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An Argument of the Book of Lamentations

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I.1 A--First Dirge--A Vivid, Dramatic Description of the Desolation of Jerusalem and Its Misery Because of Her Sin: Through the voices of the prophet and a personified city Jerusalem’s desolation is described as being both physical and covenantal because of the sin of the people, but throughout the descriptions are repeated calls for Yahweh to deliver them 1:1-22

A. The Prophet’s Description of the Desolate City: Jeremiah laments the fall of Jerusalem from a position of a prominence to one of servitude and covenant cursing, and yet pleads for Yahweh’s deliverance 1:1-11

1. The Fall a Prominent City: 1:1-9

a. Description of the Fall: 1:1-9a

b. Refrain--A Call for Yahweh to Look at Their Distress: 1:9b

2. The Loss of Covenant Blessings: 1:10-11

a. Description of the Loss: 1:10-11a

b. Refrain--A Call for Yahweh to Look at Their Distress: 1:11b

B. The People’s (Zion’s) Description of the Desolate City: A personified city (Zion) describes her judgment as just from Yahweh, laments that there are no comforters, confesses their guilt in misplaced trust, and cries to Yahweh for deliverance 1:12-22

1. A Just Judgment from Yahweh: 1:12-15

2. There Are No Comforters: 1:16-17

3. A Confession of Misplaced Trust in People and Foreign Alliances 1:18-19

4. A Petition for Yahweh to See Their Distress and Judge Their Enemies 1:20-22

II. B--Second Dirge--A Description of the City’s Desolation from the Vantage Points of Yahweh and the Prophet (Jeremiah): The Lord describes the desolation of Jerusalem as that which He has actively done against His own, and the prophet confirms that her desolation is due to her sin, but he urges the people to seek the Lord in prayer, and the Lord to look upon the tragic state of His people 2:1-22

A. The City’s Desolation from Yahweh’s Vantage Point: Like a Master against His possessions and the Covenant God against His covenantal institutions, the Lord has caused the destruction of Jerusalem so that no one knows what to do 2:1-10

1. The Lord against His Possessions: God (Adonai, yn*da , “Lord”) has turned against his own possessions as an owner/enemy 2:1-5

2. The Lord against His Institutions: God (YHWH, hwhy) has turned against His covenantal Institutions and no one knows what to do 2:6-10

a. The Temple and Theocratic Administrators: 2:6

b. The Altar and Feasts: 2:7

c. The Covenant City: 2:8-9a

d. No one knows what to do: 2:10

B. The City’s Desolation from the Prophet’s Vantage Point: The prophet laments over the devastation of the city which was brought upon her by her sin, exhorts the people to cry to the Lord for help, and calls upon the Lord to look upon them in their inhumane state of death 2:11-22

1. The Prophet Laments over the City: The prophet cries over the city whose suffering is typified in the suffering of little children, who were led astray by false prophets, whose enemies are now in control, and who are experiencing the fulfillment of Yahweh’s word in judgment 2:11-17

a. The Suffering of Little Children: 2:11-12

b. The Deceit of False Prophets Who Led the Nation Astray: 2:13-14

c. Enemies Are Now In Control: 2:15-16

d. God’s Word Has Been Fulfilled in Judgment (cf. Deuteronomy 28): 2:17

2. A Call for the People to Cry Out to God: The Prophet urges the people to cry out in prayer to God because all of their lives are dependent upon this 2:18-19

a. Exhortation to Constantly Pray: 2:18

b. All of Their Lives Depend on Their Praying: 2:19

3. A Call upon God to See the State of the Nation: The prophet urges the Lord to see the tragic state of affairs in the city as dead children are eaten, and priests, prophets, and the people of God are slaughtered 2:20-22

a. An Exhortation for the Lord to See the Nation’s Inhumane State of Affairs: 2:20a

b. An Exhortation for the Lord to See the Slaughter of Those Who Administer the Covenant (Priests and Prophets): 2:20b

c. An Exhortation for the Lord to See the Slaughter of the Covenantal People: 2:21-22

III. C--Third Dirge--The Response of the Prophet (Jeremiah) to the Destruction of Jerusalem:2 As a representative of the community the prophet laments God’s judgment upon him, yet expresses his hope in God and urges the nation to repent and confess their sins also praying for vengeance upon their enemies in view of their present suffering 3:1-66

A. Personal Suffering:3 The Prophet, as a representative of the people, laments God’s judgment upon him 3:1-19

1. Suffering at God’s Hand: 3:1-3

2. The Life of Suffering and Hardship: 3:4-7

3. Ineffective Prayers: 3:8

4. No Escape: 3:9-13

5. Total Humiliation: 3:14-15

6. Total Depression: 3:16-18

7. A Call for the Lord to Remember His Afflictions: 3:19

B. Consolation and Hope of Grace in God: The prophet expresses his hope in God in the face of dark suffering 3:20-39

1. He has been humbled: 3:20

2. Hope Because of the Lord’s Loyal Love ( dsh ):4 3:21-23

3. A Remembrance of the Promise of Restoration through Yahweh: 3:24-38

a. Yahweh Inspires Hope: 3:24

b. Yahweh Is Good to a Seeker: 3:25

c. Suffering Can Be Good: 3:26-27

d. The Endurance of Suffering Is Necessary: 3:28-30

e. Suffering Is Not Forever: 3:31-38

4. A Need to Suffer in Silent Faith: 3:39

C. Exhortation of the Nation to Penitence:5 The prophet confirms that confession and repentance are proper for the nation to do 3:40-42

1. An Exhortation for the Nation to Examine Itself: 3:40

2. A Reminder that the Nation is Rebellious 3:41-42

D. An Imprecatory Prayer for Vengeance in View of Desolation: The prophet returns to the desolate state of the people and prays for vengeance on the enemy 3:43-66

1. An Affirmation of the Nation’s Just Judgment for Her Sin: 3:43-51

2. An Affirmation of Personal Deliverance by the Lord: 3:52-58

3. A Plea for the Lord to Bring about Judgment upon His/Their Enemies: 3:59-66

IV. B’--Fourth Dirge--The Lord’s Anger in View of Zion’s Former Glory and Present Misery: Unstoppable Judgment from Yahweh made the blessed people of Judah into a suffering people because of the sins of the religious leaders, but the nation of Edom who mocked them in their captivity will also be destroyed 4:1-22

A. A People of Contrast: Judgment from Yahweh has made the people of Judah a people of contrast in that they were blessed, but are now suffering severely 4:1-11

1. Once Honored, Now Humbled: 4:1-2

2. Unnaturally Cruel and Uncaring Mothers: 4:3-4

3. Once Rich, Now Destitute: 4:5

4. Once Strong and Healthy, Now Weak and Sickly: 4:6-8

5. Longing for Death Due to Hunger: 4:9

6. Once Compassionate, Now Cannibalistic: 4:10

7. The Judgment Is from the Lord: 4:11

B. The Sin of Leaders: Although all used to consider Jerusalem impregnable, it was the sin of the religious leaders which caused God to bring judgment, and the leaders are despised 4:12-16

1. Impregnable Jerusalem:6 4:12

2. The Sins of the Religious Leaders Brought Destruction: 4:13

3. The Religious Leaders Are Now Despised: 4:14-15

4. The Judgment Is from the Lord: 4:16

C. The Completion of Judgment: Although no one could have helped Judah because of Babylon’s readiness, and this became evident with the capture of their king, the nation of Edom who mocked Judah will itself experience judgment 4:17-22

1. No Ally Could Have Helped the Nation: 4:17

2. Babylon’s Stalking: Destruction was certain as the Babylonians patiently waited until the fall 4:18-19

3. The King Captured:7 When the king was captured it was proof that the nation was being judged for breaking the covenant 4:20

4. Mockery of the Edom: Although the nation of Edom laughed at Judah’s complete destruction, they too will be destroyed 4:21-22

V. A’--Fifth Dirge--The Repentant Remnant Pleads with Yahweh for a Merciful Remembrance of Them: Once again reminding the Lord of the condition of His people, the prophet confesses trust in Yahweh’s sovereignty and asks that He might restore them 5:1-22

A. A Final Description of Desolation & Prayer for Remembrance: The prophet urges the Lord to remember and see His people who are extremely downcast because of their condition which occurred as a result of their sin 5:1-18

1. Introductory Petition: The prophet urges the Lord to Remember and See what has occurred to His people in the land 5:1

2. First Lament:

a. No Property: 5:2

b. Helpless People: 5:3

c. Only Necessities of Life in the Land: 5:4

d. Oppressed People: 5:5

e. A Dependent People to Survive: 5:6

f. Confession of Sin as the Cause: 5:7

3. Second Lament: 5:8-16

a. No Hope of Deliverance: 5:8

b. Constant Famine and Hunger: 5:9

c. Women Are Raped: 5:11

d. Leaders Are Humiliated: 5:12

e. Endless Work for the Strong: 5:13

f. No Joy in the City: 5:14-15

g. Confession of Sin as the Cause: 5:16

4. The Result of the Lament: The people are depressed because Zion is destroyed 5:17-18

B. A Tribute and Plea to Yahweh: Confessing that Yahweh is sovereign, the prophet also requests that He will not abandon the nation, but restore them 5:19-22

1. Confession of Trust: 5:19-20

a. Yahweh Is Sovereign: 5:19

b. Why is Yahweh forsaking His Covenant People so Long? 5:20

2. Petition of Yahweh:

a. Asks for Restoration: 5:21

b. Trust that Yahweh Has Not Totally Rejected the Nation: 5:22


1 This outline is adapted through my own study from the analyses of Gleason L. Archer, Jr. A Survey of Old Testament Introduction, 373; Charles H. Dyer, Lamentations, The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty: Old Testament, 1211; H. L. Ellison, Lamentations. The Expositor's Bible Commentary VI:701; R. K. Harrison, Jeremiah and Lamentations: An Introduction & Commentary, 205; Homer Heater, Jr., Notes on the Book of Lamentations, unpublished class notes in seminar in the preexilic Old Testament prophets [Dallas Theological Seminary, Fall 1990], 150-53; Andrew E. Hill and John H. Walton, A Survey of the Old Testament, 335; John A Martin, An Outline of Lamentations, unpublished class notes in 304 preexlic and exilic prophets, (Dallas Theological Seminary, Fall 1983).

Concerning the Structure of the book Dire notes the significance of a Chiastic structure:

A Jerusalem's Desolation (Lam 1)

B God's Judgment (Lam 2)

C Jeremiah's Response (Lam 3)

B' The Lord's Anger (Lam 4)

A' Remnant's Response (Lam 5)

The Book of Lamentations has a definite structural balance. Chapters 1-2 and 4-5 parallel each other and are arranged in a chiasm pattern. Thus chapters 1 and 5 focus on the people while chapters 2 and 4 focus the Lord. Chapter 3 provides the pivot for the book, pointing to Jeremiah's response in the midst of affliction....

The structural symmetry is balanced by a definite progression in the book. The first four chapters are acrostics; chapter 5 is not. The first four chapters frequently use the qinah, or limping meter; chapter 5 does not. Three of the first four chapters begin with 'ekah (chap. 3 is the only exception among the acrostic chaps.); chapter 5 does not. In many ways chapter 5 'breaks the mold' established in the other chapters and offers a response to the suffering. It is no accident that the chapter begins and ends as a prayer ('Remember, O Lord,' 5:1; 'Restore us to Yourself, O Lord,' v. 21). In chapter 5 Jeremiah presented the response that the remnant needed to make to God. It thus formed a fitting ending to the book. God's chastisement was intended to lead to repentance (Charles H. Dyer, Lamentations, The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty: Old Testament, 1211).

Heater also comments on the structure of the book when he writes, The chapters are not uniform in their use of the alphabet. Chapters one and two are the same: there are sixty-six lines (thee [sic] lines per verse) and each verse begins with a letter of the alphabet. Chapter one also breaks the sense in the middle of the alphabet. Thus A to K is the author speaking of the awful fall of Jerusalem. L-Z (L-T in Hebrew) personify Zion who speaks of her desolation.

Chapter 3 (the middle chapter) intensifies the use of the alphabet. There are still sixty-six lines, but each line begins with a letter of the alphabet. The subject matter of chapter 3 is also somewhat general. The writer expresses his dismay, his contrition and his hope of restoration. This then is the 'peak' chapter in the book.

But just as crescendo can express emphasis, so can dimuendo, and this is what takes place in the remainder of the book. Chapter 4 reverts to the pattern of chapters 1--2, with the difference that there are only two lines per stanza instead of three. In this chapter the writer relives the agony of the destruction.

The volume of the composition drops to a whisper in chapter 5. Here there are no letters used at all, although the 22 lines represent the 22 letter alphabet. Moreover, verses 19-20 are themselves a mini-acrostic used to express the highest praise for Yahweh in the book followed by a tentative, but hopeful cry for help.

Yahweh is sovereign!

A--Thou, O Lord, dost rule for ever;

K--Thy throne is from generation to generation

But O Lord do not abandon us!!

L--Why dost thou forget us forever;

Z--Why dost Thou forsake us so long?

Homer Heater, Jr., Notes on the Book of Lamentations, unpublished class notes in seminar in the preexilic Old Testament prophets [Dallas Theological Seminary, Fall 1990], 148-49.

2 Childs writes, Chapter 3 stands apart from the other chapters, both in form and content, but it plays a crucial role in interpreting the whole book. The chapter begins with the lament of an individual which reflects the stereotyped features of this genre similar to that of the Psalter (Pss. 6, 88, etc.). The psalmist describes his trouble (vv. 1-18) and appeals to God for relief (19-21). In vv. 22-24 the psalmist confesses his faith in God's mercy in a formulation which makes free association with Israel's traditional 'creeds' (Ex. 34. 6f.; Num. 14.18; Ps. 86. 15). There follows in vv. 25-30 another confessional statement more akin to the wisdom saying of Ps. 37. Again the theme of God's mercy is picked up in the form of instruction not uncommon to the lament and concludes with a series of rhetorical questions (vv. 37-39).

The influence from Israel's liturgical service is everywhere strong; the older forms, however, have been blurred together in a free composition. What is of particular significance is the change of perspective which ch. 3 now brings to bear on the book. A shift has been effected from the communal focus to an individual, and from the events of 587 to an individual's personal history. This is not to suggest that the writer has moved from historical concerns into a timeless area--the historical quality of the lament is dominant--but rather that he has incorporated history within liturgical language. The suffering of one representative man is described in the language of worship which transcends any one fixed moment in history. The effect is that historical suffering is now understood metaphorically in the Psalter, but its actuality is in no way diminished....

To summarize, the function of ch. 3 is to translate Israel's historically conditioned plight into the language of faith and by the use of traditional forms to appeal to the whole nation to experience that dimension of faith testified to be a representative figure. The promises of God to Israel have not come to an end, but there are still grounds for hope (3.22ff.) (Brevard S. Childs, Introduction to the Old Testament as Scripture, 594-95).

3 Heater writes, These words are reminiscent of Job in a number of details. He concludes the unit by calling upon Yahweh to Remember his afflictions (19) (Homer Heater, Jr., Notes on the Book of Lamentations, unpublished class notes in seminar in the preexilic Old Testament prophets [Dallas Theological Seminary, Fall 1990], 151).

4 This appears in the middle of the book to emphasize hope in the midst of judgment.

5 Heater confirms that this section asserts the prophet's confidence in God's forgiveness for those who will acknowledge their sinfulness and humbly return to Him since He will receive and pardon them (Homer Heater, Jr., Notes on the Book of Lamentations, unpublished class notes in seminar in the preexilic Old Testament prophets [Dallas Theological Seminary, Fall 1990], 151).

6 Martin writes, This has tremendous theological significance. The thought was that Jerusalem could not be taken because it contained the house of YHWH. Now it has become known to the whole world that it can be conquered. The people of God realize that it was conquered because of YHWH. Those who are not of God misunderstand and think that YHWH was not able to save the city (John A Martin, An Outline of Lamentations, unpublished class notes in 304 preexlic and exilic prophets, (Dallas Theological Seminary, Fall 1983), 4).

7 The king symbolized God's blessing on the House of David (cf. Jer 39:5-7).

Related Topics: Introductions, Arguments, Outlines

An Argument of the Book of Daniel

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MESSAGE STATEMENT:

Even though Israel is experiencing judgment at the hands of the Gentile nations, the Lord encourages her, through numerous circumstances and visions, that he is sovereignly in control of her present situation, he will deliver those who faithfully trust in him, and in the end of time he will ultimately deliver her from the Gentiles by judging the prince to come and resurrecting all saints

I. Prologue--The Setting (Hebrew):1 In the midst of the captivity under Nebuchadnezzar and the deportation of the youths to Babylon in 605 B.C. the Lord enabled Daniel, Hananiah, Mishael, and Azariah in their commitment to Him to follow Him and excel in Nebuchadnezzar's court (with Daniel extending until the rule of the Persians) 1:1-21

A. Setting--605 Captivity and the Introduction of Daniel: In what appeared to be a clear triumph of evil over God's people and with God's permission, four youths who were followers of the true God, stood out as hope in the midst of a conforming despair 1:1-7

1. Captivity: In accordance with the will of God, Nebuchadnezzar, King of Babylon, overtook Jerusalem and took its king, Jehoiakim2 as well as temple vessels back to his land and to his god 1:1-2

a. Defeat of Jerusalem: In the third year of Jehoiakim's reign (605 B.C.) Nebuchadnezzar, king of Babylon, came to Jerusalem and besieged it 1:1

b. Taking the Temple Vessels: God allowed Nebuchadnezzar to overtake Jehoiakim and to take some of the temple vessels with him back to his land of Shinar and to the treasury of his God 1:2

2. Taking of the Youths: Bringing the promising youths of Judah for training to assimilate them in the king's court, there were four of the true God whom they tried to change 1:3-7

a. Grooming the Youths for Service: Nebuchadnezzar had the youths of Israel who were excellent in mind and body brought to Babylon in order to be groomed and trained for service in the king's court 1:3-5

b. Four Youths in Particular: Among the sons of Judah were four of particular interest whose names were changed from those which honored the true God to those which were to honor the false gods--Daniel ('God is judge') to Belteshazzar ('May Bel protect his life'), Hananiah ('YHWH is gracious') to Shadrach ('Commander of Aku'), Mishael ('Who is what God is?') to Meshach (Who is what Aku is), and Azariah ('Whom YHWH helps') to Abed-nego ('servant of Nebo') 1:6-7

B. Ideal Judean Captives: Out of the seeds of personal commitment to God's word and respectful approaches of those in authority over them, God enabled the four youths and especially Daniel to follow Him faithfully and excel into positions of influence 1:8-21

1. God's Enablement to Excel: Out of a personal commitment to keep God's word and a respectful beseeching of those in authority over him, God enabled Daniel and the other three to follow him: 1:8-14

a. The Choice of Obedience: Daniel, one of the four promising youths, chose within himself to not break the word of God by eating the king's food and wine 11:8a

b. Outworking of the Choice: Daniel implemented his personal choice by respectfully speaking to those in authority over him and receiving God's provision and their agreement 1:8b-14

1) Seeking of Permission: Daniel sought permission from the commander of the officials to be excused from taking the food and drink because of his faith: 1:8b

2) Permission Granted: Through the movement of God and a reasonable test suggested by Daniel, he and the other three youths were permitted to not defile themselves 1:9-14

a) God's Provision: God provided for a receptivity to Daniel's request in the commander 1:9

b) Daniel's Convincing Proposal: Although the commander of the officials was reluctant to agree because of his own personal risk, Daniel was successful in convincing their immediate overseer by proposing a ten day test 1:10-14

2. Conclusion of the Tests: At the conclusion of their tests and training they were found to be superior to all others and were maintained and highly used by the kings of Babylon (with Daniel into the rule of the Persians) 1:15-21

a. State of the Youths: At the conclusion of the ten day test, the four youths were better and healthier than all of the other youths who had partaken of the king's food and drink, and therefore were permitted to remain on the diet 1:15-16

b. Ability of the Youths and Daniel: God also enabled the four youths to have knowledge and intelligence in all literature and wisdom and enabled Daniel to understand visions and dreams 1:17

c. Presentation to Nebuchadnezzar: When the four youths were presented to Nebuchadnezzar they were found to excel all of the other youths; and once placed in the king's service they were found to be ten times better than all the magicians and conjurers in his realm 1:18-20

d. Timing of Daniel: Daniel continued until the first year of Cyrus the king3 in the service of the kings of Babylon 1:21

II. Historical/Prophetic--Times of the Gentiles--The Nations' Relationship to the Most High God (Aramaic):4 Through dreams and personal historical encounters with the God of Israel Daniel (and the Jews) is assured that even though a period of time is present and coming when the Gentiles are ruling over the Jews, that Israel's God is with those who obediently follow Him and will ultimately deliver them from the Gentiles because He is the sovereign ruler of all kingdoms who is working to set up His kingdom on earth for his holy ones 2:1--7:28

A. A--Nebuchadnezzar Dreams of Four Kingdoms and God's Kingdom: Through the prophetic dream of King Nebuchadnezzar and Daniel's enablement by the God of Heaven to interpret the dream, God and Daniel are honored, Daniel's friends are promoted, and God is seen to be the One who is really ruling over history rather than those who appear to be 2:1-49

1. Daniel's Enablement to Interpret the Dream: Unlike the pagan wise men with whom Daniel and his friends had been placed under a deadly decree because they could not give and interpret the kings dream, Daniel was enabled by the God of heaven, who rules and cares, to know the interpretation of the dream 2:1-23

a. The Dream and Decree: When Nebuchadnezzar had a dream which greatly disturbed him, he issued a decree to kill all of the wisemen because they could not proclaim and interpret his dream 2:1-13

1) The Dreams: During Nebuchadnezzar's second year he had dreams which greatly troubled him 2:1

2) Exhortation to Wise Men: The king called his wise men together and ordered them to tell to him his dream and its interpretation whereby they would receive much or loose life if they were right or wrong 2:2-6

3) Response of the Wise Men: The wise men dialogued with the un-trusting king emphasizing how unreasonable he was since only a god could do what he asked 2:7-11

4) The Decree: The king became enraged and issued a decree to destroy all of the wise men including Daniel and his friends 2:12-13

b. God's Provision for Daniel: Learning of the dream and the deadly decree, Daniel received time and the dream's meaning from the God of Heaven who rules the earth and cares for his own 2:14-23

1) Learning of the Decree: Daniel learns of the deadly decree against him and its basis from Arioch his executioner 2:14-15

2) Request for Time: Daniel asked the king for time so that he might interpret the king's dream 2:16

3) Request of God: Daniel informed his friends and asked for God's help in order to be spared 2:18

4) God's Revelation: God revealed the dream to Daniel 2:19a

5) Daniel's Thanksgiving: Daniel enriched God's character and gave thanks because he had revealed His rulership over all and His personal interest and provision for Daniel and his friends 2:19b-23

2. The King's Response to Daniel's Interpretation: Proclaiming the interpretation of the king's dream as the God of Heaven's foretelling of world history which will culminate in His eternal kingdom, the king receives it and honors Daniel, his 'god' and his friends 1:24-49

a. Proclamation of the Dream: When Daniel was presented to the king by his executioner as an exile from Judah, Daniel recounted the dream and interpreted it as the God of Heaven's proclamation of the future for the world which will culminate in His eternal kingdom 2:24-45

1) Daniel Goes to His Executioner: Daniel went to Arioch, his executioner to request he be presented to the king and to request that he spare the wisemen because he will declare the dream and its interpretation 1:24

2) Presentation to the King: Arioch presented Daniel to the king as an exile from Judah who can explain the dream 2:25

3) King's Questions: The king Questioned Daniel 2:26

4) Daniel's Response: Daniel described the king's dream as from God and interpreted its meaning as previewing the future of the world where there will be four kingdoms including Babylon which will all be destroyed by the God of Heaven's kingdom which will endure forever 2:27-45

a) The Source of the Dream: Daniel explained that his ability to interpret the king's dream was due to the God of Heaven who gave the dream and revealed it to Daniel and not due to his own greatness 2:27-30

b) The Dream's Subject Matter: Daniel recounted the king's dream as dealing with the future and that it came about as the king was thinking about the future 2:31a

c) The Dream Described: Daniel described the statue of the dream which was destroyed by the stone which itself became a mountain that filled the earth 2:31b-36a

d) The Dream Interpreted: Daniel interpreted the dream as referring to four kingdoms which will ultimately be destroyed by the God of heaven's kingdom which will last forever 2:36b-45

3. The King's Response: The king's response to Daniel's interpretation of his dream was to overwhelmingly receive it and thus to honor Daniel and his God as well as promote Daniel and his friends 2:46-49

a. Honor to Daniel: The king immediately responded to Daniel as though he were a god with worship, an offering and incense 2:46

b. Recognition of Daniel's God: The king recognized Daniel's God of Heaven as being a ruling God of gods and kings as well as being able to reveal mysteries 2:47

c. Promotion of Daniel: The king promoted Daniel to ruler over the province and chief of the wise men 2:48

d. Promotion of Daniel's Friends: At the request of Daniel the king had his friends promoted to administrators of the province 2:49

B. B--Nebuchadnezzar Sees God's Servants Rescued: In an atmosphere of human rage, pride, power and oppression, God demonstrated Himself to His faithful followers and their godless enemies to be able and willing to deliver and prosper those who will follow Him 3:1-30

1. Worship of the Image: Under royal decree and fear for life, all of the international leaders fell and worshiped the large idol which king Nebuchadnezzar made and dedicated in Babylon 3:1-7

a. Creation of an Image:5 King Nebuchadnezzar made a golden image 90' x 9' and erected it in Babylon 3:1

b. Dedication Ceremony: All of the leaders in Babylon were invited and assembled at the dedication of the image 3:2-3

c. Worship of the Image: Under royal proclamation and fear of being cast into a blazing furnace, all of the international leaders fell and worshiped the image at the sound of their music 3:4-7

2. The Judeans Honor God: Being reported to Nebuchadnezzar by the wise men, Shadrach, Meshach and Abed-nego refused the king's last offer informing him of their God's ability to deliver and their intention to not profane him regardless of the consequences 3:8-18

a. Report of the Judeans: Shadrach, Meshach, and Abed-nego were reported by the magicians as Jewish leaders who would not obey the king's edict to serve his gods or worship the image 3:8-12

b. One More Opportunity Given: Shadrach, Meshach and Abed-nego were brought, questioned and given one more opportunity to serve and worship the gods and idol before the king at the sound of the music lest they be cast into the furnace where no god could save them 3:13-15

c. Response of the Judeans: Shadrach, Meshach and Abed-nego informed the king that he was wrong because their God could deliver them, but even if He chose not to deliver them, they would not serve his gods and worship his idol 3:16-18

3. The Crucible of Their Faith: In an angry rage Nebuchadnezzar constrained the three Jewish boys and heated up the furnace only to loose his warriors in the flame and to see the three Jewish boys and their God alive in the furnace 3:19-25

a. The King's Response: In a rage king Nebuchadnezzar had the furnace severely heated up, and Shadrach, Meshach and Abed-nego tied up, fully clothed, by his most valiant warriors to be thrown in the fire 3:19-21

b. The Disposal of the Judeans: Due to the urgency of the king's request, the valiant warriors were consumed by the flame of the furnace and Shadrach, Meshach and Abed-nego fell into the furnace all tied up 3:22-24

c. God's Deliverance: Nebuchadnezzar was astounded to see four men loosed and walking in the fire with one seeming to be divine 3:25

4. Nebuchadnezzar's Response: Ordering Shadrach, Meshach and Abed-nego to come out and seeing the complete deliverance given to them, Nebuchadnezzar enriched the Jewish God's good character to the people and prospered the youths 3:26-30

a. Order to Come Out of the Fire: King Nebuchadnezzar ordered Shadrach, Meshach and Abed-nego as servants of the Most High God to come out of the fire 3:26

b. Proclamation of Deliverance: All of the rulers who bowed to the image noted how completely the three were protected from the king's hand in that their bodies, hair, clothes, and odors were not touched by the fire 3:27

c. Honor of the God of the Jews: Nebuchadnezzar enriches the character of the Jewish God who delivered his faithful servants and threatens annihilation toward anyone who speaks against this great God of the Jews 3:28-29

d. Honor to Shadrach, Meshach and Abed-nego: Nebuchadnezzar caused Shadrach, Meshach and Abed-nego to prosper in the province of Babylon 3:30

C. C--Judgment on Nebuchadnezzar--A Second Dream: Nebuchadnezzar recognized and proclaimed to his people in his realm his position of responsibility under the sovereign rule of the Most High God through experiencing demotion, insanity, and restoration through God's strong and good hand 4:1-37

1. Message of Peace and Exaltation: Nebuchadnezzar sent a message of peace and exaltation of the Most High God to all of the people under his ream 4:1-3

a. Sending of Message: Nebuchadnezzar sent a message of peace to all of the peoples under his realm 4:1

b. Honor of the Most High God: Nebuchadnezzar recounted to the peoples of his kingdom that through dreams and experience, he recognized the greatness and absolute sovereignty of the Most High God 4:2-3

2. Interpretation of a Second Dream: Although Nebuchadnezzar was frustrated by other wise men, he learned from Daniel that the dream which he had referred to him and predicted sever mental impairment unless, or until, he recognized his place under God 4:4-27

a. The Dream: While Nebuchadnezzar was enjoying the privileges of his kingship, he received a dream that greatly disturbed him 4:4-5

b. Seeking Interpreters: Calling all of the wise men of Babylon, Nebuchadnezzar was without hope to receive the dream's interpretation until Daniel arrived whom he knew God had spoken through before 4:6-9

c. The Dream Told: Nebuchadnezzar recounted his dream to Daniel as being of prosperity, destruction, preservation, and lesson 4:10-17

1) Prosperity: Nebuchadnezzar first saw prosperity in the picture of a great tree which was honored and gave life to all 4:10-12

2) Destruction: By command of an angel the great tree was destroyed 4:13-14

3) Preservation: The stump of the tree was preserved yet restrained 4:15a

4) A Lesson: The stump was likened to a person who is given the mind of a beast until he recognizes that the Most High is sovereign over all, including him 4:15b-17

d. Exhortation: Daniel was exhorted to interpret the dream 4:18

e. Daniel's Interpretation: Although hesitant, Daniel exclaimed that the tree was Nebuchadnezzar in his power and kingship and that unless he repented of his prideful evil and recognized his position under the Most High God, he would suffer temporary insanity until he did so 4:19-27

1) Daniel's Hesitant Speech: Perceiving that the dream and its interpretation was difficult, Daniel was hesitant to speak to the king but did so with the king's urging 4:19

2) The Identity of the Tree: Daniel explained that the great tree was Nebuchadnezzar in his position of power, kingship and influence over people 4:20-22

3) Future Insanity: Daniel explained that the destructive and insane parts of the dream were predictive of the Most High's hand upon Nebuchadnezzar in the future until he recognized The Most High's complete sovereignty 4:23-26

4) Daniel's Advise: Daniel advised Nebuchadnezzar to repent from his prideful sinfulness as king and to do uprightly under the Most High God in hopes that He will be gracious 4:27

f. The Fulfillment of the Dream: With the return of arrogance, Nebuchadnezzar was subjected to the demotion and insanity foretold to him, whereupon he recognized God's sovereignty and was restored in that perspective 4:28-37

1) Rise of Arrogance: Twelve months following the warning of the dream for Nebuchadnezzar to be humble under the Most High God, Nebuchadnezzar was again exalting himself as the great autonomous ruler 4:28-29

2) Proclamation from Heaven: A voice from heaven proclaimed to Nebuchadnezzar in his arrogance that the vision was now going to take place in his removal from authority and his temporary insanity until he recognized his position under the ruler--God the Most High 4:29-32

3) The Insanity of Nebuchadnezzar: Immediately king Nebuchadnezzar became insane and lived as an animal 4:33

4) Nebuchadnezzar Understanding: At the end of the prescribed period, Nebuchadnezzar recognized his position under the Most High God 4:34-35

5) Restoration of Nebuchadnezzar: Nebuchadnezzar was restored and prospered beyond his former state by the Most High God whom he then praised, exalted, and honored over himself 4:36-37

D. C'-- Judgment on Belshazzar--Handwriting on the Wall: In a great act of hubris toward YHWH Belshazzar learned, through Daniel who alone could interpret the inscription on the wall, that God was going to give Babylon to Medo-Persia, and He does so 5:1-31

1. Writing at the Feast: During a great feast when Belshazzar and his guests were drinking with the vessels from Jerusalem's temple and were praising their gods, the king to his fright saw a hand write on the will 5:1-6

a. Drinking with Temple Vessels: Having a great feast, Belshazzar had the gold and silver vessels from the temple of God in Jerusalem brought so that he and his guests might drink from them 5:1-2

b. Honoring the gods with Temple Vessels: When the vessels from the temple in Jerusalem were brought, Belshazzar and his guests drank and praised the gods of their culture 5:3-4

c. Writing on the Wall: While they were drinking and praising their gods, the king saw a hand appear and begin writing on the wall and this extremely frightened him 5:5-6

2. The Rise of Daniel to Interpret the Writing: With the rising of concern when the wise men were unable to interpret the writing, even with a great offer of reward, Belshazzar learned of Daniel's ability from the Queen 5:7-12

a. Calling The Wise Men: Calling in his wise men to interpret the writing, Belshazzar offered them royalty, a golden necklace, and the authority of bring the third ruler in the kingdom 5:7

b. Failure of the Wise Men: Since none of the wise men could either read or interpret the writing on the wall, the king became even more concerned and the nobles were perplexed 5:8-9

c. The Rise of Daniel: Hearing of the concern at the banquet, the queen mother entered and proclaimed Daniel to the king as the one who could interpret the handwriting just as he had been able to help Nebuchadnezzar 5:10-12

3. Daniel's Interpretation: Identifying himself as Daniel and refusing Belshazzar's gifts, Daniel explained that the inscription predicted the fall of Babylon to Medo-Persia due to hubris on the part of the king toward YHWH 5:13-28

a. Daniel and Belshazzar Meet: Upon meeting Daniel, Belshazzar questioned whether Daniel was from Judah, proclaimed Daniel's reputation as having a spirit of the gods which enables him to be wise, told Daniel of the wise men's inability to interpret and once again offered royalty, riches and authority if he could read and interpret the inscription 5:13-16

b. Daniel's Response: Refusing the gifts, Daniel agreed to read the inscription and to give its interpretation 5:17

c. The Fall of Babylon: In light of Belshazzar's hubris toward YHWH with the temple vessels, and with full knowledge of Nebuchadnezzar's experience, God wrote that Babylon was about to fall to Medo-Persia 5:18-28

1) Belshazzar's Hubris: Knowing how king Nebuchadnezzar had been humbled until he would recognize himself as under the Most High God who rules over mankind, Belshazzar still chose hubris by drinking from the vessels of YHWH and praising their gods 5:18-23

2) YHWH'S Response to Hubris: In response to Belshazzar's hubris, the Most High God sent forth the hand to write out the inscription 5:24

3) The Meaning of the Inscription: The inscription, “MENÉ, MENÉ, TEKÉL, UPHARSIN ” means that Babylon has been numbered, evaluated, divided and handed over to the Medes and Persians 5:25-28

4. Fulfillment of the Writing: As promised, Daniel received the great gifts from Belshazzar and Belshazzar was slain by Darius the Mede who received the kingdom 5:29-31

a. Daniel Rewarded: Belshazzar gave the gifts of royalty, riches, and authority to Daniel as he promised 5:29

b. Defeat of Babylon: That same night Belshazzar was slain and Darius the Mede (Cyrus)6 received the kingdom of Babylon at age sixty-two 5:30-31

E. B'-- Darius the Mede Sees Daniel Rescued -- The Lion's Den: King Darius moved from the position of a thoughtless, arrogant pawn of a corrupt government which persecuted God's people unto an instrument for God who stood for goodness, dealt with evil, and exalted the true God and his messenger 6:1-28

1. The Trapping of Daniel through Darius: Out of jealousy over a promotion which Daniel was about to receive for his abilities, his peers had an arrogant decree issued by Darius which they used to indicate Daniel for praying to YHWH 6:1-13

a. The Rise of Daniel: Appointed as a commissioner over satraps to protect the king's interests, Daniel was about to be re-appointed over all due to his extraordinary ability (spirit) 6:1-3

1) The Promotion: In order to protect his interests, Darius appointed 120 satraps and three commissioners over the satraps, one of whom was Daniel 6:1-2

2) Exaltation: Because Daniel began to distinguish himself as having extraordinary ability, Darius planned to appoint him over the kingdom 6:3

b. An Attack on Daniel: Seeing that the other leaders could not make an accusation against Daniel for his work, they made up a law and had Darius sign it which indicted Daniel for praying to YHWH 6:4-9

1) Search for Weakness: Since the satraps and commissioners could not find anything to accuse Daniel of with his work, they decided to attack him with regard to his faith 6:4-5

2) Establishment of a Law: The governmental leaders encouraged Darius to establish and sign an injunction that forbade anyone to petition any god or man besides the king under penalty of being thrown into the Lions' den for thirty days 6:6-9

c. Daniel Prays In Spite of the Decree: Even though aware of the decree against praying to his God, Daniel continued, was observed, and reported to the king 6:10-13

1) Daniel Prays: Knowing about the document, Daniel continued to pray to YHWH three times daily as he had been 6:10

2) Daniel Found Praying: By agreement Daniel's jealous governmental officials found Daniel petitioning his god 6:11

3) Daniel Reported: The jealous governmental officials reminded Darius of his irrevocable decree and turned in Daniel as its offender 6:12-13

2. The Change of Darius: Through hope in Daniel's God Darius moved from being a hand in the corrupt government which was against Daniel to being a hand of Daniel's God whom he had seen deliver Daniel by punishing Daniel's accusers and publicly exalting Daniel's God as well as Daniel 6:14-28

a. Daniel Placed in the Den: Although distressed, frustrated in attempts to free him, and hopeful that his God might deliver him, Darius had Daniel cast into the lions' den and sealed it 6:14-17

1) Darius' Attempt to Deliver Daniel: When the king heard that Daniel had broken the decree he was distressed and did all that he could to deliver him until sunset 6:14

2) Darius' Placement of Daniel in the Den: Under pressure from Daniel's jealous peers, the king gave orders and had Daniel cast into the lions' den 6:15-16a

3) Sealing of the Den: Expressing confidence in Daniel's God to deliver him, the den was sealed by the king 6:16b-17

b. Daniel's Deliverance and Exaltation: Being personally concerned over Daniel, Darius fasted, rushed to the den, learned of Daniel's deliverance, had Daniel's accusers thrown in the den and exalted his God and Daniel 6:18-28

1) Darius' Interest in Daniel: Spending a restless night fasting and in solitude, Darius rushed to the Den and sheepishly asked if Daniel's God had been able to deliver him 6:18-20

2) God's Deliverance of Daniel Proclaimed: Daniel respectfully proclaimed that his God had delivered him through an angel who shut the lions' mouths because he was innocent before Him and the king having not committed a crime 6:22-21

3) Judgment on Daniel's Accusers: Darius had Daniel delivered in his unharmed state from the den and his accusers, with families, cast in the den only to be overpowered by the lions before they reached the bottom 6:23-24

4) Darius' New Decree: Darius issued a decree of peace to the peoples of his kingdom exhorting men to fear the God of Daniel because he is eternal, living, reigning, and helps his followers as He did Daniel 6:25-27

5) Daniel enjoyed success in the reign of Darius, even (and) Cyrus the Persian 6:28

F. A' -- Daniel Has a Vision of Four Kingdoms and God's Kingdom -- Four Beasts:7 During the first year of Belshazzar's reign Daniel had a night vision which described the rise of four kingdoms, the last of which would be great with a coalition of ten kings, but one would rise from among them overtaking three of the kings and persecute God's people, but in the end God (the Ancient of Days) would judge this last king and give his kingdom to his holy ones through the Son of Man 7:1-28

1. Setting: The setting for the dream is in the first year of Belshazzar (553 B.C.) when in the night Daniel saw a vision and wrote it down 7:1

2. The Vision is Detailed: Although Daniel sees the rising of a series of beasts and horns and especially a little horn with power, he also sees the Ancient of Days who is the mighty, righteous ruler of all take dominion away from the beasts and give His kingdom to the Son of Man, and all of this frightens Daniel 7:2-15

a. Beasts and Horns: Daniel saw a series of Beasts and horns 7:2-8

1) Introduction to the Vision: When in the night Daniel saw a large sea stirred by the four winds, four beasts emerged from the sea 7:2-3

a) The vision was in the night 7:2a

b) Daniel saw a large sea stirred by the four winds of heaven 7:2b

c) Four beasts were seen emerging from the sea 7:3

2) Description of the Vision: Daniel describes the vision of the four beasts which were emerging from the sea 7:4-7

a) First Beast: The first beast was a humanoid lion with wings 7:4

b) Second Beast: The second beast was a bear eating three ribs 7:5

c) Third Beast: The third beast was a leopard with four wings and four heads 7:6

d) Fourth Beast: The fourth beast was terrifying and strong with iron teeth and ten horns 7:7

3) Description of a Little Horn:

a) Rising among Ten: A little horn arose among the ten horns of the fourth beast 7:8a

b) Displacing Three: The little horn displaced three of the original horns 7:8b

c) Human Characteristics: This little horn had eyes like a man and spoke great things 7:8c

b. Ancient of Days: Daniel sees the vision of the Ancient of Days 7:9-10

1) A Description: Daniel gives a description of the Ancient of Days as a great, mighty, and righteous ruler 7:9-10

a) Throne: The Ancient of Days sat on a throne among thrones 7:9a

b) Clothing: His Clothing was white 7:9b

c) Hair: His hair was white 7:9c

d) Throne: His throne was a blazing chariot 7:9b

e) River: A flaming river went out from him 7:10a

f) Attendants: He was attended by many 7:10a

g) Judge: He was acting as Judge 7:10c

2) Defeat of Kingdoms: Daniel notes that the fourth beast has a sentence of death pronounced against it and the other beasts have their dominion taken away after a period of time 7:11-12

3) God's Kingdom: Daniel sees the Son of Man gaining the kingdom from the Ancient of Day 7:13-14

a) The Coming of the Son of Man: One like a Son of Man8 came with the clouds9 7:13a

b) Presented before the Ancient of Days: This one was presented before the Ancient of Days 7:13b

c) Giving of the Kingdom: The kingdom was given10 to this one by the Ancient of Days 7:14

c. Daniel's Response: Daniel reacts to the vision by being alarmed 7:15

3. The Vision is Explained: When Daniel asks for an explanation of the vision, the interpreter explained generally and then with some specificity that four kingdoms will arise on the earth with the fourth being different than the others having a coalition of ten kings, but one will arise who will put down the three of the ten kings and persecute God's people, but God will ultimately judge him and give His kingdom to His people 7:16-28

a. Request: Daniel asks for, and is granted, an explanation of the vision (by an angel) 7:16

b. Summary Explanation: The interpreter explains the summary of the vision as four kingdoms arising on the earth but eventually the holy ones will posses the kingdom of the earth forever 7:17-18

1) Rise of Four Kingdoms: Four kings (kingdoms) will arise and dominate the earth 7:17

2) Holy Kingdom: Eventually the holy ones will possess the kingdom forever 7:18

c. Detailed Explanation of the End of the Vision: At Daniel's request the interpreter goes into some detail concerning the last part of the vision to explain that the fourth beast will be a different kingdom which controls the whole earth with a confederation of ten kings arising out of it, but another king will arise who will subdue three of the original kings and be hostile to God's people; nevertheless, God will destroy him and give the kingdom to His people 7:19-27

1) Request: requests more information concerning the last beast and the horns 7:19-22

2) Answer: The interpreter explains the last part of the vision that the fourth beast will be a different kingdom which controls the whole earth with a confederation of ten kings arising out of it, but another king will arise who will subdue three of the original kings and be hostile to God's people, but God will destroy him and give the kingdom to His people 7:23-27

a) Fourth Beast: The fourth beast is different and will control the whole earth 7:23

b) Ten Kings: Ten kings will arise out of the kingdom of the fourth beast 7:24a

c) Another King: another king will come after them and subdue three of the original kings 7:24b

d) Hostility of the Later King: This king will be against God and his people 7:25

(1) He will speak out against God

(2) He will wear down God's people (remnant)

(3) He will want to change times (calender year?) and laws (universal law? covenant law)

(4) He will be in power for three and a half years (times)

e) Judgment of Later King: God will judge the later king and destroy him 7:26

f) Future Kingdom: The Kingdom will be given to the holy ones 7:27

d. Daniel's Reaction: Daniel reacts to the explanation by being alarmed (because he was part of the first kingdom at this time) 7:28

III. Prophetic -- Israel's Relationship to the Nations (Hebrew): Through visions which describe Israel's relationship to the future nations, the Lord demonstrates that although she will experience sever persecution through the rise of the Greece and Antiochus IV Epiphanies who foreshadows the coming Antichrist during the final seven years of Israel's history, the Lord will ultimately deliver the living of her descendants through the judgment of the prince who is to come and He will also deliver the dead through the resurrection of believing saints at the end time 8:1--12:13

A. The Second and Third Kingdoms Identified--Vision of the Ram and the Goat: Daniel is given the history of the world and of Israel during the Persian and Greek kingdoms with a foreshadow of the Antichrist through the rise and rule of Antiochus IV Epiphanies 8:1-27

1. The Setting: This vision occurred two years following the vision of the four kingdoms during the third year of Belshazzar 8:1

a. Third Year of Belshazzar: This vision occurs two years after the vision in chapter seven during the third year of Belshazzar (551 B.C.) 8:1a

b. Following the Vision of Chapter Seven: This vision followed the one detailed in chapter seven 8:1b

2. The Vision is Detailed: 8:2-14

a. Introduction to the Vision: Daniel sees himself at the citadel of Susa in the province of Elam beside the Ulai Canal11 8:2

b. The Vision of the Ram and Goat: 8:3-8

1) The Ram (Medo-Persia): Daniel saw a ram with two horns one of which was longer and came up later moving west north and south doing whatever it wished to do 8:3-4

a) Two Horns: Daniel sees a ram with two horns 8:3

b) Longer, Later Horn: One of the horns was longer and came up last 8:3

c) Conquering Direction: The ram was moving west, north and south (the direction in which the Persian Empire conquered) 8:4a

d) Sovereign: The Ram did whatever it pleased 8:4b

2) The Male Goat (Greece): Daniel saw a male goat moving quickly from the west without touching the ground with a horn between its eye able to easily defeat the ram because it was great, but its horn broke and four horns came up in its place 8:5-8

a) From the West: Daniel saw a male goat moving from the west quickly without touching the ground 8:5a

b) One Horn: The goat had a horn between his eyes 8:5b

c) Defeat the Ram: The goat was able to easily defeat the ram 8:6-7

d) Great: The male goat was great 8:8a

e) Broken Horn: The single horn was broken and four horns took its place 8:8b

c. The Vision of the Horn (Antiochus IV Epiphanies): Daniel sees that one of the four horns will become great and move to defeat Israel, set itself up as God, stop the sacrificial system and greatly prosper for 2,300 evenings and mornings 8:9-14

1) The Rise of One Horn: Daniel sees that one of the four horns becomes great and moves to defeat Israel, sets itself up as God, stops the sacrificial system and prospered greatly 8:9-12

a) One of the Four: Daniel sees one of the four horns becomes great and moves toward Israel 8:9

b) Defeats Israel: The horn defeats God's people 8:10

c) Honors Itself: The horn set itself up as God and stopped the sacrificial system 8:11-12a

d) Prospered: The horn prospered greatly 8:12b

2) Length of Situation: When an angel asks how long this situation will continue, Daniel was told that it would last for 2,300 evenings and mornings 8:13-14

a) Question: The question is asked (by an angel) how long such a situation will continue 8:13

b) Answer: Daniel was told that it would continue 2,300 evenings and mornings12 8:14

3. The Vision is Explained: Although frightened by the appearance of Gabriel to explain the vision, Gabriel strengthened Daniel and explained that the vision was about the end times with the ram being Media/Persia, the Goat with the horn being Greece under Alexander the Great, the four horns being those rulers of Greece who would arise after Alexander's death, and the little horn being the rise of one of the four rulers who would have extra-ordinary power and overtake God's people, but would be destroyed (by God) at the appointed time; whereupon Daniel became sick for a number of days and then return to work for the king astounded by the vision, but with no one to explain it to him 8:15-26

a. Daniel Is Granted an Explanation: When Daniel sought to understand the vision, Gabriel was sent to explain it to him, causing Daniel to be fearful, but Gabriel strengthened him and proclaimed that the vision is about the appointed time of the end 8:15-19

1) Gabriel Comes to Explain the Vision: When Daniel sought to understand the vision, Gabriel was called upon to explain it to him 8:15-19

2) Daniel's Fear: Daniel was so frightened at Gabriel's presence that he fell down before him 8:17a

3) Gabriel's Announcement: Gabriel announced to Daniel son of man that the vision pertained to the time of the end 8:17b

4) Daniel's Response: Daniel responded by falling into a deep sleep with his face to the ground 8:18a

5) Gabriel's Help: Gabriel raised Daniel so that he might stand and hear the interpretation 8:18b

6) Gabriel's Announcement: Gabriel stated to Daniel that the vision pertains to the appointed time of the end 8:19

b. The Ram and Goat Explained: Gabriel explains that the ram represents Media/Persia, the goat and the horn represent Greece under Alexander the Great, and the four horns represent the power split after the death of Alexander the Great 8:20-22

1) Identity of the Ram: The ram represents Media/Persia 8:20

2) Identity of the Goat and Horn: The goat represents Greece and the horn represents its first king (Alexander) 8:21

3) The Four Horns: The four horns represent the power split after the time of the first king13 8:22

c. The Horn Explained (Antiochus IV Epiphanies / Antichrist): It was explained to Daniel that a king will arise in the later day who will have extra-ordinary power, magnify himself to the point of opposing Messiah, and will be defeated without human agency at the appointed time 8:23-26

1) Rise of a King: A king will arise in the later day which will have extra-ordinary power 8:23-24

2) Self Exulting: He will magnify himself and even oppose the Prince of princes 8:25a

3) Death: He will be broken without human agency 8:25b

4) Appointed Time: The vision of the evening and mornings will come true 8:26a

5) Keep Secret: Daniel was told to keep the vision secret 8:26b

4. Daniel's Response to the Vision: Daniel responded to the vision by being exhausted and sick for days before he got up and went about the king's business, but he was astounded at the vision and no one could explain it to him 8:27

a. Sick: Daniel was exhausted and sick for days 8:27a

b. Continued Life: Daniel got up and went about his normal business 8:27b

c. Astounded: Daniel was astounded at the vision 8:27c

d. Unexplainable: No one could explain the vision to Daniel 8:27d

B. Daniel's Prayer and the Vision of the Seventy Weeks: When Daniel reads and understands Jeremiah's prophecy about the end of the captivity for Israel, Daniel prays for God to fulfill His promise to the nation and learns from Gabriel the future history of Israel in the form of a seventy-week prophecy from the rebuilding of Jerusalem to the destruction of the prince who is to come 9:1-27

1. Setting--Daniel Understands the Prophecy of Jeremiah: In the first year of Darius the Mede, Daniel understood Jeremiah's prophecy that the people would be in captivity for seventy so he began to pray to God 9:1-3

a. Timing: This vision/event occurred during the first year of Darius the Mede (538 B.C.) 9:1

b. Precipitating Event: Daniel understood Jeremiah's prophecy (Jer 29:10) that the people would be in captivity for only seventy years 9:2

Two Possible Explanations

Daniel’s began captivity

605

   

597

 

Jeremiah wrote

Daniel read Jeremiah

538

   

538

 

Daniel read Jeremiah

Years of the 70 year captivity completed

67

   

59

 

Years of the 70 year captivity completed

Years of captivity remaining

3

   

11

 

Years of captivity remaining

c. Prayer: Daniel responded to Jeremiah's prophecy by setting his attention to pray to God 9:3

2. Daniel's Prayer Is Recorded: After Daniel prays to the Lord recognizing the sinfulness of the nation and the justice of their captivity as a fulfillment of God's word, he asks the Lord to be attentive to Israel since the time of her captivity is completed 9:4-19

a. Sinfulness of the Nation: Daniel prays proclaiming that the nation is a sinful nation 9:4-11

b. Justice of the Captivity: Daniel prays proclaiming the justice of the captivity since it is a fulfillment of what God said would happen 9:12-15

c. Attentive to Israel: Daniel prayed that the Lord would not be attentive to Jerusalem because the time of captivity has been completed 9:16-19

3. The Vision of the Seventy Weeks: While Daniel was praying Gabriel came to him and revealed the future of Israel through a vision of seventy weeks of years which takes place from the rebuilding of Jerusalem to the coming of Messiah, to the cutting off of Messiah and the city's destruction, to a covenant with the nation during the seventieth week, to the breaking of the covenant and the following desolation, to the final destruction of the prince who is to come 9:20-27

a. The Appearance of Gabriel: At about the time of the evening offering while Daniel was praying Gabriel arrived before Daniel to give him insight and understanding because Daniel was highly esteemed 9:20-23

1) Time of Appearance: At about the time of the evening offering (3 P.M. cf. Ex 29:39) while Daniel was praying Gabriel arrived to Daniel 9:20-21

2) Announcement: Gabriel announced that he had come to give Daniel insight and understanding 9:22

3) Reason: The reason that Gabriel had come to Daniel was because he was highly esteemed 9:23

b. The Message of the Seventy Weeks to Daniel: Noting that a future history of seventy weeks [of years] is decreed for the Jews and Jerusalem, Gabriel explains that there will be sixty-nine weeks from the rebuilding of the Jerusalem until Messiah, that Messiah will then be cut off and Jerusalem will be destroyed, then in the seventieth week a prince to come will make a covenant with many people, break the covenant by forbidding sacrifice, set up himself as an abomination in the temple, bring desolation in his wake, and then be destroyed at the appointed time by God 9:24-27

1) Seventy Weeks for the Jews and Jerusalem: Gabriel notes that Seventy weeks are decreed for the Jews and for Jerusalem for the following purposes: 9:24

a) to finish the transgression

b) to make an end of sin

c) to make atonement for iniquity

d) to bring in everlasting righteousness

e) to seal up vision and prophecy

f) to anoint the most holy place

2) Sixty-Nine Weeks from the Rebuilding of Jerusalem to Messiah: Gabriel stated that there will be sixty-nine weeks from the rebuilding of Jerusalem until the Messiah 9:25

a) Two Parts: Gabriel noted that the sixty-nine weeks will be divided into two parts: 9:25

(1) Seven weeks (49 years) [from the command to rebuild and restore Jerusalem by Artaxerxes Longimonus in 445/444 B.C.; Neh. 2:5, 12] to the completion of the public square and mote

(2) Sixty-two weeks (434 years) from the completion of this public square and mote to when Messiah comes

b) Rebuilt City: Gabriel assures Daniel that the city will again be rebuilt 9:25

3) Messiah and City Cut Off: Gabriel announces that at that time the Messiah and the city will be cut off and destroyed 9:26

a) Messiah: The Messiah will be cut off 9:26a

b) City: The prince who is to come will destroy the city 9:26b

c) War: There will be war and destruction 9:26c

4) The Seventieth Week: Gabriel proclaims that in the prince who will come will make a covenant with many for one week (7 years), but will break it in the middle putting a stop to sacrifice and setting up himself as an abomination in the temple bringing desolation in his wake, but God will destroy him at the appointed time 9:27

a) Covenant: The prince who will come will make a covenant with many for one week 9:27a

b) Broken Covenant: In the middle of the week the prince will put a stop to the sacrificial system 9:27b

c) Make Desolate: After the prince does an abominable thing in the temple in the middle of the week, he will then bring desolation in his wake 9:27c

d) Destruction: The one who makes desolate will be destroyed [by God] 9:27d

C. Vision of the Heavenly Messenger and His Final Revelation: Daniel received a message from an angel of the future political history of the nations around Israel (Persia, Greece, the Ptolemys and Seleucus) as well as during the Tribulation (the Antichrist) with the assurance that holy ones who are living in the future will be delivered and those who have died will be resurrected to partake in the future kingdom 10:1--12:13

1. Preparation of the Prophet--Daniel's Prayer for Wisdom about the Future and an Answer by an Angel: 10:1--11:1

a. Setting: 10:1-9

1) Earthly Setting: Daniel received a true message of great conflict for Israel in the third year of Cyrus the King of Persia causing him to mourn and fast for three weeks until he received a messenger while he was on the banks of the Tigris river on the twenty-fourth day of the first month 10:1-4

a) Time: The third year of Cyrus the King of Persia (536 B.C)14 10:1a

b) Message: A true message of great conflict was revealed to Daniel through a vision which he understood15 10:1b

c) Mourning and Fasting: Daniel had been mourning and fasting for three entire weeks 10:2-3

d) Time and Place: On the twenty-fourth day of the first month16 (of Cyrus' third year), Daniel was on the bank of the Tigris river when he received a messenger 10:4

2) Heavenly Setting--Appearance of an Angel: When Daniel looked up from the Tigris river he saw a man (angel) in so much glory, he became weak and fell into sleep, while those with him fled 10:5-9

a) Angelic Appearance: When Daniel looked up from the Tigris river he saw a man (angel)17 dressed in white linen with a belt of purist gold around his waist, whose face was bright with glory and whose voice was loud like that of a crowd 10:5-6

b) People Flee: Only Daniel in great weakness saw the vision of the man since those with him fled in dread 10:7-8

c) Daniel Fell: When Daniel heard the man speak, he fell into a deep sleep with is face to the ground 10:9

b. Daniel Is Prepared to Receive the Instruction: 10:10-19

1) The Angel Explains Why He Come to Daniel: After restoring Daniel so that he could understand the vision, and explaining that his three week delay was caused by a demon over Persia, the angel explains that he has come to give Daniel understanding about Israel's future in the latter days 10:10-14

a) Daniel Restored: The angel restored Daniel to his hands and knees and urged him as one regarded of high esteem to stand upright so that he might understand the message the was sent to deliver 10:10-11

b) Reason for Messenger: The angel explained that Daniel should not be afraid because he has come in response to Daniel's humble prayers to God18 10:12

c) Reason for the Delay: The man explained that he was detained by the prince of the kingdom of Persia19 for 21 days (3 weeks), until Michael, one of the chief princes came to help him 10:13

d) Content of the Vision: The angel explains to Daniel that he has come to give Daniel an understanding of what will happen to Israel (your people, cf. 9:24) in the future end days 10:14

2) The Angel Gives Daniel Strength to Understand the Message: Because of the severity of the vision which Daniel saw (the man, or 10:1?), he again fell weak and prostrate to the ground, but the man quieted his fear and touched him on the lips to strengthen him 10:15-19

c. The Angel Begins to Give Daniel the Mystery: The angel agrees to provide for the Daniel the revelation which is already written in God's book of truth even though he has to leave Michael alone (whom he has helped since the first year of Cyrus) to fight the prince/demon of Persia (and the coming prince/demon of Greece) 10:20--11:1

1) Future Kingdoms: The angel explained to Daniel that just as he was going to return to fight against the prince (demon) of Persia, the prince (demon) of Greece is coming20 10:20

2) Agreement to Tell Daniel: The angel agrees to tell Daniel what is written in the writing of truth21 even though only Michael, Israel's prince,22 and he are in this work of fighting these foes 10:21

3) The Angel's Assistance of Michael: The angel came to be a an encouragement and protection to Michael23 (as Michael had just been of assistance to him) in the first year of the reign of Darius the Mede (Cyrus?)24 11:1

2. An Angel Reveals Future Events Concerning Persia, the Maccabean Period and the Last Days--Persia, Greece, and End Times: 11:2-45

a. Persia: After three more kings arise in Persia25 a future king of Persia26 will increase in wealth and attack Greece 11:2

b. Greece & The Maccabean Period (a Time of Tribulation): 11:3-35a

1) The Rise and Fall of Alexander The Great: A king will arise from Greece and have tremendous power but his kingdom will be divided up upon his death 11:3-4

a) The Rise of Alexander: A mighty king (Alexander the Great)27 will arise from Greece and have tremendous power to rule as he pleases28 11:3

b) The Fall of Alexander the Great: Soon after Alexander the Great has arisen, his kingdom will be divided up into four parts upon his death who are not of Alexander's descendants29 11:4

2) Two of the Four Lines of Alexander until Antiochus Epiphanies:30 11:5-20

a) Ptolemy I Soter &
Seleucus I Nicator
: 11:5

(1) Ptolemy I Soter was a general under Alexander

He was given authority over Egypt in 323 B.C. and was proclaimed king in 304

(2) Seleucus I Nicator was also a general under Alexander

He was given authority to rule in Babylon in 321 B.C.

In 316 when Babylon came under attack by another general (Antigonus), Seleucus I Nictor sought help from Ptolemy I Soter

After the defeat of Antigonus in 312 B.C, Seleucus I Nictor returned and ruled over Babylonia, Media, & Syria assuming the title of king in 305

Therefore, Seleucus I Nicator's rule was over far more than was Ptolemy I Soter.

b) Ptolemy II Philadelphus &
Antiochus II Theos
10:6

(1) Ptolemy I Soter died and his son, Ptolemy II Philadelphus ruled in Egypt from 285-246 B.C.

(2) Seleucus I Nicator was murdered in 281, and his son, Antiochus I Soter ruled from his father's death until 262; then his grandson, Antiochus II Theos, ruled Syria from 262-246

(3) Even though Ptolemy II and Antiochus II were bitter enemies (after some years), they entered into an agreement in 250 B.C. through the marriage of Ptolemy II's daughter, Berenice, to Antiochus II.

In order to marry Berenice, Antiochus II had to divorce his wife, Laodice.

In the end when Berenice's father died, Antiochus took back Laodice as his wife and put Berenice away.

Laodice then poisoned her husband, Antiochus II (who sired her), had Berenice killed (she was handed over) and her attendants (those who brought her).

Then Laodice made her son, Seleucus II Callinicus, king of Syria (the North) (246-227)

c) Ptolemy III Euergetes &
Seleucus II Callinicus
: 11:7-8

(1) Berenice's brother (Ptolemy III Euergetes) succeeded (will arise) their father Ptolemy II Philadelphus

(2) Although Ptolemy III set out to avenge the turn of events in Syria, he arrived too late to save his sister, Berenice

(3) With ease he overcame the Syrian army and had Loadice put to death.

Then he took his army east into the heart of the Syrian empire all the way to the Tigris River (fortress) and displayed great strength taking much spoil31 back to Egypt.

By taking the gods of a religious people he would greatly humble them! (11:8)

(4) Ptolemy stood without any defeat from the king of the North (Seleucus II)

d) Seleucus II Callinicus & his sons--
Seleucus III Soter
and
Antiochus III the Great
: 11:9-10

(1) The young Syrian ruler, Seleucus II Callinicus stayed in the interior of Asia Minor and then recovered much of the area lost to Ptolemy III after he left

(2) But after the humiliating defeat, Seleucus II Callinicus, the King of the North, sought to invade Egypt (240 B.C.), but was unsuccessful

(3) After his death (by a fall from a horse) he was succeeded by his son, Seleucus III Soter, but he was killed by conspirators while he was on a military campaign in Asia Minor

(4) Seleucus III Soter was succeeded by Antiochus III the Great

(5) The two sons of Seleucus II (Seleucus III and Antiochus III) tried to restore Syria's prestige through military campaigns:

Seleucus III Soter invaded Asia Minor

Antiochus III attacked Egypt which controlled all of the territory north to the borders of Syria

Antiochus III drove the Egyptians back to the southern boarders of Israel in his campaign in 219-217 B.C.

e) Ptolemy IV Philopator &
Antiochus III the Great
: 11:11-13

(1) Here the king of the south is Ptolemy IV Philopator son of Ptolemy III Philopator

(2) Ptolemy IV was the one who was driven back by Antiochus III in verse 10

(3) Although Ptolemy IV was at first successful at delaying the invasion of Antiochus III at the southern boarders of Israel, Antiochus the III returned (14 years later in 201 B.C.)32 with another, larger army and turned back the king of the South (Ptolemy IV)

f) Antiochus III the Great &
Ptolemy V Epiphanies
: 11:14-17

(1) Philip V of Macedonia and many of the Jews (your own people) joined with Antiochus III against Egypt. By doing this they paved the way for their own future disaster (and thus fulfill the vision, and they will fall down) 11:14

(2) Antiochus III captures Sidon (the fortified city) in 203 B.C. and by 199 established himself in Israel (the beautiful land) 11:15-16

(3) Antiochus III sought to bring peace between Syria and Egypt (under duress by Rome) by giving his daughter, Cleopatra (daughter of women),33 to marry Ptolemy V Epiphanies of Egypt.

Although Antiochus III hoped to destroy the land of Egypt through his daughter, it did not succeed since she always sided with her husband Ptolemy V 11:17

g) Antiochus III the Great &
Seleucus IV Philopator
: 11:18-19

(1) Antiochus III turned his attention to Asia Minor in 197 B.C. and Greece in 192 B.C. He was rather successful. Then Rome stepped in and had their commander Lucius Cornelius Scipio turn Antiochus III back in 189 B.C. with the humiliation upon him that he intended to inflict upon Greece.

(2) Antiochus III died a year latter in his own country in 188 B.C.

Although he carried on the greatest military campaigns of any of Alexander's commanders, he never was able to re-unite Alexander's Empire

h) Seleucus IV Philopator: 11:20

(1) Antiochus III's son, Seleucus IV Philopator, heavily taxed his people to pay Rome 1,000 talents a year for his father's aborted wars.

He sent his prime minister, Heliodorus, to seize the funds of the temple treasury in Jerusalem (the Jewel of his kingdom);

This was thwarted by the appearance at the Temple of a divine apparition (cf. 2 Macc. 3)

(2) Seleucus IV was then poisoned (destroyed ... not in ... battle) by his treasurer Heliodorus34

3) The Work of Antiochus IV Epiphanes:35 11:21-35

a) Antiochus IV Epiphanes --
Rise to Power
: 11:21-22

(1) In the place of Antiochus III the Great came his son Antiochus IV

(2) He was a despicable person.

Although he took on the name Epiphanies meaning the Illustrious One he was nicknamed Epimanes or the Madman.

(3) Antiochus Epiphanes did not have the throne conferred upon him, but seized it from his brother, Demetrius Soter, who had been taken hostage to Rome

He proclaimed himself as king and was accepted because he turned aside an invading army--perhaps the Egyptians

(4) He also deposed (killed) Onias III, the orthodox high priest (the prince of a covenant) and gave high priesthood to Jason who was a liberal Hellenist and bought it.

b) Antiochus IV Epiphanes --
Expansion of Power
: 11:23-24

(1) It seems that Antiochus made some sort of informal alliance with Egypt (where his sister, Cleopatra, was still queen mother even though her husband, Ptolemy V Epiphanes, was dead)

(2) Antiochus seemed to offer Coele-Syria and Palestine to Egypt (as his father had with Cleopatra), but he rescinded this promise five years after coming to power in 170 B.C.

(3) Although Antiochus' nation was small, he increased in power through his deception

(4) Antiochus built favor with the poorer people of his country by taking things from the richer areas and giving them to the poorer areas

(5) Antiochus would also protect himself against being opposed by his own people by devising plans against the strong fortified communities of his kingdom

(6) He was only allowed (by God) to do this for a short time since his reign ended with his life after twelve years in 164 B.C.

c) Antiochus IV Epiphanes &
Ptolemy VI Philometer
: 11:25-27

(1) After his initial military victories, Antiochus Ephiphanes moved against the king of the South (Ptolemy VI Philometer) in 170 A.D.

Antiochus was able to move his army from his homeland to the border of Egypt before he was met by the Egyptian army at Pelusium near the Nile Delta

Although the Egyptians had a large army, they were defeated because Ptolemy's own trusted counselors and supporters conspired against him

(2) Then Antiochus and Ptolemy VI sat at a table together professing friendship, but the goal to establish peace was never accomplished since both were deceptive36

(3) The goals of the two kings were not realized because they did not coincide with the end God had in mind

d) Antiochus IV Epiphanes --
A First Persecution of the Jews: 11:28

(1) Antiochus carried great wealth back to his homeland from his conquest of Egypt

(2) On his way back he passed through the land of Israel, and being disappointed over not taking all of Egypt, he took his frustrations out on Israel

He desecrated the temple in Jerusalem

He opposed the entire Mosaic covenantal system (cf. 1 Macc. 1:15)37

(3) Then he returned to his home country

e) Antiochus IV Epiphanes --
Future Southern Campaign: 11:29-30a

(1) At a time which was appointed by God (two years later in 168 B.C.) Antiochus made another southern campaign against Egypt having learned of a coalition formed by Ptolemy Philometer and his brother and sister in Egypt

(2) But in this southern campaign he was opposed by the Romans who had come to Egypt from the western coastlands (Kittim or Cyprus)38

f) Antiochus IV Epiphanes --
A Second Persecution of the Jews: 11:30b-32

(1) For a second time, Antiochus took out his frustration on the Jews, the city of Jerusalem and their temple

(2) He vented his anger against the entire Mosaic system (cf. v. 28)39

(3) He favored any renegade Jews who turned to help him (cf. v. 32; 1 Macc. 2:18)

(4) He desecrated the temple (offered a sow on the alter and erected an idol in the holy place; cf. 1 Macc. 44-54) and abolished the daily sacrifice40

(5) Although Antiochus promised apostate Jews a great reward if they would put aside the God of Israel and worship Zeus (Olympius), the god of Greece, and although many were persuaded, believing Jews reacted to the persecution and fought! 11:32

g) Persecution of Those Jews who Refused to Submit to Antiochus: 11:33-35

(1) Those Jews with understanding would teach to know how to think and act under the great distress 11:33a

(2) But The Jews who refused to submit to Antiochus' false religious system were persecuted and martyred41 11:33b

(3) This would go on for many days, or a few years (Daniel was told 1,150 days in 8:14)42 11:33c

(4) Some help would be given to those who stood against Antiochus (perhaps through the Maccabees or through small groups of people who came to give help to the Maccabees)43 11:34a

(5) Many will join with those who help the Maccabees, not because they believe in their cause, but because it was popular to do so, or out of fear of what would happen when the Maccabees came to power 11:34b

(6) Some will refine the people of God through suffering during the Maccabean time and the afflictions of Antiochus 11:35a

(7) until the end time begins to move the thought from the historical Antiochus to the fullest expression of his evil in the Antichrist (11:36-45). The end-time regularly signifies the final period of time (vv. 40; 12:4, 9). The time of Antiochus was not the end of time since no time or age ended then.

Wood writes, The meaning of the statement, in respect to the true end-time, is that refinement would continue among God's people until and through that climactic period, namely, the period of Great Tribulation (cf. 9:27)44

(8) The appointed time for both Antiochus and Antichrist are in God's hand and are thus yet to come

c. The Last Days (the time of Tribulation)--The Antichrist--The 70th Week:45 11:36-45

1) He Will Set Himself Over Every God: 11:36-37

a) He (the king)46 will be independent of any authority apart from himself (do as he pleases)47 11:36a

b) He will exalt himself above all gods48 11:36b

c) The duration of his rule has been determined by God49 11:36c

d) He will not have respect for his religious heritage50 11:37a

e) He will not desire Messiah51 because he will magnify himself up above all gods 11:37b

2) One Religion of Military Might: 11:38-39

a) Instead of honoring a god, he will honor militarism, or military strength as his god whom he will honor with riches52 11:38

b) He will use his strength to expand his dominion over other powers 11:39a

c) He will be supported by a foreign god (Satan?) 11:39b

d) He will honor those who submit to him 11:39c

e) His parceling out the land at a [reduced?] price will gain him a great following53 11:39d

3) Conflict with the Kings of the South and North: 11:40

a) NB--The events of 11:40-45 will happen at the end of time (during the 2nd half of the 70th sevens of years. This is the end of time as God has decreed it!

b) The Antichrist (Israel)54 will be attacked with great might from the kings of the south and of the north (Egypt & Russia?)55 11:40a

c) When the Antichrist hears of the invasion, he will move his army from Europe into the Middle East sweeping through many countries like a flood 11:40b

4) Invasion and Tribute from Israel and the Surrounding Countries: 11:41-43

a) As the Antichrist moves into the Middle East he will enter Israel (the Beautiful Land)56 to defend it and take many countries like Edom, Moab and Ammon (present Jordan), but these countries will be delivered from him 11:41

b) The Antichrist will attack Egypt and her Arab allies and be victorious: 11:42-43

5) Rumors, Jerusalem, and Destruction: 11:44-45

a) Rumors: The Antichrist will hear alarming reports of a massive attack from the east57and the north58 11:44a

b) These Rumors of attack will enrage the Antichrist and move him to destroy many of the invaders 11:44b

c) Posing as Messiah, the Antichrist will set up his headquarters in Jerusalem59 11:45a

d) The Antichrist will be destroyed (Dan 7:11, 26) with the advent of Christ (Rev. 19:19-20)60 11:45b

3. The Climax of the Vision--The Great Tribulation and the Resurrection:61 12:1-13

a. The Great Tribulation Rescue: At the end time when Michael the great protective angel of Israel arises and when Israel is experiencing the greatest trouble of her history everyone whose name is written in the book of life will be rescued 12:1

1) At the end time62 Michael the great prince/angel over the sons of Israel63 will arise [to protect them?] 12:1a

2) At that end time when Michael arises there will be a time of trouble for the nation Israel which has never been so great 12:1b

3) At that end time when Michael arises and there is great trouble for the nation of Israel there will be a rescue of everyone whose name is found written in the book [of life]64 12:1b

b. The Resurrection and Reward: At this end time when living Israel will be rescued many of those who have died will be resurrected to everlasting life and be rewarded for personal faithfulness and leading others to faithfulness (while at another time others of Israel who have died will be raised to disgrace and everlasting contempt) 12:2-3

1) The Resurrection of the Dead:65 At this end time when living Israel will be rescued (12:1) many of those who have died will be resurrected to everlasting life and others who have died will be resurrected to disgrace and everlasting contempt [at a later time] 12:2

a) Many of those who have died will be resurrected to everlasting life66 12:2a

b) Others who have died will be resurrected to disgrace and everlasting contempt [at a later time] 12:2b

2) The Reward: At the time of this future deliverance and resurrection those who have been faithful personally and in leading others to faithfulness will be rewarded67 with the imperishable glory of heaven 12:3

c. Epilogue--Time Elements at the End of Time: 12:4-13

1) Close Up the Revelation until the End Time: Daniel is told to seal up68 the revelation because it will have primary application to those who live in the end-time 12:4a

2) Futile Search for Understanding until Later: Although many will search to understand the prophecies in Daniel's time, their understanding will increase with time69 12:4b

3) The Time of the End of Time: Through the witness of the angels Daniel learns that at the end of time the Lord will deliver his people Israel and that the vision is not going to be fully understandable until that time, but that many will respond in faith, although some will not, and be blessed if they endure through the great tribulation until the kingdom, but Daniel is to live his life, die, enter into his rest, be resurrected, and then partake in his reward at the end of time 12:5-13

a) Witness of the Angels: When Daniel saw two angels (witnesses) standing on the two banks of the Tigris river (picturing the deliverance of the people as YHWH had delivered Israel through the Reed Sea), the one who had given the vision asked when the end-time would occur70 and then answered by swearing with both hands71 to heaven that it will occur after the last 3 1/2 years of the Great Tribulation 12:5-7

b) Daniel Questions: Although Daniel heard the prophecy he could not understand it so he asked what the outcome of the events would be72 12:8

c) The Angel's Concluding Explanation: Although the angel reminds Daniel that he should not be concerned about when this will happen because the revelation is for the end of time, he assures him that some will respond properly to the revelation at the end and by some will not; then he identifies the time of the great tribulation and proclaims that those who live through it unto the kingdom will be blessed; finally he urges Daniel to live his life, die, enter into his rest, and then be resurrected to receive his reward at the end of time 12:9-13

(1) Reminder of the Time of Understanding: Daniel is again reminded that he should not be concerned because this revelation will not be fully understood until the end of time 12:9

(2) Response at the End of Time:73 Daniel is told that [at the end of time] many will understand this prophecy and to be purified and refined by it, but the wicked will not understand it and act wickedly 12:10

(3) The Time of the Great Tribulation: From the mid-point of the tribulation [the time when regular sacrifice is abolished and the abomination of desolation is set up]74 to the end of time will be 1,290 days75 12:11

(4) The Time from the Great Tribulation to the Kingdom: The angel proclaims that the one who endures during the great tribulation until the time of the kingdom, 1,335 days, will be blessed 12:12

(5) Daniel is exhorted to not worry about the revelation but to live his life until his death whereupon he will enter into rest and then be resurrected at the end time for his reward at the end of time 12:13


1 Goldingay sees a chiastic structure for the entire book (John E. Goldingay, Daniel, 325).

1 Exile and the questions it raises: story

2 A vision of four empires

3 A Trial of faithfulness and a marvelous deliverance

4 An omen interpreted and a king challenged and chastised

5 An omen interpreted and a king challenged and deposed

6 A trial of faithfulness and a marvelous deliverance

7 A vision of four empires

8 Aspects of this vision developed

9 Exile and the questions it raises: vision

10--12 Aspects of this vision developed

2 Waltke writes, But how can one square the statement in Daniel 1:1 that Nebuchadnezzar in his first year as king besieged Jerusalem in the third year of Jehoiakim with the statement in Jeremiah 25:1, 9; 46:1 that Nebuchadnezzar defeated Pharaoh Necho in the fourth year of Jehoiakim? Edwin Thiele harmonizes this conflicting date by proposing that Daniel is using the Babylonian system of dating the king's reign whereas Jeremiah is using the Palestinian system of dating [The Mysterious Numbers of the Hebrew Kings, 163, 165]. In Babylonia the year in which the king ascended the throne was designated specifically as 'the year of accession to the kingdom,' and this was followed by the first, second, and subsequent years of rule. In Palestine, on the other hand, there was no accession year as such, so that the length of rule was computed differently, with the year of accession being regarded as the first year of the king's reign. If this plausible explanation is correct, the alleged contradiction actually supports a sixth century date for the book. Had the author Daniel been an unknown Jew of the second century B.C., it is unlikely that he would have followed the obsolete Babylonian chronological system of computation in preference to his own Palestinian method, which had the sanction of so important a personage as the prophet Jeremiah (Bruce K. Waltke, The Date of the Book of Daniel. Bibliotheca Sacra 133 (1976): 325-36).

3 This does not mean that Daniel died in the first year of Cyrus the king. The point is that he continued serving though the Persian take over of Babylon (cf. 10:1; 12:9, 13).

4 Baldwin sees the structure as Chiastic (Joyce G. Baldwin, Daniel: An Introduction and Commentary, 75).

A. Nebuchadrezzar dreams of four Kingdoms and God's Kingdom (2)

B. Nebuchadrezzer sees God's Servants Rescued (3)

C. Judgment on Nebuchadrezzar (4)

C' Judgment on Belshazzar (5)

B' Darius the Mede sees Daniel Rescued (6)

A' Daniel has a vision of four kingdoms and God's Kingdom (7)

5 This was probably inspired from the dream reported in chapter two.

6 Considerable question exists around the identity of this Darius the Mede (cf. 6:1a; 9:1).

(1) He may have been a governor under Cyrus whose name was also Gubaru. It may be the Gubaru was another spelling for Ugbaru. If so then he first conquered the city on October 12, 539 and was followed by Cyrus on October 29. Then He may have been appointed as ruler by Cyrus for a short time after the conquest (until his death eight days after Cyrus' entry into the city; cf. Dan 6:28). Pentecost writes, If Darius the Mede is another name for Ugbaru, as is entirely possible, the problem is solved. Since Darius the Mede was 62 years old when he took over Babylon (5:31), his death a few weeks later would not be unusual. This would also align with Daniel 9:1 where Darius was made ruler over the Babylonian Kingdom. See Robert Dick Wilson, Studies in the Book of Daniel, 128ff); William H. Shea, Darius the Mede: An Update, Andrews University Seminary Studies 20 (1982): 229-47);

(2) He may have been someone distinct from Ugbaru, the governor of Gutium, who was appointed by Cyrus to rule over Israel (John C. Witcome, Jr. Darius the Mede (Nutley, N.J.: Presbyterian & Reformed Publishing Co., 1974);

(3) This may have been Cambyses, the son of Cyrus, who served as the ruler of Babylon;

(4) Or this may have been an alternate name for Cyrus himself (D. J. Wiseman, Some Historical Problems in the Book of Daniel, Notes on Some Problems in the Book of Daniel, 9-16; see the Aramaic in 6:28 which could read Daniel prospered in the reign of Darius, even the reign of Cyrus the Persian). Baldwin argues that Darius was an enthronement name: The name Darius is used only in connection with the first year (5:31; 9:1; 11:1). Tiglath Pileser II (745-727 BC) ruled as king of Babylon from 729 as Pul; his son Shalmaneser V ruled in Babylon under the name Ululai. It was far from uncommon to adopt more than one name (Joyce G. Baldwin, Daniel: An Introduction and Commentary,127, n. 5; cf. also 26-28). Daniel 6:28 could be translated, So this Daniel prospered in the reign of Darius, that is, in the reign of Cyrus the Persian. See also the LXX of 11:1 where Cyrus is used instead of Darius.

Any of these views are possible. This writer is torn between views one and four and leans towards four.

7 This unit forms an Enclusio with the vision that began this section of the book in chapter two. Here Daniel has a dream, there it was Nebuchadnezzar. The kingdoms which are being described are the same even though the images are different. Even though one might want to place this vision with the later visions of the book, the text is still in Aramaic, therefore, it is probably best to identify this vision with Daniel 2--6.

The following outline is adapted from John A. Martin's, Outline of Daniel, unpublished class notes in 304 Preexilic and Exilic Prophets, (Dallas Theological Seminary, Fall 1983), 9-10.

8 A human person.

9 This speaks of God's glory like the smoke in the temple or the cloud in the desert (cf. Mt. 24:30; 26:64; Mk. 13:26; Rev. 1:7).

10 See 2 Samuel 7; Psalm 2:6-9.

11 Through a vision Daniel is projected forward to the prophetic future of the Persian and Grecian Empires as he is at Susa, the later capital of the Persian Empire where Esther would live, and from which Nehemiah would return to Jerusalem (John F. Walvoord, Daniel: The Key to Prophetic Revelation, 180-181).

12 Pentecost writes, Antiochus' desecration of the temple was to last 2,300 evenings and mornings before its cleansing (8:14). Some take the 2,300 evenings and mornings to mean 2,300 days, that is, a little more than six years. In this interpretation, the six years were from Antiochus' first incursion into Jerusalem (170 B.C.) to the refurbishing and restoring of the temple by Judas Maccabeus in late 164. A second interpretation seems preferable. Rather than each evening and each morning representing a day, the reference may be to evening and morning sacrifices, which were interrupted by Antiochus' desecration (cf. the daily sacrifice, vv. 11-21). With two sacrifices made daily, the 2,300 offerings would cover 1,150 days or three years (of 360 days each) plus 70 days. This is the time from Antiochus' desecration of the temple (December 16, 167) to the refurbishing and restoring of the temple by Judas Maccabeaus in late 164 and on into 163 B.C. when all the Jewish sacrifices were fully restored and religious independence gained for Judah (J. Dwight Pentecost, Daniel, in The Bible Knowledge Commentary, 1358-59).

13 Alexander died in 323 B.C. at the age of 32 from malaria and alcoholism. Then his kingdom was divided among four generals:

(1) Seleucus [with Syria and Mesopotamia],

(2) Ptolemy [with Egypt],

(3) Lysimacus [over Thrace and portions of Asia Minor] and

(4) Cassander [over Macedonia and Greece].

This fourfold division was anticipated through the four heads of the leopard (7:6), the four prominent horns on the goat (8:8) and the four points of the compass in 11:4. With no dynasty of rulers the kingdom was marked with weakness and division (J. Dwight Pentecost, Daniel, in The Bible Knowledge Commentary, 1368).

14 This is counted from when Cyrus overtook Babylon (539 B.C.). Pentecost writes, The final vision given to Daniel came in the third year of the reign of Cyrus which was 536 B.C. Exiles had returned from Babylon [538] and had begun rebuilding the temple. (Perhaps Daniel had not returned with the exiles because of his age). Israel's captivity had ended. Jerusalem was being reoccupied, and the nation seemed to be at peace. (J. Dwight Pentecost, Daniel, in The Bible Knowledge Commentary, 1365; see also Joyce G. Baldwin, Daniel: An Introduction and Commentary, 178).This was also when the construction of the temple began in Jerusalem under Zerubbabel’s return beginning in 538 B.C. (Ezra 1--6).

15 Baldwin understands the conflict to be in understanding the vision (Joyce G. Baldwin, Daniel: An Introduction and Commentary, 179), but Pentecost understand the great conflict to refer to a war with Israel as in Isaiah 40:2 when he writes, The Revelation in the vision given to Daniel on this occasion shattered any hope the prophet might have had that Israel would enjoy her new freedom and peace for long. For God revealed that the nation would be involved in many conflicts (a great war) (J. Dwight Pentecost, Daniel, in The Bible Knowledge Commentary, 1365).

16 When Passover would be remembered and the people would reflect upon their deliverance from Egypt (Joyce G. Baldwin, Daniel: An Introduction and Commentary, 179).

17 Some understand this man to be the preincarnate Christ (cf. Joyce G. Baldwin, Daniel: An Introduction and Commentary, 178; John F. Walvoord, Daniel: The Key to Prophetic Revelation, 242-43; cf. Rev. 1:12-16), but others understand this man to be an angel--even Gabriel.

Pentecost writes, Some Bible students say that the man was the preincarnate Christ because of (a) the similarity of the description here to that of Christ in Revelation 1:13-16, (b) the response of Daniel and his friends (Dan. 10:7-8), and (c) the fact that this 'Man' may be the same as the 'Son of Man' in 7:13, and the 'Man' in 8:16. On the other hand, in favor of this messenger being an angel is the improbability of Christ being hindered by a prince (demon) of Persia (10:13) and needing the help of the angel Michael, and the fact that the person is giving a message from heaven (J. Dwight Pentecost, Daniel, in The Bible Knowledge Commentary, 1365-66).

18 This prayer was implied in 10:2, Daniel, had been mourning for three entire weeks.

19 This was probably a Satanic adversary, or angel (cf. the use of prince in the same verse for Michael; cf. also Ephesians 1:21). Pentecost writes, Gabriel and Michael have been assigned authority over angels who administer God's affairs for the nation Israel (cf. Michael in Dan. 10:21; 12:1; Jude 9). In imitation Satan has also apparently assigned high-ranking demons to positions of authority over each kingdom. The prince of the Persian kingdom was a satanic representative assigned to Persia (J. Dwight Pentecost, Daniel, in The Bible Knowledge Commentary, 1366).

20 Pentecost writes, These princes, as stated earlier ..., were demons, Satan's representatives assigned to nations to oppose godly forces. Persia and Greece were two major nations discussed in detail in chapter 11 (Persia, vv. 2-4; Greece, vv. 5-35) (J. Dwight Pentecost, Daniel, in The Bible Knowledge Commentary, 1367). Therefore, this statement is a preview of what is coming in the next chapter.

21 This writing of truth is ( tm#a$ bt*k!B! ) may well be God's record of truth in general, or which the Bible is one expression. The facts to be revealed are already in God's record and are not to become part of the Holy Scriptures. The plan of God is obviously greater than that which is revealed in the Bible itself (John F. Walvoord, Daniel: The Key to Prophetic Revelation, 250). See also Deuteronomy 32:4; Psalm 139:60; Revelation 1:1

22 See 9:24 where Daniel's people are Israel (cf. 10:14). Here Daniel's prince would no doubt also be the prince of Israel.

Walvoord writes, In regard to the coming revelation and the spiritual struggle it records, the angelic messenger has been given unusual responsibility which is exceeded only by Michael, described as 'your prince.' Daniel in this way is reminded of the special angelic ministry which God had provided him all through life and especially in this present period of detailed divine revelation. The entire experience of Daniel in this chapter is on the one hand a reminder of human weakness and insufficiency, and on the other, a divine enablement which will strengthen Daniel for his responsible task of recording this great revelation. The fact that an entire chapter is devoted to this preparation makes clear that the revelation to follow is important in the consummation of God's purpose in the world (John F. Walvoord, Daniel: The Key to Prophetic Revelation, 251).

23 It is not all that clear what the referent of him is. It could be Michael as in the outline, or it could be Darius the Mede. If Darius the Mede is in view, then it seems that the angel supported him in some way. This may be unlikely since that would be the same desire of the prince of Persia. If they are both trying to support Darius, then there would be no need for a conflict. Therefore, Michael may be the better referent.

Walvoord writes, The story of chapter 6 demonstrates that efforts were made in the first year of Darius to make him hostile toward Israel. But God sent his angel on that occasion and shut the lions' mouths (Dan 6:22). The miraculous deliverance by the angel caused Darius the Mede to refuse his policies to favor Israel (6:24-27). The beginning of the second great empire with the fall of Babylon in chapter 5 was, then, more than a military conquest or triumph of the armies of the Medes and Persians. It was a new chapter in the divine drama of angelic warfare behind the scenes, and the change was by divine appointment (John F. Walvoord, Daniel: The Key to Prophetic Revelation, 255).

24 Considerable question exists around the identity of this Darius the Mede (cf. 6:1a; 9:1).

(1) He may have been a governor under Cyrus whose name was also Gubaru. It may be the Gubaru was another spelling for Ugbaru. If so then he first conquered the city on October 12 539 and was followed by Cyrus on October 29. Then He may have been appointed as ruler by Cyrus for a short time after the conquest (until his death eight days after Cyrus' entry into the city; cf. Dan 6:28). Pentecost writes, If Darius the Mede is another name for Ugbaru, as is entirely possible, the problem is solved. Since Darius the Mede was 62 years old when he took over Babylon (5:31), his death a few weeks later would not be unusual. This would also align with Daniel 9:1 where Darius was made ruler over the Babylonian Kingdom. See Robert Dick Wilson, Studies in the Book of Daniel, 128ff); William H. Shea, Darius the Mede: An Update, Andrews University Seminary Studies 20 (1982): 229-47);

(2) He may have been someone distinct from Ugbaru, the governor of Gutium, who was appointed by Cyrus to rule over Israel (John C. Witcome, Jr. Darius the Mede (Nutley, N.J.: Presbyterian & Reformed Publishing Co., 1974);

(3) This may have been Cambyses, the son of Cyrus, who served as the ruler of Babylon;

(4) Or this may have been an alternate name for Cyrus himself (D. J. Wiseman, Some Historical Problems in the Book of Daniel, Notes on Some Problems in the Book of Daniel, 9-16; see the Aramaic in 6:28 which could read Daniel prospered in the reign of Darius, even the reign of Cyrus the Persian). Baldwin argues that Darius was an enthronement name: The name Darius is used only in connection with the first year (5:31; 9:1; 11:1). Tiglath Pileser II (745-727 BC) ruled as king of Babylon from 729 as Pul; his son Shalmaneser V ruled in Babylon under the name Ululai. It was far from uncommon to adopt more than one name (Joyce G. Baldwin, Daniel: An Introduction and Commentary,127, n. 5; cf. also 26-28). Daniel 6:28 could be translated, So this Daniel prospered in the reign of Darius, that is, in the reign of Cyrus the Persian. See also the LXX of 11:1 where Cyrus is used instead of Darius.

Any of these views are possible. This writer is torn between views one and four and leans towards four.

25 (1) Cambyses II, Cyrus' son (529-522), (2) Pseudo-Smerdis or Gaumata (522-521), and (3) Darius I Hystaspes (521-486).

Wood writes, Because the fourth king of the following phrase must be Xerxes (486-465 B.C.), as will be seen, these three must be his predecessors. Actually four kings preceded him (Cyrus, ...; Cambyses, ..., Smerdis, ..., Darius, Hystaspes ...), which means that one is omitted. It could be Cyrus, since he was already ruling when the angel spoke, and the angel did say yet ...; or it could be Smerdis, because he ruled less than one year and was probably an impostor in doing so (Leon Wood, A Commentary on Daniel, 281).

26 Baldwin believes that a Hebraism of three ... and a fourth is being employed here as in Prov. 30:15, 18, 21, 29; Amos 1:3, 6 et cetera to summarize the entire Persian reign of over two hundred years, and that the lure to Greece is not Xerxes so much as the wealth of the entire empire (Joyce G. Baldwin, Daniel: An Introduction and Commentary,185). This is possible, but Xerxes may be a better choice since this is not wisdom literature.

This is probably Xerxes (486-465). He is known in the book of Esther as Ahasuerus. Wood writes, It should be realized that several other kings ruled Persia besides the four mentioned, namely, Artaxerxes Longimanus, ...; Xerxes II, ...; Darius II Nothus, ...; Artaxerxes II Mnemon, ...; Artaxexes III Ochus, ...; Arses, ...; and Darius III Codomannus, .... The thought here is that a total of three ruled before the one arose who attacked Greece, an attack which gave reason for the counterattack of Alexander, soon to be mentioned, years later. None of the Persian successors of Xerxes provided a similar reason (Leon Wood, A Commentary on Daniel, 281).

27 Alexander the Great (323 B.C.) was foreshadowed by the bronze belly and thighs of Nebuchadnezzar's image in Daniel 2:32, 39b, the winged leopard (7:6) and the prominent horn of the Goat (8:5-8).

28 From 334-330 B.C. “Alexander conquered Asia Minor, Syria, Egypt, and the land of the Medo-Persian Empire. His conquests extended as far as India” (J. Dwight Pentecost, Daniel, in The Bible Knowledge Commentary, 1367-68).

29 Alexander died in 323 B.C. at the age of 32 from malaria and alcoholism. Then his kingdom was divided among four generals:

(1) Seleucus [with Syria and Mesopotamia],

(2) Ptolemy [with Egypt],

(3) Lysimacus [over Thrace and portions of Asia Minor] and

(4) Cassander [over Macedonia and Greece].

This fourfold division was anticipated through the four heads of the leopard (7:6), the four prominent horns on the goat (8:8) and the four points of the compass in 11:4. With no dynasty of rulers the kingdom was marked with weakness and division (J. Dwight Pentecost, Daniel, in The Bible Knowledge Commentary, 1368).

30 Pentecost writes, The Ptolemies who ruled over Egypt, were called the kings ‘of the South.’ The Seleucids, ruling over Syria, north of Israel, were called the kings ‘of the North.’ This section (vv. 5-20) gives many details of the continuous conflict between the Ptolemies and the Seleucids during which the land of Israel was invaded first by one power and then by the other (J. Dwight Pentecost, Daniel, in The Bible Knowledge Commentary, 1368).

Wood writes, The significance of the angel's speaking further only of these two is that Palestine, where God's people dwelt, lay exactly between them and was continually involved in their later history. Especially important is the fact that the Syrian division would eventually see Antiochus Epiphanes, the 'little horn' of chapter eight, come to power, as noted. The angel's message was to concern this one particularly, as he would foreshadow still another--the Antichrist of the far distant future. Before the rise of Antiochus, however, more than a century would elapse, and the angel first set forth this history (Leon Wood, A Commentary on Daniel, 283).

31 The name Euergates means benefactor.

32 He sought to recover the eastern areas of his country and then from 212-204 B.C. he successfully campaigned as far as the Caspian Sea and the boarder of India (Leon Wood, A Commentary on Daniel, 288).

33 This has the idea of first among women. Cleopatra was the first among women of the day, since she was the royal princess (Leon Wood, A Commentary on Daniel, 292).

34 Wood writes, His only son, Demetrius Soter, had been taken as hostage to Rome, when Heliodorus, his prime minister, evidently sought for the throne himself by committing the act (Leon Wood, A Commentary on Daniel, 294).

35 Wood writes, Antiochus Epiphanes (175-164 B.C.), the 'little horn' of chapter eight and type of the Antichrist, is now presented. He was the son and successor of Antiochus the Great. The text concerns him for the following fifteen verses. The reason for so much attention is that, as in chapter eight, he prefigured the Antichrist, and there was a need for telling more about him in this capacity. This is an anticipation of speaking of the Antichrist himself in the last portion of the chapter (vv. 36-45). The reason for the detailed history just considered is really to give background for the presentation now of this eighth Seleucid ruler. The first seven, as well as their Ptolemanic counterparts, were not of sufficient significance in themselves for mention--thought their combined history has had the importance of showing the ravages of warfare that flowed back and forth over Palestine--but the record given of them, briefly stated, has prepared for the introduction now of this one who was indeed of major significance. The matter to keep in mind, as the text describes him, is that his life and activities are predictive of the life and activities of the Antichrist to come (Leon Wood, A Commentary on Daniel, 294).

36 Wood writes, Antiochus hoped to seize all Egypt as he combined with the one brother against the other; and Ptolemy Philometor, it may be assumed, hoped to take back all Egypt for himelf (sic.) (Leon Wood, A Commentary on Daniel, 298).

37 Wood writes, The occasion of the action involved the Jewish reaction against the high priest Menelaus, who had catered to the favor of Antiochus in the past days (Leon Wood, A Commentary on Daniel, 299). Menelaus had now replaced Jason (in 172 B.C.) as high priest because he had promised a higher bribe to Antiochus.

38 Pentecost writes, From the Roman senate Popillus Leanas took to Antiochus a letter forbidding him to engage in war with Egypt. When Antiochus asked for time to consider, the emissary drew a circle in the sand around Antiochus and demanded that he give his answer before he stepped out of the circle. Antiochus submitted to Rome's demand for to resist would be to declare war on Rome. This was a humiliating defeat for Antiochus Epiphanes ... but he had no alternative but to return to his own land (J. Dwight Pentecost, Daniel, in The Bible Knowledge Commentary, 1369-70).

39 Pentecost writes, Antiochus sent his general Apollonius with 22,000 soldiers into Jerusalem on what was purported to be a peace mission. But they attacked Jerusalem on the Sabbath, killed many people, took many women and children as slaves, and plundered and burned the city.

In seeking to exterminate Judaism and to Hellenize the Jews, he forbade the Jews to follow their religious practices (including their festivals and circumcision) and commanded that copies of the Law be burned (J. Dwight Pentecost, Daniel, in The Bible Knowledge Commentary, 1370).

40 Pentecost writes, In this culminating act he erected on December 16, 167 B.C. an altar to Zeus on the alter of burnt offering outside the temple, and had a pig offered on the altar. The Jews were compelled to offer a pig on the 25th of each month to celebrate Antiochus Ephphanes' birthday (J. Dwight Pentecost, Daniel, in The Bible Knowledge Commentary, 1370).

41 1 Maccabees 2:31-38 reports that on one instance when the soldiers of Antiochus realized that the Jews would not fight on the sabbath, they deliberately attacked them on the sabbath and slaughtered many of them.

42 Pentecost writes, Antiochus' desecration of the temple was to last 2,300 evenings and mornings before its cleansing (8:14). Some take the 2,300 evenings and mornings to mean 2,300 days, that is, a little more than six years. In this interpretation, the six years were from Antiochus' first incursion into Jerusalem (170 B.C.) to the refurbishing and restoring of the temple by Judas Maccabeus in late 164. A second interpretation seems preferable. Rather than each evening and each morning representing a day, the reference may be to evening and morning sacrifices, which were interrupted by Antiochus' desecration (cf. the daily sacrifice, vv. 11-21). With two sacrifices made daily, the 2,300 offerings would cover 1,150 days or three years (of 360 days each) plus 70 days. This is the time from Antiochus' desecration of the temple (December 16, 167) to the refurbishing and restoring of the temple by Judas Maccabeaus in late 164 and on into 163 B.C. when all the Jewish sacrifices were fully restored and religious independence gained for Judah (J. Dwight Pentecost, Daniel, in The Bible Knowledge Commentary, 1358-59).

43 Pentecost writes, “This has in view the rise of the Maccabean revolt. Mattathias, a priest, was the father of five sons. (One of them, Judas, became well known for refurbishing and restoring the temple in late 164 B. C. He was called Judas Maccabeus, ‘the Hammerer.’) In 166, Mettathias refused to submit to this false religious system. He and his sons fled from Jerusalem to the mountains and began the Maccabean revolt” (J. Dwight Pentecost, Daniel, in The Bible Knowledge Commentary, 1370).

44 Leon Wood, A Commentary on Daniel, 304. Heater writes, From this point on, the correspondence to Maccabean history ceases. Consequently, this section is assumed to point to the future. It must have reference to the Antichrist. Antiochus IV was typical of the great persecutor to come. This section speaks of the actual Antichrist (Homer, Heater, Jr., Notes on the Book of Daniel, unpublished class notes in 375 Seminar in Old Testament Historical Literature, [(Dallas Theological Seminary, Spring 1990)], 226).

45 Wood states particular reasons why this section should be seen as describing someone beyond Antiochus IV Epiphanes: (1) In the ensuing verses there are statements regarding the character of this king which were not true of Antiochus, but do agree with descriptions given elsewhere of the Antichrist, ... (2) In verses thirty-six to thirty-nine, policies of this person are reviewed, as if to introduce him for the first time. This would be strange if reference were to Antiochus, whose policies and actual life-history have already been given. (3) Numerous historical matters from the life of this king are set forth in verses forty to forty-five; and these do not accord with historical events experienced by Antiochus, but do fit into the life-pattern of all that is stated elsewhere of the Antichrist. (4) Any further treatment regarding Antiochus should not be expected, for his story, as to his oppression of the Jews (the purpose for his mention) has been completed. (5) The form of reference used in verse thirty-six to introduce this person suggests a change of identity from Antiochus, because Antiochus has not been designated at any time as the king (the form used here, with the article) and Antiochus' predecessors have always been referred to by the designation 'king of the North.' (6) In verse forty this king is actually distinguished from another ruler called 'king of the North,' thus setting him quite apart from a line of kings so called. (7) Involved with this person's rule will be a time of trouble for Israel worse than any other period in history, as indicated in 12:1; and this corresponds to Matthew 24:21 (cf. Jer. 30:7) where the Great Tribulation is clearly in view, a time existing when the Antichrist rules. (8) Since the Antichrist has been presented in the three prior revelational times of Daniel, one should not be surprised to have him set forth in this fourth time as well (Leon Wood, A Commentary on Daniel, 304-305).

Pentecost writes, “In verses 36-45 a leader is described who is introduced simply as ‘the king.’ Some suggest that this is Antiochus IV Epiphanes and that the verses describe additional incursions of his into Israel. However, the details given in these verses were not fulfilled by Antiochus. True, Antiochus was a foreshadowing of a king who will come .... But the two are not the same. One is past and the other is future. The coming king (the little ‘horn’ of 7:8 and ‘the ruler’ of 9:26) will be the final ruler in the Roman world. His rise to prominence by satanic power is described in Revelation 13:1-8 where he is called a ‘beast.’ According to John (Rev. 17:12-13), he will gain authority not by military conquest but by the consent of the 10 kings who will submit to him. Starting with Daniel 11:36 the prophecy moves from the ‘near’ to the ‘far.’ The events recorded in verses 36-45 will occur during the final seven years of the 70 sevens (9:24)” (J. Dwight Pentecost, “Daniel,” in The Bible Knowledge Commentary, 1370-71).

46 Wood writes, As noted, neither Antiochus Epiphanes nor his predecessor are called by this term. In fact, Antiochus is not named by any definite term, being called a 'king' only one time, and that jointly with Ptolemy (v. 27). Since his predecessors are called regularly by the designation 'king of the North,' the implication is that he could have been similarly identified had the context called for it. That this king, if he is the Antichrist, should be designated as 'the king' (using the article) is reasonable, because the Antichrist has been clearly set forth in Daniel's previous times of revelation: first as 'little horn' (7:8, 24), then as 'a king fierce of countenance' (8:23) and further as the prince that shall come' (9:26) (Leon Wood, A Commentary on Daniel, 305).

47 See also Daniel 7:25; 8:24; cf. Revelation 13:7; 17:3.

48 Pentecost writes, “Midway during his seven-year reign he will exercise the political power given him by the 10 kings who will have elected him (Rev. 17:12-13). He will also take to himself absolute power in the religious realm, magnifying himself above all gods and defying and speaking blasphemously against the God of gods. ‘He opposes and exalts himself over everything that is called God or is worshiped, and even sets himself up in God's temple, proclaiming himself to be God’ (2 Thess. 2:4). ‘He will speak against the Most High’ (Dan 7:25). The world will be persuaded to worship him as god by the miracles the false prophet will perform in his name (Rev. 13:11-15). He will succeed in spreading his influence around the world, but politically and religiously (Rev. 13:7-8)” (J. Dwight Pentecost, Daniel, in The Bible Knowledge Commentary, 1371).

49 This will be the three and one-half years of the Great Tribulation. God will provide the judgment at the end of that period (Dan. 7:11, 26; 9:27; Rev. 19:19-20).

50 Heater writes, This phrase leads some to believe that this ruler is an apostate Jew in the latter days. It probably means only that he ignores all deities, cf. 2 Thes. 2; Rev. 13:1-10; Daniel 7 (little horn) (Homer, Heater, Jr., Notes on the Book of Daniel, unpublished class notes in 375 Seminar in Old Testament Historical Literature, (Dallas Theological Seminary, Spring 1990), 226).

Pentecost writes, “Because of the reference to the gods (or God,’elohim) of his fathers, some have concluded that this ruler will be a Jew, since the Old Testament frequently uses the phrase 'the God of your fathers' to refer to the God of Abraham, Isaac, and Jacob (e.g., Ex. 3:15). However, since this individual will be the final ruler in the Roman world, the little horn of the fourth beast (Dan. 7:8, 24b) he must be a Gentile. His showing no regard for the gods of his fathers means that in order to gain absolute power in the religious realm, this king will have no respect for his religious heritage. He will set aside all organized religion (nor will he regard any god) and will set himself up (exalt himself) as the sole object of worship. Instead of depending on gods, he will depend on his own power (received from Satan, Rev. 13:2) and by that power he will demand worship of himself” (J. Dwight Pentecost, “Daniel,” in The Bible Knowledge Commentary, 1371).

51 Wood believes that the desire of women speaks about desires which are normally characteristic of women such as mercy, gentleness, and kindness and that the Antichrist will have little place for such graces (Leon Wood, A Commentary on Daniel, 306).

Heater writes, Either a deity (Tammuz/Adonis) or (Jewish) women's desire, viz., the Messiah. Pentecost adds, Perhaps many an Israelite woman had longingly wondered if she would become the mother of the coming Messiah, the nation's Savior and King (J. Dwight Pentecost, Daniel, in The Bible Knowledge Commentary, 1371). See Luke 1--2.

52 Perhaps the god whom his fathers did no know is a reference to his military strength or Satan who is behind that strength (Rev. 13:2).

Wood writes, the thought is that he will find his goal in fortresses, strongholds, and military programs, in place of such religious belief .... From earliest days, Rome has been religious, but this future ruler will be different, denying all deity and pursuing warfare instead. Military activity will take the place of god for him (Leon Wood, A Commentary on Daniel, 307).

Rather than turning riches into the form of a god, he will use him to support his military strength.

53 Wood writes, The thought is that the amount of land over which any subruler would be given authority would be granted as a reward, and that it would vary with the degree of obeisance rendered and the sub-ruler's potential as an aid to the Antichrist (Leon Wood, A Commentary on Daniel, 307).

54 Pentecost writes, “Him refers back to the king introduced in verse 36. In verses 40-45 every occurrence of ‘he’ (seven times), ‘him’ (four times), and ‘his’ (three times) refers to this coming king. He will have entered into a covenant with the people of Israel binding that nation as a part of his domain (9:27). Any attack, then, against the land of Israel will be an attack against him with whom Israel will be joined by covenant” (J. Dwight Pentecost, “Daniel,” in The Bible Knowledge Commentary, 1371).

55 Pentecost writes, “Some suggest that this will occur at the middle of the 70th ‘seven’ of years; more likely it will take place toward the end of the second half of that seven-year period. Since ‘the king of the South’ in 11:5-35 referred to a king of Egypt, there seems to be no reason to relate this king of the South (v. 40) to some other nation. In fact Egypt is mentioned twice in verses 42-43. In this invasion Egypt will not come alone but will be joined by the Libyans and Nubians (v. 43). These nations, referred to elsewhere as Put and Cush, may be nations in Africa. However, it is more likely that Put refers to Arab nations in the Sinai area and Cush to nations in the Persian Gulf region (cf. Gen. 2:13 ...).

Simultaneous with the invasion of Israel by the king of the South (Egypt) will be an invasion by the king of the North. Some Bible scholars equate this invasion with the one by Gog and Magog, for Gog will ‘come from ... the far north’ (Ezek. 38:15). Others say the battle of Gog and Magog will occur in the first half of the 70th ‘seven’ and thus before this two-pronged invasion in Daniel 11:40. They suggest that the battle of Gog and Magog will occur when Israel is at peace (Ezek. 38:11, 14). According to that view, a difference is made between Gog who will come from ‘the far north’ (Ezek. 38:15) and a later invasion which will be headed by ‘the king of the North’ (Dan. 11:40). Either way the king of the North in verse 40 is certainly not one of the Seleucid kings of the North in verses 5-35. This invasion has no correspondence to historical facts; it is yet future” (J. Dwight Pentecost, “Daniel,” in The Bible Knowledge Commentary, 1371-72).

56 Cf. 11:16; 8:9.

57 200 million soldiers from east of the Euphrates River (Rev. 9:16).

58 Perhaps this will be another attack by the king of the North (cf. Dan 11:40).

59 Jerusalem is between the Mediterranean and Dead Seas on the beautiful Holy Mountain (Mt. Zion). This is the same city from which Christ will rule the world in the Millennium (Zech. 14:4, 17).

60 Wood writes, According to Zechariah 13:8, 9, he will by this time have brought either death or captivity to two-thirds of the inhabitants of the land, indicating an appalling destruction. He shall come to his end: Having reached his zenith of power and with Israel prostrate at his feet, the Antichrist will come to his end, both as to power and life. Before this, he will have brought Israel to a state of complete humiliation, with both army and the government fully crushed, which will make the Jews of a mind to receive their great Deliverer when He comes to save them. At this time, the Antichrist will experience his doom. Only the fact is here stated, but the matter is portrayed else-where, especially in Revelation 10:11-21. Christ will come in power against the Antichrist and his army, as his forces are spread through the valley of Jehoshaphat (Joel 3:2, 21), east of Jerusalem. The Antichrist, along with his chief helper, the False Prophet, will be cast directly into the Lake of Fire, and then his army will be slain by the 'sword' that proceeds from Christ's 'mouth.' No one will help the Antichrist, for none will exist who can help him. He, Satan's counterfeit world ruler, who will have been so self-sufficient until this moment, will suddenly find himself totally incapable to help himself, as he meets God's true King (Leon Wood, A Commentary on Daniel, 314).

61 Walvoord writes, Chapter 11 had dealt primarily with the political and religious aspects of the time of the end. Chapter 12 relates this now to the people of Israel (John F. Walvoord, Daniel: The Key to Prophetic Revelation, 282).

Likewise Pentecost writes, “No doubt when the revelation contained in chapter 12 was given Daniel, he was concerned about his people's destiny. Now at the conclusion of this vision, the angel consoled Daniel by revealing two facts (vv. 1-3). First, the people of Israel (your people; cf. 9:24; 10:14) will be delivered by the intervention of Michael the angelic prince (cf. 10:13, 21) who is Israel's defender. In the Great Tribulation Satan will attempt to exterminate every descendant of Abraham .... This will be a time of great unprecedented distress for Israel (cf. Matt. 24:1). Satan's attack against the people of the kingdom will be part of his effort to prevent the return and reign of Christ” (J. Dwight Pentecost, “Daniel,” in The Bible Knowledge Commentary, 1372). Continuing he writes, “The second fact that consoled Daniel is the promise that those who sleep will be resurrected” (Ibid.).

62 This is no doubt the same period that was just described above in 11:40.

63 See Daniel 10:1-2, 20.

64 Pentecost writes, “The deliverance of Israel, Daniel’s ‘people,’ refers not to individual salvation, though a remnant will be saved, but rather to national deliverance from subjugation to the Gentiles” (J. Dwight Pentecost, “Daniel,” in The Bible Knowledge Commentary, 1372; cf. Romans 11:26).

65 There are those such as Baldwin who believe that the resurrection mentioned in this verse is of a general revelation of the good and of the evil. This is especially because of the term for many ( <B!r^w+ ) which they affirm does not bear its English meaning of some but means all (Joyce G. Baldwin, Daniel: An Introduction and Commentary, 204). While this is a possible meaning of the term, it is not always the meaning of the term as an adjective or a noun without an article (as it is here in Daniel; cf. J. Jeremias, TDNT, s.v., polloiv, VI:536-40; cf. also Edward J. Young, The Prophecy of Daniel [Grand Rapids: Eerdmans, 1949], 256).

This particular passage is not meant to be a full statement about the doctrine of the resurrection. One needs to look forward to later revelation to clarify the issue. Yes, a resurrection of two kinds of people are in view here, but the timing of each revelation is not explicit. Revelation 20:4-15 clarifies the matter greatly. There will be a resurrection of the righteous at the end of the tribulation period (Rev. 20:4) so that they might share with living saints in the consummation of God's promises--the Kingdom. But in accordance with Revelation 20:5, 12-13 there will also be a resurrection at the end of the thousand year reign of Christ on earth when the unrighteous will be judged (see also John 5:28-29).

Glodingay is helpful when he writes, But the revival is to 'lasting life,' which suggests more than that, as does the reference to the destiny of 'others.' These whose destiny is rather 'utter shame' and 'lasting abhorrence' are presumably the apostate, the persecutors, and the blasphemers of 11:30-45. The promise of vv 1-2, then, corresponds to motifs from the Psalms (e.g., 6; 69; 79). There supplicants may pray for their own vindication and rescue from the realm of death, and for the exposure and punishment of people who have attacked them; the response to such a double prayer is a double promise. So here the seer promises renewal of life and the exposure of the wicked (John E. Goldingay, Daniel, 307).

Concerning the significance of this verse Wood is correct when he writes, The preceding verse, in speaking of the deliverance of those still alive at the close of the Tribulation week, has left the question open as to the status of righteous Jews, who will have died under the crushing hand of the Antichrist. Will they be omitted from all benefit resulting when Christ comes to bring this deliverance and to set up the millennial reign? This verse answers that question by saying that they will not be omitted but will be raised again and made to share in all blessings with the living. The thought is parallel to that in Revelation 20:4-6 where, at the beginning of the millennial reign (which ensues immediately after the defeat of the Antichrist), those who have been 'beheaded for the witness of Jesus,' because of resisting the Antichrist, are pictured as now resurrected and participating in this glorious time (Leon Wood, A Commentary on Daniel, 318; cf. J. Dwight Pentecost, “Daniel,” in The Bible Knowledge Commentary, 1372).

This interpretation may explain Paul's words to the Thessalonians when he writes about the Rapture. Perhaps the Thessalonians were worried that the dead would not be raised until the end of the Tribulation with Jewish saints and thus would not be present at the rapture of living saints (cf. 1 Thess. 4:13-18).

66 Although this is a very overt statement of a resurrection to everlasting life, the concept was not new to Judaism (cf. Gen 22:5 with Heb 11:9; Job 19:25-26; Is 26:19; Hos 13:14; Ps 16:9-10).

67 Another very possible means of interpreting this verse is not reward but as Baldwin says, The idea behind the simile like the stars is that these faithful believers radiate light and thus help others to see ... (Joyce G. Baldwin, Daniel: An Introduction and Commentary, 206).

68 It seems that the exhortation to Seal up the words has the sense of authenticating and of preserving it intact (cf. Is. 8:16; Jer. 32:11, 14). Baldwin is helpful here: The Jeremiah reference is especially helpful, for it shows that the tablet on which the deed of purchase was written was enclosed in a sealed 'envelope' of clay, on which was summarized the contents. This summary was open and so could be tampered with; if it should be questioned, then the clay covering could be broken to verify the facts [ANEP, p. 75]. If we think in terms of a papyrus roll, then two copies were prepared, one open and the other sealed. A further implication of sealing a document is that it was kept from general knowledge, just as Isaiah kept his teaching within the confines of his own circle of disciples (Is. 8:16). The reason why Daniel was to keep his last two visions sealed was that they were not yet relevant (8:26; 12:9), at least not in all their detail (Joyce G. Baldwin, Daniel: An Introduction and Commentary,206).

Continuing she writes, This is no indication that any part of the prophecy of Isaiah was kept secret in the sense that no-one was permitted to read it, nor that the last four chapters of Daniel were treated differently from the rest of the book. God had revealed the purpose of history, but it was not placarded for all to see (Ibid., 207).

69 Baldwin holds to an alternate interpretation which is also possible, Indeed men would look for it everywhere but in the word of God (Am. 8:12) and therefore would not find it, though knowledge shall increase. But those who look in the right place and go steadily on believing and enduring will understand, ... (Joyce G. Baldwin, Daniel: An Introduction and Commentary, 207).

Probably it is best to understand this verse to describe the increased understanding which will ultimately come to those in the time of the Tribulation (cf. 11:40 where this is the sense of the end of time).

70 Or How long shall it be to the end?

71 Baldwin writes, Whereas it was usual to lift one's hand (singular) in taking an oath (Gen. 14:22; Ex. 6:8; Ezk. 20:5), here the heavenly messenger raised both his right hand and his left hand toward heaven, 'as the ore complete guarantee of the truth of what is about to be affirmed' (Joyce G. Baldwin, Daniel: An Introduction and Commentary, 207).

72 Pentecost understands this question to be “what will be the program for Israel beyond the Tribulation period” (J. Dwight Pentecost, “Daniel,” in The Bible Knowledge Commentary, 1374). Although Daniel knew of a coming kingdom (2:44; 7:14, 22, 27), he did not know the particulars surrounding it.

73 Baldwin writes, The purpose is clearly shown to keep in the faith those who will be severely tempted to give up in the face of opposition. The suffering is neither accidental nor meaningless, but serves the positive goal of purifying, cleansing and refining God's people (cf. 11:35).

74 See Daniel 9:27 (cf. also Dan 7:7; Rev. 11:2; 12:6, 14; 13:5).

75 Usually the number of days given for this period is 1,260 (cf. Rev. 12:6). Perhaps this figure represents a transitionary period of 30 days after the Tribulation to complete the time of judgment, and the figure in the next verse of 1,335 represents an additional transition period of 45 days to set up the kingdom.

Walvoord writes, Although Daniel does not explain these varying durations, it is obvious that the second coming of Christ and the establishment of His millennial kingdom requires time. The 1,260 day period or precisely forty-two months of thirty days each, can be regarded as culminating with the second advent itself. This is followed by several divine judgments such as the judgment of the nations (Mt 25:31-46), and the regathering and judgment of Israel (Eze 20:34-38). These great judgments beginning with the living on earth and purging out of unbelievers who have worshiped the beast, although handled quickly, will require time. By the 1,335 days, or seventy-five days after the second advent, these great judgments will have been accomplished and the millennial kingdom formally launched (John F. Walvoord, Daniel: The Key to Prophetic Revelation, 295-96).

Pentecost offers another plausible solution, namely, The 1,290 days could begin with an announcement (about the abomination) made 30 days before the abomination is introduced. This abomination, as stated earlier, will be an image of himself (Rev. 13:14-15) and will be the symbol of this religious system (J. Dwight Pentecost, Daniel, in The Bible Knowledge Commentary, 1374). Concerning the 1,335 days he writes, Forty-five days after the end of the Tribulation Israel's long-awaited blessings will be realized. This may mark the blessing of the Millennium; or it may be when Christ, who will have appeared in the heavens (Matt. 24:30) 45 days earlier, will actually descend to the earth, His feet touching down on the Mount of Olives (cf. Acts 1:11) (Ibid.).

Related Topics: Introductions, Arguments, Outlines

An Argument of the Book of Hosea

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MESSAGE STATEMENT:

The reason (Judah and especially) israel are going to be judged by the God of loyal love is because they have not been faithful to the covenant and thus need to repent in order to receive a future restoration to the land

I. Setting: The word of the LORD came to Hosea the son of Beeri during the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and during the days of Jeroboam the son of Joash, king of Israel 1:1

II. The LORD’s loyal love for the idolatrous, northern kingdom of Israel is demonstrated through Hosea’s marriage to Gomer1 1:2--3:5

A. Hosea’s family is to reflect and foreshadow the northern kingdom of Israel relationship to the LORD 1:2--2:1

1. Hosea is to take a wife of harlotry and have children of harlotry in order to picture the LORD’s relationship to Israel who have forsaken their covenant with the LORD 1:2

2. Hosea married Gomer the daughter of Diblaim 1:3a

3. Hosea’s wife gave birth to a son named Jezreel to picture the coming judgment which the LORD is going to bring upon the house of Jehu at Jezreel for his evil murder of the sons of Ahab 1:3b-5

4. Hosea’s wife gave birth to a daughter named Lo-ruhamah in order to picture the nation’s plight because the Lord was not going to have compassion upon Israel as He would upon Judah 1:6-7

5. Hosea’s wife gave birth to a son named Lo-ammi in order to picture the broken covenant relationship with Israel and the LORD 1:8-9

6. The LORD speaks of a time after judgment when the brokenness of Israel’s relationship with Him will be restored--they will be His people and receive compassion 1:10--2:1

a. There will come a time when Israel will greatly multiply, and be the people of God again 1:10

b. After the judgment, the two kingdoms will be united under one leader 1:11

c. Israel will again experience God’s covenant relationship and compassion which are lost for a time 2:1

B. Through the image of an adulterous wife, the LORD indicts the nation of its faithlessness toward Him and promises to restore her after she experiences judgment 2:2-23

1. The nation’s covenant relationship with the LORD has been violated through adultery requiring that the LORD bring about difficulty until she turns back to Him 2:2-7

a. The LORD accuses the nation of breaking her covenant relationship with Him 2:2a

b. The LORD threatens to chastise the nation if it does not relent from its spiritual adultery 2:2b-3

c. The LORD threatens to chastise the nation’s children too because the nation has sought out adulterous relations 2:4-5

d. The LORD threatens to chastise the nation until it returns to Him 2:6-7

2. Because the nation did not realize that it was the LORD who gave to her what good she had, it will be taken away from her in discipline 2:8-13

a. The nation did not realize that her blessing, expended upon Baal, was from the LORD 2:8

b. The LORD declares that the nation will be punished through judgment for its use of His blessing to worship the Baals 2:9-13

3. The LORD declares that after judgment He will bring His faithless wife back to Him in a time of blessing restoring the covenant 2:14-23

a. The LORD promises to bring the nation back to Him as His committed wife after her judgment 2:14-17

b. The LORD promises to make a covenant with the nation (and creation) providing for a relationship of righteousness, lovingkindness, compassion, and faithfulness 2:18-20

c. The Lord promises to restore the land in blessing and the nation to the land in her covenant relationship 2:21-23

C. Hosea’s redemption and seclusion of his wife Gomer is symbolic of the LORD’s redemption and captivity of the nation Israel in order to turn her back to Him 3:1-5

1. Hosea is to go and love Gomer even though she is an adulteress to picture the LORD’s love for Israel who is an idolatress people 3:1

2. Hosea redeems Gomer (from whoever owns her at the time) for fifteen shekels of silver and some barley 3:2

3. Hosea was to prohibit Gomer from any relations with a man as a picture of the coming captivity of the nation Israel so that the nation will return with a desire for the LORD 3:3-5

III. The LORD directly indicts the nation Israel (and Judah) for their breaking of their covenantal relationship with Him in three specific areas: (1) their lack and rejection of the knowledge of the LORD, (2) their lack of loyal love, and (3) their faithlessness--in order to reveal the reason for their coming judgment which ultimately will lead to restoration2 4:1--13:6

A. In a summary statement the LORD indicts the nation of Israel for their lack of faithfulness, kindness and knowledge of God which results in judgment in the land3 4:1-3

B. The First Indictment: The LORD indicts the nation for a lack of knowledge and a rejection of knowledge of the LORD so that they will understand the coming affliction which will cause them to turn to Him and be restored 4:4-19

1. The LORD indicts the people of the nation for having no knowledge of Him since they will not listen to His teaching and are given over to idolatry 4:4-19

a. The nation has rejected knowledge, and forgotten the Law and will thus be rejected and forgotten by the LORD 4:4-6

b. The the people sin against one another and direct one another into more sin, therefore they will be judged 4:7-10

c. The people of Israel are without understanding in that they are given over to idolatry 4:11-14

d. The people of Israel are warned not to go to holy cities and pollute them with their idolatry, but to remain alone unto their own judgment 4:15-19

2. The LORD indicts the leaders of Israel and Judah for their evil leadership which has led the people into the deep sin of idolatry and no knowledge of the LORD 5:1-

a. The LORD sees that the spiritual and political leaders of Israel have led the people on both sides of the Jordan and Judah into the sin of idolatry without knowledge of the LORD which will result in judgment 5:1-7

b. The LORD will bring about judgment in Israel and in Judah for their political crimes (in going to Assyria) against Him 5:8-15

3. The LORD exhorts the people to return to Him in a desire to know Him after their experience of judgment because He will bring them the refreshment of blessing 6:1-3

C. The Second Indictment: The LORD indicts Israel and Judah for having a lack of loyal love ( dsj ) in order that they might understand the coming purifying judgment and possible repent to their loyal God who will restore them to the Land 6:4--11:11

1. Summary statement: Israel and Judah have demonstrated their disloyalty by transgressing their covenant with the LORD in evil actions which will lead to judgment for both nations 6:4-11

2. Israel is demonstrated to be a wicked, disloyal nation both internally and externally before the LORD who is loyal to her 7:1-16

a. Israel is internally evil before the LORD 7:1-7

1) The nation is full of thieves and bandits 7:1

2) The nation does not consider that the LORD sees what they are doing 7:2

3) The rulers join in with the people in their evil 7:3

4) The rulers are extremely evil and do not call upon the LORD 7:4-7

b. Israel is externally evil before the LORD 7:8-

1) Israel has become weak through her fickle alliances with other nations but she does not see it and will be captured by the LORD 7:8-12

2) Israel will receive the judgment of captivity because they have turned away from the LORD who made them prosperous for other nations 7:13-16

3. Because Israel has broken her covenant with the LORD and not shown loyal love, judgment is coming but He will love them as God and one day restore them to the land 8:1--11:11

a. Summary statement: Judgment is coming against Israel because they have transgressed the LORD’s covenant and rebelled against His Law 8:1

b. Judgment is coming against Israel because they have rebelled against the LORD whom they claim to know and be in covenant relation (no loyal love) 8:2--9:17

1) Judgment is coming against Israel because she speaks of knowing the LORD but chooses her leaders without consulting Him 8:2-4a

2) Judgment is coming against Israel because she has entered into idolatrous worship at Samaria 8:4b-7

3) Judgment is coming against Israel even though she has entered into alliances with other nations (Assyria) 8:8-10

4) Captivity in Egypt is coming upon Israel for her lawless, idolatrous practices and destruction upon Judah for her godless self sufficiency 8:11-14

5) Israel is going to be taken into an “unclean” captivity in Egypt and Assyria for her idolatrous ways 9:1-6

6) Israel’s time of punishment and retribution through captivity has come because of the deepness of her rebellious sin against God 9:7-9

7) Although the initial days of the nation were refreshing to the LORD, they showed their nature at Beth-peor and have fulfilled that at Gilgal in their idolatrous activities requiring judgment from the hand of the LORD 9:10-17

a) God found the foundations of the nation to be refreshing like grapes and figs 9:10a

b) At Baal-peor Israel became detestable to the LORD for their idolatry (Num. 25) 9:10b

c) The greatness of Israel will fail as the LORD destroys their heritage 9:11-14

d) Israel will receive a debilitating judgment from the LORD because of their idolatrous sin at Gilgal 9:15-17

c. Even though Israel must be judged for her wicked idolatry, she is exhorted to use the discipline as a time to seek the LORD until He returns with blessing 10:1-15

1) In Israel’s fruitful prosperity, she turned inward in her idolatrous desires and from God to the point that she must now be judged by the LORD 10:1-2

2) The nation makes empty covenants with the LORD and kings because of their own desires 10:3-4

3) When Israel is taken captive the people will grieve and mourn for their pagan calf which will also be taken captive to Assyria to shame them 10:5-6

4) Israel and her high places will be destroyed to their dismay 10:7-8

5) Israel will receive judgment from the LORD for her sensual sinfulness since the days of Gibeah (Judges 19) 10:9-10

6) Israel is exhorted to seek the LORD in her judgment so that He might bless her, but her judgment is still certain by Shalmanaser V of Assyria because of her wickedness 10:11-15

d. Although judgment will occur because of Israel’s constant turning from the LORD, He will love them as God and one day restore them to the land 11:1-11

1) From Israel’s youth, the LORD has loved them and provided for their well being, but they have turned away from Him 11:1-4

2) Israel will go in to captivity under Assyria, rather than Egypt, because they speak of the “One on High” but continually turn away from Him 11:5-7

3) Although judgment is imminent, God will not abandon His people Israel because He is God and not man in his love; He will one day call them from captivity to dwell together again in the land 11:8-11

D. The Third Indictment:4 The LORD indicts Israel for having a lack of faithfulness so that they will understand their coming judgment and return to Him who will not completely destroy them due to His faithfulness 11:12--13:16

1. Summary statement: Israel and Judah are unfaithful (lie and are deceitful) against God who is faithful) 11:12

2. Israel and Judah are unfaithful with their covenants to Egypt and Assyria 12:1

3. The nation has been like Jacob in their manipulative self-protection, but is urged to also be like Jacob in their return to the LORD after they have fought with Him 12:2-6

a. The LORD has a dispute with Israel and Judah because of their ways 12:2

b. Jacob, the nation’s father wrestled to protect himself only to return to the LORD after he wrestled with Him therefore Israel should also return to the LORD 12:3-6

4. Unlike Jacob, Israel has become like the Canaanites who do evil and yet do not see it; The LORD sees and will judge them for it 12:7-11

a. God loves to oppress the ungodly (Canaanites) who oppress others 12:7

b. Unlike Jacob, Israel has become like the Canaanites in that she does not recognize the evil of her ways 12:8

c. God who has spoken the truth through His prophets has seen and sees the idolatrous evil of Israel and will judge her for it 12:9-11

5. Although the father of the nation had to leave the land, the nation was brought back to the land by the LORD, but Israel’s sin is so great that the LORD will again bring about a departure 12:12-14

6. Israel exalted herself through idolatrous worship and will disappear because of it 13:1-3

7. Even though it was the LORD who cared for Israel, they forgot Him, and thus He became their adversary 13:4-8

a. The LORD has been Israel’s only God who cared for them, but they became satisfied and proud in the land and forgot Him 13:4-6

b. Because Israel has forgotten the LORD he will become their adversary 13:7-8

8. The LORD proclaims that Israel will suffer a brutal judgment from which she cannot be delivered because she rebelled and would not repent before God 13:9-16

a. Israel’s choice to be against the LORD is the reason for her upcoming destruction 13:9

b. Israel has no king or princes to protect them because they were given by the LORD in His anger and taken away in His wrath 13:10-11

c. The LORD notes that Israel will not be spared because she would not repent, but the LORD will not completely destroy the nation forever 13:12-13

d. The LORD proclaims that although Israel appears to be flourishing, she will be taken brutally judged by the LORD’s instrument--Assyria 13:14-16

IV. The LORD calls upon the nation to repent and turn to Him for restoration5 14:1-8

A. The LORD exhorts the nation to repent from their trust in other nations and to seek His gracious and merciful restoration 14:1-3

B. The LORD promises to heal, love and bless the nation abundantly 14:4-7

C. The LORD calls upon Israel to recognize that blessing does not come through idols but through Him alone 14:8

V. Conclusion: The reader is exhorted to be wise unto life by understanding who the LORD is and obeying Him rather than being foolish and disobeying Him which would result in death 14:9


1 This illustration is placed at the front of the book to function as an introduction to the book's message, as a picture which will illumine the remainder of the book (4--14). Every element of the remainder of the book can be found in this illustration (i.e., the nations faithlessness, God's faithfulness, the nation's coming judgment, future repentance, and hope of restoration). Therefore, this unit illustrates the content of the rest of the book, and encourages the nation on an emotional level to repent to their loving God.

2 Hosea seems to work from the general to the specific throughout the book. Looking at the book as a whole this literary development can be seen in the general illustration of the message of the book which is now followed by a detailed expression of the same information but now in the form of a lawsuit against the nation. Within these two larger divisions the principle is again seen in that there is a summary in the illustration section followed by detail (cf. 1:1--2:1 and 2:2--3:5) and there is a summary in this section of the lawsuit followed by a detailed discussion (cf. 4:1-3 and 4:4--13:16). Therefore, this section is placed after the illustration of Hosea and his family to more specifically indict the nation for their unfaithfulness in three specific areas so that they will understand why it is that punishment is coming.

3 Having illustrated his topic, the Lord now expands upon it by expressing the nation's violation of the covenant in summary form. This will be developed extensively in the three section in an inverted order from its presentation in this summary. Concerning the order of the topics, there may well be a cause-effect relationship in that knowledge leads to love which leads ultimately to a faithful commitment. The inverted order in the summary is probably given because the summary is an expression of the entire argument and thus is begins with the final effect or result of the progression (e.g. no faithfulness) and then traces backward its development. However in the discussion proper (4:4--13:16) the development is unveiled in its natural progression of cause to effect to effect.

4 This is the last of the LORD's three areas of indictment being the result of the former two. The purpose of this section is to show the complete unreliability of both Israel and Judah, not only with God, but with other men as well. Therefore the LORD has no choice but to purify the nation through judgment, but He will not completely destroy them, thus showing His faithfulness.

5 This section is the climax of the book for it is the hidden purpose in the previous two sections (hidden in that it is not emphasized) which now rises as the reason for the preceding indictments. It is as though that first two sections were the cause and this last is the desired effect of them. Hosea has been arguing for the people to repent, but before that was possible it was necessary to reveal their sin and its consequence (e.g., judgment). Now, having done this, the LORD calls upon them for repentance wherein He will demonstrate His faithfulness to them in restoring them. The illustration of Hosea and his redemptive love for Gomer is seen here and thus the cycle is complete as it was originally given in the opening illustration in its offer of restoration. The reality of restoration is yet to come based upon the nation's repentance.

Related Topics: Introductions, Arguments, Outlines

An Argument of the Book of Joel

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MESSAGE STATEMENT:1

Ultimate deliverance from Yahweh at the time of his future judgment upon the nation will occur as they cry to him in repentance just as they did during the local devastation through the swarms of locus

I. Introduction: Joel, the prophet and son of Pethuel, urged the people to hear his message, in view of the locus plague, and to pass it on down through their generations 1:1-3

A. Superscription: The word of the Lord came to Joel, the son of Pethuel 1:1

B. Exhortation to Pass Down the Message: Joel urges the people in the land to hear what he has to say, in view of the locus plague, and to pass this information on from generation to generation 1:2-3

1. Exhortation for the People to Listen: Joel urges the elders and people to listen to him since nothing has happened like this locus plague before 1:2

2. Exhortation to Pass On: Joel urges the people to pass this exhortation on from generation to generation 1:3

II. An Historical Judgment of God and Deliverance: After Joel described the “local” Day of the Lord through terrible devastation caused by the locusts on the land and the people, he urged them to repent and the Lord had pity for the people and promised to remove the “northern army” away from them and to restore the land and the people 1:4--2:32

A. The Judgment in the Locust Plague/Invasion: Joel described the total devastation which was brought about by the locusts, who were like a nation in their organization, and urged the people to mourn their loss and cry to the Lord for deliverance from this terrible judgment from the Almighty 1:4-20

1. A Description of the Invasion: Joel describes the total devastation which was brought about by four kinds of locusts which, like an organized nation, stripped the land of all of its crops 1:4

2. A Call to Mourn: Joel urges the people to mourn over the devastating locus invasion 1:5-13

a. Drunkards Should Mourn: Drunkards should awake and mourn the devastation which the locusts “nation” has brought upon the vines in the land 1:5-7

b. The Land Should Mourn: The land mourns because of the devastation brought about upon the field, grain, vine and oils 1:8-10

c. Farmers Should Mourn: Farmers should mourn because all of the grain is gone and all of the trees are consumed 1:11-12

d. Priests Should Mourn: Priests should mourn because the grain offerings and libations are stopped from coming to the house of the Lord 1:13

3. A Call to Cry to the Lord for Deliverance: Joel urges all of the people to fast, come to the house of the Lord in a solemn assembly and cry unto the Lord for deliverance 1:14

4. The Significance of the Plague--A Local Day of the Lord: Joel proclaims that a day of judgment (the Day of the Lord) has come from the Almighty bringing total devastation so that he and the animals call to Him for deliverance 1:15-20

a. The Day of the Lord:2 The prophet proclaims that the Day of the Lord is near and has come from the Almighty 1:15

b. They Day of the Lord Described: The prophet describes this “day of the Lord” which has come bringing total devastation so that he and the animals call to the Lord for deliverance 1:16-20

1) Food Has Been Cut Off: 1:16a

2) Gladness and Joy Have Been Cut Off: 1:16b

3) Grain Has Been Cut Off Leaving Destruction in Its Wake: 1:17

4) The Animals Suffer: 1:18

5) The prophet cries to the Lord in the Wake of Destructive Fires in the Land: 1:19

6) The Animals Pant for the Lord in the Wake of Destructive Fires in the Land: 1:20

B. The Day of the Lord and God’s Deliverance:3 After Joel called the people together to describe the coming Day of the Lord and to urge the people to repent, the Lord had pity for the people and promised to remove the “northern army” away from them and to restore the land and the people 2:1-27

1. The Day of the Lord & A Call For Repentance: After Joel announces the coming day of the Lord and describes its terror, he and Yahweh urge the people to turn to Him so that the nations will not mock their God in their trouble 2:1-17

a. Call for An Assembly: After Joel announces the presence of the day of the Lord and describes its dark destruction, he and Yahweh urge the people to call an assembly and to cry in repentance unto the Lord so that He will relent and the nations will not mock them and their God 2:1-11

1) Exhortation to Sound the Alarm for the Day of the Lord is Near: 2:1

2) A Description of the Dark, Destructive Day of the Lord:4 2:2-11

a) A Time of Darkness 2:2a

b) Never Anything Like It: 2:2b

c) An Army of Judgment: 2:3

d) A Terrible and Powerful Army: 2:4-5

e) People of the Nation in Terror: 2:6

f) A Disciplined Army: 2:7-8

g) An Army Skilled in Warfare: 2:9

h) An Overpowering Army: 2:10

i) Yahweh’s Army: 2:11a

j) No One Can Stand: 2:11b

b. A Call for Repentance: Yahweh and Joel urge the people to come together and call upon their gracious Lord so that He will relent and the nations will not mock

1) Plea for Repentance: Yahweh and Joel call on the people to return to the Lord who is gracious, compassionate, slow to anger, abounding in lovingkindness, and relenting of evil 2:12-14

2) Call for Repentance and An Assembly: Joel urges the people to call a fast and gather together and pray for the Lord to relent so that the nations will not mock them and their God 2:15-17

2. God’s Response and Promise: The Lord responded by being zealous for His land and having pity on His people so that He promised to remove the “northern army” away from them and to restore the land and the people 2:18-27

a. God’s Response:5 The Lord was Zealous for his Land and had Pity on his people 2:18-19

b. God’s Promise:6 The Lord promised to remove the “northern army” away from them and to restore the land as well as the people of the land 2:20-27

1) Removal of the Northern Army: 2:20

2) Restoration of the Land Which Leads to Rejoicing: 2:21-27

III. An Eschatological Promise to Judge the Nations and Restore Judah: Joel proclaims that in the future Day of the Lord Yahweh will pour out His Spirit upon those who call upon Him, judge the nations with a swift talionic judgment because of their treatment of Judah, and restore Judah to a covenant relationship of blessing with His presence among them forever 2:28--3:21

A. Future Blessing of Spiritual Movement:7 Joel proclaims that as part of the coming restoration connected with the Day of Yahweh, the Lord will pour His spirit out on His people, miracles will occur in the sky, and those who call upon Him will be saved 2:28-32

1. The Outpouring of the Spirit: In the future when the Lord heals the land He will pour out His Spirit on His people, even common people, and miracles will occur in the sky as part of the coming Day of the Lord 2:28-31

2. The Outworking of Salvation:8 In the coming Day of the Lord He will deliver some of His people--those who call upon the name of the Lord 2:32

B. The Judgment is Announced and Described: Joel proclaims that Yahweh, as Judah’s stronghold, will judge the nations at Jehoshaphat with a swift, talionic judgment because of what they did to Judah 3:1-16

1. Announced: At the future time when the Lord restores Judah and Jerusalem, He will judge the nations because of what they did to Judah 3:1-8

a. Setting: When the Lord restores Judah and Jerusalem: 3:1

b. Place/Judgment--Jehoshaphat (Yahweh will judge”):9 3:2a

c. Reason--Treatment of Judah: 3:2b-3

d. Judgment--A Swift, Talionic Turn of Events: 4-8

2. Judgment is Described: 3:9-16

a. Preparations for Conflict with Yahweh and the Nations: 3:9-12

b. Yahweh’s Harvest Like Warfare: 3:13

c. Presence of Multitudes: 3:14

d. Yahweh from Jerusalem: 3:15-16a

e. Yahweh--Judah’s Stronghold: 3:16b

C. Israel’s Ultimate Restoration: Joel proclaims that in the future restoration Yahweh and Judah will once again be in covenant relationship, Judah will become fruitful, and Yahweh will dwell in her midst forever as her vindication 3:17-21

1. Renewed Covenant: Yahweh and the nation will once again be in covenant relationship 3:17

2. Fruitful: Judah will become fruitful while her enemies (Edom and Egypt) will become unfruitful 3:18-19

3. With Yahweh: Yahweh will inhabit Judah forever as their avenger (with the nations) 3:20-21


1 This outline is adapted through my own study from the analyses of Gleason L. Archer, Jr. A Survey of Old Testament Introduction, 310-11; Robert B. Chisholm, Jr., Joel, The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty: Old Testament, 1413; Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 54; Homer Heater, Jr., Notes on the Book of Joel, unpublished class notes in seminar in the preexilic Old Testament prophets [Dallas Theological Seminary, Fall 1990], 150-53; Andrew E. Hill and John H. Walton, A Survey of the Old Testament, 367; John A Martin, An Outline of Joel, unpublished class notes in 304 preexlic and exilic prophets, (Dallas Theological Seminary, Fall 1983); Richard D. Patterson, Joel, The Expositor's Bible Commentary, VII:236.

The different interpretations are many for this short book. One of the more usual arguments (broadly speaking) is that chapter 1 is describing a historical plague of locusts, chapter 2:1-17 draws off of the imagery of chapter one but describes the coming Day of the Lord, and chapter 2:18--3:21 describes promises of future blessing and judgment on the nations (Robert B. Chisholm, Jr., Joel, The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty: Old Testament, 1413; Hans Walter Wolff, Joel and Amos, Hermeneia).

This argument will have a slightly different approach. Chapter 1 and 2 are describing an historical plague which reflects a local day of Yahweh when He brings judgment on His people. The promises of local deliverance are then telescoped to included future eschatological deliverance (beginning with 2:26b). Finally, chapters 2:28--3:21 describe future blessing for the Nation and judgment on the nations (cf. Homer Heater, Jr., Notes on the Book of Joel, unpublished class notes in seminar in the preexilic Old Testament prophets [Dallas Theological Seminary, Fall 1990], 167-68; Leslie C. Allen. The Books of Joel, Obadiah, Jonah, and Micah, The New International Commentary on the Old Testament).

2 Heater writes, This seems to indicate that the locust plague was identified with the day of the Lord and would support Weiss's argument ... that the day of the Lord was sometimes applied in a general way to judgment and was not always the day of the Lord yet to come. At the same time, the plague as a local 'day of the Lord' should warn Israel of the eschatological day of Yahweh (Homer Heater, Jr., Notes on the Book of Joel, unpublished class notes in seminar in the preexilic Old Testament prophets [Dallas Theological Seminary, Fall 1990], 164).

3 Heater identifies the problem with this passage when he writes, The most difficult issue in the book is the significance and relationship of the locusts in chapters one and two. This is tied into the issue of the meaning of the day of Yahweh. The problem is exacerbated by the tendency of the prophets to merge the past or present with the future (Homer Heater, Jr., Notes on the Book of Joel, unpublished class notes in seminar in the preexilic Old Testament prophets [Dallas Theological Seminary, Fall 1990], 163).

He addresses his solution is summary fashion when he writes, My approach to the book of Joel is to see both chapters one and two as the same event (one that happened sometime in the history of Judah) that is being treated as a type of what is yet to come when God judges the world. As such Joel can slide into the great eschatological outpouring of the Spirit (2:18-32) and the complete restoration of Israel (3:1-21) (Ibid.).

Heater develops this in a helpful way as he comments on the more traditional when he writes, Hans Wolff, in his insightful analysis of the book, argues that chapter 1 is a historical plague of locusts, but that chapter 2 takes that historical situation and draws from it a warning about the eschatological Day of Yahweh. He argues, quite rightly I believe, that the tenses of 2:18-19 are narrative tenses picking up the point made in 1:2-3. In other words, the task of telling later generations about the plague is continued as the prophet tells of God's forgiveness of His people, and so the content of 2:18-19 is historical, not prophetic. However, he believes that 2:1-11 refers to the eschatological Day of Yahweh as does 2:19ff. Consequently, his structure is a = locusts (1:1-20); a1 = eschatological Day of Yahweh (2:1-11); c = plea for repentance (historical) (2:12-17) to which the people responded and God was merciful; a2 = eschatological blessing (2:19b-32) and judgment on nations (3:1-21). Keil holds a similar position. Chisholm generally follows Wolff.

I find it awkward to have a historical situation (2:18-19) thrust into an eschatological section. It seems to me better to see a unitary structure in the first two chapters. There are four main imperatival units in these chapters: 1:2 'Here this, O elders, and listen, all inhabitants of the land'; 1:14 'Consecrate a fast, proclaim a solemn assembly, gather the elders and all the inhabitants of the land'; 2:1 'Blow a trumpet in Zion, and sound an alarm on my holy mountain!'; 2:15 'Blow a trumpet in Zion, consecrate a fast proclaim a solemn assembly.' In light of the calamity in chapter 1, they are to consecrate a fast (obviously for the purpose of intercession). This idea is pursued in 2:1 where the alarm is to be sounded because of the invasion of the 'army.' Both ideas are included in 2:15 where the injunction to fast and to sound a warning are given.

I would conclude then, that the historical scene of a terrible locust plague is in view in both chapters. The parallel similes and descriptions link them. Even the description of the earth and heavens should be understood as coming from the impact of the awful locust invasion. The locusts are called God's army in 2:11 and a nation in 1:6. The Day of Yahweh in chapters 1 and 2 should be understood as a 'local' day of Yahweh when he brings judgment on His people. God's earnest plea for repentance does not come until 2:12-17 where He proclaims His compassion toward His people. To this plea the people responded, and God graciously forgave them. In light of that forgiveness, He promised to restore all that the locusts had eaten (2:25) and to bring abundance of rain.

An objection might be raised about the statement in 2:19 translated in NASB 'And I will never again make you a reproach among the nations.' This phrase is clearly an answer to the 'paradigm prayer' God gave them in 2:17: 'Spare Thy people, O Lord, and do not make Thine inheritance a reproach, a byword among the nations.' The phrase 'never again' is dou ... aO. This syntactical combination occurs over 100 times. It is often translated 'never again' as here, because it occurs often in prophetic passages containing promises. However, it often simply means 'no longer' with no reference to whether the situation could be repeated (e.g., Judg. 2:14; Ezek. 33:22). The context refers to the historical reproach brought on Israel because of the locust plague. That reproach was removed when God destroyed the locusts and restored the vegetation to the people.

However, as God expands on His wonderful promises of restoration, He begins to telescope the distant future into the historical past. I believe this begins in 2:26b: 'Then My people will never be put to shame' ( <l*oul= yM!u@ Wvb)y@ aOw+ ). In the same way the Lord Jesus jumps into the eschaton from a historical situation in Matthew 10, so God moves from the beautiful statements of restoration of Israel in the future.

Joel is teaching the people of Israel (1) the Day of Yahweh will bring discipline to His people to bring them to Himself; (2) God's forgiveness is conditioned on repentance, but when that repentance is present, He forgives and restores (2:18-27); (3) The lessons taught in chapters 1--2 (God leads his army [locusts] against His people to force them to Himself, but upon genuine repentance, forgives and restores) are to be applied to the eschaton, and therefore, the day of the Lord will include a spiritual renewal of Israel ( /k^ yr^j&a@ hy*h*w+ ); these time references are general not specific) (2:28-32). The day of the Lord will also be a time of judgment on the nations who have mistreated Israel .... At that time Israel will be restored (3:1-21) (Ibid., 168-69).

4 While this writer understands this Day of the Lord to have a specific reference to the locusts in chapter one, the entire concept is typological. One judgment from the Lord foreshadows future judgments from the Lord. One local expression of the Day of the Lord mirrors a future expression of the Day of the Lord be it Babylon in 586; Rome in A.D. 70 or the eschatological tribulation.

5 The tenses in this unit should probably be translated as past tenses rather than as prophetic futures as with the NIV and the NASV and KJV. Heater writes, In the MT, these verbs are what used to be called waw consecutive imperfects but are now usually referred to as preterits. They are the typical syntactical form for narration in past time. They may be used for future time, but in such cases they are usually anchored to a perfect tense cast in the future with the waw consecutive [GKC, # 111w]. Joüron [Grammaire de l'Hébreu Biblique, #118s] says, Dans la sphere du futur, wayyiqtol (comme qatal #112 g-h) est rare. Abres un parfait prophetique (#112h): Is 9,5; Joel 2,23. Some have tried to repoint the forms as jussives, but Wolff cogently argues against the effort. The normally expected translation of these four verbs would be, 'Then the Lord was zealous for His land, and He had pity on His people. And the Lord answered and said to his people, Behold, I am going to send you grain ...' (Homer Heater, Jr., Notes on the Book of Joel, unpublished class notes in seminar in the preexilic Old Testament prophets [Dallas Theological Seminary, Fall 1990], 167).

6 Heater writes, This section had its fulfillment in historical days, but as God expands on His wonderful promises of restoration, He begins to telescope the distant future into the historical past. This begins at 2:26b: 'Then My people will never be put to shame'... (Homer Heater, Jr., Notes on the Book of Joel, unpublished class notes in seminar in the preexilic Old Testament prophets [Dallas Theological Seminary, Fall 1990], 165).

7 In the Hebrew a separate chapter is made out of this unit (3:1-5).

8 See Romans 10:13 and Acts 2. While Joel 2 had an initial fulfillment in Acts 2, it will not be consummated until the repentance occurs in the tribulation. Peter did not know all of this when he spoke in Acts 3:19-20.

9 This may be a name that describes the task more than a task. Perhaps this will be in the Kidron Valley where the nations will be judged in accordance with their treatment of Israel during the tribulation (cf. Matt 25; Homer Heater, Jr., Notes on the Book of Joel, unpublished class notes in seminar in the preexilic Old Testament prophets [Dallas Theological Seminary, Fall 1990], 166).

Related Topics: Introductions, Arguments, Outlines

Bibliography for Atonement in Luke

Books

Aland, Kurt. Synopsis Quattuor Evangeliorum. 3rd. ed. Germany: Deutsche Biblegesellschaft Stuttgart, 1963 and 1985.

Arndt, William F. Luke. Concordia Classic Commentary Series. St Louis: Concordia Publishing House, 1956.

Barrett, C. K. Luke the Historian in Recent Study. London: Epworth, 1961.

Bauer, Walter. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 2nd ed. rev. and aug. Translated by William F. Arndt, F. Wilbur Gingrich and Frederick W. Danker. Chicago/London: The University of Chicago Press, 1979.

Blass, F. and A. Debrunner. A Greek Grammar of the New Testament and Other Early Christian Literature. Translated and edited by Robert W. Funk. Chicago: The University of Chicago Press, 1961.

Bock, Darrell L. Luke. : Volume I: 1:1—9:50. Baker Exegetical Commentary on the New Testament. vol. 3a. ed. Moises Silva. Grand Rapids: Baker Books, 1994.

________. Proclamation from Prophecy and Pattern: Lucan Old Testament Christology. Journal for the Study of the New Testament Supplement Series, Supplement 12. Sheffield: Sheffield Academic Press, 1987.

Bovon, F. C. Luke the Theologian: Thirty-Three Years of Research, (1950-1983). Translated by Ken McKinney. Allison Park: Pickwick, 1987.

Bruce, F. F. The Acts of the Apostles: The Greek Text with Introduction and Commentary. Revised and Enlarged. Grand Rapids: William B. Eerdmans Publishing Company, 1990.

Bultmann, Rudolph. Theology of the New Testament. 2 volumes in 1. Translated by Kendrick Grobel. New York: Charles Scribner’s Sons, 1951 and 1955.

Cadbury, Henry J. The Making of Luke-Acts. New York: The MacMillan Company, 1927.

Caird, G. B. New Testament Theology. ed. L. L. Hurst. Oxford: Clarendon Press, 1994.

________. Saint Luke. Westminster Pelican Commentaries. Philadelphia: The Westminster Press, 1963.

Conzelmann, Hans. Acts of the Apostles: A Commentary on the Acts of the Apostles. Translated by James Limburg, A. Thomas Kraabel and Donald H. Juel. ed. Eldon J. Epp with Christopher R. Matthews. Philadelphia: Fortress Press, 1987.

________. The Theology of St. Luke. Translated by Geoffrey Buswell. New York: Harper & Row, Publishers, 1960.

Craddock, Fred B. Luke. Interpretation: A Commentary for Teaching and Preaching. Louisville: John Knox Press, 1990.

Cullman, Oscar. The Christology of the New Testament. 2d ed. Translated by S. C. Gutherie And C. A. M. Hall. Philadelphia: Westminster Press, 1963.

Danker, Frederick W. Jesus and the New Age: A Commentary on St. Luke’s Gospel. Revised and Expanded. Philadelphia: Fortress Press, 1988.

Dibelius, M. From Tradition to Gospel. Translated by Bertram Lee Woolf. New York: Charles Scribner’s Sons, 1971.

________. Studies in the Acts of the Apostles. ed. Heinrich Greeven. London: SCM Press, 1956.

Dodd, C. H. The Apostolic Preaching and its Developments. New York: Harper & Row, Publishers, 1964.

Dupont, J. Salvation of the Gentiles: Essays on the Acts of the Apostles. Translated by John R. Keating. New York: Paulist Press, 1979.

Ellis, E. E. The Gospel of Luke. New Century Bible Commentary. rev. ed. Grand Rapids: William B. Eerdmans Publishing Company, 1974.

Esler, P. F. Community and Gospel in Luke-Acts. Cambridge: Cambridge University Press, 1987.

Evans, C. A. Luke. New International Biblical Commentary. vol. 3. Peabody, MA: Hendricksen, 1990.

Evans, C. F. Saint Luke. Philadelphia: Trinity Press, 1990.

Evans, Craig A. and James A. Sanders. Luke and Scripture: The Function of Sacred Tradition in Luke-Acts. Minneapolis: Fortress Press, 1993.

Farmer, W. Luke the Theologian: Aspects of His Teaching. London: Geoffrey Chapman, 1989.

Feine, Paul. and Johannes Behm. Introduction to the New Testament. ed. Werner Georg Kümmel. 14th ed. Translated by A, J. Mattill, Jr. New York: Abingdon Press, 1965.

Fitzmyer, J. A. Luke the Theologian: Aspects of His Teaching. Mahwah, NJ: Paulist Press, 1989.

________. The Gospel according to Luke. X-XXIV. The Anchor Bible. vol. 28a. Garden City, NY: Doubleday, 1985.

Franklin, E. Christ the Lord: A Study in the Purpose and Theology of Luke-Acts. Philadelphia: The Westminster Press, 1975.

Geldenhuys, Norval. Commentary on the Gospel of Luke. Grand Rapids: William B. Eerdmans, 1954.

George, Augustin. Etudes sur l’ oeuvre de Luc. Paris: ditions Gabalda et Cie, 1978.

Gooding, David. According to Luke: A New Exposition of the Third Gospel. Grand Rapids: William B. Eerdmans, 1987.

Guthrie, Donald. The Apostles. Grand Rapids: Zondervan Publishing House, 1975.

________. New Testament Introduction. Rev. ed. Downers Grove, IL: Inter-Varsity Press, 1990.

________. New Testament Theology. Downers Grove, IL: Inter-Varsity Press, 1981.

Haechen, E. The Acts of the Apostles: A Commentary. Philadelphia: Westminster/John Knox Press, 1971.

Harrison, Everett F. Introduction to the New Testament. Grand Rapids: William B. Eerdmans Publishing Company, 1964.

Hengel, M. The Atonement: The Origins of the Doctrine in the New Testament. Philadelphia: Fortress Press, 1981.

Jeremias, Joachim. New Testament Theology: The Proclamation of Jesus. Translated by John Bowden. New York: Charles Scribner’s Sons, 1971.

________. The Eucharistic Words of Jesus. Translated by Norman Perrin. New York: Charles Scribner’s Sons, 1966.

Johnson, L. T. The Acts of the Apostles . Sacra Pagina, ed. Daniel J. Harrington, S. J. , vol. 5. Collegeville, MN: Michael Glazier, 1992.

Karris, R. J. Luke: Artist and Theologian. Luke’s Passion Narrative as Literature. New York: Paulist Press, 1985.

Kistemaker, Simon J. Acts. New Testament Commentary. Grand Rapids: William B. Eerdmans Publishing Company, 1990.

Kurz, William S. Reading Luke-Acts: Dynamics in Biblical Narrative. Loiusville: John Knox Press, 1993.

Ladd, George E. A Theology of the New Testament. ed. by Donald A. Hagner. Rev. ed. Grand Rapids: William B. Eerdmans Publishing Company, 1993.

Marshall, I. Howard. Luke: Historian and Theologian. Grand Rapids: Zondervan Publishing House, 1970.

________. The Acts of the Apostles: An Introduction and Commentary. Tyndale New Testament Commentaries, ed. R. V. G. Tasker, Grand Rapids: William B. Eerdmans Publishing Company, 1980. Reprint 1989.

________. The Gospel of Luke. The New International Greek Testament Commentary. ed. I. H. Marshall and W. Ward Gasque. Grand Rapids: William B. Eerdmans Publishing Company, 1978.

Matera, Frank J. Passion Narratives and Gospel Theologies: Interpreting the Synoptics through Their Passion Stories. New York: Paulist Press, 1986.

McKnight, Scot. Interpreting the Synoptic Gospels. Guides to New Testament Exegesis. vol. 2. ed. Scot McKnight, Grand Rapids: Baker Book House, 1988.

Metzger, Bruce M. A Textual Commentary on the Greek New Testament. New York: United Bible Societies, 1971.

Michaels, J. Ramsey. Servant and Son: Jesus in Parable and Gospel. Atlanta: John Knox Press, 1981.

Morris, Leon. New Testament Theology. Grand Rapids: Academie Books, 1986.

________. Luke: An Introduction and Commentary. Rev. ed. Tyndale New Testament Commentaries, ed. Leon Morris, vol. 3. Grand Rapids: William B. Eerdmans Publishing Company, 1988.

Munck, Johannes. The Acts of the Apostles. The Anchor Bible. Translated by Johannes Munck. Revised by William F. Albright and C. S. Mann. New York: Doubleday & Company, 1967.

Neyrey, J. The Passion according to Luke: A Redaction Study of Luke’s Soteriology. New York: Paulist Press, 1986.

Nolland, J. Luke 18:35-24:53. Word Biblical Commentary. ed. Ralph P. Martin. vol. 35c. Dallas: Word Book, Publishers, 1993.

O’Neill, J. C. The Theology of Acts in its Historical Setting. 2d ed. London: SPCK, 1970.

O’Toole, R. F. The Unity of Luke’s Theology: An Analysis of Luke-Acts. Wilmington, DE: Michael Glazier, 1984.

Polhill, John B. Acts. The New American Commentary, ed. David S. Dockery, vol. 26. Nashville: Broadman Press, 1992.

Rackham, R. B. The Acts of the Apostles. Westminster Commentaries. Grand Rapids: Baker Book House, 1978.

Robertson, A. T. A Grammar of the Greek New Testament in Light of Historical Research. Nashville: Broadman Press, 1934.

Senior, D. The Passion of Jesus in the Gospel of Luke. Wilmington, DE: Michael Glazier, 1984.

Stegner, W. R. Narrative Theology in Early Jewish Christianity. Louisville: John Knox Press, 1989.

Stonehouse, B. The Witness of Luke to Christ. London: Tyndale, 1951.

Tannehill, R. C. The Narrative Unity of Luke-Acts: A Literary Interpretation. Vol. 1: The Gospel according to Luke. Philadelphia: Fortress Press, 1986.

Taylor, Vincent. The Passion Narrative of St. Luke. ed. by Owen E. Evans. Cambridge: Cambridge University Press, 1972.

Thiede, David L. Luke. Augsburg Commentary on the New Testament. Minneapolis: Augsburg Publishing House, 1988.

Thiessen, Henry C. Introduction to the New Testament. Grand Rapids: William B. Eerdmans Publishing Company, 1955.

Tyson, Joseph B. The Death of Jesus in Luke-Acts. Columbia, SC: University of South Carolina Press, 1986.

Williams, David J. Acts. The New International Biblical Commentary. ed. W. W. Gasque. Peabody, MA: Hendricksen Publishers, 1990.

Zerwick, Maximilian, Biblical Greek Illustrated by Examples. Translated by Joseph Smith. 5th reprint, Roma: Editrice Pontificio Istituto Biblico, 1990.

Related Topics: Library and Resources

Preface to the Gospel of Luke

Years ago, a friend passed along this bit of advice, given to him by an elderly Christian statesman: “The older I get the more I find myself in the Gospels.” While I don’t want to admit that I’m getting older, I do find myself strangely drawn to the Gospels. While each of the Gospels makes its own unique contribution to the message of the Bible, the Gospel of Luke is one of the high water marks of biblical revelation. Come with me, to study the account of a man who apparently never laid eyes upon the Lord Jesus personally, but who did a very skillful job of researching the accounts of his birth, life, death, and resurrection, and then communicating them in a most orderly way.

The author, Luke, was a doctor, and a traveling companion of Paul, whose second inspired account (the Book of Acts) is the only recorded history of the birth of the church, and of the expansion of the gospel from Jerusalem to the “uttermost part of the earth.”

The church would be greatly deprived if it did not possess the Gospel of Luke as a part of the inspired canon of Scripture. It is Luke’s Gospel which provides us with many of the details concerning the births of John the Baptist and Jesus Christ. His genealogy of our Lord is distinctly different from the only other genealogy, found in Matthew’s Gospel. Luke gives us an account of the divine visitations to Zacharias and Mary, of the circumstances surrounding the birth of our Lord in Bethlehem, and of the announcement of Christ’s birth to the shepherds. We are told by Luke alone of the recognition of Jesus as the promised Messiah by Simeon and Anna, and of the visit of our Lord to Jerusalem at the age of 12. The parables of the prodigal son and of the rich man and Lazarus are found only in Luke. Luke’s account alone includes the story of the appearance of our Lord to the two disciples on the road to Emmaus.

Luke’s Gospel is a literary masterpiece, a beautiful story masterfully told. Luke has given us an extensive account of our Lord’s final journey to Jerusalem, where He is rejected and crucified, and where He is raised from the dead. And the greatest source of beauty and wonder is not the skill of the human writer, but the glory and majesty of the divine subject of the Gospel, the Lord Jesus Christ. You will meet Jesus here over and over again, and you will find Him ever more lovely in the light of Luke’s description of Him.

So come along with us as we commence this study of the Gospel of Luke. It is my prayer that you will never be the same.

Related Topics: Christology, Introductions, Arguments, Outlines

An Argument of the Book of Amos

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MESSAGE STATEMENT:

Because of Israel’s false worship and abuse of the poor, needy, and upright in the land, the lord their god promises to judge the people and Jeroboam their king, as he will the nations around them, by leading his people into captivity; and yet he vows to also restore them some day to a time of permanent blessing in the land under a revitalized Davidic dynasty

I. Introduction: Amos presents himself as a sheepherder who was stirred through visions by God to speak judgment to Israel during the reigns of Uzziah in Judah and Jeroboam in Israel 1:1

A. These are the words of Amos 1:1a

B. Amos was from among the sheepherders from Tekoa (south of Bethlehem) 1:1b

C. Amos had visions which became these prophecies concerning Israel two years before the great earth quake during the reigns of Uzziah in Judah and Jeroboam II in Israel 1:1c

II. After promising to judge the nations around Israel for their abusive treatment of others, the LORD promises to judged the combined nations of Israel for their disobedience to the Law and abuses to His/their own people 1:2--2:16

A. Lion: Through the imagery of a lion who attacks his prey, Amos speaks with the authority of the Lord from Jerusalem of upcoming judgment for Israel 1:2

B. Arameans: The LORD promises to judge the Arameans for their abusive treatment of those in Gilead 1:3-5

1. Damascus as the capital of Syria will receive certain judgment because of their abusive treatment of those of Gilead 1:3

2. The centers of power and pagan worship will be destroyed as the Arameans are taken into captivity under Tiglath-pleaser III 1:4-5

C. Philistines: The LORD promises to judge the Philistines because of their abusive treatment of captives sold to Edom in slavery 1:6-8

1. Gaza as a city of Philistia will receive certain judgment because of their abusive treatment of people as slaves to Edom 1:6

2. The LORD vows to destroy the centers of power for the Philistines with no surviving remnant 1:7-8

D. Tyre: The LORD promises to judge Tyre because of their abusive treatment of Israeli captives sold to Edom in slavery 1:9-10

1. Tyre will receive certain judgment because of their abusive treatment of Israeli captives as slaves to Edom 1:9

2. The LORD vows to destroy the walls and strongholds of Tyre 1:10

E. Edom: The LORD promises to judge Edom because of their abusive treatment of their Israeli brothers 1:11-12

1. Edom will receive certain judgment because of their abusive treatment of their Israeli brothers 1:11

2. The LORD vows to destroy the central cities of Edom 1:12

F. Ammon: The LORD promises to judge the people of Ammon because of their treatment of the people of Gilead (territory of Israel) 1:13-15

1. The people of Ammon will receive certain judgment because of their abusive treatment of the people of Gilead 1:13

2. The LORD vows to destroy the capital city and strongholds of the Ammonites, and to take her into captivity 1:14-15

G. Moab: The LORD promises to judge the people of Moab because of their treatment of the King of Edom 2:1-3

1. Moab will receive certain judgment because of their abusive treatment of the King of Edom 2:1

2. The LORD vows to completely destroy the capital strongholds and leaders of Moab 2:2-3

H. Judah & Israel: The Lord promises to judge the combined nations of Israel because of their departure from the Law and thus their abuse of His/their own people 2:4-16

1. The LORD promises to judge Judah because of their rejection of the Law of the LORD 2:4-5

a. Judah will receive certain judgment because of their rejection of the Law of the LORD 2:4

b. The LORD vows to completely destroy Judah and the strongholds of Jerusalem 2:5

2. The LORD promises to Judge Israel because of her rebellion against Him through the abuse of His/their own people 2:6-16

a. Israel will receive certain judgment because of their abusive treatment of the righteous, needy, helpless, humble, women, and debtors 2:6-8

b. Israel rebelled against the LORD even though he brought them into the land 2:9-10

c. Israel abused the spiritual leaders whom the LORD raised up in the nation 2:11-12

d. Israel’s sin is so great upon God that He will prevent any of strength to escape His judgment 2:13-16

III. Through oracles and a dirge the LORD proclaims to Israel that they should repent, but their coming judgment will certainly occur because of their arrogant sin against the weak and upright 3:1--6:14

A. Through an oracle the LORD God exhorts the nations to witness His coming judgment upon His chosen people Israel because of their sin after being in a special relation with Him 3:1-15

1. The LORD exhorts everyone in Israel to hear what He has to say 3:1

2. The LORD vows to punish them for their sin because of their special relationship with Him 3:2

3. Through a series of proverbs the LORD proclaims that the coming judgment is certain and must be proclaimed by His prophet 3:3-8

4. The LORD God of Hosts exhorts the Gentile nations to come and witness the coming judgment of Israel for her sins: idolatry, materialism, and abuse of power 3:9-15

B. Through an oracle the LORD proclaims a sever judgment on the women and men of Israel who continue in evil toward others and in worship in spite of discipline from the Lord 4:1-13

1. The LORD exhorts the “great (women)” of Israel who enter into evil with their husbands against the poor and needy to hear what He has to say-- the women will be brutally taken away into captivity with the men 4:1-3

2. Because of Israel’s continued choice to enter into profane worship in the face of God’s discipline, the Lord of Hosts will bring about even more sever judgment 4:4-13

a. Sarcastically, the LORD exhorts the sons of Israel to continue with their profane worship in the shrines of Israel 4:4-5

b. The LORD worked through many calamities (famine, drought, scorching wind, mildew, pestilence, plagues, defeat in war) and gracious deliverance to cause Israel to repent, but they would not 4:6-11

c. Israel is exhorted to repent because they are going to experience even more severe judgment of the Lord of Hosts 4:12-3

C. In a dirge the Lord exhorts Israel to repent, but necessarily proclaims a coming judgment and exile at the hands of another nation for their arrogant and abusive sin against their own people 5:1--6:14

1. The House of Israel is exhorted to hear the word of the LORD which He takes up for her as a dirge 5:1

2. The LORD God proclaims that the Israel will be (90%) destroyed beyond repair 5:2-3

3. Israel is exhorted to repent of their evil and not to flee to their shrines lest they experience the consuming judgment of the great LORD of creation 5:4-9

4. The LORD pronounces judgment upon Israel for their abuse of the weak and righteous 5:10-14

5. Israel is exhorted to repent of their evil so that the Lord might be gracious to them, and yet judgment will be necessary 5:15-17

6. Israel is exhorted to not look for the Day of the Lord when God will go before His people because that time will require that He come to them in judgment 5:18-20

7. The God of Hosts proclaims that the nation Israel will go into captivity beyond Damascus because of her hypocritical actions historically and at this time 5:21-27

8. The LORD proclaims a woe upon the “great” of Israel who do evil with their power because they will be subjected to judgment and exile at the hands of another nation 6:1-14

a. The LORD exhorts the strong of Israel to not be secure because other powers (Calneh, Hamath, and Gath) around them have been (will be) destroyed in judgment 6:1-3

b. The LORD proclaims that the rich and powerful who do not grieve over the corruption of Israel will be lead the procession into captivity 6:4-7

c. The LORD God of Hosts proclaims that the arrogance of Israel in their sin will lead to a devastating destruction of all of Israel by a nation which He will raise up against them 6:8-14

IV. Through a series of three visions which are interrupted by a historical interlude illustrating the rebelliousness of the nation, and the resumption of a forth vision (note the 3 plus one motive from chapters 1--2), Amos proclaims the certain judgment leading to captivity which will come upon Israel for their abusive actions to the poor and needy in the land 7:1--9:6

A. Locust-swarm: In the vision of the locust-swarm which would destroy the crop of the people of Israel, Amos interceded for the nation, and the LORD God changed His mind 7:1-3

1. The LORD God showed Amos a vision of a locust-swarm which destroyed the harvest which went to the people after the King had taken his share 7:1

2. Amos pleaded with the LORD God to not bring the swarm about upon Israel, and He changed His mind 7:2-3

B. Fire: In a vision of fire which would destroy the people of Israel, Amos interceded for the nation and the LORD God again changed His mind 7:4-6

1. The LORD God showed Amos a vision of coming judgment through fire which would destroy the sources of water (or all) and the farm land (or the people) of Israel 7:4

2. Amos pleaded for the LORD God to relent and He changed His mind deciding that this too would not come to pass upon Israel 7:5-6

C. Plumb-line: In a vision of the plumb line which the LORD was holding to measure Israel Amos learns that the LORD is going to judge the nation and especially the house of Jeroboam for their corrupt worship 7:7-9

1. The LORD showed Amos a vision of Him standing by a vertical wall with a plumb line in His hand 7:7-8

2. The LORD proclaimed that He was about to measure the nation Israel and judge them and especially the house of Jeroboam with the sword for their corrupt worship 7:9

D. Historical Interlude: After Amaziah, the priest of Bethel, reported to Jeroboam the prophecies of judgment by Amos, and demanded that Amos leave Israel, Amos explained that he is only proclaiming the word of The LORD and thus proclaimed again the coming judgment and exile upon Israel for their rejection of the LORD’s words 7:10-17

1. Amaziah, the priest of Bethel, reported to Jeroboam II the prophecies of Amos concerning judgment by a nation which would destroy the house of Jeroboam and take Israel captive 7:10-11

2. Amaziah, the priest of Bethel, told Amos to return to the land of Judah to proclaim his prophecies since Bethel was king Jeroboam’s residence 7:12-13

3. Amos explained that he was not a prophet by profession, but speaking by The LORD’s appointment 7:14-15

4. Amos proclaims the word of The LORD to Amaziah that in view of his rejection of The LORD’s prophecies great calamity will come upon him and his household as Israel is led into captivity 7:16-17

E. Picked ripe fruit: In a vision of ripe fruit which has been picked, Amos learns that the LORD God is going to bring about a thorough, humbling judgment upon Israel for her prideful abuse of the poor and the needy in the land 8:1-14

1. The LORD God showed Amos a vision of a basked of ripe fruit (ripe and picked) to proclaim that the nation’s iniquity has become ripe and requires that the LORD act in sever judgment 8:1-3

2. Because of Israel’s abuse of the needy and the humble in the land, the LORD God will bring about sever judgment which humble all in the land 8:4-14

a. Israel tramples upon the humble and the needy in the land 8:4-6

b. The LORD God promises to bring about a humbling judgment upon the people physically, spiritually and emotionally 8:7-14

F. LORD’S image by fire: In the image of The LORD standing by the altar, Amos learns that Israel’s judgment will begin at the centers of idolatry and thoroughly reach to all of the land by the hand of the Creator 9:1-6

1. The LORD showed Amos a vision of the LORD standing beside the altar (religious system) of Israel to proclaim that judgment will begin at the center of idolatry 9:1

2. The LORD proclaims that judgment will reach to everyone in the nation, with escape impossible for anyone anywhere 9:2-4

3. The LORD proclaims His ability to judge as the One who handles creation 9:5-6

V. Even through Israel will be judged as any other evil nation for their sin, The LORD their God promises to restore them in bountiful prosperity to the land one day 9:7-15

A. Even through Israel will be judged as any other evil nation will be judged for her sin, The LORD God promises not to totally destroy the house of Jacob 9:7-10

B. The LORD promises to raise up the falling house of David to posses all of those from the nations who will obey the LORD in a future day of restoration 9:11-12

C. The LORD Israel’s God promises for there to be a future day when He will permanently restore the nation Israel to the land which will be abundant in blessing 9:13-15

Related Topics: Introductions, Arguments, Outlines

An Argument of the Book of Obadiah

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MESSAGE STATEMENT:1

The prophet Obadiah proclaimed through a vision that edom (and the nations) will be completely destroyed because of the evil which it did against its brother during the fall of Jerusalem, and that the lord will restore a remnant from Judah enlarging her land and making her his kingdom

I. Heading: A message came in a vision to the prophet Obadiah, “the servant of Yahweh” v. 1a

II. The Vision against Edom: The sovereign Lord declares that He is going to bring Judah down to a lowly, despised place among the nations through a complete judgment because of the violence which she did to her brother like not aiding him, gloating over his destruction, and actually capturing and killing some of his fugitives vv. 1b-15

A. Judgment Speech: The sovereign Lord declares that He is going to bring Edom down to a lowly, despised place among the nations because of the arrogance of her heart 1b-14

1. Illustration of God’s Sovereign Control: God is described as sovereign over the nations as Obadiah (and the faithful remnant of God’s people) have received a message of Edom’s judgment while an envoy has been sent among the nations with the same message 1b

2. Judgment Speech against Edom: The Lord proclaims that he is going to bring Edom down to a lowly, despised place among the nations because of the arrogance of her heart 2-4

a. Announcement: The Lord promises to make Edom small among the nations 2a

b. The Results of Judgment: The results of Edom being made small among the nations is that she will be despised 2b

c. An Accusation: Edom has been arrogant in her heart as is displayed through her dwelling places 3-4a

d. Announcement: The Lord is gong to bring Edom down 4b

B. Expansion of Edom’s Judgment: Edom’s judgment will be complete as though she had been robbed when her alliances betray her and the Lord destroys her counselors so that her military men are slaughtered 5-9

1. Left with Nothing: Edom will be left with absolutely nothing as if thieves, or grape gathers had come to her 5-6

2. Useless Alliances: All of Edom’s alliances will betray her, by turning her over to her enemies and overcoming her themselves 7

3. Useless Internal Power: The Lord proclaims that He will destroy the counselors of Edom with the result that her military men will be slaughtered 8-9

a. Wisdom: Yahweh will destroy the counselors of Edom 8

b. Military Might: Edom’s military will be slaughtered 9

C. The Reason for Edom’s Judgment: Obadiah proclaimed that Judah would be destroyed because of the violence which she did to her brother like not aiding him, gloating over his destruction, and actually capturing and killing some of his fugitives 10-14

1. Summary--Violence to Jacob (the Nation): Judah will be destroyed because of violence which she did to her brother Jacob 10

2. Particulars of Edom’s Violence: Obadiah identifies the particulars of Edom’s violence as not aiding Judah, gloating over her destruction, and actually capturing and killing some of her fugitives 11-14

a. Did Not Aid Judah: Judah was like the Babylonians who carried off wealth, entered the gate of Jerusalem and cast lots for Jerusalem rather than helping her brother 11

b. Gloated over Destruction of Judah: Edom gloated, rejoiced, boasted on the day of Jerusalem’s destruction entering into her gate and looting her wealth 12-13

c. Killed and Captured Some from Judah: Edom stood at the road to kill Judah fugitives and imprison her survivors when Jerusalem fell 14

III. The Coming Day of the Lord: Obadiah proclaims that the day of the Lord is near when the nations (including Edom) will be judged with talionic justice bringing destruction for those who destroyed Jerusalem, and blessing for the remnant who was destroyed as it possesses Mount Zion, judges Edom, enlarges its boarders, and becomes God’s kingdom vv. 15-21

A. Judgment upon the Edom and the Nations: Obadiah proclaims that the day of the Lord is coming near upon all of the nations (including Edom) when talionic justice will be rendered bringing destruction for their destruction of Jerusalem 15-16

1. Coming of the Day of the Lord: The day of the Lord is coming near upon all of the nations 15a

2. Application of Talionic Justice: As Edom has done to others, it will be done to her 15b

3. Edom Destroyed: Just as the nations destroyed Jerusalem (including Edom), so shall they (including Edom) be destroyed forever 16

B. Blessing on Judah: Judah will be blessed in that a remnant will have its own possessions on Mount Zion, judge Edom, enlarge its boarders and become God’s kingdom 17-21

1. A Remnant on Zion: A remnant will be on Mount Zion who will be holy and have its own rightful possessions 17

2. Judah Will Judge Edom:2 Judah will destroy Edom as a fire destroys land causing Edom to be given to the inhabitants of the Negev 18-19a

3. Judah’s Enlarged Boundaries: Judah will enlarge her boundaries to include the Palestine Plain, the territory of Ephraim and Samaria, and Gilead 19b-20

4. Yahweh’s Kingdom Will Judge Edom: Deliverers will ascend the capital of Judah (Mount Zion), judge the capital of Edom, and Judah will be the Lord’s kingdom 21


1 This outline is adapted through my own study from the analyses of Gleason L. Archer, Jr. A Survey of Old Testament Introduction, 306; Carl E. Armerding, Obadiah, The Expositor's Bible Commentary, VII:340; Walter L. Baker, Obadiah, The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty: Old Testament, 1455; Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 110-12; Homer Heater, Jr., Notes on the Book of Obadiah, unpublished class notes in seminar in the exilic Old Testament prophets [Dallas Theological Seminary, Fall 1990], 175-76; Andrew E. Hill and John H. Walton, A Survey of the Old Testament, 379; John A Martin, An Outline of Obadiah, unpublished class notes in 304 preexlic and exilic prophets, (Dallas Theological Seminary, Fall 1983), 1-2.

2 This certainly has an historical sense as Heater writes, The Edomites were subjugated in the Maccabean era by John Hyrcanus (134-104 B.C.). He forced them to be circumcised and to accept the Jewish faith. The Greek name for this section was Idumea. Alexander Jannaeus appointed Antipater I as governor of Idumea. He was the grandfather of Herod the Great (Homer Heater, Jr., Notes on the Book of Obadiah, unpublished class notes in seminar in the exilic Old Testament prophets [Dallas Theological Seminary, Fall 1990], 173). But the final realization will occur in the eschaton.

Related Topics: Introductions, Arguments, Outlines

An Argument of the Book of Jonah

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MESSAGE STATEMENT:

YHWH’S merciful works of salvation are expressions of his good character towards all who repent of their rebellion against him-whether Jew (Jonah) or Gentile (Sailors / Ninevites)

I. YHWH Saves Jonah1: When the prophet, Jonah, fled from YHWH’s command to speak to Nineveh, YHWH pursued him through the storm which he hurled upon his ship, and through the sailors who identified him as the cause of their calamity and cast him into the sea; whereupon, Jonah called to YHWH just before he died and YHWH saved him from drowning through a great fish who after three days spewed him upon the land 1:1--2:10

A. Jonah Disobeys YHWH’s Commission: When YHWH commanded Jonah to go and cry against Nineveh, Jonah disobeyed by fleeing from YHWH’s presence in a boat bound for the opposite direction--Tarshish 1:1-3

1. YHWH’s Call: The word of YHWH came to Jonah commanding him to go to the great city of Nineveh in order to cry against it because God had seen its evil 1:1-2

a. The word of YHWH came to Jonah2 the son of Amittai3 1:1

b. YHWH told Jonah to go to the great4 city of Nineveh5, and to cry against it because their wickedness has come up before him6 1:2

2. Jonah’s Response: Jonah disobeyed YHWH’s call by going in the opposite direction from Nineveh by trying to flee from the Lord in a ship going to Tarshish 1:3

a. Jonah rose up to flee to Tarshish7 from the presence of YHWH 1:3a

b. Jonah went down8 to Joppa, found a ship which was going to Tarshish, paid its fair, and went down, into the hull of the ship in an attempt to escape from the presence of YHWH 1:3b

B. YHWH Pursues Jonah: YHWH aggressively pursued Jonah in his stern rebellion by sending a storm to threaten his ship, by having sailors urge him to pray to his god and throw him into the raging sea in accordance with Jonah’s words to stop the storm, and by a great fish who swallowed Jonah and held him in his stomach for three days and three nights 1:4-17

1. Through a Storm: YHWH caused a great storm to come upon the ship in which Jonah was sailing threatening to break up the vessel, but Jonah remained asleep in the hold of the boat while the sailors did all that they could to remedy the situation 1:4-5

a. YHWH’s Advance: YHWH hurled a great wind on the sea to bring about such a great storm that the ship was about to break up 1:4

b. Jonah’s Response: Even though the experienced sailors became afraid of the storm and attempted to help themselves through praying to their gods and throwing ballast overboard, Jonah was numb to YHWH’s hand in the storm.

1) The sailors became afraid and each cried to his god 1:5a

2) The sailors attempted to save the ship by throwing the cargo into the sea in order to lighten the ship 1:5b

3) Jonah was down in the hold of the ship deeply asleep 1:5c

2. Through the Sailors: YHWH continued to pursue Jonah through the captain of the ship who found Jonah sleeping and urged him to pray to his god, and through the sailors of the ship who cast lots, and then ask Jonah, when the lot fell upon him, to explain the reason for the storm through answering many questions about himself, and who finally cast him overboard in order to stop the raging of the sea 1:6-16

a. The Captain: When the captain found Jonah asleep in the hold of the ship, he questioned how he could be sleeping, and exhorted him to pray to his god who might be concerned about them and deliver them 1:6

1) The captain9 of the ship came to Jonah and asked him how it was that he was sleeping during the storm 1:6a

2) The captain urged Jonah to rise up and to cry to his god10 1:6b

3) The reason the captain urged Jonah to call to his god was so that perhaps his god woull be concerned about them and help them so that they would not perish (from sin11) 1:6c

b. The Men on the Ship: When the men agreed to cast lots in order to discern the one who had brought this calamity upon them, the lot fell on Jonah, whereupon, they asked himself several questions in order to discern the possible reason his God may be so angry 1:7-8

1) The men on the ship agreed to cast lots12 in order to discern the one who had brought this calamity upon them 1:7a

2) When the sailors cast the lots, the lot was caused13 to fall on Jonah 1:7b

3) As the sailors sought to learn of the source of their calamity, they asked Jonah several questions concerning who might be responsible for the storm14 1:8

a) The sailors then asked Jonah to answer several questions15 1:8a

b) The sailors asked Jonah to explain on whose account the storm had struck them 1:8b

c) The sailors asked Jonah about his employment 1:8c

d) The sailors asked Jonah where he came from (what he did) 1:8d

e) The sailors asked Jonah what his country was 1:8e

f) The sailors asked Jonah who his people where 1:8f

c. Jonah’s Reply: Jonah responded to the men’s probing questions by affirming that he was a Hebrew16 who feared YHWH17, the God of heaven18, who made the sea and the dry land 1:9

d. The Men’s Concern: The men responded to Jonah’s reply with extreme fright, and asked him how he could have placed them in such danger, and what they should now do to him in order to calm the increasingly stormy sea 1:10-11

1) The men became extremely frightened by Jonah’s answer19 1:10a

2) The men asked Jonah how he could place them in the anger of his God (who controls the seas) because he told them he was fleeing from the presence of YHWH 1:10b

3) The men asked Jonah what they must do to him in order that the sea may become calm since it was becoming increasingly stormy 1:11

e. Jonah’s Reply: Jonah urged the sailors to throw20 him into the sea in order for it to become calm because the great storm has come because of him 1:12

f. The Men’s Response: Although the sailors tried to return Jonah to land without throwing him overboard in accordance with his word, they were not successful, therefore, they prayed that YHWH would save them and not hold them guilty for Jonah, threw him overboard, and worshipped YHWH when the raging of the sea stopped 1:13-16

1) The men at first resisted Jonah’s word21 and tried to save him by rowing harder22 to return to land, but the sea became even stormier against them 1:13

2) The men then prayed to YHWH that he would not take their lives along with Jonah’s, and that he would not hold them accountable for Jonah’s death since He was forcing them to act in this way 1:14

a) The sailors prayed that YHWH would not cause them to perish because of Jonah 1:14a

b) The sailors prayed that YHWH would not hold them accountable for Jonah’s death when they threw him overboard because YHWH was forcing their hand (you have done as you have chosen) 1:14b

3) Then the men picked up Jonah and threw him into the sea and the sea stopped its raging.23

4) The men then greatly feared24 YHWH and worshipped him by offering a sacrifice and making vows 1:16

3. Through a Great Fish: YHWH appointed a great fish to swallow Jonah where he remained in his stomach for three days and three nights 1:17

C. Jonah Prays a Psalm25 of Thanksgiving: Jonah proclaimed thanksgiving to YHWH because He saved26 him from death at the bottom of the sea 2:1-9

1. Setting for the Prayer: Jonah prayed to YHWH his God from the stomach of the fish 2:1

2. Prayer of Thanksgiving: Jonah proclaimed his thankfulness to YHWH because He delivered him from death when he looked to Him from the bottom of the sea 2:2-9

a. Introduction: Jonah called to YHWH in his distress from the place of the dead27, and YHWH answered his plea 2:2

b. The Main Section: As Jonah sank from the turbulent surface of the waters into the grave of the waters’ extremity, he considered YHWH, and prayed to him, whereupon YHWH saved him, and he vowed to praise him before the people 2:3-9

1) The Portrayal of Affliction: Jonah described the affliction which YHWH brought upon him as He threw him into the sea where he was tossed by the raging storm and then imprisoned in in the depths below after he had a hopeful thought that YHWH might save him if he looked towards Him 2:3-6a

a) Jonah understood YHWH28 to have cast29 him into the deep--the heart of the seas 2:3a

b) Jonah described his affliction as he was near the top of the water in that YHWH’s30 currents engulfed him, and the breakers and billows passed over him 2:3b

c) A Thought of Hope: Even though Jonah concluded that he had been expelled from YHWH’s presence, he had a hope that YHWH might deliver him if he looked towards him 2:4

(1) Jonah came to the conclusion that YHWH had expelled him from his presence31 2:4a

(2) Jonah nevertheless hoped that YHWH might deliver him if he looked towards him 2:4b

d) Jonah described his affliction as he sank deeper in the water in that water surrounded him unto the point of death32 and he was entangled in weeds at the bottom of the sea33 2:5-6a

2) A Petition for Help and Deliverance: When Jonah was at the bottom of the sea, just before he fainted to death, he remembered YHWH, prayed to him, and YHWH delivered him 2:6b-7

a) Deliverance: When Jonah was at the bottom of the sea, YHWH delivered him34 2:6b

b) While Jonah was fainting away towards death, he remembered YHWH35 2:7

c) Jonah’s prayer came to YHWH in his holy temple 2:7b

c. Conclusion: Jonah concludes his psalm of thanksgiving by affirming that he, unlike the pagans, will loyally worship YHWH and will proclaim that salvation is from Him 2:8-9

1) Unlike those who have a regard for empty idols and thus forsake their loyal love36 (for YHWH)37, Jonah vows to sacrifice38 to YHWH with a thankful voice 2:8-9a

2) Jonah strongly affirms that he will not forsake his vow 2:9b

3) Jonah affirms that salvation is from YHWH 2:9c

D. YHWH Saves Jonah: After three days, YHWH commanded the fish to vomit Jonah up onto the dry land 2:10

II. YHWH Saves Nineveh: When Jonah is obedient to YHWH’s commission to preach to Nineveh, the city repents and YHWH graciously is merciful to them, whereupon he must rebuke his angry prophet because of his self-concerns as opposed to YHWH’s genuine love of the Ninevites 3:1--4:11

A. Jonah Obeys YHWH’s Commission: When YHWH recommissions Jonah to go to Nineveh, Jonah obeys by proclaiming to this city that is great in God’s estimation that in forty days it will be overcome 3:1-4

1. YHWH’s Call: YHWH called Jonah a second time to go to Nineveh and proclaim to them the message which he would give him 3:1-2

a. The word of YHWH39 came to Jonah a second time 3:1

b. YHWH commanded Jonah to arise, go to Nineveh the great40 city, and to proclaim the proclamation which he was going to tell him41 3:2

2. Jonah’s Response: Jonah arose and went to Nineveh, the city which was great in God’s estimation due to its size, and proclaimed in accordance with YHWH’s word that in forty days the city would be overthrown 3:3-4

a. Jonah arose and went to Nineveh in accordance with the word of YHWH42 3:3a

b. Nineveh was an exceedingly great city to God43--a three-days’ walk44 3:3b

c. Jonah began to go through the city a one days walk and to proclaim that in forty days Nineveh was going to be destroyed45 3:4

B. Nineveh Repents: In response to the proclamation from Jonah, all of the people in congruence with a decree from the chief ruler repented externally and internally in hopes that God might be merciful to them and relent of his intended judgment 3:5-9

1. Summary statement: The people of Nineveh believed God46 and showed repentance by calling a fast47 and putting on sackcloth48 from the greatest to the least of them 3:5

2. The Ruler: The chief ruler of Nineveh personally repented and issued a decree that all of the city should show external and internal expressions of repentance in hopes that God might be merciful to them 3:6-9

a. Personal Response: When the ruler of Nineveh49 heard of Jonah’s word, he too showed humble repentance by moving from his throne to a seat of ashes50 wearing sackcloth rather than his royal robes 3:6

b. Official Response: The chief ruler issued a decree on behalf of himself and all of his nobles for the people to express repentance through the external means of all living animals fasting and wearing sackcloth, and the internal means of prayer and ceasing from evil in hopes that God would be merciful to them and repent of his intended judgment 3:7-9

1) External: The chief ruler issued a proclamation on behalf of himself and his nobles ordering all men and beasts51 to fast, and to be covered with sackcloth 3:7-8a

2) Internal: The chief ruler issued a proclamation on behalf of himself and his nobles ordering all people to call upon God earnestly, and to turn from their acts of evil 3:8b

3) Reason: The reason behind the decree was that God may be merciful to them 3:9

C. God Saves Nineveh: When God saw the repentance of the Ninevites, he was merciful to them, and did not judge them52 3:10

D. YHWH’s Rebuke of Jonah53: In response to Jonah’s accusation that YHWH had done wickedness by being merciful to Nineveh, YHWH-Elohim demonstrated to Jonah that he was only concerned about his own self-interest as opposed to He Himself who acted out of genuine concern for the Ninevites 4:1-11

1. Jonah’s Complaint: Jonah considered YHWH’s relenting towards repentant Nineveh to be in accordance with his “gracious” character and thus so great of an evil that he would rather die than live under such a God 4:1-3

a. Summary Statement: Jonah considered YHWH’s relenting toward repentant Nineveh to be a great evil54, and he became angry55 4:1

b. Jonah’s Anger Explained Through Prayer56: In a prayer to YHWH Jonah explained that he initially fled to Tarshish in order to forestall this gracious outcome in Nineveh because he knew of God’s gracious character; therefore, he would rather die than live under such an unrighteous God 4:2-3

1) Jonah prayed to YHWH 4:2a

2) Jonah explained that he knew when he was back in Israel57 that Nineveh would repent and that the Lord would thus relent of the judgment; therefore, he fled to Tarshish to forestall this outcome 4:2b

3) The reason Jonah knew that the Lord would relent was because of His own expression of His character to Moses when he described Himself as: gracious58, compassionate59, slow to anger60, abundant in lovingkindness,61 and one who relents concerning calamity62 4:2c

4) Jonah then prayed for YHWH to take his life from him63 because he considered death to be better for him than life (since YHWH was so unjust) 4:3

2. YHWH’s Instruction of Jonah: When Jonah accused the Lord of being evil by showing compassion to the Ninevites, YHWH-Elohim carefully unveiled for Jonah that the evil was in his own self-interest as opposed the His genuine love for the Ninevites 4:4-11

a. Summary Question: YHWH asked Jonah if it was morally right64 for him to be angry 4:4

b. Jonah’s Response: Jonah felt that he was morally correct by marching out65 of the city and waiting for God to bring judgment upon it by siting east of Nineveh, building a shelter for his shade, and waiting to see the judgment which the Lord would bring upon the city 4:5

c. YHWH-God’s Instruction Through the Plant:66 As the covenant, powerful-God who was committed to Jonah, YHWH-Elohim unveiled Jonah’s sinful self-interest in his accusations against the Lord as opposed to His Own genuine love for the Ninevites 4:6-11

1) LORD God: YHWH Elohim67 appointed68 a plant69 which grew up over Jonah to be a shade over his head in order to deliver him from his evil70 4:6a

2) Jonah: Jonah was extremely happy71 about the plant 4:6b

3) God: On the next day the powerful God appointed a worm to destroy the plant and a scorching east wind, as well as the sun, to beat down on Jonah until he was faint72 4:7-8a

a) On the next day God73 appointed74 a worm which attacked the plant and caused it to writhered 4:7

b) When the sun rose God appointed75 a scorching east wind and the sun beat down on Jonah’s head so that he became faint 4:8a

4) Jonah: Jonah responded by begging with all of his soul to die saying, “Death is better to me than life76 4:8b

5) God: Then God asked Jonah if it was morally right for him to be angry about the plant77 4:9a

6) Jonah: Jonah answered Elohim’s question by affirming that it was morally right for him to be angry-- even to the point of wanting to die78 4:9b

7) YHWH: YHWH revealed to Jonah the goodness of his compassion for the Ninevites by demonstrating that unlike Jonah’s expressed concern for a plant out of self-interest, His compassion was an expression of genuine love for the good of the Ninevites 4:10-11

a) YHWH79 exposed Jonah’s self-centered regret80 for the plant for which he had no intimate connection 4:10

(1) Jonah had regret for the plant which he did not even care for as a gardener (work or cause to grow) 4:10a

(2) Jonah had regret for the plant which was of little value (came up overnight and perished overnight) 4:10b

b) YHWH unveiled to Jonah the goodness of his compassion for great city of Nineveh which was full of more than 120,000 persons who were morally naïve, as well as innocent animals (which He had created81) 4:11

(1) YHWH asked Jonah whether he should not have compassion on Nineveh 4:11a

(2) The reason YHWH asked Jonah as to whether he should have compassion on Nineveh was because more than 120,000 persons82 were in the city who did not know the difference between their right and left hand83 4:11b

(3) The reason YHWH asked Jonah as to whether he should have compassion on Nineveh was because in addition to the people, there were many animals84 4:11c


1 For a consideration of the two-fold structure of Jonah (e.g., 1--2/3--4) see the Introduction to this argument as well as Walton and Hill, Survey, pp. 387-388, Talbert, Literary Patterns, pp. 71-72, and Allen, Jonah, p. 200.

2 This phrase is employed 112 times to prophets (e.g., 1 Sam. 15:10; 2 Sam. 7:4; 1 Ki. 6:11; 16:1; 17:2,8; 21:17,28; Isaiah 38:4; Jer. 1:4; Hos. 1:2).

3 See the Introduction to Jonah.

4 This term runs throughout the book. Although Nineveh is great (1:2), YHWH is greater (1:4,12) by bringing great fear upon men (1:10). Also, Nineveh's greatness before YHWH is later understood to be her many people (4:11).

5 Nineveh was a city which stood for self-exaltation and ungodly power. Situated on the west bank of the Tigris River, Nineveh was the capital city of a cruel, vile, powerful and idolatrous empire--the Assyrians. It was known for brutal treatment of those whom they defeated including cutting off the heads and hands of warriors, flaying the skin of their victims and spreading it upon the wall of the city (see, Luckenbill, Ancient Records of Assyria and Babylonia 1:127, 146, 148, 213; 2:295, 319)

6 Compare Gen. 18--19.

7 Tarshish may have been Spain. This was the opposite direction (West) of the Lord's command (to go East).

8 The term for down is a physical means of expressing Jonah's attempt to get away from the presence of the Lord.

While he may know that he cannot escape God's presence, he can at least go to where God is not known and perhaps escape such mandatory service (e.g., God dwells in Jerusalem, not Tarshish, cf. Ps. 139:7,9).

9 More literally, this is the chief-rope-puller ( lbjh br ).

10 These are the same terms used by YHWH in Jonah's commission in 1:1 ( <Wq arq ). Jonah would have recognized this similarity.

11 The term for perish has the sense of entering under judgment for sin ( dba ; cf. Lev. 26:38). Unlike Jonah, the captain is aware that this storm is due to sin.

12 This was a technique which depended upon the gods (or more exactly YHWH) to sovereignly make the choice (cf. Prov. 16:33).

It was done through the placement of stones or pieces of wood into a bosom-fold of a garment or into a vessel, and by shaking the container until one sprang out. Perhaps peoples names or initials would be placed upon the stones.

The goal of casting lots may be understood as finding an ordered way to learn from each individual on the boat reasons why his god might be angry (see Hill, Jonah, pp. 19-25; cf. Joshua 7:14-18; 1 Sam. 14;40-42). This is probably what occurs in 1:8 when the sailors begin to ask Jonah questions. Nevertheless, the sense is that the first one to speak was none other than the guilty one--Jonah. YHWH is still pursuing him.

13 The verb is in the hiphil emphasizing causation ( lP)Y!n ).

14 The questions were probably meant to help Jonah think of possible connections to some offense (Hill, Jonah, p. 25).

15 The rapid succession of questions may indicate that they were asked by the crowd around him.

16 This term identified Jonah as a foreigner, e.g., someone from beyond (the river; the term is yrbu ).

17 The statement that Jonah fears YHWH is probably the center of thought in this chapter since the material surrounding it is arranged in a balanced fashion with an inverted order (R. Pesch, Zur konsentrischen Struktur von Jona 1, Biblica, 47 (1966): 577-581; See also Allen, Jonah, p. 197, and Talbert, Literary Patterns, p. 72):

A- The sailors are afraid: the sea rages (4-5a)

B- The sailors cried to their gods (5a,b)

C- Attempts to save the ship (5b,c,6a)

D- Jonah is exhorted to help (6a,b)

E- The sailors ask the cause of their plight (7a)

F- The lot fell upon Jonah (7b)

G- Jonah is asked to explain (8)

H- I fear YHWH, the creator (9,10a)

G'- Jonah is asked to explain (10a,b)

F'- They knew Jonah was fleeing from YHWH (10c)

E'- The sailors ask the remedy to their plight (11)

D'- Jonah gives instructions that will help (12)

C'- Attempts to save the ship are in vain (13)

B'- The sailors cry to YHWH (14)

A'- The sea ceased from its raging: the sailors feared YHWH 15-16

18 This may well describe the realm over which God rules (e.g., the heavens, cf. Gen. 24:3,7) thereby affirming that he is over all other gods.

19 We are not told that Jonah told the sailors that he was fleeing from YHWH's presence. Perhaps they have become so frightened by Jonah's all-inclusive description of his God (e.g., he rules over all of the other gods as the God of heaven) that they now seek advice from him to satisfy his God.

It is also possible that Jonah had earlier told some that he was fleeing from his god, and now when they learned that his god was the creator of the sea, they put two and two together and sought to know how to appease Him. Verse 10b affirms that they did know that Jonah was fleeing from his God.

20 Used of the wind, cargo, and now of Jonah.

21 Salvation only comes through obeying the word of the prophet.

22 The term describes digging into the water ( rtj ; cf. Ezk. 8:8). Perhaps they think that YHWH wants Jonah back at the land.

23 This term is also used of the anger of YHWH which can rage ( puz, cf. Prov. 19:12; Michah 7:9).

The apostles may have thought of this passage in their experience with Jesus on the Sea of Galilee (cf. Lk. 8:22-25).

24 This is what Jonah claimed to do in 1:9. Their fear and worship come out of experiencing salvation.

25 The form of these verses are that of a Psalm of Thanksgiving including (1) an introduction with summary of his testimony (2) a main section with a portrayal of his distress, his cry to God for help, and the deliverance, and (3) a conclusion with his vows to YHWH (Bernhard W. Anderson, Out of the Depths: The Psalms Speak for Us Today, pp. 7, 84-86).

While one would expect a lament (or cry for help) from the stomach of the fish, it is certain that the fish (as awful as it was) was a vessel of salvation to Jonah from the depths of the sea. While he probably thought the words of this psalm while in the fish, he no doubt wrote them down after his experience (perhaps it was then that his thoughts were placed into poetic structure). At that later time he would have been experientially certain that the great fish was for his good rather than his demise. Therefore, Jonah identifies salvation with his entrance into the fish, rather than with his expulsion by the fish.

26 The are many parallels between chapters one and two including: (1) crisis [1:4/2:3; cf. 1:15], (2) a response of prayer [1:14/2:2], (3) Yahweh's salvation [1:15b/2:6b], and (4) worship through cultic acts and vows [1:16/2:9]. See G. M. Landes, The Kerygma, Interpretation, pp. 16,26; also Talbert, Literary Patterns, pp. 71-72.

27 The actual term is Sheol ( loav ) meaning the place of the dead (cf. Gen. 37:35). Even though this was considered to be a place far from God (opposite of heaven), it was still within his reach (cf. Ps. 139:8; Rev. 14:10).

28 See 1:5; this is Jonah's way of describing YHWH as sovereign even over the actions of men.

29 This is the same term that was used in 1:4,5,and 12.

30 Jonah clearly identifies his calamity with the Lord, your breakers ....

31 This was exactly what Jonah was seeking to do himself (1:3,10).

32 The term du means up to. This was as far as Jonah could go and still be alive.

33 Jonah describes the bottom of the sea like a watery tomb: he is wrapped in weeds; he is at the base of the mountains; he is behind the bars of the earth.

34 More literally, YHWH brought up his life from the grave (pit; cf. Job 33:22-24).

35 The word order is emphatic: while I was fainting, YHWH, I remembered ( yTrkz hwhy-ta).

36 The term is dsj , covenant, loyal love.

37 It is entirely possible that Jonah has the sailors in mind from chapter one. If so, this may be a hint of his attitude which again gets him into trouble in chapter 4.

38 The term for sacrifice describes a thank offering ( jbz , cf. Lev. 7:12).

39 This is the same phrase as in 1:1.

40 Now Jonah knows that even though Nineveh is great (cf. 1:2), that YHWH is greater (cf. 1:4,10,12,16,17).

41 This was no doubt going to be in alignment with 1:1, but now YHWH is going to give a specific proclamation to Jonah (e.g., Yet forty days and Nineveh will be overthrown 3:4b).

42 The phrase in accordance with the word of YHWH is another element in prophetic narratives (1 Ki. 17:5; Jer. 13:2). Now Jonah is as obedient as YHWH's other servants--the wind, sea, and fish (Allen, Jonah, pp. 220-221).

43 The Hebrew includes the reference to God ( <yhOal). In God's estimation Nineveh is great. The emphasis which follows upon the cities size and inhabitants helps the reader know why God considers it to be so great.

44 This statement is greatly disputed in terms of the actual size of Nineveh. Allen considers it to be an inflated tradition from the time of Sennacherib (seventh century B.C.) when Nineveh was enlarged, but admits that the size of the population in 4:11 (120,000) matches the time of the historical event (Jonah, pp. 221-222).

It is quite possible that Nineveh not only refers to the city proper, but to greater Nineveh as a metropolis (or complex of cities) including the ruin mounds of Mimroud, Kouyunjik, Kjorsabad, and Karamles as four corners of a sixty mile square which at a days journey of 18.75 miles works out to a three days journey. This would also allow for a larger population of around 600,000. However, this is not a great difficulty with 4:11 since the reference may well be to children (see Steitz, The History and Assyrian Background to the Book of Jonah, pp. 17-22).

Another view is that the three days does not refer to the length of the journey, but to the size of the project (e.g., it would take Jonah three days to proclaim the message to all of the major areas of Nineveh; see Hill, Jonah, pp. 37-39). This would then allow the 120,000 of 4:11 to refer to the entire population of Nineveh who were like children in their ability to discern spiritual truth.

45 This probably constitutes the essence of Jonah's message. Repentance is not even mentioned (cf. 3:9). The Ninevites may have responded because they believed that they could not please all of their gods, and thus one may be angry at them. For a fuller discussion see Hill (Jonah, pp. 39-44).

It is possible that the time period of forty days may well have been understood by the Ninevites as a testing period for them to bend their will to the messenger (Allen, Jonah, p. 222).

46 It is difficult to know whether to capitalize this term. They may have simply thought, Jonah's god, without knowing he was God ( <yhOaB ). If the name YHWH had been used, a conversion would be clearer.

The best suggestion is that this statement refers to the word of God which Jonah spoke (cf. Num. 20:12; Hill, Jonah, pp. 46-47; Allen, Jonah, p. 223).

These proud Ninevites probably believed Jonah for some of the following reasons: (1) the were polytheistic, and therefore, may have thought that Jonah was a representative of one of the multitudes of gods, (2) some omen may have occurred before Jonah arrived which made the Ninevites believe that their city was going to be overthrown; Jonah would have then been the direct announcer of the message already signified by the omen, (3) they had experienced a weakening of their empire, a rise in monotheistic worship of Nabu, plagues, revolts, and a eclipse of the sun, and (4) their city name was aetiological in that they were supposedly founded by a fish-god, thus they were known as Fishtown; therefore, as Jonah's experience became known, they would have repented before this pagan concept of a god (see Hill, Jonah, pp. 44-47; Merrill, The Sign of Jonah, JETS, pp. 24,27-30; Steitz, Historicity, pp. 1-16).

47 The fast was a physical means of expressing an awareness of one's dependence upon God (1 Sam. 31:13; 2 Chron. 20:31; Ezra 8:21). While this does not seem to have been a normal practice for all Mesopotamians, they may well have known of the practice by Jonah's people as well as others beside Israel (Amarna letters 29:57), thereby adopting it in response to Jonah's prophecy (see Hill, Jonah, pp. 47-52).

48 The itchy burlap-like cloth made of goats hair (Gen. 42:25,27; Isa. 50:3; Rev.6:12) was also a physical means of expressing one's need before God in mourning (2 Ki. 19:1; Ps. 35:13; Ester 4:1). An external expression of the internal heart.

49 This was probably not the king of Assyria at this time (Adad-nirari III or Shalmaneser IV), but a local ruler of the city (cf., 1 Ki. 21:1).

50 This was a Semitic practice (see Job 12:7; Isa. 58:5).

51 This was a common practice in Persia for mourning (cf. Herodotus ix.24; Plutarch, Alexander 72; Judith 4:10-14). Horses commonly entered into this expression in Western society, but black hearses took this over (cf. the funeral for President Kennedy).

52 This does not necessarily mean that the Ninevites were saved. There is no mention of faith in this verse. God saw their deeds. It seems that their humility before God was reason enough for him to postpone judgment at this time (cf. 1 Ki. 21:27). Jeremiah later directly expressed YHWH's thoughts about his own repentance (Jer. 18:7ff).

As Allen so well writes the saving of the Ninevites is a repetition of Jonah's experience: Jonah had been to object of divine anger, symbolized in the fury of the storm (1:15). He too had been under sentence of death and conscious of his guilt (1:12). He had been saved from drowning at the last moment by a signal [sic] act of grace shown by his sovereign God. Divine inactivity is here the counterpart to the divine activity in rescuing Jonah at 2:1 (Jonah, p. 227).

53 This final unit becomes the key to understanding the message of the book of Jonah. This chapter demonstrates that Jonah is not representative of Israel so much as Nineveh. This can be supported by several factors:

(1) there are many parallels between chapters three and four--crisis situation [3:4/4:1], response to the crisis [3:5-8/4:1-3], response of YHWH [3:10/4:4,6-11].

(2) the divine name that is used with Jonah (YHWH) changes to include the name that was used with the Ninevites (Elohim)

(3) Both Jonah and Ninevah had a calamity and Jonah is being treated as the object of the lesson (cf. 3:10; 4:6 and the repetition of the term hur which is translated calamity in 3:10 and discomfort in 4:6)

However, unlike Nineveh, Jonah is not spared his calamity after all when God sovereignly removes his instrument of grace (4:7). Jonah then received the very treatment which he desired for Nineveh. God is unfolding his sovereign right to bestow his grace upon whomever he wishes, and he does so as people respond in the right direction (cf. Hill and Walton, Survey, pp. 385-387).

54 The verb for displeased is jur meaning to do evil, and the sentence more literally reads, It was evil to Jonah, a great evil.

Note the play once again upon the adjective great. Jonah is now accusing the great God of doing great evil!

As Allen says, He who praised the gracious mercy of God in ch. 2 turns around and deplores it in ch. 4 (Jonah, p. 227).

55 More literally the term is burned or hot ( rjh ) describing someone as burning with anger. Jonah is enraged at what God has done.

56 This prayer is just the opposite of the prayer of thanksgiving offered in chapter two. This reflects more the Jonah of chapter one than the Jonah of chapter two. In view of this Landes has pointed out many parallels between Jonah chapters 1 & 2 and 4: (1) the focus shifts to Jonah 1:17/4:1-11, (2) Jonah prays 2:10/4:1, (3) a reference back to the distressing situation 2:2-6a/4:2a, (4) an emphasis upon God's mercy 2:6b-7/4:2b, (5) Jonah draws conclusions based upon God's deliverance 2:8/4:2a, (6) Jonah responds to YHWH's deliverance 2:9/4:3, and (7) YHWH responds to Jonah 2:10/4:4-11 [The Kerygma, pp. 16,26].

57 Note the play on words. Jonah is affirming his word over YHWH's (e.g., was this not my word yrbd ).

58 This is one who hears the cry of the vexed debtor ( nwnj ; cf. Ex. 22:27).

59 God's care as for people who have repented as for a child ( <Wjr ; Ki. 8:50; Dt. 4:31).

60 Long suffering ( <ypa ira ). God does not act out of impulse (Prov. 14:29).

61 The terms are dsj br .

62 See Exodus 34:1-7; Joel 2:18. They can both use this description without Jonah receiving it from Joel. Allen's interpretation assumes a late date for Jonah (Jonah, p. 228).

Jonah is using all of YHWH's good character qualities as an evil indictment against him.

63 Jonah here echoes the words of the great prophet Elijah when he says take my life away (1 Ki. 19:4). However, it is not in the same tone as Elijah who felt he could never overcome the prophets of Baal. Jonah has had success, but is angry with YHWH over it (see Allen, Jonah, p. 229).

64 The word is bfy expressing ethical right (cf. Gen. 4:7 with Cain).

65 The term is axy to march out (see BDB, p. 424).

66 Remember Jonah's words in 1:9, I fear the LORD God ... who made the sea and the dry land. Now the creator of the land will use it to teach his prophet as he used the sea before.

67 This is the first time that any name other than YHWH has been used with Jonah. YHWH has reference to the covenant Lord of Israel. Now the name Elohim has been added ( <yhOa-hwhy ). This combination is reminiscent of Genesis 1--3. In Genesis 1 Elohim is the powerful creator; in Genesis 2 YHWH Elohim is the powerful Creator who acts in covenant with mankind; in Genesis 3 Elohim is the name used by the serpent and adopted by Eve. In Genesis 3 YHWH Elohim is the powerful covenant God who comes looking for mankind after the fall in order to help them. So here, it is the powerful God whom Jonah desires to act in judgment upon the Ninevites together with the covenant God who is causing the plant to grow--for Jonah's good.

68 The same sovereign term that was used in 1:17 concerning the great fish. The Lord is about to deliver Jonah again, but this time it is going to be from his evil heart.

69 It is difficult to be sure about what kind of plant this was. Perhaps it was a castor-oil plant (Ricinus communis L.). Whatever it was, its rapid growth cannot be explained by natural circumstances--this was miraculous. See R. K. Harrison, Introduction, pp. 910 for a fuller discussion.

70 The NASB translates this word as discomfort, but it is the same word which was used in 4:1, It was a great evil to Jonah. It was also used in 3:10 and translated as calamity ( hur ). God is going to deliver Jonah from his calamity just as he delivered the Ninevites. Just as Jonah has accused YHWH of evil, now the Lord is going to deliver him from his own evil.

71 The term means to rejoice in truth (Jud. 9:19), blessing (Dt. 33:18), or in the good (Eccl. 11:8). Jonah seems to be rejoicing in the thought that the Lord now sees that he was right.

72 As Allen writes, The shoe Jonah wanted Nineveh to wear was on his foot now, and it pinched (Jonah, p. 233).

73 This is Elohim ( <yhOah ) the powerful One whom Jonah desired to judge Nineveh (3:5-10). Now Jonah is going to taste the fruit of the Powerful one apart from the covenant One himself.

74 The same term as in 1:17 and 4:6.

75 Same term as in 1:17 and 4:6 above ( /myw ).

76 Jonah is confused again concerning the nature of God. The last time he requested death it was because God seemed to be unjust by granting the mercy (4:3); now, he seems to be unjust by capriciously destroying the plant. Jonah would rather die than life with such a God.

77 This question is parallel with the one asked by YHWH in 4:4. There it was about the Lord's dealing with Nineveh in mercy; here it is about God's dealing with the plant in judgment. Before Jonah would not even answer YHWH (4:5). Now that it even more directly affects Jonah, he will dare to justify himself.

78 Jonah is not so concerned about the plant as about what seems to be the capricious nature of God. The plant did nothing wrong and it was judged (as well as Jonah along with it); the Ninevites had done plenty that was wrong and they were spared. God does not appear to be just; therefore, Jonah would rather die than live as His representative.

It is possible that the phrase as far as death ( twm-du ) may have the force of an expletive (e.g., yes, I have a right to be angry--damned angry!) [see Allen, Jonah, p. 233].

79 Once again Jonah encounters his covenant God--YHWH. It is He who will unravel the complicated evil of Jonah's heart with Jonah's good wholly in view.

80 The term that is used for compassion in the NASB is tsj meaning,to have pity. However since the plant is an inanimate object, it would probably be better to define it as having regret (cf. Gen. 45:20 where Joseph instructs his brothers not to feel regret about leaving their possessions behind in Canaan). This turns the attention on the subject (Jonah), and thus emphasizes that he was the actual object of pity (cf. Hill, Jonah, pp. 60-61).

81 The comparison engendered between verses 10 and 11 is that Jonah's pain is nothing compared with YHWH's when he contemplates the destruction of Nineveh--people and animals whom he has created and caused to grow (other passages which unfold this similar theme are Jeremiah 45; Hosea 11:8). If Jonah could show concern, how much more would YHWH?

82 There is discussion as to whether this number refers to the entire population of Nineveh, or to simply the children of the metroplex. In part the answer is decided by one's view of the reference to the city in 3:4. If one holds to a larger complex of cities, than the 120,000 would most probably refer to the children of the population. However, if one holds to the concept of 3:4 as a description of the length of the task before Jonah, the number 120,000 could well represent the entire population of Nineveh proper. It seems to this writer that the latter is the better solution in that it holds to geographical descriptions of the city in Jonah's day. The entire population is described as not knowing the difference between their right and left hand as a figurative way of expressing moral immaturity. Although they are adults, they (as compared with Israel [Deut. 1:39) are morally naïve.

83 While ignorance does not relinquish culpability, it may be a mitigating circumstance when there is a chance that encouragement would bear fruit (cf. Luke 23:24; Acts 7:60 with 1 Tim. 1:13; also Acts 3:17; 13:27; 17:23,30) [Allen, Jonah, pp. 234-235; D. Daube, Studia Patristica 4. Texte und Untersuchungen 79 (1961): 58-70).

84 Could it be that this is YHWH's way of saying that he noticed the animals who were in mourning too (cf. 3:7-10; Ps. 36:6; Matt. 10:29).

Related Topics: Introductions, Arguments, Outlines

An Argument of the Book of Micah

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MESSAGE STATEMENT:1

Through a series of three oracles micah indicts Israel and especially Judah of covenant disloyalty which will bring certain devastation upon them (and especially Jerusalem), but also proclaims that Yahweh will one day save them, judge their enemies, and shepherd them as their king out of his good loyal character

I. Introduction: The word of God came to Micah, the Morashite at the times of Jotham, Ahaz, and Hezekiah about the nation’s capitals Samaria and Jerusalem 1:1

II. First Oracle--Judgment against the Nations, Israel & Judah, and the Hope of Deliverance from Captivity:2 Even though Micah warns of Yahweh’s coming judgment for the nations, Israel, and especially Judah because of her covenant unfaithfulness, he promises to regather them together as their Shepherd/King 1:2--2:13

A. Judah’s Exile--Judgment against the Nations, Israel & Judah: Micah urges the people to listen to this word against them from the Lord because He is coming to judge the “high places of the earth including Samaria and especially Judah because of her premeditated evil, hardness of heart, abuse of the covenant community and uncleanness 1:2--2:11

1. Call to Attention--Hear!: Micah urges all peoples to listen to this word against them from the Lord 1:2

2. Description of the Coming Judge: The Lord is coming from His palace to judge the “high places” of the earth 1:3-4

3. Judgment Case against Northern and Southern Kingdoms: 1:5-16

a. Accusation: The Lord is coming to judge the “high places” Israel and Jacob--especially Jerusalem, Jacob’s high place 1:5

b. Announcement of Judgment: Micah not only reports that Yahweh is going to destroy Samaria because of her idolatry, but that he and the nations around Jerusalem should also lament because Jerusalem’s exile is near 6-16

1) Against the North: Yahweh is going to make Samaria a desolation as He returns her idolatrous evil upon her 1:6-7

2) Against the South: Micah laments because Judah’s sins have brought judgment to Jerusalem, and urges the cities around Jerusalem to also lament 1:8-16

a) Introduction: Micah laments because Judah’s sins have brought judgment to Jerusalem 1:8-9

b) Lament:3 Micah graphically calls on the cities around Jerusalem to mourn for the fall and exile of Jerusalem 1:10-16

4. Elaboration of Judah’s Sin: Micah elaborates Judah’s sin as premeditated evil, hardness of heart, abuse of the covenant community and uncleanness 2:1-11

a. Woe Oracle: Accusing the people of plotting and doing evil, materialistic sins against the people, Micah announces that Yahweh is planning for their destruction 2:1-5

1) Accusation: Micah accuses the people of thinking up evil things to do as extreme materialists and then doing them 2:1-2

2) Announcement of Judgment: Because of the evil of the people, Micah announces that Yahweh is planning for them to be destroyed and mocked by their enemies 2:3-5

b. Judgment Speech: Micah proclaims judgment upon the people because the leaders do not want to hear what God is saying, the people treat members of the covenant badly, and it is an unclean place where a drunkard could represent the people 2:6-11

1) The People Will Not Hear What God Tells Them:4 2:6-7

2) Treat Members of the Covenant Community Badly: 2:8-9

3) An Unclean Place Where a Drunkard Could Represent the People: 2:10-11

B. Restoration from Exile by Yahweh:5 Micah proclaims that Yahweh will regather the people after their exile and lead them as their shepherd-King 2:12-13

1. Regathering of the People: 2:12

2. Yahweh as the Guide of the People: 2:13

III. Second Oracle--The Prophet’s Indictment of the Leaders of Israel & Judah, and Judah’s Future Glory: Micah urges the leaders of Judah and Israel to hear that they will be judged now and Jerusalem will be destroyed because of their self-serving evil, but then the Lord will bring about victory for Judah through a divinely sent ruler from Bethlehem who will gather the nation and bring about peace 3:1--5:15

A. Judgment against the Rulers and False Prophets of the Land: Micah as a true prophet urges the leaders, prophets, and priests of Judah and Israel to hear that they will be judged and Jerusalem will be destroyed because of their high handed, self-serving use of position to consume people 3:1-12

1. Judgment against the Rulers of the Land: Micah urges the leaders of Israel and Judah to listen because they are unjust people who consume people, therefore, the Lord will not answer them when they cry out to Him in their distress 3:1-4

a. Call to Attention--Hear!: Micah exhorts the leaders of Israel and Judah to listen 3:1a

b. Accusation: The Leaders are unjust consuming the people 3:1b-3

c. Announcement of Judgment: Although they will call out to the Lord for help, He will not answer them because of their evil deeds 3:4

2. Judgment against the False Prophets: Accusing the false prophets of only serving themselves, Micah proclaims that a time of judgment will come when prophetic abilities will be gone, but now he proclaims God’s will concerning judgment upon Judah and Israel 3:5-7

a. Accusation: The false prophets give false hope of peace to those who prosper them, but war against those who do not profit them 3:5

b. Announcement of Judgment: Micah proclaims that a time of judgment will come when prophetic abilities will be gone, but now he proclaims God’s will concerning judgment upon Judah and Israel 3:6-8

3. Judgment against the Rulers, False Prophets, and Priests: Micah urges the leaders, priests, and prophets of Judah and Israel to listen as he accuses them of perverting their ministries with a high hand, because Jerusalem will be destroyed for this 3:9-12

a. Call to Attention: Micah urges the heads of the Judah and Israel to listen 3:9a

b. Accusation: Micah accuses the leaders, priests, prophets of perverting their ministry for personal gain, and then affirming that the Lord is with them so that they will not be judged 3:9b-11

c. Announcement of Judgment: Because of the evil of the leaders Micah affirms that Jerusalem will be raised 3:12

B. Salvation of Jerusalem:6 Although Jerusalem will have glory among the nations in the last days, she must first be taken into captivity, then the Lord will bring about victory through a divinely sent ruler from Bethlehem 4:1--5:15

1. Jerusalem’s Glorious Future: Micah describes the glory which Jerusalem will have in the last days 4:1-8

a. World Prominence: 4:1a

b. A Peoples Will Come to Jerusalem: 4:1b

c. Instruction and Revelation From Jerusalem: 4:2

d. Yahweh Will Be Judge Bringing World Peace and National Security: 4:3-4

e. The Nation Will Prosper: 4:5-8

1) Spiritually Sensitive to Yahweh 4:5

2) Gathered Together: 4:6

3) Be Strong: 4:7

4) Jerusalem Will Have Dominion 4:8

2. Crisis and Restoration: Before Jerusalem may be regathered from captivity, she must first be taken into captivity, then the Lord will bring about victory through a divinely sent ruler from Bethlehem who will gather the nation and bring about peace 4:9--5:15

a. Crises Which Precedes the Victorious Kingdom: Before Jerusalem may be regathered from captivity, she must first be taken into captivity now 4:9-5:1

1) Now--Captivity to Babylon: 4:9-10a

2) Then--Regathered from Babylon: 4:10b

3) Now--Army against Jerusalem: 4:11-13

4) Now--The King/Judge7 of Israel Will Be Smitten on the Cheek: 5:1 [Heb 4:14]

b. Victory Through A Divinely Sent Ruler from Bethlehem: 5:2-15

1) The King’s Birth and Being--Bethlehem/Eternal: 5:2 [Heb 5:1]

2) The King’s Work: 5:3-15 [Heb 5:2-14]

a) Initially The Lord Will Reject the Nation: 5:3a

b) Gather the Nation Together: 5:3b-4

c) Bring Peace for the Nation: 5:5-15

(1) Destroy Enemies: 5:5-9

(2) Destroy Weapons and Fortifications of War: 5:10-11

(3) Destroy the Occult: 5:12

(4) Destroy Idolatry: 5:13-14

(5) Destroy Disobedient Nations: 5:15

IV. Third Oracle--God’s Lawsuit with Israel and the Ultimate Triumph of the Kingdom of God: Although Micah (on behalf of the nation) admits to Yahweh’s charge of covenant unfaithfulness and is willing to suffer for his (the nation’s) sin, he warns their enemies not to scoff at their punishment because the Lord will restore the nation, and judge the earth, whereupon he and the nation pray for the Lord to shepherd them, and praise Him for the wonderful works that He will do out of His loyal character 6:1--7:20

A. Final Round of Judgment: When the Lord in His faithfulness charges the nation with covenant disloyalty, Micah, on behalf of the nation, admits his (their) sin, and yet waits for the Lord to save them 6:1--7:7

1. A Covenant Lawsuit: In the form of a covenant lawsuit, Yahweh challenges the people to present their case before the mountains as their jury, because He has been faithful and has a case against them, therefore, Micah reminds the people to approach God with covenant obedience and not religious ritual 6:1-8

a. Introduction: Yahweh challenges the people to present their case before Him, and summons the mountains to appear as witness in the law suit because He has a case against His people 6:1-2

1) Challenge the People to Present Their Case: 6:1

2) Summons the Mountains to Appear as Witnesses: 6:2

b. Divine Challenge to the People: Yahweh challenges the people to bring a charge against Him since He has been faithful to them in history 6:3-5

1) Challenge to Bring an Accusation against the Lord: 6:3

2) Challenge to Remember the Lord’s Saving Deeds: 6:4-5

c. Conclusion--A Prophetic Reminder of the Lord’s Requirements: Micah exhorts the nation not to approach the Lord with religious ritual, but with covenant obedience--justice, lovingkindness, and submission to the Lord 6:6-8

2. A Judgment Speech: The Lord calls His people who are cheating others with their measurements to hear that destruction is coming because of their wickedness which was like that of their fathers Omri and Ahab 6:9-16

a. Call to Attention: 6:9

b. Accusation: The rich in the community are cheating others with their measurements 6:10-12

c. Announcement of Judgment: Destruction is coming because of the wickedness of the people 6:13-15

d. Summary of Judgment Speech: Because the people are following the “laws” of Omri and the works Ahab, they will be destroyed 6:16

1) Accusation: 6:16a

2) Announcement of Judgment: 6:16b

3. Prophetic Lament:8 Micah admits the sin of the nation and his own personal sin, but affirms that he will wait for the God of his salvation 7:1-7

a. Lament Proper: Micah admits the sin of the nation and his own personal sin 7:1-6

b. Statement of Confidence: Micah will wait for the God of his salvation 7:7

B. Final Promise of Salvation: Even though Micah is willing to suffer punished for his (and the nation’s) sin, he warns the enemies not to scoff because the Lord will restore the nation, and judge the earth, whereupon he and the nation pray for the Lord to shepherd them, and praise him for the wonderful works that He will do out of His loyal character 7:8-20

1. Zion’s Confidence/Oracle of Salvation: Even through Micah is willing to suffer punishment for his iniquity, he warns the enemy that he should not laugh in derision, because the Lord will deliver the nation, rebuild it, extend its boundaries, cause the nations to come to her, and judge the earth 7:8-13

a. Confidence: Micah affirms that although he will suffer punishment for his iniquity, the enemy should not rejoice over his loss and question the presence of his Lord because the Lord will deliver him 7:8-10

b. Oracle of Salvation Addressed to Zion: Micah proclaims that there will be a time when Jerusalem will be rebuilt, her boundaries extended, and the nations will come to her while the rest of the earth is judged 7:11-13

2. National Prayer: Micah prays that the Lord would shepherd His people, affirms that He will do miraculous things as before, proclaims with the nation confidence that He will overcome their enemies, and praises Him for His loyal character 7:14-20

a. Petition: Micah prays that the Lord would Shepherd His people when they are safe in the land as their King 7:14

b. Oracle of Salvation to the Nation: Yahweh will show miraculous things to His people as when He brought them out from Egypt 7:15

c. Nation’s Statement of Confidence: The nation proclaims its confidence that in the future the nations will be overcome by their God and come in fear before Him 7:16-17

d. Concluding Hymn of Praise: Micah proclaims the unique character of their God who is gracious, loyal, compassionate, forgiving, and keeps His promises 7:18-20

1) Yahweh does not remains forever angry 7:18a

2) Yahweh has loyal love 7:18b

3) Yahweh is compassionate 7:19a

4) Yahweh forgives: 7:19b

5) Yahweh is true to His covenant promises 7:20


1 This outline is adapted through my own study from the analyses of Gleason L. Archer, Jr. A Survey of Old Testament Introduction, 330-31; Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 134-52; Homer Heater, Jr., Notes on the Book of Micah, unpublished class notes in seminar in the exilic Old Testament prophets [Dallas Theological Seminary, Fall 1990], 175-76; Andrew E. Hill and John H. Walton, A Survey of the Old Testament, 34-40; John A Martin, An Outline of Micah, unpublished class notes in 304 preexlic and exilic prophets, (Dallas Theological Seminary, Fall 1983), 1-3; Micah, in The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty: Old Testament,1475-76; Thomas Edward McComiskey, Micah, in The Expositor's Bible Commentary, VII:401.

The overall structure will recognize three major units each of which beings with Hear and each of which may be divided into sections of judgment and salvation.

2 Chisholm notes a chiastic structure for 1:2--3:12:

A Immediate future: Jerusalem conquered like Samaria 1:2-16

B Present: Judah's sin denounced 2:1-11

C Ultimate future: Restoration from Exile 2:12-13

B' Present: Judah's sin denounced 3:1-11

A' Immediate future: Jerusalem conquered (like Samaria) 3:12

Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 133. Even though this structure crosses over the larger division Chisholm writes, The structural relationship between 3:1-12 and chapters 4--5 does not invalidate the chiasmus proposed ... for chapters 1--3. Two or more structures can sometimes run concurrently (Ibid., 134, n. 3).

3 This section includes wonderful word plays on the names of the ten cities.

4 Heater writes, Verse six is difficult because it is the account of an emotional, heated encounter between Micah and the prophets who opposed his message, The words for speak in the verse mean literally 'to drip' ... and are used almost exclusively of prophetic speech. The false prophets are telling Micah not to rock the boat.... The difference between the translation of NIV and NASB is rather striking. The NASB is more literal, but the sense is better captured by NIV. To get what NIV has, the verb must be made impersonal: 'Let them (Micah and others) not prophesy.' The next phrase is equally difficult. It should probably be better understood as the words of the false prophets: 'Calamities will not overtake us.' (2:6)

Israel is questioning Micah's message. God is surely not angry is He? Micah says that his message will be good to those who do good, but those who treat God as an enemy and God's people as easy prey can expect to be expelled from the land (2:7-10) (Homer Heater, Jr., Notes on the Book of Micah, unpublished class notes in seminar in the preexilic Old Testament prophets [Dallas Theological Seminary, Fall 1990], 37).

5 Often the sections on salvation in Micah are questioned as being genuine because of the seemingly abrupt movement from one theme to the next, but Chisholm is helpful when he responds, However, from a rhetorical standpoint, one could view them as part of an intentional juxtapositional technique used to contrast sharply the present/immediate future described in the preceding or following context(s) with the ultimate restoration portrayed in the salvation messages themselves (Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 132).

6 Chisholm sees a chiastic structure for chapters 4:5--5:15

A The nations do not follow the Lord at present 4:5

B Judah is restored 4:6

C A remnant becomes a great nation under the Lord's rule 4:7

D Rulership returns to Zion 4:8

E Zion and its king are humiliated 4:9

F Zion is exiled and redeemed 4:10

F' Zion is protected 4:11-13

E' Zion and its king are humiliated 5:1

D' A ruler arises in power 5:2-6

C' The Lord's power makes a remnant a superior nation 5:7-9

B' Judah is purified 5:10-14

A' The Lord judges the disobedient nations 5:15

Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 141-42.

7 Heater writes, The king is called judge (shophet...) perhaps to rhyme with rod (shebet...) (Homer Heater, Jr., Notes on the Book of Micah, unpublished class notes in seminar in the preexilic Old Testament prophets [Dallas Theological Seminary, Fall 1990], 39).

8 Chisholm also sees a chiastic structure to chapter seven:

A Prophet's Lament 1-7

B Zion confident of her enemies' defeat 8-10

C Zion assured of salvation 11-13

D The nation's prayer 14

C' The nation assured of salvation 15

B' The nation confident of her enemies defeat 16-17

A' The nation's hymn of praise 18-20

Robert B. Chisholm, Jr., Interpreting the Minor Prophets, 152-53.

Related Topics: Introductions, Arguments, Outlines

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