Bible Room – Book Notes – Old Testament

GENESIS

It all begins – "In the beginning…". The title of this first book of the Bible – Genesis – comes from a Greek word meaning "birth" or "origin", which is fitting as this book describes the beginnings of human history. Here, we will read pre-history accounts of creation (Chs 1-11) and of a broken relationship between man and God and the beginnings of a restoration of that relationship..

We will also read about the founding of a special nation (Chs 12-50) and encounter some of the more well known families and people of the Bible… Abraham and his grand-son Jacob, who fathered sons who would form the great tribes of Israel. The book closes with the story of Abraham’s great-grandson Joseph in Egypt.

In Genesis we learn that God is personal and interested in the affairs of his creation, a theme that is explored throughout the rest of the Bible.

Genesis is the first book of the "Pentateuch", referring to the first five books of the Bible, also referred to as the "Law books". While some claim that the book was compiled from different sources possibly as late as 970BC, tradition dictates it was written by Moses around 1450-1400BC.

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EXODUS

This second book of the Bible (and of the five books of Law ascribed to being written mostly by Moses) is the sequel to Genesis. It is an epic book which picks up the story of the Israelites in Egypt a few hundred years after Genesis ends. Things haven t turned out well for them and we read how they are now harshly oppressed as a population of slaves. God s grand promises to their forefathers seem to have disappeared& or have they?

The first half of the book (Chs 1-20) tracks the somewhat exciting narrative of Moses as he rises up as a leader of God s people. Following a series of plagues, there is a mass exodus from Egypt (giving the book its title: Exodus means departure ) leading up to the Israelites camping out at Mt Sinai where they receive God s 10 Commandments, which would become the building blocks of the law and ethics of their new society. Unfortunately, the people complain and reject some of God s ideas, a theme which will plague their society for many years to come. More of that later.

The second half of the book requires some perseverance, friends, as we read of a number of additional laws and the repetitive specific details about the furnishings and building materials of God s special place, the tabernacle. While not being action based narrative, it is still interesting for us to know from a historical point of view, and an insight into early Jewish religious life and practice. Don t give up!

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LEVITICUS

Okay folks, here we go. We re going to take a step back to where we left off the Old Testament. You remember that we read in Genesis about the start of God s special nation the Israelites and then in Exodus the story continued and hundreds of years later the Israelites escaped their slavery under the rule of Pharaoh and the Egyptians and headed north to a land promised to them by God&

Well, this nation was in national terms like a newborn baby. It needed rules and guidelines outlining who they were going to be and what they were going to do and how they were going to behave and how they were going to relate to God. So, (you will recall at the end of the Exodus narrative) God gave them a series of laws (the ten commandments plus heaps of others) as well as instructions regarding the construction of the physical space in their community where God was to live amongst them. This was the building and fit-out of the tabernacle.

Leviticus (the third book of the law , attributed to Moses and written during the year the new nation was camped out at the base of Mt Sinai) literally means relating to the Levites who were the branch of Jacob s family (ie: descended from his son, Levi) who were put in charge of priestly duties. It continues where Exodus finished. Leviticus is all about holiness. It outlines many moral laws, regulations, and details about special days and festivals. Parts of it are quite blunt, talking about sexuality, matters relating to health and cleanliness and to be honest, it can be a bit hard going. It doesn t really tell a story (which we so love in the modern world!) and as such it is like reading a manual rather than a novel.

But persevere! Being a follower of Jesus is not just about reading the feel-good parts of the Bible. It is also good for us to know the back story and the history of God s people.

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NUMBERS

We are ducking back now to the fourth book of the Bible – Numbers. This is often a book that people might dip into without actually ever tackling the whole thing… but that is about to change. Sure, there are some dry passages in here relating to the fine details of Israel’s census and encampment arrangements, and sure, it is a pretty bitsy book containing genealogies and narrative and additional laws, but there is much here which is historically and theologically important. Fear not, friends!

Most of this book is ascribed to Moses. When we last read about the Israelite nation (in Genesis, Exodus and Leviticus), they had left Egypt and were heading on an epic journey to the land that God had promised them. Numbers now describes the preparations and subsequent journey of the Israelite nation from Mount Sinai (where they received the Ten Commandments and a couple of hundred other laws and various instructions) to the border of the land that had been promised to them – Canaan. It covers a time period of approximately forty years. (It is interesting to note, therefore, that the Hebrew title of this book actually means "In the desert", which is much more descriptive and accurate title than the English "Numbers", which tends to focus on the census details.)

Numbers describes the census of the people and their travel preparations. It describes the first journey from Mt Sinai to Kadesh (with various laws along the way), where trouble strikes. The people are rebellious to the degree that they actually refuse to take the Promised Land and instead they even contemplate killing their leaders Moses and Aaron. God passes judgement upon the nation for this. Because of their grumbling and bickering, they will not be the generation that enters the Land.

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DEUTERONOMY

First, let’s set the scene. It is about 1400 years BC. The Israelites are still a young nation. They had left Egypt decades ago, but following a troubled start, had failed to take the land promised to them and as a result ended up as homeless nomads. But all that is about to change.

The Israelites are camped in the region of Moab at the point where the Jordan flows into the Dead Sea. It is the end of an era. Now an older man, Moses’ leadership and life are soon about to come to an end. Joshua has been appointed as Moses’ successor and the Israelites stand on the brink of a new era as they finally are about to take the land promised to them – Canaan.

The book of Deuteronomy has historical and political significance in this context. This is a record of Moses’ farewell speech, a reflection upon what has happened so far and an exhortation to the people to obey the laws laid down by God for their nation. (It almost has the tone of a father’s final address to his son or daughter as they are about to embark by themselves on an overseas journey where they will be on their own… “don’t forget this… be careful about that… watch out for them… be honest and true… do you remember when this happened…”). There is a particular emphasis on the choices and consequences of obedience versus disobedience.

You would be right in thinking there is a certain sense of deja-vu about this book. Deuteronomy is a kind of Executive Summary of what has happened to the Israelites as recorded in the other opening books of the Bible. In fact, the word Deuteronomy means “repetition of the law”. It is the fifth book of the Bible and the last of the group of books – along with Genesis, Exodus, Leviticus and Numbers – known as “the law”. After Deuteronomy, the historical narrative is taken up in the person and the book of Joshua.

Tradition dictates that Deuteronomy was written by Moses, although obviously the opening introduction and the closing narrative have been put in by others. Because it is such a rich and dense book which deals directly with God’s relationship with his people, it is often referred to and quoted by writers of the New Testament, chalking up almost one hundred references.

Deuteronomy provides us with a reminder of what God had done for his people. And in turn it emphasises that there is a responsibility to obedience and worship that comes with that. The book reinforces the relationship between God and man and although it was written for a very different audience in a specific historical setting many years ago, the book inspires modern readers to understand and think through God’s character and relationship with his people.

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JOSHUA

The book of Joshua picks up the next stage of Israel’s long struggle to fulfil their destiny in becoming a nation under God. The Israelites began as a single family, then as a large number of familial tribes. After years under harsh slavery, they had departed Egypt. But while they had organisation, structure, leadership and a sense of purpose, they were still homeless, a wandering mass of nomads.

But that is all about to change.

Joshua left Egypt as a young man. He proved himself as a capable warrior and commander early on when, while on their journey to Mt Sinai, he lead the Israelites to victory in battle against the Amalekites. Later, he was one of the ten spies Moses sent in to Canaan to explore the territory God had promised to them. While the other spies were spooked by the task ahead, both Joshua and his colleague Caleb were the only ones to give a favourable account of their mission. Because of the people’s grumblings and recalcitrance, they showed they were not ready to take what God wanted for them, and as a result, that generation of Israelites were prevented from entering the land.

Fast-track forty years, and Joshua (which means "salvation", or in its Greek form, "Jesus") is Moses’ right hand man. In a wonderful example of succession planning, Moses has trained and blessed Joshua so that when Moses dies (recorded in the final chapter of Numbers), Joshua takes the reigns as the leader of the nation. He is man of wisdom, faith and strength who is not afraid of the realities of harsh physical conflict.

And so the book of Joshua – the first book of the Old Testament histories – narrates Israel’s entry into the land, the series of brutal battles and conflicts with the Canaanites that ensues, and the distribution and organisation of the land as the people establish God’s kingdom on earth. It is an exciting book as, at last, we read about the fulfilment of the promise God made all those years ago to Abraham.

The book concludes with the death of Joshua as an old man. This paves the way for what comes next… the period of the rule of the Judges.

WARNING: To us modern readers, the harsh brutality of a lot of this book is hard to come to terms with. As a military force, the Israelites decimate the local populations, destroying their towns and killing their citizens. (Let’s be honest, if Joshua did what he did today, he would be branded a war criminal). Back then, "nations" were defined not by their legislature or international treaties, but by the gods they served. God set aside part of the earth for his people to be a light to the world, and he had no tolerance for pagan cults and their often barbaric and superstitious rituals. It was a brutal and decisive time of history. God is establishing his people on earth, and he is superior to the idols of the surrounding nations.

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JUDGES

The book of Judges continues to describe the evolving history of Israel as they seek to develop their sense and place as a nation under God. It follows on from the book and events surrounding the life of Joshua, as the Israelites finally moved into the land promised to them.

If we think about the growth of Israel in terms of the life cycle of a child, Exodus would be the "birth" of the nation, Joshua would be its infancy, and in Judges, we find the nation of Israel as a cantankerous, rebellious and disobedient teenager, always getting into trouble and having to be rescued from their various scrapes and problems.

The book of Judges covers a period of history over three hundred years, from about 1380BC to 1045BC. It is a period marked by confusion, invasion, military occupation and bloodshed. In fact it is one of the most violent books of the biblical record. So hang onto your hats and prepare for some pretty violent accounts. It will not be pretty.

Basically, the book of Judges records the ups and downs of Israel as they continually forget about their devotion and purpose as a nation under God. There are a number of recurring cycles: First the people forget about God and are led astray into the pagan rituals and ways of their neighbours. As a consequence of their lack of direction, they are occupied and oppressed by foreign leaders. After many years, the people realise their mistake and cry out to God. At this point, leaders emerge – the Judges, thirteen in total including one woman – who rise up and lead their people against the opposition, establishing Israel again as a nation serving God. All is well, but only momentarily, because the Israelites fail to learn from their mistakes, and are soon seduced by the pagan gods and ceremonies of their neighbours, and so the cycle starts again. And again. And again.

The book finishes in idolatry and civil war, a picture of a nation lost in a dark age.

It is sometimes frustrating to read of the continual disobedience and stupidity of the Israelites as they keep ignoring God. Yet as the book finishes, the way is paved for the next era of their history – the golden era of the kings under Saul, David and Solomon.

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RUTH

The story of Ruth is set amongst the dark era when the judges ruled Israel. It is an era of religious corruption, moral emptiness, disunity, civil unrest and foreign oppression. And yet in the midst of it, we find this delightfully encouraging story about friendship, devotion, faith, family duty and piety.

To escape a devastating famine, a young man from Bethlehem takes his wife and two sons to the east, to the land of Moab on the other side of the Dead Sea. After a while, the husband dies, and the two sons marry local Moabite women. Ten years later, however, the two sons also die, leaving the mother – Naomi – in a terrible predicament as a widow in a foreign land.

She returns to the land of Judah, but in an unexpected move, Ruth – her widowed daughter in law – does not return to her previous home in Moab, but commits herself to travel and live with Naomi instead, adopting her God and living in her nation: "Where you go, I will go, and where you stay I will stay. Your people will be my people and your God my God."

They return to Bethlehem as poor women, and Ruth works in the fields picking up grain behind the harvesters. Through a series of events, however, Ruth is blessed beyond all her expectations, and they live happily ever after.

This short and personal story seems out of place in the context of the vast and soaring histories of the Old Testament. Yet it shows us how being a follower of God has nothing to do with nationality. Despite being a despised Moabite and avowed enemy of Israel, Ruth’s love and devotion overcome all obstacles and she becomes a critical person in the history of Israel… but you don’t get to find that out until the very last word of the book!

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1 and 2 SAMUEL

The companion books of 1 Samuel and 2 Samuel lie at the very heart of the Old Testament history books (which run from Joshua to Esther) as they chart the start of the golden era of Israel’s history – the era of the Kings.

(As such, if we are to use the analogy of the growth of the nation of Israel being that of a human being, then Exodus (departure from Egypt and start of nationhood) would be the birth, Joshua (invasion and occupation of the promised land) would be its infancy, Judges (disobedience, oppression and rescue from foreign forces) its teenage years, and 1 and 2 Samuel at last describe the nation reaching adulthood.)

The two books of 1 and 2 Samuel were originally (and still are) one single narrative. For convenience, however, they were split into two when the Old Testament was translated into Greek (around 250-150BC).

Following hundreds of years of national disaster, in a time under the leadership of the judges (as described in the book of the same name), God finally established Israel as nation under the leadership of a King, in turn under God. After all these years, God’s nation was at last set up and running. This came about under the direction of Samuel (hence the name of the book), who was not a king himself, but a maker of kings. He anoints Saul as Israel’s first king, who would be eventually followed by David and then Solomon.

1 Samuel tracks the life of Samuel (born 1105BC) and the establishment of Israel’s first King, Saul (who ruled 1050-1010BC). Saul turned out to be a brave, successful and strong leader, but he is tragically flawed, headstrong, temperamental and paranoid. His Kingship is doomed and as the book closes, Saul is killed in battle.

2 Samuel continues the narrative, with the national hero David (who ruled 1010-970BC) ascending to the throne. He unifies the country and leads through a time of prosperity, growth and safety. But David too is flawed, committing murder and adultery. His family is shattered by violence and disunity.

1 and 2 Samuel are powerful narratives of exciting and epic times in the life of the nation. Here we see men – larger than life – struggling to be great and to serve God, while like us, being only human and flawed. Aside from the interesting historical background, it is heartening to see that even God’s mighty leaders and servants had their own share of problems, just like us.

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1 and 2 KINGS

Civil War! 1 and 2 Kings continue to carry us through the heart of the history books of the Old Testament (which span Joshua through to Esther). But in the books of Kings, rather than getting ‘more of the same’, what we actually get is one of the most significant turning points in the history of God’s kingdom. And here’s a spoiler warning: it is not a happy ending.

Over the previous hundreds of years, Israel had escaped from Egypt, travelled to the land promised to them and eventually invaded and occupied it. They suffered for over three hundred years under the iron fists of foreign rulers, and were regularly rescued and lead by the Judges. But then came the era of the kings. Under Saul, and then David, Israel flourished and become an ancient super-power: wealthy, strong, influential and, most importantly, a nation devoted to serving God.

The book of 1 Kings begins well. David has died, but not before appointing his son Solomon as his successor. Solomon rules the nation – mostly well – for the forty years between 970BC and 930BC. Under his kingship, Israel becomes one of the most wealthy, influential and well-regarded nations on earth – a super-power of the ancient world. But on his death, he leaves behind a nation that is divided and which, within twelve months, breaks into two opposing factions. (We are familiar with this in the modern world in, for example, the North and South divisions of the American Civil War, East and West Germany (before they reunified), North and South Korea, etc.)

The split fell like this: The northern faction was made up of ten tribes led by one of Solomon’s officials, Jeroboam. They established Samaria as their capital and they kept the name Israel.

The southern faction was made up of two tribes led by Solomon’s son, Rehoboam. They kept Jerusalem as their capital and they called themselves Judah.

Things do not go well from here, as the nations spiral into idolatry under the leadership of frequently evil and godless kings. So during this period, and throughout these books, we also read of the rise of some of the most well known and quoted figures in the Biblical narrative – the Prophets (Elijah, Elisha, Jonah, Isaiah, Daniel, etc) who speak on God’s behalf and attempt to call their people back to living under God’s rule.

1 Kings traces the history of the two nations from Solomon’s reign (970BC) to the reign of Ahaziah (King of Israel) in 852BC. (Israel would eventually be destroyed by Assyria in 722BC).

2 Kings continues the history through to the fall of Jerusalem – and the end of Judah – under the armies of Nebuchadnezzer in 586BC.

So we begin our journey into Kings with a united nation under God. But after centuries of godless leadership, idolatry and civil war, the great nation fractures and the people are invaded, beaten, captured and exiled. (Don’t say we didn’t warn you it wasn’t a happy ending!)

As was the case with the books of Samuel, the two books of the kings were originally one continual narrative, divided into two for convenience when the Old Testament was translated from Hebrew into Greek around 200BC.

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1 and 2 CHRONICLES

Strap yourselves in for an epic historical saga. There?s no two ways about it. 1 and 2 Chronicles are epic books which track the rise and fall of the great kingdom of Israel. (Originally one book, they were split into two for logistical reasons when the Old Testament was translated into Greek.)

It is a sweeping saga which in a nutshell, recounts the history of Israel. It moves in depth through years of family genealogies and then goes into great detail through the reigns of the great kings David and Solomon, and especially the vision, construction and role of the temple in Israel?s national life. The Chronicler (traditionally though not conclusively thought to be Ezra, writing around 500BC) then tracks the split of the kingdom (following Solomon?s death) into Judah and Israel before methodically retelling the long and chequered history of the leadership of Judah?s kings ?some good but many bad. Judah swings wildly between dedication and service to God, and evil kings and detestable practices. After hundreds of years of inconsistent and ungodly leadership, the Chronicler retells of the tragic invasion and destruction of Jerusalem (and the temple) and the exile (and eventual return) of the people.

Sound familiar? You would be right. It is similar in large part to various narratives within the books of Samuel and Kings and so it does have a certain sense of d‚j… vu about it. But there is one significant difference. The Chronicler was writing specifically for the people who had returned to Jerusalem after the exile. They were an insignificant group of descendants and were hardly the mighty nation of long ago. So the burning question on their minds was, do God?s promises to our forefathers still hold true? Are we still his people? Is he interested in us? Do we have a relationship with God ? Do we have a link with our past or has that all been swept away?

So in retelling the history, the Chronicler is keen to make those connections with the past. To an extent, any historical narrative is skewed by the interpretations and purposes of its writer. While certain facts may be indisputable, the meanings and the information can be selected and presented in such a way as to suit what the writer wants to achieve. Chronicles is no different.

The Chronicler tends to sanitise or omit many of the sordid details found in the book of Kings. He skips over civil wars and conflicts and doesn?t even mention Bathsheba. He omits Solomon?s indiscretions and acts of revenge and idolatry. Various rebellions similarly are not mentioned. This is because the Chronicler was writing the glorified version of events to inspire his readers as to what the mighty days of the Kings was like, before they fell apart under a succession of corrupt and ungodly kings.

As his readers ? a remnant returned from exile – face the task of rebuilding the temple decades after the events of this book, they are told by the Chronicler that yes, they do have a link and lineage with the past. The temple is significant in their national life and their work is important. And ultimately, faithfulness to God is the ultimate requirement of them. They should learn from the kings of the past ? both the good and the bad ? and endeavour not to make the same mistakes. If they do not learn, they are doomed to repeat the past.

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ESTHER

Intrigue, exotic locations, suspense, drama, politics, executions, traps and attempted murderÉ the book of Esther unfolds like a sweeping Ludlum novel or the latest Bourne movie. It is a classic narrative describing how against incredible odds, a humble and insignificant Jewish woman exiled in a distant land triumphs over evil and saves her people.

To set the sceneÉ It is 483BC in the citadel of Susa where the son of Darius, Xerxes, is now king over the mightiest empire on earth Ð the Persian Empire. Many exiled Jews had grown up in this distant land either under the Babylonians or the Persians. But the Persian kings Cyrus, Darius and then Xerxes were supportive and helpful to the Jews. Already, a first group of Jews had been dispatched back to Jerusalem to commence work rebuilding the temple, but Ezra and Nehemiah were not yet on the scene.

Throughout history as recorded in the Old Testament, there had been many escapes for GodÕs people, many occasions where they were on the brink of annihilation. There was a lot of racial hatred and ongoing conflicts between various tribes, peoples and nations. And there were some fairly close escapes. But God remained faithful to his people and always showed that while things werenÕt always smooth sailing, the purposes of his people would prevail.

Through a dramatic series of events, King Xerxes sought to take a new wife and he chose Esther as his queen. He did not know she was a Jew, an exile from Jerusalem.

At that time, a corrupt and pompous court official by the name of Haman found great offence with the Jews, and he devised a cunning plan, tricking the king into agreeing to annihilate these people. On the brink of genocide, Esther and her adopted father Mordecai are able to reveal the sinister plot.

Haman, a proud man seeking honour and recognition in the kingdom, is revealed as a scheming murderer and instead of the expected praise and wealth, he finds himself executed. The Jews are saved because of EstherÕs intervention, and Mordecai Ð so recently the potential victim of a murder plot – is raised to a place of a great honour in the Persian Empire. This is significant in that it is from these people that Ezra and Nehemiah lead the return to rebuild Jerusalem, setting the scene for the next stage of Jewish national life, including the life and times of Jesus and the disciples, which in turn lead to the formation of the first Christian church. If Haman had been successful and genocide had been committed against the Jews at that point in history, that would have been a significant obstacle in GodÕs master-plan for salvation for his people. Like the narrative relating to Moses or Joseph, it is another example of GodÕs intervention and protection of his people so that GodÕs plan could continue to unfold.

Curiously, Esther is a unique book in the Bible in that there is no mention of prayer, fasting, worship or sacrifice. There are no earnest pleas to God or Psalms cried out from rooftops. Rather, we see ordinary people in extraordinary circumstances doing what they do. In fact, God is not mentioned in the book at all. It appears the author is wanting to describe GodÕs sovereignty behind the scenes at all points in the narrative in the context of the wider biblical tapestry of GodÕs intervention.

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JOB

Notes on Job

Let’s get one thing out of the way at the start. The name “Job” is pronounced “jobe” as it would rhyme with “robe” or “earlobe” as opposed to rhyming with “rob”, “gob” or “sob”. This is important as it will save you from sounding like an ignorant doofus should you ever find yourself having to refer in public to the book of Job.

Right, that out of the way, let’s delve into one of the most perplexing books of the Bible. It is an unusual and unique book that doesn’t fit well into any of our divisions of Biblical sections – history, gospel, epistle, wisdom etc. It also seems to be a book which draws extreme reactions, in that people are either drawn to it or are confused by it. Generally speaking though, Job tends not to be a book one would find in too many “My Top 10 Books of the Bible” lists.

In this world, there is a lot of sadness, grief, suffering, cruelty and pain. A pretty standard and reasonable question is, “How can God stand by and let this happen? Doesn’t God care? What’s God doing about this?” In short, how can we reconcile the love, justice and mercy of a righteous all powerful God in relation to the outplay of evil in the world, particularly when it comes to the suffering of “the innocent”? This is what Job is all about.

The book of Job wrestles bluntly with the question of suffering in relation to being in relationship with God. It also points a blunt finger of self reflection at us, one that is rather uncomfortable to contemplate. Because as we read of the misfortunes and trials of Job, we are forced to consider ourselves. Sure, it is one thing to praise God when life is good, when the job is secure and the pay packet fat, when the family unit is all together and functioning, when physical health is not a concern, when church is buzzy and exciting and warm… but what happens when you start peeling away all the layers one by one? Would your attitude to God change if you lost the job, the family fell apart, terminal illness raised its head, bankruptcy loomed and church has become distant and dry? Would you still declare your love for the Lord and your dedication to him or would you find yourself doubting, angry and even turning against God? This is the very dilemma in which we find Job.

Job was a hugely wealthy, prosperous, popular and righteous man who lived in Uz (note, not “Oz”) which was a large region to the east of the Jordan River. It is most likely this was in the period of early history after 2000BC in the time of the pioneering biblical dynasties. However, the book itself was probably not written until much later, in the era after Solomon (900s BC).

Job becomes a pawn in a heavenly test, to see if his righteous devotion to God is merely a facet of his comfortable life. What would happen if all his comforts and riches were removed? Would he curse God instead? Job’s family are killed, his livestock destroyed, his reputation shattered and his body reduced to a heaving mass of weeping sores. He goes from hero to zero overnight.

Most of the book is taken up with Job’s three friends, who turn up to reconcile and debate the cause of his suffering. They push the theological logic that as God is just, Job must be getting what he deserves for some sort of sin or wickedness. Like Old Testament prophets, they urge him to repent and turn back to God. Job, however, claims to never have turned away from God, and instead he wants to lament and wail and question God as to why this has happened. In these two perspectives lies the great dilemma: what we know with our heads as opposed to what we feel with our hearts.

Job is a complex and difficult book that raises some uncomfortable questions. It is long and repetitive. It is also hard to reconcile what appears to our modern sensibilities as basic cruelty to a good guy. Job becomes a pawn in a heavenly test, which considering his quest to be in right relationship with God, hardly seems fair. Not to mention Job’s family, who are killed in a collapsing house as part of the test. What’s going on with that? Which is exactly the question that Job struggles with all the way through the book.

Ultimately Job provides no pat answers to the question of human suffering. We are inspired by Job’s dogged determination and faith in the face of human anguish and confusion. We are encouraged because this great character of the Bible is so very human and not some cardboard cut-out spouting theological niceties. And for a culture used to arriving at solutions and having happy endings and wanting to be able to explain everything away neatly, we are left with the disconcerting conclusion that, in the light of God’s immensity, we might not be able to understand this theological enigma at all.

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PSALMS

Together with the books of Job, Proverbs, Ecclesiastes and Song of Songs, the book of Psalms is one of the five Old Testament books classified as wisdom literature . Rather than tell a story or narrate part of history, these books are more artistic and creative.

Because Psalms (and wisdom literature on the whole) is quite intense and rich, we’ll be reading a small portion each Sunday rather than in a solid block.

Psalms is a compilation of 150 songs that we might consider as prayer and praise songs. They were drawn from a period spanning many hundreds of years, with multiple song-writers. Some of the Psalms are attributed to the very musical King David. Think of it as a box-set CD anthology of popular religious tunes.

The Psalms explore a range of human emotion and responses to God: joy, praise, humility, guilt, shame, fear, gratitude, love and hope. Remember, that these are not religious mumbo-jumbo verses, but real outpourings of real people s desire to connect with God and explore their feelings and thoughts. As we read them, we can relate to them, despite the fact that they are thousands of years old. There is something reassuring and epic in that.

You don’t rush the Psalms, like you don’t rush a good meal or a hot bath! Read them slowly a few times in your head and tune into the emotions and thoughts that the songwriter is exploring.

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PROVERBS

Together with the books of Job, Psalms, Ecclesiastes and Song of Songs, the book of Proverbs is one of the five Old Testament books classified as "wisdom literature". Rather than tell a story or narrate part of history, these books are more artistic and poetic writings which relate more to living life.

Because wisdom literature is quite intense and rich, we’ll be reading a small portion each Sunday rather than in a solid block.

Proverbs is a highly practical collection of sayings (bluntly covering topics like work ethics, sexuality, friendship and bad language), designed to instruct and teach people about how to live. It encourages people to have a reverent respect and awe of God and to make good decisions. It was written "for gaining wisdom and instruction; for understanding words of insight; for receiving instruction in prudent behaviour, doing what is right and just and fair (1:2-3).

Although a lot of the writing is attributed to King Solomon (970-930BC), it is clear that there were multiple authors over an extended period.

Proverbs is a dish best served slowly. Don’t race through it. Rather contemplate and explore what is being said – and let the words have an effect on you.

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ECCLESIASTES

Ecclesiastes (along with Job, Psalms, Proverbs and Song of Solomon) is part of the wisdom literature of the Old Testament. The writing is often attributed to King Solomon (about 950BC) although ultimately this is unclear.

It is written from the perspective of a man near the end of his life, looking back and reflecting upon all his endeavours. As such, it is a highly relevant account of the human condition as the writer takes stock of his/our struggles, triumphs and motivations.

To us modern readers, who are so used to cheesy feel-good Christian sound-bites and writing, the conclusions of the author can present as being a bit glum, depressed and pessimistic (As you can see in the tone set in the opening lines: “Meaningless! Meaningless!… Utterly meaningless! Everything is meaningless!”) Yet behind the veil of emptiness in life (and the author’s mid-life crisis!), we can find hope and direction.

The author looks at mankind, in vain pursuit of pleasure and meaning, bouncing from one thing to another, working so hard… and for what? (It’s a question we all may ask from time to time.) But so many of our hopes and expectations are little more than “chasing after the wind”.

The ultimate conclusion is that life without God is meaningless. Within this context, all things are to be enjoyed and it is in this context that we are to come to terms with our own limitations.

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SONG OF SONGS

“Hey baby… you’re looking pretty hot there. Oh yeah. You’re like a lily among thorns. You’ve stolen my heart… How beautiful you are. I lie awake thinking about you all night long. Yeah, baby. Your neck is like… um… a tower, and… your teeth are like… are like… a flock of sheep, yeah, a flock of sheep. And to top it off… your waist is like a mound of wheat! To say nothing of those twin fawns of a gazelle… Wa heh!!!!!!!!!!!”

Hmmmm, a curious beginning to some Bible study notes of the famous – some would say infamous – book of Song of Songs. It is a unique book in the Bible. It does not have a historical narrative, nor lists of wisdom sayings. There is no great theological treatise nor lists of laws nor genealogies. It is not an instructional letter nor does it contain prophetic revelation. In fact, on the surface it appears to be a dramatic erotic dialogue between a “lover” and a “beloved” as they flirt and seduce each other in their declarations of sensuous, spontaneous, intimate physical love. Which brings us to the elephant in the room… what is this book doing in the Bible? When the group of rabbis sanctioned the books of the Old Testament in Palestine in about AD100, whose good idea was it to throw in a book of what reads as erotic poetry?

The title of “Song of Songs” attributes it with some importance, like king of kings, god of gods or lord of lords. It is a song of songs, a song above others. It is generally attributed to the era and person of Solomon although there is evidence to suggest it is the product of broader authorship.

Traditional views of the book have tended to try to explain away its language and content by suggesting it is an allegory of God’s love for Israel, or later, Christ’s love for the church. Yeah right. Song of Songs is a celebration of pure, rich, exciting love between and man and a woman. It paints a picture of the celebration and adoration – in modern terms we might even say romance – of a healthy loving relationship that expresses itself in physical terms.

When you read the history of the Bible, you encounter a lot of debauchery and weird and harmful sexual practices. Sex is often a cheap stumbling block sometimes treated by people as little more than an animalistic urge, or in the case of temple prostitution, a dull ritual. There is also rape, unfaithfulness, orgies, prostitution and the like. Song of Songs stands against this. It is a poem that establishes the deep contentment and intimate joy of a love expressed in physical terms.

It is an easy target to make playful jokes about some of the more bizarre rustic imagery used in the poem. Let’s be honest: a bloke in the 21st Century trying to woo a girlfriend would have little success in comparing her to majestic troops carrying banners or in suggesting her hair is like a flock of goats. But we have to hurdle these images and understand that they are images of majesty and beauty in a culture very different to ours. There are comparisons to animals and crops, to food, drink, jewellery and cosmetics. All of these in their context were images of grace, wealth, power or majesty. And is it that different to us describing a lover’s eyes as sparkling like stars in the night sky, or of a feeling of love as deep and unstoppable as a mighty river?

On the other hand, there are many images or descriptions that still pack a wallop today and could cut it in a romantic movie on the big screen. The richness of kisses on the mouth, or the picture of the robeless beloved drenched in dew and waiting for her lover, or the description of love as strong as death, all elevate this poem as a song among songs, beautifully describing the sensual experience and fulfilment of desire and love and – here it comes, in case you’re uncertain – sex. Sex, sex, sex, sex. Just in case we’re not clear yet. Sex. But it is sex in the context of a devout dedication and intimate commitment to the other that raises this beyond a simple ancient Joy of Sex-esque handbook.

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AN INTRODUCTION TO THE PROPHETS

A decrepit old man with a long beard and one eye stands by the city gate, berating all within earshot. “The end is nigh!” he cackles with a bone chilling snigger, shaking a crooked finger in the faces of the passers-by. This is the cliched image many people envisage when they hear the word “Prophet”. But this couldn’t be further from the truth. The last seventeen books printed in the Old Testament (representing about 20% of the bulk of the Bible) are referred to as “the prophetic books”. They record the adventures and words of various “ordinary” men, who bravely spoke out for God in an era when many people were drifting away from God. They warned the people and leaders of the dangers of idolatry and corruption and unfaithfulness. They spoke out against injustice, pain, economic disparity and suffering.

They spoke of judgement and they spoke of hope.

They spoke out in a time when Israel had split into two and both Israel and Judah – under the mostly lousy leadership of a succession of wayward kings – were on a long slide away from God, which eventually lead to their disintegration, occupation and the exile of the people.

The prophets give us an interesting historical insight into an important time in history But in addition, their words about living for God in a time when so much in the world seems wrong and so many people seem lost, ring true to us today as they did then, causing us to reflect upon our own world and our place in it.

So now, let’s have a look at the prophet…

ISAIAH

The book of Isaiah is perhaps the most significant (and most quoted) of the Bible’s books of prophecy. Isaiah is no “light reading” book and facing its pages can be somewhat daunting. The chronology and narrative jump around a bit and it can seem a bit confusing. It is filled with vivid word pictures, extensive descriptions and metaphors. It also speaks of massive destruction and misery and can appear very bleak (much like reading a newspaper during war-time). But it is an important book to read because of its historical significance and messages of judgement and redemption.

Isaiah lived in Jerusalem and seems to have been a man with strong links within the palace and the court officials (He is credited with having written a biography about King Uzziah and there are passages in the book where kings consult him). He was the son of Amos; was married and had two sons with the extensive names of Shear-Jashub and Maher-Shalal-Hash-Baz.

Isaiah lived and worked during one of the most turbulent periods of the nation’s history. He preached around two hundred years after the glory days of King David and King Solomon (approximately 740–680 BC). By the time Isaiah arrived on the scene, Israel was already in its darkest days. The once great kingdom had split into two. Israel and Judah had abandoned God, and their leaders were becoming increasingly corrupt. The Assyrians had already invaded Israel, and it was only a matter of time before Judah would face the same fate.

Isaiah’s ministry was lengthy, covering the kingships in Judah of Uzziah, Jotham, Ahaz and Hezekiah. He spoke mainly to the southern tribes (Judah) in the final days before they too were invaded.

Like most of the prophets, Isaiah essentially had two things to say to the Israelites:

1.He warned them that because of their disobedience, God’s judgment was inevitable. Like the northern tribes, the southern tribes would be invaded and would lose their land, their temple, their identity, their freedom and God’s blessings. Isaiah did not beat about the bush. He used frightening and disturbing language. He spoke bluntly of God’s anger and wrath and of days of darkness, terror, pain and anguish.

2.Isaiah also offered great hope, however. He spoke of God’s compassion and willingness to forgive. He told the Israelites that a time would come when God would restore those who were faithful to him and give them a place to live, with all the blessings that come with his favour. Isaiah spoke of great banquets, joyful singing, victories and endless happiness.

Some of Isaiah’s most exciting words were his prophecies about the arrival of a Saviour.

Isaiah foretold of one who would bring about restoration among God’s people. He said that a child would be born under miraculous circumstances: “Therefore the Lord himself will give you a sign: The virgin will conceive and give birth to a son, and will call him Immanuel” (Isaiah 7:14). This promised Saviour would be called “Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isaiah 9:6). Isaiah went on to say that this Saviour would “reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever” (Isaiah 9:7). In addition, with remarkable precision, Isaiah predicted the death of this Chosen One in what have become some of the most famous words of the Bible:

He was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed. We all, like sheep, have gone astray, each of us has turned to our own way; and the LORD has laid on him the iniquity of us all.

Isaiah 53:5–6, For several hundred years, generation after generation of Israelites watched and waited for the coming of this Promised One, the Saviour.

Unconfirmed Jewish tradition suggests that Isaiah died under terrible circumstances when he was sawn in half, during the reign of Manasseh.

(Some of the above notes are sourced from “Everything You Want to Know About the Bible”, Peter Downey and Ben Shaw, Zondervan).

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Jeremiah

Jeremiah was a bullfrog, he was a good friend of mine… no wait, that’s not right. We are looking at the other Jeremiah, the original Jeremiah, the one from the Bible.

Before we start, what do you know already about this man Jeremiah? Who was he? Where and when did he live? What did he do? What was his message? Odds are on that you’ve probably heard a verse or passage quoted in church from time to time. He is after all one of the more popular of the major prophets whose words and deeds are recorded in our Old Testament. “As Jeremiah said…” or “Like it says in Jeremiah…” are pretty common phrases. But it is not uncommon for people not to know much about the man himself or the context in which he wrote.

It is important to look at the book of Jeremiah as a whole in its historical and spiritual context. You will find it a rich and dense book filled with impassioned writing by a man who worked tirelessly to try to shake his countrymen and leaders out of their malaise and path toward self-destruction.

Jeremiah was a priest who came from a small village about five kilometres up the track from Jerusalem. He lived during an absolute turning point in history, at a time when mighty powers were fighting for world domination.

The golden days of the three great Israelite kings – Saul, David and Solomon – were well and truly a historical memory of three hundred years before, when the kingdom had split into two. One hundred years before Jeremiah came on the scene, the northern kingdom – Israel – had fallen. That left Judah in the south to carry on. But a succession of bad kings was leading Judah down the same corrupt and fragile path at a time when it needed spiritual leadership and military strength. Others had tried with varying success. Isaiah had been a significant public figure sixty years before Jeremiah came on the scene. And there were others. Jeremiah’s contemporaries – Habakkuk, Ezekiel and Zephaniah – are also recorded in the Old Testament.

Jeremiah began his career in 622BC while serving under the reign of King Josiah, who to all intents and purposes seems to have been a godly and good king. But this book that bears his name tracks the next thirty-five or so years as things go gradually wrong. During this time, Jeremiah preaches and prophecies under increasingly lost and wayward kings, mostly puppets placed on the throne by either Neco (the Egyptian pharaoh) or Nebucahdnezzar (the Babylonian general king). Jeremiah told the people and these leaders to abandon their idols and restore their relationship with God as the centre of their society.

Jeremiah’s message – as you can imagine – was hugely unpopular and largely ignored. He was mistreated, persecuted, humiliated, labelled a troublemaker, thrown in jail and left to die. On one occasion, the king cut up Jeremiah’s written record and threw it bit by bit into the fire. Jeremiah felt genuine frustration, hurt and disappointment, and was bitter about his experiences and the stubbornness of his nation and its leaders. He struggled against the flow of his own countrymen for quarter of a century… but in 586BC, the inevitable occurred. Jerusalem was finally overthrown by the Babylonians and its temple destroyed. The social elite were carted off to exile in a distant land and Jeremiah watched the destruction and collapse of his beloved nation before being taken off to Egypt himself.

It is a powerful book which plays out against a backdrop of politics and international jostling and intrigue during the dying days of a once mighty nation. It is the longest book in the Bible, so strap yourselves in for a bit of a journey through these tumultuous days. However, it is a lot more straightforward and contains more narrative than a book like Isaiah, so don’t be put off by its size and scope.

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Lamentations

Life doesn’t always go according to plan. While sometimes we may enjoy great heights of pleasure, purpose and fulfilment, on other occasions life seems gloomy, dark and confusing. In the Bible – for example in Psalms or Ecclesiastes – we see reflections of all these kinds of human emotion; wonderful Psalms of praise and declarations of glory contrasted to declarations of anguish and questions about life and destiny.

Often in the Bible we read of people who were facing unbelievable and insurmountable opposition, pain, persecution, sorrow and suffering, generally in a period of history so rough and violent that it would make our hair curl.

Jeremiah lived and preached during the dying days of Judah up to its ultimate invasion and destruction under the onslaught of the superpower Babylon. Jeremiah watched as all he lived and worked for disappeared before his very eyes. The powerful covenant promises of the kingdom vanished and the great city of God, once the domain of Saul, David and Solomon, was razed to the ground and its people exiled.

This was a period of phenomenal mourning on a national scale. This is recorded in a series of five poetic laments – which the dictionary defines as “expressions of grief and anguish, often in verse or song”. These are the Lamentations, traditionally although not certainly attributed to Jeremiah: sorrowful reflections over the destruction of Jerusalem in 586BC. Given its less than cheery subject matter, it is no wonder that Lamentations remains one of those “off limits” books of the Bible to many people. But it is an important book which captures a period in history and evokes a very real human response to tragedy. Do not shy away from it.

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Ezekiel

To understand Ezekiel and his work, it’s important to understand him in his historical, religious and political context. So let’s set do a quick re-cap.

Israel’s glory days were under the kingship of David and his son Solomon (1010-930BC). But after Solomon, the kingdom divided. Both Israel in the north and Judah in the south had the occasional strong leadership who steered the nation on a path of following God, but too often, the kings were aimless and cruel, increasingly following the practices of surrounding nations. Israel/Judah became increasingly lost and moved away from God. As a result they also became politically unstable and more open to military conquest.

A number of prophets (who we read about in the Old Testament) spoke out and tried to make the nation and its leaders aware of their folly and where they were headed. They spoke of judgement and pending disaster and the need to get back on track.

Isaiah was one of the more significant prophets, who spoke to Judah around 700BC in the days after Israel had already fallen to the Assyrians.

Decades later, Jeremiah was pushing the same message. He struggled against the flow of his own countrymen for quarter of a century while puppet rulers lead Judah on a wayward path.

Eventually, the dismantling of Judah began.

In 597BC, 10 000 Jews were deported from Jerusalem and exiled 800 kms away to Babylon. Among them was the young priest, Ezekiel, and his wife.

Now in Babylon, they are the equivalent of political prisoners; exiles from their home country under the superior military might of an occupying foreign empire.

Their home – Jerusalem – is 800 kilometres away. In the 21st Century, this hardly even rates as a quick plane flight. In the year 593BC, it might as well have been on the moon.

And so the priest-prophet Ezekiel begins his writings right on the doorsteps of one of the turning points of human history. Within just a few years (586BC), Jerusalem – God’s great city – will be invaded and destroyed.

So in Babylon, Ezekiel preaches and writes his message from God. It is a message of judgement, berating the people for what has happened and warning them about what is yet to happen.

There are three main parts to his message. The first section (Chs 1-24) deals with the people’s lack of faithfulness and the impending consequence in the fall of Jerusalem and the destruction of the centrepiece of their religious life, the temple. The second section (Chs 25-32) details how the surrounding nations will also face God’s judgement, while the third section (Chs 33-48) describes how God will ultimately be known through the eventual political restoration and spiritual re-establishment of Israel.

The main theme throughout the book is the sovereignty of God. This is evident in the phrase "Then they will know that I am the Lord" which is repeated almost seventy times in the book.

Ezekiel can be something of an unusual character and his writing style can be blunt. Aside from just speaking, he visually partakes in a sort of visual street theatre. He eats a scroll and lies on the ground for over a year to make a point. On another occasion he punches a hole in the side of his house and re-enacts a symbolic exile. And he pulls no punches. He talks about Jerusalem in sexual terms as a beautiful queen who prostitutes herself with anyone who comes along. On another occasion he drives this point further in graphically describing Israel receiving the sexual caresses and fondles of lovers with grotesque sexual organs. He obviously was a passionate priest who sought to get through to the people in no uncertain terms.

The book is a long one. So for the purpose of the BibleConnect reading program we will tackle it in two goes: First, the section on Israel’s judgement (1-24), and then later we’ll come back to look at his comments on other nations and the restoration of Israel (25-48).

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Daniel

Daniel was a Jew living in Babylon at one of the most tumultuous times in its history; a time of civil unrest, national conflict, invasion and religious persecution. The opening chapter sets the scene.
The powerful King Nebuchadnezzer of Babylon laid siege to Jerusalem and captured it in 605BC, dismantling the temple and taking its treasures back to his homeland along with many exiles.

A Jewish nobleman – Daniel – was among the first group to make the long journey of exile to distant Babylon. But there, together with three companions, he was selected to be educated and trained in Babylonian ways and to serve in the palace. He and his friends were clearly competent, chosen for their handsome bearing, their ability to learn and understand, their general knowledge and aptitude with language and literature. It was clearly a position of some importance and significance, with these four exiles even being allocated a daily ration of food and drink from the king’s own table.

In the face of foreign practices, idolatry and political pressure, Daniel and his companions seek to remain faithful to their God. They refuse to eat the pagan food which, not being prepared in the traditional manner, was ceremonially unclean. They refuse to participate in idol worship and Daniel refuses to stop praying to God. This frequently lands them in hot water, facing the wrath of angry tyrants. Yet, in the end, their faith is rewarded and they find themselves growing in political influence and power in the court. They acknowledge God in everything they do, and with God’s assistance, they fall into favour with various rulers, who in turn come to acknowledge Daniel’s God as superior and authentic.

The second part of the book details a series of visions Daniel has over the years predicting the various political and military movements of empires as they rise and fall. He speaks of Babylon, Medo-Persia, Greece and Rome, and is particularly perturbed by visions of Antiochus IV Epiphanes, who was a hostile king who committed many atrocities against God’s people.

The central theme of the narrative is God’s sovereignty. Even hundreds of miles away from their home and spiritual heartland, God is faithful to his people. In the face of immense pressure, the Jews refuse to conform to the cosmopolitan ways of exotic Babylon, instead choosing to remain pure and true to their ways and rituals. It is a book, therefore, that has been a source of inspiration and encouragement to people of faith over the centuries who themselves have faced incredible opposition and persecution.

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HOSEA

lived in the northern kingdom of Israel during the tumultuous final years of that kingdom (750-715BC). Following on from Amos, Hosea witnessed the slow collapse of the nation under a quick succession of wayward kings. It was a period marked by lawless bloodshed and political upheaval, with four of the kings overthrown through their own murder.

Hosea speaks out, like Amos, against moral corruption, false gods and empty worship. He called the people to repent, but they remained stubbornly unfaithful and ignorant. Meanwhile, the Assyrian nation was expanding as a world power with Israel firmly in its sights. The northern kingdom of Israel would eventually fall to them with the capture of the capital Samaria and the exile of its people in 722BC.

There is one bizarre aspect of Hosea’s life and ministry that makes him unique among the prophets. Not all of God’s people had rosy and easy lives. Far from it. Hosea was married to an unfaithful and adulterous woman, yet he continually sought her redemption and reform. Despite her wickedness, he did not stop loving her. Hosea’s home life, then, acts as a strange metaphor for the life of a nation which was unfaithful and off course. Like Hosea, God too sought the redemption of the nation and a re-establishment of a right relationship.

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AMOS

was a man of the land who worked amongst livestock and fig orchards. Although he lived and worked in a place called Tekoa, not too far from both Bethlehem and Jerusalem, his ministry was in the northern kingdom of Israel. He spoke out on God’s behalf during the reigns of Jeroboam II (in Israel) and Uzziah (in Judah) – both of whom you read about in 2 Kings – approximately 760 – 750BC. At this time, the two nations were politically stable, economically prosperous and militarily safe and strong. It was an era of wealth which bought with it a sense of smugness but inevitably, unfaithfulness and corruption. The poor were terribly oppressed while the wealthy enjoyed luxury.

Amos’ message was straight between the eyes: God was not happy with the way the people had forgotten God and failed to honour and obey him. God was tired of the shallow pretence of holiness and a blind repetition of mindless and noisy religious rituals. What he wanted was action in the form of righteousness and social justice. He wanted the people’s hearts, not their showiness. Amos calls on people to “choose good instead of evil” and to turn away from hypocrisy. As you can imagine, Amos’ message was not popular, and there were attempts by the authorities to silence him and send him back home. But he continued to declare that God was going to withdraw from his people because of their unfaithfulness.

Twenty five years later, Amos’ words came true when Assyrian forces invaded Israel, leading to three years of bitter conflict as the nation of Israel slowly disintegrated.

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MINOR PROPHETS

OBADIAH
Sometimes we know a lot about a biblical writer – their occupation and status, family situation, role in the community or the time in which they wrote etc. Not so with Obadiah. Beyond the fact that Obadiah’s name means worshipper or servant of God, we don’t know who he was, nor really when he was writing. It is suggested, however, that he was a contemporary of Jeremiah around 600BC, living in the years preceding the fall of Jerusalem.

This piece of writing – the shortest in the Old Testament – is a brief prophecy. It is a statement declared by Obadiah over the nation of Edom, to the south of the Dead Sea. The nation of Edom had its beginnings around 2000BC when Esau – son of Isaac and brother of Jacob – took his family and livestock and moved to the hill country, as described in Genesis 36. The relations between the two nations had never been good and there are constant references throughout the Old Testament to the long standing hostilities of the Edomites to the Israelites. This tension was bad enough, but made worse by the fact that the Edomites and Israelites were historically linked as part of the one patriarchal family.

Obadiah launches his prophecy at Israel’s long standing antagonist. The people of Edom are proud and arrogant, thinking they are above the law. But disaster awaits them. They may feel safe in their mountainous refuge, but God will still bring them down.

Edom did nothing while Israel suffered at the hands of other nations; its citizens inactive while Israel was attacked and plundered. But Obadiah’s message to the people of Edom is clear: “Your deeds will return upon your own head”. Israel will rise up. The house of Jacob and Joseph will be like a fire, while Edom will decay into rubble.

It is a harsh judgement upon a people, finishing in the declaration that God will again rule supreme on earth. Edom’s smugness will be short-lived. As such, this book very much fits into the theme adopted by many of the writers of the era: if you are against God, eventually you will pay the price for it.

JONAH

The story of Jonah is generally known by most people, and his adventure is a staple of Sunday School fuzzy-felt talks. Because of this, there is a childlike quality and surreal air about the story of Jonah. But the events surrounding Jonah are much more than a simple kid’s tale.

Jonah, son of Amittai, was from Gath Hepher in Zebulun. He was a contemporary of Amos, somewhere around 800BC. Jonah was already known as a prophet ministering in Israel. He prophesied good news, for example, to King Jeroboam II (as described in 2 Kings 14). However, the mission described in this book is a lot more daunting and dangerous. Ninevah was a huge fortified city in the heartland of a hostile empire. Its people were frightening and violent. It was here, to this brutal militaristic stronghold, that God sent Jonah with a message of repentance.

Jonah’s response is not one of pious obedience, but a very human reaction in the face of an unappealing and frightening mission: he took off and tried to run away. While Jonah is often pictured as a petulant schoolboy being naughty, his response is understandable. (Imagine if your church asked you, for example, to travel to a mosque in the heart of a hostile and extremist middle eastern city, and there to stand on the steps and condemn them for ignoring God?)

Jonah struggles against God’s task, and he end up in a terrible situation, floating in the sea and then consumed by a fish. After some earnest prayer for salvation, Jonah is vomited onto dry land and continues on his journey. He arrives (a bit smelly and belligerent, one would imagine) in the important city of Ninevah, declaring his message that in forty days, God would destroy the city. It would be reasonable for Jonah to assume that, like many other prophets, his message would be treated with scorn and anger, and that he would be assaulted by an angry populace. Instead, amazingly the people, right up to the King himself, believed Jonah. They put on sackcloth and declared a fast, both of which were highly visible rituals physically representing humility and repentance.

When God saw their repentance, he acted with compassion and decided not to destroy the city. One would imagine Jonah would count his mission as a great success. Message sent and received. People repent. Mission accomplished. But in fact the opposite happens, in almost humorous terms. Jonah is angry that God spared the city. He knew this is what would happen, and without the hell fire and brimstone, Jonah felt like he had wasted his time. Like a child, Jonah sulks, and hangs around hoping to see the city destroyed nevertheless. He is so sullen and angry that he pouts and says he is angry enough to die. The thought of the sunburnt prophet, pathetically exasperated at not getting to see some righteous destruction, is simultaneously tragic and comedic.

Jonah had a limited and self-righteous view of God’s mercy. It is a very human temptation to develop a sense of entitlement and adopt God’s grace as some sort of deserved badge of honour. But God is clear: the 120 000 Ninevites were lost, not knowing their left hand from their right. They needed God’s boundless grace and benevolence, not the judgemental appetite for destruction that Jonah was hoping would be unleashed upon them. It is a viewpoint that has been at the core of missionary endeavours for centuries since. A relationship with God is not something to be personally hoarded, but something to be shared, even to communities and peoples who are threatening and “undeserving”.

In similar terms, we too should be careful not to mock Jonah for his reactions. After all, would we be that different to Jonah if put into his situation?

MICAH

Micah came from a small town in southern Judah known as Moresheth. Not much is known about him apart from the fact that his prophetic work spanned the reigns of three Judean kings – Jotham, Ahaz and Hezekiah. As such, he was a contemporary of Isaiah and Hosea.

His ministry – roughly 750 to 686BC – was a critical time in regional politics and national relations. During the time of his work, he witnessed the huge militaristic expansion of Assyria, with Tilgath-Pileser III leading a campaign against many of the surrounding nations. Israel lost a lot of territory in that time and by 722BC, the capital of Israel – Samaria – fell.

When Micah began his work, both Samaria (the capital of Israel) and Jerusalem (the capital of Judah) were still standing and independent. But terrible godlessness plagued both capitals. It was this that Micah spoke out against.

Samaria had surrendered to idolatry and pagan ritual, even adopting the practice of temple prostitution as a means of bolstering temple finances. Because of this, Samaria was unsustainable and it would be reduced to rubble. Jerusalem too had lost its divine focus and both cities would soon face desolation and exile.

He decries the sins of the people: they defraud others of their land, they rip each other off, they steal from each other and treat women and children harshly and the result of this will only be ruin and calamity. Micah is scathing in his attack on the leaders for their vacillating weakness. The national leaders know nothing of justice and treat the people harshly. The so-called prophets are self-serving and only tell the people what they want to hear. It is because of their lack of godly leadership that Jerusalem will be ploughed into the ground.

In comparison, Micah paints a picture of what life could be like under God: where people from all nations join together, walking in God’s ways and paths. It is an idyllic picture of true peace and contentment. But for now, the nations are gathering at the door of Israel and exile will soon come. Destruction is soon to befall God’s people.

In case they haven’t got it yet, Micah details God’s “case” against Israel. He has been faithful and blessed them throughout their history, and all he has asked is that they “act justly and… love mercy and… walk humbly with (their) God” (6:8). But because they have not done this, they will face ruin, derision and scorn.

Unlike many other prophets, however, Micah concludes his message in hope. After going through its trials, Israel will again rise up and be brought out into the light of righteousness. The day will come when the walls will be rebuilt. Other nations will again see God’s glory. God’s mercy will again be evident as the sins of the nation will be discarded. In the end, God will remain true to the promises he made to Jacob and Abraham many generations before in “the days long ago”.

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MINOR PROPHETS 2

JOEL
If you’ve ever lived in or visited a country region that has suffered an epic natural disaster, you know what a significant and major event it is. Our rural industries have all suffered at the hands of fires, floods, storms and even plagues. A plague of locusts, however, is particularly frightening. These beasties have a literal population explosion and sweep like a cloud across the landscape destroying and consuming everything in their path and leaving behind desolation and death.

Joel, son of Pethuel (like that makes any difference to you!), wrote in an era when Judah had been desolated by a locust plague. For an ancient rural society, this was more than an agricultural inconvenience. It was threat to survival. Joel ponders why this calamity has struck Judah, and he interprets it as a warning, a sign of things to come because the nation has broken ties with God.

Joel begins with a poetically disturbing description of the locust plague. Nothing has been left in its wake. The vines and fig trees have been laid waste by this army of animals. It is total annihilation. “The fields are ruined, the ground is dried up, the grain is destroyed”. The storehouses are in ruins and the cattle moan. The very “joy of mankind is withered away”.

Joel vividly describes the terror of the locust onslaught. It comes like a mighty army, with the noise of chariots pouring over the mountaintops and blocking out the sun and moon and stars.

In the face of this frightening onslaught, Joel calls for repentance. He calls for an urgent gathering of the people for a fast. He wants the people to “Return to the Lord your God, for he is gracious and compassionate…”. He wants the priests to weep and submit themselves to God on behalf of the people. If the people do this, God may spare them. He may again bless and protect them. The land will again be fruitful and the crops abundant and the storehouses overflowing. It is only then that “you will know that I am the Lord your God”.

If the people return to God, a new era will be ushered in, where God’s spirit will be evident among the people. This will be a new era when “everyone who calls on the name of the Lord will be saved.” In this era, however, the surrounding nations will be judged harshly, says Joel.

It is easy for us to overlook prophets like Joel, with his distant commentary on locust plagues and message of hope and judgement of a future time. But to Jews over the centuries, Joel’s words were powerful and well known. They also strongly pointed to the coming of the Messiah. Nowhere is this more apparent than at the start of the Christian church, as Peter and his colleagues begin to preach and spread the word about Jesus. On the day of Pentecost, Peter stands to address a huge crowd, and to explain the outpouring of the spirit and salvation, he directly quotes Joel. You can read it in Acts 2:14-24.

HABAKKUK
Habakkuk is another surprising book, a book that is often overlooked because – aside from having a name reminiscent of a sneeze - it is a small book tucked in amongst more significant writers of the era. But despite its unusual name, Habakkuk is not only an interesting historical insight into the era, it also has a lot that connects with the modern reader. Like Job, Habakkuk asks some pretty interesting and confronting questions that get right to the heart of the human condition.

Habakkuk – a contemporary of Jeremiah - lived in Judah around the end of King Josiah’s reign, somewhere around 600BC. It was a period of intense violence and political upheaval as mighty nations jostled for supremacy and dominance in huge military campaigns. The Egyptians had just been devastated by the Babylonians in the battle of Carchemish and it seemed that Nebuchadnezzar and his armies were unstoppable. Indeed, just a few years later in 597BC, Jerusalem itself would come under attack.

In the midst of this violence, disorder, mayhem and uncertainty, Habakkuk asks some pretty profound questions. His book is written in a question and answer format.

Very much in the style of the Psalms, Habakkuk asks why it appears that God does not respond to cries for help. He complains of an apparent tolerance for lawlessness and injustice. In short, why does God tolerate violence, strife and conflict? God’s response is blunt. Yes, he is raising up the Babylonians – a ruthless and dreaded people – whose hordes will make a clean sweep across the land like a desert wind. In short, yes Habakkuk, it might seem lousy, but Judah is going to reap what it sows. There is accountability and God’s patience does come to an end.

Habakkuk’s second question is understandable. How can God use the wicked to punish the righteous? The answer is that the Babylonians too will get what is coming to them. God declares them arrogant in their greedy quest for international expansion; they steal and cheat and kill; they defraud their neighbours and waste their time bowing down to lifeless stone idols.

Despite the fact that there was probably little solace in the responses of God, Habakkuk responds with a prayer of praise and faith. While these words are easy to read, it is a difficult thing to do, to praise God when looking down the barrel of genuine hardship and anguish. Habakkuk’s complaints and questions are very human, but his Psalm-like conclusion is inspiring. He acknowledges the splendour and majesty and awe of God, despite his confusion and doubt. His conclusion is resolute: although the fig trees and olive crops and grape vines fail, although the sheep and cattle are gone, “yet will I rejoice in the Lord, I will be joyful in God my saviour.”

NAHUM

The Assyrians had a well earned and frightening reputation as a huge and violent militaristic nation that swept across other nations consuming and absorbing them. For a period, they were the dominant superpower in the world. The very mention of their name struck fear and terror and panic into people’s hearts. They were considered a cruel and brutal nation that inflicted brutal punishments and torture upon their captured peoples. This is the reason why Jonah was so hesitant to go to the Assyrian heartland – Ninevah – and why he made every attempt to go the other way.

Despite the fact that under Jonah’s ministry, the leaders and people of Ninevah briefly repented, this was short-lived. It reverted to its brutality, which peaked under the leadership of Ashurbanipal (669-627BC). However, after his death, the might of the Assyrian Empire (which had so easily captured Israel in 722BC) began to wane.

In so many Old Testament writings, Ninevah and the Assyrians were considered the unstoppable and frightening aggressors and invaders. There was a distant sense that God’s people would prevail and Assyria would one day “get theirs”, but for many generations this may have seemed a distant and slim hope. Nahum, however, spoke out against Ninevah and declared its downfall, and in fact lived to see its collapse.

Nahum begins by meditating on God’s character. God is jealous and slow to anger, but he will not leave the guilty unpunished. Nothing can withstand his wrath, indignation and anger. Nahum declares forcefully that Ninevah’s nasty plots are about to come to an end. Once so mighty, they would soon disappear off the face of the earth, and Judah would be afflicted by them no more.

Nahum doesn’t mince words. Ninevah, once such a brutal and hostile nation responsible for so much suffering, is soon to be humiliated and devastated. Nahum paints a vivid picture of confused soldiers, city gates wide open and the palace destroyed. All her stolen treasures and wealth will be pillaged, plundered and stripped from them and the people will panic with fear. There will be many casualties, piles of dead bodies and the city will fall to ruins. The city would be embarrassed and humiliated, its sin laid bare (in a disturbing simile of a prostitute being publicly punished) and the surrounding nations will clap their hands at the news, for they have all felt the sting of the nation’s cruelty.

God works in mysterious ways, and while Assyria was used to punish the rebellion and waywardness of Israel, they too eventually are held to account for the way they have behaved. Nahum’s picture is one of total desolation.

The Babylonians and the Medes had grown to challenge Assyria. Ninevah was besieged in 633BC, eventually falling in 612BC. As predicted, the once mighty and fearsome nation disappeared.

ZEPHANIAH

Zephaniah was a contemporary of Nahum, Jeremiah and Habakkuk. Unlike those prophets, however, it appears Zephaniah was a man of significant social standing, a member of the royal house and a direct bloodline descendant of King Hezekiah. He prophesied to the people of Judah during the early part of King Josiah’s reign around the 630sBC.

It was a period of intense political upheaval in the region. Israel had already fallen. Judah was under threat. Assyria was in its dying days. Babylon was on the rise.

An educated man of royal blood with an obvious understanding of Jewish history and scripture, Zephaniah did not like what he saw when he looked at Judah. He warns of coming destruction where the wicked will be destroyed. But Judah’s idolatry will particularly make it vulnerable to God’s wrath. From the princes to the people in the marketplace, God will punish the people for their idolatry. On that day there will be wailing and destruction. He exhorts the people to humble themselves and seek the Lord and pursue righteousness. Only then will they possibly stand a chance.

Only too aware of the military and political fragility of the time, Zephaniah also declares the impending destruction of surrounding nations as well. Philistia, Moab, Ammon, Cush and Assyria will all fall because of their longstanding rebellion, idolatry and brutality. God’s justice will prevail.

Zephaniah is particularly pointed and harsh about the future of Jerusalem. Its long term and continual rebellion has reached critical mass and destruction is imminent. Jerusalem has ignored God and has surrendered to the leadership of corrupt officials, arrogant prophets and disgraceful priests.

But while pointing at immediate doom, Zephaniah also paints a picture of a future time when God will put things right. It is time when the meek and humble and God-serving will rise up. It is a time when God will be again in fellowship with his people. After so much bleak destruction, such a future vision is refreshing and inspiring: God will one day be the people’s God again. He is “mighty to save” and will take delight in the people. The oppressed will be lifted and the broken restored.

Israel had already fallen. Jerusalem – in the words and warnings of so many prophets – was soon to fall. The people would be exiled and spend a time away, before returning to rebuild their mighty city. But despite all this, Zephaniah spoke hope into the lives of the nation: God would one day again give them praise and honour among the people of the earth, as he promised to the Jewish forefathers so many generations before.

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HAGGAI

The great books of prophecy in the Old Testament, in terms of length and content, are Ezekiel, Jeremiah and Isaiah. These are the “big guns” of ancient scripture. However, equally important are some smaller books which are often overlooked.
By 200BC, these twelve smaller books had already been gathered together as a unit on one scroll. Traditionally in Jewish lore, the books were placed in their rough chronological order according to their period of composition.
4)    Books from the period of Assyrian power: Hosea, Joel, Amos, Obadiah, Jonah, Micah
5)    Books written during the decline of Assyria: Nahum, Habakkuk, Zephaniah
6)    Books from the post-exile era: Haggai, Zechariah, Malachi
Together these books provide us with a range of insights into history and culture and the relationship of God with his people.
Haggai was a contemporary of Zechariah, and one of the group of 50 000 Jews who returned from Babylon to begin rebuilding the temple in Jerusalem in 538BC. Two years later they had completed the foundations but due to opposition from neighbouring peoples and interest groups, the work ground to halt for about fifteen years.
Like Zechariah, Haggai sought to rouse God’s people out of their lethargy. He criticises them for living in their “panelled houses” (meaning comfortable and well appointed) while God’s house “remains a ruin”. He challenges them to “give careful thought to (their) ways” and priorities. The people have become self-absorbed and self-seeking and in doing so they have forgotten God. His rebuke was effective. The people were stirred and inspired to take action and recommence work on the temple in 522BC.
A month later, Haggai continues to encourage the people to be strong and keep going. The temple may not look like much at the moment, but one day it will serve its purpose.
Haggai also speaks to the people about their hearts. He tells the priests and the people not to be defiled and instead to seek to remain holy. Obviously, there is some unstated issue here, but that being dealt with, Haggai says that God will bless the people from that point on.
His final message is for the king. While other rulers and kingdoms will be shaken and overthrown, Zerubbabel will be given God’s authority on earth (signified by the signet ring). Ironically, it was Zerubbabel’s grandfather, King Jehoiachin, who was cursed under the image of God removing him from his finger like a discarded signet ring (as described in Jeremiah 22:24). Now the grandson is living in a different era and restoration and hope are in the air as the signet ring is put back on. Their leader is restored with God’s own mark and there is hope for the people of Jerusalem.

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ZECHARIAH

Zechariah was a priest and a friend of Haggai who lived in the tumultuous years of the return from exile in Babylon. In 538BC they were among the first group to return to Jerusalem following Cyrus’ edict to allow the rebuilding of the temple. Facing inactivity and lethargy from a demoralized people still recovering from national trauma, together these men harshly rebuked the Jews and urged them to return to God and to dedicate themselves to re-establishing the temple.Most of the book takes place in the years after 520BC, but there is suggestion that his work continued for decades. Zechariah speaks to the people about a number of visions he has, generally demonstrating God’s power, the defeat of evil and the prosperity of Jerusalem in the future. Some of the metaphors and meanings can be on the confusing side for us in the 21st Century, but the visions generally come with an explanation. It is important not to skip these or disregard them as quaint religious ramblings. They were powerful pictures used to convey ideas to the people of the time. Zechariah also conveyed strong messages of judgement against nations who have oppressed the people of Israel. There are many mentions of a future king – in fact, Zechariah more than any other book in the ancient writings makes reference to Jesus the wounded king, the shepherd, the one “pierced” who would arrive on a donkey. Jesus himself quoted Zechariah on occasion showing clearly his connection with Messianic expectation.His final image is of Jerusalem restored and powerful. The people would not be an oppressed exilic band under the thumb of foreign powers forever. Jerusalem would be rebuilt and restored to glory and a shining light to other nations of God’s intent for relationship with mankind.

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MALACHI

The people had a temple and Jerusalem had been rebuilt and partially restored to former glory. But things weren’t all rosy. The grand promises and visions of former prophets (including more recently Haggai and Zechariah) had not come to fruition and Jerusalem and Judah remained a backwater province of the mighty Persians. God had not come in power and glory to the city and his kingdom was not a shining beacon to other nations. So the people began to lose heart and their worship had become dry and ritualistic. It was in this era that Malachi spoke to the people.
He reminds them that they are a special people with a special purpose. But he is critical of the way their worship and spiritual life has devolved. The priests casually use unclean foods and second rate animals for sacrifice. The fires of their altars are useless and pointless and God would prefer if the temple doors were simply closed rather than have to accept half-hearted gestures. Instead of being God’s messengers, they have caused many people to stumble. The people are lost and disobedient like a man who marries a pagan woman who leads him away from God. Malachi warns them not to break faith but be guarded in their spirits.

Again a prophet details God’s disregard for the empty ceremonies of religion, instead desiring justice and mercy. He is critical of liars, thieves and sorcerers, and those who oppress the poor and defenceless. Malachi also outs the priests as rorting the system: they are effectively “robbing” God by not paying required tithes and offerings. But God knows the difference between those who serve him and those who do not. The arrogant evildoers will be punished while the righteous will be saved.

Malachi finishes in exhorting the people to remember the laws established by their forefather Moses. And he also hints at a future time where Elijah would return to mark the arrival of the Lord. Centuries later, much would be made of this as John prepared the way for Jesus, in the spirit of Elijah preparing for the Lord.

And so the Old Testament concludes. The people are back in Jerusalem which has been restored. Although lost and disheartened, they are encouraged by Malachi to remain true to God.

But the days ahead would not be easy. The Persians (and therefore Israel) were conquered by the Greeks under Alexander. After Alexander’s death, his world kingdom was divided under his generals and Israel suffered under the thumb of the Ptolemy and Seleucid dynasties, particularly under the nasty Antiochus IV who actively sought to annihilate the Jewish faith.

He destroyed their holy writings and set up a statue of Zeus in God’s temple where he also sacrificed a pig. This abomination led to a revolution and a hundred years of Jewish independence which finished when, after a three month siege, the Roman general Pompey captured Jerusalem in 63BC. The stage was then set for the final stage of God’s narrative. A few decades later in an insignificant village, a teenage girl was visited by a messenger, who told her that she was going to have a baby, and that he would be the king that they were waiting for…. To be continued!