AN INTRODUCTION TO THE OLD TESTAMENT PROPHETIC BOOK -BOOK

SUMMARY

This book was written by Dr. C. Hassell Bullock is professor of old testament studies
at Wheaton College in Wheaton,Illinois.He is a member of the Evangelical
Theological Society and The Society of Biblical Literature.

In chapter 1 author talk about The old Testament Prophets were spokesmen for God
(literally, a "mouth" for God), individually and divinely called by God for special
service to instruct, exhort and warn the people.The old testament prophets spoke to
the nation of Israel in times of Historical and moral crisis.Prophets were also called
"seers", "shepherds" and "watchmen."
Prophets known as "literary prophets" preserved the messages they received directly
from God in written form. Those writings were inspired by God (2 Pet 1:21; 2 Tim
3:16)Prophets known as "non-literary prophets" (or "oral" prophets) spoke messages
they received directly from God – most of which were recorded in other Old
Testament books by divine inspiration.

In part 1 Author talks about The prophets of neo-Assyrian Period. During the eighth
century Assyria became the dominant empire in the ancient Near East and thus a great
concern to the prophets. In response to prolonged, flagrant sin, God determined to use
the armies of Assyria to bring judgment against his people. This aggression took place
in three major stages. First, in c. 734 B.C., the Northern Kingdom of Israel joined
forces with Syria to resist Assyrian dominance, but this coalition led to Syria's defeat
and Israel's harsh subjugation to Assyria (2 Kings 15:20-29). Second, in 722 B.C. the
Assyrians reacted to further rebellion by destroying Samaria, the capital of northern
Israel, and exiling many citizens of the nation. Third, in 701 B.C. the Assyrian king
Sennacherib waged a successful war against Judah and even laid siege to Jerusalem,
but the Lord turned him back at the last moment (2 Kings 17-19). The prophets who
ministered in this period spoke frequently about these and related eventsprophets
Elijah, Elisha, Isaiah, Jeremiah, Ezekiel, Hosea, Micah, Nahum, Zephaniah, and
Zechariah directly mentioned Assyria in their prophecies.

In chapter 2 author talks about prophet Jonah.Author presents Jonah as prefacing to

the prophets. The story of God's sparing Nineveh, Assyria's capital. God's universal,
forgiving love, for Gentiles, as well as Jews.The book of Jonah, written primarily in
the third person, does not explicitly name the prophet as the author of his own
account. Identified in verse 1 as the son of Amittai, Jonah came from a town called
Gath-hepher, near Nazareth in the area that later came to be known as Galilee (2
Kings 14:25). This makes Jonah one of the few prophets who hailed from the northern
kingdom of Israel.

When the call of God came to him, Jonah could not see beyond his own selfish desire
for God to punish the Assyrians. How could God want him to take a message of
mercy to such people. Before Jonah could relay God’s message, he had to be broken.
He had to learn something about the mercy of the Lord. Through his flight to
Tarshish, his shipwreck, and his time in the great fish, Jonah was convinced in a
powerful way that all salvation comes from the Lord (Jonah 2:9). And because of
God’s supreme power, only God decides where to pour out His salvation and His
mercy (4:11).In when ever I find myself fighting God—my desires pulling my way,
God’s desires pulling you another? Jonah found himself in that very position, but his
own desire won out over God’s for a time. Or so he thought. As we often see in our
own lives, God accomplished His purposes through Jonah even though it meant God
doling out a heavy dose of humility on a prideful and unwilling heart.

In chapter 3 author talks about prophet Amos.The prophet Amos lived among a
group of shepherds in Tekoa, a small town approximately ten miles south of
Jerusalem. Amos made clear in his writings that he did not come from a family of
prophets, nor did he even consider himself one. Rather, he was “a grower of sycamore
figs” as well as a shepherd (Amos 7:14–15). Amos’s connection to the simple life of
the people made its way into the center of his prophecies, as he showed a heart for the
oppressed and the voiceless in the world.

With the people of Israel in the north enjoying an almost unparalleled time of success,
God decided to call a quiet shepherd and farmer to travel from his home in the less
sinful south and carry a message of judgment to the Israelites. The people in the north
used Amos’s status as a foreigner as an excuse to ignore his message of judgment for
a multiplicity of sins.

However, while their outer lives gleamed with the rays of success, their inner lives
sank into a pit of moral decay. Rather than seeking out opportunities to do justice,
love mercy, and walk humbly, they embraced their arrogance, idolatry, self-
righteousness, and materialism. Amos communicated God’s utter disdain for the
hypocritical lives of His people (Amos 5:21–24). His prophecy concludes with only a
brief glimpse of restoration, and even that is directed to Judah, rather than the
northern kingdom of Israel (9:11–15).The personal application when God blesses a
person he should be humble and obedient to God because your position and every
thing you enjoyed in your life it is from the Lord.

Injustice permeates our world, yet as Christians we often turn a blind eye to the
suffering of others for “more important” work like praying, preaching, and teaching.
But the book of Amos reminds us that those works, while unquestionably central to a
believer’s life, ring hollow when we don’t love and serve others in our own lives. Do
you find yourself falling into that trap at times—prioritizing prayer over service?

In chapter 4 author talks about prophet Hosea.Hosea revealed little about his
background, though his book of prophecy offers a few glimpses into his life. The
prophet’s name means “salvation,” likely a reference to Hosea’s position in Israel as a
beacon of hope to those who would repent and turn to God because of his
message. Following the command of God, Hosea married Gomer, a bride God
described as “a wife of harlotry” (Hosea 1:2) and a woman who bore Hosea three
children, two sons and a daughter (1:4, 6, 9). God used the names of Hosea’s children,
along with his wife’s unfaithfulness, to send specific messages to the people of Israel.

Structured around five cycles of judgment and restoration, the book of Hosea makes
clear its repetitious theme: though God will bring judgment on sin, He will always
bring His people back to Himself. God’s love for Israel, a nation of people more
interested in themselves than in God’s direction for their lives, shines through clearly
against the darkness of their idolatry and injustice (Hosea 14:4).
Throughout the book, Hosea pictured the people turning away from the Lord and
turning toward other gods (4:12–3; 8:5–6). This propensity for idolatry meant that the
Israelites lived as if they were not God’s people. And though God told them as much
through the birth of Hosea’s third child, Lo-ammi, He also reminded them that He
would ultimately restore their relationship with Him, using the intimate and personal
language of “sons” to describe His wayward people (1:9–10; 11:1).

Do you know the saving power of God, now offered to us through His Son, Jesus? If
so, as a redeemed child of God, have you offered “redemption” or forgiveness to
those in your life who were once under your judgment? Not only does the book of
Hosea provide an example of God’s love to a people who have left God behind, but it
also shows us what forgiveness and restoration look like in a close relationship. The
book of Hosea illustrates that no one is beyond the offer of our forgiveness because
no one sits outside God’s offer of forgiveness. Certainly, God brings judgment on
those who turn from Him, but Hosea’s powerful act of restoration within his own
marriage set the bar high for those of us seeking godliness in our lives.

In chapter 5 author talks about prophet Micah.The prophet Micah identified himself
by his hometown, called Moresheth Gath, which sat near the border of Philistia and
Judah about twenty-five miles southwest of Jerusalem. Dwelling in a largely
agricultural part of the country, Micah lived outside the governmental centers of
power in his nation, leading to his strong concern for the lowly and less fortunate of
society—the lame, the outcasts, and the afflicted (Micah 4:6). Therefore, Micah
directed much of his prophecy toward the powerful leaders of Samaria and Jerusalem,
the capital cities of Israel and Judah, respectively (1:1).

Much of Micah’s book revolves around two significant predictions: one of judgment
on Israel and Judah (Micah 1:1–3:12), the other of the restoration of God’s people in
the millennial kingdom (4:1–5:15). Judgment and restoration inspire fear and hope,
two ideas wrapped up in the final sequence of Micah’s prophecy, a courtroom scene
in which God’s people stand trial before their Creator for turning away from Him and
from others (6:1–7:20). In this sequence, God reminds the people of His good works
on their behalf, how He cared for them while they cared only for themselves. But
rather than leave God’s people with the fear and sting of judgment, the book of Micah
concludes with the prophet’s call on the Lord as his only source of salvation and
mercy (7:7), pointing the people toward an everlasting hope in their everlasting God.

Micah’s impassioned plea for God’s chosen people to repent will cut many of us to
the quick. Most of us don’t decide daily to cut people down or find ways to carry out
injustice. Instead, we do it out of habit. Let’s allow the words of Micah to break us out
of our apathy about extending justice and kindness to others and press on toward a
world that better resembles the harmonious millennial kingdom to come. Let’s
determine to live as God desires—“to do justice, to love kindness, and to walk
humbly with our God” (Micah 6:8).

In chapter 6 author talks about prophet Isaiah.Isaiah was married to a prophetess who
bore him at least two sons (Isaiah 7:3; 8:3). He prophesied under the reign of four
Judean kings—Uzziah, Jotham, Ahaz, and Hezekiah (1:1)—and he likely met his
death under a fifth, the evil King Manasseh. Christian tradition as early as the second
century identifies Isaiah as one of the prophets whose death is described in Hebrews
11:37, specifically the prophet who was “sawn in two.”Isaiah likely lived in
Jerusalem, given the book’s concern with the city (Isaiah 1:1) and his close proximity
to at least two significant kings during the period of his prophecy (7:3; 38:1).

Isaiah’s overall theme receives its clearest statement in chapter 12: “Behold, God is
my salvation, I will trust and not be afraid” (Isaiah 12:2). This echoes the meaning of
Isaiah’s name, which means the “salvation of Yahweh.”Having read the book, one
might wonder about the strong presence of judgment that runs through the first thirty-
nine chapters when the theme is salvation. How can the two coexist? The presence of
judgment indicates its necessity for salvation to occur. Before we can have salvation,
we must have a need for it!

So the bulk of those early chapters in Isaiah detail judgments against the people who
have turned their backs on the Lord, showing us that those who persist in their
rebellion will receive judgment. On the other hand, we also see God’s faithfulness to
His promise. He will preserve a small remnant of faithful believers, those who will
continue on into the glorious renewed world He has prepared for His children in the
end times (65:17–66:24).

 the book of Isaiah clearly articulates the sins of God’s people—dealing with others
unjustly which resulted in their offering hypocritical sacrifices to God. Do you see
anything in your own life that might fall under Isaiah’s critique of injustice—treating
family, colleagues, or even strangers with unkindness or even disdain? Isaiah’s
message is also a call for believers to come back to purity in our love for God and for
our neighbors .

In part 2 author talks about the prophets of the Neo- Babylonian Period. The
Babylonians conquered Nineveh, the capital of Assyria, and became the dominant
empire in the region. With the northern kingdom of Israel already defeated and exiled
by the Assyrians, God used the Babylonians to bring judgment against the Southern
Kingdom of Judah through major incursions and deportations in 605 B.C., 597 B.C.,
and 586 B.C. The first incursion resulted in subjugation and the deportation of some
of Judah's elite such as Daniel and his friends (Dan. 1:3-6). The second incursion
brought more hardship and the deportation of more Judahites, such as Ezekiel (Ezek.
33:21; 2 Kings 24:14). The third incursion resulted in the destruction of Jerusalem and
full-scale exile (2 Kings 25:1-21). Many prophets predicted these events, interpreted
them as they happened and reflected on them once they had occurred.

In chapter 7 author talks about prophet Zephaniah.In Zephaniah 1:1, the author

introduces himself as “Zephaniah son of Cushi, son of Gedaliah, son of Amariah, son
of Hezekiah.” Among the prophets, this is a unique introduction with its long list of
fathers back to Zephaniah’s great-great grandfather, Hezekiah. So why stop with
Hezekiah? Most likely, the prophet wanted to highlight his royal lineage as a
descendant of one of Judah’s good kings. The reference to “this place” in Zephaniah
1:4 indicates that he prophesied in Jerusalem, while his many references to temple
worship display a strong familiarity with Israel’s religious culture. All these factors
paint the picture of a man who was at the center of Judah’s political and religious
world, a man whose close proximity to those in power would have given his shocking
message an even greater impact.
Like the writings of many of the prophets, the book of Zephaniah follows a pattern of
judgment on all people for their sin followed by the restoration of God’s chosen
people. Zephaniah’s primary target for God’s message of judgment, the nation of
Judah, had fallen into grievous sin under the reign of their king, Manasseh.
Zephaniah’s prophecy shouted out for godliness and purity in a nation sinful to its
core. The people of Judah had long since turned their backs on God, not only in their
personal lives but also in their worship. This reflected the depth of their sin and the
deep need for God’s people to be purged on their path to restoration.
As modern-day believers in Christ, we, too, make a mockery of worship when we live
in open sin. Do you come before the Lord with a false face, week in and week out,
looking the part without acting it? Allow Zephaniah to remind you how seriously God
takes your life and your relationship with Him. And if you have failed, remember the
message ofZephaniah 3—God is always a God of restoration and hope.

In chapter 8 author talks about prophet Habakkuk. Background of Habakkuk was not
given in the bible .We know little of Habakkuk beyond the two mentions of his name
in this book of prophecy. Both times, he identified himself as “Habakkuk the prophet”
(Habakkuk 1:1; 3:1), a term that seems to indicate Habakkuk was a professional
prophet. This could mean that Habakkuk was trained in the Law of Moses in a
prophetic school, an institution for educating prophets that cropped up after the days
of Samuel (1 Samuel 19:20; 2 Kings 4:38). Habakkuk also could have been a priest
involved with the worship of God at the temple. This assumption is based on the
book’s final, psalm-like statement: “For the choir director, on my stringed
instruments” (Habakkuk 3:19).

s the prophet Habakkuk stood in Jerusalem and pondered the state of his nation,
Judah, he must have been dumbfounded. So much evil thrived, completely in the
open, but God remained strangely silent. Where was He? How long would He allow
this mess to continue? Not long, according to the Lord (Habakkuk 2:2–3). Another
nation, the Babylonians, would come and execute justice on the Lord’s behalf. The
wicked in Judah, those who thought they would get away with their evil deeds
forever, were soon to be punished.

The book of Habakkuk offers us a picture of a prideful people being humbled, while
the righteous live by faith in God (2:4). It reminds us that while God may seem silent
and uninvolved in our world, He always has a plan to deal with evil and always works
out justice . . . eventually. The example of the prophet Habakkuk encourages believers
to wait on the Lord, expecting that He will indeed work out all things for our good
(Romans 8:28).

Habakkuk asked God the kind of question that so many of us have pondered, “Why
do you force me to look at evil, / stare trouble in the face day after day?” (Habakkuk
1:3 MESSAGE). We have all seen the evidence of evil in our lives. We’ve all been
touched by it. And we bear scars at various stages of healing. Surrounded by evil as if
we are trapped in a dark prison cell of our own making, we are often downtrodden by
our poor choices and our fallen world. However, the book of Habakkuk reminds us
that no place is too dark and no wall too thick for God’s grace to penetrate in a
powerful and life-affirming way.
In chapter 9 author talks about prophet Jeremiah.The son of a priest from the small
town of Anathoth in Judah, the prophet Jeremiah dictated prophecies from the Lord to
his secretary, Baruch. Because of Jeremiah’s lineage, he would have been raised a
priest, though no record of his priestly service exists. Instead, God chose this man of
undeniable courage to speak to the people of Judah on the Lord’s behalf—even
though they would not listen.

Jeremiah was nearly twenty years old when he began to prophesy, and he continued in
that office for the rest of his adult life, some forty years or more. Because his message
held little weight with the people, Jeremiah’s prophecies reveal a substantial amount
of emotional depth—often sorrow over the plight of God’s people or his own troubles
(Jeremiah 12:1–4; 15:10).

Because Jeremiah prophesied in the final years of Judah before God’s people were
exiled to Babylon, it makes sense that the book’s overarching theme is judgment.
Indeed, the first forty-five chapters focus primarily on the judgment coming to Judah
because of its disbelief and disobedience. However, an element of grace is also
present in these events. The fall of Jerusalem comes nearly nine hundred years after
the original covenant between God and the Israelites in the Sinai desert (Exodus 24:1–
18). Such an extended period of time witnesses to God’s great patience and mercy,
allowing His people the opportunity to turn from their sinful ways—a lifestyle they
began not long after they struck the original covenant with God (32:1–35).

Seeing God’s patience with His people in the Old Testament reminds us that God has
always been and continues to be merciful. That His chosen people routinely ignored
the covenant they made with Him for the better part of a millennia without immediate
death and destruction should give us hope in our own struggles with living well for
God. Though we fail Him, He is patient with us, working in us to bring about the best
for our lives.

In chapter 10 author talks about prophet Nahum.The only mention in Scripture of

Nahum the Elkoshite occurs in the first verse of his own book. While scholars have
proposed a number of theories about Nahum’s hometown, Elkosh, the best option
identifies it with a city in southern Judah that later came to be known as Elcesi, near
where the prophet Micah lived. Nahum’s prophecy against the city of Nineveh would
have been significant for the people of Judah, who would have needed encouragement
in the face of the terrifying power of the Assyrian Empire.
After allowing approximately two hundred years of powerful Assyrian kings and
rulers, God announced through Nahum His plans to judge the city of Nineveh. While
the book as a whole clearly shows God’s concern over sin, His willingness to punish
those guilty of wickedness, and His power to carry out His desire for judgment, it also
contains rays of hope shining through the darkness. Most significant, the people of
Judah would have immediately taken hope in the idea that Nineveh, their primary
oppressor for generations, would soon come under judgment from God. Also, a small
but faithful remnant in an increasingly idolatrous Judah would have been comforted
by declarations of God’s slowness to anger (Nahum 1:3), His goodness and strength
(1:7), and His restorative power (2:2).
No doubt we all have felt overwhelmed by the darkness both within ourselves and in
our world. Nahum lived in a dark time, a time in which the faithful few must have
wondered how long they would have to resist cultural and spiritual compromise.

Have you ever found your will to do what’s right weakening as you became
discouraged with what you saw in your life and in the world around you? The prophet
Nahum reminds us of God’s active hand, working even in the darkest of times to
bring justice and hope throughout the world.

In chapter 11 author talks about prophet Ezekiel.he book of Ezekiel takes its title
from the priest of the same name, son to a man named Buzi. Ezekiel’s priestly lineage
shines through in his prophetic ministry; he often concerned himself with topics such
as the temple, the priesthood, the glory of the Lord, and the sacrificial system.

Ezekiel 1:1 tells us that the prophecy began “in the thirtieth year.” Scholars usually
consider this a reference to Ezekiel’s age, making him about the same age as Daniel,
who was exiled to Babylon nearly a decade earlier. Like many priests of Israel,
Ezekiel was married. But when his wife died during his prophetic ministry, God
prevented Ezekiel from mourning her in public as a sign of Judah’s lack of concern
for the things of God (Ezekiel 24:16–24).

God didn’t exile the Israelites primarily to punish them. God never has been nor is He
now interested in punishment for punishment’s sake. Rather, He intended the
punishment or judgment in Ezekiel’s day as a means to an end—to bring His people
to a state of repentance and humility before the one true God. They had lived for so
long in sin and rebellion, confident in their own strength and that of the neighboring
nations, that they needed God to remind them of His holy nature and their humble
identity in a most dramatic way. After centuries of warnings, prophetic messages, and
invasions, God decided that more significant action was required—He had to remove
the people from their promised land.

We sometimes find ourselves in that predicament as well, asking “Why, Lord?” and
waiting in silence for the answer. The exiles had to wait five years for God to send
Ezekiel, and when God did, His prophet had a message that the people likely didn’t
want to hear: God is the Lord of heaven and earth, and the judgment the people were
experiencing was a result of their own sin.

The book of Ezekiel reminds us to seek out the Lord in those dark times when we feel
lost, to examine our own lives, and to align ourselves with the one true God. Will you
consider doing so today?

In chapter 12 author talks about prophet Obadiah.In this, the shortest book of the Old
Testament, it seems the prophet Obadiah considered each word a high-priced
commodity. Apparently, he was unable to afford any words describing himself or his
family in any way. Therefore, while twelve other men named Obadiah appear in
Scripture, Old Testament scholars cannot identify with certainty any of them as the
author of this book. Though the ultimate identity of this prophet is shrouded in
mystery, Obadiah’s emphasis on Jerusalem throughout this prophecy of judgment on
the foreign nation of Edom, allows us at least to presume that Obadiah came from
somewhere near the holy city in the southern kingdom of Judah.

badiah’s name, meaning “worshipper of Yahweh,” offers an interesting counterpoint

to the message of judgment he pronounced on Edom, Judah’s neighbor to the
southeast.1 As a worshipper of Yahweh, Obadiah placed himself in a position of
humility before the Lord; he embraced his lowly place before the almighty God.

That God sent a man named “worshipper of Yahweh” to the people of Edom was no
mistake. Edom had been found guilty of pride before the Lord (Obadiah 1:3). They
had thought themselves greater than they actually were; great enough to mock, steal
from, and even harm God’s chosen people. But the “Lord GOD,” a name Obadiah
used to stress God’s sovereign power over the nations, will not stand idly by and let
His people suffer forever (1:1). Through Obadiah, God reminded Edom of their poor
treatment of His people (1:12–14) and promised redemption, not to the Edomites but
to the people of Judah (1:17–18). The nation of Edom, which eventually disappeared
into history, remains one of the prime examples of the truth found in Proverbs 16:18:
“Pride goes before destruction, / And a haughty spirit before stumbling.”

Obadiah’s prophecy focuses on the destructive power of pride. It reminds us of the

consequences of living in a self-serving manner, of following through on our own
feelings and desires without considering their impact on those around us. Do you
struggle to set aside your own wants and desires for those of God and others? Though
such pride has been part of the lives of fallen human beings since the tragedy of the
fall in Eden, Obadiah offers us a stark reminder to place ourselves under God’s
authority, to subject our appetites to His purposes, and to find our hope in being His
people when the restoration of all things comes.

In chapter 13 author talks about Lamentations.While the author of Lamentations

remains nameless within the book, strong evidence from both inside and outside the
text points to the prophet Jeremiah as the author. Both Jewish and Christian tradition
ascribe authorship to Jeremiah, and the Septuagint—the Greek translation of the Old
Testament—even adds a note asserting Jeremiah as the writer of the book. In addition,
when the early Christian church father Jerome translated the Bible into Latin, he
added a note claiming Jeremiah as the author of Lamentations.

The original name of the book in Hebrew, ekah, can be translated “Alas!” or “How,”
giving the sense of weeping or lamenting over some sad event. Later readers and
translators substituted in the title “Lamentations” because of its clearer and more
evocative meaning. It’s this idea of lamenting that, for many, links Jeremiah to the
book. Not only does the author of the book witness the results of the recent
destruction of Jerusalem, he seems to have witnessed the invasion itself
(Lamentations 1:13–15). Jeremiah was present for both events.

As the verses of Lamentations accumulate, readers cannot help but wonder how many
different ways Jeremiah could describe the desolation of the once proud city of
Jerusalem. Children begged food from their mothers (Lamentations 2:12), young men
and women were cut down by swords (2:21), and formerly compassionate mothers
used their children for food (4:10). Even the city’s roads mourned over its condition
(1:4)! Jeremiah could not help but acknowledge the abject state of this city, piled with
rubble.

The pain so evident in Jeremiah’s reaction to this devastation clearly communicates

the significance of the terrible condition in Jerusalem. Speaking in the first person,
Jeremiah pictured himself captured in a besieged city, without anyone to hear his
prayers, and as a target for the arrows of the enemy (3:7–8, 12). Yet even in this
seemingly hopeless situation, he somehow found hope in the Lord (3:21–24).

Lamentations reminds us of the importance not only of mourning over our sin but of
asking the Lord for His forgiveness when we fail Him. Much of Jeremiah’s poetry
concerns itself with the fallen bricks and cracking mortar of the overrun city. Do you
see any of that destroyed city in your own life? Are you mourning over the sin that’s
brought you to this point? Do you feel overrun by an alien power; are you in need of
some hope from the Lord? Turn to Lamentations 3:17–26, where you’ll find someone
aware of sin’s consequences and saddened by the results but who has placed his hope
and his trust in the Lord.

In part3 author talks about the Prophets of the Persian Period.Persian emperor Cyrus
defeated Babylon and released the Jews to return to Jerusalem. A small number of
Jews returned to the land under the leadership of Zerubbabel, a descendant of David,
and Joshua the high priest. After a delay of some time, the temple was rebuilt in 520-
515 B.C. Despite this relatively positive beginning for the restored community, by the
time of Ezra and Nehemiah and the decades that followed them (c. 450-400 B.C.),
false religion had so taken root among the returnees that all hope for the Kingdom of
God to reach its glorious end was cast into the distant future which we now know as
the New Testament period. Many prophets concerned themselves with these events as
well.

In chapter 14 author talks about prophet Daniel. Daniel’s book is a product of his

time in Babylon as a Jewish exile from Israel. While still a young man, Daniel
travelled to Babylon with a group of young Israelite nobles, men of promise whom
the conquering power felt could be of use in service (Daniel 1:3–4). Once Daniel
arrived, the leadership in Babylon renamed him Belteshazzar in an effort to more
closely identify him with his new home (1:7). Daniel lived there throughout the Jews’
seventy-year captivity (1:21; 9:2), eventually rising to become one of only three
administrators over the provincial governors throughout the kingdom (6:1).

Daniel recorded his experiences and prophecies for the Jewish exiles during his time
in the Babylonian capital, where his service to the king gave him privileged access to
the highest levels of society. His faithful service to the Lord in a land and culture not
his own makes him unique among almost all the people of Scripture—Daniel stands
as one of the only major figures in the Bible to produce a completely positive record
of his actions.

The book of Daniel stands as a unique mix in the Old Testament, for while it begins
with history, it makes a strong transition at chapter 7, where it contains visions of
future events significant to the Jews. In particular, Daniel 9:24–27 gives a meticulous
timeline of when Israel’s Messiah would appear and the events that would follow.
In both the historical and the prophetic sections, Daniel presents a strong case for the
absolute sovereignty of God, even over a multiplicity of self-absorbed foreign powers.
This theme of sovereignty occurs on numerous occasions, including Daniel’s
deliverance from the lions’ den, his friends’ rescue from the fiery furnace, and the
future arrival of the Ancient of Days to save His people from the forces of evil
(Daniel 3:23–30; 6:19–23; 7:9–22).

Have you ever endured the weight or consequences of sin and felt as though God had
left you behind, that He had stranded you in a world far from the comforts associated
with home? The book of Daniel paints a portrait of how to serve God faithfully in the
middle of such a world and how to persevere in hope even with no immediate
solutions to the problems that get us down.

In chapter 15 author talks about prophet Haggai. The prophet Haggai recorded his
four messages to the Jewish people of Jerusalem in 520 BC, eighteen years after their
return from exile in Babylon (538 BC). Haggai 2:3seems to indicate that the prophet
had seen Jerusalem before the destruction of the temple and the exile in 586 BC,
meaning he was more than seventy years old by the time he delivered his prophecies.
From these facts, the picture of Haggai begins to come into focus. He was an older
man looking back on the glories of his nation, a prophet imbued with a passionate
desire to see his people rise up from the ashes of exile and reclaim their rightful place
as God’s light to the nations.

Haggai had an important message for the Jews who had recently returned from exile.
They had forgotten their God, choosing instead to focus on their own interests, so it
was time for them to “consider [their] ways” (Haggai 1:5, 7). Nothing was more
important for the Jews than to show that the Lord was at the center of their thoughts
and actions, so Haggai directed them to finish rebuilding God’s temple.

However, rather than leaving them alone with the task of rebuilding, Haggai
continued to preach to the Jews, encouraging them with the hope of future glory in the
temple and a victory to come over the enemies of God’s people (2:7–9, 21–22).
According to Haggai’s message, if the people would place God at the center of their
lives, they would realize the future blessings that God had in store for His people.

Haggai’s encouragement to rebuild the temple in the face of the Jews’ neglect brings
to mind the apostle Paul’s exhortation to Christians to build our lives on the
foundation of Jesus Christ (1 Corinthians 3:10–17). Are you building a life that
reflects your status as a temple of the Holy Spirit, leaving a legacy that will stand the
test of time? Find encouragement for that construction project in the four passionate
sermons from this Old Testament prophet.

In chapter 16 author talks about prophet Zechariah.Grandson of the priest Iddo,

Zechariah prophesied to the people of Judah after they returned from their seventy
years of exile in Babylon (Zechariah 1:1; Nehemiah 12:1, 4, 16). Zechariah’s
grandfather returned from Babylon, his young grandson in tow, with the first group of
Israelites allowed back, in 538 BC under the decree of Cyrus, king of Persia. Because
of his family lineage, Zechariah was a priest in addition to a prophet. He, therefore,
would have had an intimate familiarity with the worship practices of the Jews, even if
he had never served in a completed temple. As a “young man” at the time of his first
prophecies (Zechariah 2:4), his life more than likely extended into the reign of Xerxes
I (485–465 BC), the king best known in the Bible for making Esther the queen of
Persia (Esther 1:1).

Meaning “Yahweh remembers,” Zechariah’s name was appropriate to the purpose of

his prophecies.2 His book brims over with the hope that God would remember His
promises to His people, even after all the time they spent outside the land. The
prophet used a simple structure of eight visions (Zechariah 1:1–6:15), four messages
(7:1–8:23), and two oracles (9:1–14:21) to anticipate the completion of the temple
and, ultimately, the future reign of the Messiah from Jerusalem. Like many of the
prophets, Zechariah saw isolated snapshots of the future; therefore, certain events that
seem to occur one right after the other in Zechariah’s prophecy actually often have
generations or even millennia between them.

For a people newly returned from exile, Zechariah provided specific prophecy about
their immediate and distant future—no doubt a great encouragement. Their nation
would still be judged for sin (5:1–11), but they would also be cleansed and restored
(3:1–10), and God would rebuild His people (1:7–17). Zechariah concluded his book
by looking into the distant future, first at the rejection of the Messiah by Israel (9:1–
11:17), and then at His eventual reign when Israel will finally be delivered (12:1–
14:21).

Have you struggled with discouragement? Read Zechariah. While the book contains
its share of judgments on the people of Judah and beyond, it overflows with hope in
the future reign of the Lord over His people. It’s easy to get caught up in the
oftentimes depressing events of day-to-day life, to lose our perspective and live as
people without hope. The book of Zechariah serves as a correction for that tendency
in our lives. We have a hope that is sure. How refreshing!

In chapter 17 author talks about prophet Joel. Much of the Personal details was not
given in the bible about prophet Joel. He identified himself as the son of Pethuel,
preached to the people of Judah, and expressed a great deal of interest in Jerusalem.
Joel also made several comments on the priests and the temple, indicating a
familiarity with the center of worship in Judah (Joel 1:13–14; 2:14, 17). Joel often
drew upon natural imagery- the sun and the moon, the grass and the locusts—and in
general seemed to understand the reality that truth must have an impact on us in the
real world.

Using what was at that time the well-known locust plague in Judah, Joel capitalized
on a recent tragedy to dispense the Lord's message of judgment and the hope of
repentance. In referring to the terrible locust plague, Joel was able to speak into the
lives of his listeners and imprint the message of judgment into their minds, like a
brand sears the flesh of an animal. Joel main focus was upon The judgment of God's
people,The judgment of foreign nations,The purification and restoration of God's
people through intense suffering.

We find each of these elements in the book of Joel, as it offers one of the most
complete pictures in Scripture of this ultimately redemptive event (Joel 2:1–11; 2:28–
32; 3:1–16).
Visions of the future, such as the kind we find in Joel or even in the pages of the more
well-known book of Revelation, can often seem remote from our day-to-day
existence. However, their vivid pictures of destruction should serve to awaken us
from our spiritual stupor. Do you ever struggle with feeling complacent? A strong
dose of apocalyptic imagery like we find in Joel might just do the trick of opening
your eyes to the necessity of faithfully following after God every moment of your life.

In chapter 18 author talks about prophet Malachi.The final book of the Old
Testament, Malachi received its name from its author (Malachi 1:1). In Hebrew, the
name comes from a word meaning “messenger,” which points to Malachi’s role as a
prophet of the Lord, delivering God’s message to God’s people.1 Malachi offered no
other identifying information about himself, leaving out markers typical of other
prophets such as his father’s name or the current leader of Israel.

However, based on the content of the book, it becomes clear that Malachi delivered
his message of judgment to a Judean audience familiar with worshipping at the temple
in Jerusalem (2:11). The people of Judah had turned away from the true worship of
the Lord, leaving themselves under judgment and in need of salvation.

The people of Judah began to be exiled from the Promised Land in 605 BC, returning
from Babylon seventy years later. By the time of Malachi, they had been back in the
land for more than a hundred years and were looking for the blessings they expected
to receive when they returned. Though the temple had been rebuilt, the fervor of those
early returning Israelites gave way to a thorough apathy for the things of God. This
led to rampant corruption among the priesthood and a spiritual lethargy among the
people.

Malachi came along at a time when the people were struggling to believe that God
loved them (Malachi 1:2). The people focused on their unfortunate circumstances and
refused to account for their own sinful deeds. So God pointed the finger back at them,
and through Malachi, God told the people where they had fallen short of their
covenant with Him. If they hoped to see changes, they needed to take responsibility
for their own actions and serve God faithfully according to the promise their fathers
had made to God on Mount Sinai all those years before.

throughout Israel’s history, the nation failed and God called His people back to
Himself. Each time, Israel would fail again, prompting the cycle to begin again. God’s
final word of the Old Testament concerns judgment for sin and testifies to our
inability to love Him without the help of His grace.

Do you struggle to follow God consistently? Malachi’s call prompts us to live

faithfully before God and offers hope that God is not yet through with extending
mercy to His people (Malachi 3:1; 4:2, 5–6).