Joel chapter 1

Amos, possibly the first of the writing prophets, was a shepherd and farmer called to prophesy during the reigns of Uzziah (792-740 b.c.) in the southern kingdom and Jeroboam II (793-753) in the north. During this time both kingdoms enjoyed political stability, which in turn brought prosperity. It was also a time of idolatry, extravagance, and corruption. The rich and powerful were oppressing the poor. Amos denounced the people of Israel for their apostasy and social injustice and warned them that disaster would fall upon them for breaking the covenant. He urged them to leave the hypocrisy of their "solemn assemblies" (5:21) and instead to "let justice roll down like waters" (v. 24). Nevertheless, said Amos, God would remember his covenant with Israel and would restore a faithful remnant.

Amos chapter 1

Obadiah wrote this shortest book of the Old Testament probably soon after the armies of Babylon destroyed Jerusalem (586 b.c.). During this conquest, the people of Edom helped capture fleeing Israelites and turn them over to the Babylonians. They even took up residence in some Judean villages. This angered the Lord, for the Edomites, as descendants of Esau, were related to the Israelites (Gen. 25:21-26, 30) and therefore should have helped them. Obadiah prophesied that Edom would be repaid for mistreating God's people. Obadiah also asserted that God is sovereign over the nations and that the house of Jacob would be restored because of God's covenant love for his people

Obadiah

Because it tells of a fish swallowing a man, many have dismissed the book of Jonah as fiction. But 2 Kings 14:25 mentions Jonah as living during the time of Jeroboam II (about 793-753 b.c.), and Jesus referred to Jonah as a historical person (Matt. 12:39-41). Unlike other prophetic books, Jonah focuses on the prophet himself rather than on his message. When God sent Jonah to Nineveh he rebelled, was swallowed by a fish, repented, and fulfilled his mission after all. When Nineveh repented, the reason for Jonah's rebellion became clear: he had feared that God would forgive the Ninevites; and when God did forgive them, Jonah resented it (4:1-3). The book lists no author, but only Jonah himself could have known all the facts it records.

Jonah chapter 1

Micah prophesied in Judah during the reigns of Jotham, Ahaz, and Hezekiah (about 750-700 b.c.), at about the same time as Isaiah. It was a time of prosperity, and Micah denounced the wealthy, who were oppressing the poor, and warned of impending judgment. The northern kingdom actually fell during Micah's ministry, in 722, and Judah almost fell in 701 (2 Kings 18-20). The book contains three sections, which alternate between words of warning and messages of hope. Micah told of a day when there would be peace among all nations, who would then be able to "beat their swords into plowshares" (4:3), and of a royal deliverer who would save God's people from all her enemies. This deliverer would be born in Bethlehem (5:2).

Micah chapter 1

When Jonah preached repentance on the streets of Nineveh, the capital of Assyria, the people responded and were spared. A century later, sometime between 663 and 612 b.c., Nahum preached in a time when Nineveh would not repent. Nineveh, which had destroyed Israel's northern kingdom in 722, itself fell to Babylon in 612-just a few years after Nahum's warning. The Assyrians were notorious for the brutality of their treatment of other nations. Nahum declared, however, that God is sovereign: he punishes whom he will, and they are powerless to stop him. Much of Nahum's prophecy was directed to the people of Judah, who could rejoice at the good news (1:15) of Nineveh's impending fall.

Nahum chapter 1

Habakkuk was probably written about 640-615 b.c., just before the fall of Assyria and the rise of Babylon (Chaldea). God used Assyria to punish Israel (722); now he would use Babylon to punish Assyria and Judah. This prophecy would be fulfilled several decades after Habakkuk, in 586. The "theme question" of Habakkuk is, how can God use a wicked nation such as Babylon for his divine purpose? God judges all nations, said Habakkuk, and even Babylon would eventually be judged (Babylon fell to Persia in 539). Though God's ways are sometimes mysterious, "the righteous shall live by his faith" (2:4) while awaiting salvation. These words are quoted three times in the New Testament (Rom. 1:17; Gal. 3:11; Heb. 10:38).

Habakkuk chapter 1

Zephaniah prophesied during the reforms of King Josiah (640-609 b.c.), who brought spiritual revival to Judah after the long and disastrous reign of Manasseh. Zephaniah pronounced God's judgment on corruption and wickedness but also his plan to restore Judah. He spoke of the coming "day of the Lord," when sin would be punished, justice would prevail, and a "remnant" of the faithful would be saved. The term "day of the Lord" occurs throughout the Bible referring both to impending historical judgments from God and to his final judgment at the end of time. Though Zephaniah does not give details about this day, he speaks of its fearsome consequences (1:18) and calls people to seek the Lord (2:3).

Zephaniah chapter 1

When the first wave of Jewish exiles returned from Babylon to Jerusalem in 538 b.c., they began to rebuild the temple but soon gave up. Inspired by the prophetic ministries of Haggai and Zechariah, they finally completed the task in 516. Haggai rebuked the people for living in "paneled houses" while the house of God remained in ruins (1:4). He warned that, despite their best efforts, their wealth would never suffice, because the Lord was not pleased with their neglect of his temple (see Lev. 26:2-20). He called them to repent and renew their covenant with the God of their fathers. He assured them that God would achieve his purposes for his people and for all other nations. The rebuilding of the temple symbolized God's restored presence among his people.

Haggai chapter 1

As Haggai encouraged the returned Jewish exiles to rebuild the temple, Zechariah encouraged them to repent and renew their covenant with God. Such spiritual renewal would be necessary for the people to be ready to worship God once the temple was rebuilt (about 516 b.c.). He accused them of doing the very things their ancestors had done before the exile. He was concerned about social justice for widows, orphans, and foreigners. But as the people endured opposition from the non-Jewish inhabitants of Judea, Zechariah reassured them of God's abiding comfort and care. God would continue his covenant with Israel. Messianic hope was rekindled during Zechariah's ministry, and the book ends with the promise that the Lord would establish his rule over all the earth (14:9).

Zechariah chapter 1

Although the urging of Haggai and Zechariah had brought the completion of the temple (516 b.c.), this had not produced the messianic age many expected. The warm response to Zechariah's call to repentance had grown cold, because God apparently had not restored the covenant blessings. Malachi, writing a short time later, called the people to repentance with respect to: the priesthood, which had become corrupt; worship, which had become routine; divorce, which was widespread; social justice, which was being ignored; and tithing, which was neglected. "Will man rob God?" the Lord asked through Malachi (3:8), and he promised to "open the windows of heaven" (v. 10) for those who pay their full tithe. Malachi predicted the coming of both John the Baptist and Jesus, referring to each as a "messenger" of God (3:1).

Malachi chapter 1