BE AMAZED

B e A m a z e d
WARREN W. WIERSBE
While this book is inte nd e d for
the re a d e r's pe rsona l e njoym e nt
a nd profit, it is a lso d e signe d for
group stud y. A pe rsona l a nd
group stud y guid e is loca te d a t
the e nd of this te xt.
VICTOR B OOKS
A DIVISION OF SCRIPTURE PRESS PUB LICA TIONS INC.
USA CA NA DA ENGLA ND
Unle ss othe rwise note d , a ll Scripture re fe re nce s a re from the uthorized
(King James) Version; othe r re fe re nce s a re from the New 1 ing James
Version (NKJv), O 1979, 1980, 1982, by Thom a s Ne lson, Inc. 1.1 e d by pe r-
m ission; the Holy Bible: New International Version NO. C pyright
1973, 1978, 1984 by Inte rna tiona l B ible Socie ty. Use d by pe i *ssion of
Zond e rva n Publishing House . A ll rights re se rve d ; lhe Living . ible ('rm ),
O 1971, Tynd a le House Publishe rs, Whe a ton, IL 60189. Use d by pe rm is-
sion; the New American Standard Bible (NASB), the Lockm a n
Found a tion 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 197
Ed itor: B a rba ra Willia m s
De sign: Gra ce K. Cha n Ma lle tte
Cove r Photo: We st Stock: J. Wa rd e n
Pe rsona l a nd Group Stud y Guid e : Sue Morone y
library of Congress Cataloging-in-Publication Dr ta
Wie rsbe , Wa rre n W.
B e a m a z e d / Wa rre n W. Wie rsbe .
p. cm .
ISB N 1-56476-541-5
1. B ible . O.T. Minor Prophe tsCriticism , inte rpre ta tion, e
2. B ible . O.T. Minor Prophe tsStud y a nd te a ching. I. Title .
B S1560.W55 1996
224'.906d c20 95-53130
CIP
1996 by Victor B ooks/SP Publica tions, In. A ll rights re se r e d . Printe d
in the Unite d Sta te s of A m e rica .
1 2 3 45678910 Printing/Ye a r 00 99 98 97 96
No pa rt of this book m a y be re prod uce d without writt n pe rm is-
sion, e xce pt for brie f quota tions in books a nd critica i r( vie ws. For
inform a tion, write Victor B ooks, 1825 Colle ge A ve nue Whe a ton,
Illinois 60187.
CONTENTS
Preface 7
1. You Married a What? (Hosea 1-3) 11
2. What Will I Do with You? (Hosea 4-10) 22
3. Love So Amazing (Hosea 11-14) 36
4. Watching the Day of the Lord
(Joel 1:1-2:27) 49
5. Expecting the Day of the Lord
(Joel 2:28-3:21) 58
6. Patience and Pardon (Jonah 1-2) 71
7. Preaching and Pouting (Jonah 3-4) 82
8. The City Is No More (Nahum 1-3) 97
9. The Prophet Worrying (Habakkuk 1) 109
10. The Prophet Watching and Waiting
(Habakkuk 2) 116
11. The Prophet Worshiping (Habakkuk 3) 127
12. The Sins of God's PeoplePart 1
(Malachi 1:1-2:16) 139
13. The Sins of God's PeoplePart 2
(Malachi 2:17-4:6) 152
Personal and Group Study Guide 167
Notes 199
5
PREFACE
Whe n you com pa re the m with the books writte n by Isa ia h,
Je re m ia h, a nd Ez e kie l, the Minor Prophe ts a re "m inor" only in
siz e . Howe ve r, whe n it com e s to the ir m e ssa ge s, wha t the
Minor Prophe ts wrote is of m a jor im porta nce . In fa ct, the ir
m e ssa ge s ought to fill us with wond e r.
We should be a m a z e d a s Hose a d e scribe s God 's je a lous
love a nd Joe l picture s God 's glorious kingd om . Jona h a nd
Na hum both d e a l with the wicke d city of Nine ve h a nd a m a z e
us with God 's gra cious long-suffe ring. Ha ba kkuk wa tche s the
e ne m y a pproa ching a nd invite s us to be a m a z e d a t God 's righ-
te ous jud gm e nt. Ma la chi a m a z e s us with his re ve la tion of
God 's conte m ptuous pe ople , we a ry of se rving the Lord .
Too m a ny sle e py sa ints ha ve lost the ir se nse of wond e r.
The Minor Prophe ts shout a t us to a wa ke n us a nd invite us to
ope n our e ye s a nd be a m a z e d a t wha t God is d oing in this
world .
In this volum e , I cove r only six of the twe lve Minor
Prophe ts. Subse que nt volum e s will d e a l with A m os, Oba d ia h,
Mica h, a nd Ze pha nia h (Be Concerned), a nd Ha gga i a nd
Ze cha ria h (Be Heroic). The la tte r book will a lso includ e Ez ra .
The Lord Je sus a d m onishe s us "to be lie ve a ll tha t the
prophe ts ha ve spoke n" (Luke 24:25), a nd tha t includ e s the
Minor Prophe ts. Ma y we be fa ithful to re ce ive a nd be lie ve
the ir m e ssa ge s a nd to obe y wha t God te lls us to d o.
Wa rre n W. Wie rsbe
7
Hosea in His Time
1 Kings 12; 2Chron. 26-32
A fte r the d e a th of King Solom on, his son Re hoboa m pursue d
a course which d ivid e d the na tion into two kingd om s.
Re hoboa m re igne d ove r Jud a h, the Southe rn Kingd om , com -
pose d of Jud a h a nd B e nja m in; a nd Je roboa m rule d ove r the
re m a ining te n tribe s tha t form e d the Northe rn Kingd om of
Isra e l, a lso ca lle d Ephra im .
Fe a rful tha t the pe ople would go ba ck to Je rusa le m to wor-
ship, Je roboa m I put gold e n ca lve s a t B e the l a nd Da n, thus
le a d ing the te n tribe s into id ola try. A long with id ola try ca rne
im m ora lity, a nd soon the re ligion of Isra e l be ca m e a n e vil
ble nd ofJe wish ritua l a nd pa ga n id ola try. The pe ople love d it.
The prophe ts we re God 's spoke sm e n to ca ll Isra e l a nd
Jud a h ba ck to the cove na nt God ha d m a d e with the m a t Mt.
Sina i. B ut the pe ople re fuse d to liste n, a nd both kingd om s suf-
fe re d for the ir d isobe d ie nce . Isra e l be ca m e a n A ssyria n va ssa l
in 733 B .C. a nd the n wa s conque re d by A ssyria in 722 B .C.
The B a bylonia ns inva d e d Jud a h in 606 B .C. a nd d e stroye d
Je rusa le m in 586 B .C.. Thousa nd s ofJe ws d ie d , a nd thousa nd s
m ore we nt into e xile in B a bylon.
Hose a m iniste re d in the Northe rn Kingd om from a bout 760
to 720 B .C. Isra e l wa s e njoying gre a t prospe rity, but Hose a
could se e tha t the na tion wa s rotte n to the core ; for hone st gov-
e rnm e nt, pure re ligion, god ly hom e s, a nd pe rsona l inte grity
ha d va nishe d from the la nd . Jud gm e nt wa s ine vita ble . Hose a
fa ithfully pre a che d the Word , but the na tion re fuse d to re pe nt
a nd wa s fina lly swa llowe d up by A ssyria .
9
A Suggested Outline of the Book of H osea
Ke y id e a : De votion to the Lord is like fa ithfulne ss ia
m a rria ge . Id ola try is like a d ulte ry.
Ke y ve rse : Hose a 2:20
I. Isra e l's unfa ithfulne ss d e scribe d 1-3
1. God is gra cious 1:1-2:1
2. God is holy 2:2-13
3. God is love 2:14-3:5
II. Isra e l's sins d e nounce d 4-7
1. Ignora nce 4:1-11
2. Id ola try 4:12-5:15
3. Insince rity 6:1-7:16
Isra e l's jud gm e nt d e te rm ine d 8-10
1. The A ssyria n inva sion 8
2. The na tion sca tte re d 9
3. Re a ping wha t the y ha ve sown 10
W. Isra e l's re stora tion d e cla re d 11-14
1. God 's pa st m e rcie s 11
2. God 's pre se nt d iscipline s 12-13
3. God 's future prom ise s 14
10
O N E
HOSEA 1-3
You Married a What?
rophe ts som e tim e s d o stra nge things.
For thre e ye a rs, Isa ia h e m ba rra sse d pe ople by wa lking
the stre e ts d re sse d like a prisone r of wa r; for se ve ra l m onths,
Je re m ia h ca rrie d a yoke on his should e rs. The Prophe t
Ez e kie l a cte d like a little boy a nd "pla ye d wa r," a nd once he
use d a ha ircut a s a the ologica l obje ct le sson. Whe n his wife
sud d e nly d ie d , Ez e kie l e ve n turne d tha t pa inful e xpe rie nce
into a se rm on.1
Why d id the se m e n d o the se pe culia r things?
"The se pe culia r things" we re re a lly a cts of m e rcy. The pe o-
ple of God ha d be com e d e a f to God 's voice a nd we re no longe r
pa ying a tte ntion to His cove na nt The Lord ca lle d His se rva nts
to d o the se stra nge things the se "a ction se rm ons" in
hope s tha t the pe ople would wa ke up a nd liste n to wha t the y
ha d to sa y. Only the n could the na tion e sca pe d ivine d iscipline
a nd jud gm e nt.
B ut no prophe t pre a che d a m ore pa inful "a ction se rm on"
tha n Hose a . He wa s instructe d to m a rry a prostitute na m e d
Gom e r who subse que ntly bore him thre e child re n, a nd he
wa sn't e ve n sure the la st two child re n we re fa the re d by him .
ne n Gom e r le ft him for a nothe r m a n, a nd Hose a ha d the
11
BE AMAZED
hum ilia ting re sponsibility of buying ba ck his own v 'fe .
Wha t wa s this a ll a bout? It wa s a vivid picture c f wha t the
pe ople of Isra e l ha d d one to the ir God by prostitt ting the m -
se tve s to id ols a nd com m itting "spiritua l a d ulte ry." 5 ince God 's
pe ople tod a y fa ce the sa m e te m pta tin (Ja m e s 4:4), e ne e d to
he e d wha t Hose a wrote for his pe ople . Ea ch of the pe rsons in
this d ra m a Hose a , Gom e r, a nd the thre e child r( n te a ch
us im porta nt spiritua l le ssons a bout the God whorr Isra e l wa s
d isobe ying a nd grie ving.
1. The children: God is gracious (Hosea 1:1 ':1)
The times (Hosea 1:1). Hose a na m e s four kings oi Jud a h a nd
only one king of Isra e l, Je roboa m II. The kings c f Jud a h, of
course , be longe d to Da vid 's d yna sty, the only c yna sty the
Lord a cce pte d (1 Kings 11:36; 15:4). The kings of i sra e l we re
a wicke d lot who followe d the sins of Isra e l's first king,
Je roboa m I, a nd re fuse d to re pe nt a nd turn to G( d (2 Kings
13:6).
A fte r Je roboa m II d ie d , his son-Ze cha ria h re igr e d only six
m onths a nd wa s a ssa ssina te d by his succe ss( r Sha llum
who him se lf wa s a ssa ssina te d a fte r re igning only m e m onth.
Me na he m re igne d for te n ye a rs; his son Pe ka hia ' rule d two
ye a rs be fore be ing kille d by Pe ka h who wa s a ble o ke e p the
throne for twe nty ye a rs. He wa s sla in by Hoshe a , N ho re igne d
for te n ye a rs, the la st of the kings of Isra e l. Dut "ng his e vil
re ign, the na tion wa s conque re d by A ssyria , the Je ws inte r-
m ingle d with the fore igne rs the A ssyria ns bi ought into
the la nd , a nd the re sult wa s a m ixe d ra ce kne wn a s the
Sa m a rita ns.
Wha t a tim e to be se rving the Lord ! Murd e r, i ola try, a nd
im m ora lity we re ra m pa nt in the la nd , a nd nobod se e m e d to
be inte re ste d in he a ring the Word of the Lord ! Or top of tha t,
God told His prophe t to ge t m a rrie d a nd ra ise a i ily!
The marriage (Hosea 1:2). He re we m e e t a bit of a proble m
12
YOU MARRIED A WHAT?
be ca use not e ve ry B ible stud e nt a gre e s on the kind of wom a n
Hose a m a rrie d . Hose a e ithe r m a rrie d a pure wom a n who la te r
be ca m e a prostitute , or he m a rrie d a prostitute who bore him
thre e child re n.'
In the Old Te sta m e nt, prostitution is sym bolic of id ola try
a nd unfa ithfulne ss to God (Te r. 2-3; Ez e k. 16; 23). Since the
Je ws we re id ola trous from the be ginning (Josh. 24:2-3, 14), it
se e m s like ly tha t Gom e r would ha ve to be a prostitute whe n
she m a rrie d Hose a ; for this would be st sym boliz e Isra e l's re la -
tionship to the Lord . God ca lle d Isra e l in the ir id ola try; He
"m a rrie d " the m a t Mt. Sina i whe n the y a cce pte d His cove na nt
(Ex. 19-21); a nd the n He grie ve d ove r the m whe n the y for-
sook Him for the fa lse god s of the la nd of Ca na a n. Like Gom e r,
Isra e l be ga n a s id ola te rs, "m a rrie d " Je hova h, a nd e ve ntua lly
re turne d to the ir id ola try.
If Hose a ha d m a rrie d a pure wom a n who la te r be ca m e
unfa ithful, the n the phra se "wife of whore d om s" in 1:2 ha s to
m e a n "a wife prone to ha rlotry who will com m it it la te r"; but
this se e m s to be a stra ine d re a d ing of the ve rse .' B ut could
God a sk His fa ithful se rva nt to m a rry a d e file d wom a n? Why
not? We m ight a s we ll a sk, "Could God pe rm it Ez e kie l's wife
to d ie ?" Though m a rrying a prostitute m ight not be the sa fe st
ste p to ta ke , such m a rria ge s we re forbid d e n only to the prie sts
(Le v. 21:7). Sa lm on m a rrie d Ra ha b the ha rlot who be ca m e the
gre a t-gra nd m othe r of IGng Da vid a nd a n a nce stre ss of Je sus
Christ (Ma tt. 1:4-5).
71w names (Hosea 1:3-9) . A s with Isa ia h's two sons (Isa . 7:3
a nd 8:3), a nd num e rous othe r pe ople in Scripture , Gom e r's
thre e child re n we re give n m e a ningful na m e s se le cte d by the
Lord .
The first child , a son, wa s called Jezreel (Hose a 1:4-5), which
m e a ns "God sows" or "God sca tte rs." Je z re e l wa s a city in the
tribe of Isa a cha r, ne a r Mt Gilboa , a nd is a ssocia te d with the
d ra stic jud gm e nts tha t Je hu e xe cute d on the fa m ily of A ha b
13
BE AMAZBD
2 Kings 9-10; a nd se e 1 Kings 21:21-24 a nd 2 Kings $:6-10). So
z e a lous wa s Je hu to purge the la nd of A ha b's e vil d E sce nd a nts
tha t he m urd e re d fa r m ore pe ople tha n the Lord co: m a nd e d ,
includ ing King A ha z ia h of Jud a h a nd forty-two of hi s re la tive s
(9:27-10:14).
Through the birth of Hose a 's son; God a nnouncd tha t He
would a ve nge the innoce nt blood she d byJe hu a nd ut a n e nd
to Je hu's d yna sty in Isra e l. This wa s fulfille d in 752 B .C. whe n
Ze cha ria h wa s a ssa ssina te d , the gre a t-gre a t-gra nd son of Je hu
a nd the la st of his d yna sty to re ign. (Se e 2 Kings 10:30.) God
a lso a nnounce d tha t the whole kingd om of Isra e l would com e
to a n e nd with the d e fe a t of he r a rm y, which occur e d in 724.
The se cond child wa s a d a ughte r na m e d L -ruhamah
(Hose a 1:6-7), which m e a ns "unpitie d " or "not love d ." God ha d
love d His pe ople a nd prove d it in m a ny wa ys, b t now He
would withd ra w tha t love a nd no longe r show th m m e rcy.
The e xpre ssion of God 's love is ce rta inly uncond itiona l, but
our enjoyment of that love is conditional and depe ds on our
faith and obediente. (Se e De ut. 7:1-7 a nd 2 Cor. 6:1, -7:1.) God
would a llow the A ssyria ns to swa llow up the Northe rn
Kingd om , but He would prote ct the Southe rn F gd om of
Jud a h from the inva d e rs a sa . 36-37; 2 Kings 19).
Lo-ammi (Hose a 1:8-9) wa s the third child , a s n, a nd his
na m e m e a ns "not My pe ople ." Not only would God re m ove
His m e rcy from His pe ople , but He would a lso re iounce the
cove na nt He ha d m a d e with the m . It wa s like a m a d ivorcing
his wife a nd turning his ba ck on he r, or like a fia th r re je cting
his own son (se e Ex. 4:22 a nd Hose a 11:1).
71w new names (Hosea 1:10-2:1). He re is whe r the gra ce
of God com e s in, for God will one d a y cha nge th( se na m e s.
4
"Not My pe ople " will be com e "My pe ople ," "ur love d " will
be com e "My love d one ." The se ne w na m e s re fle ct e na tion's
ne w re la tionship to God , for a li of the m will be "the sons of the
living God ." 5 Jud a h a nd Isra e l will unite a s one na i on a nd will
14
YOU MARRIED A WHAT?
subm it to God 's rule r, a nd the ce nturie s' old d ivision will be
he a le d .
Inste a d of "Je z re e l" be ing a pla ce of sla ughte r a nd jud g-
m e nt, it will be a pla ce of sowing Ge z re e l m e a ns "God sows")
whe re God will joyfully sow His pe ople in the ir own la nd a nd
ca use the m to prospe r. Tod a y, the Je ws a re sown throughout
the Ge ntile world (Ze ch. 10:9), but one d a y God will pla nt
the m in the ir own la nd a nd re store to the m the ir glory. A s God
prom ise d to A bra ha m , Isra e l will be com e like the sa nd on the
se a shore (Ge n. 22:17).
Whe n will the se gra cious prom ise s be fulfille d for the Je ws?
Whe n the y re cogniz e the ir Me ssia h a t His re turn, trust Him , a nd
e xpe rie nce His cle a nsing (Ze ch. 12:10-13:1). The n the y will
e nte r into the ir kingd om , a nd the prom ise s of the prophe ts will
be fulfille d (Isa . 11-12; 32; 35; Je r. 30-31; Ez e k. 37; A m os 9:11-
15).
The thre e child re n te a ch us a bout the gra ce of God . Now
we 'll consid e r the le sson tha t Gom e r te a che s us.
2. Gomer: God is holy (Hosea 2:2-13)
Hose a is pre e m ine ntly the prophe t of love ; but unlike som e
te a che rs tod a y, he d oe sn't m inim iz e the holine ss of God .
We 're told tha t "God is love " (1 John 4:8, 16), but we 're a lso
re m ind e d tha t "God is light, a nd in Him is no d a rkne ss a t a ll"
(1:5). God 's love is a holy love , not a se ntim e nta l fe e ling tha t
cond one s sin a nd pa m pe rs sinne rs.
The prophe t focuse s on thre e pa rticula r sins: id ola try (spir-
itua l a d ulte ry), ingra titud e , a nd hypocrisy.
Idolatry (Hosea 2:2-5a). God spe a ks to the child re n a nd
te lls the m to re buke the ir m othe r for he r unfa ithfulne ss. Isra e l
wa s guilty of worshiping the god s of the pa ga n na tions a round
the m , e spe cia lly the Ca na a nite ra in god B a a l. Whe ne ve r the re
wa s a d rought or a fa m ine in the la nd , the Je ws re pe a te d ly
turne d to B a a l for he lp inste a d of turning to the Lord . (Se e
15
BE AMAZED
1 Kings 18-19.) Pa ga n worship involve d se nsua l fe rt lity rite s;
a nd for the se rite s, both m a le a nd fe rna le te m ple ostitute s
we re provid e d . In a lite ra l a s we ll a s a sym bolic se nse , id ola try
m e a nt prostitution.6
Since the pe ople we re a cting like prostitute s, G d would
tre a t the m like prostitute s a nd sha m e the m publicly.. e would
no longe r cla im the na tion a s His wife be ca use she d broke n
the sole m n m a rria ge cove na nt a nd consorte d w th id ols.
A ccord ing to He bre w la w, a d ulte ry wa s a ca pita l cr m e , pun-
isha ble by d e a th; but God a nnounce d tha t He would iscipline
Isra e l a nd not d e stroy he r.7
Unfa ithfulne ss to the Lord is a se rious sin, just a s unfa ith-
fulne ss to one 's m a te is a se rious sin. The m a n who sa ys he 's
90 pe rce nt fa ithful to his wife isn't fa ithful a t a li. A s l sra e l wa s
te m pte d to forsa ke God for id ols, the church is te m pte d to
turn to the world syste m tha t ha te s God a nd wa nts i othing to
d o with God .
We m ust be ca re ful not to love the world (1 Johr 2:15-17),
be frie nd ly with the world Ga m e s 4:4), be com e spot e d by the
world (1:27), or conform to the world (Rom . 12:2). ch be lie v-
e r a nd e a ch loca l church m ust re m a in true to Je sus hrist the
B rid e groom until He re turns to ta ke His brid e to ti. e he a ve n-
ly we d d ing (2 Cor. 11:1-4; Eph. 5:22-33; Re v. 19:6-9).
Ingratitude (Hosea 2:5b-9). Inste a d of tha nkin the true
God for His ble ssings of food , wa te r, a nd clothing, e na tion
tha nke d the fa lse god s a nd use d those gifts to se rve id ols.
Wha t ingra titud e ! God provid e d ra in for the la nd (Ir e ut. 11:8-
17), but the Isra e lite s ga ve the cre d it to B a a l, the ra i god . It is
God who give s us powe r to e a rn we a lth (8:17-18) a r d to e njoy
the ble ssings of life (1 Tim . 6:17), a nd we m ust tha n Him a nd
a cknowle d ge His good ne ss. Wha t wicke d ne ss it is io ta ke the
gifts of God a nd use the m to worshii fa lse god s!
God ha d e ve ry right th a ba nd on His pe ople , but i ste a d , He
chose to d iscipline the m . The na tion would cha se a fte r fa lse
16
YOU MARRIED A WHAT?
god s, but Je hova h would block the ir pa ths a nd confuse the ir
pla ns so tha t the y would stum ble on the wa y. He would ta ke
ba ck His gifts a nd le a ve the na tion a s na ke d a s a ne wborn
ba by a nd a s ba rre n a s a d e se rt.
It's re m a rka ble how m a ny tim e s God 's pe ople a re a d m on-
ishe d in Scripture to be tha nkful. I've note d a t le a st fifte e n
pla ce s whe re we 're com m a nd e d to "give tha nks to the Lord ,"
a nd Psa lm 100:4 a nd Colossia ns 3:16 both a d m onish us to be
tha nkful. B oth Je sus a nd Pa ul se t the e xa m ple by giving
tha nks ofte n to the Lord for His ble ssings. One of the first
ste ps towa rd re be llion a ga inst God is a re fusa l to give God
tha nks for His m e rcie s (Rom . 1:21). God will not allow us to
enjoy His gifts and at the same time ignore the Giver, for this is
the essence of idolatry.
Hypocrisy (Hosea 2:10-13). The pe ople still e njoye d ce le -
bra ting the He bre w fe stiva is, but in the ir he a rts, the y ga ve the
glory to B a a l a nd the othe r fa lse god s tha t the y worshipe d .
Unfortuna te ly, the sa m e sin wa s be ing com m itte d by the ir
brothe rs a nd siste rs in the te m ple in Je rusa le m (Isa . 1). How
e a sy it is to a tte nd d ivine se rvice s a nd go through the m otions
of worshiping God whe n our he a rts a re re a lly fa r from Him
(Ma tt. 15:7-9).
B ut the truth would e ve ntua lly com e out, for God would
jud ge His pe ople a nd e xpose the ir hypocrisy. He would ta ke
a wa y the ir ble ssings a nd a ba nd on the m to the ir sins, for one
of the gre a te st jud gm e nts God ca n inflict on a ny pe ople is to
le t the m ha ve the ir own wa y. God is holy a nd will not pe rm it
His pe ople to e njoy sin ve ry long or to live on substitute s.
Eight tim e s in the B ible we re a d , "B e holy, for I a m holy"; a nd
God m e a ns wha t He sa ys.
3. Hosea: God is love (Hosea 2:14-3:5)
The thre e child re n ha ve ta ught us a bout the gra ce of God , a nd
Gom e r ha s ta ught us a bout the holine ss of God . Now Hose a
1 7
BE AMAZE, D
will te a ch us a bout the love of God .
"Hose a ta ke s his pla ce a m ong the gre a te st love rs of a ll the
a ge s," wrote Kyle M. Ya te s. "His love wa s so stror4 tha t the
vile st be ha vior could not d ull it Gom e r broke his e a rt but
she m a d e it possible for him to give to the world a sicture of
the he a rt of the d ivine Love r."8
God's love promised (Hosea 214-23). The re pe a tx d "I will"
sta te m e nts in the se ve rse s a ssure us tha t God ha s a i 'ond e rful
future pla nne d for the Je wish pe ople . Le t's note His rom ise s.
He be gins with "/ will allure" (v. 14). God d oe s. rft try to
force His pe ople to love Him . Inste a d , He "a llure : " (woos)
the m a s a love r woos his be love d , se e king he r ha r d in m a r-
ria ge . Ce rta inly God spoke te nd e rly to His pe ople th: ough His
Word a nd through the m a nifold ble ssings He be s.towe d on
the m in the ir la nd . Just a s He le d he r through the v ild e rne ss
a nd "m a rrie d " he r a t Sina i, so God will m e e t His be lo e d in the
wild e rne ss in the la st d a ys a nd le a d he r into he r la r: d a nd he r
glorious kingd om .
The ne xt prom ise is "/ will give" (v. 15) a s the I ord gua r-
a nte e s a re turn to the ir la nd a nd a re stora tion of the ' r prospe r-
ity. Once a ga in, the Lord cha nge s the m e a ning of a : a m e , this
tim e , "the Va lle y of A chor." To Isra e l, the Va lle y of A chor
("trouble ") wa s the pla ce whe re A cha n stole frorr God a nd
brought sha m e ful d e fe a t to Isra e l's a rm y (Josh. 7, , but tha t
m e m ory would be e ra se d from the ir m ind s. The va le y would
be com e "a d oor of hope " through which Isra e l w uld e nte r
into a ne w life . The e xpe rie nce would prod uce inging, a s
whe n Isra e l e sca pe d from Egypt a nd sa w he r e ne n ie s d e fe a t-
e d be fore the ir ve ry e ye s (Ex. 14-15). "A nd Sha ror sha ll be a
fold of flocks, a nd the va lle y of A chr a pla ce for ti e he rd s to
lie d own in, for My pe ople tha t ha ve sought Me " ( sa . 65:10).
This is a n Old Te sta m e nt ve rsion of Rom a ns 8:28, f r only the
Lord ca n ta ke d e fe a t a nd sha m e a nd turn it into Nictory a nd
glory.
18
YOU MARRIED A WHAT?
God 's third prom ise is will take away" (Hose a 2:16-17).
God d e cla re s a n e nd to id ola try a m ong His pe ople . The y
would ha ve a ne w voca bula ry a nd the "ba a ls" would ne ve r be
na m e d a ga in. "Ishi" m e a ns "m y husba nd " in He bre w a nd
"B a a li" m e a ns "m y m a ste r." B oth te rm s we re use d by Je wish
wive s whe n a d d re ssing the ir husba nd s; but in the future king-
d om , every Je w will ca ll God "m y Husba nd ," for the d ivine m a r-
ria ge re la tionship will be re store d . Isra e l will no longe r prosti-
tute he rse lf be fore id ols, but will love a nd se rve the true a nd
living God .
God 's fourth prom ise is "I will betroth" (vv. 18-20). God 's
wooing of Isra e l will re sult in he r yie ld ing to Him a nd e nte ring
into a cove na nt re la tionship tha t would ne ve r e nd . This ne w
cove na nt will includ e a re store d cre a tion (se e Ge n. 9:1-10;
Rom . 8:18-22) a nd pe a ce a m ong the na tions. A m ong the "we d -
d ing gifts" will be such ble ssings a s righte ousne ss, justice ,
love , com pa ssion, a nd fa ithfulne ss e ve rything tha t Isra e l
ha d la cke d d uring he r ye a rs of se pa ra tion from he r Husba nd ,
Je hova h God .
The fifth prom ise is "I will respond" (Hose a 2:21-22, Niv),
(gv, "I will he a r"). The se two ve rse s d e scribe a tre m e nd ous
cosm ic conve rsa tion in which the Lord spe a ks to the he a ve ns
a nd the e a rth a nd the y re spond to e a ch othe r a nd bring ble ss-
ings to God 's pe ople . The he a ve ns se nd the ra ie , the e a rth
brings forth the prod uce , a nd the Lord se nd s His rich ble ss-
ings. It's the picture of a re store d unive rse whe re sin a nd
d e a th no longe r re ign (Rom . 5:12-21).
The fina l prom ise in this te xt is "1 will p/ant" (Hose a 2:23,
Niv). The word "Je z re e l" m e a ns "God sows." The im a ge is tha t
of God sowing His pe ople in the ir la nd the wa y a fa rm e r sows
se e d . He sa ys to the m , "You a re My pe ople !" The y re spond ,
"You a re m y God !" (Niv) This re la te s ba ck to the na rre s of the
child re n tha t God in His gra ce ha d cha nge d .
God's love pictured (Hosea 3:1-5). This is a nothe r "a ction
19
BE AMAZED
se rm on" a s Hose a re cla im s his e stra nge d wife a nd 1 rings he r
honre to him se lf. Gom e r ha d le ft Hose a a nd wa s liv ng with a
love r, a nothe r picture of the wa y Isra e l ha d tre a te d the Lord .
Hose a ha d to buy he r ba ck a t a cost of fifte e n pie cE s of silve r
(ha lf the price of a sla ve , Ex. 21:32) a nd a bout te n 1 ushe ls of
ba rle y. This wa s not a n e xorbita nt price , but she r a d che a p-
e ne d he rse lf by he r sins. We ne e d to re m e m be r tlut God ha s
purcha se d us a t the tre m e nd ous cost of the pre ciou s blood of
His only Son (1 Pe te r 1:18-19).
Hose a 3:3 sugge sts tha t Hose a d id n't im m e d ia te ly e nte r
into intim a te re la tions with Gom e r, but wa ite d a whi e to m a ke
sure she would be true to him . It's a lso possible t he wa nt-
e d to m a ke sure she wa sn't pre gna nt with a nothe r rr a n's child .
B ut e ve n this ha s a spiritua l m e ssa ge a tta che d tD it: Isra e l
tod a y, though purcha se d by the ir Me ssia h (John 1147-52; Isa .
53:8), ha s not ye t re turne d to the Lord .
Isra e l tod a y is without a king be ca use she re je cte he r Mng
a nd the re fore ha s no kingd om . "We will not ha ve t iis m a n to
re ign ove r us" (Luke 19:14). "We ha ve no king b t Ca e sa r"
(Tohn 19:15). She ha s no prince be ca use the re is no re igning
d yna sty in Isra e l. A ll the re cord s we re d e stroye d whe n the
Rom a ns ca pture d Je rusa le m in A .D. 70, a nd nobod y ca n prove
to which tribe he or she be longs.
The Isra e lite s ha ve no sa crifice be ca use the y ha e no te m -
ple , a lta r, or prie sthood . The y d on't ha ve a pila r (i] a ge ) or a
house hold god (te ra phim ), be ca use id ola try wa s pi rge d from
the ir culture d uring the B a bylonia n Ca ptivity. (Like the
Ge ntile s, the y m a y ha ve othe r kind s of id ols in tht ir he a rts!)
The y la ck a n e phod (Ex. 28:1-14), be ca use the y ha e no high
prie st. The only High Prie st God will a cknowle d ge s the inte r-
ce d ing Son of God in he a ve n.
B ut the re is a n "a fte rwa rd "! Isra e l won't sta y "without," for
she will se e he r Me ssia h, re pe nt of he r sins, a nd & y, "You a re
m y God !" The y will e nte r into tha t ble sse d re la 1onship in
20
YOU MARRIED A WHAT?
which the Lord sa ys, "You a re My pe ople !" This will occur in
"the la tte r d a ys" whe n the m e ssia nic King sits on Da vid 's
throne a nd jud ge s righte ously (Ma tt. 19:28; Luke 1:32-33).
The ke y word is "re turn" (Hose a 3:5), a word tha t's use d
twe nty-two lim e s in Hose a 's prophe cy. Whe n Isra e l re pe nts
a nd re turns to the Lord , the n the Lord will re turn to ble ss
Isra e l (2:7-8). God ha s re turne d to lis pla ce a nd le ft Isra e l to
he rse lf (5:15) until she se e ks Him a nd sa ys, "Com e , a nd le t us
re turn to the Lord " (6:1, NKR).
This is Hose a 's m e ssa ge : "O Isra e l, re turn to the Lord thy
God . Ta ke with you word s, a nd turn to the Lord : sa y unto
`Ta ke a wa y a ll iniquity, a nd re ce ive us gra ciously' " (14:1-
2).
Tha t pra ye r is good for a ny sinne r, Je w or Ge ntile . To sum -
m a riz e :
God is gracious, a nd no m a tte r wha t "na m e " our birth ha s
give n to us, He ca n cha nge it a nd give us a ne w be ginning.
Eve n the "va lle y of trouble " ca n be com e a "d oor of hope ."
God is holy a nd He m ust d e a l with sin. The e sse nce of id ola -
try is e njoying the gifts but not honoring the Give r. To live for the
world is to bre a k God 's he a rt a nd com m it "spiritua l a d ulte ry."
God is love a nd prom ise s to forgive a nd re store a ll who
re pe nt a nd re turn to Him . He prom ise s to ble ss a ll who trust Him .
21
TW O
HOSEA 4-10
What Will I Do with You
I
ndeed I tre m ble for m y country whe n I re fle ct th; t God is
just."
Thom a s Je ffe rson wrote those word s a bout th- Unite d
Sta te s of A m e rica ; a nd a s the Prophe t Hose a surv ye d the
kingd om of Isra e l, he would ha ve a gre e d . From 1 is bitte r
e xpe rie nce with his wife , Hose a kne w tha t sin not on y bre a ks
the he a rt of God but a lso offe nd s the holine ss of God , for
"righte ousne ss a nd justice a re the found a tion of [His throne "
(Ps. 89:14, Nigv).
God wa nte d to forgive the sins of His pe ople a n re store
the ir fe llowship with Him , but the y we re n't re a d y. e y not
only would not re pe nt, the y would n't e ve n a d m it tha t the y ha d
sinne d ! So God cond ucte d a tria l a nd brought the m the ba r
of justice . It's a ba sic spiritua l principie tha t until pe c pie e xpe -
rie nce the guilt of conviction, the y ca n't e njoy the glo y of con-
ve rsion.
1. God convenes the court (Hosea 4:1-5:15)
Just a s Hose a ha d e xpe rie nce d a qua rre l with his wil e , so God
ha d a qua rre l with His e stra nge d wife , the pe ople of Isra e l. B ut
it wa sn't a pe rsona l qua rre l; it wa s a n officia l controvIrsy: 'The
22
WHAT WILL I DO WITH YOU?
Lord ha s a cha rge to bring a ga inst you who live in the la nd "
(4:1, Nrv). The picture of God bringing m e n a nd na tions to tria l
in His courtroom is a fa m ilia r one in Scripture (se e Isa . 1:13; Je r.
2:9, 29; 25:31; Mica h 6:2; Rom . 3:19). "Rise up, O Jud ge of the
e a rth; pa y ba ck to the proud wha t the y d e se rve " (Ps. 94:2, Niv).
The Jud ge re a d the cha rge s to the a ccuse d a s the y stood
be fore Him .
71w nation as a whole (Hosea 4:1b-3). The ba sis for jud g-
m e nt wa s the holy la w of God , the cove na nt God m a d e with
Isra e l a t Mt. Sina i. "A ll tha t the Lord ha s spoke n we will d o,"
wa s the ir prom ise (Ex. 19:8); but tha t prom ise wa s soon bro-
ke n. Just a s Gom e r d id n't ta ke he r m a rria ge vows se riously
but we nt to live with a nothe r m a n, so Isra e l re ne ge d on he r
prom ise s to God a nd turne d to pa ga n id ols. The re wa s no
fa ithfulne ss (truth) in the la nd , no loya l love to the Lord .
Whe n pe ople re je ct God 's cove na nt, the y be gin to e xploit
e a ch othe r, for the Te n Com m a nd m e nts d e a l with our re la tion-
ship with our ne ighbor a s we ll a s with the Lord . If we love the
Lord , we will a lso love our ne ighbor (Ma tt. 22:34-40; Rom . 13:8-
10). B ut the re wa s no m e rcy in the la nd , no love for one 's ne igh-
bor, no com pa ssion for the poor a nd ne e d y. Pe ople we re fa lse -
he a rte d towa rd God a nd ha rd he a rte d towa rd one a nothe r.
The ba sic sin wa s ignora nce ; the re wa s "no knowle d ge of
God in the la nd ." "My pe ople a re d e stroye d for la ck of knowl-
e d ge " (Hose a 4:6).' This m e a ns m uch m ore tha n knowle d ge
about God ; it re fe rs to a pe rsona l knowle d ge of God . The
He bre w word d e scribe s a husba nd 's m ost intim a te re la tion-
ship with his wife (Ge n. 4:1; 19:8). To know God is to ha ve a
pe rsona l re la tionship with Him through fa ith in Je sus Christ
(John 17:3).
The Jud ge pointe d to the Te n Com m a nd m e nts (Ex. 20:1-17)
a nd re m ind e d the pe ople of how the y ha d viola te d His la w by
pronouncing curse s, te lling lie s, m urd e ring, ste a ling, a nd com -
m itting a d ulte ry. A s a re sult, the y ha d brought suffe ring to
23
BE AMAZED
the m se lve s, to the la nd , a nd e ve n to the a nim a ls. God 's
cove na nt prom ise wa s tha t He would ble ss the la ne if the pe o-
ple obe ye d Him , but tha t He would punish the la nd if the y d is-
obe ye d (Le v. 26; De ut 27-28).
The la nd be longe d to God (Le v. 25:23) a nd the sins of the
pe ople pollute d the la nd (18:25-28; 26:32-33). Na tt ra l ca la m i-
tie s like d roughts, fa m ine s, a nd the d e va sta tions c wa r we re
som e tim e s se nt by God to d iscipline His pe ople 1 e the r to
ble ss or to jud ge , God a lwa ys ke e ps His cove na nt rom ise s.2
The priests (Hosea 4:4-14). Whe n Je roboa m I se t up his own
re ligious syste m in Isra e l, m a ny of the true pri( sts fle d to
Jud a h; so the king ord a ine d prie sts of his owi choosing
(2 Chron. 11:13-15). Of course , the se counte rfe it p: ie sts kne w
ne ithe r the Lord nor His la w. The y we re prim a ril3 inte re ste d
in ha ving a n e a sy job tha t would provid e the m with food , cloth-
ing, a nd ple a sure , e spe cia lly opportunitie s to be with the
shrine prostitute s. "Don't bla m e the pe ople for wh; t's ha ppe n-
ing," Hose a sa id to the corrupt prie sts, "be ca use le y're only
following your ba d e xa m ple !"
Whe n you obe y God 's Word , you wa lk in the lig it a nd d on't
stum ble (Prov. 3:21-26; 4:14-19); but whe n you re je ( t the Word ,
you wa lk in the d a rkne ss a nd ca n't find your wa y (Isa . 8:20).
World ly a nd ignora nt spiritua l le a d e rs prod uce orld ly a nd
ignora nt pe ople , a nd this brings d e struction to th e la nd . 'lhe
phra se "your m othe r" in Hose a 4:5 re fe rs to ti e na tion of
Isra e l (2:2, 5). A s goe s spiritua l le a d e rship, s. goe s the
church; a s goe s the church, so goe s m ora lity; z nd a s goe s
m ora lity, so goe s the na tion. pe ople a re bth sa lt a nd
light in socie ty (Ma tt. 5:13-16); a nd whe n the y e corrupt,
socie ty be com e s corrupt.
God re je cte d Je roboa m 's m a n-m a d e re ligion3 d wa rne d
the prie sts tha t the ir e a sy jobs would soon e nd in d isa ste r.
Inste a d of se e king God 's will, the y consulte d the i id ols.4 The
m ore the pe ople sinne d , the m ore food the prie sts e njoye d .
24
WHAT WILL I DO WITH YOU?
The m ore shrine s the pe ople built, the m ore the y a nd the
prie sts could ind ulge in lustful ple a sure s a s the y pa rticipa te d
in the fe rtility rite s. B ut the rite s would n't a c,com plish a ny-
thing, be ca use God would ca use the popula tion a nd the pro-
d uce to d e cre a se inste a d of incre a se . Furthe rm ore , the
prie sts' own d a ughte rs a nd d a ughte rs-in-la w would be com e
shrine prostitute s a nd com m it a d ulte ry!5 The ir sins would
bring jud gm e nt to the ir fa m ilie s a nd to the la nd .
The spectators in the court (Hosea 4:15-19). Now the
prophe t turns to the pe ople of the Southe rn Kingd om of Jud a h
who we re ca re fully wa tching e ve nts in Isra e l. Hose a 's wa rning
is cle a r: d on't m e d d le in the a ffa irs of Isra e l be ca use the ir
d oom is sure ! "Ephra im is joine d to id ols: le t him a lone " (v.
17). The pe ople of Jud a h we re suppose d to worship in
Je rusa le m a nd not go to the hill shrine s in Isra e l or to the spe -
cia l shrine s a t Gilga r a nd B e the l. (Hose a ca lls B e the l "B e th-
a ve n," which m e a ns "house of e vil or d e ce it." B e the l m e a ns
"house of God .") Isra e l wa s like a stubborn he ife r, not a sub-
m issive la m b; a nd God 's whirlwind of jud gm e nt would swe e p
the kingd om a wa y.
Priests, rulers, and people (Hosea 5:1-7). This is a sum m a -
tion of the e vid e nce tha t the Jud ge a pplie d to a li the a ccuse d .
He cond e m ne d the le a d e rs for tra pping innoce nt pe ople a nd
e xploiting the m . The re wa s no justice in the la nd . The y we re
sinking d e e p in sin a nd la cke d the powe r to re pe nt a nd turn
ba ck to God , for the ir sins ha d pa ra lyz e d the m .
Wha t wa s the ca use ? The y d id not know the Lord (5:4; 6:3)
a nd the ir a rroga nce only le d the m to stum ble a nd fa li (5:5; Prov.
16:18). Eve n if the y ca rne to the Lord with e ntire flocks a nd
he rd s to sa crifice , God would not m e e t the m ; for He ha d with-
d ra wn Him se lf from the m . He re je cte d the ir ille gitim a te chil-
d re n,7 a nd the ir m onthly fe a sts would soon be com e fune ra is.
lhe sentence is pronounced (Hosea 5:8-15). The re could be
only one ve rd ict: "Guilty!" A d a y of jud gm e nt wa s com ing
25
BE AMAZED
whe n the sitie s of Isra e l would be conque re d by th inva d ing
A ssyria n a rm y a nd the citiz e ns ta ke n into ca ptivity. "Ephra im
will be la id wa ste on the d a y of re ckoning" (5:9, w).8 The
inne r d e ca y of the na tion wa s like the slow hid d e n d e struction
ca use d by a m oth (v. 12), but the com ing of the A ss, a ns wa s
like the sud d e n ope n a tta ck of a lion (v. 14). l oth we re
una void a ble a nd both brought
Isra e l a nd Jud a h we re we a k, sick na tions Usa . 1:5-6; Je r.
30:12-13), but inste a d of turning to the Lord for he iling, both
of the m turne d to the king of A ssyria for he lp (Hc se a 5:13) Y
The y ne e d e d pra ye r a nd true re pe nta nce , but te a d , the y
truste d politics a nd use le ss tre a tie s. A li the Lord co ild d o wa s
withd ra w a nd wa it for the m to se e k His fa ce in truth a nd
hum ility.
2. God rejects the appeal (Hosea 6:1-7:16)
It isn't unusua l for the a ccuse d in a tria l to e xpre ss re gre t a nd
re m orse for wha t the y've d one a nd to a sk for a noti e r cha nce .
Tha t's just wha t Isra e l d id , but God a nticipa te d the r hypocrit-
ica l subte rfuge a nd e xpose d not only the ir d uplicly but the
sinful wa y the y ha d tre a te d the ir Lord .
77w nation's false repentance (Hosea 6:1-3). Wh( n you re a d
the se word s, you ge t the im pre ssion tha t the na tion is sin-
ce re ly re pe nting a nd se e king the Lord ; but whe you re a d
wha t God sa ys, you se e how sha llow the ir "confe s ion" re a lly
wa s. "The y d o not re turn to the Lord the ir God , noi se e k Him "
(7:10). "The y ha ve spoke n lie s a ga inst Me " (v. 13). "The y
re turn, but not to the Most High" (v. 16). Wha t wa s wrong
with this "confe ssion"?
To be gin with, the ir conce rn wa s for healing d not for
cleansing. The y sa w the ir na tion in d ifficulty a nd -s a nte d God
to "m a ke things right," but the y clid not com e N, ith broke n
he a rts a nd surre nd e re d wills. The y wa nte d ha r pine ss, not
holine ss, a cha nge of circum sta nce s but not a cha ge in cha r-
26
WHATWILLI DOWITHYOU?
a cte r. Ma ny tim e s in m y own m inistry I've m e t pe ople in trou-
ble who tre a te d God like a ce le stia l life gua rd who should re s-
cue the m from d a nge r but not d e live r the m from the ir sins.
The y she d te a rs of re m orse ove r the ir suffe ring, but not te a rs
of re pe nta nce ove r the ir sin.
Furthe rm ore , the pe ople of Isra e l thought tha t the remedy
would work quickly: "A fte r two d a ys will He re vive us; in the
third d a y He will ra ise us up" (6:2). Wha t blind optim ism ! The y
we re like the fa lse prophe ts in Je re m ia h's d a y who offe re d the
na tion supe rficia l re m e d ie s but ne ve r got to the he a rt of the
proble m (Je r. 6:14; 8:11-15). The y we re like physicia ns putting
sunta n lotion on a ca nce rous tum or inste a d of ca lling for d ra s-
tic surge ry. Expe cting a "quick fix" is one of the m a rks of a n
unre pe nta nt he a rt tha t d oe sn't wa nt to pa y the price for d e e p
cle a nsing (Ps. 51:6-7).
The re is a third e vid e nce of the ir sha llowne ss: they saw for-
giveness and restoration as a amechanicar thing that was guar-
anteed and not as a relational matter that involved getting right
with God. To pa ra phra se Hose a 6:3, "If we se e k Him , His ble ss-
ing is sure to com e just a s the d a wn com e s e a ch m orning a nd
the ra ins com e e a ch spring a nd winte r." This is form ula re li-
gion, like ge tting a ca nd y ba r out of a ve nd ing m a chine : put in
the m one y, push the button, a nd out com e s the ca nd y. The
Christia n life is a re la tionship with God , a nd re la tionships
a re n't ba se d on cut-a nd -d rie d form ula s.
One m ore e vid e nce of the ir sha llowne ss is the fa ct tha t they
depended on religious words rather than righteous deeds. Whe n
we truly re pe nt, our word s will com e from broke n he a rts a nd
the y will cost us som e thing. Hose a consid e re d word s to be like
"spiritua l sa crifice s" brought to the Lord (14:2), a nd we m ust
not give Flim som e thing che a p (2 Sa m . 24:24). Word s ca n
re ve a l or conce a l, d e pe nd ing on the hone sty and hum ility of
the sinne r.m We m ust ta ke to he a rt the wa rning in Eccle sia ste s
5:1-2.
27
BE AMAZED
lhe nation's true condition (Hosea A-7:16). In a se rie s of
vivid sim ile s a nd m e ta phors, Hose a rve a le d the tru- cha ra c-
te r of the pe ople of Isra e l.
The ir love for the Lord wa s like a morning cloud an # the dew
(6:4-11). Ea rly in the m orning, the d e w looks like pa rkling
je we ls; but a s soon a s the sun com e s up, the d e w is gone .
Isra e l's d e votion to the Lord wa s te m pora ry, love ly bu not la st-
ing. To give som e substa nce to the ir fa ith, God se nt he m His
prophe ts with the Word of God which is like a pe ie tra ting
sword (Eph. 6:17) a nd a fla sh of lightning (Hose a 6:51; but the
pe ople turne d a d e a f e a r.
God d oe sn't wa nt our re la tionship with Him to 1 e one of
sha llow, tra nsie nt fe e lings a nd e m pty word s a nd ritua s, he a rts
tha t a re e nthusia stic one d a y a nd frigid the ne xt. "For I d e sire d
m e rcy [loya l love ], a nd not sa crifice , a nd the knoN le d ge of
God m ore tha n burnt offe rings" (v. 6). A supe rficia l 'tua l ca n
ne ve r ta ke the pla ce of since re love a nd fa ithful c be d ie nce
(1 Sa m . 15:22-23; A m os 5:21-24; Mica h 6:6-8; Ma tt. 9 13; 12:7).
"B ut like A d a m the y ha ve tra nsgre sse d the ove na nt"
(Hose a 6:7, NA sB ).1' God prom ise d A d a m His ble ss gs if he
obe ye d His com m a nd s, but A d a m d e libe ra te ly d isot e ye d a nd
plunge d the hum a n ra ce into sin a nd d e a th (Rorr . 5:12-21;
1 Cor. 15:21-22). God prom ise d Isra e l the ble ssin of the
Prom ise d La nd if the y would obe y Him (De ut. 28) but the y
broke the cove na nt a nd suffe re d the conse que nte s. For both
Isra e l a nd Jud a h, God ha d a ppointe d a ha rve st, a nd the y
would re a p just wha t the y ha d sown (Ga l. 6:7-8).
The ir lust wa s like an overheated oven (Hose a '':1-7). It's
proba ble tha t the la st sta te m e nt in 6:11 should be jc ine d with
7:1 to re a d , "Whe n I would ha ve re turne d the ca pe
pe ople , whe n I would ha ve he a le d Isra e l." Wha t
God from he lping His d istre sse d pe oPle ? The y wa nt
a ct on the ir te rm s a nd not a ccord ing to the cond ith
holy cove na nt. The y thought the y could ge t a wa y
'ty of My
~
re ve nte d
d Him to
ns of His
ith the ir
28
WHATWILLI DOWITHYOU?
m a ny sins, but God sa w the m a ll a nd re m e m be re d the m (v. 2;
contra st He b. 10:16-17).
The ir pa ssion for sin wa s like a fire in a n ove n: ba nk the fire
a t night, a nd it will be re a d y to bla z e out in the m orning. The
ove n wa s so hot tha t the ba ke r could ignore it a ll night a nd
know it would be re a d y for ba king his bre a d in the m orning.
The "fue l" for the fire wa s wine , for a lcohol a nd sin ofte n go to-
ge the r.
Hose a d e scribe s a pa la ce ce le bra tion d uring which the king
a nd his office rs ge t d runk, a nd this give s the king's e ne m ie s
opportunity to ove rthrow him a nd e ve n kill him . Re m e m be r,
Isra e l ha d five kings in thirte e n ye a rs, a nd four kings we re
a ssa ssina te d in twe nty ye a rs. From Je roboa m I, the first king
of Isra e l, to Hoshe a , the la st king, the re we re nine d iffe re nt
d yna stie s! B e ca use the le a d e rs we re fa r from the Lord , the
politica l situa tion wa s confuse d a nd corrupt.
The third sim ile is tha t of a half-baked cake (Hosea 7:8). The
nom a d ic pe ople s of the Ea st ba ke d the ir bre a d on hot rocks;
a nd if the d ough wa sn't turne d , one sid e of the loa f would be
burne d a nd the othe r sid e uncooke d . Inste a d of re m a ining
se pa ra te from the na tions, Isra e l m ixe d with the na tions a nd
be ca m e like the m . B e ca use of he r com prom ising politica l pos-
ture , the na tion wa s "burne d " by A ssyria on the one ha nd a nd
le ft uncooke d on the othe r.
Whe n it com e s to our re la tionship with the Lord , we m ust
be thorough a nd not "ha lf-ba ke d ." His gra cious work m ust
pe rm e a te our whole be ing so tha t he a rt, m ind , a nd stre ngth
a re a ll d e vote d to Him . Com prom ise with the world le a d s to
unba la nce d cond uct a nd im m a ture cha ra cte r.
Continuing the the m e of com prom ise , Hose a picture s Isra e l
a s a man getting gray and not knowing it (vv. 9-10). B y m ixing
with the na tions a nd ignoring the Lord , the na tion wa s se cre t-
ly losing he r stre ngth, like som e one ge tting old e r a nd we a ke r
but in he r prid e re fusing to a d m it it. This is the tra ge d y of
29
BE AMAZED
und e te cte d losse s tha t quie tly le a d to ultim a te fa ilure s.
Sa m son m a d e this m ista ke (lud . 16:20) a nd so d id ti e church
in La od ice a (Re v. 3:17). Isra e l sa w he r politica l stra te fa iling,
but the le a d e rs still re fuse d to turn to the Lord . "Th prid e of
Isra e l" (Hose a 7:10; se e 5:5) re fe rs to Isra e l's na tic na l glory
which ha d gre a tly e rod e d since the d a ys of E a vid a nd
Solom on. Se lfish politicia ns a nd corrupt prie sts ha Ibrought
the na tion to m in.
In the ir politica l policie s, the Isra e lite s we re lfice c silly dove
(7:11-12). First the y turne d to Egypt for he lp a n :l the n to
A ssyria , a nd both na tions prove d to be fa lse a lie s (5:13; 8:8-10;
12:1). If the le a d e rs ha d liste ne d to the prophe ts, ti e y would
ha ve known tha t A ssyria would one d a y inva d e the la nd (9:3;
10:5-6; Isa . 7:18-8:10). God wa rne d tha t Isra e l's "fJ ing he re
a nd the re " would com e to a n e nd whe n He ca ught ti e m in His
ne t a nd ga ve the m to the King of A ssyria . God is in control of
the na tions, but His pe ople would not obe y Him .
A ccord ing to the cove na nt God ha d with His p ,ople , the
Je ws could tra d e with the othe r na tions; but the y v e re not to
e nte r finto politica l a llia nce s tha t would com prom ise the ir obe -
d ie nce to the Lord . "I se e a pe ople who live a pa rt nd d o not
consid e r the m se lve s one of the na tions" (Num . 23:9, Niv). "You
a re to be holy to Me be ca use I, the Lord , a m holy, d I ha ve
se t you a pa rt from the na tions to be My own" (Le v. 0:26, m v).
Solom on use d his m a ny wive s to form a llia nce s 'th othe r
na tions, a nd this wa s the be ginning of the na tion d ownfa ll
(1 IGngs 11:1ff).
The fina l im a ge is tha t of a favdty bow (Rose : 7:13-16),
be ca use God could n't d e pe nd on Isra e l to be fa it ful. (This
im a ge is a lso use d in Ps. 78:57.) God ha d ca lle d Isra e l a nd
tra ine d the m , so the y should ha ve be e n a ble to "hit1 e ta rge t."
B ut the y ha d stra ye d from the Lord , re be lle d a ga im t Him , lie d
to Him (in the ir fe igne d re pe nta nce ) a nd re fuse d t. ca ll upon
Him , so the y could not win the ba ttle .
30
WHAT WILL I DOWITH YOU?
A s we re vie w the se im a ge s, we m ight ta ke inve ntory of our
own d e votion to the Lord . How la sting is it? How d e e p is it?
How strong is it? How se rious is it? How d e pe nd a ble is it?
3. God pronounces the sentence (Hosea 8:1-10:15)
For the se cond tim e , Hose a ca lls for the trum pe t to be blown
(8:1; 5:8). A ccord ing to Num be rs 10, the Je ws use d trum pe ts
to a nnounce spe cia l occa sions, to sound a la rm s, to ga the r the
pe ople for a sse m blie s, a nd to procla im wa r. This ca ll wa s a
trum pe t of a la rm be ca use the e ne m y wa s com ing a nd God
wa s giving His pe ople opportunity to re pe nt. Hose a a ga in use d
a num be r of fa m ilia r im a ge s to show the pe ople wha t God
would d o to the m be ca use of the ir sin.
The eagle (Hosea 8:1-6). "The house of the Lord " re fe rs to the
na tion of Isra e l, for the pe ople we re God 's d we lling-pla ce (9:15;
Ex. 15:17; Num . 12:7). The A ssyria n e a gle wa s a bout to swoop
d own a nd d e stroy God 's house be ca use the na tion wa s give n
ove r to id ola try, a nd the le a d e rs we re not se e king God 's will in
the ir d e cisions. The y m a d e kings a nd re m ove d kings to sa tisfy
the ir own d e sire s, a nd the y m a nufa cture d god s (e spe cia lly the
gold e n ca lve s a t B e the l a nd Da n) tha t could not he lp the m .12
Sowing and reaping (Hosea 8:7). The conce pt of sowing a nd
re a ping a s it re la te s to cond uct is ofte n use d in Scripture (Job
4:8; Prov. 22:8; Je r. 12:13; Ga l. 6:7-8), a nd Hose a use d it twice
(Hose a 8:7; 10:12-13). In the ir id ola try a nd politica l a llia nce s,
the Isra e lite s we re trying to sow se e d s tha t would prod uce a
good ha rve st; but the y we re only sowing the wind va nity,
nothing a nd would re a p the whirlwind . Nothing could stop
the force of the A ssyria n a rm y. The ha rve st would be m ore
powe rful tha n the se e d !
The sowing/re a ping im a ge continue s with the picture of a
blighte d crop of gra in. The rule rs of Isra e l thought the ir wor-
ship of B a a l a nd the ir fore ign a llia nce s would prod uce a good
crop of pe a ce a nd prospe rity; but whe n the tim e ca rne for the
31
BE AMAZED
ha rve st, the re wa s nothing to re a p. A nd e ve n whe n he a d s of
gra in d id a ppe a r, the e ne m y re a pe d the ha rve st ; d Isra e l
ga ine d nothing. In the im a ge of the wnd , Hose a sa id "You will
re a p fa r m ore tha n you sowe d , a nd it will be d e structi e !" In the
im a ge of the gra in, he sa id , "You will re a p nothing lt a ll, a nd
your e ne m ie s will ge t the be ne fit of a ll, the prom ise s y eu m a d e ."
Worthless Pottery (Hosea 8:8). The re wa s no gra it for Isra e l
to swa llow, but she he rse lf would be "swa llowe d up" by
A ssyria . She wa s a use le ss ve sse l "in which no on d e lights"
(NA SB ). The ir com prom ise ha d so che a pe ne d the m ha t Isra e l
wa s of no va lue to the com m unity of na tions. Nobc d y fe a re d
the m , nobod y courte d the m , nobod y wa nte d the m .
A stupid donkey (Hosea 8:9a). Isra e l wa nte d to b a pa rt of
the a llia nce s tha t we re form ing to fight A ssyria , bt t she wa s
a ctua lly ve ry m uch a lone . She wa s like a d um b a nim 1 tha t ha d
lost its wa y in the wild e rne ss. Isra e l ha d forsa ke n he God , a nd
she ha d be e n forsa ke n by he r a llie s, so she wa s a be d one d to
fa ce a te rrible future a lone .
A prostitute (Hosea 8:91)-10). In ne gotia ting with ti e Ge ntile
na tions for prote ction, Ephra im (Isra e l) a cte d like com m on
prostitute se lling he rse lf for m one y. Isra e l's kings pa i tribute to
the king of A ssyria a nd a lso se nt gifts to Egypt (12:1) Inste a d of
be ing fa ithful to he r Husba nd , Je hova h God , Isra e l .rostitute d
he rse lf to the Ge ntile na tions a nd lost e ve ryll ing. God
prom ise d to ga the r the m toge the r for jud gm e nl a nd the y
would `ova ste a wa y" (Niv) und e r the ruthle ss h nd of the
A ssyria n king.
Egyptian bondage (Hosea 8:11-9:9). Hose a m e nfons Egypt
thirte e n tim e s in his book, a nd the se re fe re nce s fa l into thre e
d istinct ca te gorie s: past the Exod us of the Je ws I
~ ~ om Egypt
(2:15; 11:1; 12:9, 13; 13:4); present Isra e l's unho y a llia nce s
with Egypt (7:11, 16; 12:1); future 'Egypt a s a sym ol of the ir
im pe nd ing bond a ge to A ssyria (8:13; 9:3, 6; 11:5, 11). Thre e
tim e s in this se ction, the prophe t a nnounce s, "The y sha ll go to
32
WHAT WILL I DO WITH YOU?
Egypt" (8:13; 9:3, 6); but 11:5 m a ke s it cle a r tha t "Egypt" is a
sym bol for A ssyria n bond a ge : "He sha ll not re turn to the la nd
of Egypt; but the A ssyria n sha ll be his king" (NKJv).
The prophe t se e s a contra st be twe e n the pa st Exod us from
the bond a ge of Egypt a nd the im pe nd ing "e xod us" into
bond a ge to A ssyria , the ne w "Egypt." Whe n the Je ws le ft
Egypt, the y ha d not ye t re ce ive d the La w nor d id the y ha ve the
ta be rna cle a nd its syste m of sa crifice s. B ut now the Je ws ha d
he a rd the la w for ce nturie s, a nd the te m ple ha d be e n sta nd ing
since Solom on's tim e . Ye t the pe ople ignore d the La w, a nd the
prie sthood be ca m e corrupt. The NIV ca tche s the irony in 8:11,
"Though Ephra im built m a ny a lta rs for sin offe rings, the se
ha ve be com e a lta rs for sinning."
Inste a d of trusting the Lord to prote ct he r from A ssyria ,
Isra e l fortifie d he r towns a nd sought he lp from fore ign na tions,
a nd from a spiritua l point of vie w, this wa s like prostitution.
(During the ha rve st se a son, prostitute s fre que nte d the thre sh-
ing floors whe re the m e n sle pt to gua rd the gra in.) The ha rve st
se a son wa s a tim e of gre a t joy (Isa . 9:3), but the re would be no
joy in Isra e l. A nd whe n the pe ople e nd e d up in a fore ign la nd ,
e ve rything would be uncle a n to the m ; but the y we re a n
uncle a n pe ople a nywa y, so wha t d iffe re nce would it m a ke ?
Agriculture (Hosea 9:10-10:10). God re vie ws the history of
His re la tionship with the Je ws. You d on't find gra pe s in the
d e se rt; but if you d id , it would thrill you. Tha t's how God fe lt
whe n He ca lle d Isra e l. The e a rly fruit of the fig tre e is e spe -
cia lly good , a nd Isra e l wa s spe cia l to the Lord . B ut this joyful
e xpe rie nce d id n't la st, for ffing B a la k ga ve Isra e l he r first ta ste
of B a a l worship, a nd the na tion ind ulge d in id ola try a nd
im m ora lity with its ne ighbors (Num . 25).
God pla nte d His pe ople in a spe cia l la nd , but the y pollute d
the la nd with the ir id ols (Hose a 9:13). The m ore prospe rous
the y be ca m e , the m ore the y turne d a wa y from God . Now the y
m ust suffe r a bitte r ha rve st for the ir sins, the y a nd the ir chil-
33
BE AMAZED
d re n." The na tion is blighte d , ha ving no roots a nd be a ring no
fruits. She wa s a "spre a d ing vine " m v), but no she is
without fruit." The se a gricultura l im a ge s re m ind us tha t we
re a p wha t we sow.
The re 's a n inte re sfing a gricultura l ir a ge in 10:4, "'I e re fore
la wsuits spring up like poisonous we e d s in a plowe d fie d " (Nrv).
Pe ople could n't trust one a nothe r a nd fe w we re ke e p g the ir
prom ise s; the re fore , the y ha d to sue one a nothe r to e t wha t
the y d e se rve d . The m ultiplying of la ws a nd la wsuits one e vi-
d e nce tha t inte grity a nd cre d ibility a re va nishing from socie ty.
The fina l a gricultura l im a ge is in ve rse 8: the ici ola trous
shrine s will be com e nothing but clum ps of we e d s, a nd the
pe ople will be g the Lord to d e stroy the m quickly 1v. 8; se e
Luke 23:30 a nd Re v. 6:16).
Twice in this pa ssa ge , Hose a m e ntions "the d a ys Gibe a h"
(Hose a 9:9; 10:9). The re fe re nce is to the a wful sins oi the m e n
of Gibe a h a nd the tra gic civil wa r tha t followe d (Jtk 19-21).
The m e n of Gibe a h pra ctice d unna tura l lust a nd kille r a n irm o-
ce nt wom a n in a ga ng ra pe e pisod e . The city would n t punish
the offe nd e rs, so the whole na tion a tta cke d B e njr m in a nd
a lm ost d e stroye d the tribe . In Hose a 's d a y, a li the te r tribe s of
Isra e l we re pra cticing the se a bom ina ble things, but God
would jud ge the m a nd the y would re a p wha t the y ha d sown."
The cha pte r d ose s (Hose a 10:11-15) by com pa rli4 Isra e l to
a young he ife r tha t e njoys tre a d ing out the gra in be r use she
ca n e a t a nd work a t the sa m e tim e . B ut the n she is yoke d to
a nothe r be a st a nd force d to d o the ha rd work of plowing.
Isra e l's "sa la d d a ys" we re ove r a nd she would fe e l the A ssyria n
yoke .
In ve rse 12, the prophe t give s one m ore a ppe a l to 1i e na tion
to re pe nt a nd se e k the Lord . "Fa llow ground " is la n( tha t ha s
la in id le a nd be com e ha rd a nd full of we e d s. Ti- is a ppe a l
sound s like the pre a ching of John the B a ptist "Re r nt! B e a r
fruits worthy of re pe nta nce !" (Ma tt. 3:1-12) The pk w of con-
34
WHATWILLI DOWITHYOU?
viction m ust first bre a k up ha rd he a rts be fore the se e d of the
Word ca n be pla nte d a nd the gra cious ra in be se nt from he a v-
e n.
The na tion d id not re pe nt, a nd jud gm e nt fe ll. In 722 B .C., the
A ssyria n a rm y inva d e d the la nd , a nd the te n bibe s a s a na tion
va nishe d from the pa ge s of history.16
"Righte ousne ss e xa lts a na tion, but sin is a re proa ch to a ny
pe ople " (Prov. 14:34, NKJV).
"B le sse d is the na tion whose God is the Lord " (Ps. 33:12,
NKJV).
35
THREE
HOSEA 11-14
Love So Amazing
H
oNv could Hose a 's unfa ithful wife Gom e r e ve r e stion he r
husba nd 's love ? Did n't he d e m onstra te it by s e king he r
out, ple a d ing with he r to com e hom e , a nd pa ying V le price to
se t he r fre e ?
How could Isra e l e ve r que stion God 's love re fuse to
re spond to it? A fte r a ll, the na tion ha d not only brok e n the La w
of God ; the y ha d broke n the he a rt of God . In the cl sing cha p-
te rs of his book, Hose a re m ind e d the m of God 's c om pa ssion
for His pe ople , a nd he d id it by pre se nting thre cle a r e vi-
d e nte s of God 's love .
1. God's mercies in the past (Hosea 11:1-12
A t le a st fourte e n tim e s in the B ook of De ute ronc
use s the word remember De ute ronom y is Mos
a d d re ss to the ne w ge ne ra tion of Isra e lite s a s
pre pa ring to e nte r the Prom ise d La nd . B ut why w
a sk the se young pe ople to look ba ck whe n the y v
re a d y to m ove forwa rd ? Because correct unde
God's dealings in the past is the best way to be certa
in the future. Philosophe r Ge orge Sa nta ya na e xi
truth succinctly: "Those who d o not re m e m be r 1
36
m y, Mose s
s' fa re we ll
the y we re
uld Mose s
e re ge tting
tanding of
'n of success
re sse d this
e pa st a re
LOVE SOAMAZING
cond e m ne d to re live it."'
God's love demonstrated at the Exodus (Hosea 11:1-2). God
se nt Jose ph a he a d into Egypt to pre pa re the wa y for Ja cob a nd
his sons. Wha tJose ph's brothe rs d id to the ir brothe r wa s m e a nt
for e vil, but God use d it for good (Ge n. 50:20). B e ca use of
Jose ph, the pe ople of Isra e l we re ke pt a live d uring the se ve re
fa m ine a nd we re a ble to m ultiply in the e nsuing ye a rs. From
this hum ble be ginning, God form e d a na tion; Mose s le d tha t
na tion out of Egypt in gre a t powe r a nd trium ph (Ex. 12-15).
Hose a picture s the God of the Exod us a s a te nd e r fa the r
who fre e d his son from bond a ge . The e m pha sis he re is not on
Isra e l, the unfa ithful wife , but on Isra e l, the ungra te ful son.
(For God a s "Fa the r" a nd Isra e l a s a "son," se e Ex. 4:22-23; Isa .
1:2-4; a nd De ut 32:6.) A fte r a ll God d id for His son, he still
re fuse d to re turn His love or obe y His will.
God's love demonstrated in the wilderness (Hosea 11:34).
The loving Fa the r not only ca rrie d His son out of bond a ge , but
He ta ught him to wa lk a nd te nd e rly ca re d for him d uring the
wild e rne ss journe y. Whe n a child stum ble s a nd ge ts bruise d ,
m othe r a nd fa the r a re the re to give he a ling a nd e ncoura ge -
m e nt, a nd tha t's wha t God d id for His pe ople . He ta ught the m ,
he a le d the m , a nd le d the m ; He wa s ca re ful to le a d the m a s you
would a child a nd not a s you would a n a nim a l. He bound
Him se lf to the m with cord s of love , not with bit a nd brid le (Ps.
32:8-9) or a ga lling yoke .
Re a d Hose a 11:1-4 a ga in, but inste a d of noting wha t God d id
for Isra e l, notice how Isra e l tre a te d God . Like spoile d child re n,
the y re be lle d a ga inst the ir Fa the r a nd turne d to id ols. God
spoke to the m through His prophe ts, but the m ore God ca lle d
to Isra e l, the m ore the y stra ye d from Him ! The y we re ha ppy
to e njoy His gifts, but the y d id n't wa nt to obe y the Give r. He
sought to le a d the m with tie s of love , but the y sa id , "Le t us
bre a k the ir ba nd s a sund e r, a nd ca st a wa y the ir cord s from us"
(Ps. 2:3, ijv).
37
BE AMAZED
Throughout history, whe the r Je ish or Ge nti e , hum a n
na ture is pre tty m uch the sa m e ; a nd a ll of us a re p: one to d o
wha t Isra e l d id : e njoy God 's ble ssings but ta ke Gck for gra nt-
e d . "My pe ople a re d e te rm ine d to turn from Me " ose a 11:7,
NIV). "A la s, sinful na tion, a pe ople la d e n with iniqui , a brood
of e vild oe rs, child re n who a re corrupte rs!" (Isa . 1:4, Nicv) God
se t the m fre e a nd guid e d the m to the ir inhe rita nce ; but within
one ge ne ra tion a fte r the d e a th ofJoshua , the na tior turne d to
id ola try a nd forsook the Lord Gud . 2:7ff).
God's love demonstrated by His long-suffering (Hos a 11:5-7).
On m ore tha n one occa sion, God could ha ve d e s roye d the
na tion a nd sta rte d ove r a ga in (Ex. 32:10), but He c ose to be
long-suffe ring. Whe n the journe y be ca m e d ifficuli the Je ws
wa nte d to go ba ck to Egypt; the y com pla ine d he n the y
should ha ve be e n pra ying a nd giving tha nks for Iyod 's m e r-
cie s.
We ha ve a lre a d y se e n tha t som e of the re fe re m s to Egypt
in this book re fe r to the "ne w bond a ge " in A ssy 'a (Hose a
11:5). Isra e l re fuse d to re pe nt, so the na tion ha d to j o into ca p-
tivity. The y m a d e pla ns without consulting Goc, so the ir
d e fe nse s would fa li be fore the inva d e rs. The Only tim e the y
ca lle d on God wa s whe n the y we re in trouble , a n God gra -
ciously he lpe d the m ; but now the e nd ha d com e .
God's love demonstrated by His faithfulness to his promises
(Hosea 11:&9). Wha t a re ve la tion we ha ve in 11:8 f the com -
pa ssiona te he a rt of God ! A ccord ing to Je wish la w, r re be llious
son wa s suppose d to be turne d ove r to the e ld e rs of the city
a nd stone d to d e a th (De ut. 21:18-21), but how co' d God d o
this to His be love d son, Isra e l? (Ce nturie s la te r, H s innoce nt,
only-be gotte n Son would suffe r for the sins of the whole
world .) God d e stroye d the citie s of the pla in be ca se of the ir
sins (Ge n. 18:16-19:29), a nd those pe ople d id n't ha , e the sa m e
privile ge s of le a rning a bout God tha t Isra e l ha d . a t right
d id Isra e l ha ve to e xpe ct God to spa re the m , e sp cia lly since
38
LOVE SOAMAZING
the y we re sinning a ga inst a flood of light?
Wha t m otiva te d God to spa re Isra e l from tota l d e struction?
Not only His d e e p com pa ssion, but a lso His fa ithfulne ss to His
cove na nt. "For I a m God , a nd not m a n" (Hose a 11:9, Kiv).
"God is nota m a n, tha t He should lie , nor a son of m a n tha t He
should re pe nt. Ha s He sa id , a nd will He not d o it? Or ha s He
spoke n, a nd will He not m a ke it good ?" (Num . 23:19)
God 's cove na nt with A bra ha m (Ge n. 12:1-3) is uncond itiona l
a nd will not cha nge ; the re fore , the na tion of Isra e l is pre se rve d .
B ut His cove na nt with Isra e l a t Sina i ha d cond itions a tta che d ,
a nd if the pe ople fa ile d to m e e t those cond itions, God wa s oblig-
a te d to withd ra w His ble ssings. Isra e l's Possession of the la nd
a nd its ble ssings is ba se d on the A bra ha m ic Cove na nt, but the ir
enjoyment of the la nd a nd its ble ssings is ba se d on the Mosa ic
Cove na nt. God wa s fa ithful to both cove na nts: He pre se rve d the
na tion, but He d iscipline d the m for the ir sins.
God's love demonstrated by the hope of future restoration
(Hosea 11:10-12). Ofte n in Scripture you will find a d e cla ra tion
of jud gm e nt im m e d ia te ly followe d by a prom ise of hope , a nd
tha t's the ca se he re . Hose a looks a he a d to the e nd tim e s whe n
Isra e l will be ga the re d toge the r from a ll the na tions, brought
to the ir own la nd , cle a nse d of the ir sins, a nd e sta blishe d in
the ir kingd om . In the pa st, God roa re d like a lion whe n He
jud ge d the na tion (5:14; 13:7); but in the future , His "roa r" will
ca ll His pe ople to com e ba ck to the ir la nd . Like bird s turne d
loose from the ir ca ge s, the pe ople of Isra e l will swiftly fly to
the ir own la nd , a nd God will "se ttle the m in the ir hom e s"
(11:11, m v).
Me a nwhile , God is long-suffe ring with His pe ople , a s He is
with a ll sinne rs (2 Pe te r 3:9), e ve n though the y lie to Him a nd
re be l a ga inst Him (Hose a 11:12). Wha t Je sus sa id to
Je rusa le m in His d a y, God wa s sa ying through Hose a to the
pe ople of tha t d a y: "How ofte n I wa nte d to ga the r your chil-
d re n toge the r, a s a he n ga the rs he r chicks und e r he r wings,
39
BE AMAZED
but you we re not willingr (Ma tt. 23:37, m or)
God 's m e rcie s in the pa st ce rta inly prove d His love , but
Hose a offe re d a se cond e vid e nce tha t God love d His pe ople .
2. God's disciplines in the present (Hosea 12:1- 13:16)
"For whom the Lord love s He cha ste ns, a nd scours e s e ve ry
son whom He re ce ive s" (He b. 12:6; Prov. 3:11-12). Cl a ste ning
isn't a jud ge inflicting punishm e nt on a crim ina l in ord e r to
uphold the la w. Ra the r, cha ste ning is a loving pa re nt d isciplin-
ing his or he r child in ord e r to pe rfe ct his cha ra cte r d build
his e nd ura nce .2 Punishm e nt ha s to d o with la w, which is
im porta nt, but cha ste ning ha s to d o with love , whi h is a lso
im porta nt.
The need for discipline (Hosea 12:1). The Je wiE h pe ople
we re living for va nity "the wind " a nd re ce ivins no nour-
ishm e nt. The word tra nsla te d "fe e d " m e a ns "to g "; but
whoe ve r sa w hungry she e p ignoring the gre e n s a ss a nd
che wing on the wind ? The ve ry id e a is rid iculous, s ut tha t's
the wa y God 's pe ople we re living.
Isra e l wa s com m itting two sins. First, the y we re w orshiping
id ols which a re nothing, e ve n le ss tha n nothing, a nd turning
from the true God to live on e m pty substitute s. 1 e y we re
fe e d ing on the wind . Se cond , the y we re d e pe nd ing i i r prote c-
tion on tre a tie s with Egypt a nd A ssyria inste a d d e u: ting the ir
gre a t God . This too wa s e m ptine ss a nd cha sing a fte r the wind ,
a nd God ha d to d iscipline Isra e l to bring the m ba ck 1 Him se lf
a nd His Word .
The example of discipline (Hosea 12::2-6,12). A bra l a m is the
fa the r of the Je wish na tion (Ma tt. 3:9), but it wa s J cob who
built the twe lve tribe s of Isra e l (Ge n. 46:8-27).3 Hose , use d the
na m e "Ja cob" for the na tion be ca use Ja cob is a n illu tra tion of
God 's loving d iscipline . Hose a cite d se ve ra l ke y e ve nts in
Ja cob's life .
Ja cob struggle d with his brothe r e ve n be fore he a nd Esa u
40
LOVE SOAMAZING
we re bom (25:20-23), a nd a t birth, Ja cob trie d to trip up his
brothe r Esa u e ve n a s the y we re com ing from the wom b (vv.
24-26). The na rre "Ja cob" m e a ns "he gra sps the he e l," which
is a nothe r wa y of sa ying, "He 's a d e ce ive r, a trickste r."4 During
m uch of his life , Ja cob struggle d with him se lf, with othe rs, a nd
with the Lord , a nd until he surre nd e re d to God a t Ja bbok, he
ne ve r re a lly wa lke d by fa ith. God ha d to d iscipline him to
bring him to tha t pla ce of surre nd e r.
In obe d ie nce to God 's com m a nd , Ja cob le ft She che m a nd
we nt to B e the l (Ge n. 35), for it wa s a t B e the l tha t he ha d first
m e t the Lord ye a rs be fore (28:10-22). The re God ha d re ve a le d
Him se lf a nd give n Ja cob prom ise s for him se lf a nd his d e sce n-
d a nts, a nd the re Ja cob ha d m a d e sole m n vows to the Lord .
A ctua lly, the re turn to B e the l wa s a ne w spiritua l be ginning for
his whole fa m ily; for Ja cob com m a nd e d the m to a ba nd on the ir
fore ign god s a nd worship Je hova h a lone . It d oe s a fa m ily good
to e xpe rie nce this kind of d e d ica tion. A le xa nd e r Whyte sa id
tha t the victorious Christia n life is a se rie s of ne w be ginnings,
a nd he wa s right.
B ut the B e the l e xpe rie nce a lso includ e d som e pa in, for it
wa s on tha t journe y tha t Ja cob's be love d wife Ra che l d ie d in
giving birth to B e nja m in (35:16-22). She ca lle d the boy B e n-
Oni, which m e a ns "son of m y sorrow"; but by fa ith, Ja cob
re na m e d him B e nja m in, "son of m y right ha nd ."5
The d ivine title "Lord God of hosts [a rm ie s]" (Hose a 12:5)
re m ind s us of Ja cob's e xpe rie nce a t Ma ha na im whe n he wa s
a bout to m e e t his brothe r Esa u (Ge n. 32). Ma ha na im m e a ns
"the two ca m ps," for Ja cob sa w a n a rm y of a nge ls wa tching
ove r his ca m p. He wa s a fra id of Esa u a nd trie d to a ppe a se him
with gifts inste a d of trusting the Lord to d e live r him . A fte r a ll,
d id n't God prom ise to ca re for Ja cob a nd bring him sa fe ly ba ck
to B e the l? It wa s the re tha t the a nge l of God wre stle d with
Ja cob a nd "broke " him .
Ja cob's e xpe rie nce s ge tting a wife a nd ra ising a fa m ily a re
41
BE AMAZED
e xa m ple s of God 's loving d iscipline (Ge n. 29-30). ord e r to
ge t the fa m ily ble ssing, Ja cob ha d Sche m e d a nd 1: e d to his
fa the r Isa a c, but now La ba n would sche m e a nd lie tu Ja cob in
ord e r to m a rry off two d a ughte rs in one we e k! '1 rying to
ple a se two wive s, only one of whom he re a lly love d , nd trying
to ra ise a la rge fa m ily, brought m a ny burd e ns to Ja cob, but he
pe rsiste d , a nd God ble sse d him a nd m a d e him a we lthy m a n.
Howe ve r, d uring those d ifficult ye a rs, Ja cob suffe e d m uch
(31:36-42), ye t the Lord wa s working out His purpcm e s.
The reasons for discipline (Hosea 12:7-13:6). N w Hose a
na m e s som e of the sins tha t His pe ople ha d com m it e d . Som e
of the se he ha s d e a lt with be fore , so the re 's no ne e d d iscuss
the m in d e ta il.
He be gins with dishonesty in business (12:7), d e ka d ing pe o-
ple so a s to m a ke m ore m one y. The ir prospe rity lf d to pride
(v. 8), the kind of se lf-sufficie ncy tha t sa ys, "We on't ne e d
God " (se e Re v. 3:17). B ut the Lord wa rne d tha t He vv ould hum -
ble the m . Inste a d of e njoying the ir house s, the y wc uld live in
te nts a s the y d id d uring the ir wild e rne ss journe ys. Whe n the
A ssyria ns we re through with Isra e l, the Je ws woul( be gra te -
ful e ve n for the booths the y live d in for a we e k ( uring the
Fe a st of Ta be rna cle s.
The prophe ts God se nt ha d wa rne d the pe ople , b t the pe o-
ple would n't liste n (Hose a 12:10). The y turne d fron the Word
of the living God a nd pra ctice d idolatry (vv. 11-14) This pro-
voke d God to a nge r, a nd the wa y the y she d irm o e nt blood
provoke d Him e ve n m ore . (On Gile a d 's wicke d ne ; s, se e 6:8-
9.)
Hose a single d out the arrogant attitude of tis e tribe of
Ephraim (13:1-3). The na rre "Ephra im " is found tl irty-se ve n
tim e s in Hose a 's prophe cy. Som e fim e s "Ephra im is a syn-
onym for the whole Northe rn Mngd om , but he re t e prophe t
wa s a d d re ssing the tribe of Ephra im in pa rticula . Ephra im
a nd Ma na sse h we re the sons ofJose ph whom Ja col "a d opte d "
42
LOVE SOAMAZING
a nd whose birth ord e r he re ve rse d (Ge n. 48). Ma na sse h wa s
the firstborn, but Ja cob ga ve tha t honor to Ephra im .
The pe ople of Ephra im fe lt the y we re a n im porta nt bibe
tha t d e se rve d to be liste ne d to a nd obe ye d . A fte r a ll, Joshua
ca rne from Ephra im (Num . 13:8) a nd so d id the first king of
the Northe rn IGngd om , Je roboa m I (1 Kngs 11:26). The
ta be rna cle of te stim ony wa s pitche d in Shiloh which wa s in
Ephra im (Josh. 18:1). In the ir a rroga nce , the tribe of Ephra im
cre a te d proble m s for both Gid e on (Jud . 7:24-25; 8:1-3) a nd
Je phtha h (12:1-6). A fte r the d e a th of King Sa ul, the
Ephra im ite s re fuse d to subm it to Da vid 's rule (2 Sa m . 2:8-11);
in fa ct, the y ha d a strong pre jud ice a ga inst the bibe ofJud a h,
the ruling tribe (19:40-43). Whe n the Northe rn Klngd om wa s
e sta blishe d , so powe rful we re the Ephra im ite s tha t the king-
d om wa s e ve n ca lle d by the ir na m e .
B ut Ephra im a ba nd one d Je hova h for B a a l, a nd tha t brought
spiritua l d e a th. The y gla d ly pa rticipa te d in Je roboa m 's m a n-
m a d e re ligion by sa crificing to the gold e n ca lve s e ve n offe r-
ing hum a n sa crifice s a nd kissing the ca lve s in worship. B ut
id ols a re nothing, a nd those who worship the m be com e like
the m nothing (Ps. 115:8). Hose a com pa re d the pe ople to
the "nothings" with which the y we re fa m ilia r: m orning d e w
tha t the sun burns a wa y; cha ff tha t the wind blows a wa y;
sm oke tha t d isa ppe a rs out the wind ow a nd is se e n no m ore .
One m ore sin tha t Hose a cond e m ne d wa s the nation's
ingratitude (Hose a 13:4-6). It wa s the sa m e old story: the Je ws
we re gla d for wha t God ha d d one for the ir fore fa the rs the
Exod us, God 's provision a nd guid a nce in the wild e rne ss, the
a bund a nt we a lth in the Prom ise d La nd but the y d id n't re a l-
ly show Him since re a ppre cia tion. In the ir tria ls, the y turne d
to God for he lp; but in the ir prospe rity, the y be ca m e proud a nd
turne d a wa y from God to id ols. Mose s ha d wa rne d the m a bout
this sin, but the y com m itte d it just the sa m e (De ut 8:10-20).
The na m e "Ephra im " m e a ns "fruitful," a nd this wa s a ve ry
43
BE AMAZED
fruitful tribe . Through Ja cob, God ha d prom ise d a bund a nt
ble ssings to Jose ph a nd his sons (Ge n. 48; 49:22-26), a nd tha t
prom ise wa s fulfille d . It's too ba d the pe ople d id n't use wha t
God ga ve the m for God 's glory.
The kinds of discipline (Hosea 13:716). Once a gE n, Hose a
use s a num be r of sim ile s a nd m e ta phors to d e scribE the tria ls
tha t God wa s se nd ing on His d isobe d ie nt pe ople . L ke a fe ro-
cious be a st, He would sud d e nly a tta ck the m (vv. 7-8; se e 5:14),
a re fe re nce to the inva sion of the A ssyria n a rm y. Th
a
rule rs of
Isra e l would be we a k, te m pora ry, a nd ine ffe ctive (13:9-11; se e
8:4). Now the tim e ha d com e for the na tion to hm e no king
(3:4), a situa tion tha t would la st for ce nturie s.
The wom a n in tra va il is use d ofte n in Scripture to picture
e xtre m e pa in a nd sorrow (13:13; Isa . 13:8; Je r. 4;31; Ma tt.
24:8), but Hose a a d d s a ne w twist. He se e s the IA om a n too
we a k to d e live r the child a nd the ba by too stupid tc com e out
of the wom b! A ll the tra va il wa s wa ste d .
The inva sion of the A ssyria ns will be like a hot, d ry wind
from the d e se rt tha t will sm othe r the pe ople a nd ( ry up the
wa te rcourse s. A ll the na tion's tre a sure s will be plunse re d , a nd
the ir gre a te st tre a sure , the ir child re n, will be sla in rne rcile ss-
ly. Why? B e ca use the na tion would not re turn to G d .
Pa ul quote s Hose a 13:14 in 1 Corinthia ns 15:55 to gua ra nte e
the victory of Je sus Christ ove r d e a th a nd the gra l e be ca use
of His re surre ction, but Hose a 's word s in this cc nte xt m a y
ha ve a d iffe re nt m e a ning.6
The ne xt sta te m e nt ("I will ha ve no com pa ssion' supports
our inte rpre ta tion tha t Hose a 13:14 re fe rs to jud gm ( nt a nd not
victory ove r the e ne m y. This d oe sn't sugge st t God no
longe r love d His pe ople , be ca use G9d 's love for Hi, pe ople is
the m a jor the m e of this book. B ut the tim e ha d coi e for God
to d iscipline the na tion, for the y ha d re je cte d e ve ry #the r m a n-
ife sta tion of His love . "For I will not re le nt!" is tF e wa y The
Living Bible sta te s it.
44
LOVE SOAMAZING
God re ve a le d His love to Isra e l in His pa st m e rcie s a nd now
in His pre se nt d iscipline s. Hose a d ose s his book with a third
e vid e nce of God 's love .
3. God's promises for the future (Hosea 14:1-9)
Though His pe ople m a y turn a wa y from Him , God will not
a ba nd on the m , e ve n though He d iscipline s the m , for He is
true to His cove na nt a nd His prom ise s. "If we a re fa ithle ss, He
re m a ins fa ithful; He ca nnot d e ny Him se lf " (2 Tim . 2:13, Niiv).
God pleads with His pe ople to re turn to Him a nd forsa ke the
sins tha t we re ca using the ir d ownfa ll (Hose a 14:1). He ha d
a lre a d y told the m to plow up the ir ha rd he a rts a nd se e k the
Lord (10:12) a nd to turn to God for m e rcy (12:6), but now He
ta lks to the m like little child re n a nd te lls the m just wha t to d o.
The Lord give s the m prom ise s to e ncoura ge the m to re pe nt
He will receive us (Hosea 14:2-3). God ha d e ve ry re a son to
re je ct His sinful pe ople , but He chose to offe r the m forgive -
ne ss. Inste a d of bringing sa crifice s, the y ne e d e d to bring sin-
ce re word s of re pe nta nce a nd a sk God for His gra cious for-
give ne ss. "For You d o not d e sire sa crifice , or e lse I would give
it; You d o not d e light in burnt offe ring. The sa crifice s of God
a re a broke n spirit, a broke n a nd a contrite he a rt the se , O
God , You will not d e spise " (Ps. 51:16-17, Nigv).
He will restore us (Hosea 14:4). God re store s the pe nite nt to
spiritual health a nd he a ls the ir ba ckslid ing (Je r. 14:7). Whe n a
pe rson colla pse s with sickne ss, it's usua lly the re sult of a
proce ss tha t's be e n working in the bod y for we e ks or m onths.
First a n infe ction ge ts into the syste m a nd be gins to grow. The
pe rson e xpe rie nce s we a rine ss a nd loss of a ppe tite , the n we a k-
ne ss, a nd the n the colla pse occurs. Whe n sin ge ts into the
inne r pe rson a nd isn't d e a lt with, it a cts like a n insid ious infe c-
tion: it grows quie tly; it brings loss of spiritua l a ppe tite ; it cre -
a te s we a rine ss a nd we a kne ss; the n com e s the colla pse .
For e xa m ple , whe n Pe te r d e nie d his Lord thre e tim e s, tha t
45
BE AMAZED
sin d id n't sud d e nly a ppe a r; it wa s the i-e sult of gra d e s 1 spiritu-
a l d e te riora tion. The d e nia l be ga n with Pe te r's prid e , he n he
told the Lord he would ne ve r forsa ke Him a nd would e ve n d ie
for Him . The ne xt sta ge wa s sle e ping whe n he should ha ve
be e n pra ying, a nd the n fighting whe n he should ha ve put a wa y
his sword . Pe te r should ha ve le ft the sce ne ("I will m ite the
she phe rd , a nd the she e p of the fiock sha ll be ca tte re d
a broa d " [Ma tt. 26:31; Ze ch. 13:71); but inste a d , he fo lowe d to
se e wha t would ha ppe n a nd wa lke d right into te m pt tion.
Whe n we confe ss our sins to the Lord , He forgivo ,s us a nd
the "ge rm s of sin" a re cle a nse d a wa y (1 John 1:9) bu a s with
physica l sickne ss, ofte n the re 's a pe riod of re cupe ra t on whe n
we ge t ba ck our stre ngth a nd our a ppe tite for spiritu: food . "I
will love the m fre e ly" d e scribe s tha t pe riod , whe n w ba ck
in fe llowship with the Lord a nd e njoying His pre se nc . We se e
the sm ile of His fa ce , for His a nge r is turne d a wa y.
He will revive us (Hosea 14:5-8). Hose a picture s th re stora -
tion of the pe nite nt a s the e m e rge nce of ne w life in d ry fie ld
on which the re fre shing d e w ha s fa lle n.7 In the sur m e r a nd
e a rly a utum n in the Holy La nd , the d e w is ve ry r e a vy a nd
gre a tly a ppre cia te d (Ps. 133:3; Isa . 18:4). Tha t's wha t the word
"re vive " m e a ns: to bring ne w life . The rich ve ge ta tioi a ppe a rs,
prod ucing be a uty a nd fra gra nce whe re once the fa e r sa w
only ugline ss a nd e m ptine ss. The fa llow ground b com e s a
fruitful ga rd e n!
The closing ve rse pre se nts us with only two a lt rna tive s:
re be l a ga inst the Lord a nd continue to stum ble , or re turn to
the Lord a nd wa lk se cure ly in His wa ys. lhe first choice is
foolish; the se cond choice is wise .
"I ha ve se t be fore you life a nd d e a th, ble ssing a n s cursing;
the re fore , choose life " (De ut. 30:19).
46
Joel in His Time
Ea ch prophe t ha d his own unique a pproa ch to his own spe cia l
m e ssa ge . Hose a 's m e ssa ge wa s a n a pplica tion of his sa d
d om e stic tria ls, e m pha siz ing God 's je a lous love , but Joe l's
m e ssa ge wa s a n inte rpre ta tion of a na tiona l ca la m ity a
pla gue of locusts a nd a d rought a nd e m pha siz e d God 's glo-
rious kingd om .
Joe l m a y we ll ha ve be e n the first of the writing prophe ts; he
proba bly m iniste re d in Jud a h d uring the re ign of King Joa sh
(835-796 B .c.). You find the re cord in 2 Kings 11-12 a nd
2 Chronicle s 22-24. Joa sh ca rne to the throne a t the a ge of
se ve n, a nd Je hoia d a the prie st wa s his m e ntor. This m a y
e xpla in why Joe l sa ys nothing a bout the king, since Joa sh wa s
le a rning the job.
Joe l's m a jor the m e is the "Da y of the Lord " a nd the ne e d for
God 's pe ople to be pre pa re d . "Da y of the Lord " is use d in
Scripture to re fe r to d iffe re nt pe riod s whe n God se nt jud g-
m e nt to His pe ople ,' but the m a in e m pha sis is on the future
"d a y of the Lord " whe n the na tions will be jud ge d a nd Christ
sha ll re turn to se t up His glorious kingd om .
Joe l re fe rs to thre e im porta nt e ve nts, e a ch of which he ca lls
a "d a y of the Lord ." He se e s the pla gue of locusts a s a n imme-
diate d a y of the Lord Goe l 1:1-20), the inva sion of Jud a h by
A ssyria a s a n imminent d a y of the Lord (2:1-27), a nd the fina l
jud gm e nt of the world a s the ultimate d a y of the Lord
(2:27-3:21). In the first, the locusts a re a m e ta phorica l a rm y;
in the se cond , the locusts sym boliz e a re a l a rm y; in the third ,
the locusts a re n't se e n a t a ll a nd the a rm ie s a re ve ry re a l a nd
ve ry d a nge rous.
47
48
A Suggested Outline ofthe Book o
Ke y id e s: "the Da y of the Lord " (1:15; 2:1, 11, 31
Ke y ve rse s: Joe l 2:12-13
f Joel
; 3:14)
I. The im m e d ia te Da y of the Lord 1:1-20
1. He a r! (e ld e rs, citiz e ns) 1:2-4
2. Wa ke up! (d runka rd s) 1:5-7
3. Mourn! (fa rm e rs) 1:8-12
4. Ca ll a fa st! (prie sts) 1:13-20
II. The im m ine nt Da y of the Lord 2:1-27 1
1. The inva d ing a rm y, like locusts 2:1-11
2. The ca ll to re pe nt 2:12-17
3. The prom ise of re stora tion 2:18-27
III. The ultim a te Da y of the Lord 2:28-3:21
1. B EFORE tha t d a y Spirit poure d out -
2. DURING tha t d a y jud gm e nt poure d o
3. A FTER tha t d a y ble ssing poure d out -
2:28-32
it 3:1-16
- 3:17-21
FOUR
JOEL 1:1-2:27
Watching the Day of the Lord
I
f the re ha d be e n ne wspa pe rs in Joe l's d a y, the he a d line s
m ight ha ve re a d :
LOCUSTS INVADE THE LAND!
NATION FACES SEVERE ECONOMIC CRISIS
No end to drought in sight
A wise pre a che r or te a che r will ge t the pe ople 's a tte ntion by
re fe rring to som e thing the y're a ll conce rne d a bout. In this
ca se , the pe ople ofJud a h we re ta lking a bout the e conom ic cri-
sis, so the Lord le d Joe l to use tha t e ve nt a s the ba ckground
for his m e ssa ge s. The pe ople d id n't re a liz e it, but the y we re
wa tching the Da y of the Lord unfold be fore the ir ve ry e ye s,
a nd the Prophe t Joe l e xpla ine d it to the m .
The na m e "Joe l" m e a ns "the Lord is God ." Like a ll true
prophe ts, Joe l wa s com m issione d to ca ll the pe ople ba ck to the
worship of the true God ; a nd he d id this by d e cla ring "the
word of the Lord " (1:1; se e Je r. 1:2; Ez e k. 1:3; a nd the first ve rs-
49
BE AMAZED
e s of Hose a , Mica h, Ze pha nia h, Ha gga i, Ze ch 'a h, a nd
Ma la chi). It wa s the ta sk of the prie sts to te a ch the pe ople the
La w, a nd it wa s the re sponsibility of the prophe ts to ca ll the
pe ople ba ck to the Lord whe ne ve r the y stra ye d fro. His La w.
The prophe ts a lso inte rpre te d historica l e ve nts in e light of
the Word of God to he lp the pe ople und e rsta nd G d 's will for
the ir live s. The y we re "forth-te lle rs" a s we ll a s "for ..te lle rs."
Joe l wa nte d the pe ople of Jud a h to und e rsta nd wha t God
wa s sa ying to the m through the pla gue a nd the ( rought. In
our own tim e s, the na tions of the world a re e ) pe rie ncing
se ve re d roughts a nd fa m ine s, fiighte ning e pid e r rie s, une x-
pe cte d e a rthqua ke s, d e va sta ting flood s, a nd othe r na tura l d is-
a ste rs," a ll of which ha ve gre a tly a ffe cte d na tiona l a nd globa l
e conom y; ye t ve ry fe w pe ople ha ve a ske d , "Wha t is God sa y-
ing to us?" Joe l wrote his book so the pe ople would know wha t
God wa s sa ying through the se critica i e ve nts.
A s you ca n se e from the sugge ste d outline of . oe l's book,
the prophe t a nnounce d "the Da y of the Lord " a nd pplie d it to
thre e e ve nts: the pla gue of locusts, the future inv sion of the
A ssyria ns, a nd the d ista nt jud gm e nt tha t the Lord would se nd
on the whole world . In this cha pte r, we wa nt to f cus on the
first two a pplica tions of "the Da y of the Lord ."
1. The immediate Day of the Lord (Joel 1:1-: O)
Whe n you're in a crisis, you'll he a r a ll kind s of 1 oice s inte r-
pre ting wha t's going on a nd te lling you wha t to o. The opti-
m ists will sa y, "This crisis isn't going to la st. B e ra ve !" The
pe ssim ists will sob, "Ws going to ge t worse a m the re 's no
e sca pe ! We 're d one for!" The a la rm ists will se e the e ne m y
be hind e ve ry tre e , a nd the scoffe rs will que stic n the ne ws
re ports a nd shrug the ir should e rs sa ying, "Wha d iffe re nce
d oe s it m a ke a nywa y?"
B ut Joe l wa s a re a list who looke d a t life from th sta nd point
of the Word of the Lord . He a d d re sse d him se lf tc five groups
50
WATCHING THE DAY OF THE LORD
of citiz e ns a nd ga ve the m four a d m onitions from the Lord .
To the elders and citizens in general: "Hear this!" (roei 1:2-4)
He a d d re sse d the old m e n1 first for proba bly two re a sons: the y
ha d long e xpe rie nce a nd could a uthe ntica te wha t he wa s sa y-
ing, a nd the y we re re spe cte d citiz e ns in the la nd . With the ir
support, Joe l wa sn't just a voice crying in the wild e rne ss. The y
a gre e d with the prophe t tha t the na tion fa ce d a ca ta strophe of
m onum e nta l proportion such a s the y ha d ne ve r se e n be fore .
It wa s som e thing pe ople would te ll to the ir child re n a nd gra nd -
child re n for ye a rs to com e .
Joe l use d four d iffe re nt word s to d e scribe the A la gue (v. 4;
se e 2:25), a nd it's be e n sugge ste d tha t the y re pre se nt four
sta ge s in the life cycle of the locusts. Howe ve r, the word s prob-
a bly conve y the id e a of succe ssive swa rm s of locusts inva d ing
the la nd , e a ch swa rm d e stroying wha t the othe rs ha d le ft
be hind . A swa rm of locusts ca n d e va sta te the ve ge ta tion of a
countrysid e with a m a z ing ra pid ity a nd thoroughne ss, a nd
nothing ca n stop the m (Ex. 10:1-20).
To the drunkards: "Wake up and weep!" (joel 1:5-7) Exce pt
for pointing out the insince rity of som e of the worshipe rs
(2:12-13), d runke nne ss is the only sin tha t Joe l a ctua lly na m e s
in his book. Howe ve r, this wa s a se rious sin tha t the prophe ts
ofte n cond e m ne d (Hose a 7:5; A m os 4:1). Pe rha ps the d runk-
a rd s re pre se nte d a li the ca re le ss pe ople in the la nd whose only
inte re st wa s sinful ple a sure .
The se pe ople ha d good re a son to we e p be ca use the re wa s
no wine a nd would n't be a ny m ore until the ne xt se a son, if
the re wa s a ne xt se a son. B e ca use of the locusts a nd the
d rought, "the ne w wine is d rie d up . . . the vine is d rie d up"
(Joe l 1:10, 12). Ke e p in m ind tha t bre a d a nd wine we re sta ple s
in the Je wish d ie t, so tha t e ve n the pe ople who d id n't ge t
d runk we re a ffe cte d by the loss.
Joe l com pa re d the locusts to a n inva d ing na tion a nd to hun-
gry lions with sha rp te e th (v. 6; se e 2:2, 11). The y a tta cke d the
51
BE AMAZED
vine s a nd the fig tre e s, two things e sse ntia l to Je sh life .
Ha ving one 's own vine ya rd a nd fig tre e s wa s a sym b ol of suc-
ce ss a nd conte ntm e nt in the Ea st (2:22; Isa . 36:16;1 os 4:9;
Ps. 105:33). Note how Joe l use s the pe rsona l pronour m y a s he
spe a ks of the la nd a nd its ve ge ta tion, for a ll of it be onge d to
the Lord , a nd He ha d a right to d o with itwha te ve r Hr ple a se d .
To the farmen: "Despair and wail!" (Thel 1:8-12) Jc e l na m e d
som e of the crops tha t ha d be e n ruine d : the gra in rhe a t a nd
ba rle y), the ne w wine , the oil, a nd the fruit from the p m e gra n-
a te , pa lro, a nd a pple tre e s. From se a son to se a son, tl e locusts
a te wha te ve r wa s prod uce d , a nd the d rought ke pt thE soil from
prod ucing a nything m ore . In ve rse s 18-20, Joe l inc ud e s the
flocks a nd he rd s a nd the ir pa sture s. A ll tha t the fa rn e rs could
d o wa s e xpre ss the ir grie f a nd la m e nt like a n e n a ge d girl
whose fia nc ha d d ie d . It se e m e d a hope le ss situa tioi
To the priests: "Call a fast!" (foel 1:13-20) Not on13 we re the
pe ople in ne e d , but so wa s the te m ple . Nobod y could bring the
prope r sa crifice s be ca use no m e a l, wine , or a nim a is e re a va il-
a ble . Joe l ca lle d the prie sts to la m e nt a nd pra y, inclth ing those
who worke d "the night shift" (Ps. 134:1).2
The Je ws we re re quire d to obse rve only one fa s , a nd tha t
wa s on the a nnua l Da y of A tone m e nt (Le v. 16:29, 31). B ut the
re ligious le a d e rs could ca n a fa st whe ne ve r the pe opl e fa ce d a n
e m e rge ncy a nd ne e d e d to hum ble the m se lve s a nd s. e e k God 's
fa ce (Ind . 20:26; 2 Chron. 20:3; Ez ra 8:21; Ne h. 9:1-3; Je r. 36:9).
This wa s such a n e m e rge ncy. "Gird yourse lf" ( oe l 1:13)
m e a ns "Put on sa ckcloth!" (Se e Je r. 4:8 a nd 6:26.) I wa s tim e
for the pe ople to hum ble the m se lve s a nd pra y (2 Chron. 7:14).
In Joe l 1:15-18, we ha ve the la m e nt of the na tion, a d in ve rs-
e s 19-20, the pra ye r of the prophe t a s he inte rce d e d for the
na tion. The la m e nt is a vivid d e scriptjon of the sa d nd ition of
the la nd , the crops, the flocks, a nd the he rd s; for e Da y of
the Lord " ha d com e to the na tion. The im m e d ia te n fe re nce is
to the a ssa ult of the locusts a nd the d e va sta ting e fi ,cts of the
52
WATCHING THE DAYOF THE LORD
d rought, but la te r, Joe l use s the phra se to d e scribe the te rrible
"Da y of the Lord " whe n the na tions will be jud ge d . God is the
Lord of cre a tion, a nd without His ble ssing, na ture ca nnot pro-
d uce wha t we ne e d for susta ining life (Pss. 65; 104:10-18, 21;
145:15). We should ne ve r pra y lightly, "Give us this d a y our
d a ily bre a d ," for only God ca n susta in life (A cts 17:25, 28).
"How the ca ttle m oa n!" (f o e l 1:18, m v) This re m ind s us tha t
a ll cre a tion "groa ns a nd la bors" be ca use of the bond a ge of sin
in the world (Rom . 8:18-22; Ge n. 3:17-19). Cre a tion longs for
tha t d a y whe n the Cre a tor will re turn to e a rth a nd se t it fre e
from sin's sha ckle s, a nd the n "the wild e rne ss a nd the solita ry
pla ce sha ll be gla d . . . a nd the d e se rt sha ll re joice , a nd blos-
som like the rose " (Isa . 35:1).
It wa sn't e nough for the pe ople to hum ble the m se lve s a nd
la m e nta the y a lso ha d to pra y. This is wha t God re quire d in His
cove na nt with His pe ople (2 Chron. 6:26-27; 7:12-15; se e De ut.
28:23-24). Joe l d id n't a sk God for a nything; he sim ply told the
Lord of the suffe ring of the la nd , the be a sts, a nd the pe ople ,
knowing tha t God would d o wha t wa s right "The fire "
(Joe l 1:20) re fe rs to the d rought, which le ft the la nd looking
like it ha d be e n burne d .
Too ofte n we d rift a long from d a y to d a y, ta king our ble ss-
ings for gra nte d , until God pe rm its a na tura l ca la m ity to occur
a nd re m ind us of our tota l d e pe nd e nce on Him . Whe n wa te r is
ra tione d a nd food is sca rce , a nd whe n price s for ne ce ssitie s
e sca la te , the n we d iscove r the pove rty of our a rtificia l civiliz a -
tion a nd our throwa wa y socie ty. Sud d e nly, ne ce ssitie s be com e
luxurie s, a nd luxurie s be com e burd e ns.
God d id n't ha ve to se nd gre a t ba tta lions to Jud a h to bring the
pe ople to the ir kne e s. A ll He ne e d e d wa s a swa rm of little inse cts,
a nd the y d id the job. Som e tim e s He use s ba cte ria or viruse s so
tiny tha t you ne e d a spe cia l m icroscope to se e the m . He is the
"Lord of hosts," the Lord of the a rm ie s of he a ve n a nd e a rth. He is
"the A lm ighty" (v. 15) a nd none ca n sta y His powe rful ha nd .
3
53
BE AMAZED
2. The imminent Day of the Lord (Joel 2:1-27)
Now tha t he ha d the ir a tte ntion, Joe l told the pe op e to stop
looking a round a t the locusts a nd to sta rt looking ah 'ad to the
fulfillm e nt of wha t the locust pla gue sym boliz e d : thg inva sion
of a fie rce a rm y from the north (v. 20). Unle ss Joe l a d som e
othe r a tta ck in m ind , a bout which we know nothin , he wa s
proba bly re fe rring to the A ssyria n inva sion, d uring the re ign
of King He z e kia h, which took pla ce in 701 B .C. (Is 36-37).
God a llowe d the A ssyria ns to ra va ge the la nd , but E e m ira cu-
lously d e live re d Je rusa le m from be ing ta ke n ca p 've .4 The
prophe t ga ve the pe ople thre e tim e ly instructions.
"Blow the trumpet!" (Joel 2:1-11) This wa s re a l w r, so Joe l
com m a nd e d the wa tchm e n to blow the ir trum pe ts a nd wa rn
the pe ople . The Je ws use d trum pe ts to c w se m blie s,
a nnounce spe cia l e ve nts, m a rk re ligious fe stiva is, a nd wa rn
the pe ople tha t wa r ha d be e n d e cla re d (Num . 10; J( r. 4:5; 6:1;
Hose a 5:8). In this ca se , the y ble w the trum pe t to a nnounce
wa r a nd to ca ll a fa st (Joe l 2:15). The ir we a pons a a inst the
inva d ing e ne m y would be re pe nta nce a nd pra ye r; the Lord
would fight for the m .
Twice in this pa ssa ge , Joe l ta s us tha t this inva s on is "the
Da y of the Lord " (vv. 1, 11), m e a ning a ve ry spe cia l e riod tha t
God ha d pla nne d a nd would d ire ct "The Lord thun, i e rs a t the
he a d of His a rm y" (v. 11, NIv). It wa s God who b: ought the
locusts to the la nd a nd God would a llow the A ssyria n to inva d e
the la nd a sa . 7:17-25; 8:7). He would pe rm it the m to ra va ge
Jud a h just a s the locusts ha d d one , only the A ssyr a ns would
a lso a buse a nd kill the pe ople . "Woe to A ssyria , the rod of My
a nge r a nd the sta ff in whose ha nd is My ind igna tion. I will se nd
him a ga inst a n ungod ly na tion . to Se iz e the spoil, ta ke the
pre y, a nd to tre a d the m d own like m ire in the stre e ts ' (Isa . 10:5-
6).
In his vivid a ccount of the inva d ing a rm y, Joe l se e s the m
com ing in gre a t hord e s, "like d a wn spre a d ing cross the
54
WATCHING THE DAYOF THE LORD
m ounta ins" (Joe l 2:2, Na y). Once a ga in, he use s the locusts to
d e scribe the sold ie rs. Just a s the locusts ha d d e stroye d e ve ry-
thing e d ible be fore the m , so the a rm y would use a "scorche d
e a rth policy" a nd d e va sta te the towns a nd the la nd (Isa . 36:10;
37:11-13, 18). The locusts looke d like m inia ture horse s, but
the A ssyria ns would rid e re a l horse s a nd conque r the ind .'
The prophe t m a ke s it cle a r tha t the Lord will be in cha rge
of this inva sion; this is His a rm y fulfilling His Word (Joe l 2:11).
God ca n use e ve n he a the n na tions to a ccom plish His purpos-
e s on this e a rth (Isa . 10:5-7; Je r. 25:9). The a we som e cosm ic
d isturba nce s d e scribe d in Joe l 2:10 a re Joe l's wa y of a nnounc-
ing tha t the Lord is in cha rge , for the se signs a ccom pa ny "the
Da y of the Lord " (3:15; se e Ze ph. 1:14).
"Rend your hearts!" (Joel 2:12--17) Once a ga in, Joe l ca lle d for
a sole m n a sse m bly whe re God 's pe ople would re pe nt of the ir
sins a nd se e k the Lord 's he lp. The na tion d id n't know whe n
this inva sion would occur, so the im porta nt thing wa s for the m
to turn to the Lord now. B ut the y m ust be since re . It's e a sy to
pa rticipa te in a re ligious ce re m ony, te a r your ga rm e nts, a nd
la m e nt, but quite som e thing e lse to hum bly confe ss your sins
a nd bring to God a re pe nta nt he a rt (Ma tt. 15:8-9). "The sa cri-
fice s of God a re a broke n spirit, a broke n a nd a contrite he a rt
the se , O God , You will not d e spise " (Ps. 51:17, NKJV).
The one thing tha t e ncoura ge s us to re pe nt a nd re turn to
the Lord is the cha ra cte r of God . Knowing tha t He is ind e e d
"gra cious a nd com pa ssiona te , slow to a nge r a nd a bound ing in
love " (Joe l 2:13, Niv) ought to m otiva te us to se e k His fa ce .
This d e scription of the a tribute s of God goe s ba ck to Mose s'
m e e ting with the Lord on Mt. Sina i, whe n he inte rce d e d for
the sinful na tion of Isra e l (Ex. 34:6-7). You find e choe s of it in
Num be rs 14:18 (a nothe r sce ne of Mose s' inte rce ssion);
Nehemiah9:17;Psalms 86:15;103:8;and 145:8;and Jona h 4:2.
Such a gra cious God would "turn a nd ha ve pity" (Joe l 2:14,
Niv).6 Note tha t Joe l's conce rn wa s tha t the pe ople would once
55
BE AMAZED
a ga in ha ve offe rings to bring to the ord , notjust foi d on the ir
ta ble s.
B ut all the pe ople m ust a sse m ble nnd the n turn to the Lord
(vv. 15-17). This includ e s e ld e rs a nd child re n, nursing ba bie s
a nd prie sts, a nd e ve n the ne wlywe d s who we re nol suppose d
to be d isturbe d d uring the ir first ye a r of m a rria gE , not e ve n
be ca use of wa r (De ut. 24:5). The prophe t e ve n ve the m a
pra ye r to use (Joe l 2:17) tha t pre se nts two re a sow why God
should d e live r the m : (1) Isra e l's cove na nt privile g s a s God 's
he rita ge a nd (2) the glory of God 's na m e be fore the othe r
na tions. Mose s use d the se sa m e a rgum e nta whe n te ple d for
the pe ople (Ex. 32:11-13; 33:12-23).
The Je ws a re ind e e d God 's spe cia l tre a sure a nd he rita ge
(Ex. 15:17; 19:5-6; Ps. 94:5; Je r. 2:7; 12:7-9). To Isra e l, He ga ve
Ris la ws, His cove na nts, the te m ple a nd prie sthoole , a spe cia l
la nd , a nd the prom ise tha t the y would ble ss the wi ole world
(Ge n. 12:1-3; Rom . 9:1-5). From Isra e l ca rne the wt tte n Word
of God a nd the gift of the Sa vior (ohn 4:22).
Isra e l wa s ca lle d to be a r witne ss to the othe r r a tions tha t
the ir God wa s the only true God . How could God 1 e glorifie d
if His pe ople we re d e stroye d a nd the pa ga ns ca n d gle e fully
a sk, "VVhe re is the ir God ?" (Se e Pss. 79:10 a nd 115:2; a lso
Mica h 7:10.) The na tion ha d to choose be twe e n rviva i (ge t-
ting right with God ) or re proa ch (robbing God of lory).
"Believe His promises!" (Joel 2:18-27) Joe l now loi ks be yond
the inva sion to the tim e whe n God would he a l H s la nd a nd
re store ble ssings to His pe ople . Just a s He ble w e locusts
into the d e pths of the De a d Se a a nd the Me d ite r ne a n Se a
(e a ste rn a nd we ste rn se a s), so He would d rive ti e inva d ing
a rm y out of the la nd . In one night, God kille d 185,01 O A ssyria n
sold ie rs, a nd Se nna che rib we nt hm e a d e fe a te king (Isa .
37:36-38). The corpse s m ust ha ve cre a te d quita ste nch
be fore the y we re burie d .
Som e B ible schola rs be lie ve tha t Psa lrn 126 gre i, out of this
56
WATCHING THE DAY OF THE LORD
e ve nt, for it d e scribe s a sud d e n a nd surprising d e live ra nce
tha t sta rtle d the na tions. (Tud a h's re turn from B a bylonia n
Ca ptivity wa s ne ithe r sud d e n nor surprising.) "The Lord ha th
d one gre a t things for us; whe re of we a re gla d " (v. 3) is e choe d
in Joe l 2:21, "B e gla d a nd re joice ; for the Lord will d o gre a t
things." B oth Joe l 2:23-27 a nd Psa lm 126:5-6 d e scribe the
re stora tion of the ra va ge d e a rth a nd the re turn of the ha r-
ve sts. This fulfille d wha t Isa ia h prom ise d to King He z e kia h
a sa . 37:30).
Without the form e r ra in (Ma rchA pril) a nd the la tte r ra in
(Octobe rNove m be r), the la nd could not be a r its crops; a nd
one wa y God d iscipline d His pe ople wa s to shut off the ra in
(De ut. 11:13-17). B ut the Lord prom ise d to give such bum pe r
crops tha t the ha rve st would m ore tha n com pe nsa te for a ll
tha t the pe ople lost d uring the locust pla gue a nd the d rought.
"I will re pa y you for the ye a rs the locusts ha ve e a te n" (Joe l
2:25, m v) is a word of prom ise to a ll who re turn to the Lord
with since re a nd broke n he a rts.
"You ca nnot ha ve ba ck your tim e ," sa id Cha rle s Spurge on,
"but the re is a stra nge a nd wond e rful wa y in which God ca n
give ba ck to you the wa ste d ble ssings, the unripe ne d fruits of
ye a rs ove r which you m ourne d . . It is a pity tha t the y should
ha ve be e n locust-e a te n by your folly a nd ne glige nce ; but if
the y ha ve be e n so, be not hope le ss conce rning the m ."7
A nd why will God d o this for His und e se rving pe ople ? So
tha t the y will pra ise His na m e a nd ne ve r a ga in be sha m e d
be fore the he a the n. "The n you will know tha t I a m in Isra e l,
tha t I a m the Lord your God , a nd tha t the re is no othe r; ne ve r
a ga in will My pe ople be sha m e d " (v. 27, Niv).8
A s ne ve r be fore , our la nd s tod a y ne e d he a ling. The y a re
pollute d by the she d d ing of innoce nt blood a nd the e xploiting
of both resources a nd people. We ca n cla im God 's prom ise in
2 Chronicle s 7:14 be ca use we a re "His pe ople ."
57
FIVE
JOEL2:28-3:21
58
Expecting the Day of the Lc rd
J
oe l's m e ssa ge to Jud a h (a nd to us) is re a ching its ce nclusion.
He ha s d e scribe d the immediate "Da y of the Lord ," the te rri-
ble pla que of locusts. This le d to a d e scription of the mminent
"Da y of the Lord ," the im pe nd ing inva sion of the northe rn
a rm y. A li tha t re m a ins is for him to d e scribe the ultin ate "Da y
of the Lord " whe n God will jud ge a ll the na tions of e a rth.
"For the Da y of the Lord is ne a r upon a ll the he a the i " (Oba d .
15).
Joe l d e scribe s a se que nce of e ve nts re la ting to ti is "gre a t
a nd te rrible Da y of the Lord " (Joe l wha t wi 1 ha ppe n
tfore tha t d a y, during tha t d a y, a nd after tha t d a y.
1. Before that day: the Spirit poured out (Joel :28-32)
In the He bre w Scripture s, the se five ve rse s form ch pte r 3 of
Joe l's prophe cy; a nd cha pte r 4 in the He bre w Scr A ture s is
cha pte r 3 in the English B ible . The Je wish schcla rs who
a rra nge d the Old Te sta m e nt Scripture s e vid e ntly tho ught tha t
this pa ra gra ph wa s im porta nt e nough to wa rra nt a cha pte r by
itse lf. Howe ve r, now tha t we ha ve a com ple te d I ible , this
im porta nt pa ssa ge m ust be stud ie d both in its Je wb h conte xt
a nd in the conte xt of the Ne w Te sta m e nt church.
EXPECTING THE DAY OF THE LORD
77w Jewish context. The "a fte rwa rd " in 2:28 re fe rs to the
e ve nts d e scribe d in 2:18-27 whe n the Lord he a ls the na tion
a fte r the A ssyria n inva sion. Howe ve r, it d oe sn't ne ce ssa rily
m e a n immediately a fte rwa rd , for m a ny ce nturie s pa sse d
be fore the Spirit wa s poure d out. Whe n Pe te r quote d this
ve rse in his se rm on on the Da y of Pe nte cost, the Holy Spirit
le d him to inte rpre t "a fte rwa rd " to m e a n "in the la st d a ys"
(A cts 2:17).
"The la st d a ys" be ga n with the m inistry of Christ on e a rth
(He b. 1:2) a nd will conclud e with "the Da y of the Lord ," tha t
pe riod of world wid e jud gm e nt tha t is a lso ca lle d "the
Tribula tion" (Ma tt. 24:21,29) a nd "the tim e ofJa cob's trouble "
Ge r. 30:7). Ma ny stud e nts of prophe cy think tha t this spe cia l
tim e is d e ta ile d in Re ve la tion 6-19, clim a xing with the re turn
of Christ to e a rth to d e live r Isra e l a nd e sta blish His kingd om
(Isa . 2:2-5; Ze ch. 12-14; Re v. 19:11-20:6).'
Joe l prom ise d tha t be fore the "Da y of the Lord " be gins,
the re will be a re m a rka ble outpouring of the Holy Spirit a ccom -
pa nie d by signs in the he a ve ns a nd on the e a rth. During the
Old Te sta m e nt e ra , the Holy Spirit wa s give n only to spe cia l
pe ople who ha d spe cia l jobs to d o, like Mose s a nd the prophe ts
(Num . 11:17), the jud ge s (Jud . 3:10; 6:34; 11:29), a nd gre a t m e n
like Da vid (1 Sa m . 16:13). B ut the prom ise God ga ve through
Joe l d e cla re d tha t the Spirit will com e upon "a ll fle sh," which
includ e s m e n a nd wom e n, young a nd old , Je w a nd Ge ntile .
"A nd it sha ll com e to pa ss tha t whoe ve r ca lls on the na m e of
the Lord sha ll be sa ve d " (Joe l 2:32, NKJV; se e A cts 2:39).
The church context. In A cts 2, Pe te r d id not sa y tha t Joe l's
prophe cy wa s be ing fulfille d . He sa id tha t the sa m e Holy Spirit
Joe l wrote a bout ("this is tha t') ha d now com e a nd wa s
e m powe ring the be lie ve rs to pra ise God in va rious la ngua ge s
und e rstood by the Je ws who we re a sse m ble d in Je rusa le m
from m a ny pa rts of the Rom a n Em pire (A cts 2:5-12). In his
prophe cy, Joe l prom ise d "wond e rs in the he a ve ns, a nd in the
59
BE AMAZED
e a rth, blood , a nd fire , a nd pilla rs of m oke . T e sun . . .
turne d into d a rkne ss, a nd the m oon, into blood " (Tc e l 2:30-31),
but the re is no re cord tha t a ny of the se things c ccurre d a t
Pe nte cost. The m ira cle tha t fa scina te d the crowd v a s the m ir-
a cle of the tongue s, not re m a rka ble signs in na turt
Furthe rm ore , Joe l's prom ise includ e d a m uch 'd e r a ud i-
e nce tha n the one Pe te r a d d re sse d a t Pe nte cost. Fe te r's a ud i-
e nce wa s m a d e up of m e n (A cts 2:22, 29) who we re ithe rJe ws
or Ge ntile prose lyte s to Jud a ism (v. 11). The Ge r tile s d id n't
e nte r into the ble ssing of the Spirit until Corne lius nd his fa m -
ily a nd frie nd s we re conve rte d (A cts 10-11). Pe te r use d Joe l's
prophe cy to d e cla re tha t the prom ise d Spirit ha C com e a nd
this wa s why the be lie ve rs, m e n a nd wom e n (1:14), we re pra is-
ing God in such a n e csta tic m a nne r. Pe te r wa s we ring the
a ccusa tion tha t the be lie ve rs we re d runk (2:13-161 a nd ba ck-
ing up his d e fe nse from the Scripture s.3
Whe n it com e s to Isra e l, "the la st d a ys" (or "la e r tim e s')
will involve both tribula tion a nd e xa lta tion (Isa . 2:1-5; Mica h
4:1-5), a tim e of trouble followe d by a tim e of b ium ph a nd
glory. A s fa r a s the church is conce rne d , "thc la st d a ys"
T
involve "priLu o stim e s" ofs,a ta nic cipposition in th world a nd
k.<" a posta sy in the church (1 Tim . 4:1-5; 2 Tim . 3:1-8; 2 Pe te r 3:1-
9; 1 John 2:18-23; Jud e 18-19). Ma ny Christia ns e lie ve tha t
d uring those trying "la st d a ys," the Lord will se nd ; gre a t m ov-
ing of His Spirit, a nd m a ny sinne rs will turn tc the Sa vior
be fore the a wful "d a y of the Lord " is ushe re d in.
Ce rta inly the church tod a y ne e d s a ne w filling f the Spirit
of God . A pa rt from the m inistry of the Spirit, be 'e ve rs ca n't
witne ss with powe r (A cts 1:8), und e rsta nd thE Scripture s
(John 16:13), glorify Christ (v. 14), pra y in the will of God
(Rom . 826-27), or d e ve lop Christia n cha ra cte r (C a l. 5:22-23).
We ne e d to be pra ying for re viva , a d e e pe r wd king of the
Spirit in His pe ople , le a d ing to confe ssion of sin, re pe nta nce ,
forgive ne ss, a nd unity.
60
EXPECTING THE DAY OF THE LORD
2. During that day: judgment poured out (Joel 3:1-16)
The phra se "bring a ga in the ca ptivity" (3:1) m e a ns "re ve rse
the fortune s" or "re store the fortune s" (Nv). B e ca use of the
jud gm e nts se nt d uring the "Da y of the Lord ," Isra e l's situa tion
in the world will be d ra m a tica lly cha nge d , a nd God will d e a l
justly with the na tions of the world for the wa y the y ha ve tre a t-
e d His pe ople Isra e l. Joe l give s thre e im porta nt a nnounce -
m e nts.
"Nations, prepare for judgment!" (Joel 3:1-8) This gre a t ba t-
tle will ta ke pla ce in the Va lle y ofJe hosha pha t (vv. 2, 12), a site
m e ntione d nowhe re e lse in Scripture . In ve rse 14, it's ca lle d
"the va lle y of d e cision," re fe rring to God 's d e cision (d e cre e ) to
punish the na tions.4 Since the na m e "Je hosha pha t" m e a ns "the
Lord jud ge s," the na m e "Va lle y ofJe hosha pha t" m ight we ll be
sym bolic, but som e stud e nts be lie ve it re fe rs to the Pla in of
Esd ra e lon whe re the "ba ttle of A rm a ge d d on" will be fought
(Re v. 16:16).
Joe l lists som e of the sins tha t the Ge ntile s ha ve com m itte d
a ga inst the Je ws: sca tte ring the m a m ong the na tions; se lling
the m into sla ve ry; tre a ting the m like che a p m e rcha nd ise for
which pe ople ca st lots; plund e ring the la nd of its we a lth; a nd
ta king wha t be longe d to the Lord a nd using it for the ir own
god s. Of course , m a ny of the tra gic e xpe rie nce s tha t ca rne to
the Je wish pe ople we re d iscipline s from God be ca use the y ha d
viola te d His cove na nt; but the Ge ntile na tions we nt be yond
d iscipline to e xploita tion. Je re m ia h sa id to the B a bylonia ns,
"[Y] ou re joice a nd a re gla d , you who pilla ge My inhe rita nce ,
be ca use you frolic like a he ife r thre shing gra in a nd ne igh like
sta llions" Ge r. 50:11, Nrv).
It's worth noting tha t God re fe rs to the Je ws a s "My pe ople "
a nd to the la nd a s "My la nd ." The we a lth is "My silve r a nd My
gold ." Eve n though the Je ws ha ve not obe ye d the cove na nt or
sought to ple a se the Lord , He ha s not a ba nd one d the m . Eve n
whe n the y re je cte d the ir Me ssia h, God wa s m e rciful to the m .
61
BE AMAZED
He ha s pre se rve d the m a s a na tion a nd will one d: .y com e to
the ir a id a nd d e fe a t the ir e ne m ie s.
"Nations, prepare for war!" (Joel 3:9-15) Th s pa ssa ge
d e scribe s wha t is ge ne ra lly ca lle d "the ba ttle ofA rn a ge d d on,"
whe n the a rm ie s of the na tions Im ite a ga inst the Ix rd a nd His
Christ (Ps. 2:1-3) a nd ga the r to d e stroy Je rusa le m (Toe l 3:16;
Ze ch. 12-14). Joe l com pa re s the ba ttle to the ha ve sting of
gra in a nd gra pe s, whe n God will d e fe a t the e ne m y is e a sily a s
a fa rm e r wie ld s a sickle or plucks gra pe s a nd crus! e s the m to
m a ke wine (Joe l 3:13). You find a sim ila r im a ge in Re ve la tion
14:14-20 whe n God re a ps "the ha rve st of the e a rtl " a nd "the
vine of the e a rth" a nd crushe s a rm ie s like cluste rs of gra pe s.
Frighte ning signs from the Lord will a ccom pa n: this ba ttle
Coe i. 3:15; se e 2:10, 30-31), signs tha t Je sus m e ntig ne d in His
prophe tic d iscourse on the Mount of Olive s (Ma 24:29-31;
Ma rk 13:19-27; Luke 21:25-28). Je sus ta ught tha t he se signs
would pre pa re the wa y for His pe rsona l com ing to !a rth whe n
He will d e fe a t Isra e l's e ne m ie s, cle a nse His pe ople , a nd e sta b-
lish His kingd om (Ze ch. 12-14; Re v. 19:11ft).
Joe l 3:10 com m a nd s the na tions to a rm for ba t le , e ve n to
the point of turning fa rm tools into we a pons; but 'a h 2:4 a nd
Mica h 4:3 d e scribe a d iffe re nt sce ne : "the y sha l be a t the ir
sword s into plowsha re s, a nd the ir spe a rs into prui ing hooks"
(Isa . 2:4). B ut Isa ia h a nd Mica h a re d e scribing the ta re king-
d om , whe n pe ople will le a rn wa r no m ore a nd no l onge r ne e d
we a pons; while Joe l is d e scribing the ba ttle tha t us he rs in tha t
pe a ce ful kingd om .
"Nations, prepare for defeat!" (Joel 3:16) The na m e
"A rm a ge d d on" is found only in Re Ve la tion 16:16, e fe rring to
the Pla in of Esd ra e lon whe re m a ny m a jor ba ttle s e re fought
in Old Te sta m e nt tim e s. Re ve la tion 16:13-16 info m s us tha t
Sa ta n, through his d e m onic powe rs, ga the rs the a m ie s of the
na tions to fight a ga inst God a t Je rusa le m . B ut the i nva sion will
fa il, be ca use Je sus will re turn in powe r a nd sl ughte r the
62
EXPECTING THE DAY OF THE LORD
e ne m y, turning the whole "ba ttle " into a suppe r of fle sh for the
sca ve nge rs of the e a rth (19:17-19).
Like a fie rce lion, God will "roa r out of Zion" a nd conque r
the e ne m y (se e A m os 1:2; Hose a 11:10-11). Whe n the La m b
be com e s a Lion, the na tions ha d be tte r tre m ble (Re v. 5:5). The
lost na tions of the e a rth will pe rish whe n He utte rs His voice
in jud gm e nt, but to His own pe ople the Lord will be a re fuge
a nd a stronghold . "Com e , My pe ople , e nte r your cha m be rs,
a nd shut your d oors be hind you; hid e yourse lf a s it we re , for a
little m om e nt, until the ind igna tion is pa st. For be hold , the
Lord com e s out of His pla ce to punish the inha bita nts of the
e a rth for the ir iniquity" (Isa . 26:20-21, Nigv).5
A Je wish prove rb sa ys, "No m isfortune a void s a Je w." No
pe ople ha ve suffe re d m ore a t the ha nd s of the ir fe llow m e n
tha n ha ve the Je ws. Pha ra oh trie d to d rown the Je ws, but
inste a d , his own a rm y wa s d rowne d by God (Ex. 14-15).
B a a la m trie d to curse the Je ws, but God turne d the curse into
a ble ssing (Num . 22:25; De ut. 23:5; Ne h. 13:2). The A ssyria ns
a nd B a bylonia ns ca pture d the Je ws a nd put the m in e xile ; but
both of those gre a t kingd om s a re no m ore , while the Je ws a re
still with us. Ha m a n trie d to e xte rm ina te the Je ws, but he a nd
his sons e nd e d up ha nging on the ga llows (the B ook of
Esthe r). Ne bucha d ne z z a r put thre e Je ws into a fie ry furna ce ,
only to d iscove r tha t the ir God wa s with the m a nd wa s a tile to
d e live r the m (Da n. 3).
My frie nd , the la te Dr. Ja cob Ga rte nha us, gifte d m issiona ry
to his own pe ople , use d to sa y, "We Je ws a re wa te rproof a nd
fire proof, God ha s ble sse d us so tha t nobod y ca n succe ssfully
curse us, a nd we sha ll be he re long a fte r our e ne m ie s ha ve
pe rishe d ." God knows wha t the na tions ha ve d one to the Je ws,
a nd He will one d a y se ttle a ccounts. Me a nwhile , be lie ve rs
m ust pra y for the pe a ce of Je rusa le m (Ps. 122:6) a nd lovingly
witne ss to the m in word a nd d e e d tha t Je sus is ind e e d the ir
Me ssia h a nd Lord .
63
B E A MA ZED
3. After that day: blessing poured out (Joel 3:17-21)
Eve rything will cha nge whe n the King com e s ba ck a d be gins
His re ign! Joe l prom ise s a holy city, a re store d la nd , cle a nse d
pe ople , a nd a glorious King.
A holy city (roei 3:17). Whe n Solom on d e d ica te d tl e te m ple ,
the glory of the Lord ca rne d own a nd fille d thE build ing
(1 Kings 8:10-11; 2 Chron. 5:11-14). Mount Zion, on which
Je rusa le m wa s built a nd the te m ple stood , wa s a ve r 3r spe cia l
pla ce to the Je ws be ca use it wa s the pla ce God cho 'e for His
own d we lling (Pss. 48; 87; 132:13). Whe n the B k- bylonia ns
d e stroye d the te m ple , the Je ws pra ye d for the tim e N te n the ir
te m ple would be re store d a nd God 's glory would re urn. "For
God will sa ve Zion, a nd will build the citie s ofJud a h: tha t the y
m a y d we ll the re , a nd ha ve it in posse ssion" (69:35).
Tod a y, the Je wish pe ople ha ve no te m ple on M unt Zion;
inste a d , a Muslim m osque sta nd s the re . B ut God prom ise s
tha t He will re sta re Zion a nd d we ll the re in a ll His lory. "For
the Lord sha ll com fort Zion: He will com fort a li e r wa ste
pla ce s; a nd He will m a ke he r wild e rne ss like Ed e : , a nd he r
d e se rt like the ga rd e n of the Lord ; joy a nd gla d ne s sha ll be
found the re in, tha nksgiving, a nd the voice of m e od y" (Isa .
51:3). The prophe ts a nticipa te tha t gre a t d a y whe n "sorrow
a nd m ourning sha ll fle e a wa y" (v. 11) a nd God will .nce a ga in
d we ll with His pe ople (se e Isa . 12; 33:20-24; 35; f 2; Je r. 31;
Mica h 4; Ze ch. 1).
Je rusa le m is ca lle d "the holy city" a t le a st e igl t tim e s in
Scripture (Ne h. 11:1, 18; Isa . 48:2 a nd 52:1; Da n. 9:2 ; Ma tt. 4:5
a nd 27:53; Re v. 11:2), a nd we ca ll it "the holy city" od a y. Like
e ve ry othe r city in this world , Je rusa le m is inha bi d by sin-
ne rs who d o sinful things. B ut the d a y will cum e whe n
Je rusa le m sha ll be cle a nse d (Ze ch. 13:1) a nd trul3 be com e a
holy city d e d ica te d to the Lord (Isa .' 4:1-6).
A restored land (Joel 3:18-19). Ove r the ce nturic s, the la nd
of Isra e l ha s be e n ra va ge d by wa r, fa m ine s, d rougi ts, a nd the
64
EXPECTING THE DAY OF THE LORD
inva sions of m a ra ud ing inse cts such a s Joe l wrote a bout in the
first cha pte r of his book, but the re is com ing a d a y whe n the
la nd will be like the Ga rd e n of Ed e n for be a uty a nd fruitful-
ne ss. "He will m a ke he r d e se rts like Ed e n, he r wa ste la nd s like
the ga rd e n of the Lord " (Isa . 51:3, NW).
In the first cha pte r ofJoe l's prophe cy, the pe ople we re wa il-
ing be ca use the y ha d no food , but tha t will not ha ppe n whe n
God re store s His pe ople a nd the ir la nd . It will not only be a
"la nd of m ilk a nd hone y," but it will ha ve ple nty of wine a nd
wa te r a s we ll. The la nd of Isra e l ha s a lwa ys d e pe nd e d on the
e a rly a nd la tte r ra ins for wa te r, but God will give the m foun-
ta ins a nd a rive r to wa te r the la nd .
Je rusa le m is the only city of a ntiquity tha t wa sn't built ne a r
a gre a t rive r. Rom e ha d the Tibe r; Nine ve h wa s built ne a r the
Tigris a nd B a bylon on the Euphra te s; a nd the gre a t Egyptia n
citie s we re built ne a r the Nile . B ut in the kingd om , Je rusa le m
will ha ve a rive r tha t proce e d s from the te m ple of God . "On
tha t d a y, living wa te r will flow out from Je rusa le m , ha lf to the
e a ste rn se a [the De a d Se a l a nd ha lf to the we ste rn se a [the
Me d ite rra ne a n], in sum m e r a nd in winte r" (Ze ch. 14:8, m v).
You find this rive r a nd its spe cia l ble ssings d e scribe d in
Ez e kie l 47.
In contra st to the la nd of Isra e l, the la nd s of the ir e ne m ie s,
Egypt a nd Ed om , will be d e sola te a s a punishm e nt for the wa y
the y tre a te d the Je wish pe ople . This m e a ns tha t Egypt a nd
Ed om will ha ve to d e pe nd on Isra e l for the ba sic things of life ,
such a s food a nd wa te r.
A cleansed people (Joel 3:20-21a). Wha t good would it be to
ha ve a re store d la nd if it we re popula te d with a sinful pe ople ?
God 's pe ople m ust be cle a nse d be fore the y ca n e nte r into the
prom ise d kingd om . God prom ise s to cle a nse His pe ople of the ir
sins, forgive the m , a nd re store the m to Him se lf. "In tha t d a y the re
sha ll be a founta in ope ne d to the house of Da vid a nd to the inha b-
ita nts of Je rusa le m for sin a nd for uncle a nne ss" (Ze ch. 13:1).
65
BE AMAZED
The Prophe t Ez e kie l d e scribe s this cle a nsing: or I will
ta ke you from a m ong the na tions, ga the r you out o: a ll coun-
trie s, a nd bring you into your own la nd . The n I wil sprinkle
cle a n wa te r on you, a nd you sha ll be cle a n; I will ck a nse you
from a ll your filthine ss a nd from a ll your id ols. I wil give you
a ne w he a rt a nd put a ne w spirit within you; I wil ta ke the
he a rt of stone out of your fle sh a nd give you a he a rt of fle sh. I
will put My Spirit within you a nd ca use you to w; lk in My
sta tute s, a nd you will ke e p My jud gm e nts a nd d o the " (Ez e k.
36:24-27, NKJv).
Und e r Old Te sta m e nt La w, the Je ws could cie a nse tha t
which wa s d e file d by using wa te r, fire , or blood . T e prie sts
we re wa she d with wa te r a nd sprinkle d with blood 'he n the y
we re insta lle d in office (Le v. 8-9), a nd the he a le d le , )e rs we re
like wise wa she d with wa te r a nd sprinkle d with bi ood (Le v.
14). The prie sts ha d to wa sh the ir ha nd s a nd fe e t a nc ke e p ce r-
e m onia lly cle a n a s the y se rve d in the ta be rna cle ( 30:17-
21). If a nything be ca m e d e file d , it ha d to be purifie c with "the
wa te r of sprinkling" (Num . 19). Ze cha ria h use d this Old
Te sta m e nt truth to te a ch a bout the pe rm a ne nt inter; al cle a ns-
ing tha t would com e whe n the pe ople sa w the ir Me ssia h a nd
truste d Him (Ze ch. 12:10). The y would e xpe rie nce a ne w birth
a nd be com e a ne w pe ople for the Lord .
A glorious King (Joel 3:21b). Wha t a wond e rful w y to d ose
a book: "The Lord d we lls in Zion!" (m v) The Propf e t Ez e kie l
wa tche d a s the glory of God d e pa rte d from the t( m e le tha t
wa s a bout to be d e stroye d (Ez e k. 8:4; 9:3; 10:4,18;
the n he sa w tha t glory re turn to the ne w te m :
re store d na tion (43:1-5). He sa w a ne w Je rusa le n
be e n give n a ne w na rre : "Je hova h Sha m m a h T
the re " (48:30-35).
The prophe cy of Joe l be gins with tra ge d y, the i
the locusts, but it d ose s with trium ph, the re ign of1
Kings a nd Lord of Lord s. Je sus sa id to His
1:23), a nd
le in the
tha t ha d
e Lord is
va sion of
e King of
d isciple s,
66
EXPECTING THE DAYOF THE LORD
"A ssure d ly I sa y to you, tha t in the re ge ne ra tion [the future
kingd om ], whe n the Son of Ma n sits on the throne of His
glory, you who ha ve followe d Me will a lso sit on twe lve
throne s, jud ging [ruling ove r] the twe lve tribe s of Isra e l"
(Ma tt. 19:28, Nigv).
Ma y we ne ve r lose the wond e r of His glorious kingd om !
"The kingd om of this world ha s be com e the kingd om of our
Lord a nd of His Christ, a nd He will re ign for e ve r a nd e ve r"
(Re v. 11:15, Ny).
"Thy kingd om com e !" (Ma tt. 6:10)
"Eve n so, com e , Lord Je sus!" (Re v. 22:20)
67
Jonahin His Time
Those who consid e r the B ook ofJona h a n a lle gory or a pa ra -
ble should note tha t 2 Kings 14:25 id e ntifie s Jona h a s a re a l
pe rson, a Je wish prophe t from Ga th He phe r in Ze bulun who
m iniste re d in the Northe rn Kingd om of Isra e l d uring the
re ign ofJe roboa m II (793-753 B .c.). The y should a lso note tha t
our Lord consid e re d Jona h a historic pe rson a nd pointe d to
him a s a type of His own d e a th, buria l, a nd re surre ction (Ma tt.
12:41; Luke 11:32).
The re ign of Je roboa m II wa s a tim e of gre a t prospe rity in
Isra e l; the na tion re ga ine d lost te rritory a nd e xpa nd e d both its
bound a rie s a nd influe nce . B ut it wa s a tim e of m ora l a nd spir-
itua l d e ca y a s the na tion ra pid ly m ove d a wa y from God a nd
into id ola try. Jona h's conte m pora rie s Hose a a nd A m os both
coura ge ously d e nounce d the wicke d ne ss of the rule rs,
prie sts, a nd pe ople . It's worth noting tha t Hose a a nd A m os
a lso showe d God 's conce rn for othe r na tions, which is one of
the m a jor the m e s ofJona h.
While Jona h ha d a m inistry to Nine ve h, a le a d ing city in
A ssyria , he a lso ha d a m inistry to Isra e l through this little
book. He d iscove re d God 's com pa ssion for those outsid e
Isra e l, e ve n those who we re the ir e ne m ie s. God ha d ca lle d His
pe ople to be a ble ssing to the Ge ntile s (Ge n. 12:1-3), but, like
Jona h, the Je ws re fuse d to obe y. A nd , like Jona h, the y ha d to
be d iscipline d ; for A ssyria would conque r Isra e l a nd B a bylon
would ta ke Jud a h into ca ptivity. Jona h's book m a gnifie s the
sove re ignty of God a s we ll a s the love a nd m e rcy of God .
Je hova h is the "God of the se cond cha nce ," e ve n for re be llious
prophe ts!
69
A Suggested Outline of the Book of nah
Ke y id e s: Obe ying God 's will brings ble ssings to s a nd to
othe rs through us; d isobe d ie nce brins d isci-
pline .
Ke y ve rse : Jona h 2:9
L God 's pa tie nce with Jona h-1:1-17
1. Jona h's d isobe d ie nce 1:1-3
2. Jona h's ind iffe re nce 1:4-10
3. Jona h's im pe nite nce 1:11-17
II. God 's m e rcy towa rd Jona h-2:1-10
1. He he a rs his pra ye r 2:1-2
2. He d iscipline s him 2:3
3. He honors his fa ith 2:4-7
4. He a cce pts his confe ssion 2:8-9
5. He re store s his m inistry 2:10
God 's powe r through Jona h-3:1-10
1. The gra cious Lord 3:1-2
2. The obe d ie nt se rva nt 3:3-4
3. The re pe nta nt pe ople 3:5-9
4. The postpone d jud gm e nt 3:10
IV. God 's m inistry to Jona h-4:1-11
1. God he a rs him 4:1-4
2. God com forts him 4:5-8
3. God te a che s him 4:9-11
70
SIX
JONAH 1-2
Patience and Pardon
m
ost pe ople a re so fa m ilia r with the story of Jona h tha t
nothing in it surprise s the m a nym ore , includ ing the fa ct
tha t it be gins with the word "a nd ."' If I ope ne d one of m y
books with the word "a nd ," the e d itor would proba bly wond e r
if som e thing ha d be e n lost, includ ing m y a bility to use the
English la ngua ge .
Jona h is one of fourte e n Old Te sta m e nt books tha t ope n
with the little word "a nd ." These books remind us of God's "con-
tinued story" of grace and mercy. Though it's com prise d of
sixty-six d iffe re nt books, the B ible te us only one story; a nd
God ke e ps com m unica ting tha t m e ssa ge to us, e ve n though
we d on't a lwa ys liste n too a tte ntive ly. How long-suffe ring He is
towa rd us!
Wha t is the B ook of Jona h a bout? We ll, it's not sim ply a bout
a gre a t fish (m e ntione d only four or a gre a t city (na m e d
nine tim e s), or e ve n a d isobe d ie nt prophe t (m e ntione d e igh-
te e n Em e s.) It's about God! God is m e ntione d thirty-e ight tim e s
in the se four short cha pte rs, a nd if you e lim ina te d Him from
the book, the story would n't m a ke se nse . The B ook of Jona h is
a bout the will of God a nd how we re spond to it. It's a lso a bout
the love of God a nd how we sha re it with othe rs.
71
BE AMAZED
In the se first two cha pte rs, Jona hha s thre e e xpf rie nce s.
1. Rebellion (Jonah1:1-17)
Jona h m ust ha ve be e n a popula r m a n in Isra e l, t e ca use his
pre d iction ha d be e n fulfille d tha t the na tion would re ga in he r
lost te rritory from he r e ne m ie s (2 Kings 14:25).1 ose we re
d a ys of pe a ce a nd prospe rity for Isra e l, but the y re a utum n
d a ys just be fore the te rrible winte r of jud gm e nt.
Jonah the prophet disobeys God's call (jonah 1:1-3, . Jona h got
into trouble be ca use his a ttitud e s we re wrong. To )e gin with,
he ha d a wrong a ttitud e towa rd the will of God. C be ying the
will of God is a s im porta nt to God 's se rva nt a s it is to the pe o-
ple His se rva nts m iniste r to. Ws in obe ying the will of God tha t
we find our spiritua l nourishm e nt (John 4:34), e nl ghte nm e nt
(7:17), a nd e na ble m e nt (He b. 13:21). To Je sus, the will of God
wa s food tha t sa tisfie d Him ; to Jona h, the will of Gc d wa s m e d -
icine tha t choke d him .
Jona h's wrong a ttitud e towa rd God 's will ste rn] e d from a
fe e ling tha t the Lord wa s a skingl him to d o a li im possible
thing. God com m a nd e d the prophe t to go to Isn e l's e ne m y,
A ssyria , a nd give the city of Nine ve h opportunit, to re pe nt,
a nd Jona h would m uch ra the r se e the city d e sci oye d . The
A ssyria ns we re a crue l pe ople who ha d ofte n a i use d Isra e l
a nd Jona h's na rrow pa triotism took pre ce d e nte t ve r his the -
ology.2 Jona h forgot tha t the will of God is the e 4 pre ssion of
the love of God (Ps. 33:11), a nd tha t God ca e d him to
Nine ve h be ca use He love d both Jona h a nd the Ni e vite s.
Jona h a lso ha d a wrong a ttitud e Itowa rd the V ord of God.
Whe n the Word of the Lord ca rne to him , Jona h thought he
could "ta ke it or le a ve it." Howe ve r, whe n God 's Word com -
m a nd s us, we m ust liste n a nd oim y. Disobe d ie ce isn't a n
option. "B utwhy d o you ca ll Me tord , Lord ,' a nd co not d o the
things which I sa y?" (Luke 6:46, ra cjv)
Jona h forgot tha t it wa s a gre a t privile ge to be ; prophe t, to
72
PATIENCE AND PARDON
he a r God 's Word , a nd know God 's will. Tha t's why he
re signe d his prophe tic office a nd fle d in the opposite d ire ction
from Nine ve h.3 Jona h kne w tha t he could n't run a wa y from
God 's pre se nce (Ps. 139:7-12), but he fe lt he ha d the right to
turn in his re signa tion. He forgot tha t "God 's gifts a nd His ca ll
a re irre voca ble " (Rom . 11:29, Nrv). A t one tim e or a nothe r d ur-
ing the ir m inistrie s, Mose s, Elija h, a nd Je re m ia h fe lt like giv-
ing up, but God would n't le t the m . Jonah needed Nineveh as
much as Nineveh needed Jonah. It's in d oing the will of God tha t
we grow in gra ce a nd be com e m ore like Christ.
Jona h ha d a wrong a ltitud e towa rd circumstances; he
thought the y we re working for him whe n the y we re re a lly
working a ga inst him . He fle d to Joppa 4 and found just the right
ship waiting.for him! He ha d e nough m one y to pa y the fa re for
his long trip, a nd he wa s e ve n a ble to go d own into the ship
a nd fa li into a sle e p so d e e p tha t the storm d id n't wa ke him up.
It's possible to be out of the will of God a nd still ha ve circum -
sta nce s a ppe a r to be working on your be ha lf. You ca n be
re be lling a ga inst God a nd still ha ve a fa lse se nse of se curity
tha t includ e s a good night's sle e p. God in His provid e nce wa s
pre pa ring Jona h for a gre a t fa li.
Fina lly, Jona h ha d a wrong a ltitud e towa rd the Gentiles.
Inste a d of wa nting to he lp the m find the true a nd living God ,
he wa nte d to a ba nd on the m to the ir d a rkne ss a nd spiritua l
d e a th. He not only ha te d the ir sins a nd the A ssyria ns we re
ruthle ss e ne m ie s but he ha te d the sinne rs who com m itte d
the sins. B e tte r tha t Nine ve h should be d e stroye d tha n tha t
the A ssyria ns live a nd a tta ck Isra e l.
Jonah the Jew becomes a curse instead of a blessing (jonah
1:4-10). God ca lle d the Je ws to be a ble ssing to a ll the na tions
of the e a rth (Ge n. 12:1-3), but whe ne ve r the Je ws we re out of
the will of God , the y brought trouble inste a d of ble ssing.5
Twice A bra ha m brought trouble to pe ople be ca use he lie d (vv.
10-20; 20:1-18); A cha n brought trouble to Isra e l's a rm y
73
BE AMAZED
be ca use he robbe d God (Josh. 7); a nd Jona h broul ht trouble
to a boa tloa d of pa ga n sa ilors be ca use he fle d . Consi d e r a ll tha t
Jona h lost be ca use he wa sn't a ble ssing to othe rs.
First of a ll, he lost the voice of Godl(Jonah 1:4). WE d on't re a d
tha t "the word of the Lord ca rne to Jona h," but 11 t a gre a t
storm broke loose ove r the wa te rs. God wa s no lor ge r spe a k-
ing to Jona h through His word ; He ' wa s spe a ki I to him
through His works: the se a , the wind , the ra ie , ti e thund e r,
a nd e ve n the gre a t fish. Eve rything in na ture ol e ye d God
e xce pt His se rva nt! God e ve n spoke to Jona h throu h the he a -
:
the n sa ilors (vv. 6, 8, 10) who d id n't know Je hova l . Ws a sa d
thing whe n a se rva nt of God is re boke d by pa ga ns.
Jona h a lso lost hisspiritual energy (v. 5b). He W4 nt to sle e p
d uring a fie rce storm a nd wa s tota liy unconce rne o a bout the
sa fe ty of othe rs. The sa ilors we re throwing the s iip's wa re s
a nd ca rgo ove rboa rd , a nd Jona h wa s a bout to lose ve rything,
but still he sle pt on. "A little sle e p, a little slum be r, a little fold -
ing of the ha nd s to re st a nd pove rty will com e o i you like a
ba nd it a nd sca rcity like a n a rm e d m a n" (Prov. 24::: 3, Niv).
He lost hispower in ra er (onah 1:5a, 6). T
sa ilors we re ca lling on the ir god s for he lp while
through the pra ye r m e e ting, the orie 'm a n on boa rt
the true God a nd could pra y to Hiih. Of course , J
first ha ve ha d to confe ss his sins a nd d e te rm ine tf
som e thing he wa sn't willing to d o. "If I re ga rd ini

e he a the n
ona h sle pt
who kne w
na h would
obe y God ,
uity in m y





he a rt, the Lord will not he a r m e " (Ps.166:18).6 IfJor a h d id pra y,
his pra ye r wa sn't a nswe re d . Loss of powe r in pra ) e r is one of
the first ind ica tions tha t we 're fa r from the Lord d ne e d to
ge t right with Him .
Sa d to sa y, Jona h lost his testimbdy (iona h 1:7- 0). He ce r-
ta inly wa sn't living up to his na m e ,7 for Jona h m a ns "d ove ,"
a nd the d ove is a sym bol of pe a ce . Jona h's fa the r s na rre wa s
A m m ita i, which m e a ns "fa ithful, truthful," son- e thing tha t
Jona h wa s not. We 've a lre a d y se e n tha t he wa sn't living up to
74
PATIENCE AND PARDON
his high ca lling a s a Je w, for he ha d brought e ve rybod y trou-
ble inste a d of ble ssing, nor wa s he living up to his ca lling a s a
prophe t, for he ha d no m e ssa ge for the m from God . Whe n the
lot pointe d to Jona h a s the culprit, he could no longe r a void
m a king a d e cision.
Jona h ha d a lre a d y told the cre w tha t he wa s running a wa y
from God , but now he told the m he wa s God 's prophe t, the
God who cre a te d the he a ve n, the e a rth, a nd the se a . This
a nnounce m e nt m a d e the sa ilors e ve n m ore frighte ne d . The
God who cre a te d the se a wa s punishing His se rva nt a nd tha t's
why the y we re in d a nge r!
Jonah the rebel suffers for his sins (Jonah 1:11-17). Cha rle s
Spurge on sa id tha t God ne ve r a llows His child re n to sin suc-
ce ssfully, a nd Jona h is proof of the truth of tha t sta te m e nt.
"For whom the Lord love s He cha ste ns, a nd scourge s e ve ry
son whom He re ce ive s" (He b. 12:6, m gv).
We m ust not m a ke the m ista ke of ca lling Jona h a m a rtyr, for
the title would be und e se rve d . Ma rtyrs d ie for the glory of
God , but Jona h offe re d to d ie be ca use seifishly he would rather
die than obey the will of God!8 He should n't be cla ssifie d with
pe ople like Mose s (Ex. 32:30-35), Esthe r (Es. 4:13-17), a nd
Pa ul (Rom . 9:1-3) who we re willing to give the ir live s to God in
ord e r to re scue othe rs. Jona h is to be com m e nd e d for te lling
the truth but not for ta king his life in his own ha nd s. He should
ha ve surre nd e re d his life to the Lord a nd le t Him give the
ord e rs. Ha d he fa lle n to his kne e s a nd confe sse d his sins to
God , Jona h m ight ha ve se e n the storm ce a se a nd the d oor
ope n to a gre a t opportunity for witne ss on the ship.
It's significa nt tha t the he a the n sa ilors a t first re je cte d
Jona h's offe r a nd be ga n to work ha rd e r to sa ve the ship. The y
d id m ore for Jona h tha n Jona h ha d be e n willing to d o for the m .
Whe n the y sa w tha t the ca use wa s hope le ss, the y a ske d
Jona h's God for lis forgive ne ss for throwing Jona h into the
storm y se a . Som e tim e s unsa ve d pe ople put be lie ve rs to sha m e
75
BE AMAZED
by the ir hone sty, sym pa thy, a nd sa crifica
Howe ve r, the se pa ga n sa ilors kne w som e ba sic e ology:
the e xiste nce of Jona h's God , His jud gm e nt of sin, t e ir own
guilt be fore Him , a nd His sove re ignty ove r cre a tion. 1 e y con-
fe sse d , "For You, O Lord , ha ve d one a s You ple a se c " gona h
1:14, NIV). Howe ve r, the re 's no e vid e nce tha t the y a i a nd one d
the ir old god s; the y m e re ly a d d e d Je hova h to the ir a gi d she lf."
The y thre w the m se lve s on God 's m e rcy a nd the n thr ,w Jona h
into the ra ging se a , a nd God stoppe d the storm .
Whe n the storm ce a se d , the m e n fe a re d God e n m ore
a nd m a d e vows to Him . How the y could offe r a na nia l sa cri-
fice to God on boa rd ship is a puz z le to us, e spe cia lly since the
ca rgo ha d be e n je ttisone d ; but the n we d on't know wha t the
sa crifice wa s or how it wa s offe re d . Pe rha ps the se ns of ve rse
16 is tha t the y offe re d the a nim a l to Je hova h a nd vowe d to sa c-
rifice it to Him once the y we re sa fe on shore .
The se ve nte e nth-ce ntury English pre a che r Je re r y Ta ylor
sa id , "God thre a te ns te rrible things if we will not b e ha ppy."
He wa s re fe rring, of course , to be ing ha ppy with Go( 's will for
our live s. For us to re be l a ga inst God 's will, a s Jona l d id , is to
invite the cha ste ning ha nd of God . Tha t's why the T4, tminster
Catechism sta te s tha t "the chie f e nd of m a n is to glorify God
a nd e njoy Him fore ve r." We glorify God by e njoyin His will
a nd d oing it from our he a rts (Eph. 6:6), a nd tha t's whe re
Jona h fa ile d .
Jona h could sa y with the psa lm ist, "The Lord ha s ha ste ne d
m e se ve re ly, but He ha s not give n m e ove r to cl a th" (Ps.
118:18, Niciv). God pre pa re d a gre a t fish to swa llow, , ona h a nd
prote ct his life for thre e d a ys a nd thre e nights.9 We l consid e r
the significa nce of this la te r in this stud y.
2. Repentance (Jonah2:1-9)
From a n e xpe rie nce of re be llion a nd d iscipline , Jon' turns to
a n e xpe rie nce of re pe nta nce a nd d e d ica tion, a nd God gra -
76
PATIENCE AND PARDON
ciously give s him a ne w be ginning. Jona h no d oubt e xpe cte d
to d ie in the wa te rs of the se a ," but whe n he woke up insid e
the fish, he re a liz e d tha t God ha d gra ciously spa re a him . A s '
with the Prod iga l Son, whom Jona h in his re be llion gre a tly
re se m ble s (Luke 15:11-24), it wa s the good ne ss of God tha t
brought him to re pe nta nce (Rom . 2:4). Notice the sta ge s in
Jona h's spiritua l e xpe rie nce a s d e scribe d in his pra ye r.
He prayed for God's help (fonah 2:1-2). "The n Jona h pra ye d "
(2:1) sugge sts tha t it wa s a t the e nd of the thre e d a ys a nd thre e
nights whe n Jona h turne d to the Lord for he lp, but we proba -
bly should n't pre ss the word "the n" too fa r. The He bre w te xt
sim ply re a d s, "A nd Jona h pra ye d ." Sure ly Jona h pra ye d a s he
we nt d own into the d e pths of the se a , ce rta in tha t he would
d rown. Tha t would be the norm a l thing for a ny pe rson to d o,
a nd tha t's the picture we ge t from ve rse s 5 a nd 7.
His pra ye r wa s bom out of a ffliction, not a ffe ction. He crie d
out to God be ca use he wa s in d a nge r, not be ca use he d e light-
e d in the Lord . B ut be tte r tha t he should pra y com pe lle d by
a ny m otive tha n not to pra y a t a ll. It's d oubtful whe the r a ny
be lie ve r a lwa ys pra ys with pure a nd holy m otive s, for our
d e sire s a nd God 's d ire ctions som e tim e s confiict
Howe ve r, in spite of the fa ct tha t he pra ye d , Jona h still
wa sn't ha ppy with the will of God . In cha pte r 1, he wa s a fra id
of the will of God a nd re be lle d a ga inst it, but now he wa nts
God 's will sim ply be ca use it's the only wa y out of his d a nge r-
ous plight. Lle too m a ny pe ople tod a y, Jona h sa w the will of
God a s som e thing to turn to in a n e m e rge ncy, not som e thing
to live by e ve ry d a y of one 's life .
Jona h wa s now e xpe rie ncing wha t the sa ilors e xpe rie nce d
d uring the storm : he fe lt he wa s pe rishing (1:6, 14). It's good
for God 's pe ople , a nd e spe cia lly pre a che rs, to re m e m be r wha t
it's like to be lost a nd without hope . How e a sy it is for us to
grow ha rd e ne d towa rd sinne rs a nd lose our com pa ssion for
the lost A s He d roppe d Jona h into the d e pths, God wa s
77
BE AMAZED
re m ind ing him of wha t the pe ople of Nine ve h we e going
through in the ir sinful cond ition: the y We re he lple ss r d hope -
le ss.
God he a rd Jona h's crie s for he lp. Pra ye r is one q: the con-
sta nt m ira cle s of the Christia n life . To ithink tha t our Tod is so
gre a t He ca n he a r the crie s of m ilfions of pe ople a t he sa m e
tim e a nd d e a l with the ir ne e d s pe rsona lly! A pa re nt with two
or thre e child re n ofte n find s it im possible to m e e i a ll the ir
ne e d s a ll the tim e , but God is a ble to provid e for a ll His chil-
d re n, no m a tte r whe re the y a re or wha t the ir ne e d ; m a y be .
"He who ha s le a rne d to pra y," sa id Willia m La w, "ha s le a rne d
the gre a te st se cre t of a holy a nd a ha ppy life ."
He accepted God's discipline (jonah 2:3). It wa sn't t e sa ilors
who ca st Jona h into the storm y se a ; it wa s God . "Yu hurle d
m e into the d e e p . . . a ll Your wa ve s a nd bre a ke rs s e pt ove r
m e " (v. 3, NIV, ita lics m ine ). Whe n Jona h sa id those ord s, he
wa s a cknowle d ging tha t God wa s d isciplining him a J d tha t he
d e se rve d it.
How we re spond to d iscipline d e te rm ine s how m ch be ne -
fit we re ce ive from it. A ccord ing to He bre ws 12:5-11, we ha ve
se ve ra l options: we ca n d e spise God 's d iscipline a n fight (v.
5); we ca n be d iscoura ge d a nd fa int (v. 5); we ca n r( sist d isci-
pline a nd invite stronge r d iscipline , possibly e ve n d e a th (v.
9)11; or we ca n subm it to the Fa the r a nd m a ture ir fa ith a nd
love (v. 7). Discipline is to the be lie ve r wha t e xe rcise a nd tra in-
ing a re to the a thle te (v. 11); it e na ble s us to run the ra ce with
e nd ura nce a nd re a ch the a ssigne d goa l (w. 1-2).
The fa ct tha t God cha ste ne d His se rva nt is proof a t Jona h
wa s truly a child of God , for God d iscipline s only Hi; own chil-
d re n. "B ut if you a re without cha ste ning, of whic a ll ha ve
be com e pa rta ke rs, the n you a re ille gitim a te a nd nct sons" (v.
8). A nd the Fa the r cha ste ns us in love so tha t "a fie wa rd " we
m ight e njoy "the pe a ce a ble fruit of righte ousne ss" v. 11).
He trusted God's promise (Jonah 2:4-7). Jona h s going in
78
PATIENCE AND PARDON
one d ire ction only down. In fa ct, he ha d be e n going in tha t
d ire ction since the hour he re be lle d a ga inst God 's pla n for his
life . He we nt "d own to Joppa " a nd "d own into the sid e s of the
ship (1:3, 5). Now he wa s going "d own to the bottom s of the
m ounta ins" (2:6); a nd a t som e point, the gre a t fish m e t him ,
a nd he we nt d own into the fish's be lly (1:17). Whe n you turn
your ba ck on God , the only d ire ction you ca n go is d own.
Wha t sa ve d Jona h? His fa ith in God 's prom ise . Whigh
prom ise ? The prom ise tha t involve s "looking towa rd God 's
holy te m ple " (2:4, 7). Whe n King Solom on d e d ica te d the te m -
ple in Je rusa le m , he a ske d God for this spe cia l fa vor
(1 Kings 8:3840, Niclv):
Wha te ve r pra ye r, wha te ve r supplica tion is m a d e by a ny-
one , or by a ll Your pe ople Isra e l, whe n e a ch one knows
the A la gue of his own he a rt, a nd spre a d s out his ha nd s
towa rd this te m ple : the n he a r in he a ve n Your d we lling
pla ce , a nd forgive , a nd a ct, a nd give to e ve ryone a ccord -
ing to a ll his wa ys, whose he a rt You know . . tha t the y
m a y fe a r You a ll the d a ys tha t the y live in the la nd which
You ga ve to our fa the rs.
Jona h cla im e d tha t prom ise . B y fa ith, he looke d towa rd God 's
te m ple (the only wa y to look wa s up!) a nd a ske d God to d e liv-
e r him ; a nd God ke pt His prom ise a nd a nswe re d his ca ll. "I
re m e m be re d [the ] Lord " (Jona h 2:7) m e a ns, "I a cte d on the
ba sis of His com m itm e nt to m e ." Jona h kne w God 's cove na nt
prom ise s a nd he cla im e d the m .
He yielded to God's will (Jonah 2:8-9). Now Jona h a d m its
tha t the re we re id ols in his life tha t robbe d him of the ble ssing
of God . A n id ol is a nything tha t ta ke s a wa y from God the a ffe c-
tion a nd obe d ie nce tha t rightfully be long only to Him . One
such id ol wa s Jona h's inte nse pa triotism . He wa s so conce rne d
for the sa fe ty a nd prospe rity of his own na tion tha t he re fuse d
79
BE AMAZE'D
to be God 's m e sse nge r to the ir e ne m ie s, the A ssy
sha ll le a rn from cha pte r 4 tha t Jona h wa s a lso prot
own re puta tion (4:2), for if God spa re d Nine ve h, ti
would be bra nd e d a fa lse prophe t whose word s o
a ns. We
cting his
e n Jona h
wa rning
we re n't fulfille d . For som e bod y who wa s fa m ous for his
prophe cie s (2 ICIngs 14:25), this would be d e va sta tin!.
Jona h d ose s his pra ye r by utte ring som e sole m vows to
the Lord , vows tha t he re a lly inte nd e d to ke e p. Like the
psa lm ist, he sa id : "I will go into Your house with to rnt offe r-
ings; will-pa y You m y vows, which m y lips ha ve tr re d a nd
m y m outh ha s spoke n whe n I wa s in trouble " (Ps 66:13-14,
m gv). Jona h prom ise d to worship God in the te m pll with sa c-
rifice s a nd songs of tha nksgiving. He d oe sn't te ll us ha t othe r
prom ise s he m a d e to the Lord , but one of the m sur 1y wa s, "I
will go to Nine ve h a nd d e cla re Your m e ssa ge if 'Irou give m e
a nothe r cha nce ."
Jona h could n't sa ve him se lf, a nd nobod y on e .. rth could
sa ve him , but the Lord could d o it, for "sa lva tior is of the
Lord !" (Jona h 2:9b, Nicjv) This is a quota tion from : sa lm s 3:8
a nd 37:39 a nd it is the ce ntra l d e cla ra tion in the boo . It is a lso
the ce ntra l the m e of the B ible . How wise of Jona h to m e m oriz e
the Word of God ; be ca use be ing a ble to quote the ' ripture s,
e spe cia lly the B ook of Psa lm s, ga ve him light in th,d a rkne ss
a nd hope in his se e m ingly hope le ss situa tion.
3. Redemption (Jonah2:10)
"A nd [the fish] vom ite d outJona h upon the d ry la nc
ignom inious wa y for a d istinguishe d prophe t to
shore ! In cha pte r 1, the sa ilors tre a te d Jona h like
ca rgo to be thrown ove rboa rd , a nd iiow he 's tre a te
e ign substa nce to be d isgorge d from the fish's bod )
Jona h ce a se d to be a n obe d ie nt prd phe t, he che a ]
se lf, so he 's the one to bla m e . We ca n be sure tha t 1
hum ble d a s he once a ga in stood on d ry la nd .
." What an
arrive on
dangerous
like a for-
But when
ned him-
e was duly
80
PATIENCE AND PARDON
The miracle. Fe w m ira cle s in Scripture ha ve be e n a tta cke d
a s m uch a s this one , a nd Christia n schola rs ha ve ga the re d va r-
ious kind s of e vid e nce to prove tha t it could ha ppe n. Since the
B ible d oe sn't te ll us wha t kind of fish swa llowe d Jona h, we
d on't ha ve to m e a sure sha rks a nd wha le s or com b history for
sim ila r incid e nte . It wa s a "pre pa re d " fish (1:17), d e signe d by
God for the occa sion, a nd the re fore it wa s a d e qua te for the
ta sk. Je sus d id n't que stion the historicity of the m ira cle , so
why should we ?
The sign (Matt. 12:39; 16:4; Luke 11:29). The "sign of
Jona h" is se e n in his e xpe rie nce of "d e a th," buria l, a nd re sur-
re ction on the third d a y, a nd it wa s the only sign Je sus ga ve to
the na tion of Isra e l. A t Pe nte cost, Pe te r pre a che d the
Re surre ction (A cta 2:22-26) a nd so d id Pa ul whe n he pre a che d
to the Je ws in othe r na tions (13:26-37). In fa ct, the e m pha sis in
the B ook of A cts is on the re surre ction ofJe sus Christ; for the
a postle s we re "witne sse s of the Re surre ction" (2:32; 3:15; 5:32;
10:39).
Som e stud e nts a re trouble d by the phra se "thre e d a ys a nd
thre e nights," e spe cia lly since both Scripture a nd tra d ition
ind ica te tha t Je sus wa s crucifie d on Frid a y. In ord e r to prote ct
the inte grity of Scripture , som e ha ve sugge ste d tha t the
Crucifixion be m ove d ba ck to Thursd a y or e ve n We d ne sd a y.
B ut to the Je ws, a pa rt of a d a y wa s tre a te d a s a whole d a y; a nd
we ne e d not inte rpre t "thre e d a ys a nd thre e nights" to m e a n
se ve nty-two hours to the ve ry se cond . For tha t m a tte r, we ca n't
prove tha t Jona h wa s in the fish e xa ctly se ve nty-two hours.
The im porta nt things is tha t ce nturie s a fte r the e ve nt, Jona h
be ca m e a "sign" to the . Je wish pe ople a nd pointe d the m to
Je sus Christ.
Jona h wa s now fre e to obe y the Lord a nd ta ke God 's m e s-
sa ge to Nine ve h, but he still ha d le ssons to le a rn.
81
SEVEN
JONAH3-4'
Preaching and Pouting
he que stion is usua lly a ske d in Old Te sta m e n surve y
.1 cla sse s, "Wa s the gre a t fish m ore re lie ve d to 1 e rid of
Jona h tha n Jona h wa s to ge t out of the gre a t fish?" Ma , be the ir
se nse of re lie f wa s m utua l. A t a ny ra te , we hope tha t Jona h
ga ve tha nks to God for the d ivine ly provid e d cre a ture tha t re s-
cue d him from ce rta in d e a th.
In the se two cha pte rs, we a re confronte d with fout m a rve ls
tha t we d a re not ta ke for gra nte d .
1. The marvel of an undeserved oommission
(Jonah3:1-2)
Did a nybod y se e Jona h e m e rge whe n the gre a t fish e'sgorged
him on the d ry la nd ? If so, the story m ust ha ve spre d ra pid ly
a nd pe rha ps e ve n pre ce d e d him to Nine ve h, a nd tha t a y he lp
e xpla in the re ce ption the city ga ve him . Ha d Jou a h be e n
ble a che d by the fish's ga stric juice s? Did he look st pe culia r
tha t nobod y could d oubt who he wa s a nd wha t ha d I a ppe ne d
to him ? Since Jona h wa s a "sign" to the Nine vite s (M tt. 12:38-
41), pe rha ps this includ e d the wa y he looke d .
Wha t the pe ople sa w or thought re a lly wa sn'ty porta nt.
The im porta nt thing wa s wha t God thought a nd wha t He
82
`r''

'PREACHING AND POUTING

would d o ne xt to His re pe nta nt prophe t. "The life of Jona h ca n-
not be writte n without God ," sa id Cha rle s Spurge on; "ta ke
God out of the prophe t's history, a nd the re is no history to
write ."1
God metJonah. We d on't know whe re the gre a t fish d e posit-
e d Jona h, but we d o know tha t whe re ve r Jona h wa s, the Lord
wa s the re . Re m e m be r, God is m ore conce rne d a bout His
worke rs tha n He is a bout the ir work, for if the worke rs a re
wha t the y ought to be , the work will be wha t it ought to be .
Throughout Jona h's tim e of re be llion, God wa s d isple a se d
with His se rva nt, but He ne ve r once d e se rte d him . It wa s God
who confrolle d the storm , pre pa re d the gre a t fish, a nd re s-
cue d Jona h from the d e e p. His prom ise is, "I will ne ve r le a ve
you nor forsa ke you" (He b. 13:5, m gv; se e Josh. 1:5). "Whe n
you pa ss through the wa te rs, I will be with you" (Isa . 43:2,
m gv).
God spoke to Jonah. A fte r the wa y Jona h ha d stubbornly
re fuse d to obe y God 's voice , it's a m a rve l tha t the Lord spoke
to him a t a ll. Jona h ha d turne d his ba ck on God 's word , so the
Lord ha d be e n force d to spe a k to him through thund e r a nd
ra in a nd a storm y se a . B ut now tha t Jona h ha d confe sse d his
sins a nd turne d ba ck to the Lord , God could once a ga in spe a k
to him through His word . One of the te sts of our re la tionship
to God is, "Doe s God spe a k to m e a s I re a d a nd pond e r His
Word ?" If we d on't he a r God spe a king to us in our he a rts, pe r-
ha ps we ha ve som e unfinishe d busine ss tha t ne e d s to be se t-
tle d with Him . iociicic- '4 C^ =-^ ^
God commissioned Jonah. "The victorious Christia n life ,"
sa id Ge orge H. Morrison, "is a se rie s of ne w be ginnings."
Whe n we fa ll, the e ne m y wa nts us to be lie ve tha t our m inistry
is e nd e d a nd the re 's no hope for re cove ry, but our God is the
God of the se cond cha nce . "The n the word of the Lord ca rne
to Jona h a se cond tim e " (Jona h 3:1). "Do not re joice ove r m e ,
m y e ne m y; whe n I fa li, I will a rise ; whe n I sit in d a rkne ss, the
f.
\ s.
83
BE AMAZED
Lord will be a light to m e " (Mica h 743, NKJv).
You d on't ha ve to re a d ve ry fa r in your B ible to d is cove r tha t
God forgive s His se rva nts a nd re store s the m tc m inistry.
A bra ha m fle d to Egypt, whe re he lie d a bout his wif , but God
ga ve him a nothe r cha nce (Ge n. 1240-13:4). Ja cob lie d to his
fa the r Isa a c, but God re store d him a nd use d him ta s build the
na tion of Isra e l. Mose s kille d a m a n (proba bly in se f-d e fe nse )
a nd fle d from Egypt, but God ca lle d him to be the le d e r of His
pe ople . Pe te r d e nie d the Lord thre e lim e s, but Je s s forga ve
him a nd sa id , "Follow Me " (John 21:19).
Howe ve r e ncoura ging the se e xa m ple s of re sto] a tion m a y
be , the y m ust ne ve r be use d a s e xcuse s for sin. 'I e pe rson
who sa ys "I ca n go a he a d a nd sin, be ca use I know th e Lord will
forgive m e " ha s no und e rsta nd ing of the a wfulne s s of sin or
the holine ss of God . "B ut the re is forgive ne ss witl You, tha t
You m a y be fe a re d " (Ps. 130:4, m civ). God in Ris gra ce for-
give s our sins, but God in His gove rnm e nt d e te rm ii e s tha t we
sha ll re a p wha t we sow, a nd the ha rve st ca n be Ne ry costly.
Jona h pa id d e a rly for re be lling a ga inst the Lord .
God challenged Jonah. Four tim e s in this book, ine ve h is
ca lle d a "gre a t city" (1:2; 3:2-3; 4:11),2 a nd a rche olo, sts te ll us
tha t the a d je ctive is we ll-d e se rve d . It wa s gre a t in history,
ha ving be e n found e d in a ncie nt lim e s by Noa h's g e a t-gra nd -
son Nim rod (Ge n. 10:8-10).2 It wa s a lso gre a t in si . The cir-
cum fe re nce of the city a nd its suburbs wa s sixty m ile s, a nd
from the Lord 's sta te m e nt in Jona h 4:11, we coul infe r tha t
the re we re proba bly ove r 600,000 pe ople living the i e . One wa ll
of the city ha d a circum fe re nce of e ight m ile s a d boa ste d
1,500 towe rs.
The city wa s gre a t in sple nd or a nd influe nce , b ing one of
the le a d ing citie s of the powe rful A ssyria n Em pire . It wa s built
ne a r the Tigris Rive r a nd ha d the Khose r Riv r running
through it. (This fa ct will prove to be im porta nt wh n we stud y
the B ook of Na hum .) Its m e rcha nts tra ve le d the m pire a nd
84
PREACHING AND POUTING
brought gre a t we a lth into the city, a nd A ssyria 's a rm ie s we re
fe a re d e ve rywhe re .
Nine ve h wa s gre a t in sin, for the A ssyria ns we re known fa r
a nd wid e for the ir viole nce , showing no m e rcy to the ir e ne -
m ie s. The y im pa le d live victim s on sha rp pole s, le a ving the m
to roa st to d e a th in the d e se rt sun; the y be he a d e d pe ople by
the thousa nd s a nd sta cke d the ir skulls up in pile s by the city
B a te s; a nd the y e ve n skinne d pe ople a live . The y re spe cte d ne i-
the r a ge nor se x a nd followe d a policy of killing ba bie s a nd
young child re n so the y would n't ha ve to ca re for the m
(Na hum 3:10).
It wa s to the wicke d pe ople of this gre a t city tha t God se nt
His se rva nt Jona h, a ssuring him tha t He would give him the
m e ssa ge to spe a k. A fte r m a king the ne ce ssa ry pre pa ra tions, it
would ta ke Jona h a t le a st a m onth to tra ve l from his own la nd
to the city of Nine ve h, a nd d uring tha t trip, he ha d a lot of tim e
a va ila ble to m e d ita te on wha t the Lord ha d ta ught him .
The will of God will ne ve r le a d you whe re the gra ce of God
ca n't ke e p you a nd the powe r of God ca n't use you. "A nd who
is sufficie nt for the se things? . . . Our sufficie ncy is of God "
(2Cor. 2:16 a nd 3:5).
2. The marvel of an unparalleled awakening
(Jonah3:3-10)
From a hum a n pe rspe ctive , this e ntire e nte rprise a ppe a rs
rid iculous. How could one m a n, cla im ing to be God 's prophe t,
confront thousa nd s of pe ople with his stra nge m e ssa ge , e spe -
cia lly a m e ssa ge of jud gm e nt? How could a Je w, who wor- ,
54 4 shipe d the true God , e ve r ge t the se id ola trous Ge ntile s to
1/41 be lie ve wha t he ha d to sa y? For a ll he kne w, Jona h m ight e nd
up im pa le d on a pole or skinne d a live ! B ut, in obe d ie nce to the
Lord, Jonahwent to Nineveh.
Jonah's message to Nineveh (jonah 3:34). "Thre e d a ys'
journe y" m e a ns e ithe r tha t it would ta ke thre e d a ys to ge t
85
BE AMAZED
through the city a nd its suburbs or thre e d a ys to I o a round
the m . The NIV tra nsla tion of ve rse 3 sugge sts tha t it N ould ta ke
thre e d a ys to visit a li of the a re a . A ccord ing to Ge n( sis 10:11-
12,

four citie s we re involve d in the "Nine ve h m e trople x":
Nine ve h, Re hoboth Ir, Ca la h, a nd Re se n (Nrv). Ho, e ve r you
inte rpre t the "thre e d a ys," one thing is cle a r: Nine ve h wa s no
insignifica nt pla ce .
Whe n Jona h wa s one d a y finto the city, he be ga n to d e cla re
his m e ssa ge : "Ye t forty d a ys, a nd Nine ve h sha l be ove r-
thrown." Throughout Scripture , the num be r forty s( e m s to be
id e ntifie d with te sting or jud gm e nt. During the tim of Noa h,
it ra ine d forty d a ys a nd forty nights (Ge n. 7:4, 12, 17). lhe
Je wish spie s e xplore d Ca na a n forty d a ys (Num . 14:34), a nd
the na tion of Isra e l wa s te ste d in the wild e rne ss f rty ye a rs
(De ut. 2:7). 'The gia nt Golia th ta unte d the a rm y of ] sra e l forty
d a ys (1 Sa m . 17:16), a nd the Lord ga ve the pe ople iif Nine ve h
forty d a ys to re pe nt a nd turn from the ir wicke d ne s
A t this point, we m ust confe ss tha t we wish we 1 ne w m ore
a boutJona h's m inistry to Nine ve h. Wa s this the only m e ssa ge
he procla im e d ? Sure ly he spe nt tim e te lling the pE ople a bout
the true a nd living God , for we 're told , "The pe ople f Nine ve h
be lie ve d God " Gona h 3:5). The y would ha ve to k ow som e -
thing a bout this God of Isra e l in ord e r to e xe rcise s nce re fa ith
(se e A cts 17:22ff). Did Jona h e xpose the folly of the ir id ola try?
Did he re count his own pe rsona l history to show th m tha t his
God wa s powe rful a nd sove re ign? We sim ply d on't know. The
im porta nt thing is tha t Jona h obe ye d God , we nt 1 Nine ve h,
a nd d e cla re d the m e ssa ge God ga ve him . God d id the re st.
Nineveh's message to God (jonah In the H bre w te xt,
the re a re only five word s in Jona h s m e ssa ge ; ye God use d
those five word s to stir the e ntire pOpula tion, from e king on
the throne to the lowe st pe a sa nt in the fie ld . God g.. ve the pe o-
ple forty d a ys of gra ce , but the y d id n't ne e d tha t la ng. We ge t
the im pre ssion tha t from the ve ry first tim e the y sa w Jona h
86
PREACHING AND POUTING
a nd he a rd his wa rning, the y pa id a tte ntion to his m e ssa ge .
Word spre a d quickly throughout the e ntire d istrict a nd the
pe ople hum ble d the m se lve s by fa sting a nd we a ring sa ckcloth.
Whe n the m e ssa ge got to the king, he too put on sa ckcloth
a nd sa t in the d ust. He a lso m a d e the fa st officia l by issuing a n
e d ict a nd ord e ring the pe ople to hum ble the m se lve s, cry out
to God , a nd turn from the ir e vil wa ys. Eve n the a nim a is we re r.
includ e d in the a ctivitie s by we a ring sa ckcloth a nd a bsta ining
from food a nd d rink. The pe ople we re to cry "m ightily"
("urge ntly," NIV) to God , for this wa s a m a tte r of life a nd d e a th. r
Whe n Jona h wa s in d ire stra its, he re ca lle d the prom ise
conce rning Solom on's te m ple (Tona h 2:4, 7; 1 Kings 8:38-39;
2 Chron. 6:36-39), looke d towa rd the te m ple , a nd ca lle d out for <-
he lp. Includ e d in Solom on's te m ple pra ye r wa s a prom ise for
pe ople outsid e the na tion of Isra e l, a nd tha t would includ e the ,
Nine vite s. "A s for the fore igne r who d oe s not be long to your 5 1
pe ople Isra e l ... whe n he com e s a nd pra ys towa rd this te m ple ,
the n he a r from he a ve n, Your d we lling pla ce , a nd d o wha te ve r
the fore igne r a sks of You, so tha t a li the pe ople s of the e a rth
m a y know Your na m e a nd fe a r You" (2 Chron. 6:32-33). Jona h
ce rta inly kne w this prom ise , a nd pe rha ps it wa s the ba sis for s"
the whole a wa ke ning.
Like the sa ilors in the storm , the Nine vite s d id n't wa nt to
pe rish a ona h 3:9; 1:6, 14). Tha t's wha t witne ssing is a li a bout,
"tha t whoe ve r be lie ve s in Him should not pe rish but ha ve
e ve rla sting life ' (John 3:16, NKtv). The ir fa sting a nd pra ying,
a nd the ir hum bling of the m se lve s be fore God , se nt a m e ssa ge
to he a ve n, but the pe ople of Nine ve h ha d no a ssura nce tha t
the y would be sa ve d . The y hope d tha t God 's gre a t com pa ssion
would m ove Him to cha nge His pla n a nd spa re the city. Once
a ga in, how d id the y know tha t the God of the He bre ws wa s a
m e rciful a nd com pa ssiona te God ? No d oubt Jona h told the m ,
for this wa s a d octrine he him se lf be lie ve d (Jona h 4:2).
God's message to Nineveh (fonah 3:10). A t som e point, God
87
BE AMAZED
spoke to Jona h a nd told Him tha t He ha d a cce pte d thE pe ople 's
re pe nta nce a nd would not d e stroy the city. The phr: se "God
re pe nte d " m ight be tte r be tra nsla te d "God re le nte d " tha t is,
cha nge d His pla n. From the hum a n point of vie w, it lo ,ke d like
re pe nta nce , but from the d ivine pe rspe ctive , it wa s sim ply
God 's re sponse to m a n's cha nge of he ort. God is ut rly con-
siste nt with Him se lf; it only a ppe a rs tha t He is cha r ging His
m ind . The B ible use s hum a n a na logie s to re ve a l t.] e d ivine
cha ra cte r of God (Je r. 18:1-10).
How d e e p wa s the spiritua l e xpe rie nce of the e ople of
Nine ve h? If re pe nta nce a nd fa ith a re the ba sic con s itions of
sa lva tion (A cts 20:21), the n we ha ve re a son to be lie ve tha t the y
we re a cce pte d by God ; for the pe ople of Nine ve h re pe nte d a nd
ha d fa ith in God (Jona h 3:5). The fa ct tha t Je sus use d the
Nine vite s to sha m e the unbe lie ving Je ws of His d a y s furthe r
e vid e nce tha t the ir re sponse to Jona h's m inistry wa s since re
(Ma tt. 12:38-41).
3. The marvel of an unhappy servant (Jonah41-11)
If this book ha d e nd e d a t the la st ve rse of cha pte r , history
would ha ve portra ye d Jona h a s the gre a te st of the prophe ts.
A fte r a ll, pre a ching one m e ssa ge tha t m otiva te d tho sa nd s of
pe ople to re pe nt a nd turn to God wa s no m e a n a ccom j lishm e nt
B ut the Lord d oe sn't look on the outwa rd things; He lc oks a t the
he a rt (1 Sa m . 16:7) a nd we ighs the m otive s (1 Cor. 4 5). Tha fs
why cha pte r 4 wa s includ e d in the book, for it re e a ls "the
thoughts a nd inte nts" of Jona h's he a rt a nd e xpose s h s sins.
If in cha pte r 1, Jona h is like the Prod iga l Son, in sisting on
d oing his own thing a nd going his own wa y (Luke 15:11-32);
the n in cha pte r 4, he 's like the Prod iggs Eld e r B rotl e r crit-
ica i, se lfish, sulle n, a ngry, a nd unha Pxyith wha t wa !
It isn't e nough for Go s se rva nts sim ply to d o the i Ma ste r's
will; the y m ust d o "the will of God from the he a rt" e ph. 6:6).
The he a rt of e ve ry proble m is the proble m in the e a rt, a nd
cc,i0,4, ,)L ),. /)( /),(,
- c
PREACHING AND POUTING
tha t's whe re Jona h's proble m s we re to be found . "B ut it d is-
ple a se d Jona h e xce e d ingly, a nd he wa s ve ry a ngry" (Jona h 4:1).
The re m a rka ble thing is tha t God te nd e rly d e a lt with His
sulking se rva nt a nd sought to bring him ba ck to the pla ce of
joy a nd fe llowship.
God listened to Jonah (jonah 4:1-4). For the se cond tim e in
this a ccount, Jona h pra ys, but his se cond pra ye r wa s m uch d if-
fe re nt in conte nt a nd inte nt. He pra ye d his be st pra ye r in the
worst pla ce , the fish's be lly, a nd he pra ye d his worst pra ye r in
the be st pla ce , a t Nine ve h whe re God wa s working. His first
pra ye r ca rne from a broke n he a rt, but his se cond pra ye r ca rne
from a n a ngry he a rt. In his first pra ye r, he a ske d God to sa ve
him , but in his se cond pra ye r, he a ske d God to ta ke his life !
Once a ga in, Jona h would ra the r d ie tha n not ha ve his own wa y.
This pe tula nt pra ye r le ts us in on the se cre t of why Jona h
trie d to run a wa y in the first pla ce . B e ing a good the ologia n,
Jona h kne w the a ttribute s of God , tha t He wa s "a gra cious a nd
com pa ssiona te God , slow to a nge r a nd a bound ing in love , a
God who re le nts from se nd ing ca la m ity" (v. 2, m v). Knowing
this, Jona h wa s sure tha t if he a nnounce d jud gm e nt to the
Nine vite s a nd the y re pe nte d , God would forgive the m a nd not
se nd His jud gm e nt, and then Jonah would be branded as a false
prophet! Re m e m be r, Jona h's m e ssa ge m e re ly announced the
im pe nd ing jud gm e nt; it d id n't offe r cond itions for sa lva tion.
Jona h wa s conce rne d a bout his re puta tion, not only be fore
the Nine vite s, but a lso be fore the Je ws ba ck hom e . His Je wish
frie nd s would wa nt to se e all of the A ssyria ns d e stroye d , not
just the pe ople of Nine ve h. Whe n Jona h's frie nd s found out
tha t he ha d be e n the m e a ns of sa ving Nine ve h from God 's
wra th, the y could ha ve consid e re d him a tra itor to officia l
Je wish fore ign policy. Jona h wa s a na rrow-m ind e d pa triot who
sa w A ssyria only a s a d a nge rous e ne m y to d e stroy, not a s a
com pa ny of re pe nta nt sinne rs to be brought to the Lord .
Whe n re puta tion is m ore im porta nt tha n cha ra cte r, a nd ple a s-
89
BE AMAZEP
ing ourse lve s a nd our frie nd s is m ore im porta nt tha r ple a sing
God , the n we 're in d a nge r of be com ing like Jona h a nt living to
d e fe nd our pre jud ice s inste a d of our spiritua l re sponsi-
biTtie s.4 Jona h ce rta inly ha d good the ology, but it sta : e d in his
he a d a nd ne ve r got to his he a rt; a nd he wa s so d istnught tha t
he wa nte d to d ie !5 God 's te nd e r re sponse wa s to a sk Jona h to
e xa m ine his he a rt a nd se e why he re a lly wa s a ngry.
2 God comforted Jonah (Jonah 4:5-8). For the se cor d tim e in
this book, Jona h a ba nd one d his pla ce of m inistry, le i the city,
a nd sa t d own in a pla ce e a st of the city whe re he m uld se e
wha t would ha ppe n. Like the Eld e r B rothe r in the p: ra bie , he
would n't go in a nd e njoy the fe a st (Luke 15:28). He c uld ha ve
ta ught the Nine vite s so m uch a bout the true God of sra e l, but
he pre fe rre d to ha ve his own wa y. Wha t a tra ge d y t is whe n
God 's se rva nts a re a m e a ns of ble ssing to othe rs bz,t miss the
blessing themselves!
God kne w tha t Jona h wa s ve ry uncom forta ble sitt ng in tha t
booth, so He gra ciously ca use d a vine (gourd ) to gr ~ r whose
la rge le a ve s would prote ctJona h from the hot sun.
Jona h ha ppy, but the ne xt m orning, whe n God p
worm to kill the vine , Jona h wa s unha ppy. The com i
the hot sun a nd the sm othe ring d e se rt wind m a d e hi
d ie e ve n m ore . As He had done in the depths of the sec
reminding Jonah of what it was like to be lost: helple&
miserable. Jona h wa s e xpe rie ncing a ta ste of he ll a s
wa tche d the city.
A sim ple te st of cha ra cte r is to a sk, "Wha t m a ke s
Wha t m a ke s m e a ngry? Wha t m a ke s m e wa nt to
Jona h wa s "a d ouble -m ind e d m a n, hnsta ble in a li
Ga m e s 1:8, Nic,w). One m inute he 's pre a ching God 's
the ne xt m inute he 's d isobe ying it a nd fle e ing his pc
While insid e the gre a t fish, he pra ye d to be d e live re
he a sks the Lord to kill him . He ca lle d the city to r
but he would n't re pe nt him se lf! He wa s m ore com e
is m a d e
e pa re d a
ina tion of
n wa nt to
, God was
, hopeless,
ie sa t a nd
e ha ppy?
give up?"
his wa ys"
Word , but
st of d uty.
; but now
,pe nta nce ,
ne d a bout
90
PREACHING AND POUTING
cre a ture com forts tha n he wa s a bout winning the lost. The
Nine vite s, the vine , the worm , a nd the wind ha ve a ll obe ye d
Gpd ; but Jona h still re fuse s to obe y, a nd he ha s the m ost to ga in.
(l) God instructed Jonah (jonah 4:9-11). God is still spe a king to
Jona h a nd Jona h is still liste ning a nd a nswe ring, e ve n though
he 's not giving the right a nswe rs. Unrighte ous a nge r fe e d s the
e go_a nclprod uce s the poison of se llishne ss in the he a rt. Jona h
still ha d a proble m with tile will of God . In cha pte r 1, his m ind
und e rstood God 's will, but he re fuse d to obe y it a nd took his
bod y in the opposite d ire ction. In cha pte r 2, he crie d out for
he lp, God re scue d him , a nd he ga ve his bod y ba ck to the Lord .
In cha pte r 3, he yie ld e d his will to the Lord a nd we nt to
Nine ve h to pre a ch, but his heart was not yet surrendered to the
Lord. Jona h d id the will of God , but not from his he a rt.
Jona h ha d one m ore le sson to le a rn, pe rha ps the m ost
im porta nt one of a ll. In cha pte r 1, he le a rne d the le sson of
God's providence and patience, tha t you ca n't run a wa y from
God . In cha pte r 2, he le a rne d the le sson of God's pardon, tha t
God forgive s those who ca ll upon Him . In cha pte r 3, he
le a rne d the le sson of God's power a s he sa w a whole city hum -
ble itse lf be fore the Lord . Now he ha d to le a rn the le sson of
God's pity, tha t God ha s com pa ssion for lost sinne rs like the
Nine vite s; a nd His se rva nts m ust a lso ha ve com pa ssion.6 It
se e m s incre d ible , but Jona h brought a whole city to fa ith in the
Lord and yet he didn't love the people he was Preaching to!
The pe ople who could not "d isce rn be twe e n the ir right
ha nd a nd the ir le ft ha nd " (4:11) we re im m a ture little child re n
(De ut 1:39), a nd if the re we re 120,000 of the m in Nine ve h a nd
its suburbs, the popula tion wa s not sm a ll. God ce rta inly ha s a
spe cia l conce rn for the child re n (Ma rk 10:13-16); but whe the r
child re n or a d ults, the A ssyria ns a ll ne e d e d to know the Lord .
Jona h ha d pity on the vine tha t pe rishe d , but he d id n't ha ve
com pa ssion for the pe ople who would pe rish a nd live e te rna l-
ly a pa rt from God .
91
BE AMAZED
Je re m ia h a nd Je sus looke d on the city of Je rus a le m a nd
we pt ove r it Ge r. 9:1, 10; 23:9; Luke 19:41), a nd Pa ul 1 e he ld the
city of A the ns a nd "wa s gre a tly d istre sse d " (A cts 1 :16, NIV),
but Jona h looke d on the city of Nine ve h a nd se e e d with
a nge r. He ne e d e d to le a rn the le ssorr of God 's pity d ha ve a
he a rt of com pa ssion for lost souls.
4. The marvel of an unanswered question (Jon 4:11)
Jona h a nd Na hum a re the only books in the B ibir tha t e nd
with que stions, a nd both books ha ve to d o with 1 e city of
Nine ve h. Na hum e nd s with a que stion a bout Goc punish-
m e nt of Nine ve h (Na hum 3:19), while Jona h e nd s w.th a que s-
tion a bout God 's pity for Nine ve h.
This is a stra nge wa y to e nd such a d ra m a tic ok a s the
B ook of Jona h. God ha s the first word (Jona h 1:1-21 a nd God
ha s the la st word (4:11), a nd tha t's a s it should 1 e , but we
a re n't told how Jona h a nswe re d God 's fina l que stic n. It's lfice
the e nd ing of Fra nk Stockton's fa m ous short story 'The La d y
or the Tige r?" Whe n the ha nd som e youth ope ne c the d oor,
wha t ca rne out: the be a utiful prince ss or the m a n-e ; ting tige r?
We since re ly hope tha t Jona h yie ld e d to Gc d 's loving
e ntre a ty a nd followe d the e xa m ple of the Nine vite s by re pe nt-
ing a nd se e king the fa ce of God . The fa m ous Scott sh pre a ch-
e r A le xa nd e r Whyte be lie ve d tha t Jona h d id e x -rie nce a
cha nge of he a rt. He wrote , "B ut Jona h ca rne to hir se lf a ga in
d uring those five -a nd -twe nty d a ys or so, from the ( a st B a te of
Nine ve h ba ck to Ga thhe phe r, his fa the r's house ." Spurge on
sa id , "Le t us hope tha t, d uring the re st of his life , e so live d
a s to re joice in the spa ring m e rcy of God ." A fte r a ll, ha d n't
Jona h him se lf be e n spa re d be ca use l of God 's m e rc. ?
God wa s willing to spa re Nine ve h but in ord e r to d o tha t, He
could not spare His own Son. Som e bod y ha d to d ie fi r the ir sins
or the y would d ie in the ir sins. "He tha t spa re d n t His own
Son, but d e live re d Him up for us a ll, how sha ll e not with
92
PREACHING AND POUTING
Him a lso fre e ly give us a ll things?" (Rom . 8:32). Je sus use d
Jona h's m inistry to Nine ve h to show the Je ws how guilty the y
we re in re je cting His witne ss. "The m e n of Nine ve h sha ll rise
in jud gm e nt with this ge ne ra tion, a nd sha ll cond e m n it;
be ca use the y re pe nte d a t the pre a ching of Jona h; a nd , be hold ,
a gre a te r tha n Jona h is he re " (Ma tt. 12:41).
How is Je sus gre a te r tha n Jona h? Ce rta inly Je sus is gre a te r
tha n Jona h in His pe rson, for though both we re Je ws a nd both
we re prophe ts, Je sus is the ve ry Son of God . He is gre a te r in
His m e ssa ge , for Jona h pre a che d a m e ssa ge of jud gm e nt, but
Je sus pre a che d a m e ssa ge of gra ce a nd sa lva tion (Tohn 3:16-
17). Jona h a lm ost d ie d for his own sins, but Je sus willingly
d ie d for the sins of the world (1 John 2:2).
Jona h's m inistry wa s to but one city, but Je sus is "the Sa vior
of the world " (John 4:42; 1 John 4:14). Jona h's obe d ie nce wa s
not from the he a rt, but Je sus a lwa ys d id wha te ve r ple a se d His
Fa the r (John 8:29). Jona h d id n't love the pe ople he ca rne to
sa ve , but Je sus ha d com pa ssion for sinne rs a nd prove d His
love by d ying for the m on the cross (Rom . 5:6-8). On the cross,
outsid e the city, Je sus a ske d God to forgive those who kille d
Him (Luke 23:34), but Jona h wa ite d outsid e the city to se e if
God would kill those he would not forgive .
Ye s, Je sus is gre a te r tha n Jona h, a nd be ca use He is, we
m ust give gre a te r he e d to wha t He sa ys to us. Those who
re je ct Him will fa ce gre a te r jud gm e nt be ca use the gre a te r the
light, the gre a te r the re sponsibility.
B ut the re a l issue isn't how Jonah a nswe re d God 's que stion;
the re a l issue is how you and I today a re a nswe ring God 's que s-
tion. Do we a gre e with God tha t pe ople without Christ a re lost?
Like God , d o we ha ve com pa ssion for those who a re lost? How
d o we show this com pa ssion? Do we ha ve a conce rn for those
in our gre a t citie s whe re the re is so m uch sin a nd so little wit-
ne ss? Do we pra y tha t the Gospe l will go to pe ople in e ve ry
pa rt of the world , a nd a re we he lping to se nd it the re ? Do we
93
BE AMAZEp
re joice whe n sinne rs re pe nt a nd trust the Sa vior?
A ll of those que stions a nd m ore a re wra ppe d up
God a ske d Jona h.
We ca n't a nswe r for him , but we ca n a nswe r for ou
Le t's give God the right a nswe r.
in wha t
se lve s.
94
Nahumin His Time
Little is known a bout Na hum e xce pt tha t he ca rne from the
town of Elkosh, whose loca tion we ca n't id e ntify with ce rta in-
ty, a nd tha t he wa s a prophe t of God who a nnounce d the fa li of
Nine ve h, ca pita l city of the A ssyria n Em pire . He m e ntions the
ca pture of the Egyptia n city of The be s (No-A m m on, 3:8-10),
which occurre d in 663 B .C., a nd he pre d icte d the fa il of
Nine ve h, which took pla ce in 612 B .C.; so the se d a te s pla ce him
in Jud a h d uring the re igns of Ma na sse h (695-642) a nd Josia h
(640-609). His conte m pora rie s would ha ve be e n Je re m ia h,
Ze pha nia h, a nd Ha ba kkuk.
His na m e m e a ns "com fort" or "com pa ssion," a nd his m e s-
sa ge of A ssyria 's d oom would ce rta inly ha ve com forte d the
pe ople of Jud a h who ha d suffe re d be ca use of A ssyria . The
A ssyria ns ha d ta ke n the Northe rn Kingd om of Isra e l in 722
a nd d ispe rse d the pe ople ; a nd the n the y trie d to ta ke Jud a h in
the d a ys of He z e kia h (701), but we re d e fe a te d by the a nge l of
the Lord (Isa . 37). A ssyria wa s a lwa ys loom ing ove r the tiny
kingd om ofJud a h, a nd ha ving the se ruthle ss pe ople out of the
wa y would ha ve gre a tly be tte re d Jud a h's situa tion.
Jona h ha d a nnounce d Nine ve h's d oom ove r a ce ntury
be fore , but God ha d re le nte d be ca use the pe ople ha d re pe nt-
e d . The Lord wa s ce rta inly long-suffe ring to spa re the city tha t
long, e spe cia lly since the A ssyria ns ha d re turne d to the ir e vil
wa ys. While Na hum 's m e ssa ge wa s d ire cte d e spe cia lly to the
A ssyria ns, he wa s ca re ful to e ncoura ge the pe ople ofJud a h a s
we ll.
95
A Suggested Outline of the Book of ahum
Ke y id e a : The ve nge a nce of God on His e ne m ie s
Ke y ve rse s: Na hum 1:2 a nd 7
L God is je a lous: Nine ve h will fa ll-1:1-15
1. God d e cla re s His a nge r 1:1-8
2. God spe a ks to Nine ve h 1:9-11, 14
3. God e ncoura ge s Jud a h 1:12-13,15
II. God is jud ge : How Nine ve h will fa li-2:1-13
1. The inva d e rs a ppe a r a nd a d va nce 2:1-
2. The city is ca pture d 2:5-10
3. The conque rors ta unt the ir ca ptive s 211-13
God is justa Why Nine ve h will fa ll-3:1-19
1. He r ruthle ss blood she d 3:1-3
2. He r id ola try 3:4-7
3. He r prid e a nd se lf-confid e nce 3:8-19
96
EIGHT
NAHUM 1-3
The City Is No More
nueen Victoria wa s ce le bra ting sixty ye a rs on the B ritish
Nolthrone whe n Rud ya rd Kipling publishe d his poe m
"Re ce ssiona l." Not e ve rybod y in Gre a t B rita in like d the poe m
be ca use it puncture d na tiona l prid e a t a tim e whe n the e m pire
wa s a t its pe a k. "Re ce ssiona l" wa s a wa rning tha t othe r
e m pire s ha d va nishe d from the sta ge of history a nd the irs
m ight follow in the ir tra in. God wa s still the Jud ge of the
na tions. Kipling wrote :
Fa r-ca lle d , our na vie s m e lt a wa y;
On d une a nd he a d la nd sinks the fire :
Lo, a li our pom p of ye ste rd a y
Is one with Nine ve h a nd Tyre !
Jud ge of the Na tions, spa re us ye t,
Le st we forge t le st we forge t!
The Prophe t Na hum would ha ve a ppla ud e d the poe m , e spe -
cia lly Mpling's re fe re nce to Nine ve h, for it wa s Na hum who
wrote the Old Te sta m e nt book tha t vivid ly d e scribe s the
d e struction of Nine ve h, the e ve nt tha t m a rke d the be ginning
of the e nd for the A ssyria n Em pire .' Na hum m a d e it cle a r tha t
97
BE AMAZED
God is ind e e d the Jud ge of the na tions, a nd tha t "[p1 rid e goe s
be fore d e struction, a nd a ha ughty spirit be fore a 1. 1" (Prov.
16:18, NKJV). In the se ve nth ce ntury B .C., the ve ry z e ntion of
Nine ve h brought fe a r to pe ople 's he a rts; but tod a y, : ine ve h is
m e ntione d prim a rily by B ible stud e nts, a rche olo sts, a nd
pe ople inte re ste d in a ncie nt history. Sie transit glor a!
In his brie f book, Na hum m a ke S thre e d e cla ra i ons a bout
God a nd Nine ve h.
1. God is jealous: Ninevehwill fll (Nahum1:1-15)
The prophe t cha ra cte riz e s his inspire d m e ssa ge a s both a
"burd e n" a nd a "vision," som e thing he fe lt a nd sor e thing he
sa w. The word tra nsla te d "burd e n" sim ply m e a ns "to lift up"
a nd wa s ofte n use d to d e scribe prophe tic m e s a ge s tha t
a nnounce d jud grne nt Isa ia h use d the word te n ti ne s in his
prophe cy a s he wrote a bout "the burd e n of B a lo lon" (Isa .
13:1), "the burd e n of Moa b" (15:1), e tc. The se bur e ns ca rne
a s a re sult of the visions God ga ve lHis prophe ts ("se e rs") of
d re a d ful e ve nts d e te rm ine d for the na tions. It wa E n't e a sy to
be a prophe t a nd se e wha t la y in the future , a nd ti e y fe lt the
burd e n of the ir m e ssa ge s. Nine ve h isn't m e ntion d by na rre
until Na hum 2:8, but its d e struction is the the m e o 'the book.
God sPeaks of Himself (Nahum Thre e im po ta nt word s
in this pa ra gra ph ne e d to be und e rstood be ca use th .y a ll re la te
to the cha ra cte r of God : je a lousy, ve nge a nce , a nd a is e r.
Jealousy is a sin if it m e a ns be ing e nvious of ha t othe rs
ha ve a nd wa nting to posse ss it, but it's a virtue if it r e a ns che r-
ishing wha t we ha ve a nd wa nting to prote ct it. A 1 *thful hus-
ba nd a nd wife a re je a lous over one nothe r a nd d o e ve rything
the y ca n to ke e p the ir re la tionship e xclusive . "J( a lous" a nd
"z e a lous" com e from the sa m e root, for whe n yo 're je a lous
ove r som e one , you're z e a lous to prote ct the re la tio nship.
Since God m a d e e ve rything a nd owns e ve rythirg , He is e nvi-
ous of no one , but since He is the only true God , I- e is je a lous
98
THE CITY IS NO MORE
ove r His glory, His na m e , a nd the worship a nd honor tha t a re
d ue to Him a lone . In the se cond com m a nd m e nt, God prohibit-
e d the worship of id ols a nd ba cke d up the prohibition with Chis
re a son: "for I, the Lord thy God , a m a je a lous God " (Ex. 20:5).
Whe n we stud ie d the B ook of Hose a , we le a rne d tha t the
Lord wa s "m a rrie d " to Isra e l in a cove na nt re la tionship, a nd
a ny bre a ch of tha t cove na nt a rouse d His je a lous love . He will
not sha re His pe ople with fa lse god s a ny m ore tha n a husba nd
would sha re his wife with his ne ighbor. "For you sha ll worship
no othe r god , for the Lord , whose na m e is Je a lous, is a je a lous
God " (34:14, Niclv). "For the Lord your God is a consum ing
fire , a je a lous God " (De ut. 4:24, NKJV; a nd se e 6:15; 32:16, 21;
1 IGngs 14:22). Nine ve h wa s a city give n ove r to iniquity, e spe -
cia lly id ola try a nd crue lty, a nd God 's je a lous love burne d
a ga inst the ir prid e a nd willful bre a king of His la w.
We conunonly think of vengeance a s a sin, a nd it usua lly is; in
fa ct, both Je sus a nd Pa ul wa rne d a bout it (Ma tt. 5:38-48; Rom .
12:17-21). B ut a just a nd holy God ca nnot se e e vil pe ople fiout-
ing His la w a nd d o nothing a bout it. "It is Mine to a ve nge ; I will
re pa y. . I will ta ke ve nge a nce on My a d ve rsa rie s a nd re pa y
those who ha te Me " (De ut 32:35, 41, m v). The Je wish pe ople
pra ye d to God to a ve nge the m whe n the y we re a tta cke d by
othe r na tions. "O Lord God , to whom ve nge a nce be longs O
God , to whom ve nge a nce be longs, shine forth!" (Ps. 94:1, NKTv)
Whe n God ta ke s ve nge a nce by jud ging pe ople , ifs be ca use He
is a holy God a nd is je a lous (z e a lous) for His holy la w.
God 's anger isn't like hum a n a nge r, which ca n be se lfish
a nd out of control. His is a holy a nge r, a righte ous ind igna tion
a ga inst a li tha t d e fie s His a uthority a nd d isobe ys His la w.
God 's pe ople ought to e xe rcise a holy a nge r a ga inst sin (Eph.
4:26), for, a s He nry Wa rd B e e che r sa id , "A pe rson tha t d oe s
not know how to be a ngry d oe s not know how to be good ." He
wa s spe a king, of course , a bout righte ous a nge r tha t oppose s
e vil. If we ca n sta nd by a nd d o nothing while innoce nt, he lp-
99
BE AMAZED
le ss pe ople a re m istre a te d a nd e xpld ite d , the n som e thing is
wrong with us. "A nge r is one of the sine ws of the soi 1," wrote
Thom a s Fulle r. "He who la cks it ha s a m a im e d m ind ."
In Na hum 1:2, Na hum wrote tha t God wa s "furtou."
with wra th," m v); a nd in ve rse 6, he d scribe d God 's "ind igna -
tion" a s so fie rce a nd powe rful tha t it is "poure d out like fire "
with the powe r to "sha tte r" the rocks (Niv). Howe ve r, ve rse 3
a ssure s us tha t God 's wra th isn't a fit of ra ge or a te m pe r
ta ntrum ; for "the Lord is slow to a nge r" (se e J M na h 4:2;
Ex. 34:6; Num . 14:18).
God is so powe rful tha t if His a nge r we re not a h ly a nge r,
a nd if He we re not "slow to a nge r," He could e a sil
~
d e stroy
e ve rything. He controls the force s of na ture (Na hur 1:3); He
ope ne d the Re d Se a for the pe ople of Isra e l to m a rci through,
a nd He ca n turn off the ra in a nd m a ke the m ost fru tful a re a s
of the la nd la nguish (v. 4).2 A t Sina i, He m a d e the m ounta in
sha ke (Ex. 19:18), a nd whe n He ple a se s, He ca n a use the
pe ople of the world to tre m ble (He b. 12:18-21).
The God tha t Na hum introd uce s to us is a je a lous. God who
is a ngry a t sin (Na hum 1:2), but He is a lso a good God who
ca re s for His pe ople (v. 7). Na hum invite s us (a s Pa ul put it) to
"consid e r the good ne ss a nd se ve rity of God " (Run. 11:22,
"God is love " (1 John 4:8, 16), but He is a lso l'ght (1:5),
a nd His love is a holy love . He is a re fuge for those who trust
Him , but He is a n "ove rwhe lm ing flood " to those wl o a re His
e ne m ie s.
God speaks to Nineveh (Nahum 1:9-11, 14). He ir form s the
le a d e rs of A ssyria tha t He knows the ir plots (vv. 9,1 ) a nd will
ca use a li of the ir pla ns to fa il. Whe n the proud ri; tions plot
a ga inst God , He la ughs a t the m a nd turns the ir se i e m e s into
confusion (Ps. 2:1-4). The A ssyria ns ha d plotte d a gVnstJud a h
in the d a ys of IGng He z e kia h, a nd God thwa rte d 1 e ir pla ns
Usa . 36-37), but the Lord would n't a llow this to ha l pe n a se c-
ond tim e . Inste a d of m a rching out trium pha ntly, t e le a d e rs
100
THE CITY IS NO MORE
would be like d runks e nta ngle d in thorn bushe s, a nd stubble
burne d in a pra irie fire (Na hum 1:10).
The plotte r m e ntione d in ve rse 11 is the king of A ssyria , a nd
God a d d re sse s him in ve rse 14, m a king thre e d e cla ra tions: (1)
his d yna sty will e nd , be ca use he will ha ve no d e sce nd a nts; (2)
the he lp of his god s a nd god d e sse s will e nd , be ca use the y will
be d e stroye d ; a nd (3) his life will e nd , be ca use God will pre -
pa re his gra ve . Wha t a sole m n m e ssa ge for a m a n who wa s
sure his pla ns would succe e d ! Why would God d o a ll the se
things? The a nswe r is pla in: "You a re vile !"
God speaks to Judah (Nahum 1:12-13, 15). A lthough the
A ssyria n a rm y outnum be re d the a rm y of Jud a h, a nd A ssyria
ha d m ore a lije s to he lp the m fight, tha t d id n't m e a n A ssyria
wa s bound to win, for God wa s fighting on be ha lf of Jud a h.
Ye s, the Lord ha d use d A ssyria to cha ste n Jud a h in the pa st,
but tha t would not ha ppe n a ga in.3 This tim e , God would bre a k
the yoke a nd re m ove the sha ckle s tha t A ssyria ha d put on
Jud a h, a nd A ssyria would a tta ck the m no m ore .
In a ncie nt d a ys, ne ws ha d to be ca rrie d by courie rs, a nd the
wa tchm e n on the wa lls sca nne d the horiz on hoping tha t m e s-
se nge rs would bring good ne ws. In this ca se , it wa s good ne ws
ind e e d : the courie r would a nnounce tha t Nine ve h wa s fa lle n
a nd the A ssyria n a rm y d e fe a te d a nd in d isa rra y (v. 15).' Jud a h
could now live in pe a ce a nd e njoy he r a nnua l fe a sts a nd re gu-
la r re ligious fe stiva is.
You find this sa m e sta te m e nt in Isa ia h 52:7, whe re the m e s-
se nge r a nnounce d the d e fe a t of B a bylon, a nd Pa ul quote d the
ve rse in Rom a ns 10:15 a nd a pplie d it to the procla m a tion of the
Gospe l to lost sinne rs. We d on't usua lly think of fe e t a s be ing
be a utiful, but the y ce rta inly a re be a utiful whe n the y e na ble a
m e sse nge r to ca rry good ne ws tha t God ha s d e fe a te d our e ne -
m ie s. To Jud a h, it m e a nt tha t A ssyria wa s com ple te ly
d e stroye d a nd could ne ve r a ga in inva d e he r la nd . To us who
trust Christ, it m e a ns tha t He ha s com ple te ly d e fe a te d sin,
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BE AMAZED
d e a th, a nd Sa ta n, a nd tha t we a re now fre e to e njoy 1 e ble ss-
ings of sa lva tion.
2. God is judge: How Ninevehwill fali (Nahum2:1-13)
In 612 B.C., the Me d e s a nd the B a bylonia ns unite d to a tta ck
Nine ve h, a nd the Lord use d the m to jud ge the e vil city. This
cha pte r is a vivid d e scription of wha t ha ppe ne d se e n by
Na hum in the vision God ga ve him .
77w invadem appear (Nahum 2:1-4). The gua rc s on the
wa lis of the city se e the a rm y a d va ncing a nd the offi4 e rs issue
ord e rs a nd e ncoura ge the ir sold ie rs. You ca n a lm os. he a r the
sha rp com m a nd s: "Gua rd the fortre ss, wa tch the rc a d , bra ce
yourse lve s, m a rsha l a ll your stre ngth!" (v. 1, Nrv) A b( ve a ll the
noise , the voice of the Lord is he a rd a s He spe a ks to sra e l a nd
Jud a h a nd a ssure s the m tha t the y will be re store d a id re unit-
e d (v. 2).5
The inva d ing a rm y is form id a ble with its m a npowe r, a rm or,
we a pons, a nd cha riots (vv. 3-4). A lre a d y the ir shie k s a re re d
with blood . The cha riots look like fla m e s of fim a s he y d a sh
he re a nd the re in the stre e ts of the city, a nd the sold e rs find it
e a sy to sla ughte r the d e fe nse le ss pe ople .
The cify is captured (Nahum 2:5-10). "He " in ve r; e 5 re fe rs
to the king of A ssyria who ha d plotte d a ga inst the Lord a nd
His pe ople (1:9). He ga the rs his be st office rs a nd g 've s the m
ord e rs to prote ct the wa ll, but the y a re too la te . ThEy stum ble
like d runks inste a d of m a rching like he roe s. The 1K d e rs we re
sure the ir fortre ss wa s im pre gna ble , but the ir d e fe ri; e s prove d
to be the ir und oing.
The Khose r Rive r flowe d througli the city, so th- inva d e rs
d a m m e d it up a nd the n re le a se d the wa te r so tha t it d e stroye d
pa rt of the wa ll a nd som e of the build ings. It wa s a s m ple m a t-
te r for the Me d e s a nd B a bylonia ns to e nte r the cit, a nd ta ke
control. B ut the y ca n't ta ke cre d it for the victo) y; it wa s
d e cre e d by God tha t the city be d e stroye d a nd the ha bita nts
102
THE CITY IS NO MORE
be kille d or ta ke n ca ptive (2:7). The inva d e rs we re but God 's
instrum e nts to e xe cute His will.
First, the sold ie rs line up the prisone rs to m a rch the m off to
the ir own la nd s whe re the y'll be com e sla ve s. Na hum com -
pa re s the e xod us to wa te r d ra ining out of a pool. The n the sol-
d ie rs be gin looting this fa bulously we a lthy city, a nd the pe ople
wa tch with d ism a y. "He a rts m e lt, kne e s e ive wa y, bod ie s tre m -
ble , e ve ry fa ce grows pa le " (v. 10, m v). Nine ve h is be ing tre a t-
e d the wa y she tre a te d othe rs; he r sins ha d found he r out.
The captive leaders are taunted (Nahum 2:11-13). Spe a king
on be ha lf of God , the prophe t ha s the la st word . A s the
A ssyria n ca ptive s a re m a rche d a wa y, le a d e rs a nd com m on cit-
iz e ns, a nd the city's tre a sure s ca rrie d off by the ir ca ptors,
Na hum ta unts the Nine vite s by contra sting the ir pre se nt
plight with the ir form e r glory.
The im a ge of the lion wa s ofte n use d by the A ssyria ns in
the ir a rt a nd a rchite cture . Visit the A ssyria n room in a ny la rge
m use um a nd you will se e the se huge sta tue s of lions. B ut e ve n
m ore , the A ssyria ns acted like lions a s the y sta lke d the ir pre y
a nd com ple te ly d e voure d the ir ca ptive s. "Whe re is the lions'
d e n now?" Na hum a sks a s the city is d e stroye d . "Whe re is a li
your pre y, the tre a sure s you ruthle ssly took from othe rs?"
Lions will norm a lly ta ke to the ir la ir e nough food for the m -
se lve s a nd the ir cubs, but the A ssyria ns a m a sse d we a lth
be yond m e a sure , fa r m ore tha n the y ne e d e d ; a nd the y d id it a t
the cost of hum a n live s.
No wond e r the Lord a nnounce d , "I a m a ga inst you" (v. 13).
Ove r a ce ntury be fore , the Lord ha d se nt Jona h to wa rn
Nine ve h, a nd whe n the city re pe nte d , He withd re w His ha nd
of jud gm e nt. B ut now the ir tim e wa s up a nd the e nd ha d com e .
A ssyria would be le ft with no we a pons, no le a d e rs, a nd no vic-
torie s to be a nnounce d by the ir m e sse nge rs. Inste a d , A ssyria 's
e ne m ie s would he a r the voice of courie rs a nnouncing pe a ce
be ca use A ssyria ha d be e n d e fe a te d (1:15).
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BE AMAZED
3. God is just: Why Ninevehwill fali (Nahum: :1-19)
"Sha ll not the Jud ge of a ll the e a rtli d o right?" (G n. 18:25)
God is long-suffe ring, but the re com e s a tim e whe r. His ha nd
of jud gm e nt fa lis. "You ha ve re buke d the na tions, You ha ve
d e stroye d the wicke d ; you ha ve blotte d out the ir rr e fore v-
e r a nd e ve r" (Ps. 9:5, m cjv). Na hum give s thre e re sons why
Nine ve h d e se rve d to be jud ge d .
Their ruthless bloodshed (Nahum 3:1-3). The A ssy a ns we re
d e ve r d iplom a ts who lie d to othe r na tions a nd the n 1 roke the ir
prom ise s a nd d e stroye d the m . The y sla ughte re d ple with-
out re ga rd for a ge or se x, a nd the y sta cke d up corpsE s like lum -
be r a s wa rning to a nybod y who would oppose lhe m . The
she d d ing of innoce nt blood is a se rious sin tha t d note s,
re m e m be rs, a nd jud ge s (De ut. 19:11-13; 2 IGngs 4 , 1:16; 24:4;
Ps. 106:38; Prov. 6:16-17; Isa . 59:7). De pra ve d .tors who
a uthoriz e the he a rtle ss sla ying of innoce nt victim s will som e -
d a y a nswe r to God for the ir crim e s a ga inst 15m a nd hum a nity.
Their idolatry (Nahum 34-7). Ofte n in Scripture , id ola try is
a ssocia te d with prostitution, a nd whe n you consid r tha t the
chie f d e ity of Nine ve h wa s Ishta r, god d e ss of se xu a l pa ssion,
fe rtility, a nd wa r, you ca n und e rsta nd why Na hurr use d this
m e ta phor. B e ca use of the ir spiritua l blind ne ss, ti- 1E A ssyria ns
we re e nsna re d by this e vil god d e ss a nd we re und e r e control
of lust, gre e d , a nd viole nce . Pe ople be com e like ti e god tha t
the y worship (Ps. 115:8), for wha t we be lie ve d e te r 'ne s how
we be ha ve . A ssyria spre a d this e vil influe nce to otl e r na tions
a nd e nsla ve d the m by the ir sorce ry. (Se e the d e scri stion of the
corrupt e nd -tim e s re ligious syste m give n in Re v. 17.)
In a ncie nt tim e s, prostitute s we re ofte n sha m e by be ing
publicly e xpose d , a nd this is wha t God prom ise s to d o to
Nine ve h. God would e xpose A ssyria 's na ke d ne s, be fore a ll
the na tions, a nd this would be the e nd of the ir e vi influe nce .
The m a gnifice nt we a lthy city would be com e a he a l of ruins.
Their pride and self-confidence (Nahum 3:8-19).: n this d os-
104
THE CITY IS NO MORE
ing pa ra gra ph, Na hum use s a num be r of im a ge s to show the
A ssyria ns the ir we a kne sse s a nd a ssure the m of the ir ultirna te
d e fe a t.
He be gins with a fa ct of history: the d e fe a t of the Egyptia n
city of The be s, or No-A m m on, by the A ssyria ns in 663 (vv. 8-
11). If you visit Ka rna k a nd Luxor in Uppe r Egypt, you will be
a t the site of a ncie nt The be s. This ca pita l city of Uppe r Egypt
wa s sure it wa s sa fe from a ny inva d e r, ye t it we nt d own in
d e fe a t be fore A ssyria . Like Nine ve h, The be s wa s situa te d by
wa te rs which we re suppose d to be the ir d e fe nse , but the city
fe ll just the sa m e . The be s ha d m a ny a llie s, but the y could n't
prote ct he r.
Wha t A ssyria d id to the pe ople of The be s would in turn be
d one to the m : the ir child re n would be d a she d to pie ce s, the
le a d e rs would be com e sla ve s, a nd the pe ople would be com e
e xile s. Now, a rque s Na hum , if this ha ppe ne d to The be s, why
could n't it ha ppe n to Nine ve h? The ir prid e a nd se lf-confid e nce
would be tota lly d e stroye d a s the Me d e s a nd B a bylonia ns ca p-
ture d the city. Nine ve h would d rink the cup of God 's wra th a nd
be com e d runk (v. 11; se e Ps. 75:8; Isa . 51:17; Je r. 25:15f0.
In fa ct, the conque st would be so e a sy, it would be like ripe figs
d ropping into a pe rson's m outh (Na hum 3:12). Why? B e ca use
the fe rocious A ssyria n sold ie rs would be d ra ine d of the ir
stre ngth a nd be like wom e n: we a k, a fra id , a nd una ble to m e e t the
e ne m y (w. 13-14).6 The y would n't be a ble to ba r the B a te s or stop
the e ne m y from se tting fire to the m , nor would the y be a ble to
re pa ir the wa lls or ca rry wa te r to put out the fire s.
'The ne xt im a ge is tha t of inse cts (vv. 15-17). The inva d ing
sold ie rs would swe e p through the la nd a nd the city like a
pla gue of gra sshoppe rs or locusts a nd wipe e ve rything out.
The B a bylonia n m e rcha nts we re a lso like locusts a s the y col-
le cte d a ll the tre a sure s the y could find . B ut the A ssyria n le a d -
e rs we re like locusts tha t go to sle e p on the wa ll on a cold d a y,
but whe n the sun com e s up, the y fe e l the he a t a nd fly a wa y.
105
BE AMAZED
The king a nd his council we re ove rconfld e nt, like locusts
sle e ping on the wa ll, but whe n the inva sion occurr d , the y
fle w off to a sa fe pla ce !
A ssyria wa s like a sca tte re d flock with sle e ping e phe rd s
(v. 18), or like a wound e d bod y with no wa y to lyhe a le d
(v. 19a ). The y ha d no a llie s to re scue l the m , for a li t e othe r
na tions would re joice whe n the y h*a rd tha t the syria n
Em pire wa s no m ore (v. 19b).
Like the B ook of Jona h, the B ook of Na hum e nc s with a
que stion: "for who ha s not fe lt your e nd le ss crue lty?" .,19, m v)
Na hum e m pha siz e s the sa m e truth tha t wa s d e cla re d by the
Prophe t A m os: God punishe s crue l na tions tha t foll w inhu-
m a ne policie s a nd bruta l pra ctice s (A m os 1-2). Wh ..the r it's
pra cticing ge nocid e , e xploiting the poor, supporting si a ve ry, or
fa iling to provid e pe ople with the ne ce ssitie s of life , ti e sins of
na tiona l le a d e rs a re known by God a nd e ve ntua lly jud e d .
If you que stion tha t fa ct, go a nd se a rch for Nine ve
106
Habakkuk in His Time
Ha ba kkuk wa s a conte m pora ry of Na hum , Ze pha nia h, a nd
Je re m ia h, which pla ce s him in the re igns of Josia h (640-609
B .c.) a nd Je hoia kim (609-598). A ssyria wa s off the sce ne , but
B a bylon ("the Cha ld e a ns") wa s in powe r. Ne bucha d ne z z a r
ha d d e fe a te d Egypt in 605 a nd wa s a bout to a tta ck Jud a h.
Je re m ia h ha d a nnounce d tha t B a bylon would inva d e Jud a h,
d e stroy Je rusa le m a nd the te m ple , a nd se nd the na tion into
e xile ; a nd this ha ppe ne d in 606-586.
Ha ba kkuk's little book ind ica te s tha t he kne w the Old
Te sta m e nt Scripture s we ll, wa s a com pe te nt the ologia n, a nd
ha d a gre a t fa ith in God . B e ca use of the psa lm in cha pte r 3,
som e schola rs think he m a y ha ve be e n a prie st who le d wor-
ship in the te m ple . If so, the n like Je re m ia h a nd Ez e kie l, he
wa s a prie st ca lle d to be a prophe t, which is a m uch m ore d if-
ficult m inistry.
His na m e m e a ns "to e m bra ce " or "to wre stle ," a nd in his
book, he d oe s both. He wre stle s with God conce rning the
proble m of how a holy God could use a wicke d na tion like
B a bylon to cha ste n the pe ople of Jud a h; a nd the n by fa ith, he
e m bra ce s God a nd clings to His prom ise s. Ha ba kkuk a lso
wre stle s with the spiritua l d e cline of the na tion a nd why God
wa sn't d oing som e thing a bout it. Ha ba kkuk wa nte d to se e the
pe ople re vive d (3:2), but God wa sn't a nswe ring his pra ye rs.
The prophe t's sta te m e nt, "The just sha ll live by his fa ith"
(2:4) is quote d thre e tim e s in the Ne w Te sta m e nt (Rom . 1:17;
Ga l. 3:11; He b. 10:38). The e m pha sis in Rom a ns is on the just,
in Ga la tia ns on how the y should live, a nd in He bre ws on "by
faith."It ta ke s thre e books to e xpla in a nd a pply this one ve rse !
107
A Suggested Outline of te
Book of Habakkuk
Ke y id e a : The just sha ll live by fa ith
Ke y ve rse : Ha ba kkuk 2:4
I. The prophe t wond e ring a nd vi trorrying 1
1. God is ind iffe re nt 1:2-4
God's reply: I amworking 1:5-11
2. God is inconsiste nt 1:12-17
II. The prophe t wa tching a nd wa iting 2
1. Write God 's vision 2:1-3
2. Trust God 's Word 2:4-5
"The just shall live by faith" 2:4
3. De cla re God 's jud gm e nt 2:6-20
(1) Woe to the se lfish 2:6-8
(2) Woe to the cove tous 2:9-11
(3) Woe to the e xploite rs 2:12-14
"God's glory will fill the earth" 2:14
(4) Woe to the d runka rd s 2:15-17
(5) Woe to the id ola te rs 2:18-20
"God is still on His throne" 2:: 'O
III. The prophe t worshiping a nd witne ssing
1. He pra ys to God 3:1-2
2. He pond e rs God 's wa ys 3:3-15
3. He pra ise s God 3:16-19
108
NINE
HABAKKUK 1
The Prophet Worrying
nne of the m od e rn "Christia n m yths" tha t ought to be
sile nce d sa ys tha t whe n you trust Je sus Christ, you ge t rid
of a ll your proble m s.
You d on't.
It's true tha t your ba sic spiritual proble m your re la tion-
ship with God ha s be e n solve d ; but with tha t solution
com e s a whole ne w se t of proble m s tha t you d id n't fa ce whe n
you we re a n unbe lie ve r, like : "Why d o good pe ople suffe r a nd
e vil pe ople prospe r?" or "Why isn't God a nswe ring pra ye r?" or
"Whe n I'm d oing m y be st for the Lord , why d o I e xpe rie nce
the worst from othe rs?"
Christia ns who cla im to be without proble m s a re e ithe r not
te lling the truth or not growing a nd e xpe rie ncing re a l life .
Pe rha ps the y're just not thinking a t a ll. The y're living in a re li-
gious d re a m world tha t ha s blocke d out re a lity a nd stifle d hon-
e st fe e lings. Like Job's uncom forta ble com forte rs, the y m is-
ta ke sha llow optim ism for the pe a ce of God a nd "the good life "
for the ble ssing of God . You ne ve r he a r the m a sk wha t Da vid
a nd Je sus a ske d : "My God , My God , why ha st Thou forsa ke n
Me ?" (Ps. 22:1; Ma tt. 27:46)
Ha ba kkuk wa sn't tha t kind of a be lie ve r. A s he surve ye d the
109
BE AMAZED
la nd of Jud a h, a nd the n wa tche d the inte rna tiona l sce ne , he
found him se lf struggling with som e se rious proble r s. B ut he
d id the right thing: he took his proble m s to the Lor .
1. "Why is God so indifferent?" (Hab. 1:2-11)
B e ing a pe rce ptive m a n, Ha ba kkuk kne w tha t the k ngd om of
Jud a h wa s ra pid ly d e te riora ting. Eve r since the untit ie ly d e a th
of King Josia h in 609 B .C., his re ligious re form s ha r be e n for-
gotte n a nd his son a nd succe ssor Je hoia kim ha d be n le a d ing
the na tion close r to d isa ste r. (If you wa nt to know wha t God
thought a bout Je hoia kim , re a d Je r. 22:13-19.)
The prophet's concern (Hab. 1:2-3). Ha ba kkuk's1 oca bula ry
in this cha pte r ind ica te s tha t tim e s we re d ifficult a rd d a nge r-
ous, for he use s word s like viole nce , iniquity, grje N a nce (m is-
e ry), spoiling (d e struction), strife , conte ntion (d ispute s), a nd
injustice . Ha ba kkuk pra ye d tha t God would d o 'om e thing
a bout the viole nce , strife , a nd injustice in the la ne ; but God
d id n't se e m to he a r. In ve rse 2, the first word tra ns a te d "cry"
sim ply m e a ns "to ca ll for he lp," but the se cond worc m e a ns "to
scre a m , to cry with a loud voice , to cry with a d isturbe d
he a rt." A s he pra ye d a bout the wicke d ne ss in the la nd ,
Ha ba kkuk be ca m e m ore a nd m ore burd e ne d a nd wond e re d
why God se e m e d so ind iffe re nt.
The basic cause (Hab. 1:4). The na tion's prolle m s we re
ca use d by le a d e rs who would n't obe y the la w. "Th Te fore the
la w is pa ra lyz e d , a nd justice ne ve r pre va ils. The 3A icke d he m
in the righte ous, so tha t justice is pe rve rte d " (v. , m v). lhe
rich e xploite d the poor a nd e sca pe d punishm e nt by bribing
the officia ls. The la w wa s e ithe ri ignore d or tc 'ste d , a nd
nobod y se e m e d to ca re . The courts we re crookt d , officia ls
we re inte re ste d only in m one y, a nd the a d m onitiot in Exod us
23:6-8 wa s com ple te ly unhe e d e d .
The Lord's counsel (Hab. 1:5-11). God a nswe re d is se rva nt
a nd a ssure d him tha t He wa s a t work a m ong the n tions e ve n
110
THE PROPHET WORRYING
though Ha ba kkuk could n't se e it.' God ga ve Ha ba kkuk a re v-
e la tion, not a n e xpla na tion, for wha t we a lwa ys ne e d in tim e s
of d oubt is a ne w vie w of God . The Lord d oe sn't owe us a ny
e xpla na tions, but He d oe s gra ciously re ve a l Him se lf a nd His
work to those who se e k Him .2
Wha t God wa s d oing wa s so a m a z ing, incre d ible , a nd
unhe a rd of, tha t e ve n His prophe t would be shocke d : God wa s
pla nning to punish the Je ws by using the god le ss B a bylonia ns!
The y we re a "ruthle ss a nd im pe tuous pe ople " (v. 6, m v), "a
fe a re d a nd d re a d e d pe ople " who we re a la w unto the m se lve s
a nd a fra id of nobod y (v. 7, m v). The ir only purpose wa s to pro-
m ote the m se lve s a nd conque r a nd e nsla ve othe r pe ople s.
The Lord the n use d - a num be r of picture s from na ture to
d e scribe the B a bylonia ns a nd how the y tre a te d pe ople . The ir
horse s ha d the spe e d of le opa rd s a nd the fe rocity of wolve s,
a nd the ir troops swoope d d own on the ir pre y like vulture s.
The ir a rm y swe pt a cross the d e se rt like the wind a nd ga th-
e re d a nd d e porte d prisone rs the wa y a m a n d igs sa nd a nd
ships it to a fore ign la nd .
Could a nything stop the m ? Ce rta inly God could stop the m ,
but He wa s the one who wa s e nlisting the ir a id ! Nothing
hum a n could hind e r the ir progre ss. The B a bylonia ns ha d no
re spe ct for a uthority, whe the r kings or ge ne ra is. (One of the ir
pra ctice s wa s to put ca pture d kings in ca ge s a nd e xhibit the m
like a nim a is.) The y la ughe d a t ga te s a nd wa fis a s the y built
the ir sie ge ra m ps a nd ca pture d fortifie d citie s. The y wor-
shipe d the god of powe r a nd d e pe nd e d wholly on the ir own
stre ngth.
Ha ba kkuk le a rne d tha t God wa s not ind iffe re nt to the sins
of the pe ople of Jud a h. The Lord wa s pla nning to cha ste n
Jud a h by a llowing the B a bylonia ns to inva d e the la nd a nd ta ke
theminto exile.3 This wasn't the answer Ha ba kkuk wa s
e xpe cting. He wa s hoping God would se nd a re viva l to His pe o-
ple (se e 3:2), jud ge the e vil le a d e rs, a nd e sta blish righte ous-
1 1 1
BE AMAZE, p
ne ss in the la nd . The n the na tion would e sca pe pui ishm e nt
a nd the pe ople a nd citie s would be spre d .
Howe ve r, God ha d wa rne d His pe ople tim e a nd tu e a ga in,
but the y would n't liste n. Prophe t a fte r prophe t ha d d e cla re d
the Word (2 Chron. 36:14-21), only to be re je cte d , a n e He ha d
se nt na tura l ca la m itie s like d roughts d pla gue s, a n va rious
m ilita ry d e fe a ts, but the pe ople would n't liste n. ste a d of
re pe nting, the pe ople ha rd e ne d he a rts e ve n ore a nd
turne d for he lp to the god s of the na tions a round th The y
ha d trie d God 's long-suffe ring long e nough a nd it wa tim e for
God to a ct
2. "How could God be so inconsistent?" (Hab. :12-17)
A s fa r a s Ha ba kkuk wa s conce rne d , God 's first a nsv e r ha d n't
be e n a n a nswe r a t a ll. In fa ct, it only cre a te d a ne m proble m
tha t wa s e ve n m ore puz z ling: inconsiste ncy on the pa t of God .
How could a holy God use a wicke d na tion to punis] His own
spe cia l pe ople ?
The holiness of God (Hab. 1:12-13), The prophe t 5 cuse d on
the cha ra cte r of God , a s Jona h ha d d one whe n he isa gre e d
with wha t God wa s d oing (jona h 4:2). "Me n of fa ith ; re a lwa ys
the m e n who ha ve to confront proble m s," wrote G. Ca m pbe ll
Morga n, for if you be lie ve in God , you som e tim e s nd e r why
He a llows ce rta in things to ha ppe n. B ut ke e p in ind tha t
the re 's a d iffe re nce be twe e n d oubt a nd unbe ie f. Like
Ha ba kkuk, the d oubte r que stions God a nd m a y e ve n d e ba te
with God , but the d oubte r d oe sn't a ba nd on God . B iu t unbe lie f
is re be llion a ga inst God , a re fusa l to a cce pt wha t 11( sa ys a nd
d oe s. Unbe lie f is a n a ct of the will, while d oubt is bo n out of a
trouble d m ind a nd a broke n he a rt
Ha ba kkuk's a rgum e nt with God is a short coursE in the olo-
gy, a nd he sta rte d with the obvious fa ct of the holim ss of God .
The B a bylonia ns we re fa r m ore wicke d sinne rs n the pe o-
ple in Jud a h, so, how could God use such e vil id ola trous
112
THE PROPHET WORRYING
Ge ntile s to punish His own chose n pe ople ? Ye s, His pe ople
d e se rve d punishm e nt, but could n't God find a be tte r instru-
m e nt? Would this m e a n the e nd of the na tion? No, for "we sha ll
not d ie " (Ha b. 1:12). God ha d purpose s to fulfill through the
Je wish na tion a nd He would pre se rve His pe ople , but the y
would e xpe rie nce pa inful tria ls.
The prophe t ne e d e d to re m e m be r two fa cts: (1) God had
use d othe r tools to cha ste n His pe ople wa r, na tura l ca la m i-
tie s, the pre a ching of the prophe ts a nd the pe ople would n't
liste n; (2) the gre a te r the light, the gre a te r the re sponsibility.
Ye s, the B a bylonia ns we re wicke d sinne rs, but the y we re id ol-
a te rs who d id n't know the true a nd living God . This d id n't
e xcuse the ir sins (Rom . 1:18ft), but it d id e xpla in the ir con-
d uct. The Je ws cla im e d to know the Lord a nd ye t the y we re
sinning a ga inst the ve ry la w the y cla im e d to be lie ve ! Sin in the
life of a be lie ve r is fa r worse tha n sin in the life of a n unbe lie v-
e r. Whe n God 's pe ople d e libe ra te ly d isobe y Him , the y sin
a ga inst a flood of light a nd a n oce a n of love .
Ha ba kkuk re m ind e d God tha t He wa s e te rna l, a nd the re -
fore kne w the e nd from the be ginning a nd could n't be ca ught
by surprise . He wa s the Mighty God ("Rock," m v) who ha d a ll
powe r a nd ne ve r cha nge d . So, wha t a bout His cove na nts with
the Je ws? Wha t a bout His spe cia l prom ise s? A s a holy God , He
could n't look with a pprova l on sin (Ha b. 1:13); ye t He wa s "tol-
e ra nt" of sin in the la nd of Jud a h a nd "sile nt" a s the
B a bylonia ns pre pa re d to swa llow up His pe ople ! Ha ba kkuk
wa nte d God to say som e thing a nd do som e thing, but God wa s
sile nt a nd se e m ingly ina ctive .
Ke e p in m ind tha t this wa sn't sim ply a national proble m to
Ha ba kkuk, or a theological proble m ; it wa s a Pasonal proble m
a s he crie d out, "My God , m y holy One " (v. 12, NIV). Na tiona l
a nd inte rna tiona l e ve nts we re a ffe cting his pe rsona l wa lk with
God , a nd this conce rne d him gre a tly. B ut wre stling with the se
cha lle nge s is the only wa y for our "fa ith m uscle s" to grow. To
113
BE AMAZED
a void tough que stions, or to se ttle for ha lf-truths a nca supe rfi-
cia l pa t a nswe rs is to re m a in im m a ture , but to fa ce a ue stions
hone stly a nd ta lk the m through with the Lord is tc grow in
gra ce a nd in the knowle d ge of Christ (2 Pe te r 3:18).'
The helplessness of the people (Hab. 1:14-15). A fte i pre se nt-
ing his ca se on the ba sis of the holine ss of God , F a ba kkuk
a rgue d from the vie wpoint of the he lple ssne ss of tis e pe ople
(w. 14-15). Jud a h could ne ve r survive a n a tta ck fror )[ the sa v-
a ge B a bylonia ns. To the B a bylonia ns, life wa s che a p, a nd pris-
one rs of wa r we re e xpe nd a ble . Pe ople we re like 1 sh to be
hooke d or se a cre a ture s to be tra ppe d .
How could God a llow His we a k pe ople to be in a d e d by
such a he a rtle ss a nd ruthle ss na tion? Of course , the fa lse
prophe ts in Jud a h we re sa ying, "It ca n't ha ppe n he re ' (se e Je r.
6:14; 8:11; 14:13ff), but the ir blind optim ism woulc soon be
e xpose d a s lie s. For forty ye a rs, the Prophe t Je re m ie wa rne d
the pe ople of Jud a h a nd be gge d the m to turn ba ck tc God , but
the y re fuse d to liste n. Wha t Jud a h ne e d e d wa sn't e a t m ili-
ta ry stre ngth but obe d ie nt fa ith in God .
The haughtiness of the enemy (Hab. 1:16-17). The prophe t's
third a pproa ch wa s to point out the wa y the B a bylor ia ns live d
a nd worshipe d . The ir god wa s powe r (se e v. 11) a nd the y
truste d in the ir m ighty m ilita ry m a chine ("the ir ne t,' w. 16-17)
a nd worshipe d the god s of powe r a nd viole ice . The
B a bylonia ns we re "puffe d up," (2:4, m v) with a rro; nce a nd
se lf-confid e nce . How could God honor the m by givi g the m a
victory ove r Jud a h? God wa s filling tie ir ne t with vi ;m s, a nd
the Cha ld e a ns we re e m ptying the ne t by d e striying one
na tion a fte r a nothe r (1:17, m v).
Ha ba kkuk could ha ve sa id m ore bout the a bom na ble re li-
gion of the B a bylonia ns. The y be lie Ve d in a m ultitu e of god s
a nd god d e sse s, with B e l a s the he a d of the ir pa nt e on. A nu
wa s the god of the sky, Ne bo the god oflite ra ture a r d wisd om ,
a nd Ne rga l wa s the sun god . Sorce ry wa s a n im por a nt pa rt of
114
THE PROPHET WORRYING
the ir re ligion, includ ing honoring Ea , the god of m a gic. The ir
prie sts pra ctice d d ivina tion a nd consulte d om e ns, a ll of which
wa s prohibite d by the La w of Mose s. It se e m e d unre a sona ble
tha t the Lord would a llow such spiritua lly ignora nt pe ople to
conque r Jud a h, the la nd tha t house d His own te m ple .
Ha ba kkuk finishe d his d e fe nse a nd wa ite d for God to spe a k.
Like a se rva nt, he stood wa iting a nd wa tching (2:1), wond e r-
ing how God would re spond to his "com pla int." The a nswe r
God ga ve is re cord e d in cha pte r 2.
B ut be fore we liste n to God 's e ncoura ging re ply, we m ust
pa use to e xa m ine our own he a rts. A re we fully yie ld e d to God
a nd willing for Him to ha ve His wa y with us and with those
whom we love? The re 's nothing wrong with wre stling with the
proble m s of life a nd se e king a be tte r und e rsta nd ing of God 's
will, but we m ust be wa re le st we sta rt d e ba ting with God a nd
trying to cha nge His m ind .
We a d m ire Ha ba kkuk for be ing a n hone st m a n a nd wa nting
God to spa re the pe ople he love d . We wa nt to im ita te him in
his ope nne ss a nd since rity a nd in his willingne ss to wa it for
God 's a nswe r. B ut we wa nt to re m e m be r wha t Pa ul wrote to
the be lie ve rs in Rom e :
Oh, the d e pth of the riche s both of the wisd om a nd
knowle d ge of God ! How unse a rcha ble a re His
jud gm e nts a nd His wa ys pa st find ing out!
For who ha s known the m ind of the Lord ?
Or who ha s be com e His counse lor?
Or who ha s first give n to Min a nd it sha ll be re pa id to
him ?
For of Him a nd through Him a nd to Him a re a ll things,
to whom be giory fore ve r. A m e n.
(Rom. 11:33-36, Nwv)
115
TE N
HABAKKUK" 2
The Prophet
Watching and Waiting
T
his cha pte r re ports a n e xpe rie nce Ha ba kkuk 1 a d tha t is
sim ila r to one re cord e d by A sa ph the psa lm is in Psa lm
73. Like Ha ba kkuk, A sa ph wa s be wild e re d a t the p ovid e ntia l
working of God in this world : he wa s d isturbe d b ca use the
wicke d se e m e d to be prospe ring while the righte ou we re suf
fe ring. Like Ha ba kkuk, he re a sone d with God , a nc the n, like
Ha ba kkuk, he ga ve God the opportunity to re ply.
"Whe n I thought to know this," he wrote , "it wa s -oo pa inful
for m e , until I we nt into the sa nctua ry of God " (Ps 73:16-17).
The re in the sa nctua ry he found God 's a nswe r to his proble m ,
a nd his sighing wa s turne d into singing.
Le t's join Ha ba kkuk on the wa tchtowe r, which w; s his sa nc-
tua ry, a nd liste n to wha t the Lord sa id to him . WhIn God d id
spe a k to His se rva nt, He ga ve him thre e re sponsibi "tie s to ful-
fill.
1. Write God's vision (Hab. 2:1-3)
The prophe t sa w him se lf a s a wa tchm a n on tl e wa lls of
Je rusa le m , wa iting for a m e ssa ge from God tha t he could
sha re with the pe ople . In a ncie nt d a ys, the wa tcl m e n we re
re sponsible to wa rn the city of a pproa ching d a nge r a nd if the y
116
THE PROPHETWATCHING AND WAITING
we re n't fa ithful, the ir ha nd s would be sta ine d with the blood of
the pe ople who d ie d (Ez e k. 3:17-21; 33:1-3). It wa s a se rious
re sponsibility.
The im a ge of the wa tchm a n ca rne s a spiritua l le sson for us
tod a y. A s God 's pe ople , we know tha t d a nge r is a pproa ching,
a nd it's our re sponsibility to wa rn pe ople to "fle e from the
wra th to com e " (Ma tt. 3:7). If we d on't sha re the Gospe l with
lost sinne rs, the n the ir blood m a y be on our ha nd s. We wa nt
to be a ble to sa y with Pa ul, "The re fore I te stify to you this d a y
tha t I a m innoce nt of the blood of a ll m e n" (A cts 20:26, Nigv).
You ge t the im pre ssion tha t Ha ba kkuk wa s fe a rful of wha t
the Lord m ight sa y to him be ca use of His se rva nt's "com -
pla int" B ut the Lord gra ciously a nswe re d Ha ba kkuk a nd ga ve
him the vision he ne e d e d to turn his worrying into worship-
ing. 'This vision includ e d not only the word s in Ha ba kkuk 2,
but a lso the re ve la tion of God 's glory re cord e d in 3:3-15. Whe n
you be hold the glory of God a nd be lie ve the Word of God , it
give s you fa ith to a cce pt the will of God .
We would n't be stud ying this book tod a y ha d Ha ba kkuk not
obe ye d God 's ord e rs a nd writte n d own wha t God ha d told him
a nd shown him . This writing wa s to bepermanent so tha t ge n-
e ra tion a fte r ge ne ra tion could re a d it. It wa s a lso to be
writte n so tha t a nybod y could re a d it, a nd it wa s to be public so
tha t e ve n som e bod y running pa st the ta ble ts on d ispla y could
ge t the m e ssa ge im m e d ia te ly.' Ha ba kkuk wa sn't the only pe r-
son in Jud a h who ne e d e d this m e ssa ge , a nd it wa s his obliga -
tion to sha re it.
The re ve la tion God ga ve wa s for a future tim e a nd about a
future tim e . While the im m e d ia te a pplica tion wa s to the e nd of
the B a bylonia n Ca ptivity, the write r of the Episd e to the
He bre ws inte rpre te d it to re fe r a lso to the re turn of Je sus
Christ. Le d by the Holy Spirit, he cha nge d "it" to "He " a nd
a pplie d it to our Lord . "For ye t a little while , a nd He tha t sha ll
com e will com e , a nd will not ta rry" (He b. 10:37). A long with
117
BE AMAZED
the scoffe rs Pe te r wrote a bout, som e re a d e rs m i
~ ~
ht a sk,
"Whe re is the prom ise of His com ing?" (2 Pe te r 3 3ff) a nd
God 's re ply is, "Wa it for it! It will sure ly com e !" A d isc oura ge d
Je w in B a bylonia n e xile m ight a sk, "Will the Lord c m e a nd
d e live r us?" a nd the a nswe r is, "Ye s! Wa it for Him !"
2. Trust God's Word (Hab. 2:4-5)1
The contra st he re is be twe e n pe ople of fa ith a nd pe ,i ple who
a rroga ntly trust the m se lve s a nd le a ve God out of tl e ir live s.
lhe im m e d ia te a pplica tion wa s to the B a bylonia ns.
The sinner The B a bylonia ns we re "puffe d up" vv 'th prid e
ove r the ir m ilita ry m ight a nd the ir gre a t a chie ve m e l ts. The y
ha d built a n im pre ssive e m pire which the y we re ure wa s
invincible . The word s of Ne bucha d ne z z a r e xpre ss it )e rfe ctly:
"Is not this gre a t B a bylon, tha t I ha ve built for a roya l d we lling
by m y m ighty powe r for the honor of m y m a je sty?" (Il a n. 4:30,
Nigv)
B ut Ne bucha d ne z z a r a nd the B a bylonia ns a re n't the only
one s puffe d up with prid e a nd se lf-sufficie ncy. This the con-
d ition of m ost of the pe ople in tod a y's socie ty who )e long to
the world a nd live for the world . The A postle John a rns us
a ga inst "the prid e [va in glory] of life " tha t be longs ta this pre -
se nt e vil world syste m which is a ga inst God a nd wit out God
(1 John 2:15-17).
B e sid e s puffing the m up, wha t e lse d oe s prid e d o 1 o pe ople ?
It twists the m inwa rd ly, for the soul of the unbe lie v r is "not
upright," which m e a ns his inne r a ppe tite s a re crooke d a nd sin-
ful. He d e lights in the things tha t God a bhors, the ti ings God
cond e m ns in the five "woe s" in this cha pte r. One ol the chie f
ca use s of the corruption in this world is wha t Pe te r c ls "lust"
(2 Pe te r 1:4), which sim ply m e a ns "e vil d e sire s, f a ssiona te
longing." We re it not for the ba se a ppe tite s of pe opl , longing
to be sa tisfie d but ne ve r sa tisfie d , the "sin ind ustri s" would
ne ve r prospe r.
118
THE PROPHET WATCHING AND WAITING
Prid e a lso m a ke s pe ople re stle ss; the y're ne ve r sa tisfie d
(Ha b. 2:5). Tha t's why the y're give n ove r to wine , ne ve r a t re st,
ne ve r sa tisfie d . The y're consta ntly se e king for som e ne w
e xpe rie nce to thrill the m or som e ne w a chie ve m e nt to m a ke
the m im porta nt. Prid e m a ke s us gre e d y. The B a bylonia ns
we re n't sa tisfie d with wha t the y ha d ; the y cove te d e ve n m ore
la nd a nd we a lth, a nd the re fore se t the ir course to conque r
e ve ry na tion tha t stood in the ir wa y. More tha n one king or
d icta tor in history ha s followe d this re solve , only to d iscove r
tha t it le a d s to d isa ppointm e nt, ruiu, a nd d e a th.
The just. Now for the contra sta "The just sha ll live by his
fa ith" (v. 4b; se e Rom . 1:17; Ga l. 3:11; He b. 10:38). This is the
first of thre e wond e rful a ssura nce s tha t God give s in this cha p-
te r to e ncoura ge His pe ople . This one e m pha siz e s God's grace,
be ca use gra ce a nd fa ith a lwa ys go toge the r. Ha ba kkuk 2:14
e m pha siz e s God's glory a nd a ssure s us tha t, though this world
is now fille d with viole nce a nd corruption (Ge n. 6:5, 11-13), it
sha ll one d a y be fille d with God 's glory. The third a ssura nce is
in Ha ba kkuk 2:20 a nd e m pha siz e s God's government. Em pire s
m a y rise a nd fa li, but God is on His holy throne , a nd He is
King of Kings a nd Lord of Lord s.
"The just sha ll live by his fa ith" wa s the wa tchword of the
Re form a tion, a nd the y m a y we ll be the se ve n m ost im porta nt
m onosylla ble s in a ll of church history. It wa s ve rse 4, quote d
in Rom a ns 1:17, tha t he lpe d to le a d Ma rtin Luthe r into the
truth of justifica tion by fa ith. "This te xt," sa id Luthe r, "wa s to
m e the true ga te of Pa ra d ise ."
Justifica tion is the gra cious a ct of God whe re by He d e cla re s
the be lie ving sinne r righte ous a nd give s tha t be lie ving sinne r
a pe rfe ct sta nd ing in Je sus Christ. The lust" pe rson isn't
som e one who ha s m e t a ll of God 's re quire m e nts by m e a ns of
good works, "For by the works of the la w sha ll no fle sh be jus-
tifie d " (Ga l. 2:19; se e Rom . 4:5). "For if righte ousne ss com e s
through the la w, the n Christ d ie d in va in" (Ga l. 2:21, NKJV).
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BE AMAZED
Our Lord 's Pa ra ble of the Pha rise a nd the Publi a n m a ke s
it cle a r tha t no a m ount of re ligious e ifort ca n sa ve a ost sinne r
(Luke 18:9-14). We ca n't justify ourse lve s be fore G( d be ca use
we sta nd with the whole world , guilty a nd cond e m e d be fore
His throne (Rom . 3:19). A ll we ca n d o is put sa vi g fa ith in
Je sus Christ a nd His work on the cross, be ca use tha t is the
only wa y to be sa ve d . "The re fore , be ing justifie d t y fa ith, we
ha ve pe a ce with God through our Lord Je sus Ch ist" (Rom .
5:1).
lhe victory. We a re not only sa ve d by fa ith (Eph 2:8-9), but
we a re instructe d to live by fa ith. "A nd this is the 1 ictory tha t
ha s ove rcom e the world our fa ith" (1 John 5:4,1 jv). Fa ith
is a life style tha t is just the opposite of be ing "pufle d up" a nd
d e pe nd ing on your own re source s. Ha ba kkuk kne tha t d iffi-
cult tim e s we re com ing to the pe ople of Jud a h, a nui the ir only
re source wa s to trust God 's Word a nd re st in His '11.
Living by fa ith is the m a jor the m e of the B ook i.f He bre ws
(He b. 10:38), for in tha t book the phra se "by fa it " is found
ove r twe nty tim e s. To live by fa ith m e a ns to be ie ve God 's
Word a nd obe y it no m a tte r how we fe e l, wha t we e e , or wha t
the conse que nce s m a y be . This is illustra te d in e bre ws 11,
the fa m ous "by fa ith" cha pte r of the B ible . Th , m e n a nd
wom e n m e ntione d in tha t cha pte r we re ord ina ry pe ople , but
the y a ccom plishe d e xtra ord ina ry things be ca use ti e y truste d
God a nd d id wha t He told the m to d o. It ha s we ll bE e n sa id tha t
fa ith is not be lie ving in spite of e vid e nce ; it's obe 3 ing in spite
of conse que nce , re sting on God 's fa ithfulne ss.
3. Declare God's judgment (Hab. 2:6-20)
To the fa ithful Je ws in the la nd , God would be a re foge a nd
stre ngth (Na hum 1:7; Ps. 46), but to the god le ss : a bylonia ns
inva d ing the la nd , He would be a jud ge a nd e ve nt a lly punish
the ir sins a nd give the m wha t the y d e se rve d . Is this "ta unt
song," God pronounce s "woe " upon five d iffe re nt sins, a ll of
120
THE PROPHETWATCHING AND WAITING
which a re pre va le nt in the world tod a y.
Selfish ambition (Hab. 2:6-8). Of itse lf, a m bition ca n be a
good thing, but if it m otiva te s pe ople to be gre e d y, se lfish, a nd
a busive , it's a ve ry ba d thing. "It ha s a lwa ys be e n m y a m bition
to pre a ch the Gospe l whe re Christ wa s not known," wrote
Pa ul (Rom . 15:20), a nd God honore d tha t holy a m bition. Pa ul
a lso wrote , "The re fore a lso we ha ve a s our a m bition . to be
ple a sing to Him " (2 Cor. 5:9, NA SB ), a n a m bition a ll of us ought
to im ita te .
lhe B a bylonia ns we re consum e d by se lfish a m bition a nd
the y stoppe d a t nothing to a cquire we a lth a nd e xpa nd the ir
kingd om . The y ha d hoa rd s of stole n good s, plund e re d from
he lple ss pe ople . God wa rne d the m tha t the owne rs of this
we a lth would one d a y rise up to cond e m n the m a nd colle ct
wha t wa s d ue .2 The n the B a bylonia ns will be com e the victim s!
Of course , this ha ppe ne d whe n the Me d e s a nd the Pe rsia ns
inva d e d B a bylon a nd ove rthre w B e lsha z z a r (Da n. 5). B a bylon
plund e re d othe r na tions a nd she he rse lf wa s plund e re d .
B a bylon ha d she d rive rs of blood , a nd he r blood wa s she d . It's
a ba sic la w of the unive rse tha t e ve ntua lly we re a p wha t we
sow.
Covetousness (Hab. 2:9-11). A ccord ing to Ephe sia ns 4:28,
the re a re thre e wa ys to ge t we a lth: you ca n work for it, ste a l it,
or re ce ive it a s a gift. Ste a ling is wrong be ca use the e ighth
com m a nd m e nt sa ys, "Thou sha lt not ste a l" (Ex. 20:15). The
B a bylonia ns took la nd tha t wa sn't the irs in ord e r to build a n
e m pire tha t glorifie d the m a nd a ssure d the m sa fe ty. The ir goa l
wa s se curity, like the e a gle 's ne st on the high m ounta in cra gs.
Of course , this wa s a fa lse se curity; be ca use no ind ivid ua l or
na tion ca n build wa lls high e nough to ke e p God out.
Wha t will be the conse que nce s of this cove tousne ss?
Inste a d of ha ving house s a nd fa m ilie s tha t bring honor, the y
will ha ve d isgra ce a nd sha m e a nd will e ve ntua lly lose the ir
live s. "For wha t sha ll it profit a m a n, if he sha ll ga in the whole
121
BE AMAZeD
world , a nd lose his own soul?" (Ma r1 8:36) The ve ry m a te ria is
in the ir e xpe nsive house s would te stify a ga inst the r , for the y
we re plund e re d from he lple ss pe ople . Ja m e s use c a sim ila r
im a ge whe n he wa rne d the rich tha t the wa ge s 1 e y owe d
the ir la bore rs would witne ss a ga inst the m a t the jud gm e nt
ga m e s 5:1-6).3
It's like ly tha t som e of the cove tous Je ws fe lt the s g of this
re buke , for the y we re a m a ssing fortune s by e xp oiting the
poor a nd using tha t m one y to build e xpe nsive ho se s. (Se e
A m os 3:15 a nd 6:11.) The prophe ts ofte n re buke 1 the rich
be ca use the y live d in luxury while the poor suff re d . Je sus
wa rne d His d isciple s, "Ta ke he e d a nd be wa re oi cove tous-
ne ss" (Luke 12:15), a nd tha t wa rning is va lid to( a y. "Thou
sha lt not cove t" m a y be the la st of the Te n Com n a nd m e nts
(Ex. 20:17), but if we 're guilty of cove tousne ss, we 'rin d a nge r
of bre a king the othe r nine !
Exploitation of peoPle (Hab. 2:12-14). B a bylon v a s built by
blood she d , the blood of innoce nt victim s. It wa s ilt by pris-
one rs of wa r, sla ve la bor tha t wa s e xploite d to the fulle st
e xte nt. B a bylon wa s proud of wha t she ha d built, bi t God sa id
it would n't la st, be ca use it wa s only fue l for the fire . The city of
B a bylon wa s a n a rchite ctura l m a rve l, but the ir gr(
we re for nothing. It's a ll gone , a nd tod a y, if you 1
wha t B a bylon wa s like , you ha ve to visit a m use urr
Whe n I wa s a se m ina ry stud e nt in Chica go, one (
e s d id just tha t: we visite d a m use um to se e the
B a bylon. I re ca ll how im pre sse d I wa s with the rr
city, m a rve fing tha t such m a gnifice nt wa lls a nd
build ings could be constructe d in those a ncie nt
wond e r turne d to d isgust whe n I re ca lle d tha t tl
built with sla ve la bor a nd tha t the $oul of one of t
m e a nt m ore to God tha n a ll the build ings put toge
In contra st to the sha m e a nd infa m y of B a
prom ise d tha t His glory would one d a y cove r the e
a t proje cts
a nt to se e
f our cla ss-
e xhibit on
od e l of the
B a te s a nd
ys. B ut m y
e city wa s
ose sla ve s
e r.
ylon, God
rth (v. 14).
122
THE PROPHETWATCHING AND WAITING
The "glory" of B a bylon d id n't la st, but the glory of the Lord
will a bid e fore ve r. Ce rta inly the Lord wa s glorifie d whe n
B a bylon fe ll be fore he r e ne m ie s in 539 B .C. (se e Je r. 50-51),
a nd He will be glorifie d whe n the B a bylon of the la st d a ys is
d e stroye d , tha t fina l gre a t world e m pire tha t oppose s God
(Re v. 17-18). Whe n Je sus Christ re turns a nd e sta blishe s His
kingd om , the n God 's glory will ind e e d cove r the whole e a rth
(Isa . 11:1-9).4
The fa li of "B a bylon the gre a t" is a re m ind e r to us tha t wha t
m a n build s without God ca n ne ve r la st. The e xploite r will
e ve ntua lly lose e ve rything, a nd m a n's "utopia s" will turn out to
be d isa ste rs. We ca n't e xploit pe ople m a d e in God 's im a ge a nd
e xpe ct to e sca pe God 's jud gm e nt. It m a y ta ke tim e , but e ve n-
tua lly the jud gm e nt fa lis.
Drunkenness and violence (Hab. 2:15-17). This re pulsive
picture ca n be inte rpre te d both pe rsona lly a nd na tiona lly.
While the B ible d oe sn't d e m a nd tota l a bstine nce , it d oe s
a d vise a nd wa rn a ga inst the e vils of strong d rink (Prov. 20:1;
21:17; 23:20-21, 29-35; Rom . 13:13; Ga l. 5:21; 1 The s. 5:7).
Drunke nne ss a nd se nsua l be ha vior ofte n go toge the r (Ge n.
9:20-27; 19:30-38; Rom . 13:11-14).
B ut the word "ne ighbor" could a lso re fe r to a ne ighboring
na tion tha t wa s "intoxica te d " by B a bylon's powe r a nd m a d e
na ke d be fore B a bylon's inva d ing a rm ie s. In Scripture , d rink-
ing a cup of wine ca n be a picture of jud gm e nt (Je r. 25:15ff),
a nd na ke d ne ss som e tim e s spe a ks of the d e va sta ting e ffe cts of
m ilita ry inva sion (Isa . 47:1-3).
Howe ve r, wha t B a bylon d id to othe rs, God would d o to he r.
B a bylon ha d be e n a gold e n cup in God 's ha nd s Ge r. 51:7), a nd
He ha d use d he r to cha ste n the na tions, but now God will give
he r a cup to d rink tha t will bring he r to m in (se e Re v. 16:19) .
She will be a sha m e d a s othe r na tions look on he r na ke d ne ss.
Divine re tribution will be he rs: the viole nce she d id to othe rs
will be d one to he r; a s she she d the blood of othe rs, he r blood
123
BE AMAZED
will be she d ; a nd a s she d e stroye d the la nd s of oth na tions,
so he r la nd will be d e va sta te d . The glry of God will ve r the
e a rth, but B a bylon's "glory" will be cove re d with sh: e . The
picture is tha t of a re pulsive d runk, vom iting a ll ove him se lf,
a nd it isn't a ve ry pre tty picture .
It's worth noting tha t God m e ntions the wa y the
B a bylonia ns a buse d tre e s a nd a nim a is (Ha b. 2:17, iv), sug-
ge sting tha t the sold ie rs wa ste fully choppe d d own e e s a nd
kille d ca ttle to use both the wood a nd the m e a t for the ir wa r
e ffort. God a lso m e ntions His conce rn for a nim a ls in Jona h
4:11, so che ck the re fe re nce s the re (cha p. 7). You wc nd e r how
m a ny bird s a nd a nim a is lost e ithe r the ir live s or th
be ca use of this policy. Se e De ute ronom y 20:19-20 f
policy on wa r supplie s.
Idolatry (Hab. 2:18-20). Sa d to sa y, the pe ople
we re a lso guilty of this sin, for d uring the d e clinin
ir hom e s
r Isra e l's
of Jud a h
ye a rs of
the kingd om , the y worshipe d the god s of the othe r r a fions. A li
the prophe ts crie d out a ga inst this fla gra nt viola tion f the se c-
ond com m a nd m e nt (Ex. 20:4-6), but the pe ople 1 e fuse d to
re pe nt.
Wha t is id ola try? Rom a ns 1:25 give s the be st a n we r: wor-
shiping a nd se rving the cre a ture inste a d of the ,re a tor. It
sta rte d with Lucife r who sa id , "I will be like the N ost High"
(lsa . 14:14), a nd it e nte re d hum a nity whe n Sa ta n te i pte d Eve
with, "You will be like God " (Ge n. 3:5, Nxjv). It's tl .e popula r
philosophy of the world tha t m a n is the highe st tl ing in the
unive rse a nd ca n pull him se lf up by his own bootsh a ps to a ny
le ve i he choose s. "Glory to m a n in the highe st!"
Not only is id ola try d isobe d ie nce to God 's Wo d , but it's
a lso foolish a nd use le ss. Of wha t 'a lue is a god a d e by a
m a n? It's m uch m ore re a sona ble to worship the God who
m a d e the m a n! (Se e Rom . 1:18ff.) Not only is the ol use le ss
(se e Ps. 115), but it d oe s d e finhe e vll by te a ching lie s (Ha b.
2:18) a nd giving pe ople fa lse confid e nce tha t the d um b id ol
124
THE PROPHETWATCHING AND WAITING
ca n he lp the m . For a he a rtbre a king e xa m ple of this kind of
foolish re a soning, re a d Je re m ia h 44.
Id ols a re d e a d substitute s for the living God (Ps. 115).
Wha te ve r pe ople d e light in othe r tha n God , wha te ve r the y a re
d e vote d to a nd sa crifice for, wha te ve r the y could n't be a r to be
without, is a n id ol a nd the re fore und e r the cond e m na tion of
God . Most pe ople in civiliz e d countrie s d on't worship m a n-
m a d e im a ge s of things in na ture , but if the a bove d e finition is
corre ct, m od e rn socie ty ha s its id ols just a s the B a bylonia ns
d id .
Fa m ous pe ople a re the "id ols" of m illions, e spe cia lly politi-
cia ns, a thle te s, we a lthy tycoons, a nd a ctors a nd a ctre sse s.
Eve n d e a d e nte rta ine rs like Ma rilyn Monroe , Ja m e s De a n,
a nd Elvis Pre sle y still ha ve the ir followe rs. Pe ople m a y a lso
worship a nd se rve m a n-m a d e things like ca rs, house s, boa ts,
je we lry, a nd a rt. While a ll of us a ppre cia te be a utiful a nd use ful
things, it's one thing to own the m a nd quite som e thing e lse to
be owne d by the m . A lbe rt Schwe itz e r sa id , "A nything you
ha ve tha t you ca nnot give a wa y, you d o not re a lly own; it owns
you." I've m e t pe ople who so id oliz e d the ir child re n a nd gra nd -
child re n tha t the y re fuse d to le t the m consid e r giving the ir
live s for Christia n se rvice .
Socia l position ca n be a n id ol a nd so ca n voca tiona l a chie ve -
m e nt. For som e pe ople , the ir god is the ir a ppe tite (Phil. 3:19;
Rom . 16:18); a nd the y live only to e xpe rie nce ca rna l ple a sure s.
Inte lle ctua l a bility ca n be a te rrible id ol (2 Cor. 10:5) a s pe ople
worship the ir IQ a nd re fuse to subm it to God 's Word .
God e nd e d His re ply to Ha ba kkuk by giving a third a ssur-
a nce : "B ut the Lord is in His holy te m ple ; le t a ll the e a rth ke e p
sile nce be fore Him " (Ha b. 2:20; se e Ps. 11:4). The first a ssur-
a nce focuse d on God 's grace (Ha b. 2:4), a nd the se cond on
God 's glory (v. 14) . This third a ssura nce focuse s on God 's gov-
ernment. God is on the throne a nd ha s e ve rything und e r con-
trol. The re fore , we should n't com pla in a ga inst God or que s-
125
BE AMAZEb
tion wha t He 's d oing. Like fa ithful se rva nts, we m u .t sim ply
sta nd a nd liste n for His com m a nd s. "13e still, a nd know tha t I
a m God " (Ps. 46:10).
Se e ing the vision of God a nd he a ring the voice of ( od m a d e
a tre m e nd ous d iffe re nce in Ha ba kkuk's life . A s he gr spe d the
significa nce of the thre e gre a t a ssura nce s God ga vi him , he
wa s tra nsform e d from be ing a worrie r a nd a wa tche : to be ing
a worshipe r! In the closing cha pte r of his book, he 11 sha re
with us the vision he ha d of God a nd the d iffe re nce it m a d e in
his life .
126
ELEVEN
HABAKKUK 3
The Prophet Worshiping
Wh
e n Ha ba kkuk sta rte d his book, he wa s "d own in the
va lle y," wre stling with the will of God . The n he clim be d
highe r a nd stood on the wa tchtowe r, wa iting for God to re ply.
A fte r he a ring God 's Word a nd se e ing God 's giory, he be ca m e
like a d e e r bound ing confid e ntly on the m ounta in he ights!
(3:19) His circum sta nce s ha d n't cha nge d , but he ha d cha nge d ,
a nd now he wa s wa lking by fa ith inste a d of by sight. He wa s
living by prom ise s, not e xpla na tions.
It isn't e a sy to clim b highe r in the life of fa ith, but who wa nts
to live in the va lle y? Like Ha ba kkuk, we m ust hone stly ta lk to
God a bout our d ifficultie s, we m ust pra y, we m ust m e d ita te on
God 's Word , a nd we m ust be willing to e xpe rie nce fe a r a nd
tre m bling a s the Lord re ve a ls Him se lf to us (v. 16). B ut it will
be worth it a s we re a ch ne w sum m its of fa ith a nd d iscove r ne w
opportunitie s for growth a nd se rvice .
Wha t took Ha ba kkuk from the va lle y to the sum m it? The
sa m e spiritua l d iscipline s tha t ca n ta ke us the re : pra ye r, vision,
a nd fa ith. Ha ba kkuk inte rce d e d for God 's work (w. 1-2), pon-
d e re d God 's wa ys (w. 3-15), a nd a ffirm e d God 's will (w. 16-
19).
127
BE AMAZED
1. Prayer: pray for the work of GOd (Hab. 3:1.2)
This cha pte r is a "pra ye r psa lm " tha t m a y ha ve be ( n use d in
the te m ple worship in Je rusa le m .1 (For the oth( r "pra ye r
psa lm s," se e Pss. 17; 86; 90; 102; a nd 142.) The pr phe t wa s
now pra ying to the Lord a nd not a rguing with the Lord , a nd
his pra ye r soon be ca m e pra ise a nd worship.
He pra ye d because he had hearI God speak. e word
"spe e ch" m e a ns "re port" a nd re fe rsito wha t God h d told the
prophe t e a rlie r (Ha b. 2:2-3). Whe n we und e rsta nd the will of
God , we should be m otiva te d to pra y "Thy will be one ." The
sa m e God who ord a ins the e nd a lso ord a ins the m o a ns to the
e nd , a nd pra ye r is a n im porta nt pa rt of tha t m e a ns. N e t you d o
not ha ve be ca use you d o not a sk" (Ta m e s 4:2, m cjv)
Furthe rm ore , he a ring God 's Word ge ne ra te s f ith in the
he a rt of the child of God (Rom . 10:17), a nd withoi t fa ith, we
ca n't pra y e ffe ctive ly (Ma rk 11:22-24). The Word c f God a nd
pra ye r m ust a lwa ys go toge the r (A cts 6:4; John 15 7) le st our
pra ying be com e z e a l without knowle d ge . "I use d to think I
should d ose m y B ible a nd pra y for fa ith," sa id D L. Mood y,
"but I ca rne to se e tha t it wa s in stud ying the Worc tha t I wa s
to ge t fa ith."
He pra ye d because he was overwhelmed by God's splendor "I
sta nd in a we of Your d e e d s" (Ha b. 3:2, NIV). He a d se e n a
vision of the gre a tne ss of God , re cord e d for us in e rse s 3-15,
a nd this vision le ft him we a k a nd he lple ss (v. 16). I lhe could
d o wa s cry out to God .
Ma ny pe ople ha ve the id e s tha t it's a lwa ys a i e njoya ble
e xpe rie nce ge tting to know God in d e e pe r wa y, bi t tha t's not
wha t the sa ints of God in the B ible *ould sa y. Mos( s tre m ble d
a t Mt. Sina i whe n God ga ve the La w (He b. 12:18, 1). Joshua
fe ll on his fa ce be fore the Lord (Josh. 5:13-15) a nd s. o d id Da vid
(1 Chron. 21:16). Da nie l be ca m e e xha uste d a nd ill r se e ing
the visions God ga ve him (Da n. 8:27; 10:11), a nd t e vision of
Christ's glory on the Mount of Tra nsfigura tion le ft Pe te r,
128
THE PROPHETWORSHIPING
Ja m e s, a nd John fa ce d own on the ground a nd fille d with te rror
(Ma tt. 17:6). Whe n John sa w the glorifie d Christ, he fe ll a t His
fe e t a s though d e a d (Re v. 1:17).
A pla que ha nging in m y stud y ca rne s this quota tion from
A .W. Toz e r: "To know God is a t once the e a sie st a nd the m ost
d ifficult thing in the world ." God ce rta inly ha s the a bility
to re ve a l Him se lf to us, for He ca n d o a nything, but it's a prob-
le m for God to find somebody who is ready to meet Him. God
d oe sn't re ve a l Him se lf to supe rficia l sa ints who a re only look-
ing for "a ne w e xpe rie nce " the y ca n bra g a bout, or to curious
Christia ns who wa nt to "sa m ple " d e e pe r fe llowship with God
but not a t too gre a t a price .
We a re the one s who m a ke it d ifficult to ge t to know God
be tte r. "Dra w ne a r to God a nd He will d ra w ne a r to you"
Ga m e s 4:8, Nicjv). "B ut on this one will I look," sa ys the Lord ,
"on him who is poor a nd of a contrite spirit, a nd who tre m ble s
a t My word " (Isa . 66:2, NKRT). "My fle sh tre m ble s in fe a r of
you," wrote the psa lm ist; "I sta nd in a we of your la ws" (Ps.
119:120).
Ha ba kkuk pra ye d because he wanted God's work to succeed.
God ha d told him tha t He wa s "working a work" in the world
(Ha b. 1:5), a nd now the prophe t pra ye d tha t God would ke e p
tha t work a live a nd ca use it to prospe r. Wha t God wa s d oing
wa sn't the work Ha ba kkuk would ha ve chose n, but he a cce pt-
e d God 's pla n a nd pra ye d , "Thy will be d one ." Whe n God
re ve a le d tha t work to Ha ba kkuk, he crie d out, "We sha ll not
(lie !" (v. 12) The n in 2:4, God told him tha t the only wa y to live
wa s by fa ith. So, whe n Ha ba kkuk pra ye d for God 's work to
sta y a live , he wa s a lso pra ying tha t his own fa ith m ight grow.
Fina lly, Ha ba kkuk pra ye d because He wanted God to show
mercy. The prophe t a gre e d tha t the pe ople ofJud a h d e se rve d
to be cha ste ne d , a nd tha t God 's cha ste ning would work out for
the ir good ; but He a ske d tha t God 's he a rt of love would re ve a l
itse lf in m e rcy. He wa s like Mose s whe n he inte rce d e d for the
129
m ind a s
rd d id
B a bylon
d e sta b-
bout the
our own
Cha rle s
e rule of
ce ssors.
a t the re
1
BE AMAZED
na tion a t Mt. Sina i (Ex. 32) a nd a t Ka e sh B a rne a um . 14).
Pe rha ps Ha ba kkuk ha d the prom ise of Isa ia h 54:7-8 ir
he pra ye d , a nd se e Je re m ia h 10:23-24. Ce rta inly the
show m e rcy to the Je ws, for He pre se rve d the m in
a nd the n pe rm itte d a re m na nt to re turn to the ir la nd a
lish the na tion.
If, like Ha ba kkuk, you e ve r be com e d iscoura ge d
cond ition of the church, the sta te of the world , or 3
spiritua l life , ta ke tim e to pra y a nd se e k God 's m e rcy
Spurge on sa id , "Whe the r we like it or not, a sking is tl
the kingd om ." The gre a te st ne e d tod a y is for inte
"A nd He sa w tha t the re wa s no m a n, a nd wond e re d t
wa s no inte rce ssor" (Isa . 59:16).
2. Vision: ponder the greatness of God (Hab. 3:3-15)
'lhe Lord isn't like ly to give us tod a y a vision such a s
Ha ba kkuk sa w, but be ca use it's re cord e d in the Wor e , we ca n
pond e r it a nd le t the Spirit te a ch us from it.3 God re e a ls His
gre a tne ss in cre a tion, in Scripture , a nd in history, d if we
ha ve e ye s to se e , we ca n be hold His glory.4
God carne in splendor (Hab. 3:3-5). A ccord ing to som e
schola rs, Mt. Pa ra n is a nothe r na m e for the e n 're Sina i
Pe ninsula , or for Mt. Sina i itse lf (De ut 33:2). Te m a i is usua l-
ly id e ntifie d with Ed om . In this song, Ha ba kkuk se ( m s to be
re tra cing the m a rch of Isra e l from Sina i to the Prom i. e d La nd .
Eve rything a bout this sta nz a re ve a ls the glory of ( od . He is
ca lle d "the Holy One " (Ha b. 3:3, a nd se e 1:12), a na n e use d in
Isa ia h a t le a st thirty tim e s. "His glory cove re d the he a ve ns"
(3:3) is a n a nticipa tion of the tim e whe n His glory wi cove r a ll
the e a rth (2:14). God 's a ppe a ra nce via s like the ligh e ing tha t
pla ys a cross the he a ve ns be fore the 'storm bre a ks.' of cre -
a tion joine d in pra ising Him a s "the e a rth wa s f 1 of His
pra ise ." God 's brightne ss wa s like the sunrise only tx a gre a te r
d e gre e (se e Ma tt. 17:2). "Horns" m e a ns "ra ys": "ra 1 s fla she d
130
THE PROPHET WORSHIPING
from His ha nd " (Ha b. 3:4, NIV) whe re His powe r wa s hid d e n.
Ve rse 5 ta ke s us to Egypt, whe re God re ve a le d His powe r
a nd glory in the pla gue s a nd pe stile nce s tha t d e va sta te d the
la nd a nd took the live s of the firstborn (Ex. 7-12). Those te n
pla gue s we re not only punishm e nt be ca use of Pha ra oh's ha rd -
ne ss of he a rt; the y a lso re ve a le d the va nity of Egypt's god s.
"A ga inst a li the god s of Egypt will I e xe cute jud gm e nt I a m
the Lord " (Ex. 12:12; Ps. 78:50). B ut this ve rse m ight a lso
includ e the va rious jud gm e nts God se nt to Isra e l whe n the y
d isobe ye d Him from tim e to tim e d uring the ir wild e rne ss
m a rch.
In Old Te sta m e nt tim e s, God ofte n re ve a le d His glory
through such jud gm e nts, but in this pre se nt d ispe nsa tion, He
re ve a ls His glory through Je sus Christ. "A nd the Word
be ca m e fle sh a nd d we lt a m ong us, a nd we be he ld His glory,
the glory a s of the only be gotte n of the Fa the r, full of gra ce
a nd truth" (Tohn 1:14, NKfv). Pha ra oh would n't a cknowle d ge
the truth, so he could n't e xpe rie nce the gra ce . The first pla gue
of Mose s in Egypt wa s the turning of wa te r into blood (Ex.
7:14-25), while our Lord 's first re cord e d m ira cle wa s the turn-
ing of wa te r into wine .
The Lord stood in power (Hab. 3:6-7). Inva d ing ge ne ra is
e ithe r push forwa rd to ga in ground or the y fa li ba ck in re tre a t,
but the Lord sim ply stood a nd fa ce d the e ne m y una fra id . In
fa ct, He ca lm ly m e a sure d the e a rth5 a s a sign tha t He pos-
se sse d it. To m e a sure som e thing is a n ind ica tion tha t it's yours
a nd you ca n d o with it wha t you ple a se . It's a lso a pre lim ina ry
ste p to a ction, a s though the Lord we re surve ying the situa tion
a nd e stim a ting how m uch powe r it would ta ke to e xe cute His
wra th on the na tions. The Lord re ve a le d His powe r whe n He
shook the e a rth a t Sina i be fore He d e live re d His La w to Isra e l
(Ex. 19:18; He b. 12:18-21).
The na tions tha t la y be twe e n Egypt a nd Ca na a n a re typifie d
by Cusha n a nd Mid ia n, two pe ople s living ne a r Ed om . A s the
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ne ws of the e xod us from Egypt spre a d quickly ti rough the
na tions, the pe ople we re te rribly righte ne d a nd wond e re d
wha t would ha ppe n to the m whe n Isra e l a rrive d 01 the sce ne
(Ex. 15:14-16; 23:27; De ut 2:25; Josh. 2:8-11).
God marched in victory (Hab. 3:8-15). Ha ba uk use s
d yna m ic poe tic im a ge ry to d e scribe Isra e l's m a r( h through
the wild e rne ss a s the y followe d the Lord to the Prom ise d
La nd a nd the n cla im e d the ir inhe rita nce . The Re d a ope ne d
to le t Isra e l out of Egypt, a nd the Jord a n ope ne d lo le t Isra e l
into Ca na a n. The Egyptia n cha riots sa nk into th, m ud a nd
the ir occupa nts we re d rowne d , but God 's cha riots e re cha ri-
ots of sa lva tion. Ve rse 9 picture s the va rious ba tti e s tha t the
Isra e lite s fought e n route to Ca na a n, ba ttle s tha t th Lord won
for the m a s the y truste d Him a nd obe ye d His com a nd s.
In ve rse 10, we m ove into the Prom ise d La nd a n se e Isra e l
conque ring the e ne m y. God wa s in com ple te con ol of la nd
a nd wa te r a nd use d His cre a tion to d e fe a t the a na a nite s.
Ve rse 10 d e scribe s the victory of De bora h a nd a ra k ove r
Sise ra (Tud . 4-5), whe n a sud d e n ra instorm turne Ithe ba ttle -
fie ld into a swa m p a nd le ft the e ne m y's cha riots com ple te ly
use le ss. In Ha ba kkuk 3:11, we ha ve the film ou. m ira cle of
Joshua whe n the d a y wa s prolonge d so Joshua ould ha ve
m ore tim e for a tota l victory (Togi. 10:12-13). I -a d ing His
a rm y, God m a rche d through Ca na a n like a fa rm ( r thre shing
gra in, a nd His pe ople cla im e d the ir inhe rita nce (E a b. 3:12).
Expositors a re n't a gre e d a s to wha t historie e ve nt is
d e scribe d in ve rse s 13-15. This could be a pic re of the
na tion's d e live ra nce from Egypt, but if it is, Ha ba l uk should
ha ve m e ntione d it e a rlie r. God 'sil "a nointe d " wr uld be the
na tion of Isra e l, for the y we re a holy pe ople to tu e Lord (Ex.
19:5-8). Pe rha ps the prophe t is re fe rring to the v: ous tim e s
God ha d to d e live r His pe ople , a s re cord e d in e B ook of
Jud ge s, a nd the "a nointe d one " would the n be th jud ge s He
ra ise d up a nd use d to bring d e live ra nce (Jud . 2:1( 19).
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THE PROPHET WORSHIPING
Howe ve r, pe rha ps Ha ba kkuk wa s looking ahead a nd
d e scribing the d e live ra nce of God 's pe ople from the
B a bylonia n Ca ptivity. God brought the Me d e s a nd Pe rsia ns to
crush B a bylon a nd the n to pe rm it the Je ws to re turn to the ir
la nd (Ez ra 1:1-4). The im a ge of God stripping B a bylon "from
he a d to foot" (Ha b. 3:13, NIV) pa ra lle ls wha t Je re m ia h prophe -
sie d in Je re m ia h 50-51. Pe rha ps Ha ba kkuk wa s looking both
to the pa st (the Exod us) a nd to the future (d e live ra nce from
B a bylon) a nd using the a ncie nt victory to e ncoura ge the pe o-
ple to e xpe ct a ne w victory.6
In this hym n, Ha ba kkuk d e scribe s his God , the God of
A bra ha m , Isa a c, a nd Ja cob, a nd the God a nd Fa the r of our
Lord Je sus Christ. He is the God of glory who re ve a ls His
glory in cre a tion a nd in history. He is the living God who
m a ke s the d e a d id ols of the na tions look rid iculous. He is the
God of powe r who ca n com m a nd la nd a nd se a , he a ve n a nd
e a rth, a nd the re fore , He is the God of victory who le a d s His
pe ople in hium ph.
The re is no substitute for good the ology, whe the r in our
se rm ons or in our songs. The sha llowne ss of som e conte m po-
ra ry se rm ons, books, a nd songs m a y be the m a jor contribut-
ing fa ctor to the we a kne ss of the church a nd the incre a se in
"re ligious e nte rta inm e nt" in m e e tings whe re we ought to be
pra ising God . The thing tha t lifte d Ha ba kkuk to the m oun-
ta intop wa s his und e rsta nd ing of the gre a tne ss of God . We
ne e d a re turn to the kind of worship tha t focuse s on the glory
of God a nd se e ks to honor Him a lone .7
3. Faith: affirmthe will of God (Hab. 3:16-19)
This is one of the gre a te st confe ssions of fa ith found a nywhe re
in Scripture . Ha ba kkuk ha s fa ce d the frighte ning fa ct tha t his
na tion will be inva d e d by a m e rcile ss e ne m y. 'The prophe t
knows tha t m a ny of the pe ople will go into e xile a nd m a ny will
be sla in. The la nd will be ruine d , a nd Je rusa le m a nd the te m -
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pie will be d e stroye d . Yet he tells God that he will trf t Him no
matter what happens! Liste n to his ca nfe ssion of fa li .
`7 will wait patiently on the Lord" (Hab. 3:16). If i a ba kkuk
ha d d e pe nd e d on his fe e lings, he would ne ve r ha ve m a d e this
gre a t confe ssion of fa ith. If Ha ba kkuk looke d a he a r , he sa w a
na tion he a d ing for d e struction, a nd tha t frighte ne d 1 fim . Whe n
he looke d within, he sa w him se lf tre m bling witi fe a r, a nd
whe n he looke d a round , he sa w e ve rything in th( e conom y
a bout to fa li a pa rt. B ut whe n he looke d up by fa i h, he sa w
God , a nd a li his fe a rs va nishe d . To wa ik by fa ith m e a ns to
focus on the gre a tne ss a nd glory of God .
One of the m a rks of fa ith is a willingne ss to wa it pa tie ntly for
the Lord to work. "Whoe ve r be lie ve s will not ct ha stily"
(Isa . 28:16, Niuv). Whe ne ve r we run a he a d of God , e ge t finto
trouble . A bra ha m le a rne d tha t le sson whe n he m a r rie d Ha ga r
a nd fa the re d Ishm a e l (Ge n. 16), a nd so d id MOSE s whe n he
trie d to d e live r the Je ws by his own ha nd (Ex. 2). "E quie tne ss
a nd confid e nce sha ll be your stre ngth" (Isa . 30:15)
Ha ba kkuk could wa it quie tly be ca use he la im tha t God
wa s a t work in the world (Ha b. 1:5), a nd he ha d pra ye d tha t
God 's work would be ke pt a live a nd strong (3:2). Whe n you
know tha t God is working in your life , you ca n a fi ord to wa it
quie tly a nd le t Him ha ve His wa y. Furthe rm ore , Gc d ha d com -
m a nd e d him to wa it (2:3), a nd "God com m a nd m e nl s a re God 's
e na ble m e nts." No m a tte r wha t we se e a nd no m a l e r how we
fe e l, we m ust d e pe nd on God 's prom ise s a nd na a llow our-
se lve s to "fa li a pa rt" "Re st in the Lord , a nd wa it 1 a tie ntly for
Him " (Ps. 37:7).
Ove r the ye a rs, I've ofte n le a ne d ' on thre e ve rse s tha t ha ve
he lpe d m e wa it pa tie ntly on the Lord : "Sta nd still" (Ex. 14:13),
"Sit still" (Ruth 3:18), a nd "B e still" (Ps. 46:10). W e ne ve r we
find ourse lve s ge tting "churne d up" within, we ( be sure
tha t we ne e d to stop, pra y, a nd wa it on the Lord b fore we d o
som e stupid thing.
134
THE PROPHET WORSHIPING
"/ will rejoice in the Lord" (Hab. 3:17-18). B y the tim e
B a bylon wa s through with the la nd ofJud a h, the re would n't be
m uch of va lue le ft (2:17). B uild ings would be d e stroye d , tre a -
sure s would be plund e re d , a nd fa rm s a nd orcha rd s would be
d e va sta te d . The e conom y would fa li a pa rt a nd the re would be
little to sing a bout. B ut God would still be on His throne , work-
ing out His d ivine purpose s for His pe ople (Rom . 8:28).
Ha ba kkuk could n't re joice in his circum sta nce s, but he could
re joice in his God !
The prophe t's te stim ony he re re m ind s us of Pa ul's a d m oni-
tions to Christia ns tod a y: "Re joice a lwa ys, pra y without ce a s-
ing, in e ve rything give tha nks, for this is the will of God in
Christ Je sus for you" (1 The s. 5:16-18, NKfv). Ha ba kkuk d is-
cove re d tha t God wa s his stre ngth (Ha b. 3:19) a nd song a s
we ll a s his sa lva tion (se e Isa . 12:1-2; Ex. 15:2; Ps. 118:14); a nd
the re fore he ha d nothing to fe a r.
It's one thing to "whistle in the d a rk" a nd try to bolste r our
coura ge , a nd quite som e thing e lse to sing a bout the e te rna l
God who ne ve r fa ils. Though his lips we re tre m bling a nd his
le gs we re sha king (Ha b. 3:16, m v), the prophe t burst finto song
a nd worshipe d his God . Wha t a n e xa m ple for us to follow! It
re m ind s us of our Lord be fore He we nt to the cross (Ma rk
14:26), a nd Pa ul a nd Sila s in the Philippia n d unge on (A cts
16:19-34). God ca n give us "songs in the night" (Pss. 42:8; 77:6;
Job 35:10) if we 'll trust Him a nd se e His gre a tne ss.
"/ will rely on the Lord" (Hab. 3:19). If m y le gs we re sha k-
ing a nd m y he a rt pound ing, I'd find a sa fe pla ce to sit d own
a nd re la x, but Ha ba kkuk be ga n to bound up the m ounta in like
a d e e r! B e ca use of his fa ith in the Lord , he wa s a ble to sta nd
a nd be a s sure -foote d a s a d e e r; he wa s a ble to run swiftly a nd
go highe r tha n he 'd e ve r gone be fore . This is one re a son why
the Lord pe rm its us to go through tria ls: the y ca n d ra w us
ne a re r to Him a nd lift us a bove the circum sta nce s so tha t we
wa lk on the he ights with Him .
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God m a d e us for the he ights. If He a llows us to gi into the
va lle y, it's so we m ight wa it on Him a nd m ount up wi e a gle s'
wings (Isa . 40:30-31). "He m a d e him to rid e on the hi h pla ce s
of the e a rth" (De ut. 32:13). This is wha t Da vid e x: rie nce d
whe n he wa s be ing cha se d by his e ne m ie s a nd by a u1: "It is
God who a rm s m e with stre ngth, a nd m a ke s m y wa i pe rfe ct.
He m a ke s m y fe e t like the fe e t of d e e r, a nd se ts m e a m y high
pla ce s" (Ps. 18:32-33).
The gre a t B ritish e xpositor G. Ca m pbe ll Morga n a id , "Our
joy is in proportion to our trust. Our trust is in pro: ortion to
our knowle d ge of God ." A s the hym n pa ra phra se o this pa s-
sa ge puts it
Though vine nor fig-tre e ne ithe r
The ir wonte d fruit sha ll be a r;
Though a ll the fie ld s should withe r,
Nor flocks nor he rd s be the re ;
Ye t God the sa m e a bid ing,
His pra ise sha ll tune m y voice ;
For while in Him confid ing,
I ca nnot but re joice .
Ha ba kkuk te a che s us to fa ce our d oubts a nd que r tions hon-
e stly, ta ke the m hum bly to the Lord , wa it for Hi: Word to
te a ch us, a nd the n worship Him no m a tte r how we ff e l or wha t
we se e .
God d oe sn't a lwa ys cha nge the circum sta nce s, 1 ut He ca n
cha nge us to m e e t the circum sta nce s. Tha t's wha t i m e a ns to
live by fa ith.
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Malachi in His Time
The na rre Ma la chi m e a ns "My m e sse nge r (3:1). He wa s
the la st of the writing prophe ts but wrote nothing a bout him -
se lf. We ha ve no biblica l inform a tion a bout his a nce stry, ca ll,
or pe rsona l life . B ut the im porta nt thing a bout m e sse nge rs is
the m e ssa ge the y bring, not who the y a re or whe re the y ca rne
from .
In 538 B .C., Cyrus issue d a d e cre e tha t the Je ws e xile d in
B a bylon could re turn to the ir la nd a nd re build the ir te m ple
(2 Chron. 36:22-23; Ez ra 1). A bout 50,000 of the m a cce pte d the
cha lle nge ; a nd in 515, a fte r m uch d e la y, the y com ple te d the
te m ple . Ez ra visite d the m in 458, a nd in 445 Ne he m ia h
be ca rne the ir gove rnor a nd se rve d for twe lve ye a rs (Ne h.
5:14).
While Ne he m ia h wa s ba ck a t his post in Shusha n (Ne h.
13:6-7), things be ga n to fa li a pa rt in Je rusa le m , a nd whe n he
re turne d , he ha d to ta ke som e d ra stic ste ps to re form the
na tion. It's possible tha t the Prophe t Ma la chi wa s ca lle d a t tha t
tim e to e xpose the sins of the pe ople a nd ca ll the m ba ck to
God .
The cond itions d e scribe d in the B ook of Ne he m ia h a re the
ve ry things Ma la chi d e a ls with in his book: poor crops a nd a
fa lte ring e conom y (Ma l. 3:11), inte rm a rria ge with the he a the n
(2:11), d e file m e nt of the prie sthood (1:6ff), oppre ssion of the
poor (3:5), la ck of support for the te m ple (vv. 8-10), a nd a ge n-
e ra l d isd a in of re ligion (v. 13ff). It wa s a low tim e spiritua lly for
Jud a h a nd the y ne e d e d to he a r the Word of God .
Ma la chi wa s the la st prophe t Jud a h he a rd until John the
B a ptist ca rne a nd the prophe cy of 3:1 wa s fulfille d . His m e s-
sa ge s a ga inst "the sins of the sa ints" ne e d to be he e d e d tod a y.
137
A Suggested Outline of the Book of lachi'
Ke y id e a : Honoring the na m e of God by living go ly live s
Ke y ve rse : Ma la chi 1:11
I. Doubting God 's love 1:1-5
1. God 's e le cting gra ce 1:2
2. God 's ble ssing on Isra e l 1:3-5
II. Dishonoring God 's na m e 1:6-2:9
1. Offe ring d e file d sa crifice s 1:6-14
2. De spising d ivine privile ge s 2:1-9
Profa ning God 's cove na nt 2:10-16
1. Ma rrying he a the n wom e n 2:10-12
2. Offe ring hypocritica l re pe nta nce 2:13
3. Divorcing the ir Je wish wive s 2:14-16
W. Que stioning God 's justice 2:17-3:6
1. Whe re a re the prom ise d ble ssings? 2:17
2. The first m e sse nge r John the B a ptist 3:la
3. The se cond m e sse nge r Me ssia h 3:11 6
V. Robbing God 's store house 3:7-12
1. Robbing God 3:7-8
2. Robbing the m se lve s 3:941
3. Robbing othe rs 3:12
VI. De spising God 's se rvice 3:13-4:6
1. The com pla ine rs 3:13-15
2. The be lie ve rs 3:16-18
3. The e vild oe rs 4:1-3
4. The pre a che rs 4:4-6
138
TWELVE
MALACHI 1:1-2:16
The Sins of God's PeoplePart 1
A
church m e m be r scold e d he r pa stor for pre a ching a se rie s
of se rm ons on "The Sins of the Sa ints."
"A fte r a ll," she a rgue d , "the sins of Christia ns a re d iffe re nt
from the sins of othe r pe ople ."
"Ye s," a gre e d he r pa stor, "they're worse."
The y are worse , for whe n be lie ve rs sin, the y not only bre a k
the La w of God , but the y bre a k the he a rt of God . Whe n a
be lie ve r d e libe ra te ly sins, it isn't just the d isobe d ie nce of a se r-
va nt to a m a ste r, or the re be llion of a subje ct a ga inst a king; it's
the offe nse of a child a ga inst the loving Fa the r. The sins we
che rish a nd think we ge t a wa y with bring grie f to the he a rt of
God .
Ma la chi wa s ca lle d to pe rform a d ifficult a nd d a nge rous
ta sk. It wa s his re sponsibility to re buke the pe ople for the sins
the y we re com m itting a ga inst God a nd a ga inst one a nothe r,
a nd to ca ll the m to re turn to the Lord . Ma la chi took a wise
a pproa ch: he a nticipa te d the obje ctions of the pe ople a nd m e t
the m he a d -on. "This is wha t God sa ys," d e cla re d the prophe t,
"but you sa y " a nd the n he would a nswe r the ir com pla ints.
The Old Te sta m e nt prophe ts we re ofte n the only pe ople in the
com m unity who ha d a grip on re a lity a nd sa w things a s the y
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a ctua lly we re , a nd tha t's wha t m icte the m so h popula r.
"Prophe ts we re twice stone d ," sa id Christophe r Mc rle y, pa ra -
phra sing Ma tthe w 23:29-31, "first in a nge r, the n, e r the ir
d e a th, with a ha nd som e sla b in the gra ve ya rd ."
In this cha pte r, we 'll stud y wha t Ma la chi wrote nce rning
thre e of the ir sins; a nd the n we 'll consid e r the re m a i ing thre e
in the ne xt cha pte r. B ut d on't re a d Ma la chi a s a ncie nt history.
Unfortuna te ly, the se sins a re with us in the church d a y.
1. Doubting God's love (Mal. 1:1-5)
Like Na hum (1:1) a nd Ha ba kkuk (1:1), Ma la chi ca lle d his
m e ssa ge a "burd e n." The prophe ts we re m e n who e rsona lly
fe lt "the burd e n of the Lord " a s God ga ve the m insi ht into the
he a rts of the pe ople a nd the proble m s of socie ty. It sn't e a sy
for Ma la chi to strip the ve ne e r off the pie ty of the p rie sts a nd
e xpose the ir hypocrisy, or to re pe a t to the pe oplo the com -
pla ints the y we re se cre tly voicing a ga inst the Lord but tha t's
wha t God ca lle d him to d o. "The ta sk of a prol* e t," write s
Euge ne Pe te rson, "is not to sm ooth things ove r b t to m a ke
things right"'
The first sin Ma la chi na m e d wa s the pe ople 's la cl of love for
God . Tha t wa s the first sin Je sus m e ntione d whe n 1 wrote to
the se ve n churche s of A sia Minor (Re v. 2:4), a nd p e rha ps it's
liste d first be ca use lack of love for ad is the sourc of all other
sin. For ce nturie s, the Je ws ha ve re cite d "'lhe She n a "2 a s the ir
d a ily pra ye r: "He a r, O Isra e l: The Lord our God , e Lord is
one ! You sha ll love the Lord your God with a ll your he a rt, with
a ll your soul, a nd with a ll your m iglit" (De ut. 6:4-5 Nigv). B ut
the pe ople Ma la chi pre a che d to d oUbte d tha t God ve n love d
the m , so why should the y love Hinf
The prophe t pre se nte d se ve ra l e vkle nce s of Go 's love for
Isra e l, the first of which is God's clear statement of His love
(Ma l. 1:2a ). Ma la chi wa s proba bly re fe rring to wh,:t the Lord
sa id through Mose s in the B ook of De ute ronom y, a rticula rly
140
THE SINS OF GOD'S PEOPLEPART 1
7:6-11. Whe n God ga ve the La w a t Sina i, the e m pha sis wa s,
"Obe y My La w be ca use I a m a holy God ." B ut whe n Mose s
re vie we d the La w for the ne w ge ne ra tion, the e m pha sis wa s,
"Obe y the Lord be ca use He love s you a nd you love Him ."
B oth m otive s a re va lid tod a y.
The se cond e vid e nce of God 's love tha t Ma la chi pre se nte d
wa s God's electing grace (Ma l. 2b-3). A s the firstborn in the
fa m ily, Esa u should ha ve inhe rite d both the ble ssing a nd the
birthright, but the Lord ga ve the m to his younge r brothe r
Ja cob (Ge n. 25:21-23).3 The d e sce nd a nts of Esa u ha d the ir
la nd a ssigne d to the m , but God ga ve the Ed om ite s no
cove na nts of ble ssing a s He d id to Ja cob's d e sce nd a nts.
The sta te m e nt tha t God love d Ja cob but ha te d Esa u ha s
trouble d som e pe ople . Pa ul quote d it in Rom a ns 9:10-13 to
prove God 's e le cting gra ce for both Isra e l a nd a ll who trust
Je sus Christ for sa lva tion. B ut the ve rb "ha te " m ust not be
d e fine d a s a positive e xpre ssion of the wra th of God . God 's
love for Ja cob wa s so gre a t tha t, in com pa rison, His a ctions
towa rd Esa u looke d like ha tre d . A s a n illustra tion, Ja cob love d
Ra che l so m uch tha t his re la tionship to Le a h se e m e d like
ha tre d (Ge n. 29:20, 30-31; se e a lso De ut. 21:15-17). Whe n
Je sus ca lle d His d isciple s to "ha te " the ir own fa m ily (Luke
14:26), He wa s using the word "ha te " in a sim ila r wa y. Our love
for Christ m a y occa siona lly m ove us to d o things tha t a ppe a r
like ha tre d to those whom we love (se e Ma tt. 12:46-50).
Som e one sa id to Dr. A m o C. Ga e be le in,, the gifte d He bre w
Christia n le a d e r of a ge ne ra tion a go, "I ha ve a se rious proble m
with Ma la chi 1:3, whe re God sa ys, Esa u I ha ve ha te d .' " Dr.
Ga e be le in re plie d , "I ha ve a gre a te r proble m with Ma la chi 1:2,
whe re God sa ys, `Ja cob I ha ve love d .' " We ce rta inly ca n't
e xpla in the love a nd gra ce of God , nor d o we ha ve to, but we
ca n e xpe rie nce God 's gra ce a nd love a s we trust Christ a nd
wa lk with Him . The Lord is e ve n willing to be "the God of
Ja cob."
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BE AMAZED
Ma la chi's third e vid e nce for God 's love is God's evi ent bless-
ing on the people o!Israel (v. 4) . Like othe r na tions in t a t a re a ,
Ed om suffe re d d uring the B a bylonia n inva sion of Isra e l, but
the Lord d id n't prom ise to re store the ir la nd a s He 1 rom ise d
the Je ws. The proud Ed om ite s boa ste d tha t the y woui d quick-
ly ha ve the ir la nd in good sha pe , but God ha d othe r l la ns. He
ca lle d Ed om "The Wicke d La nd " (v. 4, NW), but I ra e l He
ca lle d "the holy la nd " (Ze ch. 2:12).4 Ke e p in m ind tha t the
Ed om ite s we re ind e e d a n e vil pe ople (se e Oba d . 814) who
d e se rve d e ve ry jud gm e nt God se nt the ir wa y. To the , e ws, the
B a bylonia n inva sion wa s a cha ste ning, but to Ed om it wa s a
jud gm e nt.
Think of how God showe d His love to the Je wisl pe ople .
First, He spa re d the Je ws who we re in e xile in B a b; lon (se e
Je r. 29). The n, He m ove d Cyrus to issue the d e e e tha t
e na ble d the Je ws to re turn to Jud a h a nd re build th te m ple .
He provid e d the le a d e rship of Joshua the hig prie st,
Ze rubba be l, Ne he m ia h, a nd Ez ra , a s we ll a s the rophe tic
m inistry of Ha gga i, Ze cha ria h, a nd Ma la chi. Ha d B is pe ople
obe ye d the te rm s of the cove na nt, the Lord wo d ha ve
ble sse d the m e ve n m ore . Ye s, the y we re a we a k re n na nt; but
the Lord wa s with the m a nd prom ise d to ble ss the m .
Note tha t the na m e God use s in Ma la chi 1:4 is "Lord of
hosts" ("Lord A lm ighty" in the NIV), tha t is, "the I rd of the
a rm ie s," a na m e use d 24 tim e s in Ma la chi a nd n a rly 300
tim e s in the Old Te sta m e nt. This is the "m ilita ry" na m e of
God , for "hosts" com e s from a He bre w word which a e a ns "to
wa ge wa r." The Lord is the Com m a nd e r of the host of he a v-
e n: the sta rs Usa . 40:26; Ge n. 2:1), tha nge ls (Ps. 1 320-21),
the a rm ie s of Isra e l (Ex. 12:41), a nd a li who trust Him (Ps.
46:7, 11).
Fina lly, Ma la chi re m ind e d the Je ws of the gre4 privilege
God gave them to witness to the Gentiles (Ma l. 1:5). I uring the
re igns of Da vid a nd Solom on, God m a nife ste d 's glory
142
THE SINS OF GOD'S PEOPLEPART 1
through the na tion of Isra e l so tha t the Ge ntile s ca rne from d is-
ta nt la nd s to se e wha t wa s ha ppe ning in Isra e l. To a le sse r
d e gre e , this a lso ha ppe ne d d uring the tim e s of Josia h a nd
He z e kia h. B ut the d e struction of Je rusa le m a nd the te m ple
ga ve the Ge ntile s opportunity to rid icule Isra e l a nd la ugh a t
the ir re ligion a nd the ir God (Pss. 74; 137; Je r. 18:13-17; La m .
2:15-16).
Whe n God brought His re m na nt ba ck to the la nd , He wa nt-
e d to ble ss the m a nd once a ga in m a nife st His glory through
the m , but the y fa ile d to trust Him a nd obe y lis La w. Though
the y ha d be e n cha ste ne d by God a nd ruine d by B a bylon, a nd
though the y ha d lost the e ste e m of the Ge ntile na tions a round
the m , the Je ws could ha ve m a d e a ne w be ginning a nd wit-
ne sse d to the Ge ntile s of the gra ce a nd m e rcy of God . Inste a d ,
the y la pse d into the sins tha t Ma la chi a tta cks in his book, a nd
the y ga ve but a we a k witne ss to the othe r na tions. The y
m isse d the ir opportunity to glorify God .
B ut we ne e d to re m ind ourse lve s tha t the tria ls we e xpe ri-
e nce a s ind ivid ua is or congre ga tions a re a lso opportunitie s to
glorify God be fore a wa tching world . Tha t's how Pa ul vie we d
his im prisonm e nt a nd possible d e a th in Rom e (Phil. 1:12-26),
a nd tha t's the wa y we m ust look a t the te stings God se nd s our
wa y. Eve ry d ifficulty is a n opportunity to d e m onstra te to oth-
e rs wha t the Lord ca n d o for those who put the ir trust in Him .
2. Dishonoring God's name (Mal. 1:6-2:9)
Now Ma la chi d ire cts his m e ssa ge e spe cia lly to the prie sts (1:6;
2:1, 7-8) who, inste a d of living e xe m pla ry live s, we re guilty of
bre a king the ve ry La w the y we re suppose d to obe y a nd te a ch.
The wa y the y we re se rving the Lord wa s a d isgra ce to His
na m e .
Eight tim e s in this se ction you find the phra se "My na m e "
(1:6, 11, 14; 2:2, 5; se e a lso 3:16 a nd 4:2), re fe rring, of course ,
to God 's cha ra cte r a nd re puta tion. The prie sts who we re sup-
143
BE AMAZED
pose d to honor God 's na m e we re d iSgra cing it be fo e the pe o-
pie a nd the Lord . The prie sts we re suppose d to be chil-
d re n, ye t the y we re n't honoring the ir Fa the r; the y N e re ca lle d
to be God 's se rva nts, ye t the y showe d no re spe ( for the ir
Ma ste r. Whe n Ma la chi confronte d the m , the prie st a rroga nt-
ly a ske d , "In wha t wa y ha ve we d e spise d Your n e ?" (1:6,
Nicjv), so he told the m .
To be gin with, they were offering cleled sacnfices n the altar
(vv. 6-14). The word "bre a d " m e a ns "food " a nd re fe rs to the
sa crifice s provid e d in the La w of Mose s (Le v. 1-7). The se a ni-
m a is ha d to be pe rfe ct; nothing im pe rfe ct could be brought to
the a lta r of God a nd a cce pte d (De ut 15:19-23; Le v, 22:17-33).
A fte r a li, the se sa crifice s pointe d to the La m b o God who
would one d a y d ie for the sins of the world (John 1:29; He b.
10:1-14); a nd if the y we re im pe rfe ct, how could the ~ ~
typify the
Pe rfe ct Sa crifice , the Son of God ?
In short, the prie sts we re pe rm itting the pe ople to bring to
God less than their best. If the y ha d offe re d the se d e fe ctive
be a sts to the ir gove rnor, he would ha ve re je cte d th but the
a nim a is we re good e nough for the Lord . The se pri( sts ha d for-
gotte n wha t wa s writte n in the ir own La w: "Do no bring a ny-
thing with a d e fe ct, be ca use it will not be a cce pte d on your
be ha lf' (Le v. 22:20, m v). Wha t d oe s this sa y tc profe sse d
Christia ns who spe nd hund re d s of d olla rs a nnu ly, pe rha ps
thousa nd s, on gifts for the m se ive s, the ir fa m ily, , a nd the ir
frie nd s, but give God a d olla r a we e k whe n the ol e ring pla te
is pa sse d ?
Our offe rings to God a re a n ind ica tion of wi a t's in our
he a rts, for "whe re your tre a sure the re will yo r he a rt be
a lso" (Ma ta . 6:21). Pe ople who cla itn to love the L rd a nd His
work ca n e a sily prove it with the ir che ckbooks! Giving is a
gra ce (2 Cor. 8:1, 6-9), a nd if we 've e xpe rie nce d e gra ce of
God , we 'll ha ve no proble m giving ge ne rously to ti e Lord who
ha s give n so m uch to us. How ca n we a sk God to be gra cious
144
THE SINS OF GOD'S PEOPLEPART 1
to us a nd a nswe r pra ye r (Ma l. 1:9) if we 've not pra ctice d
"gra ce giving" ourse lve s?
Ma la chi told the se d isobe d ie nt prie sts tha t it would be be t-
te r to d ose the d oors of the te m ple a nd stop the sa crifice s a lto-
ge the r tha n to continue pra cticing such hypocrisy. B e tte r
the re we re no re ligion a t a ll tha n a re ligion tha t fa ils to give
God the ve ry be st. If our conce pt of God is so low tha t we think
He 's ple a se d with che a p ha lfhe a rte d worship, the n we d on't
know the God of the B ible . In fa ct, a God who e ncoura ge s us
to d o le ss tha n our be st is a God who isn't worthy of worship.
The d a y will com e whe n the Ge ntile s will worship God a nd
m a gnify His gre a t na m e (v. 11). Ma la chi looke d a he a d to the
tim e whe n the m e ssa ge of sa lva tion would be ta ke n to a ll
na tions, a nd be yond tha t, he sa w the e sta blishing of the king-
d om on e a rth whe n the Ge ntile s would "flow into it" (Isa . 2:2;
se e a lso 11:3-4, 9; 45:22-25; 49:5-7). God 's ca ll to A bra ha m
involve d the Je ws be com ing a ble ssing to the whole e a rth
(Ge n. 12:1-3), just a s His ca ll to the church involve s ta king the
Gospe l to a ll na tions (Ma rk 16:15).
The prie sts e ve n a llowe d the pe ople to che a t on the ir vows
(Ma l. 1:13-14). If a m a n prom ise d God a sa crifice but brought
a n a nim a l tha t wa s sick or ble m ishe d , the prie st would a cce pt
it, e ve n though the m a n ha d a pe rfe ct a nim a l ba ck hom e . In the
Mosa ic La w, vows we re pure ly volunta ry, but once the y we re
m a d e , the y we re bind ing (Le v. 27; Num . 30; De ut. 23:21-23).
If the gove rnor would n't a cce pt che a p offe rings (Ma l. 1:8),
would a gre a t king a cce pt che a p substitute s? (v. 14) God is a
gre a t ICing a nd He d e se rve s the be st we ca n bring Him . Wha t
we prom ise , we m ust pe rform .
Why d id the prie sts d e libe ra te ly d isobe y the ir own la w, pol-
lute the a lta r of the Lord , a nd e ncoura ge the pe ople to worship
God in a che a p ca re le ss m a nne r? For one thing, the prie sts
the m se lve s we re n't giving God the ir be st, so why m a ke
gre a te r d e m a nd s on the pe ople ? "Like pe ople , like prie sts"
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BE AMAZED
(Hose a 4:9; Je r. 5:30-31), for no m inistry rise s a ny : he r tha n
its le a d e rs.
B ut the re wa s a nothe r re a son why ble m ishe d sa crifice s
we re a cce pta ble : the prie sts a nd the ir fa m ilie s we re fe d from
the m e a t off the a lta r, a nd the prie sts wa nte d to be sure the y
ha d food on the ta ble . A fte r a li, the e conom y wa s a d , ta xe s
we re high, a nd m one y wa s sca rce , a nd only the m o t d e vote d
Isra e lite would bring a pe rfe ct a nim a l to the Lia ] d . So the
prie sts se ttle d for le ss tha n the be ste a nd e ncoura g d the pe o-
ple to bring wha te ve r wa s a va ila ble . A sick a nim a l would d ie
a nywa y, a nd cripple d a nim a is we re use le ss, so 1I e pe ople
m ight a s we ll give the m to the Lord ! The y forgot th s t "to obe y
is be tte r tha n sa crifice , a nd to he a rke n tha n the f t of ra m s"
(1 Sa m . 15:22; Ps. 51:16-17; Mica h 6:6-8; Ma rk 12:2 34).
The prie sts d ishonore d God 's na m e in a nothe i wa y: they
despised the very privilege of being priests (Ma l. 2 1-5). The y
we re ta king for gra nte d the high ca lling God ha d 've n the m
a nd tre a ting the te m ple m inistry with conte m pt. Se i ving a t the
a lta r wa s a job, not a m inistry, a nd the y d id it to pl a se the m -
se lve s, not to ple a se a nd glorify the Lord . Unfortu a te ly, tha t
sa m e a ttitud e is in the church tod a y.
God wa rne d the m tha t He would "curse the i [Isra e l's]
ble ssings" if the y d id n't sta rt "d oing the will of Gc d from the
he a rt" (Eph. 6:6) a nd giving Him the ir be st. In fa ct, the ir crops
ha d a lre a d y be e n ruine d by d e vouring inse cts 1. 3:11; se e
Ha g. 1:3-11), but things could ge t worse . God wa ri e d tha t He
could curse the ve ry se e d tha t wa s pla nte d so tha t it would
ne ve r ge rm ina te a nd prod uce a ha rve st. Since the - La w ga ve
the prie sts a nd Le vite s a tithe of the prod uce , ri ine d crops
would m e a n e m pty ta ble s.
It's possible tha t the word "se e d " in Ma la chi 2:3 m a y re fe r
to the ir child re n. It wa s im porta nt tha t the Je ws ha ve child re n
in ord e r to pe rpe tua te the na tion, but God could p e ve nt e ve n
the hum a n se e d from be ing prod uctive . A nothe r ra y of look-
146
THE SINS OF GOD'S PEOPLEPART 1
ing a t it is tha t God would turn the ir child re n, who should be
a ble ssing (Ps. 127), into a burd e n a nd a curse . It would be
pa inful not to ha ve child re n, but it would a lso be pa inful to
ha ve child re n who d a ily broke your he a rt a nd cre a te d grie f in
the honre .
The re fuse from the sa crifice s wa s ta ke n outsid e the ca m p
a nd burne d (Ex. 29:14), but God would hum ilia te the prie sts
a nd "wipe the ir nose s" in the d ung of the sa crifice s! This
would m a ke the prie sts uncle a n so tha t the y would ha ve to
le a ve the ca m p. In short, God wa s sa ying, "You're tre a ting Me
with d isre spe ct, so tre a t you like ga rba ge ! You d on't va lue
the prie stly m inistry, so why should you be in office ?"
'lhe prie sts took the ir privile ge s for gra nte d a nd forgot the
gra cious cove na nt God ha d m a d e with the m through A a ron
(Ma l. 2:4; Ex. 29) a nd A a ron's gra nd son Phine ha s (Num . 25:1-
13). It wa s a gre a t privile ge to be a prie st, to se rve a t the a lta r,
to m iniste r in the te m ple , a nd to te a ch the La w to the pe ople .
B ut the prie sts ha d no fe a r of God ; the y tre a te d the sa cre d
things a s if the y we re com m on things be ca use the ir he a rts
we re n't right with God (Ez e k. 44:23). The Scottish nove list
Ge orge Ma cd ona ld sa id , "Nothing is so d e a d e ning to the
d ivine a s a n ha bitua l d e a ling with the outsid e of spiritua l
things." Wha t the prie sts we re d oing wa sn't m inistry; it wa s
only ritua l, e m pty re ligious form a lity tha t d isguste d the Lord .
The re wa s a third sin: they turned away from God's Law
(Ma l. 2:6-9). Ve rse s 6-7 d e scribe the pe rfe ct se rva nts of God :
truth on the ir lips, obe d ie nce in the ir wa lk, fe llowship with
God , a burd e n to bring othe rs to the Lord , a nd a pa ssion to
sha re God 's Word with those who ne e d to he a r it. B ut the
prie sts we re n't following this pa tte rn; the y we re following
the ir own wa ys. "The y sha ll te a ch Ja cob Your jud gm e nts, a nd
Isra e l Your La w" (De ut. 33:10), but the prie sts we re n't e ve n
obe ying tha t La w the m se lve s. "The prophe ts prophe sy fa lse ly,
a nd the prie sts rule by the ir own powe r; a nd My pe ople love
147
BE AMAZED
to ha ve it so. B ut wha t will you d o in the e nd ?" (Je r. 5 31, NKJV)
It wa s ba d e nough tha t the prie sts we re d isobe yinf the La w,
but the y we re ca using othe rs to stutnble a s we ll a l. 2:8).
Like the Pha rise e s Je sus d e scribe d , the prie sts we i e "toxic"
a nd d e file d e ve rything a nd e ve rybod y the y touch(d (Ma tt.
23:15, 25-28). A fa lse m iniste r is a n a nful we a pon in e ha nd s
of Sa ta n. "One sinne r d e stroys m uch good " (Eccl. c :18, Nrv).
B e ca use the y showe d pa rtia lity in the wa y the y a ppl e d God 's
truth (Ma 1.2:9), the y d isobe ye d God a nd ha rm e d H s pe ople .
(Se e Le v. 19:15; De ut. 24:17; 1 Tim . 5:21.)
Ove r the ye a rs, I've pa rticipa te d in m a ny ord ina ti
~ n e xa m i-
na tions, a nd I've looke d for four cha ra cte ristics in e t ch ca nd i-
d a te : a pe rsona l e xpe rie nce of sa lva tion through fa itl in Je sus
Christ; a se nse of ca lling from the Lord ; a love for a d knowl-
e d ge of the Word of God ; a nd a high re spe ct for th work of
the m inistry. Whe ne ve r we 've e xa m ine d a ca nd id a te who wa s
flippa nt a bout m inistry, who sa w it a s a job a nd no a d ivine
ca lling, he d id n't ge t m y vote . Whe the r a s a pa stor, m issiona ry,
te a che r, choir m e m be r, or ushe r, be ing a se rva nt o God is a
se rious thing, a nd it d e se rve s the ve ry be st tha t we ca n give .
God ca use d the se hypocritica l prie sts to be "d e sie ise d a nd
hum ilia te d be fore a ll the pe ople " (Ma l. 2:9, NIV). T e prie sts
wa nte d to be popula r, a nd e ve n twiste d the La w toga n frie nd s,
but the pe ople ha d no re spe ct for the m . Le a d e rs wi h inte gri-
ty a nd cha ra cte r will ha ve the ir e ne m ie s, but the y wi Istill ga in
the re spe ct of the pe ople . The re ce nt re ligious te le vi sion sca n-
d a ls in A m e rica ha ve prove d tha t unsa ve d pe orle e xpe ct
church le a d e rs to pra ctice wha t the y pre a ch.
3. Profaning God's covenant (M4. 2:10-16)
Ha ving d e a lt with the sins of the prie ts, Ma la chi no turns to
the na tion a s a whole a nd confronta the m e n whc d ivorce d
the ir wive s to m a rry pa ga n wom e n.
Treachery (Mal. 2: 10-11, 14). The m e n loving pa g wom e n
148
THE SINS OF GOD'S PEOPLEPART1
wa sn't a ne w proble m in the Je wish na tion. Whe n the Je ws le ft
Egypt, the re wa s a "m ixe d m ultitud e " tha t le ft with the m (Ex.
12:38), which sugge sts tha t som e Je ws ha d m a rrie d Egyptia n
spouse s (Le v. 24:10; Num . 11:4). The Je ws sinne d gre a tly
whe n the y m ixe d with the wom e n of Mid ia n a t B a a l Pe or
(Num . 25), a nd God jud ge d the m se ve re ly. Ez ra (Ez ra 9:1-4)
a nd Ne he m ia h (Ne h. 13:23-31) ha d to conte nd with this prob-
le m , a nd it's not tota lly a bse nt from the church tod a y
(2 Cor. 6:14-18).
In d ivorcing the ir Je wish wive s a nd m a rrying pa ga n
wom e n, the m e n we re com m itting se ve ra l sins. To be gin with,
it wa s tre a che ry a s the y broke the ir vows to God a nd to the ir
wive s. The y we re profa ning God 's cove na nt a nd tre a ting it a s
nothing. Not only ha d the Lord give n spe cific re quire m e nts
for m a rria ge in His La w (Ex. 34:11-16; De ut. 7:3-4), but the
cove na nt of m a rria ge wa s built into cre a tion. "Ha ve we not a ll
one fa the r?" (Ma l. 2:10) re fe rs to God a s the Fa the r of a ll
hum a ns, the Cre a tor (A cts 17:28). God m a d e m a n a nd wom a n
for e a ch othe r a nd e sta blishe d m a rria ge for the good of the
hum a n fa m ily. So, wha t the se m e n d id wa s contra ry to wha t
God ha d writte n into na ture a nd in His cove na nt.
Hypocrisy (Mal. 2:12-13). A fte r com m itting the se sins, the
m e n the n brought offe rings to the Lord a nd we pt a t the a lta r
(vv. 12-13), se e king His he lp a nd ble ssing. Pe rha ps the y ha d
the id e a tha t the y could sin bla ta ntly with the inte ntion of com -
ing to God for forgive ne ss. B ut if the y we re truly re pe nta nt,
the y would ha ve forsa ke n the ir he a the n wive s a nd ta ke n the ir
true wive s ba ck, which is wha t Ez ra m a d e the m d o (Ez ra
9-10). The se m e n we re guilty of hypocritica l worship tha t ha d
nothing to d o with a cha nge d he a rt. Inste a d of forgiving the m ,
God wa s re a d y to "cut the m off."
In m a tte rs of e thics a nd m ora is, the re a re m a ny things in
socie ty tha t a re le ga l but a re not biblica l. B rid e s a nd groom s
m ust re m e m be r tha t God is a n unse e n witne ss a t e ve ry we d -
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BE AMAZE'D
d ing (Ma l. 2:14), a nd He a lso witne sss those who li' e toge th-
e r who a re n't m a rrie d . One d a y the re will com e a te rrible ha r-
ve st from the se e d s be ing pla nte d tod a y by those wh d e spise
God 's la ws a nd the principie s He ha s built into na tur e .
Purity (Mal. 2:15). In the e ntire B ook of Ma la d i, this is
re cogniz e d a s the m ost d ifficult ve rse to tra nsla th ; nd inte r-
pre t. I think the be st tra nsla tion is give n by Dr. Gle a on A rch-
e r: "B ut no one ha s d one so who ha s a re sid ue of lhe Spirit.
A nd wha t d oe s tha t one se e k for? A god ly offspring!' e re fore
ta ke he e d to your spirit [a s a true be lie ve r und e r the ove na nt]
a nd le t none of you d e a l fa ithle ssly with the wife of hi s youth."5
He re Ma la chi com m e nd e d the fa ithful husb2nd s who
obe ye d the Spirit of God a nd the Word of God . Unlik- the m e n
who took pa ga n wive s just to sa tisfy the ir se xua l hun e r, the se
fa ithful m e n wa nte d to fa the r child re n who would 1 e a god ly
se e d , d e vote d Je ws, a nd not id ol worshipe rs. The b sic issue
wa s not ra ce , for hum a ns a re hum a ns whe the r the ) a re Je ws
or Mid ia nite s. The ba sic issue wa s lova lty to the Go, of Isra e l
a nd the m a inta ining of a god ly hom e .
God ca lle d Isra e l to be the cha nne l for brii ging the
Me ssia h into the world , a nd a nything tha t corrt pte d tha t
stre a m would work a ga inst His gre a t pla n of sa lve tion. God
com m a nd e d the Je ws to be a se pa ra te pe ople , no be ca use
the y we re be tte r tha n a ny othe r na tion, but be ca use He ha d a
ve ry spe cia l ta sk for the m to pe rform . A nything t a t broke
d own tha t wa ll of se pa ra tion would pla y into the ha d s of the
e vil one who d id a ll he could to ke e p the Me ssia h fi om be ing
bom .
Hostility (Mal. 2:16). "I ha te d ivorlte r (Nw) is a bo t a s cle a r
a sta te m e nt a s God ca n m a ke .6 Those who wa nt to le a se God
ce rta inly would n'twa nt to d o a nythig tha t God so hors, but
would d o e ve rything possible to he a l the m a rria ge . God ga ve
A rfa m one wife , not m a ny, a nd He d e cla re d tha t thE two we re
one fle sh (Ge n. 2:21-25). Divorce pulls a pa rt tha t N hich God
150
THE SINS OF GOD'S PEOPLEPART 1
put toge the r, a nd Je sus wa rne d us not to d o tha t (Ma tt. 19:6).7
It's like a n a ct of viole nce in a n a re a whe re the re ought to be
te nd e rne ss.
Why d oe s Ma la chi m e ntion a "ga rm e nt" a nd "viole nce "? In
m od e rn We ste rn socie ty, a m a n puts a n e nga ge m e nt ring on a
wom a n's finge r to propose m a rria ge , but in a ncie nt Isra e l, he
pla ce d a com e r of his ga rm e nt ove r he r (Ez e k. 16:8; Ruth
3:9).8 If a m a n d ivorce s his wife , inste a d of ha ving a ga rm e nt
tha t sym boliz e d love , he ha d a ga rm e nt tha t sym boliz e d vio-
le nce . He wre nche d a pa rt tha t which God sa id is one ; by his
infid e lity, he m a d e the m a rria ge be d a pla ce of viole nce .
In spite of a d ifficult te xt a nd d iffe ring inte rpre ta tions, the
m a in le ssons of this pa ssa ge a re cle a r. In m a rria ge , a m a n a nd
wom a n be com e one fle sh, a nd God is a pa rtne r in tha t union.
Through m a rria ge , the Lord is se e king a god ly se e d tha t will
ca rry on His work on e a rth. Ma rria ge is a physica l union
("one fle sh') a nd ca n be broke n by physica l ca use s: d e a th
(Rom . 7:1-3), se xua l sin (Ma tt. 19:9), or d e se rtion (1 Cor. 7:12-
16) . God 's origina l inte nt wa s tha t one m a n a nd one wom a n be
d e vote d to e a ch othe r in m a rria ge for one life tim e . Divorce for
re a sons othe r tha n those give n in Scripture , e ve n though
le ga l, would grie ve the he a rt of God .
In its "Unive rsa l De cla ra tion of Hum a n Rights," the Unite d
Na tions d e scribe s the fa m ily a s "the na tura l a nd fund a m e nta l
unit of socie ty." Historia ns Will a nd Me l Dura nt ca ll the fa m i-
ly "the nucle us of civiliz a tion." Strong fa m ilie s be gin with
slrong m a rria ge s, a m a n a nd a wom a n who love e a ch othe r
a nd wa nt to live e a ch for the othe r a nd both for the Lord .
A nything le ss tha n tha t is le ss tha n God 's will.
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THIRTEEN
MALACHI 2:1 7-4:6
The Sins of God's People Fart 2
A
s Ma la chi continue d his m e ssa ge , the pe ople continue d
the ir re sista nce to God 's truth. The y ha d a lre a d y a rgue d
with him a bout God 's love (1:2), God 's na m e (v. 6), a nd God 's
te a ching a bout m a rria ge a nd d ivorce (2:14), a nd now the y
would a rgue a bout thre e othe r m a tte rs: the justice c f God , giv-
ing to God , a nd se rving God . Pe ople who a rgue with God
ra re ly re ce ive ble ssings from God . It's whe n tu m outh is
stoppe d a nd we subm it to His will tha t we ca n e xp( rie nce the
gra ce of God (Rom . 3:19).
B ut Ma la chi d id n't stop pre a ching; he we nt on t d e a l with
the se "sins of the sa ints."
1. Questioning God's justice (Mal. 2:17-3:6)
"You ha ve we a rie d the Lord with your word s," ti e prophe t
sa id ; a nd the y re plie d , "How ha ve we we a rie d H m ?" (2:17,
NrsT) Of course , God ne ve r ge ts we a ry in a phy ic,a 1 se nse
be ca use God d oe sn't ha ve a bod y 1(Isa . 40:28), b( t He d oe s
grow we a ry of som e of the things Ris pe ople sa y a d d o. The
hypocritica l pe ople in Isra e l we a rie d God with the i r iniquitie s
(43:24), a nd the Je wish re m na nt in Ma la chi's d a y w a rie d Him
with the ir word s.
152
THE SINS OF GOD'S PEOPLEPART2
The ir word s we re cynica l a nd ske ptica l. "We ca rne ba ck to
the la nd , re built the te m ple , a nd re store d the worship," the y
sa id , "a nd look a t the d ifficultie s we 're e xpe rie ncing! Why isn't
God ke e ping His prom ise s? Whe re a re a ll the ble ssings He
prom ise d through His prophe ts?" It wa s the a ge -old proble m
of "Why d o the righte ous suffe r while the wicke d prospe r?"
Job a nd his frie nd s wre stle d with it, a nd so d id A sa ph (Ps. 73),
Je re m ia h (Je r. 12), a nd Ha ba kkuk.
B ut the se ske ptica l Je ws ha d forgotte n the te rm s of the
cove na nt a nd the cond itions la id d own by the prophe ts: if the
pe ople obe ye d God 's La w, God would ble ss the m with a ll the y
ne e d e d . B ut the y we re d ivorcing the ir wive s, m a rrying pa ga n
wom e n, offe ring d e file d sa crifice s, robbing God of tithe s a nd
offe rings, a nd com pla ining a bout ha ving to se rve the Lord !
For God to ble ss pe ople like tha t would m e a n a pproving of
the ir sins. The Je ws d id n't ne e d justice ; the y ne e d e d m e rcy!
Ma la chi a nswe re d the ir que stion "Whe re is the God ofjus-
tice ? by spe a king a bout two m e sse nge rs.
"My messenger" John the Baptist (Mal. 3:1a). A s we 've
se e n, the na m e Ma la chi m e a ns "m y m e sse nge r"; a nd the m e s-
se nge r re fe rre d to in this sta te m e nt we know a s John the
B a ptist. Spe a king of John the B a ptist, Je sus sa id , "For this is
he of whom it is writte n, `B e hold , I se nd My m e sse nge r be fore
Your fa ce who will pre pa re Your wa y be fore You' " (Ma tt.
11:10, NKJV; se e Ma rk 1:2 a nd Luke 7:27).
While Ma la chi wa s the la st of the writing prophe ts, John the
B a ptist wa s the la st a nd the gre a te st of the Old Cove na nt
prophe ts.1 To John wa s give n the unique privile ge of m iniste r-
ing a t the d ose of the old d ispe nsa tion a nd the be ginning of
the ne w, a nd it wa s John who pre se nte d Je sus to Isra e l (John
1:29-31). Like Je re m ia h a nd Ez e kie l, John wa s bom into a
prie stly fa m ily but wa s ca lle d of God to be a prophe t. He wa s
a lso a m a rtyr, for he ga ve his life in the work God ca lle d him
to d o (Ma tt. 14:1-12).
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The Prophe t Isa ia h ha d a lso writte n a bout John's m inistry
(Isa . 40:3-5; Ma rk 1:3; Luke 3:4-6; John 1:23). The im a .e is tha t
of pe ople pre pa ring a wa y for the king to com e , le v ling the
roa d s a nd re m oving the obsta cle s so tha t the king m il ht e njoy
a n e a sy a nd com forta ble trip. John pl'e pa re d the wa ~ for the
m inistry of Je sus by pre a ching the Word to the crol d s, urg-
ing the m to re pe nt of the ir sins, ba ptiz ing the m , a nd ti e n intro-
d ucing the m to Je sus.
B ut how d oe s this a nswe r the que stion, "Whe re is God 's
justice for His pe ople ?" Whe n Je sus Christ ca rne an( d ie d on
the cross, He com ple te ly sa tisfie d the justice of God He pa id
the pe na lty for the sins of the world a nd vind ica te d the holi-
ne ss of God . Nobod y ca n e ve r truthfully sa y, "God n't juste
The cross of Christ is proof tha t the sa m e God who ord a ine d
"the la w of sin a nd d e a th" (Ge n. 2:15-17; Rom . 6:23; E :2-4) a lso
"took His own m e d icine " (to quote Dorothy Sa ye rs) a nd will-
ingly d ie d for sinne rs. B e ca use of Ca lva ry, God is 1r oth "just
a nd justifie r" of a li who trust Je sus Christ (3:26).
"The Messenger of the covenant" Jesus Christ (1 al. 3:1b-
6). The first prophe cy re fe rs to our Lord 's first com ing in
gra ce a nd m e rcy, but this prophe cy spe a ks of His se ( ond com -
ing in jud gm e nt. Whe n He com e s, He will prove ti: a t God is
just by purifying His pe ople a nd jud ging re be lou: sinne rs.
Je sus Christ is "the Me sse nge r of the cove na nt" in ti a t He fui-
fille d a li the d e m a nd s of the cove na nt in His life , su: fe re d the
pe na ltie s in His d e a th, a nd rose from the d e a d to t she r in a
Ne w Cove na nt of gra ce (Je r. 31:31-40; Ma tt. 26:26-30 He b. 8:6-
13). A li the cove na nts in Old Te sta m e nt history unit in point-
ing to Je sus Christ a nd His m a rve lous work of re d e ption.
An unannounced coming (Mal. '3:3). Me ssia h s se cond
com ing will be sud d e n a nd une xpe ctd , a nd its purpo se will be
the jud ging of sinne rs a nd the e sta blishing of His ki d om on
e a rth. "B ut of tha t d a y a nd hour, no one knows, no, not e ve n
the a nge ls of he a ve n, but My Fa the r only" (Ma tt. 24:36, Niciv).
154
THE SINS OF GOD'S PEOPLEPART 2
"For whe n the y sa y, 'Pe a ce a nd sa fe ty!' the n sud d e n d e struc-
tion com e s upon the m , a s la bor pa ins upon a pre gna nt
wom a n" (1 The s. 5:3).
An unprepared people (Mal. 3:1). The phra se "whom you
d e light in" sugge sts tha t the Je ws in Ma la chi's d a y we re hop-
ing tha t "the Da y of the Lord " would com e soon, not re a liz ing
wha t a te rrible d a y it would be for the whole e a rth. His liste n-
e rs we re like the pe ople in the d a ys of A m os the prophe t who
ha d the sa m e fa lse confid e nce tha t the y we re re a d y for the
prom ise d "Da y of the Lord ." A m os wa rne d the m , 'Woe to you
who long for the Da y of the Lord ! Why d o you long for the Da y
of the Lord ? Tha t d a y will be d a rkne ss, not light" (se e A m os
5:18-20).
Whe n the Je wish re m na nt of tha t d a y re a d the prophe ts,
the y sa w only the prom ise s of ble ssing a nd not the wa rnings
of jud gm e nt. The y re joice d in the prophe cie s of the com ing
King a nd His glorious kingd om , but the y ove rlooke d the
prophe cie s tha t d e scribe d world wid e te rror whe n the wra th of
God is poure d out on sinne rs.2 The se Isra e lite s we re not
unlike som e Christia ns tod a y who ta lk a bout the com ing of the
Lord a s though se e ing Him will be like be hold ing a visiting
ce le brity a nd ba sking in his or he r glory. Sta nd ing a t the jud g-
m e nt se a t of Christ will be a n a we som e e xpe rie nce , e ve n
though we know tha t we ha ve a pla ce re se rve d for us in he a v-
e n.
An unclean nation (Mal. 3:2b-4). Ma la chi a ske d , "B ut who
m a y a bid e in the d a y of His com ing?" a nd the n d e scribe d wha t
Me ssia h would d o whe n He ca nte : He would purify the Je wish
na tion, e spe cia lly the prie sts, a nd bring swift jud gm e nt to the
sinne rs who a rroga ntly d isobe ye d His La w.
In the La w of Mose s, God provid e d thre e wa ys for pe ople
a nd things to be cle a nse d a nd m a d e a cce pta ble to God : wa te r,
fire , a nd blood . The re is no m e ntion he re of blood be ca use
Je sus Christ d ie d for sinne rs a t His first com ing. B ut He would
155
BE AMAZED
wa sh the uncle a n na tion lilce a la und re r wa she s d ii ty clothe s.
He would purify the tribe of Le vi the ,wa y a je we le r p rifle s pre -
cious m e ta l in his furna ce . "In tha t d a y the re sha ll be a foun-
ta in ope ne d to the house of Da vid a nd to the inh a bita nts of
Je rusa le m for sin a nd for uncle a nne ss" (Ze ch. 13:1 .
Once the na tion is cle a nse d , a nd the prie sts a i e purifie d ,
the n the y ca n be com e a n a cce pta ble sa crifice tc the Lord
(Ma l. 3:4); a nd He will be ple a se d with the m . Th4 prie sts in
Ma la chi's tim e we re offe ring sa crifice s tha t we re ur a cce pta ble
(1:7-8), a nd the prie sts the m se lve s we re una cce pt ble ; but in
tha t gre a t d a y, God 's Me sse nge r would m a ke }lis ie ople "liv-
ing sa crifice s" tha t would be a cce pta ble to the I rd (Rom .
12:1).
An unsparing judgment (Mal. 3:5). This list of si ne rs give s
us som e id e a of the kind of pra ctice s tha t we re oing on in
Ma la chi's tim e a nd will be going on in the e nd tim e s. A ll of
the m a re contra ry to God 's La w. Sorce ry is forbid d e n be ca use
it m e a ns tra fficking with d e m ons (Ex. 22:18; Le v. ," 0:27; De ut.
18:14). The "sa ta nic re viva l" tha t's going on tock y ind ica te s
tha t m a ny pe ople a re n't he e d ing God 's wa rnings s the y d a b-
ble in witchcra ft a nd othe r d e m onic pra ctice s. In fa ct, witch-
cra ft is a le ga l re ligion in m a ny pla ce s.
A s for a d ulte re rs, we 've a lre a d y he a rd Ma la chi's m e ssa ge to
the m e n who d ivorce d the ir Je wish wive s so the y c uld m a rry
pa ga n wom e n. "Thou sha lt not com ina a d ulte ry" (I . 20:14) is
still in the B ible no m a tte r wha t the m a rria ge la w. pe rm it
"Fa lse swe a re rs" d e scribe s pe ople who com m il pe rjury by
lying while und e r oa th. Pe rjury viola te s the thin com m a nd -
m e nt, "Thou sha lt not ta ke the na m e 'of the Lord thy od in va ie "
(v. 7), a nd the ninth conuna nd m e nt 'Thou sha lt nf t be a r fa lse
witne ss a ga inst thy ne ighbor" (v. 16). Truth is the "( e m e nt" tha t
hold s socie ty toge the r, a nd whe n tha t ce m e nt crum i le s, socie ty
fa lis a pa rt If we ca n't trust one a nothe r's word s a r d prom ise s,
the n how ca n we live a nd work toge the r sa fe ly?
156
THE SINS OF GOD'S PEOPLEPART 2
The oppre ssing of the poor a nd ne e d y is a sin tha t the
prophe ts cond e m ne d with ve he m e nce , a nd it ne e d s to be con-
d e m ne d tod a y. God ha s a spe cia l conce rn for wid ows a nd
orpha ns who a re e xploite d a nd la bore rs who d on't re ce ive
the ir wa ge s (Ex. 22:22-24; Le v. 19:10; De ut 10:17-19; 24:14-15,
19-32; 27:19; Ps. 68:5; Isa . 1:17, 23; Je r. 7:6; Ja m e s 5:1-8).
An unchanging God (Mal. 3:6). Wha t wa s the re a son for
the se socia l a buse s? The pe ople who com m itte d the m ha d no
fe a r of the Lord . The y thought tha t God wa s like the m se lve s,
tha t He would d ose His e ye s to the ir sins a nd notjud ge the m
for bre a king His la w. "You thought tha t I wa s a ltoge the r like
you; but I will re prove you" (Ps. 50:21, NKiv).
'The Je ws should ha ve be e n gra te ful tha t God wa s uncha ng-
ing in His na ture , His purpose s, a nd His prom ise s, for if He
we re not, He would ha ve consum e d the m for the ir sins. Twice
Mose s use d this truth a bout God a s his a rgum e nt whe n he
inte rce d e d for the na tion (Ex. 33:12-23; Num . 14:11-21). The
sa m e principie a pplie s to be lie ve rs tod a y, for 1 John 1:9 sta te s
tha t God is "fa ithful a nd just to forgive our sins." God is fa ith-
ful to His prom ise s a nd just towa rd His Son who d ie d for our
sins tha t we m ight be forgive n. (Se e a lso Num . 23:19; De ut.
4:31; a nd Ja m e s 1:17.)
Ma la chi ha s prove d tha t God is just. Now he d iscusse s the
fa ct tha t the people a re unjust in the wa y the y've robbe d God of
wha t rightfully be longs to Him .
2. Robbing God's storehouse (Mal. 3:7-12)
If "like pe ople , like prie st" (Hose a 4:9) a pplie d to the spiritua l
le a d e rs of the na tion, the n "like fa the r, like son" (or "like m oth-
e r, like d a ughte r") a pplie d to e ve rybod y e lse . From the d a ys of
the pa tria rchs until Ma la chi's tim e , the na tion fre que ntly d is-
obe ye d God 's Word , a nd God ha d to se nd prophe ts to ca ll
the m to re pe nt a nd re turn.
Whe n the pe ople he a rd Ma la chi ca ll the m to re turn to the
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Lord , inste a d of obe ying tha t c,a ll, the y be ga n to ;. gue with
God 's se rva nt. The y re m ind m e of those pe ople whc e va d e the
issue by sa ying, "De fine your te rm s! Wha t d o you m e a n by
`re turn?" B ut Ma la chi d id n't he sita te to te ll the m 114w to sta rt
re turning to God : "B ring God the tithe s a nd offe rin: tha t a re
rightfully His!" The irs wa s the sin of ilobbe ry in a t e a st thre e
d iffe re nt a re a s.
They were robbing God (Mal. 3:7-8). The ne l d s of the
prie sts a nd Le vite s we re m e t from the sa crifice s a n a lso from
the tithe s a nd offe rings brought to the te m ple by lhe pe ople .
The word "tithe " com e s from a He bre w word t a t m e a ns
"te n." A tithe is 10 pe rce nt of one 's gra in, fi-uit, ; nim a ls, or
m one y (Le v. 27:30-34; Ne h. 13:5). The re we re spe t ia l stora ge
room s in the te m ple for ke e ping the gra in, pr( d ure , a nd
m one y tha t the pe ople brought to the Lord in obe d i :ince to His
La w. If pe ople d id n't wa nt to ca rry he a vy prod uce a ll the wa y
to the te m ple , the y could conve rt it into ca sh, but e y ha d to
a d d 20 pe rce nt to it just to m a ke sure the y we re n t m a king a
profit a nd robbing God (Le v. 27:31).
The a nnua l tithe wa s give n to the Le vite s (Nurr . 18:21-24),
who in turn ga ve a tithe of tha t incom e to the prie sts (vv. 25-
32). Whe n a worshipe r brought his tithe to the te m ple , he
could use pa rt of it to e njoy a spe cia l m e a l with his fa m ily a nd
the Le vite s (De ut 12:6-7, 17-19). Eve ry third ye a r a tithe wa s
to be brought to the le a d e rs loca lly to be use d r the poor
(14:28-29).
Tithing a s a n a ct of worship is a s old a s A bra ha r , who ga ve
tithe s to Me lchiz e d e k, a cknowle d ging tha t Me lcl- iz e d e k wa s
the re pre se nta tive of the Most High God (Ge n. 14: 0; He b. 7).
Ja cob vowe d to God tha t he would tithe (Ge n 28:22), so
tithing a nte d a te s the La w of Mose s Howe ve r, tithing wa s offi-
cia lly incorpora te d into the La w of Mose s a s a pa i t of Isra e l's
worship. In bringing the tithe s a nd offe rings, the
~ e ople we re
not only supporting the m inistry of the te m ple , bt t the y we re
158
THE SINS OF GOD'S PEOPLEPART2
a lso giving tha nks to God for His bountiful provision for the ir
own ne e d s.
Ove r the ce nturie s, m a ny of the Je ws com m itte d two e rrors
with re ga rd to the tithe : (1) the le ga lists obe ye d the La w so
scrupulously tha t, like the Pha rise e s, the y e ve n tithe d the
m inute ga rd e n he rbs (Ma tt. 23:23-24), a ll the while thinking
tha t the ir obe d ie nce would e a rn the m righte ousne ss be fore
God ; (2) the irre ligious ne gle cte d the tithe a nd by d isobe ying
God d e prive d the te m ple m inistry of wha t it ne e d e d to ke e p
going. Whe n Ne he m ia h re turne d to Je rusa le m , the te m ple
store room s we re e m pty of prod uce a nd m a ny of the prie sts
a nd Le vite s ha d a ba nd one d the ir se rvice to go ba ck hom e a nd
work the ir fie ld s in ord e r to ca re for the ir fa m ilie s (Ne h.
13:10). The pe ople ha d vowe d to bring the ir tithe s (10:34-39),
but the y ha d n't ke pt the ir vow.
Since God m a d e a nd owns e ve rything, He d oe sn't ne e d a ny-
thing tha t we ca n bring Him (A cts 17:25). B ut whe n we obe y
1-lis Word a nd bring our gifts a s a n a ct of worship with gra te ful
he a rts, it ple a se s Him . While 1 Corinthia ns 16:1-2 sugge sts pro-
portiona te giving ("a s God ha s prospe re d him "),3 the re is no
e xpre ss com m a nd to tithe give n to the church in the Ne w
Te sta m e nt. Pa ul te a che s "gra ce giving" in 2 Corinthia ns 8-9,
which is ce rta inly be yond 10 pe rce nt Ma ny Christia ns fe e l tha t
if be lie ve rs und e r the Old Cove na nt brought the ir tithe s, how
could Christia ns und e r the Ne w Cove na nt be gin with a nything
le ss?
They were robbing themselves (Mal. 3:9-11). In robbing God ,
the pe ople we re not fulfilling the the cove na nt the y ha d m a d e
with the Lord ; the re fore , God could n't fulfill His prom ise a nd
ble ss the m (Le v. 26:3f1). "lhe Lord will com m a nd the ble ssing
on you in your store house s a nd in a ll to which you se t your
ha nd , a nd He will ble ss you in the la nd " (De ut. 28:8). Inse cts
ha d inva d e d the la nd ("the d e voure r," Ma l. 3:11) a nd the gra in
a nd fruit we re not m a turing.
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Whe ne ve r we rob God , we a lwa ys rob ourse lve s. To be gin
with, we rob ourse lve s of the spiritua l ble ssings tha t a lwa ys
a ccom pa ny obe d ie nce a nd fa ithful giving (2 Cor. 9:a 15). B ut
e ve n m ore , the m one y tha t rightfully be longs to God that we
ke e p for ourse lve s ne ve r sta ys with us. It e nd s up go.ng to the
d octor, the a uto bod y shop, or the ta x colle ctor. ou have
sown m uch, a nd bring in little . a nd he who e a r s wa ge s,
e a rns wa ge s to put into a ba g with hole s" (Ha g. 1:( m gv). If
we d on't trust God to ca re for us, wha te ve r we d o trust will
prove futile . Pe ople who lovingly give tithe s a nd offe rings to
God find tha t wha te ve r is le ft ove r goe s m uch fa the r a nd
brings m uch gre a te r ble ssing.
Ye s, giving is a n a ct of fa ith, but God re wa rd s ti a t fa ith in
e ve ry wa y. Tha t isn't the re a son we give , be ca use ti a t kind of
m otiva tion would be se lfish. "If you give be ca use it pa ys, it
won't pa y!" sa id ind ustria list RG. Le Tourne a u; a r d he wa s
right. We give be ca use we love God a nd wa nt to a be y Him ,
a nd be ca use He 's ve ry ge ne rous to us. Whe n we 1., y up tre a -
sure s in he a ve n, the y pa y rich d ivid e nd s for a li e te r rity.
The prom ise in Ma la chi 3:10 wa s linke d to the co e na nt the
Isra e lite s ha d m a d e with the Lord (De ut 28:1-14), so if the y
fa ithfully obe ye d Him , He would fa ithfully ke e p His prom ise s.
B ut the spiritua l principie be hind this prom ise is e choe d in
Luke 6:38 a nd 2 Corinthia ns 9:6-8, so be lie ve rs tck a y ca n la y
hold of it. For som e Christia ns in A m e rica , a tithE would be
m uch too sm a ll a n a m ount, but e a ch be lie ve r m ust 1 e fully pe r-
sua d e d in his or he r he a rt wha t the Lord wa nts hit or he r to
d o.4
They were robbing others (Mal. 3:12). The re i na nt tha t
re turne d to Jud a h a fte r the e xile ha d a gre a t opp rtunity to
trust God a nd be a r witne ss to the othe r na tions tha the ir God
wa s the true a nd living God . Ha d the Je ws truste d ti e Lord , He
would ha ve d one gre a t things for the m a nd the y ould ha ve
be e n a te stim ony to othe rs. A s it wa s, the y flound e e d in the ir
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THE SINS OF GOD'S PEOPLEPART 2
fa ith a nd nobod y could look a t the m a nd ca ll the m ble sse d .
God 's prom ise wa s, "The Lord will e sta blish you a s a holy
pe ople to Him se lf, just a s He ha s sworn to you, if you ke e p the
com m a nd m e nts of the Lord your God a nd wa lk in His wa ys.
The n a ll pe ople s of the e a rth sha ll se e tha t you a re ca lle d by
the na m e of the Lord , a nd the y sha ll be a fra id of you" (De ut.
28:9-10). The Ge ntile s would ha ve com e to Je rusa le m to le a rn
a bout this gre a t a nd wond e rful God who could ta ke a group of
re fuge e s a nd turn the m into a ble sse d na tion.
3. Despising God's service (Mal. 3:13-4:6)
This is the sixth a nd la st of Ma la chi's a ccusa tions: " Tou ha ve
sa id ha rsh things a ga inst Me ,' sa ys the Lord " (3:13, m v). A s he
d ose s his book, he points out four d iffe re nt groups of pe ople
a nd wha t the y sa id a nd d id .
The comPlainers (Mal. 3:13-15). The se pe ople we re guilty
of sa ying "ha rsh things" a ga inst the Lord . For one thing, the y
fe lt tha t se rving the Lord wa s d rud ge ry; it wa s "futile " to be
His se rva nts. The prie sts m a y ha ve be e n the le a d e rs in this
com pla ining, but the com m on pe ople we re just a s guilty.
We 're not ge tting a nything out of it!" wa s the ir grie va nce .
"Things just ke e p ge tting worse ."
I he a r this com pla int from som e be lie ve rs a bout the ir
churche s. "We 're not ge tting a nything out of it!" B ut a church
is like a ba nk ora honre : you d on't ge t a nything out of it unle ss
you put som e thing into it. We se rve God be ca use it's the right
thing to d o, not be ca use we 're re wa rd e d for our se rvice . (We
sha ll be re wa rd e d , but tha t's not our m a in m otive .)
B ut the y ha d a se cond com pla int the pa ga n pe ople s a round
the m who d id n't know the Lord we re in be tte r sha pe tha n the
pe ople ofJud a h! 'The wicke d we re prospe ring while the god ly
we re suffe ring. Of course , it would ha ve be e n d ifficult for the
Je ws to prove tha t the y we re "god ly," be ca use the y we re guilty
of d isobe ying the Lord . God would ha ve ble sse d the m if the y
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ha d yie ld e d the m se lve s to 'Em , but the y pre fe rre o to ha ve
the ir own wa y a nd the n com pla in a bOut wha t d id n't a ppe n.
It's a se rious thing to se rve the Lord , a nd we 're com m a nd -
e d to "se rve the Lord with gla d ne ss" (Ps. 100:2). t's a sa d
thing whe n a se rva nt of God is a d rud ge , m e re ly ing a job
be ca use tha t's wha t he or she ha s to d o or for wha the y ge t
out of it. Philippia ns 2:1-12 is God 's portra it of Chi st, God 's
id e a l Se rva nt; a nd His e xa m ple is the one tha t we s.hould fol-
low.
The believers (Mal. 3:16-18). The re wa s a grot p of true
be lie ve rs in this re m na nt, a nd the y re m a ine d fa itF ful to the
Lord . The y fe a re d the Lord , which m e a ns the y he d Him in
a we a nd worshipe d Him a s the Lord A lm ighty. 1 e y m e t
toge the r, not to com pla in but to e ncoura ge a nd E d ify e a ch
othe r. The y spoke a bout the Lord a nd the y we re n1 a fra id for
Him to he a r wha t the y we re sa ying!
The ir a sse m bly proba bly wa sn't a la rge one , and the y m a y
ha ve thought tha t ve ry little wa s ha ppe ning be ca usithe y m e t
a nd worshipe d , but God wa s pa ying a tte ntion a nd ke e ping a
re cord of the ir word s. The ir ne ighbors m a y ha ve 1 a ughe d a t
the m , but God wa s ple a se d with the m . The y we re 't wa sting
the ir tim e be ca use the y we re inve sting in e te rnity.
God cla im e d the m a s His own, a nd God prom isE d to spa re
the m in the future jud gm e nt whe n e ve rybod y wou d se e tha t
the re is a d iffe re nce be twe e n the righte ous a nd t e wicke d
and that this difference is important.
One of the sins of the prie sts wa s tha t the y fa ik d to m a ke
the d istinction be twe e n the wa y of holine ss a nd the wa y of sin.
To the m , one sa crifice wa s just a s good a s a nothEr, ye t the y
we re suppose d to te a ch the pe ople ' "the d iffe re nE be twe e n
the holy a nd the com m on, a nd ca use the m to d isce i n be twe e n
the und e a n a nd the cle a n" (Ez e k. 44:23).
Ma ny of God 's fa ithful se rva nts be com e scoura ge d
be ca use the tim e s a re d ifficult, the crowd s a re sm a ll, a nd the ir
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THE SINS OF GOD'S PEOPLEPART 2
work se e m s to be una ppre cia te d . Pe ople who a re n't re a lly
wa lking with the Lord se e m to be ge tting m ore a tte ntion tha n
a re the fa ithful se rva nts. B ut the d a y will com e whe n God will
re ve a l "His je we ls" ("tre a sure d posse ssion," m v; se e Ex. 19:5;
De ut. 7:6), a nd the n the fa ithful will re ce ive the ir re wa rd .
Eve ry d iscoura ge d se rva nt of God ne e d s to re a d a nd pond e r
1 Corinthia ns 4:1-5.
The evildoers (Mal. 4:1-3). Once a ga in, Ma la chi re turns to
the the m e of the com ing Da y of the Lord whe n God will pun-
ish a ll e vild oe rs. Sinne rs will be burne d up the wa y fire e a ts up
the stubble ; the y will be com e like a she s und e r the fe e t of the
sa ints! B ut the true be lie ve rs will se e the d a wning of a ne w d a y
a s the "Sun of righte ousne ss" rise s (Luke 1:78-79). The n Je sus
will re ign a s King of Kings a nd His pe ople will frolic like ca lve s
le t out of the ir sta lls!
The preachers (Mal. 4:4-6). Ma la chi ha s be e n fa ithful a s
God 's m e sse nge r, a nd he d ose s his book by re m ind ing the
pe ople of two othe r fa ithful prophe ts, Mose s a nd Elija h. The
La w of Mose s wa s still God 's rule of life for the Je ws, a nd if
the y obe ye d , God would ble ss the m . Of course , be lie ve rs
tod a y a re n't und e r the La w (Rom . 6:15; Ga l. 5:1-4), but the y
still pra ctice the righte ousne ss of the La w through the powe r
of the ind we lling Spirit of God (Rom . 8:1-4).
The prom ise in Ma la chi 4:5 wa s ofte n d iscusse d a nd d e ba t-
e d by the Je wish ra bbis who a ske d , "Who is this Elija h whom
the Lord will se nd ?" The Je wish le a d e rs inte rroga te d John the
B a ptist a bout it (John 1:19-21) a nd Pe te r, Ja m e s, a nd John
a ske d Je sus a bout it (Ma tt. 17:10).
lhe Prophe t Elija h is m e ntione d a t le a st thirty tim e s in the
Ne w Te sta m e nt, a nd te n of those re fe re nce s re la te him to
John the B a ptist. B ut John the B a ptist sa id pla inly tha t he wa s
not Elija h (John 1:21, 25). He d id com e in the "spirit a nd
powe r" of Elija h a nd turn the he a rts of fa the rs a nd child re n
(Luke 1:16-17). Like Elija h, John wa s a coura ge ous m a n, a m a n
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of pra ye r e m powe re d by the Spirit, ,a m a n who livE d a lone in
the wild e rne ss, a nd a se rva nt who turne d m a ny pi ople ba ck
to the Lord ; but he wa s not Elija h re turne d to e a rtr
Howe ve r, for those who be lie ve d on Christ c uring His
e a rthly m inistry, John the B a ptist pe rform e d th work of
Elija h in the ir live s: he pre pa re d the m to m e e t the : rd . "A nd
if you a re willing to a cce pt it, he is the Elija h who N3./ s to com e "
(Ma tt. 11:14, MV). "Elija h is com e a lre a d y," sa id J sus, "and
the y kne w him not." The d isciple s und e rstood Je si .s to m e a n
John the B a ptist who ca rne in the spirit a nd powr r of Elija h
(17:10-13).
B ut Ma la chi 4:5 prom ise s tha t Elija h himself will com e , a nd
tha t his com ing is re la te d to the "Da y of the hm " tha t will
burn the wicke d like stubble (v. 1). Tha t's why e sus sa id ,
"Elija h truly sha ll first com e , a nd re store a ll thir gs" (Ma tt.
17:11). Ma ny stud e nts be lie ve tha t Elija h is one of II e two wit-
ne sse s whose m inistrie s a re d e scribe d in Re ve la tion 11:3-12.
(The y be lie ve the othe r is Mose s.) It's worth notin tha t both
Mose s a nd Elija h a ppe a re d with Je sus on the Mount of
Tra nsfigura tion (Ma tt. 17:3), which e xpla ins wh3 the thre e
a postle s a ske d a bout Elija h.
Ina sm uch a s "the gre a t a nd te rrible Da y of th( Lord " d id
not occur in Ne w Te sta m e nt tim e s, we ha ve to 1 e lie ve tha t
John the B a ptist wa s not the prom ise d Elija h, e ve r, though he
m iniste re d like Elija h. The re fore , this prophe cy is3 e t to be ful-
fille d . It m a y we ll be tha t Elija h will re turn to e a rt a s one of
the two witne sse s (Re v. 11:3-12), for the signs tha the se two
m e n will pe rform re m ind us of the m ira cle s of Elija . A fte r the
m inistry of the witne sse s, the Lord will pour ou. His wra th
upon the e a rth (v. 18; 16:1ft) a nd the Da y of the Loi d will burst
upon the world in its fury.
It se e m s od d tha t the Old Te sta ine nt Scripture s should e nd
with the word "curse ." Whe n we ge t ne a r the e nd of the Ne w
Te sta m e nt, we re a d , "A nd the re sha ll be no m ore urse " (Re v.
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THE SINS OF GOD'S PEOPLEPART 2
22:3). A ll of cre a tion is e a ge rly a wa iting the re turn of the
Sa vior, e xpe cting Him to d e live r cre a tion from the bond a ge of
sin (Rom . 8:18-23). We too should be e xpe cting Him a nd , while
we 're wa iting, witne ss of Him to othe rs. For whe n the Sun of
righte ousne ss a rise s, it will m e a n e ithe r burning or ble ssing
(Ma l. 4:1-2): ble ssing to those who ha ve truste d Him , burning
to those who ha ve re je cte d Him .
Nobod y ca n a fford to a rque with God the wa y the Isra e lite s
d id whe n the y he a rd Ma la chi, be ca use God will a lwa ys ha ve
the la st word .
For you, will tha t la st word be sa lva tion or jud gm e nt?
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Personal and Group Study Guide
For Personal Study
Se ttle into your fa vorite cha ir with your B ible , a pe n or pe ncil,
a nd this book. Re a d a cha pte r, m a rking portions tha t se e m sig-
nifica nt to you. Write in the m a rgins. Note whe re you a gre e ,
d isa gre e , or que stion the a uthor. Look a t the e nd note s a nd re l-
e va nt Scripture pa ssa ge s. The n turn to the que stions liste d in
this stud y guid e . If you wa nt to tra ce your progre ss with a writ-
te n re cord , use a note book to re cord your a nswe rs, thoughts,
fe e lings, a nd furthe r que stions. Re fe r to the te xt a nd to the
Scripture s a s you a llow the que stions to e nla rge your thinking.
A nd pray. A sk God to give you a d isce rning m ind for truth, a n
a ctive conce rn for othe rs, a nd a gre a te r love for Him se lf.
For Group Study
Plan ahead. B e fore m e e ting with your group, re a d a nd m a rk
the cha pte r a s ifyou we re pre pa ring for pe rsona l stud y. Gla nce
through the que stions m a king m e nta l note s of how you m ight
contribute to your group's d iscussion. B ring a B ible a nd the
te xt to your m e e ting.
Arrange an environment that promotes discussion.
Com forta ble cha irs a rra nge d in a ca sua l circle invite pe ople to
ta lk with e a ch othe r. The n sa y, "We a re he re to liste n a nd
re spond to e a ch othe ra nd to le a rn toge the r." If you a re the
le a d e r, sim ply be sure to sit whe re you ca n ha ve e ye conta ct
with e a ch pe rson.
Promptness counts. Tim e is a s va lua ble to m a ny pe ople a s
m one y. If the group runs la te (be ca use of a la te sta rt), the se
pe ople will fe e l a s robbe d a s if you ha d picke d the ir pocke ts.
So, unle ss you ha ve a m utua l a gre e m e nt, be gin a nd e nd on
tim e .
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Involve e ve ryone . Group le a rning works be st i e ve ryone
pa rticipa te s m ore or le ss e qua lly. If you a re a na l ra l talker,
pa use be fore you e nte r the conve rsa tion. The n r sk a quie t
pe rson wha t he or she thinks. If you a re a na tura l lis tener, d on't
he sita te to jum p into the d iscussion. Othe rs will bne flt from
you thoughtsbut only if you spe a k the m . If y u a re the
leader, be ca re ful not to d om ina te the se ssion. Of ourse , you
will ha ve thought a bout the stud y a he a d of tim E but d on't
a ssum e tha t pe ople a re pre se nt just to he a r you; s fla tte ring
a s tha t m a y fe e l. Inste a d , he lp group m e m be rs to m a ke the ir
own d iscove rie s. A sk the que stions, but inse rt you own id e a s
only a s the y a re ne e d e d to fill ga ps.
Pace the study. The que stions for e a ch se ssion a i e d e signe d
to la st a bout one hour. Ea rly que stions form the fra e work for
la te r d iscussion, so d on't rush by so quickly tha t you m iss a
va lua ble found a tion. La te r que stions, howe ve r, oft n spe a k of
the he re a nd now. So d on't d a wd le so long a t tht be ginning
tha t you le a ve no tim e to "ge t pe rsona l." While the e a d e r m ust
ta ke re sponsibility for tim ing the flow of que stions it is the job
of e a ch pe rson in the group to a ssist in ke e ping thE stud y m ov-
ing a t a n e ve n pa ce .
Pray for eachothertogether, or alone. The n a tch God 's
ha nd a t work in a ll of your live s.
Notice tha t e a ch se ssion includ e s the following fe z : ture s:
Session Topica brie f sta te m e nt sum m a riz ing t e se ssion.
Community Builderan a ctivity to ge t a cqua in e d with the
se ssion topic a nd /or with e a ch othe r.
Questionsa list of que stions to e ncoura ge d ivid ua l or
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PERSONALAND GROUP STUDYGUIDE
group d iscove ry a nd a pplica tion.
Optional Activitiessupplemental id e a s tha t will e nha nce
the stud y.
Prayer Focussuggestions for turning one 's le a rning into
pra ye r.
Assignmentactivities or pre pa ra tion to com ple te prior to
the ne xt se ssion.
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Chapter One
You Married a What?
(Hosea 1-3)
Session Topic:
The a ction se rm on Hose a wa s ca lle d to live out w th Gom e r
d e picts for us God 's je a lous love for His pe ople .
Community Builders
1. One of the m a in sins Hose a wa s ca lling the E ra e lite s to
re pe nt of wa s the ir worship of the gold e n ca lf. We w nd e r how
the y could be lie ve , a fte r a ll the y ha d se e n a nd he a rd , tha t a
gold e n ca lf wa s worthy of the ir worship a nd sa cr fice ! Wha t
a re som e conte m pora ry e xa m ple s of things tha t sc m e pe ople
a ctua lly look to for the ir he a lth, guid a nce , or sa lva t on?
2. B a se d on the inform a tion in the introd uction "Hose a in
His Tim e ," list the sim ila ritie s a nd d iffe re nce s be te 'e e n Isra e l
a t tha t tim e a nd your country tod a y.
Group Discussion Questions
1. Why d o you think God ofte n chose "a ction se m ons," such
a s Hose a 's m a rria ge to Gom e r, in ord e r to d e liv r His m e s-
sa ge s through the prophe ts?
2. Wha t m ight Hose a ha ve be e n fe e ling or thinki g through
it a ll? Wha t m ight Gom e r's vie w of it ha ve be e n?
3. In the e xa m ple s of Gom e r a nd Ra ha b, God shows His
a m a z ing love for sinne rs. How d o the re sponse s of Gom e r a nd
Ra ha b d iffe r?
4. How d id God continue His "a ction se rm on" th Hose a
a nd Gom e r's child re n?
5. Who a re othe r biblica l cha ra cte rs whose n m e s we re
give n or cha nge d by God ?
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PERSONALAND GROUP STUDYGUIDE
6. Wha t d o you picture whe n you think of how God d isci-
pline s a conte m pora ry be lie ve r in our country tod a y? ("He d is-
cipline s us tha t we m a y sha re lis holine ss," He b. 12:10.) Wha t
we re som e a spe cts of God 's d iscipline in Hose a 's tim e ?
7. Why m ight the re fusa l to give tha nks be one of the first
ste ps to re be llion? How d oe s this com pa re with forge tting to
give tha nks?
8. How ca n we be sure to a void the hypocrisy of e njoying
Christia n "fe stiva is" or se rvice s while our he a rts a re fa r a wa y?
9. If Hose a a nd Gom e r we re your ne ighbors, wha t a d vice
would you give to Hose a ? How d oe s "tough love " fit into this
a ction se rm on? Wha t is the re a l point of the m a rria ge of Hose a
a nd Gom e r?
10. Wha t a re the thre e a ttribute s of God which the a uthor
e spe cia lly highlights in this portion of Scripture ? Which one of
the se d o you ne e d to gra sp m ore fully?
Optional Activities
1. Se a rch through a book of ba by na m e s a nd the ir m e a nings
for the na rre tha t you would choose for yourse lf to illustra te
your re la tionship to God .
2. Think of a n a ction se rm on you m ight a ctua lly ca rry out to
d ispla y one of God 's cha ra cte ristics to those a round you.
Sha re a ny "a ction se rm ons" you ha ve he a rd a bout or wit-
ne sse d .
Prayer Focus
* Pra ise God for His a m a z ing love .
* Tha nk God for the a ction se rm ons re cord e d in the B ible
which he lp us und e rsta nd His cha ra cte r m ore fully.
* A sk the Lord to gra nt you, a nd the church unive rsa l, the
stre ngth to re m a in fa ithful to Him .
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Assignment
1. Re a d Hose a 4-10.
2. Re a d cha pte r 2 of Be Amazed an work through the stud y
guid e .
Chapter Two

What Will I Do with Yoh?
(Hosea 4-10)
Session Topic:
B e ca use Isra e l ha d broke n its cove na nt prom ise s a n would n't
truly re pe nt of its sin, God pronounce d the m guiltt a nd se nt
jud gm e nt.
Community Builders
1. Ha ve a se rie s of ga m e s on ge tting to know Hos( a . Ra ce to
se e who ca n find it in the ir B ible first. Ha ve group m e m be rs
na m e the books be fore a nd a fte r it. A sk if a nyone ows: a ll
the m inor prophe ts, why the y a re ca lle d "m inor Hose a 's
a pproxim a te d a te of m inistry, the num be r or na m e s of his chil-
d re n, a nd the num be r of cha pte rs in the book.
2. Cond uct, d iscuss, or im a gine a m ock tria l. God the jud ge
a nd you a re on tria l for not be ing fa ithful in your r(la tionship
with Him . How d o you ple a d ? Whe n you a re give n a n oppor-
tunity to spe a k, wha t d o you sa y? Wha t is the d e ci ion of the
jud ge ? Wha t is the se nte nce ?
Group Discussion Questions
1. The a uthor sta te s tha t God wa nte d to forgive th Isra e lite s
a nd re store the ir fe llowship with Ilim but the y we i e n't re a d y.
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PERSONALAND GROUP STUDYGUIDE
Wha t a re som e re a sons the Isra e lite s would n't a d m it the y ha d
sinne d ? Wha t is it tha t m a ke s a pe rson or na tion re a d y to
re turn to the Lord ?
2. How ha d Isra e l re ne ge d on its prom ise s to God ?
3. Wha t wa s the re sult of the ir re je ction of God 's cove na nt?
4. Wha t d oe s it m e a n in 4:6 tha t the re wa s "no knowle d ge of
God in the la nd "? Wha t is the re la tionship of Isra e l's ignora nce
a nd the ir re sponsibility be fore God ?
5. In the gold e n ca lf incid e nt, wha t d iffe re nce d o you se e in
the le a d e rship style s of A a ron a nd Mose s? How m ight this
a pply to spiritua l le a d e rship in the church tod a y?
6. Tf, a s Wie rsbe sta te d , the pe ople "la cke d the powe r to
re pe nt a nd turn ba ck to God , for the ir sins ha d pa ra lyz e d
the m ," how could the y possibly a void the com ing jud gm e nt?
7. Wha t a re som e e xpe rie nce s you ha ve ha d in your wa lk
with the Lord whe re you wa nte d to be re scue d from suffe ring
but not ne ce ssa rily cle a nse d from your sin?
8. Hose a ca lls for a trum pe t of a la rm to be sound e d so the
Isra e lite s could ha ve one la st cha nce to re pe nt be fore the
e ne m y ca rne . Wha t m ight sound the a la rm for us pe rsona lly?
A s a church? A s a na tion?
9. Hose a m e ntions the incre a se of la wsuits. How ca n the
church tod a y work to re ve rse this tre nd ? (Se e 1 Cor. 6.)
10. Wha t a re you re a ping now from your sowing in younge r
ye a rs (good or ba d )? Wha t a re you trying to sow now? Wha t
a re you hoping to re a p?
Optional Activities
1. One wa y to be sure to ha ve a trum pe t ca ll of a la rm a nd
wa rning if you a re stra ying from the Lord is to a sk a fe llow
be lie ve r to hold you a ccounta ble a nd "sound the a la rm " if it
a ppe a rs your he a rt is be com ing ha rd or you a re m oving
towa rd a life of sin. A nothe r wa y is to pra y d a ily for a soft a nd
re pe nta nt he a rt.
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2. A llow yourse lf to conte m pla te a nd "B e A m a z e d "1 y the for-
giving, wooing love of God , the re be lliousne ss of p( ople , the
gre a t na ture picture s to a id our und e rsta nd ing, the CE rta inty of
God 's jud gm e nt to those who re je ct Him , a nd the p om ise of
re stora tion.
Prayer Focus
* Pra ise God for re a ching out to usi a nd wooing
* Tha nk God for the Holy Spirit's work in bre a ki g up the
fa llow ground of your he a rt so you m a y se e God 's love a nd
ca re for you.
* A sk for forgive ne ss a s you confe ss your sin a r d re ce ive
the re ne we d fe llowship of the Lord .
Assignment
1. Re a d Hose a 11-14.
2. Re a d cha pte r 3 of Be Amazed a nd work through the stud y
guid e .
Chapter Three
Love So Amazing
(Hosea 11-14)
Session Topic:
God 's m e rcie s in the pa st, God 's d iscipline s in the pr e se nt, a nd
God 's prom ise s for the future a re ole a r e vid e nce : of God 's
love .
Community Builders
1. Sing toge the r (or re a d ) the hym n "A nd Ca n It I e ."
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2. Sha re the a ge you we re in your e a rlie st m e m ory. Wha t d o
you wish you could re m e m be r? Wha t is your gre a te st hope for
your future he re in this life ?
Group Discussion Que stions
1. Wha t m a ke s confe ssion of sin (to God or othe r pe ople ) so
d ifficult? Wha t m a ke s it e a sie r?
2. Of the d e scriptions of God 's a d ions in 11:3-4, which is
m ost touching to you? How d oe s this picture fit with the te rri-
ble jud gm e nt from God the Isra e lite s suffe re d a t the ha nd s of
the A ssyria ns?
3. In wha t wa ys ha ve you e njoye d the ble ssings of God but
ha ve the n ta ke n the Give r for gra nte d ? Wha t re m ind s you to
give tha nks?
4. It se e m s tha t we a s be lie ve rs tod a y a re usua lly a ble to be
m ore fa ithful to God tha n the Isra e lite s we re . How is it possi-
ble for us to sta y a wa y from the horre nd ous sin a nd a pa thy
tha t a lwa ys brought the Isra e lite s d own? Wha t d o we ha ve tha t
the y d id not?
5. Wha t a re the sim ila ritie s a nd d iffe re nce s be twe e n God 's
cove na nt with A bra ha m a nd God 's cove na nt with Isra e l a t
Sina i? Wha t kind of cove na nt d oe s God ha ve with us now?
6. Since Je sus wa nte d to ga the r His pe ople to Him se lf (Ma tt.
23:37), it wa s the y who m a inta ine d the ir d ista nce . Why a re we
so ofte n a lso not wfiling to be d ra wn d ose to the Lord ?
7. How d o pe ople in our socie ty "fe e d on wind "? Wha t id e a s
d o you ha ve to he lp the m se e the futility of the ir "fe e d ing"?
Wha t a re the y hungry for?
8. Wa s the prom ise of e ve ntua l re stora tion m a d e to e ve ry
Isra e lite who wa s living a t tha t tim e ? Doe s this prom ise a pply
to us tod a y in a ny wa y?
9. Whe n d o you m ost ne e d the e ncoura ge m e nt tha t, a s
Wie rsbe puts it, "the victorious life is a se rie s of ne w be gin-
nings"?
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10. Whe re ca n we se e , a m ong churche s tod a y, thf a rroga nt
a ttitud e of the tribe of Ephra im ? Wh e fforts d o yc u know of
or ha ve you m a d e to com ba t "triba l" a rroga nce ?
11. If we fe e l a loss of spiritua l a ppe tite , wha t s ould our
re sponse be ? Wha t if we notice this loss of spiritua l ppe tite in
som e one e lse ? If sin le a d s to spiritua l infe ction, wh t le a d s to
good spiritua l he a lth?
Optional Activities
1. Be Amazed a t God 's love a s you stud y the Ne m Cove na nt
God ha s with be lie ve rs now. (You m a y a lso wa nt te consid e r
whe the r the A bra ha m ic Cove na nt to the Je ws is st 11 in e ffe ct
a nd how tha t a ffe cts Je ws tod a y.)
2. Ma ke a pe rsona l list of God 's m e rcie s to you i i the pa st,
God 's d iscipline (s) of you in the pre se nt, a nd God ' prom ise s
for you in the future .
Prayer Focus
* Pra ise God for His pa st m e rcie s, pre se nt d isci ,line s, a nd
prom ise s for the future .
* Tha nk God for ne w be ginnings. Re a d a loud La e nta tions
3:22-23.
* A sk God to he lp you sta y spiritua lly he a lthy.
Assignment
1. Re a d ca re fully Joe l 1:1-2:27.
2. Re a d "Introd uction to Joe l," a nd cha pte r 4 of e Amazed,
a nd work through the stud y guid e .
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Chapter Four
Watching the Day of the Lord
(Joel 1:1-2:27)
Session Topic:
The Prophe tJoe l wa rns God 's pe ople tha t the Da y of the Lord
a nd the Lord 's jud gm e nt wa s upon the m a nd would com e
a ga in. The re fore , the y m ust re pe nt a nd re turn to the Lord .
Community Builders
1. If you wa nte d to ge t pe ople 's a tte ntion a t the be ginning of
your se rm on ne xt Sund a y, wha t e ve nt or situa tion m ight you
re fe r to?
2. Is your role for God m ore le a prie st (to te a ch the pe o-
ple ), or a prophe t (to ca ll the pe ople ba ck to the Lord )? Na m e
a nothe r e xa m ple of som e one you fe e l fits in e a ch ca te gory.
Group Discussion Questions
1. Wha t a re the thre e im porta nt e ve nts tha t Joe l ca lls a "Da y
of the Lord '?
2. Until Joe l inte rpre te d it, God 's pe ople d id not re a liz e tha t
the y we re witne ssing a Da y of the Lord (locust inva sion). How
d id Joe l know how to inte rpre t this e ve nt of na ture ?
3. Wha t inte rpre ta tions ha ve you he a rd from Christia ns
tod a y conce rning the cond ition of our na tion or world a nd
wha t God is d oing or is pla nning to d o a bout it? Try to includ e
inte rpre ta tions from optim ists a nd pe ssim ists, a nd the
Scripture use d to support the inte rpre ta tions.
4. Who a re the pe ople tod a y m ost like ly to a cce pt som e one
issuing a n urge nt wa rning of im pe nd ing ca la m ity? Who a re
the m ost re lucta nt to be lie ve ? Which a re you?
5. If the te rm "d runka rd s" re a lly m e a nt a wid e r group of
peo-
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ple , a s Wie rsbe sugge sts (1:5), wha t wa rning coulu a non-
d runka rd ta ke from tha t pa ssa ge ?
6. Wha t wa s the purpose of the fa st? If you ha ve e vE r fa ste d ,
why d id you d o it a nd wha t wa s the outcom e ? Wha t ould be
a substitute for sa ckcloth a nd a she s tocla y?
7. Wha t na tura l ca la m itie s or trouble s ha ve re m ind f d you of
your tota l d e pe nd e nce on God ?
8. If God pla ns a nd d ire cts e a ch "Da y of the Lord , d o you
think God m a ke s the a rm y a tta ck or ra the r tha t HE pe rm its
the m to go a he a d ? How ca n the y be he ld re sponsi le e ve n
whe n the y a re use d to a ccom plish God 's purpose s? (Se e Isa .
10:5-19.)
9. How d oe s knowing the cha ra cte r of God (Joe l 2:: 3) a ffe ct
your re pe nta nce ? (Se e a lso 1 John 1:9.)
10. Re fe rring to the quote by Spurge on, wha t a re s m e pe r-
sona l or se cond -ha nd e xa m ple s of m e rcifully ge ttir g re pa id
"for the ye a rs the locusts ha ve e a te n"? (Joe l 2:25) o whom
would this m e ssa ge bring hope a nd com fort?
11. If 2 Chronicle s 7:14 a pplie s to the U.S.A ., wha t v ould our
na tion look like ff it we re "he a le d "?
Optional Activities
1. Choose a d a y or m e a l to fa st. Ke e p it a se cre t be t e e n you
a nd the Lord . Hum ble your he a rt by confe ssing yot r sin a nd
a cknowle d ging your d e pe nd e nce upon God a s TG g of a ll.
Me d ita te on Joe l 2:13. Pra y for yourse lf, fa m ily, co m unity,
church, a nd na tion.
2. Re a d Isa ia h 36-37. Ta ke tim e to im a gine the d re . d the re s-
id e nts of Je rusa le m we re fe e ling a s the y he a r
a pproa ching A ssyria n a rm y. Think of your be a utiful
love d one s, hom e , a nd city. Is your fa ith unwa ve ring I
struggling to trust in the Lord ? The n, on the d a y yox
the m ira culous d e a th of 185,000 A ssyria ns a nd the
subse que nt re tre a t, wha t wa s your re sponse ?
of the
child re n,
r a re you
he a rd of
ir a rm y's
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Prayer Focus
* Pra ise God tha t He is Lord ove r e ve rything.
* Tha nk God for His a m a z ing gra ce , com pa ssion, slowne ss
to a nge r, a bund a nce of love .
* A sk tha t God stre ngthe n you a nd the church for the com -
ing Da y of the Lord .
Assignment
1. Re a d Joe l 2:28-3:21.
2. Re a d cha pte r 5 of Be Amazed, a nd work through the stud y
guid e .
Chapter Five
Expecting the Day of the Lord
(Joel 2:28-3:21)
Session Topic:
On the ultim a te "Da y of the Lord ," God will jud ge a ll the
na tions, but His own pe ople ca n ta ke re fuge in Him .
Community Builders
1. How d o you fe e l whe n pe ople ta lk a bout the e nd of the
world be ing ne a r? How ne a r d o you think the "e nd " is?
2. Ske tch out (stick-figure form is fine ) wha t it m e a ns to you
tha t God is a re fuge a nd a stronghold for His pe ople . Sha re
your d ra wings a nd e xpla in your m e a ning.
Group Discussion Questions
1. Could the pre se nt wa rs, e a rthqua ke s, fa m ine s, a nd such be
loca liz e d "Da y of the Lord " jud gm e nts in God 's pla n? A re the re
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prophe ts tod a y, like Joe l, to inte rpre te world e ve nts f e r us?
2. Doe s the Joe l 2:28-32 pa ssa ge spe a k of the tim only right
a t the ve ry e nd , the whole "la st d a ys" pe riod be twe l n the m in-
istry of Christ on e a rth a nd the e nd jud grne nt, or orne othe r
tim e spa n? How d ose to the tim e of the "wond e rs in the sky
a nd on the e a rth" will the pouring out of the Spirit prophe cy,
d re a m s, a nd visions be ?
3. It se e m s tha t the Ne w Te sta m e nt a postle s be ije e d the e nd
wa s ve ry ne a r in the ir life tim e . We re the y wrong bout the ir
urge ncy? Wha t is a prope r a ttitud e a bout the "whe n" of the e nd ?
4. Som e pe ople be lie ve tha t the a ctua l "la st d a ys" a re he re .
Ha ve you obse rve d , re a d a bout, or ha d a ny e xpe ' e nce tha t
m ight ind ica te tha t we re a lly a re a t the e nd ?
5. How ca n we pre pa re for the e nd tim e s?
6. Will the turbule nce of the e nd tim e s be e xpe rie : ce d e ve ry-
whe re sim ulta ne ously? How m ight the e nd tim e s ti e ology d if-
fe r for pe ople living in a re a s which ha ve for m a ny ye a rs be e n
pla ce s of viole nce , te rror, a nd unre st?
7. Com pa re the Holy Spirit's role in the Old Te s e nt a nd
in the Ne w Te sta m e nt. Wha t is d iffe re nt in your e ) pe rie nce of
the Holy Spirit tha n the e xpe rie nce of pe ople in e itl e r of those
tim e pe riod s?
8. Wie rsbe note s tha t God use s the posse ssi e pronoun
"My" whe n re fe rring to the Je ws, la nd , a nd we a ' th. In wha t
wa ys d o you a cknowle d ge tha t your m one y, hom , ca r, kid s,
spouse , tim e , a nd so on be long to God ?
9. Wie rsbe sta te s tha t the prophe cy of Joe l "1 e gins with
tra ge d y . but it d ose s with trium ph." How d o( s this sum -
m a ry he lp you whe n you think of things to com e ?
10. Whe n you look forwa rd to the future kingd m , wha t is
m ost a ppe a ling to you?
Optional Activities
1. Liste n to a ra d io broa d ca st or re a d som e lite n ture from a
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m inistry which spe cifica lly ta rge ts Je ws. If you d o not know of
a ny, you could a sk som e one a t your loca l Christia n ra d io sta tion.
2. Me m oriz e the ord e r of the m inor prophe ts (Hose a -
Ma la chi).
Prayer Focus
* Pra ise God tha t He is our re foge a nd stronghold in tim e s
of trouble .
* A sk God for the pe a ce of Je rusa le m a nd tha t the Je wish
pe ople would ope n the ir he a rts to the Me ssia h, Christ Je sus.
* Tha nk God for the wa rning a bout e nd tim e s a nd the jud g-
m e nt to com e , a nd for the a ssura nce tha t He will be the re for us.
A ssignm e nt
1. Re a d Jona h 1-2.
2. Re a d the "Jona h in His Tim e ," cha pte r 6 in Be Amazed, a nd
work through the stud y guid e .
Chapter Six
Patience and Pardon
(Jonah1-2)
Session Topic:
In this e xa m ple of a re be llious prophe t, the sove re ignty of God
is d ispla ye d a longsid e God 's love a nd m e rcy.
Community Builders
1. In both the story of Jona h a nd the fa iry ta le of Pinocchio,
pe ople spe nt tim e insid e a big fish. Com pa re a nd contra st the
two storie s. (For e xa m ple , circum sta nce s le a d ing up to the big
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swa llow, how tim e wa s spe nt insid e , how the y gct out, a nd
wha t le sson the y le a rne d .)
2. Pre pa re a he a d of tim e a num be r'of ca rd s with ra rts of the
story of Jona h on e a ch ca rd . A s pe ople a rrive , gi e the m a
ca rd . Whe n e ve ryone is a sse m ble d , a sk the m to w( rk toge th-
e r a s a group to ge t the m se lve s in ord e r. The y e n use the
B ible if the y ne e d to che ck on som e thing. In a big , oup, you
will ne e d to be m ore spe cific on the ca rd s a nd it will be a ha rd -
e r cha lle nge .
Group Discussion Questions
1. Wie rsbe write s tha t the be ginning word "a nd " i the B ook
of Jona h, "re m ind s us of God 's `continue d story' oi gra ce a nd
m e rcy." How would your thoughts a bout your pla ( e in God 's
pla n be cha nge d if you thought of your te stim on a s be ing
linke d to B ible tim e s a nd church history with the v' ord "a nd "?
2. Wha t a re Jona h's thre e e xpe rie nce s (be ginnin, with "R')
in the first two cha pte rs? How d oe s this com pa re w th the pla n
of sa lva tion?
3. Wha t thre e things d id Jona h ha ve a ba d a ttitud e a bout?
4. A ccord ing to Wie rsbe , whe re d id Jona h's wrcng a ttitud e
a bout God 's will ste m from ? Give a n e xa m ple of thi; from your
own life .
5. One of Jona h's proble m s wa s tha t his "na rrom pa triotism
took pre ce d e nce ove r his the ology." Wha t a re yoi r vie ws on
the inte ra ction be twe e n na tiona l pa triotism a nd ot Christia n
faith?
6. Jona h se e m e d to ha ve a "ta ke it or le a ve it" a ttit d e towa rd
the Word of the Lord . Which portions of the Word u f God (pa r-
ticula r pa ssa ge s or topics) ha ve you be e n te m pte d to d isca rd ?
7. A t wha t point in your life we re you the d ose s to turning
in your re signa tion to God ?
8. Wha t four things d id Jona h lose be ca use he wa sn't a ble ss-
ing to othe rs a nd wa s d isobe d ie nt? Which of th se d o you
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notice you se e m to lose first?
9. How d o you think God vie ws your struggle with m ixe d
m otive s in your own pra ye rs?
10. Wha t ca n he lp us to re m e m be r wha t it is like to be lost a nd
without hope ?
11. Wha t is the ce ntra l d e cla ra tion of the B ook ofJona h? Wha t
d oe s this m e a n to you in your life ?
Optional Activities
1. Wie rsbe sta te s "It's possible to be out of the will of God
a nd sul ha ve circum sta nce s a ppe a r to be working on your
be ha lf. You ca n be re be lling a ga inst God a nd still ha ve a fa lse
se nse of se curity tha t includ e s a good night's sle e p." How d oe s
this a pply to your own life ? Wha t d oe s it m e a n a s you obse rve
the live s of othe rs?
2. Jona h cla im e d a prom ise a nd a ske d God to d e live r him .
Wha t prom ise s ca n you cla im for your pre se nt situa tion? Write
one or two on note ca rd s a nd post the m whe re you will se e
the m ofte n. Possibly com m it the m to m e m ory.
Prayer Focus
* Pra ise God for His sove re ignty, gra ce , a nd m e rcy.
* Tha nk God for a ll the "se cond cha nce s" He ha s give n you.
* A sk tha t He will give you the gra ce to a lwa ys a nd im m e d i-
a te ly obe y His Word to you.
Assignment
1. Re a d Jona h 3-4.
2. Re a d cha pte r 7 of Be Amazed a nd work through the stud y
guid e .
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Chapter Sevei
Preaching and Pouting
(Jonah3-4)
Session Topic:
De spite Jona h's e ve ntua l obe d ie nce a nd the i cre d ible
re sponse of Nine vite re pe nta nce , Jona h's he a rt wa s till full of
bitte rne ss inste a d of the com pa ssion of God .
Community Builders
1. A ct out the story from Jona h's pre a ching to the nd of the
book. Includ e Jona h pre a ching a nd pouting, Nine vit s re pe nt-
ing a nd pra ying, a vine , a worm , a nd God . You m t. y wa nt to
re vie w the m a in points be fore be ginning.
2. On a flip cha rt, m a ke two colum ns with on e he a d e d
"Jona h" a nd one "Je sus." Com pa re the ir pe rson a nd m in-
istrie s. (Se e Wie rsbe 's com pa rison for he lp.)
Group Discussion Questions
1. Wha t a re the four "m a rve ls" Wie rsbe highli hts from
Jona h 3-4? Which of the se is the m ost a m a z ing to 3ou?
2. God ne ve r d e se rte d Jona h, e ve n in Jona h's re be llion.
Wha t e vid e nce of this prom ise -ke e ping ca re of Go( ha ve you
pe rsona lly se e n? Wha t com fort is it for your future :
3. Whe n you sin, how d o you fe e l in God 's pre se nc e ? How d o
you re spond to God 's ne w be ginriing for you: ( a ) re a d ily
a cce pt it a nd a re tha nkful, (b) te nd to ta ke it for g nte d , (c)
pla n on it, or (d ) ca n't re a lly be lie ve t but wa nt to. J pla in.
4. Like pre a ching to the wicke d Nine vite s, wha t n inistry sit-
ua tions look rid iculous or im possible to you from ur hum a n
pe rspe ctive ?
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PERSONALAND GROUP STUDYGUIDE
5. How d id the se viole nt Nine vite s turn so e a sily a nd quickly
to the Lord ?
6. Whe re e lse in Scripture d o you find God re pe nting/re le nt-
ing/cha nging His m ind ? How d oe s this fit with God 's sove r-
e ignty?
7. Since God ca n use us e ve n whe n we ha ve a ba d a ttitud e
(like Jona h), is the re e ve r a tim e whe n God ca nnot use us?
8. How re a l is the te nd e rne ss of God to you? How ca n we
re fle ct tha t te nd e rne ss in our d e a lings with othe rs?
9. In wha t situa tions ha ve you ha d to struggle with wa nting
pe ople to like a nd re spe ct you m ore tha n you wa nte d to ple a se
God a nd e xhibit god ly cha ra cte r?
10. Wha t a re the le ssons a bout God tha t ca n be le a rne d from
e a ch of the four cha pte rs of Jona h? (Wie rsbe ha s the m a li
be ginning with "P.")
Optional Activities
1. Consid e r the le ssons of God 's pity on the Nine vite s a nd
Jona h's la ck of com pa ssion. A sse ss your own com pa ssion for
lost souls a nd wha t you a re d oing to d e m onstra te tha t conce rn.
2. Wie rsbe cha lle nge s his re a d e rs, sa ying, "One of the te sts
of our re la tionship to God is, 'Doe s God spe a k to m e a s I re a d
a nd pond e r His Word ?' If we d on't he a r God spe a king to us
in our he a rts, pe rha ps we ha ve som e unfinishe d busine ss
tha t ne e d s to be se ttle d with Him ." Ta ke this to the Lord in
pra ye r.
Prayer Focus
* Pra ise God for His pity a nd com pa ssion.
* Tha nk Him for His prom ise to ne ve r le a ve you or forsa ke
you.
* A sk tha t your he a rt be m old e d m ore like God 's so you will
ha ve a sim ila r com pa ssion for lost souls.
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Assignment
1. Re a d the B ook of Na hum .
2. Re a d "Na hum a nd His Tim e ," cha te r 8 of Be Amazed, a nd
work through the stud y guid e .
C h a p t e r
E
i g h
The City Is No More
(Nahum1-3)
Session Topic:
B e ca use God is je a lous, God is the jud ge , a nd God i s just, He
d e cla re s ve nge a nce on His e ne m ie s in Nine ve h.
Commtmity Builders
1. Dra w, or d e scribe with word s, a ny burd e ns or d sions you
ha ve tha t you be lie ve a re proba bly from God .
2. Re a d som e psa lm s of Da vid whe re he wishe s f r God to
ha ve ve nge a nce on his e ne m ie s (e .g., Ps. 109:1-20). In wha t wa y,
if a ny, m ight a hum a n d e sire for ve nge a nce be a ppro d a te ?
Group Discussion Questions
1. How a re the B ooks of Jona h a nd Na hum re la te ( ?
2. Wha t a re the thre e d e cla ra tions a bout God a nd Nine ve h
tha t Na hum m a ke s?
3. How d o you fe e l whe n you re a d tha t God is je a l o us?
4. Wha t a re som e e xa m ple s of botl good a nd ba d je a lousy?
5. How ca n God be je a lous but note nvious? Wha t is the d if-
fe re nce ?
6. Wha t a re som e d a nge r signs of hum a n a nge r?
7. How ca n we conform our a nge r to be m ore like God 's?
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PERSONALAND GROUP STUDYGUIDE
8. How d o you und e rsta nd God 's pity a nd com pa ssion a long-
sid e His je a lousy, a nge r, a nd wra th?
9. A s you obse rve your ne ighbors or re la tive s, would you sa y
the y a re ba sica lly good or e vil? How d oe s God se e the m ?
10. A ccord ing to Wie rsbe , wha t a re the thre e re a sons Na hum
give s why Nine ve h d e se rve s to be jud ge d ?
11. Wie rsbe sta te s tha t "pe ople be com e like the god tha t the y
worship (Ps. 115:8), for wha t we be lie ve d e te rm ine s how we
be ha ve ." Whe re d oe s this truism hold true a nd whe re d oe s it
bre a k d own?
Optional Activities
1. One of Nine ve h's d ownfa lls wa s its e xce ssive prid e a nd
se lf-confid e nce . Wha t a pplica tion from this could we m a ke to
our na tion? To our churche s?
2. This we e k re a d som e ne wspa pe rs or m a ga z ine s a nd look
for e xa m ple s of inhum a ne policie s a nd bruta l pra ctice s. Pra y
for the oppre sse d a nd the oppre ssors. Offe r yourse lf to the
Lord a s a ve sse l of cha nge whe ne ve r a nd whe re ve r possible .
Prayer Focus
* Pra ise God for His owne rship of e ve rything, His righte ous
je a lousy a nd just jud gm e nt.
* Tha nk God for the m e rcy shown to you in Christ, tha t is,
com ple te forgive ne ss a nd we lcom e e ve n whe n you justly
d e se rve God 's wra th.
* A sk God to he lp you be com ple te ly true to Him a nd not
ha ve a wa nd e ring e ye towa rd othe r things.
Assignment
1. Re a d the B ook of Ha ba kkuk a nd the n cha pte r 1 ove r
a ga in.
2. Re a d in the te xt "Ha ba kkuk in His Tim e ," cha pte r 9 of Be
Amazed, a nd work through the stud y guid e .
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BE AMAZED
C h a p t e r
The Prophet Worrying
(Habakkuk 1)
Se ssion Topic:
Just a s Ha ba kkuk struggle d with God 's se e m ing ir d iffe re nce
a nd inconsiste ncy, we a lso ca n be hone st with C od in our
struggle s to und e rsta nd a nd , ye t, still live by His pr om ise s.
Community Builders
1. Ma ke a list of na tiona l or inte rna tiona l e ve nts a t m ight
ca use a pe rson to wre stle with God . In wha t wa y ha e you ha d
to wre stle ? Did this a ffe ct your fa ith m uscle s?
2. A tte nd or wa tch a ta pe of a re a l wre stling m a te i (not "pro-
fe ssiona l" wre stling). Obse rve the inte nsity, the ce -to-fa ce
struggle , e tc. Com pa re this to your wre stling with ;od .
Group Discussion Questions
1. How d oe s Ha ba kkuk follow the d ua l m e a ning o his na rre ?
2. Wha t proble m s we re solve d whe n you be ca m e a be lie ve r?
Wha t ne w proble m s ha ve you fa ce d since you be ca m e a
be lie ve r?
3. Wha t d o you usua lly d o whe n you a re stru gling with
proble m s? Wha t d o you think you should d o?
4. Wie rsbe e xpla ins tha t Ha ba kkuk's cry for he i] m e a nt "to
ca ll for he lp" but the n be ca m e "to scre a m , to cry 'th a loud
voice . .. a d isturbe d he a rt" Whe n ha ve you e xpe rie nce d this?
5. Wha t is the d iffe re nce be twe e God giving }: a ba kkuk a
re ve la tion inste a d of a n e xpla na tion?
6. Wha t a nswe r d id Ha ba kkuk e xpe ct to he a r a s 1 e wa ite d on
the Lord ? Whe n ha ve you crie d to the Lord a nd He a nswe re d
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PERSONALAND GROUP STUDYGUIDE
in a wa y you we re not e xpe cting?
7. Wha t we re the thre e m a in points in Ha ba kkuk's ca se a s he
wre stle d with God ?
8. Wha t we re the two fa cts Ha ba kkuk ne e d e d to re m e m be r
a s he wre stle d with God 's wa ys?
9. A fte r re a d ing Ha ba kkuk 1, how would you d e scribe the
Cha ld e a ns? Who we re the y trusting in a nd ce nte re d upon (w.
7,11)?
10. In ve rse 13 we se e a tim e le ss que stion. Wha t a nswe r
would you give to som e one who wa s wre stling with this?
Optional Activities
1. Think of som e thing you've be e n a sking God a bout B ring
it to the Lord a ga in a nd pond e r Wie rsbe 's que stion, "A re we
fully yie ld e d to God a nd willing for Him to ha ve His wa y with
us and with those whom we love?"
2. Consid e r how you d e a l with tough que stions such a s why
God a llows te rrible suffe ring to child re n. Do you a void it, se t-
tle for supe rficia l a nswe rs, obse ss ove r it, or fa ce it hone stly
a nd ta lk it through with the Lord ?
Prayer Focus
* Pra ise God tha t He is 100 pe rce nt fa ithful in fulfilling His
prom ise s.
* Tha nk God for His pa tie nce with your que stions.
* A sk God to he lp you se e through your wre stling a nd be
a ble to fully trust Him .
Assignment
1. Re a d Ha ba kkuk 2.
2. Re a d cha pte r 10 of Be Amazed a nd work through the stud y
guid e .
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BE AMAZEO
Chapter M'en
The Prophet Watching and Waiting
(Habakkuk 2)
Session Topic:
A s Ha ba kkuk wa s wa tching a nd wa iting, God spoke ord s of
jud gm e nt a nd a ssura nce .
Community Builders
1. Re a d a loud Psa lm 73. Discuss sim ila rifie s to th e xpe ri-
e nce of Ha ba kkuk.
2. Skim through the se cond cha pte r of Ha ba kkuk ; d com -
pile a list of a ttitud e s a nd a ctivitie s to a void . B e sid e this first
list, cre a te a se cond list of opposite s, those things e could
a nd should be a bout.
Group Discussion Questions
1. Wha t we re the thre e re sponsibilitie s God ga ve Hr ba kkuk?
2. To whom d o you fe e l a re sponsibility a s a w; tchm a n?
Wha t hold s you ba ck from procla im ing a wa rning?
3. Wha t four things d oe s prid e d o to pe ople ? Whicl of the se
a re you m ost prone to?
4. Wha t a re the thre e a ssura nce s God ga ve to Ha t a kkuk in
the m id st of the `voe s"? Wha t e ffe ct d id this ha ve on
Ha ba kkuk? Which of the se a ssura nce s m e a ns the m + st to you
right now?
5. Wha t is justifica tion? Who a re "th just"?
6. Wha t d oe s it m e a n to "live by fa ith'? Whe re is th s quote d
in file Ne w Te sta m e nt?
7. Which five sins d oe s God pronounce woe on? ich of
those d o you se e m ost ofte n in the world a round yoi ?
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PERSONALAND GROUP STUDYGUIDE
8. How would you d e fine a m bition? Wha t a re its positive a nd
ne ga tive cha ra cte ristics?
9. Wha t is cove tousne ss? Whe re d o you se e it in your life ?
Wha t a ttitud e is the a ntid ote to cove tousne ss?
10. Wha t is the d e finition of a n id ol? Wha t a re som e e xa m ple s
tod a y? Wha t a re the sim ila ritie s a nd d iffe re nce s be twe e n a
ca rve d wood e n id ol in a te m ple a nd the id ol of m a te ria lism ?
Optional Activities
1. Consid e r the quote by A lbe rt Schwe itz e r: "A nything you
ha ve tha t you ca nnot give a wa y, you d o not re a lly own; it owns
you." Wha t ca n't you give a wa y? How d oe s the conce pt of good
ste wa rd ship fa ctor into the willingne ss to give som e thing, or
e ve rything, a wa y?
2. Re a d Ha ba kkuk 2:1. Incorpora te a pe riod of liste ning in
your d e votiona l tim e . Ke e p a pe n a nd pa pe r ha nd y to re cord
wha t you "he a r."
Prayer Focus
* Pra ise God for His ca ce for us.
* Tha nk God tha t He a nswe rs pra ye rs a nd tha t He ha d
Ha ba kkuk's pra ye r re cord e d for us.
* Pra y for e a rs tha t he a r the Word of the Lord .
Assignment
1. Re a d Ha ba kkuk 3.
2. Re a d cha pte r 11 of Be Amazed a nd work through the stud y
guid e .
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BE AMAZED
Chapter Eleven
The Prophet Worshipin4
(Habakkuk 3)
Session Topic:
Eve n whe n ba d circum sta nce s d on't cha nge , look ing to a nd
liste ning to God ca n cha nge us until we ca n re joice n the Lord
God through it a ll.
Community Builders
1. Sha re a n e xpe rie nce whe re you we re in a va ll y a nd la te r
re a che d ne w sum m its of fa ith. Wha t lifte d you?
2. Sing the pra ise song "Re joice in the Lord A l a ys" in a
round . The n sa y the ve rse thre e tim e s, first e pha siz ing
"re joice ," se cond e m pha siz ing "Lord ," a nd third , wa ys."
Group Discovery Questions
1. Wie rsbe sa ys tha t Ha ba kkuk "wa s living by pr m ise s, not
e xpla na tions." Wha t a re the prom ise s Ha ba kkuk wa s living
by? Wha t prom ise s a re you living by?
2. Wha t d oe s Wie rsbe sa y took Ha ba kkuk from 1 e va lle y to
the sum m it?
3. Wha t a re the four re a sons Ha ba kkuk pra ye d ?
4. How would you d e fine or d e scribe the glory o God ?
5. Wie rsbe sa ys tha t God now re ve a ls His glo y through
Je sus Christ inste a d of through jud gm e nts a s in the Old
Te sta m e nt. Wha t othe r wa ys d o you think God re ve a ls His
glory in the Old Te sta m e nt a nd in the pre se nt d a y ?
6. Wha t biblica l e xa m ple s ca n you re ca ll of a situ tion whe re
God use d His cre a tion to a ccom plish His purpose ?
7. Wha t d oe s it m e a n to "wa lk by fa ith"? Wfu t a re som e
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PERSONAL AND GROUP STUDY GUIDE
m a rks of true fa ith?
8. Wha t Scripture re fe re nce s ca n you find tha t a d d re ss the
quote "God 's com m a nd m e nts a re God 's e na ble m e nts"? (e .g.,
1 Cor. 10:13)
9. How ca n we re joice whe n circum sta nce s a re d ifficult?
How ca n we he lp othe rs who d on't se e m a ble to re joice ?
10. If we a re la cking in joy, trust, or knowle d ge of God , how
ca n we grow d e e pe r in those a re a s?
11. A ccord ing to Wie rsbe in his sum m a ry of this cha pte r,
wha t d oe s Ha ba kkuk te a ch us? Wha t ha ve you le a rne d ?
Optional Activities
1. Wie rsbe sta te s, "God ce rta inly ha s the a bility to re ve a l
Him se lf to us, for He ca n d o a nything; but it's a proble m for
God to find somebody who is ready to meet Him." Do you d e sire
to m e e t God a t a d e e pe r le ve i? Wha t would m a ke som e one
re a d y for this? A re you re a d y? Wha t is e xciting or frighte ning
a bout the possibility? How would a pe rson go a bout pre pa ring
to m e e t God a t a d e e pe r le ve i?
2. Find one cha lle nge or sugge stion in this cha pte r tha t you
would like to ta ckle . A sk a Christia n to pra y a bout this with
a nd for you. Ma ke a pla n a nd be a ccounta ble .
Prayer Focus
* Pra ise God for His gre a tne ss, sple nd or, a nd powe r.
* Tha nk God for His prom ise of "Dra w ne a r to God a nd He
will d ra w ne a r to you" Ga m e s 4:8).
* A sk God to he lp you be a ble to re joice in the Lord a lwa ys.
Assignment
1. Re a d the B ook of Ma la chi, a nd the n ca re fully re re a d
1-2:16.
2. Re a d "Ma la chi in His Tim e ," cha pte r 12 of BeAmazed, a nd
work through the stud y guid e .
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BE AMAZeD
Chapter Twelve
The Sins of God's Peoplekart 1
(Malachi 1:2-2:16)
Session Topic:
The Isra e lite s sinne d by d oubting God 's love , d ishonoring
God 's na m e , a nd profa ning God 's cove na nt of m a rr a ge .
Community Builders
1. Whe n Ma la chi liste d the sins of the Isra e lite s, he liste d
first the ir la ck of love for God . Discuss the following que stions:
Why d o you think Ma la chi liste d tha t one first? l f d oubt of
God 's love for the m is the re a son for the ir la ck, how could the y
be convince d of God 's love ? Wha t we re the e vid e nte s of God 's
love Ma la chi pre se nte d to Isra e l? Wha t e vid e nce s
pre se nt to a frie nd who wa s d oubting God 's love ?
2. Wha t a re som e a ctivitie s tha t a re le ga l but not
the re a nything biblica l but not le ga l? Wha t d o you d
not sure if som e thing is right? Re a d a nd d iscuss Rc
ould you
iblica l? Is
if you a re
m a ns 14.
Group Discussion Questions
1. Wha t, if a ny, a re the d iffe re nce s be twe e n sins oi Christia ns
a nd sins of non-Christia ns? Expla in.
2. Wha t se t the prophe ts a pa rt a s the only one s in the com -
m unity who could se e things a s the y re a lly we re ?
3. Which thre e sins of the Isra e lite s d oe s Ma la c hi a d d re ss
first? Which is m ost pre va le nt in the church tod a ) ? Which is
the m ost d a nge rous?
4. How ha ve you pre viously und 'e rstood Rom a s 9:10-13?
Why is this a d ifficult pa ssa ge for so m a ny pe ople ?
5. Ha ve you m isse d a ny opportunitie s to glorify G xl be ca use
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PERSONALAND GROUP STUDYGUIDE
of your sin? How ca n tria ls be a n opportunity to glorify God ?
6. How ca n we m a ke sure to bring God our be st?
7. Wha t d o you think a bout Wie rsbe 's sta te m e nt "no m in-
istry rise s a ny highe r tha n its le a d e rs"?
8. Wha t a re som e qua litie s tha t d e scribe a gre a t se rva nt of
God ? (2:6-7)
9. Wha t four cha ra cte ristics d oe s Wie rsbe look for in a m in-
istry ca nd id a te ? Wha t would you look for?
10. Wha t sins we re the m e n com m itting whe n the y d ivorce d
the ir Je wish wive s a nd m a rrie d pa ga n wom e n? A ccord ing to
Wie rsbe , wha t a re the m a in le ssons from the se ction on d ivorce ?
11. Wha t we re the ba sic issue s conce rning God 's d isple a sure
a t the m ixe d m a rria ge s? How d id "ra ce " fit in?
Optional Activities
1. Find a t le a st te n pla ce s in Ma la chi or othe r Old Te sta m e nt
books whe re you se e God 's m ilita ry na m e , Lord ofhosts, Lord
A lm ighty. Think of yourse lf a s a sold ie r und e r the a uthority of
the Lord Com m a nd e r. Wha t ne w insights d o you com e upon
a s you re fle ct on this a spe ct of your re la tionship with God ?
2. List d iffe re nt a re a s of your life (tim e , m one y, ta le nts, e tc.)
a nd pra ye rfully a sse ss if God is ge tting your be st or your le ft-
ve rs. Choose one a re a in which to be m ore obe d ie nt a nd
d e cid e on a spe cific cha nge to be m a d e .
Prayer Focus
* Pra ise God for His m ighty powe r a nd control ove r e ve ry-
thing.
* Tha nk God for he lping you to know His love a nd to love
Him in re turn.
* A sk God to he lp you a lwa ys give your be st to Him .
Assignment
1. Re a d Ma la chi 2:17-4:6.
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BE AMAZED
2. Re a d cha pte r 13 of Be Amazed a nd work through the stud y
guid e .
Chapter Thirteen
The Sins of . God's PpleP rt 2
(Malachi 2:17-4:6)
Session Topic:
The Isra e lite s sinne d a ga inst God by que stioning ;od 's jus-
tice , robbing God 's store house , a nd d e spising God ';. se rvice .
Community Builders
1. Think of som e one you know who is la boring hl d in the
m inistry. How ca n you he lp him not to ge t d iscour: e d ? You
m a y wa nt to ta ke a m inute right now to jot a note .f e ncour-
a ge m e nt. If you a s a group ha ve a com m on pa sto or othe r
m inistry pe rson, d e cid e on a group e ffort of e ncouta ge m e nt
2. On a sca le of one to te n with te n be ing the i ost, how
would you ra te your longing for the Da y of the Lor 1? Expla in
your ra ting. Why d on't you long for it m ore ? How ,a n we be
m ore pre pa re d for tha t d a y?
Group Discovery Questions
1. How ca n we und e rsta nd the fre d om to e xpre ss our hon-
e st fe e lings to God a longsid e the wrong of a rguing 'th God ?
2. Wha t d oe s it m e a n tha t God gre w we a ry of thE Isra e lite s'
word s?
3. Why we re n't God 's pe ople e xpe rie ncing God ': prom ise s
a nd ble ssings? Doe s this hold true for us tod a y?
4. Wha t wa s unique a bout the m inistry of John tl .e B a ptist?
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PERSONALAND GROUP STUDYGUIDE
How d id John the B a ptist pre pa re the wa y for Je sus? Do you
be lie ve John the B a ptist wa s the prophe sie d Elija h or tha t Elija h
is still to com e ? Wha t wa s or is Elija h's prophe sie d m ission?
5. In the La w, wha t we re the thre e wa ys tha t pe ople a nd
things we re cle a nse d a nd m a d e a cce pta ble to God ? How d o
the se thre e re la te to Je sus Christ?
6. Who a re "fa lse swe a re rs"? Why a re "fa lse swe a re rs" so
d a nge rous? Do you fe e l you ca n trust a nyone 's word s? If not,
whose word s ca n you trust?
7. How m ight we pe rsona lly be oppre ssing the poor a nd
ne e d y?
8. Wha t wa s the re a son for the socia l a buse s in the tim e of
Ma la chi?
9. A ccord ing to Wie rsbe , in wha t thre e a re a s d id Ma la chi
cond e m n the sin of robbe ry?
10. Wha t two purpose s d id bringing tithe s a nd offe rings
se rve ? Wha t a re the two e rrors Je ws ha d Ea lle n into re ga rd ing
the tithe ? Wha t e rrors a re we prone to fa li into?
Optional Activities
1. Wha t a re God 's guid e line s a bout giving for the church
tod a y? Pra ye rfully e xa m ine your own giving in light of this.
Wha t hold s you ba ck from giving m ore ? How d oe s a pe rson or
couple go a bout d e cid ing on a n a m ount? Doe s this a ll go to the
loca l church or to a com bina tion of loca l church a nd othe r
"pa ra church" ca use s?
2. Wha t is the ke y id e a of the B ook of Ma la chi? (Se e the sug-
ge ste d outline in the te xt.) Think of othe r sta te m e nts tha t
would sum m a riz e the book. Wha t ha ve you m ost le a rne d from
stud ying Ma la chi?
Prayer Focus
* Pra ise God for His loving-kind ne ss which is ne w e ve ry
m orning.
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BE AMAZED
* Tha nk God for fulfilling prophe cis a nd proving is word
true .
* A sk God to he lp you honor His na m e by living a ; od ly life .
Assignment
Continue to se e k the Lord , a nd Be Amazed a t the a we som e
cha ra cte r a nd pla n of the one true God .
198
NOTES
Introduction to Hosea
1. Je roboa m I re igne d from 931 to 910, Je roboa m II from 793 to 753. The
Je roboa m m e ntione d in Hose a 1:2 is Je roboa m II.
Chapter 1
1. Se e Isa ia h 20; Je re m ia h 27-28; Ez e kie l 4:1-8; 5:1ff; 12:1-16; 24:15fL
2. Whe n you stud y the com m e nta rie s, you d iscove r a num be r of d iffe re nt
vie ws d e fe nd e d : (1) Gom e r wa s a pure wom a n who la te r be ca m e a prostitute
a nd bore Hose a thre e child re n; (2) Gom e r wa s a pure wom a n who be ca m e
a prostitute a nd bore Hose a a son, but a lso ga ve birth to a d a ughte r a nd son
who we re not fa the re d by Hose a ; (3) Gom e r wa s a prostitute from the be gin-
ning a nd bore Hose a thre e child re n; (4) Gom e r wa s a prostitute from the
be ginning a nd bore Hose a his own son, but a lso bore two child re n by a noth-
e r m a n; (5) Gom e r wa s a prostitute who a lre a d y ha d thre e child re n, but
Hose a ultim a te ly d ivorce d he r a nd m a rrie d a nothe r wom a n who wa s a n
a d ulte re ss (3:1). It's e a sy to lose sight of the m a in m e ssa ge God wa nte d to
ge t a cross: He love d His pe ople a nd wa nte d the m to re turn tha t love to Him .
The y we re com m itting e vil by worshiping id ols, just like a wom a n who is
unfa ithful to he r husba nd . The y we re not only sinning a ga inst God 's la w, but
a lso sinning a ga inst God 's love . A s to the le gitim a cy of the child re n, the fa ct
tha t 1:6 a nd 8 d on't re a d "a nd bore him a d a ughte r ... a son" (ita lics a d d e d )
d oe s not m e a r Hose a wa sn't the fa the r of the se child re n. It se e m s na tura l to
a ssum e from the conte xt tha t Hose a is the fa the r. Se e Ge ne sis 30:17-24 for a
sim ila r sta te m e nt
3. m a re a d s, "Go a nd m a rry a girl who is a prostitute ."
4. In Scripture , a cha nge of na m e s is ofte n e vid e nce of God 's gra cious
working in the ir live s. A bra m be ca m e A bra ha m , a nd Sa ra i wa s re na m e d
Sa ra h (Ge n. 17). Sim on be ca m e Pe te r (John 1:42), a nd Sa ul of Ta rsus
be ca m e Pa ul (Pa ulus =little ).
5. Pa ul quote s Hose a 1:10 a nd 2:23 in Rom a ns 9:25-26 to prove tha t the sa l-
va tion of the Ge ntile s wa s a lwa ys a pa rt of God 's pla n. He a pplie s "not My
pe ople " to the Ge ntile s a s he d id in Ephe sia ns 2:11-22. In the e a rly church,
som e of the m ore le ga listic be lie ve rs thought tha t the Ge ntile s ha d to first
be com e Je ws be fore the y could be Christia ns (A cts 10-11; 15), but Pa ul
d e fe nd e d the Gospe l of the gra ce of God a nd prove d tha t both Je ws a nd
Ge ntile s a re sa ve d by gra ce through fa ith in Je sus Christ.
6. The He bre w word s re fe rring to prostitute s a nd prostitution
"whore d om ," "ha rlotrie s') a re use d twe nty-two tim e s in Hose a 's prophe cy
(1:2; 2:2, 4-5; 3:3; 4:10-15, 18; 5:3-4; 6:10; 9:1). Word s conne cte d with a d ulte ry
a re use d six tim e s (2:2; 3:1; 4:2, 13-14; 7:4). God looke d upon His cove na nt
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re la tionship with His pe ople a s a m a rria ge , a A d He sa w the ir id os a try a s m a r-
ita l unfa ithfulne ss.
7. He bre w la w sta te d tha t a d ivorce d wom a n could not re te r n to he r for-
m e r husba nd a nd m a rry him a ga in (De ut. 24:1-4). God ga ve uni *thful Isra e l
a "d ivorce " in tha t He no longe r sha re d His intim a cy a nd His 1 e rcie s with
he r (Isa . 50:1; Je r. 3:1-5). One d a y He will ta ke he r ba ck a nd re s re the bro-
ke n re la tionship a nd he a l the ir la nd (Isa . 54:1 4-8; 62:4).
8. Kyle M. Ya te s, Preaching From the Prdphets (Ne w York: Ha rpe r a nd
B rothe rs, 1942), 53.
Chapter 2
1. Se e Hose a 2:8, 20; 5:4; 8:2; 11:3; 13:4-5.
2. Com pa re Hose a 4:3 with Ge ne sis 9:8-11 a nd Re ve la tion 4:1-11 a nd you
will se e tha t God ta ke s se riously His cove na nt with cre a tion. will one d a y
jud ge those who d e stroy the e a rth (Re v. 11:18). The ba sis for ::ology is not
politics or com fort but the holy la w of God . We a re ste wa rd s of G d 's cre a tion.
3. Je sus sa id to the Sa m a rita n wom a n a t Ja cob's we ll, "You orship wha t
you d o not know; we know wha t we worship, for sa lva tion is of the Je ws"
(John 4:22, Nxiv). So m uch for the Sa m a rita n re ligion or for a r y othe r m a n-
m a d e syste m of worship!
4. "A stick of wood " (Hose a 4:12, NIV; KJV, "the ir sta ff') m a s re fe r to the
id ol or to the he a the n pra ctice ca lle d rha bd om a ncy. (The Gre k word rhab-
dos m e a ns "a rod .") The prie st d re w a circle on the ground a nd ivid e d it into
se ctions, with e a ch se ction a ssigne d a m e a ning. A rod wa s hc ld in the ce n-
te r a nd the n a llowe d to fa li, a nd whe re it fe ll re ve a le d the fitt e .
5. Hose a 4:14 is a cle a r sta te m e nt tha t God e xpe cts se xua l pi *ty a nd m a r-
ita l fa ithfulne ss from both m e n a nd wom e n. In Isra e l, the m e n c fte n got a wa y
with the ir se xua l sins while the wom e n we re punishe d . Se e G ne sis 38 a nd
John 8 for tra gic e xa m ple s of a n unbiblica l one -sid e d m ora lit . Whe re wa s
the m a n who a ssiste d the wom a n in com m itting a d ulte ry? V a sn't he a lso
suppose d to be punishe d ? Se e Le viticus 20:10 a nd De ute rono: y 22:22.
6. A t one tim e , Gilga l wa s a sa cre d pla ce whe re the Wor u of God wa s
ta ught (2 Kings 2:1; 4:38). How quickly re ligious institutions a n d rift from
the ir m oorings a nd a ba nd on the fa ith!
7. This m a y m e a n lite ra l ille gitim a te child re n be ca use of s- ua l prom is-
cuity, or child re n who we re not a pa rt of th cove na nt be ca usi of the sins of
the ir pa re nts d uring the pa ga r fe rtility ritos. The sins of the fa the rs bring
tra gic conse que nce s in the live s of the child re n.
8. Note tha t e ve n Jud a h will be includ e d in this d iscipline (Hose a 5:10).
The A ssyria ns d e va sta te d Jud a h but we re una ble to ca pture e rusa le m , for
200
NOTES
God d e live re d Icing He z e kia h a nd his pe ople in a m ira culous wa y. Se e Isa ia h
36-37. The sin of Jud a h, a ccord ing to Hose a , wa s tha t of se iz ing te rritory
tha t wa sn't rightfully the irs, like pe ople who m ove d the bound a ry m a rke rs
in ord e r to incre a se the ir hold ings (De ut. 19:14; Isa . 5:8; Mica h 2:2).
9. The phra se "King Ja re b" in Hose a 5:13 (KJV, NA SB ) is tra nsla te d "the
gre a t king" in the ra v. The He bre w word m e a ns "to conte nd , to strive ." This
could be a nickna m e for the king of A ssyria , such a s "Knig Conte ntion."
Isra e l a nd Jud a h turne d to the King of A ssyria for he lp a nd a ll he d id wa s
pick a fight!
10. This is m a d e cle a r in 1 John 1, whe re the phra se "if we sa y" is re pe a te d
thre e tim e s. Se e a lso King Sa ul's "re ligious lie s" in 1 Sa m ue 115:10-35.
11. Since the He bre w word tra nsla te d "A d a m " m e a ns "re d e a rth," it's be e n
sugge ste d tha t ve rse 7 be tra nsla te d , "The y ha ve tre a te d the cove na nt like
d irt." A d a m a lso sta nd s for m a nkind in ge ne ra l, so we m ight tra nsia te it,
"Like m e re hum a ns, the y ha ve tra nsgre sse d the cove na nt."
12. Dr. Le on Wood tra nsla te s Hose a 8:5, "Your ca lf stinks!" The Expositor's
Bible Commentary, Fra nk E. Ga e be le in, ge n. e d . (Gra nd Ra pid s: Zond e rva n,
1985), vol. 7, 201. J.B . Phillips isn't quite tha t blunt in his tra nsla tion:
"Sa m a ria , I re je ct your ca lf with loa thing!" Four Prophets: A Transtation Into
Modern English (Ne w York: Ma cm illa n, 1963), 41.
13. The a d ults sin a nd the child re n ha ve to suffe r: "Ephra im sha ll bring
forth his child re n to the m urd e re r" (9:13, Kiv). Whe n Hose a spe a ks in ve rse
14, he a sks God to ke e p the wom e n from ha ving child re n so the y won't be
m urd e re d . He is ple a d ing for m e rcy for the innoce nt. Se e our Lord 's word s
in Luke 23:29.
14. The vine a s a sym bol of the Je wish na tion is a lso found in De ute ronom y
32:32; Psa lm 80:8-11; Isa ia h 5:1-7; a nd Je re m ia h 2:21. The vine a lso picture s
Christ a nd His church (John 15) a nd the Ge ntile world syste m ripe ning for
jud gm e nt in the la st d a ys (Re v. 14:17-20).
15. The re fe re nce s to Isra e l's pa st history B a a l-Pe or (Hose a 9:10) a nd
Gibe a h (9:9; 10:9) show tha t "the only thing we le a rn from history is tha t
we d on't le a rn from history." B oth of the se e ve nts brought the jud gm e nt of
God on the na tion, ye t la te r ge ne ra tions turne d a blind e ye to this fa ct. The
sins of the fa the rs a re com m itte d by the ir child re n a nd gra nd child re n.
16. A ny group tha t ca lls itse lf "the lost tribe s of Isra e l" is suspe ct, for only God
knows whe re a ll the tribe s a re . Se e A cts 26:7; Ja m e s 1:1; a nd Re ve la tion 7:1-8.
Chapter 3
1. The Prophe t Hose a wa s ve ry fa m ilia r with Je wish history, not only wha t
ha ppe ne d but why it ha ppe ne d a nd how it re la te d to the pre se nt a nd the
201
B E A MA ZEp
future of his pe ople . He re fe rs to the Exod us (2:15; 11:11; 12:9, ; 13:4), the
e ve nts surround ing Je hu a nd Je z re e l (1:4, 11; '2:22), A cha n a nd t e Va lle y of
A chor (2:15), the wicke d ne ss of Gibe a h (9:9; 10:9), Isra e l's sins t B a a l-Pe or
(9:10), the d e struction of the citie s of the pla in (11:8), a nd e ve nt in the life
of Ja cob (12:3-4, 12).
2. He bre ws 12:1-17 is the cla ssic pa ssa ge in Scripture on cha s e ning. The
Gre e k word paideia m e a ns "the re a ring of a child ," be ca use the purpose of
d iscipline is m a turity. Som e tim e s God d iscipline s us to corre ct our d isobe -
d ie nce , but He m a y a lso d iscipline us whe n we 're obe d ie nt in oro e r to e quip
us to se rve Him be tte r. Da vid is a n e xa m ple of correcting d iscip.'ne (2 Sa m .
12; Pss. 32; 51), while Jose ph is a n e xa m ple of perfecting d iscipline (Ge n.
39-42; Ps. 105:16-22). Note tha t the conte xt of He bre ws 12 is ti a t of a thle t-
ics, running the ra ce (12:1-3). A thle te s m ust e xpe rie nce the p' of d isci-
pline (d ie ting, e xe rcising, com pe ting) if the y e ve r hope to e x( e L Nobod y
e ve r m a ste re d a sport sim ply by liste ning to a le cture or wa tch'ng a vid e o,
a s he lpful a s those e ncounte rs m a y be . A t som e point, the swi e r m ust
d ive into the wa te r, the wre stle r m ust hit the m a t, a nd the rua m r m ust ta ke
his or he r pla ce on the tra ck. Like wise , the child re n of God m ust e xpe rie nce
the pa in of d iscipline corre cting a nd pe rfe cting if the y a te to m a ture
a nd be com e like Je sus Christ
3. "Isra e l" is the ne w na m e God ga ve Ja cob a fte r struggling *th him a t
Ja bbok (Ge n. 32:24-32), but schola rs a re n't a gre e d on its m e a nii g. The ge n-
e ra lly a cce pte d m e a ning is "prince with God ," i.e ., a "God -col Irolle d pe r-
son." Othe rs sugge st "he pe rsists with God ," which ce rta i ly fits the
a ccount; for Ja cob wre stle d with the a nge l of the Lord a nd d id n't a nt to give
in. Though Ja cob m a d e som e m ista ke s a nd som e tim e s truste d tis own inge -
nuity too m uch, he d id pe rsist with God a nd se e k God 's he lp, d God use d
him to build the na tion of Isra e l. Som e pe ople ha ve be e n too ha d on Ja cob,
forge tting tha t be lie ve rs in tha t d a y d id n't ha ve the a d va nta k e s we ha ve
tod a y. God ha s d e igne d to ca ll Him se lf "the God of Ja cob," a nd
high com plim e nt to a gre a t m a n.
4. A li of us a re Ja cobs a t he a rt a ccord ing to Je re m ia h 17:9, "
d e ce itful a bove a li things, a nd d e spe ra te ly wicke d ; who ca n Ia
He bre w word tra nsla te d "d e ce itful" is the root word for the na n
m e a ns "to ta ke by the he e l, to suppla nt" English wor
com e s from a La tin word tha t m e a ns "to ove rthrow by trippin
trippe d up his brothe r a nd took his pla ce whe n it ca m e to boi
birthright a nd the ble ssing (Ge n. 27:36). Of course , God ha d
Ja cob be fore his birth (25:23); but inste a d of trusting God , Ja u
own d e vice s to ge t wha t he wa nte d . Fa ith is living without sch(
ha t's a ve ry
e he a rt is
ow it?" The
e "Ja cob." It
"suppla nt"
up." Ja cob
the fa m ily
e n both to
ob use d his
m ing.
202
NOTES
5. The se two na m e s sugge st the two a spe cts of our Lord 's life a nd m in-
istry, a Ma n of Sorrows a nd the re surre cte d Son e xa lte d to the Fa the r's right
ha nd .
6. Whe n Ne w Te sta m e nt write rs quote d Old Te sta m e nt sta te m e nts, the
Holy Spirit d ire cting the m ha d e ve ry right to a d a pt those pa ssa ge s a s He
wishe d , since the Spirit is the a uthor of Scripture . Sure ly God se e s m uch
m ore in His Word tha n we d o! For e xa m ple , Hose a 11:1 re fe rs to Isra e l's
Exod us from Egypt, but Ma tthe w use d it to point to Christ's com ing out of
Egypt whe n a child (Ma tt. 2:11-15).
7. B iblica l im a ge s m ust be stud ie d ca re fully a nd id e ntifie d a ccura te ly, for
the sa m e im a ge m a y be use d with d iffe re nt m e a nings in d iffe re nt conte xts.
The d e w is a ca se in point. In Hose a 6:4, it re pre se nts the fie e ting re ligious
d e votion of the hypocrite s, while in 13:3, it sym boliz e s the tra nsie ncy of the
pe ople who think the y're so se cure . B oth Je sus a nd Sa ta n a re re pre se nte d
by the lion (Re v. 5:5; 1 Pe te r 5:8).
Joel in His Time
1. The te rra "Da y of the Lord " is use d to d e scribe the fa li of Isra e l in 722
B .c. (A m os 5), the fa li of Jud a h in 586 B .c. (Ez e k. 13:5), a nd the ba ttle of
Ca rche m ish in 605 B .c. (Te r. 46:10). Ea ch of the se loca l ca la m itie s wa s a pre -
cursor of the world wid e jud gm e nt tha t is prom ise d by the prophe ts a nd a lso
by our Lord (Ma tt. 24; Ma rk 13).
Outline of the Book of Joel
1. The "im m ine nt" Da y of the Lord re fe rs to the future inva sion of Jud a h
by the A ssyria ns, whe n the la nd would be d e va sta te d a nd Je rusa le m sur-
round e d by a rm ie s. (Se e Isa . 36-37; 2 Kings 18-19; a nd 2 Chron. 32.) This
occurre d d uring the re ign of King He z e kia h (715-686 B .c.). Je rusa le m wa s
m ira culously d e live re d from A ssyria by the A nge l of the Lord who kille d
185,000 A ssyria n sold ie rs in one night. Howe ve r, not e ve ry Old Te sta m e nt
stud e nt se e s a d istinction be twe e n I a nd II. Som e se e II a s a n a m plifica tion
of I. Re ga rd le ss of how you outline the book, the m e ssa ge re m a ins the sa m e :
e a ch na tiona l ca la m ity re m ind s us tha t the "Da y of the Lord " is com ing a nd
we m ust be pre pa re d .
Chapter 4
1. In the KTV, the He bre w word is tra nsla te d "old m e n" in 1:2 a nd 2:28, a nd
"e ld e rs" in 1:14 a nd 2:16. The NIV use s "e ld e rs" e ve rywhe re e xce pt 2:28,
whe re the contra st be twe e n "young m e n" a nd "old m e n" is quite obvious.
203
B E AMAIE D
It's possible tha t the "old m e n" we re ind e e d the officia l e ld e rE of the la nd .
2. The phra se "your God " is use d e ight um e s in this book o re m ind the
pe ople of the ir pe rsona l re la tionship to Je hova h a nd the ir a c ounta bility to
Him (1:13-14; 2:13-14, 23, 26-27; 3:17).
3. "A lm ighty" is a tra nsla tion of the He bre w word shaddai w *ch is re la te d
to the He bre w word for "bre a st." He is the a ll-sufficie nt One the bountiful
One , the God who ca n d o a nything. The na m e is found forty e ight tim e s in
the Old Te sta m e nt, thirty-one of the m in the B ook of Job, wl e re the gre a t-
ne ss of God is one of the m a jor the m e s. "A lm ighty" is use d e ight tim e s in
the B ook of Re ve la tion.
4. Why should Joe l ca ll the pe ople to re pe nt in ord e r to a vr id a n inva sion
tha t would ta ke pla ce a ce ntury la te r? B ut the y d id n't know he n the inva -
sion would com e , a nd the ir broke nne ss be fore God wa s the e a ns of post-
poning it. We look ba ck a nd se e tha t Isa ia h 36-37 fulfille d w a t Joe l wrote ,
but the pe ople of Jud a h we re looking a he a d into a n unkno future . It's
a lwa ys right to re pe nt a nd subm it to the will of God . Tha t's t e be st wa y to
se cure the future .
5. The re pe a te d use of the word "like " in 2:4-7 ind ica te s tha 1Joe l is using a
sm ile a nd not d e scribing the a ctua l a rm y. The locusts looke d a nd a cte d like
a n a rm y, a nd the inva d ing A ssyria n a rm y would be like th( m num e rous,
ruthle ss, d e structive , a nd invincible . Whe n you ge t to 2:8-11 you a re re a d -
ing a bout re a l sold ie rs in a re a l ba ttle ; for locusts d on't worry a bout sword s.
6. God is sa id to "re pe nt" whe nfivm man's point of view E e cha nge s His
a ttitud e a nd turra s a wa y His wra th. The word "re pe nt" m ig ht be a be tte r
choice .
7. Cha rle s H. Spurge on, Metropolitan Tabernacle Pulpit (R sa d e na , Te xa s:
Pilgrim Publica tions), vol. 35, 217.
8. The re m a y be a hint he re tha t som e of the pe ople we re i volve d in id ol-
a try a nd ne e d e d to turn from he a the n va nitie s a nd worshir only the Lord
(Ex. 20:1-6).
Chapter 5
1. Note tha t the phra se "a thousa nd ye a rs" is use d six thn( s in Re ve la tion
20:1-7. The La tin word for "thousa nd ye rs" is m ille nniui ; it is use d to
d e scribe the kingd om Je sus Christ will e Sta blish on e a rth I fulfillm e nt of
the Old Te sta m e nt prom ise s to Isra e L Howe ve r, som e stu e nts pre fe r to
"spiritua liz e " the se prom ise s a nd a pply thm to the church t d a y, a nd the se
pe ople a re ca lle d amillennialists, m e a ning "no m ille nnium ."1 emillennialists
a re Christia ns who be lie ve Je sus will re turn before the kir gd om is e sta b-
lishe d , for how ca n you ha ve a kingd om without the King? T e re wa s a tim e
204
NOTES
whe n apostmiltennial inte rpre ta tion wa s popula r: the church would "cha nge
the world " a nd "bring in the kingd om ," a nd the n Je sus would re turn to
re ign. The wa rs a nd a trocitie s of this pa st ce ntury, a nd the spre a d of a pos-
ta sy in the church, ha ve pre tty we ll d one a wa y with this optim istic outlook.
2. Som e sa y tha t the d a rke ning of the sun from noon until thre e o'clock
(Ma tt. 27:45) a nd the loca l e a rthqua ke (w. 51-54) fulfille d Joe rs prom ise , but
Ma tthe w d oe sn't sa y so. Inva ria bly, whe n som e thing ha ppe ne d tha t fulfille d
Scripture , Ma tthe w ca lls it to our a tte ntion (26:24, 56; 27:9, 35). A t le a st
twe lve tim e s in his Gospe l, Ma tthe w use s the word "fulfille d " to point to a n
Old Te sta m e nt m e ssia nic prophe cy, but he d oe sn't includ e Joe l 2:28-32.
3. In Scripture , you som e tim e s find "ne a r" a nd "d ista nt" fulfillm e nts of
God 's prom ise s. The "ne a r" fulfillm e nt is pa rtia l, while the "d ista nt" fulfill-
m e nt is com ple te . In 2 Sa m ue l 7, God prom ise d to build Da vid a house . The
ne a r fulfillm e nt wa s the Da vid ic d yna sty tha t rule d until Jud a h wa s e xile d to
B a bylon. The d ista nt fulfillm e nt is found in Je sus Christ, the Son of Da vid ,
whose re ign sha ll ne ve r e nd (Luke 1:32-33).
4. To m a ke the "va lle y of d e cision" a pla ce whe re lost sinne rs d e cid e to fol-
low Christ is to twist the Scripture . It is God who m a ke s the d e cision, a nd
His d e cision (d e cre e ) is to jud ge a nd not sa ve . The na tions ha ve ha d the ir
opportunity; now it is too la te .
5. Pre tribula tionists be lie ve tha t the church will be ta ke n to he a ve n (ra p-
ture d ) be fore the Da y of the Lord bre a ks upon the world (1 The s. 1:10; 5:9-
10). This e ve nt is d e scribe d in 1 The ssa lonia ns 4:13-18. The sa ints will the n
re turn to the e a rth with Je sus whe n He re turns in glory to d e fe a t His e ne -
m ie s a nd e sta blish His kingd om (Re v. 19:11ff, 2 The s. 2). Prophe tic stud e nts
d iffe r a s to the d e ta ils of the e nd -tim e s sce na rio, but the y a gre e tha t the
world will grow hostile a ga inst God , the pe ople of God will suffe r pe rse cu-
tion, a nd the Lord will re turn to conque r His e ne m ie s a nd re scue His pe o-
ple . This is wha t we a re a sking whe n we pra y, wIty kingd om com e ."
Chapter 6
1. The KJV tra nsla te s the He bre w conne ctive "now," while the NIV a nd NA SB
ignore it com ple te ly.
2. Jona h's hom e town of Ga th He phe r wa s on the bord e r of Ze bulun, one of
the northe rnm ost tribe s, a nd the re fore e xtre m e ly vulne ra ble to the a tta cks
of inva d e rs. Pe rha ps he ha d se e n wha t the A ssyria ns could d o.
3. Ta rshish wa s proba bly in Spa in, ove r 1,000 m ile s we st of Joppa . Jona h
wa s suppose d to tra ve l e a st to Nine ve h. The Je ws we re n't se a fa re rs, but
Jona h forgot his pre jud ice s a nd fe a rs in his a tte m pt to e sca pe d oing God 's
will.
205
BE AMAZ E D
4. It wa s a t Joppa tha t Pe te r got his d ivine d a li togo to the Ge ie tile s with the
m e ssa ge of the Gospe l (A cts 10). Though he prote ste d som wha t a t first,
unlike Jona h, he obe ye d God 's ca ll a nd ope ne d the d oor cf fa ith to the
Ge ntile s. Wha t a privile ge !
5. One e xce ption is whe n the fa li of the Je ws brought sa a tion to the
Ge ntile s (Rom . 11:llff). Isra e l wa s out of, God 's will whe n the y re je cte d
Christ a nd oppose d the Gospe l, but this ope ne d the d oor of s va tion to the
Ge ntile s.
6. The word tra nsla te d "re ga rd " m e a ns "to look upon with k towle d ge a nd
a pprova L" It isn't only knowing tha t we 've sinne d tha t hind c pra ye r, but
hold ing onto tha t sin, a pproving of it, a nd prote cting it. (Se e 1 John 1:5-10.)
7. It a ppe a rs tha t the sa ilors ga ve Jona h a nickna m e : "he wl o is re sponsi-
ble for ca using a ll this trouble " (Jona h 1:8, Nrv). Since the lot h a d a lre a d y fa ll-
e n on Jona h, the cre w d id n't ne e d to a sk him who wa s to bla e . He wa s to
bla m e , a nd the y kne w it; a nd tha t's why the y ga ve him tha t e m ba rra ssing
nickna m e . The Pu, NA SB , a nd Nrv a ll m a ke the nickna m e int o a n unne ce s-
sa ry que stion.
8. The fa ct tha t Jona h wa nte d to d ie e ve n a fte r Nine ve h wa s d e live re d (4:8
9) ind ica te s tha t his he a rt wa s still bitte r a nd unyie ld ing wit re fe re nce to
God 's will. A surre nd e re d se rva nt will sa y, "Not m y will but Th; will be d one ."
9. Jona h 1:17 in the English ve rsions is Jona h 2:1 in the He i re w te xt.
10. Som e e xpositors be lie ve tha t Jona h a ctua lly d ie d a nd vn s re surre cte d ,
a nd the y ba se the ir inte rpre ta tion on sta te m e nts in his pra ye r ike "From the
d e pths of the gra ve [Sheolthe realm of the dead] I ca lle d for e lp" (2:2, Nw)
a nd "B ut You brought m y life up from the pit" (v. 6, Ntv). B ut ona h's pra ye r
is com pose d of quota tions from a t le a st ftfte e n d iffe re nt psa m s, a nd while
som e of the se psa lm s d e scribe ne a r-d e a th e xpe rie nce s, no: e d e scribe s a
re surre ction m ira cle . The re fe re nce to She ol in ve rse 2 com e s from Psa lm
30:3 (a nd se e 16:10 a nd 18:4-6), a nd the re fe re nce to "the p t" com e s from
49:15, both of which we re writte n by Da vid . If the se two p a lm s d e scribe
Jonah's re surre ction, the n the y m ust a lso d e scribe David's re surre ction; but
we ha ve no e vid e nce tha t Da vid e ve r d ie d a nd wa s ra ise d o life . Inste a d ,
the se psa lm s d e scribe frighte ning e xpe rie nce s whe n God d e ' e re d His se r-
va nts from the ve ry ga te s of d e a th. Tha t se e m s to be wha tjc na h is d e scrib-
ing a s he quote s the m in his pra ye r. Furthe rm ore , ifJona h d i d a nd wa s re s-
urre cte d , he could not be a n a ccura te type of Christ (Ma tt. 1: :39; 16:4; Luke
11:29); for type s picture the a ntitype but d on't d uplica te it, foi the a ntitype is
a lwa ys gre a te r. It's a d a nge rous thing to build a n inte rpre ta t on on the poe t-
ic la ngua ge of Scripture whe n we d on't ha ve a cle a r Ne w T sta m e nt inte r-
pre ta tion to le a n on.
206
NOTES
11. 'The re is a sin unto d e a th" (1 John 5:17, ui). "The Lord sha ll jud ge His
pe ople . It is a fe a rful thing to fa li into the ha nd s of the living God " (He b.
10:30-31). Profe sse d be lie ve rs who pla y with sin a nd trifle with God 's loving
d iscipline a re a sking for trouble . B e tte r tha t we should d ie tha n tha t we
should re sist His will a nd bring d isgra ce to the na m e of Christ.
Chapter 7
1. Cha rle s H. Spurge on, Metropolitan Tabernacle Pulpit, vol. 43, 73.
2. "Gre a t" is one of the ke y word s in the B ook of Jona h. B e sid e s a "gre a t
city," the book m e ntions a gre a t wind a nd te m pe st (1:4, 12); gre a t fe a r (vv.
10, 16); a gre a t fish (v. 17); gre a t pe ople , proba bly noble s (3:5, 7); a nd
Jona h's gre a t d isple a sure a nd gre a t gla d ne ss (4:1, 6).
3. Som e d a te Nine ve h's found ing a s e a rly a s 4500 B .c.
4. The e a rly church fa ce d this proble m whe n Pe te r took the Gospe l to the
Ge ntile s (A cts 10-11; 15). A ccord ing to Je wish the ology, Ge ntile s ha d to
be com e Je ws (prose lyte s) be fore the y could be com e Christia ns, but
Corne lius a nd his fa m ily a nd frie nd s we re sa ve d sim ply by be lie ving on
Je sus Christ. Whe n Pe te r sa id "whoe ve r be lie ve s in Him will re ce ive re m is-
sion of sins," the pe ople pre se nt be lie ve d the prom ise , truste d Christ, a nd
the Holy Spirit ca rne upon the m . Pe te r ne ve r got to finish his se rm on (10:43-
48). The le ga listic Je ws in the Je rusa le m church a rgue d la te r tha t Ge ntile s
could not be sa ve d a pa rt from obe ying the La w of Mose s, a nd Pa ul ha d to
d e ba te with the m to prote ct the truth of the Gospe l (A cts 15; Ga l. 1). Jona h
would ha ve sid e d with the le ga lists.
5. B oth Mose s (Num . 11) a nd Elija h (1 Kings 19) be ca m e so d iscoura ge d
tha t the y m a d e the sa m e re que st. We lose our pe rspe ctive whe n we focus on
ourse lve s a nd fa il to look by fa ith to the Lord (He b. 12:1-2).
6. The phra se in 4:11 "a nd a lso m uch ca ttle " re m ind s us of God 's conce rn
for a nim a l life . God pre se rve s both m a n a nd be a st (Ps. 36:6), a nd the a ni-
m a is look to God for the ir provision (104:10-30). God ha s m a d e a cove na nt
with cre a tion (Ge n. 9:1-17); a nd e ve n in the La w of Mose s, He shows con-
ce rn for His cre a tion (De ut. 22:6-7; Le v. 22:26-28). A n und e rsta nd ing of God
is the ba sis for a true e cology.
7. A le xa nd e r Whyte , Bible Characters from the Okl and New Testaments
(Gra nd Ra pid s: Kre ge l Publica tions, 1990), 387.
8. Cha rle s H. Spurge on, 84.
Chapter 8
1. Nine ve h wa s d e stroye d by the Me d e s a nd B a bylonia ns in 612 B .c., but
the e m pire d id n't colla pse im m e d ia te ly. Re m na nts of the a rm y a nd of politi-
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ca l le a d e rship struggle d on until the y we re ove rpowe re d in 60 a t the ba ttle
of Ha ra n. B ut whe n Nine ve h fe ll, it wa s the d e a th kne ll for the e m pire .
2. Le ba non on the north, Ca rm e l on the e a st, a nd B a sha n on t e we stwe re
known for the ir fruitfulne ss. Se e Isa ia h 2:13;'33:9; a nd 35:2.
3. Isa ia h 10:5-18 e xpla ins tha t A ssyria wa s God 's tool ("throd of My
a nge r") to cha ste n Jud a h be ca use of he r i ola try, but the A syria ns ha d
gone too fa r a nd be e n too ruthle ss. In his 'd e , the king of A ssyria ha d
boa ste d of his pa st victorie s, so the Lord a nnounce d tha t He would hum bie
him . This God d id whe n His a nge l d e stroye d 185,000 A ssyrh sold ie rs in
one night (37:36-38; se e 10:16).
4. Na hum 1:15 in our English ve rsions is 2:1 in the He bre w te xt. Wha t a
contra st be twe e n the a nnounce m e nt of pe a ce in 1:15 a nd the r e cla ra tion of
wa r in 2:1!
5. "Ja cob" proba bly re fe rs to Jud a h, the Southe rn Kingd or i, a nd Isra e l
re fe rs to the Northe rn Kingd om tha t wa s d ispe rse d by A ssyr a in 722-721
B .C. Since this prom ise ha s not be e n fulfille d , its fulfillm e nt a wa ts the re turn
of Christ whe n He will e sta blish His kingd om a nd re store th sple nd or of
the Je wish na tion.
6. This im a ge is not m e a nt to d e m e a n wom e n in a ny wa y, wh( the r civilia ns
or in the a rm e d force s, or to sugge st tha t wom e n la ck stre ngth a nd coura ge .
The biblica l e xa m ple s of Ra ha b, De bora h, Ja e l, Ruth, a nd Esta e r prove tha t
Scripture ca n m a gnify the coura ge a nd se rvice of d e d ie te d wom e n.
Howe ve r, we m ust ke e p in m ind tha t the a ncie nt world wa s a m uline soci-
e ty; wom e n we re ke pt se clud e d a nd ce rta inly would n't ha ve b e n e xpe cte d
to pa rticipa te in ba ttle s. Phra se s like "we a k a s a wom a n" we re re nt; both
Isa ia h (19:16) a nd Je re m ia h (50:37; 51:30) use d tire m .
Outline of the Book of Habakkuk
1. The four sta te m e nts in bold fa ce type a re the thre e a ssura n e s God ga ve
to Ha ba kkuk in the m id st of the "woe s."The yre m ind us tha t, r o m a tte r how
d ifficult life m a y be com e , God 's prom ise s ca n be truste d (v. 4), His glory will
one d a y pre va il (v. 14), a nd He is on His hojy throne in com ple te control of
pe ople a nd e ve nts (v. 20). Whe n Ha ba kkuk re a liz e d this, he 1 roke out into
singing (cha p. 3).
Chapter 9
1. Pa ul quote d this ve rse a t the d ose of his m e ssa ge in the syna gogue in
A ntioch of Pisid ia (A cts 13:41; a nd se e a lso Isa . 29:14). It wa s a wa rning to
the pe ople not to tre a t the Gospe l lightly a nd the re by re je ct it The origina l
208
NOTES
sta te m e nt to Ha ba kkuk re fe rre d to the com ing of the B a bylonia ns, but Pa ul
a pplie d it to the sa vin ' g work of Je sus Christ a nd the offe r of the Gospe l. B oth
we re incre d ible works of God .
2. Wha t Ha ba kkuk suffe re d in a sm a ll wa y, Job suffe re d in a gre a twa y, a nd
God 's a nswe r to Job's m a ny que stions wa s sim ply to re ve a l Him se lf to Job.
We d on't live on e xpla na tions, we live on prom ise s, a nd the prom ise s of God
a re ba se d on the cha ra cte r of God . The turning point in Job's e xpe rie nce
ca rne whe n he put his ha nd on his m outh, stoppe d a rguing with the Lord ,
a nd be ga n to worship the Lord (Job 40:1-5; 42:1-6). Ha ba kkuk ha d a sim ila r
e xpe rie nce . The re 's nothing like a fre sh vie w of the glory of God to give you
stre ngth for the journe y!
3. Je re m ia h would fill in the d e ta ils a nd e xpla in tha t the pe ople would be in
e xile for se ve nty ye a rs. A fte r tha t, a re m na nt would re turn to Jud a h, re build
the te m ple , a nd e sta blish the na tion. Se e Je re m ia h 25 a nd 29.
4. His que stion "Why a re You sile nt?" (v. 13, m v) ha s be e n a ske d by both
sa ints a nd sinne rs for ce nturie s. Of course , God is not sile nt, be ca use He
spe a ks through His Word to those who ha ve e a rs to he a r. He spoke the loud -
e st a t Ca lva ry whe n His be love d Son d ie d on the cross; for the a tone m e nt is
God 's fina l a nd com ple te a nswe r to the sins of the world . B e ca use of the
cross, God is both "just a nd justifie r" (Rom . 3:26). He ha s both uphe ld His
holy la w a nd m a nife ste d His loving he a rt. Sin ha s be e n jud ge d a nd the wa y
ha s be e n ope ne d for sinne rs to be com e the child re n of God . Nobod y ca n
com pla in a bout such a wise a nd loving a nswe r!
Chapter 10
1. Com m e nta tors a nd tra nsla tors d on't a gre e on wha t "tha t he m a y run
tha t re a d s it" re a lly m e a ns. The NIV tra nsla te s it "so tha t a he ra ld m a y run
with it" a nd the NA SB sa ys "so tha t the one who re a d s it m a y rim ." The NRSV
tra nsla te s it "so tha t a runne r m a y re a d it," a nd F.F. B ruce puts it "so tha t one
who re a d s it m a y re a d with e a se " (An Exegetical and Expository Commentary
on the Minor Prophets, e d ite d by Thom a s E. McCom iske y [B a ke r B ook
House , 1993], voL 2, 858). B ruce e xpla ins the phra se to m e a n "not tha t the
pe rson who re a d s it will sta rt running, but ra the r tha t the re a d e r will be a ble
to ta ke it in a t a gla nce , so la rge a nd le gible is the writing; the e ye will run
ove r the te xt with e a se ." Tha t se e m s to be wha t the Lord sa id to Ha ba kkuk.
2. The Kv tra nsla tion of 2:6b is a bit puz z ling: "A nd to him tha t la d e th hirn-
se lf with thick cla y!" The im a ge se e m s to be tha t of a cre d itor giving a ple d ge
to the ba nke r (a cla y ta ble t) a nd prom ising to pa y his d e bt a t a spe cific tim e .
Ha ba kkuk wrote , "The pre d a tor (B a bylon) is re a lly a cre d itor, a nd his vic-
tim s will one d a y rise up to colle ct wha t is d ue . It will be pa yd a y!" F.F. B ruce
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BE AMAZE, D
tra nsla te s ve rse 6b: "Woe to him who m ultiplie s wha t is not his own but
for how long? a nd loa d s him se lf with ple d ge s" (EF. B ruce , 864)
3. Je sus use d the im a ge of the stone s crying out whe n He ( le a nse d the
te m ple a nd the child re n sa ng His pra ise s (Luke 19:40). If pe ople d on't pra ise
God , ina nim a te na ture will d o it! The id e a of stone s be a ring v itne ss goe s
ba ck to Joshua 24:27.
4. Isa ia h prom ise d tha t "the e a rth sha ll be full of the know e d ge of the
Lord " (11:9), a phra se tha t re la te s to Num brs 14:21. Whe n t e se ra phim
be fore God 's throne look upon the e a rth, the y se e it full of God s glory (Isa .
6:3), though it m a y not look glorious from our pe rspe ctive . W ie n we pra y
"Thy kingd om com e ," we a re pra ying for Ha ba kkuk 2:14 to be Ilfille d . "Le t
the whole e a rth be fille d with His glory" (Ps. 72:19).
5. Som e se e in this the picture of the conque ror giving th conque re d
rule rs a cup of poison to d rink. Howe ve r, the e m pha sis se e m s to be on d is-
gra ce ra the r tha n d e a th.
Chapter 11
1. We d on't know wha t the He bre w word "Shigionoth" m e a ns Som e schol-
a rs tra ce it to a root tha t m e a ns "to re e l to a nd fro," so pe rha ps "Shigionoth"
wa s a m usica l te rm tha t told the pe ople how the psa lm wa s to b( sung.Thre e
lim e s in the psa lm you find "Se la h" (vv. 3, 9,13), a nothe r He bre v word whose
m e a ning a nd significa nce a re still a m yste ry. Som e sa y it m a rks . pa use in the
psa lm for the re a d e r (or singe r a nd liste ne rs) to pond e r wha t v a s sa id .
2. The phra se "in the m id st of the ye a rs" proba bly re fe rs io the pe riod
be twe e n Ha ba kkuk's tim e a nd "the a ppointe d tim e " whe n the vision would
be fulfille d (2:3). Throughout the ce nturie s, God 's pe ople ha ve pra ye d for
quicke ning powe r so tha t God 's gre a t work will prospe r. Wl ile the word
"re viva l" a s we think of it wa sn't in Ha ba kkuk's m ind , the con e pt is the re .
Se e Psa lm s 44 a nd 85.
3. Writing a bout his e xpe rie nce a t the Tra nsfigura tion (2 F e te r 1:15-21),
the A postle Pe te r points out tha t the writte n Word is supe rior to glorious
e xpe rie nce s. Only a fe w pe ople ca n ha ve ra pturous e xpe rie ce s, but a ny
be lie ve r ca n pond e r the m in the Word with the Spirit's he lp. Ti e pe ople d ie
who ha d the se gre a t e xpe rie nce s, but the Word live s on. The m e m orie s of
e xpe rie nce s will fa d e , but the Word re m a ins the sa m e . We nos ha ve a com -
ple te d B ible , so the Ne w Te sta m e nt she d s light on the e xpe r e nce s of pe o-
ple like Mose s, Da vid , a nd the prophe ts; a nd we ca n se e thing, tha t pe rha ps
the y d id n't se e . So, inste a d of sa ying, "I wish I could ha ve tha t kind of e xpe -
rie nce ," we should be a sking, "Lord , wha t d o You wa nt to te a cl me from this
e xpe rie nce ?"
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NOTES
4. The se m ighty re ve la tions of God in history a re ca lle d "the opha nie s,"
from two Gre e k word s m e a ning "a n a ppe a ra nce of a god ." For othe r e xa m -
pie s, se e Psa lm s 18; 68; a nd 77; a nd Exod us 15 a nd 19; a nd De ute ronom y 33.
5. The xrv lia s "m e a sure d " while the NIV ha s "shook." It a ll d e pe nd s on
wha t root you se le ct, the He bre w or the A ra bic. Pe rha ps both id e a s a re
includ e d .
6. For othe r poe tic d e scriptions of Isra e l's history, se e Psa lm s 44; 68; 74;
78; 80; 83; 89; 105-106; 135; a nd 136.
7. Willia m Cowpe r's hym n "God Move s in a Myste rious Wa y" is ba se d
pa rtly on this hym n in Ha ba kkuk 3.
8. G. Ca m pbe ll Morga n, The Westminster Pulpit (Lond on: Picke ring a nd
Inglis), vol. 6, 153.
Outline of the Book of Malachi
1. Note tha t the B ook of Ma la chi is writte n a s a d ia logue be twe e n God a nd
the pe ople : God a ccuse s a nd the y a nswe r to d e fe nd the m se lve s. Se e 1:2, 6-
7, 12-13; 2:14, 17; 3:7-8, 13-14. Note a lso Ma la chi's e m pha sis on the na m e of
God (1:6, 11, 14; 2:2, 5; 3:16; 4:2) a nd his re m ind e r tha t God wa nts His na m e
to be known by the Ge ntile s (1:11; 3:12).
Chapter 12
1. Euge ne Pe te rson, Run with the Horses (Downe rs Grove , Inte rVa rsity
Pre ss, 1983), 69.
2. The word "she m a " is He bre w for "he a r," the first word in the pra ye r.
3. In His sove re ign gra ce , God ofte n re a rra nge d the birth ord e r of chil-
d re n. A be l wa s old e r tha n Se th, but God chose Se th (Ge n. 4:25-26). Ishm a e l
wa s A bra ha m 's firstborn son, but God bypa sse d him for Isa a c (17:15-22).
Ma na sse h wa s Jose ph's firstborn, but God ga ve the ble ssing to Ephra im
(48:13-22). This m a y be a re m ind e r to us tha t in our first birth, we a re
und one a nd without ble ssing, but be ca use of the ne w birth, the se cond
birth, we a re "ble sse d with a ll spiritua l ble ssings" in Christ (Eph. 1:3).
4. Ze cha ria h 2:12 is the only pla ce in Scripture whe re Pa le stine is ca lle d
"the holy la nd ." Ma la chi 3:12 ca lls it "a d e lightful la nd " (Nrv); a nd it is a lso
ca lle d a "be a utiful la nd " (Da n. 11:41, Nrv; "glorious"), "the Lord 's la nd "
(Hose a 9:3), a nd "the ple a sa nt la nd " (Ze ch. 7:14).
5. For a full d iscussion of the ve rse , se e The Encyclopedia of Bible
Difficulties by Gle a son L A rche r (Gra nd Ra pid s: Zond e rva n Publishing,
1982), 305-6.
6. Som e pe ople a re surprise d tha t a God of love could ha te a nything, but
se e Prove rbs 6:16-19, a s we ll a s Psa lm s 5:5 a nd 11:5; A m os 5:21; Ze cha ria h
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8:17; a nd Re ve la tion 2:6 a nd 15. "You who j love the Lord , hE te e vir (Ps.
97:10) a nd se e 139:21-22.
7. If God ha te s d ivorce , the n why d id He a llow it? God pe rrni tte d the Je ws
to d ivorce the ir wive s if the wive s we re give n a ce rtifica te t a t prote cte d
the ir re puta tion so the y could be m a rrie d a ga in. Howe ve r, ti e y could not
re turn to the ir first husba nd (De ut. 24:1-4). Je sus m a d e it cle a tha t the pe r-
m ission of d ivorce wa s a conce ssion a nd n6t a com m a nd m e r t (Ma tt. 19:1-
12). Men a re not to "put a sund e r" tha t which God ha s joine d to e the r (Ma rk
10:9), but God , the A uthor of m a rria ge , ca n st o it. Good a nd go( ly pe ople d is-
a gre e on the inte rpre ta tion a nd a pplica tion of the Ne w Te sta m e nt te a chings
conce rning d ivorce a nd re m a rria ge , a nd fe w if a ny a re consist nt in the wa y
the y ha nd le the m a tte r. It would a ppe a r tha t se xua l sin would t e ground s for
d ivorce , a nd so would d e se rtion (1 Cor. 7:12-16).
8. De ute ronom y 22:30 re a d s lite ra lly, "A m a n should not m a r y his fa the r's
wife ; he m ust not uncove r the conte r of his fa the r's ga rm e nt:
Chapter 13
1. Ke e p in m ind tha t the Old Cove na nt wa s not e nd e d by the birth of Je sus
in the m a nge r but by the d e a th of Je sus on the cross. John's m inistry took
pla ce a t the d ose of the old d ispe nsa tion, so strictly spe a king, e wa s a n Old
Te sta m e nt prophe t.
2. Som e of the old e d itions of the B ible m a d e this sa m e m sta ke in the ir
cha pte r he a d ings. If the cha pte r wa s a bout ble ssing, the ca ptix n re a d "God 's
ble ssings on the church"; but if it wa s a bout jud gm e nt, the he a d ing sa id ,
"God 's jud gm e nt on the Je ws." Ye t the B ible te lls us tha t ` jn d gm e nt m ust
be gin a t the house of God " (1 Pe te r 4:17).
3. The offe ring m e ntione d in 1 Corinthia ns 16:1-3 wa s not a re gula r we e k-
ly offe ring re ce ive d a t a m e e ting of God 's pe ople . It wa s a spe cia l "re lie f
offe ring" Pa ul wa s re ce iving from the Ge ntile be lie ve rs to j ive a id to the
Je wish Christia ns in Je rusa le m .
4. Multitud e s of pe ople ha ve te stifie d to the ble ssing of re gi la r syste m a tic
proportiona te giving. Howe ve r, we m ust re m e m be r tha t e s -n a fte r we 've
give n ge ne rously to the Lord , wha t re m a ins is still His, for w- a re ste wa rd s
of e ve rything He give s us. Giving a tithe d oe sn't m e a n we hi ve the right to
use the re m a ining 90 pe rce nt for ottrse lve s.
212