Adam in Romans 5. Adam (meaning ‗man ‘) is both the individual husband of Eve, who sinned, and the

representative of the human race.

When he fell we fell in him. All men are either ‗in Adam ‘or ‗in Christ ‘.In fact, Christ is called the ‗last Adam ‘or ‗second Adam‘ (1 Cor 15:45-48). Just as Adam contains the fallen human race within himself, so the Son of Man contains a new, heavenly, redeemed human race within himself. When he comes, a new humanity begins. A heavenly ‗mankind‘ or human race comes to reign.

5.11 Two kinds of human race One the one hand the sea of humanity in this age out of which beastly or subhuman empires arise, and on the other hand, the heavenly race out of which an everlasting kingdom emerges. The first human race is depraved or beastly; the second is redeemed or heavenly.

49

There is some doubt on the dating of Ethiopic Enoch. It may not be pre-Christian (New International Dictionary of New Testament Theology, Vol.3, edited by Colin Brown, Exeter, Paternoster, 1978,p 614-617. Scholarly literature on the Son of Man is vast, see page 665).

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CONCLUSION

Hopefully this study on Daniel has not only inspired you but given you some insight into how one man, fully committed to God can make such a powerful contribution to the purposes of God ‗in his generation‘.

Hopefully you have gained further insight into the whole question of the apostolic model in operation and how you as an individual believer can take your place and play your role within the priesthood of believers.

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UNIT 12

EZRA, NEHEMIAH, HAGGAI AND MALACHI

OBJECTIVES

By the end of this unit you will:

Re-visit the time line to see where the Exile fits into the bigger picture of Old Testament history

Learn about the Exile and the roles played by Ezra, Nehemiah, Haggai and Zechariah

Discover how the roles played by these men in the restoration process after the Exile, which includes the re-building of the wall of Jerusalem and the re-building of the Temple

Be introduced to a brief overview of the life of Malachi 1. EZRA and NEHEMIAH INTRODUCTION

Before we embark on this crucial study of one of the most momentous events in the life of Israel it would be a good idea to get some background on the subject and observe where it fits in on our Old Testament time line.

To help us, we will take a segment of our time-line which will help us put the Exile into perspective. We are moving to the end of the Old Testament Age. The Exile is the last major event in the history of Israel. After the return of the exiles, we move into the final segment of Old Testament history known as the 400 silent years, as Israel waits for her Messiah.

The segment of the time-line is on the next page

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722

Exile 586

538 First return of exiles

Joel 810-795

group returns

Amos 760-746

Zerubbabel

700 600 500

Hosea 746-724

458 Second group returns

Ezra

432 Third group returns

Isaiah 740-680 Nehemiah Micah 735 – 760

Jeremiah 626-585

Obadiah 845

Habakkuk 608-597

Ezekiel 592-570

Daniel 600-530

Zechariah

Malachi four hundred silent years

Note the Key players in the Exile drama:

Jeremiah; Ezekiel; Daniel; Habakkuk; Haggai; Zechariah

Post Exile Restoration

Ezra and Nehemiah

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2. AN OVERVIEW OF THE EXILE BY NIGEL DAY-LEWIS The Exile ―Because of her sustained and unrepented sin, God was no longer able to extend his grace and withhold his just judgment from Judah; he gave her over to Babylon and, in three successive raids, the Babylonians took back three groups of exiles to their city. Israel (with the divided kingdom now over, the name reverts to the survivors of all the tribes) lost her independent nationhood; Jerusalem was destroyed; Palestine was ravaged. Whatever future existed for Israel, and whatever salvific [salvation] purpose God might still have had through her, depended on the battered and bruised remnant now in Babylon. Salvation hung on a thread!

2.1 Physical conditions Little is known of the life and conditions of the Jews in Babylon. Members of the royal family (such as Daniel) lived as "guests" at the palace, where they were trained with a view to service in the Babylonian government. Skilled artisans became part of the mobile labour force which was used in building programmes around the empire. Many ordinary captives were destined for slavery. But the remainder were settled in Babylonia itself, i.e. in the capital and in other towns on the surrounding plain. They were kept together in large camps (such as the one Ezekiel spoke from), so preserving Jewish community (cf. the dispersion of exiles amongst other communities in the exile policy of Assyria).

There is little evidence of the mistreatment or persecution of exiles in Babylon, or of the suppression of their civic and religious activities in their camps. They were free to establish themselves as part of the social and commercial fabric of the city (indeed, Jeremiah encouraged them to do this: Jer 29/5-7), but also to maintain their own traditions and practice their own religion. In short, they enjoyed full freedom, except for the right to change their domicile.

With all its exiles and visitors from various parts of the empire, Babylon was a truly cosmopolitan city and society, united by the Babylonian king and the "universal" Aramaic language. The impress of Babylonian culture is seen even in the ministries of Ezekiel and Daniel, who use a mixture of native (Hebrew) and foreign concepts.

Several factors enabled the Jewish exiles to maintain their identity and religion, even outside their homeland and without the Temple and sacrifices:

the freedom they were given to pursue their own religion;

their settlement together in homogenous camps;

the exclusivism inherent in both their religion and their sense of special

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origin and destiny;

the strong prophetic ministry of Ezekiel and Daniel throughout this period. These two spoke from contrasting stations in life and in very different styles, but with the same message. Nevertheless, many Israelites were undoubtedly assimilated into Babylonian society; and these, as well as many of those who retained their Jewish identity, never returned to Palestine.

2.2 Spiritual Searching

The most important aspect of the exile, however, was the spiritual agony and questioning it caused.

There was humiliation: God's people were finally forced to recognize their sin.

There was readjustment: they had learnt, painfully, that they couldn't call on God unconditionally.

There was confusion: had Yahweh rejected them totally, forever?

Awed by Babylon's magnificence, there was doubt: were the gods of Babylon stronger; had Marduk (the Babylonian chief-god) defeated Yahweh? (Such was the accepted belief amongst the nations in that era when one nation was conquered by another.)

Psalm 137 captures the spiritual and emotional trauma of the exiles: "By the

rivers of Babylon we sat down and wept...How can we sing the songs of the Lord

while in a foreign land?"

The exile was God's just judgement Slowly, the exiles came to understand what had happened: the exile was God's just judgement. It did not mean Yahweh's weakness or defeat by Marduk, but the very opposite: Yahweh controlled all nations and their gods, and had used Babylon to execute his purposes. This understanding slowly brought renewed, if fragile, faith: if the exiles repented of their sin and turned from it, there was the hope that God might one day restore them to his favour and to the Promised Land.

The exile and return therefore constituted a further revelation of God's character and ways, of his justice and holiness but also his mercy and faithfulness. It brought about a sifting of Israel (separating "true Israel" from those who were Jewish only by ethnic origin (see Romans 9:6) and a profound and lasting purification of true Israel. For all its faults in the Inter- and New Testament periods, Jewish religion never made the same mistakes after the exile that it did before (e.g. thinking that God's presence and blessing was unconditional, being casual about the Law and correct worship). Those that returned did so with a

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humility and obedience that ensured the survival (despite the extreme conditions of the next half-millennium) of both Israel and her faith: the first allowed the nation to climax and fulfil its calling in bringing forth the Messiah; the second provided a context to receive his coming and spread his message.

2.3 Survival of the Messianic line

In this connection, a little detail from the exile is of paramount importance. If the existence of God's salvific50 nation was hanging by a thread when the exile began, how much more so the salvific line! Four kings followed Josiah. His eldest son Jehoahaz died in exile in Egypt and had no sons. Another son of Josiah's, Jehoiakim, succeeded Jehoahaz but died in Jerusalem before the armies who came to punish his rebellion reached the city. Yet another son of Josiah's, Zedekiah, became Judah's last king, but he also rebelled, had his eyes gouged out and was taken to Babylon where he died in prison - but not before all his sons were killed before his eyes.

How was David's line to continue? The Messiah was to come through the third of the last four kings, Jehoiachin, Jehoiakim's son and Josiah's grandson. Jehoiachin surrendered just three months into his reign when the armies of Babylon arrived to punish his father's rebellion. He was the only one of the four kings to heed Jeremiah's admonition to surrender to Babylon as God's instrument of judgement, and it may have been because of this that God not only ensured his survival but his later release from prison and honouring by Amel Marduk, Nebuchadnezzar's successor, in 562 BC (2 Ki 26/27-30). It was Jehoiachin's grandson who was to lead the first group of exiles back to Jerusalem.‖

2.4 THE MOMENT Ezra and Nehemiah are two significant characters who emerge as God‘s instruments after the return of captives from exile in Babylon. Following the overthrow of Babylonia by the Persian Empire the exiles returned to Judah after seventy years of captivity (538 BC). The Persians allowed and encouraged the return of the exiles to their own land and placed them under the authority of a governor. They did not forbid the exiles to practice their own religion and the Persian ruler, Cyrus, allowed the Jewish people to return to Jerusalem to rebuild their lives and the Temple, and to restore the city.

Prophetic interest: Read the beginning of Isaiah 45.

You may recall that God had prophesied through Isaiah about 200 years before the release of the captives that ‗his anointed‘ would set them free. The release of

the captives in Babylon was indeed decreed by the man that Isaiah had prophesied about, Cyrus.

50

Salvific = salvation

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The return of the exiles

This return occurred at three separate times:

The first return, around 537 BC, under Zerubbabel, was a rebuilding of social life. Approximately 50 000 exiles returned with this Jewish governor who was from the royal line of King David. He began the work of restoring the Temple in Jerusalem.

The second return, around 458 BC, was led by Ezra and about 1800 exiles returned. This return was a rebuilding of religious life as Levites were brought back by Ezra to restore worship in Israel.

The third return, around 444 BC, was led by Nehemiah who brought craftsmen back with him. This return was a rebuilding of physical life

and Nehemiah‘s primary concern was the rebuilding of the walls of the city so that it would not be vulnerable to attack.

Two Old Testament books are named after Ezra and Nehemiah and describe God‘s dealings with the returning exiles.

These two books are very similar and overlap on points of chronology and content (both books bear remarkable literary similarity to 1 & 2 Chronicles as well). In the Hebrew Scriptures Ezra and Nehemiah are seen as one book and was closely connected in theme and style to 1 & 2 Chronicles. It has been suggested that Ezra was the writer of Ezra, Nehemiah and 1 & 2 Chronicles. However there is no conclusive evidence to prove this and authorship is therefore debatable. It is also said of Ezra that he was responsible for the initial arrangement of the Old Testament Canon.

2.6 SPECIFIC ADVICE FOR READING EZRA-NEHEMIAH

Pause and Consider It would be helpful at this point to take some time and read what Fee and

Stuart have to say about Ezra and Nehemiah below:

―You should be looking for several emphases in the narrative that offer keys to

making sense of things as you read.

Most important, and in keeping with all that has preceded him thus far, our author (reflecting his main sources, Ezra and Nehemiah) is intensely concerned with the purity of faith in Yahweh, the God of Israel. This purity is to be found in keeping the commandments in the ―Book of the Law of God.‖ All the reforms mentioned in the book are based on the Law, and the repentance in Ezra 10 and Nehemiah 9 – 10 is in both cases solely in light of what is said in the Law. This also

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accounts for the emphasis on the priests and Levites (as in Chronicles), because of their role both in teaching the Law and in maintaining purity of worship.

Crisis over national identity

Crucial to this reform is the crisis over national identity: Who constitutes the true remnant of the people of God and thus is in genuine continuity with the past? It is in this context that you can best understand the urgent concern over intermarriage (Ezra 9 – 10; Nehemiah 9:2; 10:28-30; 13:23-28). Thus the

suggestion that Ezra-Nehemiah is mostly about community building is not far off the mark; it is indeed about rebuilding the community of God, based on the religious realities of the past.

This crisis over national identity is also the context in which to understand the passion for building the walls of Jerusalem. Walls do not simply keep unwanted people out; in ancient times they set boundaries and therefore gave identity to a city and its people. Nehemiah lived in a time when Jerusalem, the City of David and the place where God had chosen that His Name should dwell, had become the ultimate symbol of Israel‘s national and religious identity (a theme that pervades the book of Psalms and is crucial to the Revelation of John). 2.7 A pure people of God Finally, this concern over a pure people of God worshiping in a purified temple in a newly consecrated city (the word translated ―dedicated‖ in Nehemiah 3:1 is used most often for ―consecrating‖ holy things) is also the context in which to understand the (somewhat ambivalent) attitude toward the Persian kings. On the one hand, the people, even those who have returned are regularly referred to as ―the exiles‖ (see especially Ezra 10) – and they smart from their general lack of independent status as a people (―slaves,‖ Ezra 9:9; Nehemiah 9:36). On the other hand, they know full well that both their temple and the wall around Jerusalem are possible only because of the decree and protection of their Persian overlords – which gives them a margin of safety from local opposition. This is a primary reason for the recounting of the building of the temple in Ezra 1 – 6, since its construction under the decree of Cyrus serves as an introduction to the main project of Ezra-Nehemiah, namely, the building of the walls – this time on the basis of official letters from Artaxerxes (Nehemiah 2:7-9).‖51

3. THE MEN AND THEIR MISSION (Ezra and Nehemiah) Motyer points out that both Ezra and Nehemiah were very gifted men and complemented each other in their gifting.

51

Taken from Fee & Stuart, Book by Book, pp.109-110

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We are told that Ezra was a priest by inheritance:

―this Ezra went up from Babylonia. He was a scribe skilled in the Law of Moses that the LORD the God of Israel had given, and the king granted him all that he asked, for the hand of the LORD his God was on him.‖ (Ezra 7:6 ESV)

3.1 Nehemiah

Nehemiah was a high-ranking civil servant as a ‗cup-bearer‘ to the king. This means that God had strategically placed him, like Daniel, in the place of power and influence where later he would experience great favour from the king. ―O Lord, let your ear be attentive to the prayer of your servant, and to the prayer of your servants who delight to fear your name, and give success to your servant today, and grant him mercy in the sight of this man." Now I was cupbearer to the king‖. (Neh 1:11 ESV) 3.2 The purpose of Ezra and Nehemiah ―In general, the purpose of both Ezra and Nehemiah is to describe the restoration of the people of God after the Exile. This begins with the people‘s return and the rebuilding of the temple (Ezra 1–6), continues with Ezra‘s reinstitution of the Law (Ezra 7–10), continues further with Nehemiah‘s reconstruction of Jerusalem‘s city wall (Neh. 1–7), and climaxes with the reestablishment of Israel‘s identity as the people of God (Neh. 8–13). The emphasis upon reading and understanding God‘s Word (cf. Neh. 8:1–8) during this period anticipated the later developments of synagogue and church. The theological theme of Ezra is that the true people of God are to be identified by true worship and obedience. The Jews are strongly reminded of their primary calling to be a ―kingdom of priests‖ rather than merely another national entity. Furthermore, since both Ezra and Nehemiah end on a somewhat negative note, with the sins of the restored people, there is a sense in which the books are prophetic. God‘s work of redemption and restoration awaited completion through the coming of Jesus Christ.‖52 4. Ezra

In Hebrew the name Ezra means ―help‖. He was a highly competent scribe and a priest who led the returned captives in Jerusalem to a renewed commitment to God‘s Law. Ezra was a descendant of Aaron through Eleazar. He was well trained in the Law while living in captivity in Babylon. Ezra had found favour with the king of Persia, Artaxerxes, and was commissioned by him to return to Jerusalem in about 458 BC. Artaxerxes authorized Ezra to re-establish civil and religious order among the returned exiles (Ezra 7:11–16). He also provided Ezra

52

52W.A. Criswell, Believer‘s study Bible [computer file], electronic ed. , Logos Library System, (Nashville: Thomas

Nelson) 1997, c1991 by the Criswell Center for Biblical Studies.

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with financial assistance to refurnish the Temple which had been rebuilt by the returned exiles.

Ezra proved to be a very capable leader as he motivated the people to a greater commitment to the Law. He was also an outstanding communicator and made sure that every returned captive heard and understood the law. (Neh 8: 1-9). The favour and anointing of God was upon him to enable him to complete the task God had given him (Ezra 7:9b).

During his ministry he worked with Nehemiah and the functions he fulfilled under Nehemiah‘s government were purely of a priestly and ecclesiastical character. The date of his death is uncertain and tradition has it that he was buried somewhere in Persia.

5. Nehemiah

Nehemiah was the son of Hachaliah of Judah and was among the Jews of the exile to Babylon.

Nehemiah became a cupbearer for the Persian king, Artaxerxes, after Babylonia fell to the Persian Empire. This responsible position coupled with his

trustworthiness facilitated the opportunity for Nehemiah to approach Artaxerxes with the request

to return to Jerusalem to rebuild the city that was in ruins. God gave him favour with Artaxerxes and Nehemiah was authorized as civil governor of Jerusalem to fulfil this enormous task.

Approximately eleven years after Ezra (446 BC) Nehemiah returned to Jerusalem under escort of a heavily armed contingent of Persian soldiers and with letters granting him safe passage from Persia to Jerusalem as well as instructions to Asaph, the keeper of the royal forests, to assist him with materials for the rebuilding. After secretly surveying the city at night and forming a plan of action he set about rallying the people to the task. So successful was he that the rebuilding work was completed in about six months despite much opposition. He stayed in Jerusalem for thirteen years as governor and brought about considerable reforms that led to good government of the city. Nehemiah returned to Persia and continued his service to Artaxerxes. But it was not long and the people of Jerusalem returned to their old (and corrupt) ways. So after two years of absence Nehemiah returned to Jerusalem to rectify the moral and civil decay that had set in.

We do not have any record of his life thereafter but it is assumed that he remained as governor until his death in about 413 BC. The place where he died and was buried is unknown.

As a leader he was a strong and forceful man with intolerance for sin and half-heartedness. He was a man of his word and was courageous in the face of

The Hebrew meaning of

Nehemiah is “comforted by

Jehovah”.

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opposition. His commitment to and dependence on God was unquestionable as is evidenced by his numerous prayers (see for example Neh 1: 5-11).

5.1 MESSAGE The central message from both these men is that God is faithful and fulfils His promise to restore His people to their own land. He even uses pagan nations and rulers in His plan as well as raising up great men such as Ezra and Nehemiah. Through these great men the altar, the temple, the city and it‘s walls, as well as their worship and observance of the Law were all re-established thus purifying them from the idolatry and influence of foreign pagan nations – an obedient people set apart for service to the King of Kings.

Ezra and Nehemiah both emphasize the importance of faithful, prayerful obedience to God. Therein is seen the amazing providence of God as He restores the fortunes of His chosen people.

6. APOSTOLIC PERSPECTIVE

Zerubbabel, Ezra, and Nehemiah worked together in team to rebuild the social, religious and physical life of the people of God. Their strategy of building and rebuilding in team is a shadow of the apostolic pattern. Ezra is the priest (worship) and Nehemiah is the governor, and we see how worshipping and governing work together in rebuilding Zion.

In the New Testament Peter expresses the fullness of what began during the post exile period:

―You also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. For in Scripture it says: ‗See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame.‘ Now to you who believe, this stone is precious. But to those who do not believe, ‗The stone the builders rejected has become the capstone,‘ and, ‗A stone that causes men to stumble and a rock that makes them fall.‘ They stumble because they disobey the message – which is also what they were destined for. But you are a

chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light.‖ (1 Peter 2:5-9)

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7. HAGGAI, Zechariah and Malachi 7.1 THE MEN

Haggai, Zechariah and Malachi played a major role in their prophetic ministry as the final segment of Old Testament history played itself out.

Pause and Consider Read this helpful description below by Matthew Henry:

―But the last three [prophets] (in whom the Spirit of prophecy took its period, until it revived in Christ's forerunner) lived and preached after the return out of captivity, not immediately upon it, but some time after.

Haggai and Zechariah appeared much about the same time, eighteen years after the return, when the building of the temple was both retarded by its enemies and neglected by its friends. Then the prophets, Haggai the prophet and Zechariah the son of Iddo, prophesied unto the Jews that were in Jerusalem, in the name of the God of Israel, even unto them (so we read Ezr_5:1), to reprove them for their remissness, and to encourage them to revive that good work when it had stood still for some time, and to go on with it vigorously, notwithstanding the opposition they met with in it.

Haggai began two months before Zechariah, who was raised up to second him, that out of the mouth of two witnesses the word might be established. But Zechariah continued longer at the work; for all Haggai's prophecies that are recorded were delivered within four months, in the second year of Darius, between the beginning of the sixth month and the end of the ninth. But we have Zechariah's prophecies dated above two years after, Zec_7:1.

…it was their honour, and a much greater honour, that they prophesied of Christ. Haggai spoke of him as the glory of the latter house, and Zechariah as the man, the branch. In them the light of that morning star shone more brightly than in the foregoing prophecies, as they lived nearer the time of the rising of the Sun of righteousness, and now began to see his day approaching.‖ 53

Very little is known about Haggai. He was probably born in Babylon and could have been quite old at the time of the return from exile. He most probably also witnessed the destruction of Solomon‘s temple.

His name means ―festal‖ or ―festive‖, which may indicate that he was born

during one of the three pilgrimage festivals of Unleavened Bread, Pentecost or Tabernacles. Whatever the case he is one of the few prophets who lived to see

53

Matthew Henry‘s introduction in his commentary (E-Sword)

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the fruit of his message – reason enough for festivity. In fact some commentators even call him the ―successful prophet‖. He was possibly the only prophet who saw such a quick response to his message. 7.2 THE MOMENT

The Israelites had been in captivity in Babylon for 70 years. In 539BC Babylon had fallen to Persia and the Persian ruler at the time was King Cyrus. He issued a decree in 538BC permitting the Jews in exile to return to their homeland. In 536BC the first return of about 50 000 Jews under Zerubbabel took place.

The work of rebuilding the temple began in 536 – 535BC and in the next year

opposition came from the Samaritans. The work was stopped in 534BC and resumed in 520BC after Haggai and Zechariah prophesied. Read Ezra 4: 24, Ezra 5:1, and Haggai 1: 13-15. Note: The book of Ezra is the Old Testament book also covering this period. 2.3 THE SPIRITUAL STATE OF ISRAEL

The following diagram shows the 600 year waxing and waning of the spiritual state of Israel. Haggai appears at a crucial time when the Israelites had begun to slide into apathy and his message, along with Zechariah‘s, brings positive change.

7.3 HAGGAI‟S MESSAGE AND MISSION ―Haggai himself seems to have almost finished his earthly course, before he was called to be a prophet; and in four months his office was closed. He speaks as one who had seen the first house in its glory Hag_2:3, and so was probably among the very aged men, who were the links between the first and the last, and who laid the foundation of the house in tears Ezr_3:12. After the first two months Zechariah first prophesies in the 8th month Zec_1:1.

Haggai resumes at the close of the 9th month and there ends Hag_2:10, Hag_2:20. On the same day in the 11th month, the series of visions were given to Zechariah (Zec_1:7.) of his office, Zechariah, in early youth, was raised up to carry on his message; yet after one brief prophecy was again silent, until the aged prophet had ended the words which God gave him. Yet in this brief space he first stirred up the people in one month to rebuild the temple, prophesied of its glory through the presence of Christ Hag_2:1-9, yet taught that the presence of what was holy sanctified not the unholy, Hag_2:12 and closes in Him who, when heaven and earth shall be shaken, shall abide, and they whom God hath chosen in Him. Hag_2:20-23.)‖54

54 Introduction to Haggai, Barnes, E-Sword

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Haggai is the second shortest book of the Old Testament after Obadiah. The overriding theme seems to be to ―put first things first‖. Unfortunately, after coming out of exile, the Jews quickly got back into self-gratification and began to neglect the things of God. They were focused on their own comfort and convenience and were building their own houses while the house of God remained incomplete. So Haggai is sent by God to set the Jew‘s priorities in order. He came with four specifically dated sermons meant for Zerubbabel the governor, Joshua the priest and all the people of Jerusalem: 7.4 SIGNIFICANCE OF REBUILDING THE TEMPLE

Mosaic Law required the establishment of a temple in which to worship God. So without such a sanctuary the religious life of Israel would be paralyzed. This meant that the building of the temple in Jerusalem was an absolute priority for the re-establishment of Jewish religious life for the returning exiles. They believed that the temple was there to house the presence of God. It was also meant to be the place for the prophesied Messiah to carry out His ministry. The temple had symbolic relevance in that it reminded the Jews that God was real, dwelling in Zion, and He had a relationship with His people who worshipped Him.

It makes sense then that the main appeal of Haggai was to inspire the Jews to complete the work of rebuilding the temple.

8. MALACHI 8.1 THE MAN

The name Malachi means ―my messenger‖ in Hebrew. Very little is known about this minor prophet apart from what is contained in this book bearing his name. Some scholars believe that Malachi is to be seen as a title (―my messenger‖) rather than a name. But most consider Malachi to be the proper name of the author of this final book of the Old Testament canon. He is thought to be a contemporary of Nehemiah.

8.2 THE MOMENT Malachi was probably written around 434 BC after Nehemiah‘s second return to post-exilic Jerusalem.

Malachi was raised up as a prophet to Judah to reprimand them for their obvious apathy regarding temple ritual and disobedience to the Law of Moses. The initial zeal and enthusiasm with which they had restored Jerusalem, the temple and the system of worship had diminished to the point where they doubted God‘s

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love for them and His promises to them. The people began to offer defective sacrifices to God and even withheld their tithes and offerings. The priests had begun to compromise and they themselves were less than obedient to the Law of Moses. Malachi was written to address this spiritual and moral decline, and to bring the people back into a place of true worship to God.

8.3 THE MESSAGE AND MISSION

Matthew Henry provides us with a concise but powerful introduction to the prophet Malachi: ―Malachi was the last of the prophets, and is supposed to have prophesied B.C. 420. He reproves the priests and the people for the evil practices into which they had fallen, and invites them to repentance and reformation, with promises of the blessings to be bestowed at the coming of the Messiah. And now that prophecy was to cease, he speaks clearly of the Messiah, as nigh at hand, and directs the people of God to keep in remembrance the Law of Moses, while they were in expectation of the gospel of Christ.‖55 Malachi focuses his message on the absolute necessity of the people to obey and abide by the Law of Moses. He vividly portrays the awesome power of our loving God in the context of the doubt that prevailed amongst the Israelites regarding the promised Messiah. Malachi concentrates on encouraging these disillusioned people at the same time as firmly addressing their sin. He tackled this difficult task with a serious commitment to righteousness and did not water down his message at all. The person and work of God is prominent in this book and Malachi presents God as not only the God of Israel, but also as the God of all nations. CONCLUSION Thus ends the story of the Old Testament. Israel moved into what is known as the 400 silent years. They were silent in the sense that there was no major move of God or any further prophets to speak on behalf of God. However, in these silent years God‘s people had enough to think about. It was during this time that God‘s faithful remnant must have constantly soaked themselves in the prophetic word as they eagerly awaited their prophesied Messiah. Testimony to this is Luke‘s account of the advent of Jesus. Take some time to read this comprehensive account of the arrival of the long awaited Messiah. Note the many characters in this drama that had emerged as God‘s faithful

remnant that recognized their messiah. Take note of the following most important characters, each of which formed part of God‘s faithful ‗community in waiting‘.

Zechariah; Simeon; Anna; Elizabeth; Mary;Joseph

55 Matthew Henry Commentary – Malachi. E-Sword

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Assignment Four

Kingship

1. Write an essay, comparing the life of Saul to David. Give attention to the following:

Their call

Their strengths

Their weaknesses 300 words

The prophets

2. Choose three of the following prophets and write a Mini Biography of

their lives, detailing their life, calling and mission

Isaiah

Jeremiah

Amos

Hosea

Ezekiel

Daniel 300 words (100 words per prophet)

The Exile

3. Briefly discuss the reasons why Israel went into exile and discuss their response to God during this time

150 words

4. Give a brief description of the meaning of the Kingdom of God with specific reference to Daniel‘s interpretation of King Nebuchadnezzar‘s dream. What was the essence of Daniel‘s prophecy concerning the Kingdom of God?

100 words

5. What did the Day of the Lord mean to Israel? What significance does it play in the New Testament?

100 words

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6. How is the New Covenant foreshadowed in Jeremiah? Give attention to the contrast between the Old Covenant and the New Covenant as seen in this book. (see Jeremiah 31:31-34)

150 words

Total word count 1100 words

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APPENDIX I

Old Testament time chart

Old Testament Timeline (Linear)

silent years

950 930 722 586

divided

kingdom exile

Prophets of Israel return of exiles

Elijah

Exodus United Kingdom Elisha 538 First

Joel 810-795

Abraham Moses Monarchy Jonah ?800 group returns

Isaac Joshua Amos 760-746 Zerubbabel

4000 2000 1900 1500 1400 1300 1000 900 800 700 600 500 four hundred

creation Jacob Judges Saul Hosea 746-724

the fall Joseph Cycle of Rebellion David 458 Second

the flood 430 years Solomon group returns

tower of Babel in captivity Ezra

Ex 12.41 Prophets of Judah 432 Third group

returns

Isaiah 740-680 Nehemiah

House of Bondage Micah 735 - 760

Jeremiah 626-585

Obadiah 845

Habakkuk 608-597

Ezekiel 592-570

Daniel 600-530

Zechariah

Malachi

You can also find a very comprehensive time chart in the NIV Study Bible

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APPENDIX II

UNIT 4 - EXODUS

The Names of God

In the Old Covenant, God made Himself known through His deeds. Motyer says, ―God has made Himself known by name, that is, revealed Himself and summed up the revelation in a significant name. Those to whom the revelation has been made can now use that name to enter into a worshipping intimacy with the God who has revealed Himself.‖ The name Jehovah means ―the self-existent One who reveals Himself.‖

Here are seven redemptive names of Jehovah that will help you understand

how He has revealed Himself to mankind.

Jehovah-Jireh (Genesis 22:14) ―I am the Lord your Provider”

Jehovah-Rapha (Ropheka) (Exodus 15:26) ―I am the Lord thy Physician”

Jehovah-Nissi (Exodus 17:15) ―I am the Lord your Banner”

Jehovah-Shalom (Judges 6:24) ―I am the Lord your Peace and Prosperity”

Jehovah-Raah (Rohi) (Psalm 23:1) ―I am the Lord your Shepherd”

Jehovah-Tsidkenu (Jeremiah 23:6) ―I am the Lord your Righteousness”

Jehovah-Shammah (Ezekiel 48:35) ―I am the Lord who is Present”

―Since it is His redemptive relation to us that these names reveal, they must each point to Calvary where we were redeemed and the blessing that each name reveals must be provided by the Atonement.‖

- F.F. Bosworth

In the book of Isaiah, God reveals Himself as ―the LORD, your Redeemer, the Holy One of Israel‖ (Isaiah 41:14).

The Redeemer had the right to become the Family Protector (see Ruth 2:20).

The NIV Study Bible gives four points to help us understand this.

As Israel‟s Family Protector, He:

Redeems their property (Isaiah 54:1-8)

Guarantees their freedom (Isaiah 35:9; 43:1-4; 48:20; 52:11-12).

Avenges them against their tormentors (Isaiah 47:3; 49:25-26; 64:4). secures their posterity for the future (Isaiah 63:8-9).

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The Exodus is God's act, and it reveals Him as:

The God of Compassion. He hears the Israelites' cry and is concerned

about their suffering (Exo 3:7-10).

The God of Faithfulness. He remembers his covenant with their

forefathers (and, because covenant included descendants, with them: Ex 2:23-25, 6:2-8).

The God of Liberation. Forever hereafter, he would be known as the One

who liberates the oppressed (Exo 20:2, Deut 6:12).

The God of Mercy. Israel was frequently reminded that once they were an oppressed people mercifully redeemed. Thus God would not allow them to oppress others. They had to treat aliens with the mercy God had shown them. (Their own experience of oppression was meant to motivate them in keeping the civil law).

The God of History. There are two histories, the history of the world

(Mankind) and the history of salvation. In the history of the world, God is hidden. But in the history of salvation God is unveiled and this history is primary. Therefore the history of the world is the ―scaffolding‖ and will be removed to reveal the principle focus, ―the history of salvation‖, with its epicentre, Jesus Christ. Therefore at the simultaneous consummation of these histories, the chief goal will be the gathering of the redeemed to Christ Jesus.

God is not distant or uninvolved. He invades and involves himself in

history. Nor is he subject to cyclic time (inevitable, repetitive patterns) like other gods. He changes and controls history, breaking cycles and

directing history into a new future.

The God of the gods. He is victorious not so much over the nations but

over their gods, humiliating them by demonstrating his absolute power over them.

The Incomparable God. "For ask now of the days that are past, which

were before you, since the day that God created man on the earth, and ask from one end of heaven to the other, whether such a great thing as this has ever happened or was ever heard of (Deu 4:32).

A deliverer is raised up as a Messianic figure.

God hears the cry of his people and raises up Moses as the deliverer of His people. He is a type of the Saviour. It is the pre-figurement of Christ the deliverer. Read: Exodus 2 ―Since then, no prophet has risen in Israel like Moses, whom the LORD knew face to face‖. (Deuteronomy 34:10)

Some comparisons of Moses and Jesus

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There are some very interesting comparisons between Moses and Jesus, strengthening the understanding that Moses is a Christ-figure.

Moses' Birth - Egyptian dictatorship (Exo 1) Christ's birth under Roman

rule, Matt 2: 1; Luke 24: 21.

Moses' Infancy -Life endangered (Exo 1:22) Christ's life threatened Matt 2:16.

Moses' Childhood - Moses' childhood spent in Egypt. Jesus' in Egypt,

Matt 2:13; Hosea 11:1.

Moses' early knowledge of his mission - Acts 7:25; Jesus, Luke 2:49.

Moses' Shepherdhood - Exo 3:1; Jesus, John 10:16.

Moses' Apostleship - Now therefore Go (Exo 4:12) Jesus, John 9:4, Heb 3:1 "The apostle".

Moses' Prophetic office - Deut 18:15 18; compare John 7:16, 8:28.

Moses' priestly activities - Psalm 99:6, further illustrations on the theme

in Lev 8:14 16, Jesus Heb 6:14.

Moses' Kingly rule - Deut 33:4 5, Christ Luke 1:32 33.

Moses' sending forth of the Twelve - Num 13:16, see also previous

verses; Jesus sent forth twelve apostles Matt 10:5.

Moses' appointing of the Seventy - Num 11:24, Christ elected 70, Luke

10:1 P.S The better manuscripts all say "70", not "72", because of the significance of the symbol 70.

Moses' Transfiguration on the Mount - Exo 33:29 35, cf. Matt 17:2

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BIBLIOGRAPHY Albert Barnes. Introduction to Haggai. E-Sword

Alec Motyer – The Exodus P 166

Alec Motyer – The Story of the Old Testament

Augustus Strong (1974: 244) Systematic Theology

B.W. Anderson – Living world of the Old Testament

Dudley Daniel. Building on Apostolic Foundations

Erich Sauer (1972: 55) The Dawn of World Redemption

Fee & Stuart, Book by Book

Geerhardus Vos (1971: 46) Biblical Theology Old and New Testament

Hengstenberg, E W (1976: 13-14) Christology of the Old Testament

Henrietta Mears. Reading the Bible for all its worth

Young. Introduction to the Old Testament

Jensens Survey of the Old Testament

Matthew Henry's commentary: On the whole Bible (electronic ed. of the complete

and unabridged edition.). Hendrickson: Peabody

Michael Eaton. The Exodus part 1

Michael Eaton. Preaching Through the Bible – Hosea.

Nelson's new illustrated Bible dictionary, electronic version

Nigel Day-Lewis. Survey of the Old Testament

Patrick Fairbairn. The Typology of Scripture

Philip Yancey. The Bible Jesus Read

The Expositors Commentary - Judges

The Thomson Chain Reference Bible - Comprehensive helps,

W.A. Criswell, Believer‘s study Bible [computer file], electronic ed. , Logos

Library System,

Youngblood, R. F. Nelson's new illustrated Bible dictionary: An authoritative one-

volume reference work on the Bible with full colour illustrations (F. Bruce, Ed.)

(Electronic edition of the revised edition of Nelson's illustrated Bible dictionary.).

Thomas Nelson: Nashville