The Book of Zephaniah

Zephaniah is another short book.  It was written during the reign of King Josiah.

A major theme of the book is the Day of the Lord.  In short, there will be widespread destruction.  The extent of the destruction is nebulous.  For instance, several times, it says that the mankind will be destroyed.  However, it also says that the nations will be purified and come to God.  This latter statements means that humanity will not be wiped out.

The book also contains several judgments against specific nations or geographic regions, including Cush, Gaza, Judah, and Assyria.  I do not think these should be read into the Day of the Lord, but rather represent specific judgments that will have their own time.  For instance, the destruction of Assyria occurred long before the time of Christ.  

Beyond that, I am not sure what else to make of the book or its prophecies.

The Book of Nahum

This is a short book of three chapters that exclusively focuses on the oncoming destruction of Ninevah.  God is angry at Ninevah and it will be destroyed.  

Although the focus is on Ninevah, the judgment probably is against the greater Assyrian nation as a whole, as Ninevah was the capital at the time.  

Notably, the book makes no mention of the exile into the Assyrian nation when they conquered the northern kingdom.  Rather, the judgment is because Ninevah was a "prostitute".  Why is God calling them a prostitute?  Why don't we see such accusations levied against other contemporary nations?  

I don't know, but what comes to my mind is the book of Jonah.  Jonah had a similar prophecy about Ninevah, which he shared with them.  In response, they turned to God and repented.  Now, God has lost patience with them and is ready to destroy them.  So, this attempt to use another nation has failed.  God is angry because this nation has become a prostitute.  Although this attempt failed, we will see God embracing other nations in the New Testament when Paul took the Gospel to the Gentiles.

Josiah's reign (2 Kings 23; 2 Chronicles 35)

2 Kings 23 covers the details of Josiah's religious reforms in Judah.  It explains in detail how he went around destroying pagan altars, high places, shrines, and idols.  The details of these indicates what the people believed and the religious state of the country.

He also removed several things from the Lord's temple in Jerusalem.  In particular, he removed the quarters for the male and female shrine prostitutes and a chariot that was dedicated to the sun.

Numerous times, he would sprinkle human bones on pagan altars to defile them.  He also went to Bethel and smashed the shrine that Jeroboam I had set up.  This fulfilled the words of the prophet that had come from the south to warn Jeroboam, but then the prophet was later killed by a lion because another prophet tricked him into eating.  It was a strange story.

2 Chronicles 35 covers in detail the Passover that Josiah celebrates.  The Passover is large in scope and Josiah provides animals from his own private herds for the people to sacrifice.

Josiah's death provides an interesting question about whether the Bible contradicts itself.  Most of the details are consistent in both 2 Kings and 2 Chronicles.  The Pharaoh of Egypt comes north with an army.  Josiah confronts him at Meggido, but the Pharaoh sends emissaries to tell Josiah to stand down for the Pharaoh just wants through to right another army.  Josiah's army attacks anyway and Josiah is struck by the arrow of an archer.

2 Kings and 2 Chronicles differ in what happens next.  2 Kings says that Josiah died at Meggido and his body was then transported to Jerusalem, where he was buried.  2 Chronicles 35 says that he was mortally wounded at Meggido and asked to be taken off in a chariot.  He was then transported in two separate chariots to Jerusalem, where he died.

In essence, the stories are the same.  He was struck at Meggido, dies at some point, and is buried in Jerusalem.  But where did he die?  Meggido or Jerusalem?  

I checked an apologetics explanation of this and in a nutshell, it says that 2 Chronicles provides the details while 2 Kings provides a summary.  Likewise, in common English today, we might say someone was killed in the back alley, but the person may have just been mortally wounded in the back alley and clinically died in the hospital.  It is a confusing set of details.  

Going back to the story, Meggido is 50 miles from Jerusalem.  So, if someone is mortally wounded at one, the likelihood of making it back to Jerusalem by chariot alive is low.

Josiah finds the Book of the Covenant (2 Chronicles 34; 2 Kings 22)

So, Jeremiah is prophesying about the oncoming invasion of Judah.  Meanwhile, something interesting happens to King Josiah.

Josiah begins his reign at the age of 8.  He walked with God and cleansed Judah of idols and Ashereth poles.

He ordered the repair of the temple in Jerusalem.  During the restoration, the Book of the Covenant that contained all the law written by Moses was found.  The book is then read aloud to King Josiah.  King Josiah hears all the law of the covenant and his response is to tear his clothes.     He knows the Law of Moses was neglected by his ancestors and this essentially freaks him out.

If we remember, Deuteronomy ended with blessings and curses if the Covenant is followed of ignored, respectively.  We do not know which part of the Law of Moses prompted Josiah's response, but I think it was the curses at the end of Deuteronomy for neglecting the Covenant.  As far as we can tell, Josiah was following the Law of Moses, but he is now aware that there will be an oncoming disaster because his ancestral kings did not.

He asks his servants to inquire of a local prophetess what God will do.  The answer is in line with both the curses of Deuteronomy and what Jeremiah is prophesying - an oncoming destruction.  However, because his response upon reading the law was humility before God, it will not happen in his lifetime.

2 Chronicles 34 then records that this prompted him to further purge the land of idols and get the people of Judah to renew the Covenant.

Jeremiah 1-6

Jeremiah appears to be a young boy when he is called to be a prophet.  He is from the land of Benjamin.  Although at this point "Judah" is virtually synonymous with the remaining southern kingdom, the land of Benjamin remained as well.

Most of what Jeremiah says in the opening chapters appears to be a warning that Jerusalem will be sacked by a foreign army from the north.  Jerusalem had trouble with foreign invaders for a while, but the context and urgency of what Jeremiah says suggests that it will be worse than before.  Something worse and new will happen.  

Jeremiah also focuses on the adultery of Judah.  God feels betrayed by Judah by their worship of other gods.  God (through Jeremiah) points out that Israel did the same and was punished.  Here, Judah did not get the message but is still being adulterous.

A quote from Jeremiah 1:5 is used by the Christian anti-abortion groups.  In short, before he (Jeremiah) was formed in the womb, God knew (or chose) him.  What is left out of anti-abortion bumper stickers is that the verse states that he (Jeremiah) was appointed to be a prophet.  In the context, the statement seems intended to embolden Jeremiah and give him credibility because a key issue is that he is too young to be prophet. 

Jeremiah's fear about being too young would be understandable given that the last major prophet, Isaiah, was high priest at the time of his calling.  Here, we have a young boy priest being called.

But going back to Jeremiah 1:5, what can we draw from that?  If God knew (or chose) Jeremiah before he was born or even "formed in the womb", does God chose other people for their own purposes before they are born or formed? That is implied from the context of other verses.

What is not clear from these passages is what is the line of being "formed in the womb".  Is that conception.  Maybe.  But does it include a pre- conception calling for Jeremiah (and us?).  That is unanswered.

Another interesting question is - what if the people of Judah had gotten the message from Isaiah and had become loyal to God?  In short, what if their loyalty made Jeremiah's prophecy no longer necessary, would Jeremiah had still become a prophet.  I assume so, for all the text says is at his calling as prophet was determined pre-birth, whereas it does not say that his prophecy was already determined at the same time.

Manasseh and Amon, Kings of Judah (2 Kings 20; 2 Chronicles 33)

Manasseh

Manasseh was Hezekiah's son and he became king at age 12. He reigned for 55 years. He was an evil king, he set up pits for sorcery and necromancy. He sacrificed his children in the fire and put idols in God's temple. He did all this and reigned for 55 years? Usually, God cuts the kings off when they do that. The answer is found in 2 Chronicles, but 2 Kings makes no mention of the following story.

The king of Assyria came with his army and attacked Judah. He led away King Manasseh in chains to Babylon. While imprisoned, King Manasseh called upon God for deliverance. God brought him back from Babylon and through this, Manasseh knew that the Lord was the one true God. Manasseh then began a campaign to clean the country of idol worship. He cleaned the temple of idols and sacrificed to God. The people in the country responded well to this and although they kept sacrificing at the high places, they sacrificed to God at these locations.

King Manasseh also rebuilt large portions of the walls in Jerusalem and initiated public work projects for the country.

Amon

He eventually died and his son Amon became king. Amon only gets a few verses. He was a bad king and killed in a conspiracy. His son Josiah becomes king after his death.

Isaiah 53-66

This continues much of the same themes of the rest of Isaiah. It discusses God's redemption of Zion and anger towards sin. Some of the literal predictions of the redemption of Zion seem to have already come about (people living to 100, people living in the homes that they build, etc...) while others have not (lions eating straw).

Again, major difficulty is how literal we should interpret it. Some things are clearly metaphorical, for instance, the sun will never set and the moon will never disappear. On one hand, at the height of the British empire, it was said that the sun never set on it because it was worldwide. However, the lunar cycle requires it to disappear during the New Moon.

Likewise, during the discussion of how dangerous creatures will no longer be violent, it makes the statements that vipers will eat dirt. Snakes already appear to do this, although they are tasting the air as a sensory organ. Given the context, it reminds me of the signs of the spirit that Jesus describes, in that poisonous snakes will not harm those with Christ's spirit. The only example of such an occurrence was when the viper bit Paul on Malta.

Anyway, may point is that in reading Isaiah, we can see the events it is describing in the post-Christ era as already occurring or not, but it depends on if we interpret we literally or figuratively.

One stand out chapter is Isaiah 53. This chapter is frequently associated as a prediction of Christ and to a large extent, it fits. However, I think some details of the chapter are overlooked in an effort to associate this with Christ.

The main thing is that the passage is written in the past tense, not the future tense. If it is a prediction of a future event, the past tense feels inappropriate. That said, if Isaiah was speaking of something in the past, he would just specify the name of the person and provide a contextual date. The lack of which suggests it is a future event? So, why is it in the past tense? I am not sure, other than to say that to God, the lapse of time is different and it is as if events have already happened or destined to be.

Likewise, there are a few things in the chapter where one must stretch the literal interpretation slightly to the metaphorical to make it fit with Christ. Notably, this man of Isaiah 53 did not (past tense, as noted) open his mouth during his execution. (v. 7) Well, we know that Christ said a few things, but he did not say much. If we interpret the verse to mean it literally, it is not Christ, but if we accept a slightly figurative interpretation of just generally protesting the execution, then we can match it with Christ.

Likewise, verse 10 states that the man of Isaiah 53 will have many descendants. Jesus is not recorded as having been a father. Taken literally and if this is Christ, that actually gives some credence to the theories of Da Vinci Code, in which Christ fathered a bloodline. But if we accept a slightly figurative interpretation of "descendants" to mean "children", then we can match it with Christ as it is commonly understood among Christians that Christ is like a father to us children.

Taking a step back, we also see other familiar, almost Biblically universal themes, in this passage. In particular, the allusion and analogy of a "lamb". The man of Isaiah 53 was like a lamb to the slaughter. (v. 7). We see the mentioning of lamb throughout the Bible, from the

Passover, Old Testament restitution of sins, Lord is my Shepherd (Psalm 23), the birth of Christ in the manger with shepherds nearby, and John the Baptist exclaiming "behold the lamb of God" when he sees Christ for the first time.

Isaiah 45-52

These chapters continue the familiar themes of redemption for Israel, but seems to indicate that Israel has abandoned God. God feels separated from Israel, but God can and will save Israel.

Chapter 47 specifically addresses the Babylonians. Part of God's redemption for Israel will include embarrassment of the Babylonians. Given the context of Isaiah taking to Hezekiah after Hezekiah entertained envoys from Babylon, this chapter might give a better contextual understanding to what Hezekiah may have been seeking from the Babylonians. We know from 2 Chronicles that Hezekiah was proud and we inferred his pride affected what he did with the envoys, but it is possible that Hezekiah wanted a peace treaty with the Babylonians rather than relying on God.

Another repeated theme in these chapters of Isaiah is the focusing on idols as material objects that were created by man.

Beyond that, it is difficult to parse out the specifics from these chapters as predictions of future events and when would they align up. For instance, is the redemption of Zion in these chapters a prediction of the ministry of Christ? Or the return from the Babylonian captivity? I don't think the language clearly indicates one way or the other.

Isaiah 40-44

These chapters are filled with redemptive prophecies for Israel. It is both very specific, yet very vague. It is hard to use these chapters to point to a specific time in history other than just to say that Israel will one day be honored. From a Christian perspective, a lot of this might also refer to the general time of the New Testament in which Israel is glorified through Christ.

The chapters also contain a lot of discussion about idols. In one particular tongue-in-cheek passage in chapter 40, it is pointed out that idols are made of the same materials used to cook food (I.e., wood). So, Isaiah highlights the absurdity of worshipping something that is used by the same people for something as mundane as cooking. Following this logic and taking it to the metaphorical, he concludes that the people who worship idols are only fed with "ashes".

The rest of Hezekiah's reign (2 Chronicles 32; Isaiah 38-39; 2 Kings 20)

One day, Hezekiah got really sick and Isaiah went to him and told him that God said that Hezekiah will die.

Hezekiah responded by praying and weeping bitterly for God's mercy. Even before Isaiah left, God told Isaiah to go back and tell the king that God will extend his life by 15 years.

Eventually, word of this miraculous recovery reaches the Babylonians who send gifts and envoys to Hezekiah. Hezekiah shows them the treasures of the palace. Isaiah asks him who they were and what they wanted and Hezekiah tells him what happened. Isaiah responds by saying that one day the Babylonians will take away the palace the treasures and the descendants of Hezekiah will be eunuchs to the Babylonian king.

Hezekiah seems pleased with this news because it means that there will be peace during the reign of Hezekiah.

So, the series of events seems a little confusing but they are all covered in the corresponding chapters, albeit each one has a slightly different point of view. The passage in 2 Chronicles states that Hezekiah had become very proud and the visit by the envoys was a test by God to determine what was in the heart of the king. In each account, Hezekiah seems to boast of s wealth and never gives credit to God for healing him. That said, just because it is recorded as such does not mean that he did not mention to the Babylonians that God healed him. Rather, showing the palace to the envoys would actually be a normal activity for the head of state.

So, what exactly is wrong? I think that Hezekiah's reaction about a peaceful reign is the crux. It is a selfish statement for the king to make because it Hezekiah is only concerned about what happens during his lifetime and not the state of the kingdom that the future generations will inherit. Thus, what might seem like a curse to later generations seems like a blessing to Hezekiah because his perspective is selfish and skewed.

Quick side tangent - this is also another great example of God changing his mind.

That is the last recorded anecdote about Hezekiah. After his death, his son Manasseh becomes king.

Jerusalem's Deliverance (2 Kings 19; Isaiah 37; 2 Chronicles 32)

Hezekiah heard about the taunting from the Assyrian army and sent his men to the temple to talk with Isaiah. Previously, Hezekiah had sent me to plunder the temple of its gold. Here, his men are inquiring of the high priest and prophet.

Isaiah tells them that God will deliver the city. God also feels insulted and blasphemed.

The Assyrians withdraw from Jerusalem to attack Libna (maybe because the water supply around Jerusalem were tampered with?). The Assyrians get word of a Cushite army mobilizing so they write a letter to Jerusalem that contains more statements that God cannot defend them. Hezekiah sends this letter to Isaiah who has more negative prophecies about the Assyrians.

Later, an angel of God goes into the Assyrian camp and kills 185,000 soldiers. The Assyrian king returns to Nineveh in disgrace and is killed by his own sons.

The Assyrians invade Judah (2 Kings 18; 2 Chronicles 32; Isaiah 36)

During the 14th year of Hezekiah's reign, the Assyrian army attacked Judah. Initially, Hezekiah bought them off with gold plundered from the temple of God in Jerusalem. Then the army marched on Jerusalem. Hezekiah tampered with the regional water supply and blocked local streams so that the Assyrian army would not find water easily. He also told his people not to worry as God would fight their battle.

But does Hezekiah himself believe that? During this same invasion, he stripped the gold from the temple and gave it to the Assyrians.

This is an interesting question and it is the focus of the discussion recorded in both 2 Kings 18 and Isaiah 36. The Assyrian army commander is near the wall of Jerusalem and shouts to the soldiers on Jerusalem's wall. The Assyrian army commander states that none of the other gods that belonged to other cities saved them from the Assyrian army. This statement is likely true. He also states that he believes that God (Yahweh God) actually told him to attack Jerusalem. This statement might also be true given all the prophecies about the punishment of Judah.

However, the field commander also states that the high places and Ashereth poles that Hezekiah took down were God's. This we know is not true and it might indicate the source of who told him to invade Judah. For instance, if he had a supernatural encounter in which "God" told him to invade Judah in revenge for "God's" Ashereth poles were taken down, then we know it was not actually God telling him to attack Judah.

He never explicitly states that God cannot save Jerusalem but it is strongly implied given the context. This, this reminds me of the taunting by Goliath of Gath before David arrived on the scene.

Micah 2-7

Micah has a prophecy similar to that of Isaiah's concerning Israel. In short as far as I can tell, Israel will go through a reaping season because of its sins. However, God will later redeem them, lift them up, and the enemies that they feared will come to them. It even has the famous phrase of beating swords into ploughshares and spears into pruning hooks.

Looking back at history, a lot of this would seem to apply to the years of Babylonian exile, the return, and then the Biblical intermission between Malachi and when the New Testament begins. An open question would be how much of this applies to the New Testament ministry of Christ and events yet to occur in the future. Given the couched and figurative language, I think it is hard to tell.

Isaiah 35

This describes a new era after God has come. God will come with divine retribution. It is marked by such things as peace, joy, a return to Zion, and miracles (blind will see, the ears of the deaf will be unstopped).

On one hand, this might refer to a future Messianic time, but it could also with symbolic interpretation refer to the era of ushered in by Christ. Further, while in prison, John the Baptist sent a message asking if he were the Messiah. Christ's answer referred to the miracles of the blind seeing.

Isaiah 34

This is a woe to the "nations of the world". They will be destroyed in warfare and their cities left desolate.

I don't think this predicts Apocalyptic/End of the world destruction, but rather that the nations of the time of Isaiah would be destroyed. They in fact were and their cities were left desolate. Now, they are in museums.

Isaiah 33

This is a woe to the "destroyer". I think that Isaiah is talking to the destroyer that brings about the destruction in the previous chapter.

Isaiah 32

Isaiah predicts that there will be a new level of destruction within a year. However, this destruction will usher in an era of righteousness and blessing.

Isaiah 30-31

Those that trust in Egypt will be made ashamed. At some point, God will be compassionate and will smite Israel's enemies and they will cast out all their idols.

On one hand, it is actually quite easy to read passages like that and see how the Pharisees were expecting a political-military Messiah. Likewise, the passage connects political-military deliverance with the casting out of idols. Although deliverance comes before casting out the idols in the passage, the connection could easily be made that if they as a society threw out their idols, then the political-military Messiah would come.

Isaiah 29

This is a long woe to David's city "Ariel". I have no idea what to make of it.

Isaiah 27

God will defeat and slay the Leviathan and God will gather up the scattered peope of Jacob. This is another indication that the Leviathan is a spiritual creature and not a physical one. Also, given the parallel of these chapters to Revelations and 2 Thessalonians, I also think the Leviathan is the multi-headed sea creature discussed in Revelations.

Isaiah 26

Another song of praise. It makes a number of statements that may or may not be interpreted literally. Most significantly, it states that those of God that are deceased will rise from the dust of the earth. This reminds of me of 2 Thessalonians.

Isaiah 25

This is a praise for a number of things that God will do, including defeating death.

Isaiah 24

This covers some Apocalyptic level of destruction as the earth is destroyed by God.

Isaiah 21-23

These chapters cover woes against various cities and civilizations in the ancient Middle East. These include Babylon, Arabia, Tyre, and even Jerusalem. It is hard to determine how much it is supposed to be literal or figurative. Likewise, I have no idea if some of the prophecies have occurred or not. For instance, the city of Tyre was prophesied to be forgotten for 70 years then have a resurgence (chapter 23).

Cush and Egypt (Isaiah 18-20)

Chapters 18 and 19 cover prophecies against Cush (Upper Nile region) and Egypt, respectively. It is hard to determine how much is literal, but it sounds like Cush will be conquered. Egypt will also experience woes, but a portion of them (5 cities) will turn to God and begin worshipping God.

My knowledge of ancient history is not good enough to determine if something like that ever happened in Egypt. Regardless, chapter 20 of Isaiah covers an invasion by the Assyrian army into Egypt and Cush. The Egyptians and Cushites are humiliated and are led away in chains. This may be a partial fulfillment of the prophecies outlined in the preceding chapters.

Sabbath (New Testament)

Colosians 2:16-17 provides the best actual instruction of what the Sabbath is in the New Testament era. The rule is simple - we are not to judge each other with regard to it or how we annually celebrate and worship Christ.

My interpretation is that both are optional and a place of grace. If people want to do ghe Sabbath on a sundown-sundown on Saturday, OK. If people want to take a Sabbath once a month, OK. if people want to do a Sabbath on Sunday, or Monday, or Tuesday...OK.

The annual feasts are similar. If people want to do the Old Testament model, OK. If they want to scrap them and make up new ones to commemorate New Testament events, like the birth of Jesus, that is OK too.

But in all things, Colosians 2:16-17 gives us grace and freedom in Christ in these matters.

Revelations, generally

It covers a variety of things about the general state of the church, world, and heavens throughout history.

The angelic throne is what the throne of heaven looks like as can be understood by humans. Interestingly, prayers fill up in a bowl and that is how God hears them. That is one of the more interesting and applicable aspects of the whole book, in my opinion.

As for the horses, the three colored horses of plague, famine, and warfare do not represent a specific event, but a general state of the world throughout history. There will be war, famine, and disease up to the second coming of Christ. If we look at the last 2,000 years, we can probably say that each of them killed off a 1/3 of all the people who ever lived and died.

The white horse is Christ, which we get from later in Revelations. Christ is warrior-conqueror.

The multi-headed beast of the ocean is a spiritual being and not the EU, Germany, or UN. I think it is probably the Leviathan discussed in Job and Psalm 74:13-14.

As for the events surrounding the second coming of Christ, that part is very nebulous. I think it was intentionally so because God does not want us to focus on it. For after all, if Christ does not know when He is coming back, then we should not obsess about it.

Final though on psalms

I think they were meant to be sung with music. I wish we could hear the musical melody that was originally played with them. However, I assume those are all lost to history.

Psalm 150

In this last psalm, various instruments (lyre, harp, trumpet) and all that has breath are told to praise God.

Psalm 149

This is another general praise psalm.

Psalm 148

Another praise song. Various elements of creation from angels to animals are commanded to praise God.

Psalm 147

A song of praise. Interesting, it says that God gave the law and decrees to Jacob and no other nation. On one hand, it was not Jacob that received the law, but rather Moses. So, it could be using Jacob metaphorically to mean people of Jacob, I.e., Israel. Likewise, it also refers to them as a "nation", but we know there were two nations and many tribes. I don't see anything super profound but am just picking up on the various vocabulary the Bible uses. The same word "Jacob" or "nation" seems to have multiple meanings.

Psalm 146

Another praise psalm. God is praised for a number of attributes, some of which are clearly associated with the ministry of Christ - making the blind see, freeing the imprisoned, and giving food for the hungry.

His love endures forever (Psalm 136)

This is a praise song. God is praised for various aspects of creation or deliverance of the people of Israel. After each praise, there is a refrain of "His love endures forever.". For me, it is easier to see the connection of enduring love where creation is discussed as opposed to where King Og of Bashan is struck down (v. 20). But I suppose if God struck down Hitler, we would might say in praise "His love endures forever."

Psalm 135

This is a psalm of praise of the majesty of God.

Psalm 134

This is a short (3 verses) general praise psalm.

Psalm 132

This psalm is one of remembrance for David.

Psalm 130

This psalm emphasizes the forgiveness of God.

Psalm 129

This is actually a curse for those who oppressed Israel and hate Zion.

Psalm 128

A man who fears the Lord will be blessed. His wife will be like a fruitful vine and his children like olive shoots.

This actually reminds me of the entrepreneurial wife of Proverbs 31. She manages a vineyard.

Psalm 126

This psalm emphasizes that God is the source of joy and can turn weeping into joy.

Psalm 125

This psalm emphasizes the protection of God over Israel.

Psalm 123

The psalmist praises God for being merciful. It analogizes the man-God relationship like that of a slave-master in terms of receiving mercy from God.

Psalm 121

The psalmist praises God for watching over Israel.

Psalm 120

The psalmist asks God for deliverance from his "lying tongue".

Psalm 118

This is another praise song and is fairly upbeat throughout.

Psalm 117

A very short praise psalm (2 verses).

Psalm 116

A praise psalm in which the psalmist promises to serve God.

Psalm 115

Another praise psalm. It contrasts God with idols that are made by human hands. For instance, idols have eyes but do not see. Similarly, those that trust in idols will become like idols, which in this context might mean "lifeless".