Afleveringen
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Summary of the Book of Zephaniah
This summary of the book of Zephaniah provides information about the title, author(s), date of writing, chronology, theme, theology, outline, a brief overview, and the chapters of the Book of Zephaniah.
Author
The prophet Zephaniah was evidently a person of considerable social standing in Judah and was probably related to the royal line. The prophecy opens with a statement of the author's ancestry (1:1), which in itself is an unusual feature of the Hebrew prophetic tradition. Zephaniah was a fourth-generation descendant of Hezekiah, a notable king of Judah from 715 to 686 b.c. Apart from this statement, nothing more is said about his background. Whereas the prophet Micah dealt carefully and sympathetically with the problems of the common people of Judah, Zephaniah's utterances show a much greater familiarity with court circles and current political issues. Zephaniah was probably familiar with the writings of such prominent eighth-century prophets as Isaiah and Amos, whose utterances he reflects, and he may also have been aware of the ministry of the young Jeremiah.
Date
According to 1:1, Zephaniah prophesied during the reign of King Josiah (640-609 b.c.), making him a contemporary of Jeremiah, Nahum and perhaps Habakkuk. His prophecy is probably to be dated relatively early in Josiah's reign, before that king's attempt at reform (and while conditions brought about by the reigns of Manasseh and Amon still prevailed) and before the Assyrian king Ashurbanipal's death in 627 (while Assyria was still powerful, though threatened) -
Summary of the Book of Zephaniah
This summary of the book of Zephaniah provides information about the title, author(s), date of writing, chronology, theme, theology, outline, a brief overview, and the chapters of the Book of Zephaniah.
Author
The prophet Zephaniah was evidently a person of considerable social standing in Judah and was probably related to the royal line. The prophecy opens with a statement of the author's ancestry (1:1), which in itself is an unusual feature of the Hebrew prophetic tradition. Zephaniah was a fourth-generation descendant of Hezekiah, a notable king of Judah from 715 to 686 b.c. Apart from this statement, nothing more is said about his background. Whereas the prophet Micah dealt carefully and sympathetically with the problems of the common people of Judah, Zephaniah's utterances show a much greater familiarity with court circles and current political issues. Zephaniah was probably familiar with the writings of such prominent eighth-century prophets as Isaiah and Amos, whose utterances he reflects, and he may also have been aware of the ministry of the young Jeremiah.
Date
According to 1:1, Zephaniah prophesied during the reign of King Josiah (640-609 b.c.), making him a contemporary of Jeremiah, Nahum and perhaps Habakkuk. His prophecy is probably to be dated relatively early in Josiah's reign, before that king's attempt at reform (and while conditions brought about by the reigns of Manasseh and Amon still prevailed) and before the Assyrian king Ashurbanipal's death in 627 (while Assyria was still powerful, though threatened) -
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This account of wrestling with God is, however, not just a fragment from a private journal that has somehow entered the public domain. It was composed for Israel. No doubt it represented the voice of the godly in Judah, struggling to comprehend the ways of God. God's answers therefore spoke to all who shared Habakkuk's troubled doubts. And Habakkuk's confession became a public expression -- as indicated by its liturgical notations (see note on 3:1).
Habakkuk was perplexed that wickedness, strife and oppression were rampant in Judah but God seemingly did nothing. When told that the Lord was preparing to do something about it through the "ruthless" Babylonians (1:6), his perplexity only intensified: How could God, who is "too pure to look on evil" (1:13), appoint such a nation "to execute judgment" (1:12) on a people "more righteous than themselves" (1:13)?
God makes it clear, however, that eventually the corrupt destroyer will itself be destroyed. In the end, Habakkuk learns to rest in God's sovereign appointments and await his working in a spirit of worship. He learns to wait patiently in faith (2:3-4) for God's kingdom to be expressed universally (2:14). See note on 3:18-19 -
Summary of the Book of Habakkuk
This summary of the book of Habakkuk provides information about the title, author(s), date of writing, chronology, theme, theology, outline, a brief overview, and the chapters of the Book of Habakkuk.
Author
Little is known about Habakkuk except that he was a contemporary of Jeremiah and a man of vigorous faith rooted deeply in the religious traditions of Israel. The account of his ministering to the needs of Daniel in the lions' den in the Apocryphal book Bel and the Dragon is legendary rather than historical.
Date
The prediction of the coming Babylonian invasion (1:6) indicates that Habakkuk lived in Judah toward the end of Josiah's reign (640-609 b.c.) or at the beginning of Jehoiakim's (609-598). The prophecy is generally dated a little before or after the battle of Carchemish (605), when Egyptian forces, which had earlier gone to the aid of the last Assyrian king, were routed by the Babylonians under Nabopolassar and Nebuchadnezzar and were pursued as far as the Egyptian border (Jer 46). Habakkuk, like Jeremiah, probably lived to see the initial fulfillment of his prophecy when Jerusalem was attacked by the Babylonians in 597.
Theological Message
Among the prophetic writings, Habakkuk is somewhat unique in that it includes no oracle addressed to Israel. It contains, rather, a dialogue between the prophet and God (see Outline). (The book of Jonah, while narrative, presents an account of conflict between the Lord and one of his prophets.) In the first two chapters, Habakkuk argues with God over his ways that appear to him unfathomable, if not unjust. Having received replies, he responds with a beautiful confession of faith (ch. 3). -
Bible Survey - Amos
Greek Name - Amos (Greek form of the Hebrew)
Author - Amos (According to Tradition)
Date - 787 BC Approximately
Theme - The Kingdom of David
Types and Shadows - In Amos Jesus is the One who sees the great sins -
(Daniel Chapter 12) Some believe that we are currently in the latter part of Ch. 11 through Ch. 12, prophetically.
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In chapters 1-6, Daniel writes about his own life in captivity. He was selected to work for the Babylonian King Nebuchadnezzar. Daniel (or his Babylonian name Belteshazzar), and his friends made bold and tough decisions and several times displayed their integrity to stand for Godliness instead of culture. They rejecting the king’s food, prayed when it was illegal to do so, and refused to bow to the king’s idol, for which they were thrown into a scorching furnace. Daniel interpreted the king’s dreams twice then was promoted as chief over all the wise men in Babylon. Yet, through all the great things that Daniel did He claimed it was God that did it through him and he gave all the glory to God, “It is He who reveals the profound and hidden things; He knows what is in the darkness, and the light dwells with Him” (2:22).
• Chapters 7-12 contain the visions that Daniel received from God and the events that are involved in his prophetic ministry. A portion of these includes the results of the earthly kingdoms that he lived in. They also mention the coming Messiah and the apocalyptic events to come. “As for me, I heard but could not understand; so I said, “My lord, what will be the outcome of these events?” He said, “Go your way, Daniel, for these words are concealed and sealed up until the end time” (12:8-9). To be continued... -
The genre of the book of Daniel is Narrative History, Prophetic Oracle, and it includes Apocalyptic material. The prophet Daniel wrote it around 530 B.C. and his writings records the events of the Babylonian captivity in 560-536 B.C. to which Daniel was a servant. It also describes the apocalyptic visions given by God, and reveals the events and plans for everyone’s future. Key personalities of this book include Daniel, Nebuchadnezzar, Shadrach, Meshach, Abednego, Belshazzar, and Darius.
The purpose of this book is to provide a historical account how the Lord God protected and provided for His faithful followers while in captivity. It also includes a vision of future redemption and hope.
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(8) In the twelfth year of the captivity, when the fugitives from Jerusalem ( Ezekiel 33:21) times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog vision of the order and beauty of the restored kingdom its offerings rather discountenances the view of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not yet been fulfilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon. Daniel was rather a seer than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward relations of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the Hagiographa or "Sacred Writings," not among the prophetical Scriptures. On the other hand, Ezekiel was distinctively a prophet, and one who had to do with the inward concerns of the divine kingdom. As a priest, when sent into exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple in Chaldea.
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Symbolical predictions of the destruction of Jerusalem temple polluted by Tammuz or Adonis worship; God's consequent scattering of fire over the city and forsaking of the temple to reveal Himself to an inquiring people in exile; happier and purer times to follow the several classes--priests, prophets, and princes (5) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (6) Two years and five months later--the very day on which Ezekiel speaks--is announced as the day of the beginning of the siege; Jerusalem shall be overthrown ( Ezekiel 24:1-27 nations during the interval of his silence towards his own people; if judgment begins at the house of God, much more will it visit the ungodly world others, but they all began to be given after the fall of Jerusalem. (8) In the twelfth year of the captivity, when the fugitives from Jerusalem ( Ezekiel 33:21 times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (vision of the order and beauty of the restored kingdom (
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RABBI HANANIAS is said to have satisfactorily solved the difficulties (Mischna) which were alleged against its canonicity. Sirach 49:8 refers to it, and JOSEPHUS [Antiquities, 10.5.1]. It is mentioned as part of the canon in MELITO'S catalogue [EUSEBIUS, Ecclesiastical History, 4.26]; also in ORIGEN, JEROME, and the Talmud. The oneness of tone throughout and the repetition of favorite expressions exclude the suspicion that separate portions are not genuine. The earlier portion, the first through the thirty-second chapters, which mainly treats of sin and judgment, is a key to interpret the latter portion, which is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are imparted to the whole. The destruction of Jerusalem is the central point. Previous to this he calls to repentance and warns against blind confidence in Egypt ( Ezekiel 17:15-17 After it he consoles the captives by promising them future deliverance and restoration. His prophecies against foreign nations stand between these two great divisions, and were uttered in the interval between the intimation that Nebuchadnezzar was besieging Jerusalem and the arrival of the news that he had taken it ( Ezekiel 33:21 HAVERNICK marks out nine secsections:--(1) Ezekiel's call to prophesy -
(Ezekiel 33-39) "The destruction of the old sinful Israel was not the end of God's dealings with his people. The old order would be followed by a new and perfect kingdom. The destruction of the sinful foreign nations would prepare the way for this. The exiles would be returned to Palestine; and a new kingdom would be set up under totally new conditions of worship and fellowship with God. The remainder of Ezekiel falls into two parts: (1) the first deals with the restoration from captivity (Ezekiel 33-39), and (2) the second deals with the new arrangement and laws of the future kingdom (Ezekiel 40-48).[1]
EZEKIEL'S CALL TO HIS NEW MISSION; STRESSING THE OLD RULES
It was a discouraging situation that confronted Ezekiel. Israel was not yet a united entity.
(1) There was the arrogant and conceited remnant that remained in Judea, the few left behind by the Babylonians, the few groups of stragglers rounded up by Gedaliah, and a few that had escaped and were in hiding in the remote caves and inaccessible places on the road down to Jericho. The immoral character and the conceited self-assurance of this group made it absolutely impossible for God to find a place for them in his eternal purpose. They were claiming, that since they were "the seed of Abraham," then they were the heirs of Palestine and all the other blessings of the Abrahamic covenant. This, of course, was the old conceit of the Pharisees of Jesus' day who claimed to be the "seed of Abraham," but were actually the children of the devil (John 8:44). Ezekiel would deal with both this group and the second one in this chapter. -
From chapters 25-32, Ezekiel condemns judgment upon seven particular nations who mocked YHWH, the God of Israel because of the captivity; they too would soon see their fate. These nations are Ammon, Moab (Modern day Jordan), Edom, Philistia (Modern day Palestine), Tyre, Sidon (Modern day Lebanon), and Egypt.
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Chapters 4-24, Ezekiel delivered the message of doom to the captives. He told several parables, one that compared Israel to an adulterous woman (16:1-63). He taught them that God was cleansing His chosen nation, “Fou have borne the penalty of your lewdness and abominations’, the LORD declares” (16:58).
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The book of Ezekiel is Narrative History, Prophetic and Apocalyptic in genre and even contains Parables. The prophet Ezekiel wrote it approximately 571 B.C. (this date is accurately precise because this book contains more defined dates than any other book in the Bible.) Key personalities include Ezekiel, Israel’s leaders, Ezekiel’s wife, King Nebuchadnezzar, and “the prince”.
It was written to announce judgment upon Judah, to allow them one last chance to repent. It also foretells of the coming deliverance of God’s nation from captivity in Babylon. It mainly discusses the events during the Babylonian captivity. Ezekiel is a priest who is called by God to deliver His messages.
• In chapters 1-3, God commissions his servant Ezekiel. He receives visions, and his message is to confront God’s sinful nation, “I am sending you to the sons of Israel, to a rebellious people who have rebelled against Me; they and their fathers have transgressed against Me to this very day ” (2:3). -
In Jeremiah 51:1-58, We read Jeremiah prophesying of Babylon's doom and destruction. The first several verses seems to indicate he is writing about the literal Babylon. Either the Law of Double Reference applies here, or he is simultaneously inferring of a figurative Babylon. Let's analyze these verses carefully. Babylon hath been a golden cup in the LORD'S hand, that made all the earth drunken: the nations have drunken of her wine; therefore the nations are mad [insane] (51:7). This is the same reference in Rev. 17:3 and 18:2 . O thou that dwellest upon many waters, abundant in treasures, thine end is come, and the measure of thy covetousness (51:13). Babylon (Iraq) isn't surrounded by oceans only one little strait. America is surrounded by three bodies of waters; The Atlantic, The Pacific and The Gulf of Mexico. It appears that Jeremiah could of been speaking of America in these verses. John speaks of "Great Mystery Babylon" and "The Mother of Harlots" and "The city which sitteth on seven hills." Rome is surrounded by seven hills. It could be implying of The Vatican (The Mother of Harlots ie., religious denominations who subscribe to the doctrine of the Trinity and who are affiliated with the WCC & NAE) and of America.
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In chapter 50, God promises to rescue His nation from captivity. In verse 17-18 God declares, “Israel is a scattered flock, the lions have driven them away. The
first one who devoured him was the king of Assyria, and the last one who has broken his bones is Nebuchadnezzar king of Babylon. Therefore thus says the LORD of hosts, the God of Israel: Behold, I am going to punish the king of Babylon and his land, just as I punished the king of Assyria.” The capital of Assyria was destroyed so severely it was not discovered until the 19th century A.D. -
Chapter 48
Moab is next set to the bar before Jeremiah the prophet, whom God has constituted judge over nations and kingdoms, from his mouth to receive its doom. Isaiah’s predictions concerning Moab had had their accomplishment (we had the predictions Isa. 15, and 16 and the like Amos. 2:1 ), and they were fulfilled when the Assyrians, under Salmanassar, invaded and distressed Moab. But this is a prophecy of the desolations of Moab by the Chaldeans, which were accomplished under Nebuzaradan, about five years after he had destroyed Jerusalem. -
NASB (UPDATED) TEXT: 47:1
1That which came as the word of the Lord to Jeremiah the prophet concerning the Philistines, before Pharaoh conquered Gaza.
47:1 This first verse dates the prophecy (i.e., before Pharaoh conquered Gaza).
The Babylonian conquest of Philistia was also prophesied in 25:20. There are several other places where the destruction of Philistia is prophesied (cf. Isa. 14:29-31; Ezek. 25:15-17; Joel 3:4-8; Amos 1:6-8; Zeph. 2:4-7; Zech 9:5-7).
Herodotus (Hist. II, 159) mentions that Pharaoh Necho II conquered a Philistine city (i.e., Gaza) about 609 b.c. This would link up with his replacing Josiah's heir (Jehoiahaz) with another puppet king (Jehoiakim), also in 609 b.c. The problem with this date is that Nebuchadnezzar did not invade until 601 b.c.
The Expositors Bible Commentary, vol. 6, p. 655, lists three possible dates for the invasion of Babylon (if the MT is correct).
1. 609 b.c. - same time as the death of Josiah by Necho II
2. 604 b.c. - after the defeat of the Egyptian army at Carchemish
3. still later in the reign of Pharaoh Hophra (or Apries, 588-569 b.c.), when he invaded Phoenicia and Philistia, which were on the way (i.e., southern coast) -
The following sound clips are sermon excerpts of renowned preachers and evangelists such are: Ian Paisley, Leonard Ravenhill, Paris Reidhead, Duncan Campbell, A.W. Tozer, T. Austin Sparks
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