Coleman / Ortlund Haggai, Zechariah, and Malachi

A 12-Week Study
1. Auflage 2018
ISBN: 978-1-4335-5736-1
Verlag: Crossway
Format: EPUB
Kopierschutz: 0 - No protection

E-Book, Englisch, 96 Seiten

Reihe: Knowing the Bible

The Knowing the Bible series is a resource designed to help Bible readers better understand and apply God's Word. These 12-week studies lead participants through books of the Bible and are made up of four basic components: (1) reflection questions help readers engage the text at a deeper level; (2) 'Gospel Glimpses' highlight the gospel of grace throughout the book; (3) 'Whole-Bible Connections' show how any given passage connects to the Bible's overarching story of redemption, culminating in Christ; and (4) 'Theological Soundings' identify how historic orthodox doctrines are taught or reinforced throughout Scripture. With contributions from an array of influential pastors and church leaders, these gospel-centered studies will help Christians see and cherish the message of God's grace on every page of the Bible. The books of Haggai, Zechariah, and Malachi contain messages to God's people who, after experiencing deliverance from exile, still struggled with doubt, discouragement, and despair in the Promised Land. The prophets called them to faith as they awaited an even greater deliverance yet to come. Through this 12-week study, readers will see the faithfulness of God as he restores his presence among his people through the temple-a foretaste of the promised Messiah, who is the true temple and ultimate fulfillment of God's promises. Part of the Knowing the Bible series.

Stephen M. Coleman (PhD, The Catholic University of America) is an ordained teaching elder in the Presbyterian Church in America. He holds the Stephen Tong Chair of Reformed Theology at Westminster Theological Seminary in Philadelphia, where he also serves as the dean of biblical and theological studies and as associate professor of Old Testament and biblical languages. He is the editor in chief of Unio cum Christo: International Journal of Reformed Theology and Life and coeditor of the Westminster Theological Journal.

Autoren/Hrsg.

Coleman, Stephen M.

Ortlund, Dane

Leseproben

WEEK 1: OVERVIEW

Getting Acquainted

Waiting is hard. Waiting in times of hardship, struggle, and temptation is even harder. Known as the postexilic1 prophets, Haggai, Zechariah, and Malachi minister to God’s people in such a time of difficult waiting. The Jews who have returned (or whose ancestors returned) to Jerusalem from Babylon in 538 BC could see in their return the fulfillment of God’s gracious promises of deliverance made through the prophets of old (e.g., Deut. 30:1–10; Isa. 52:7–12; Jer. 29:10–14). Their return, however, is only a partial fulfillment, and they quickly discover that the fullness of Israel’s glorious restoration still lies in the future.

This period of waiting presents God’s people with many challenges. They exist under the domination of the foreign pagan empire of Persia, and their efforts to rebuild a temple and city meet with opposition from neighboring peoples (Ezra 4). They lack a Davidic king on the throne, and the rebuilt temple lacks its former glory (Hag. 2:3). Doubt, discouragement, and despair gain a foothold in the hearts of this postexilic community.

Perhaps the most difficult challenge, however, is the challenge of trusting God’s Word when so much of their experience is preaching a different message. When Israel considers the international scene, God’s sovereignty is far from evident, and Israel’s future glory seems far from certain. Nevertheless, the postexilic prophets pronounce with great boldness the Lord’s sovereignty over the nations and his commitment to bless his chosen people. Like that of the prophets before them, the call of the postexilic prophets is first and foremost a call to faith: faith in God, faith in his gracious promises, and faith in the coming Messiah.

Placing the Postexilic Prophets in the Larger Story

In 586 BC, the ultimate covenant curse came upon God’s people in the form of national exile. Because Israel persisted in unbelief and violated the terms of the covenant in the most grievous ways imaginable, the Lord brought the Babylonian army in judgment upon his own people (2 Kings 21:10–16). The temple was destroyed, the Davidic king removed from his throne, the royal city razed to the ground, and God’s chosen people were exiled from the Promised Land. All hope would have been lost except for God’s promise that his grace would triumph over judgment (Deut. 30:1–10; Jer. 29:10–11; 33:14–22), and that through a remnant of his people he would fulfill his covenant promises to bless the nations through the seed of Abraham (Gen. 12:3; Isa. 10:20–23).

Almost 50 years later, in 538 BC, Cyrus the Great, king of Persia, released the Jews from captivity. He commissioned them to rebuild the temple to their God and reinstitute worship according to their laws (Ezra 1). Although the initial building project began with great energy and optimism, external pressures as well as internal struggle caused the building project to grind to a halt. Eighteen years later, in 520 BC, the temple remained in ruins as the people of God had become preoccupied with securing their own worldly comforts. Into this situation the postexilic prophets come with a powerful word of both warning and promise. They warn Israel of the dangers of forsaking their God and remind Israel of God’s unwavering commitment to his people’s welfare. These three themes come to dominate the message of the postexilic prophets: God’s sovereignty over the nations, his presence with his people, and his commitment to the future glory of both Israel and the nations. With these truths pressed firmly on their hearts, Israel will have to wait with patience for the final and ultimate fulfillment of God’s promises, when their deliverance will be complete and the God of Israel will be recognized as sovereign over the whole world.

Key Verse

“Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey.” (Zech. 9:9)

Date and Historical Background

Determining the date of Haggai and much of Zechariah is refreshingly straightforward. The oracles2 in Haggai and in Zechariah 1–8 are dated with reference to the reigning Persian emperor, Darius I. Most are delivered in his second regnal year, 520–519 BC (Hag. 1:1; 2:1, 10, 20; Zech. 1:1, 7), and one in his fourth, 518 BC (Zech. 7:1). In many cases, the date of the oracle contributes to the message itself. For example, Haggai announces Israel’s future glory during the Feast of Tabernacles, an apt occasion for pointing God’s people toward the future (Hag. 2:1). Zechariah 9–14 is more difficult to date, as the prophecies seem to address circumstances very different from those addressed in chapters 1–8. The most likely explanation is that these oracles come from a later period in the prophet’s ministry, a time when the initial optimism and obedience surrounding the rebuilding of the temple have given way to corruption in the leadership and a return to idolatry (Zech. 10:1–3).

Not much is known about the personal life of the prophet Haggai. The focus of the book bearing his name is not so much on the prophet himself but on the message that he brings. We know only slightly more about Zechariah. He is identified as the “son of Berechiah, son of Iddo” (Zech. 1:1), making him a member of a priestly family who returned from Babylon (see Neh. 12:4). In all likelihood, Zechariah himself is a priest, and his prophecies exhibit a clear interest in the temple and priesthood (Zechariah 3; 4:1–4; 6:9–14).

In contrast to Haggai and Zechariah, the date of Malachi is a bit more difficult to determine with certainty. Little is known about the prophet Malachi, including when he lives and ministers. That he serves during the postexilic period is clear from the mention of a governor rather than a king (Mal. 1:8). Furthermore, the fact that his prophetic “lawsuit” is directed at the priests suggests that at least a good portion of his ministry takes place in or around Jerusalem sometime after the rebuilding of the temple. Like its date, the historical background of Malachi is similarly blurry. It is perhaps significant that the issues Malachi addresses resemble those addressed by the postexilic leaders Ezra and Nehemiah (e.g., a corrupt priesthood, see Mal. 1:6–2:9 and Neh. 13:4–9; and marriage to foreign wives, see Mal. 2:11–12; Ezra 9–10; Neh. 13:1–3). Thus a mid-fifth-century date for Malachi seems most likely.

As You Get Started

What is your current understanding of what life is like for postexilic Israel? What challenges do they face, and what resources do they have to meet these challenges?

Are there any aspects of the prophets in general, or these postexilic prophets in particular, that you find particularly confusing or difficult to understand?

The historical background of Haggai and Zechariah is recorded for us in the book of Ezra. Take some time to read Ezra 1–6 and write down observations about key figures of the period as well as the circumstances surrounding the rebuilding of the temple.

Outline

Haggai

   I.    Introduction: Reluctant Rebuilders (1:1–2)

A. Characters (1:1)

B. Context (1:2)

   II.  Consider Your Ways: Fruitless Prosperity (1:3–12)

A. Work without satisfaction (1:3–11)

B. General response: obedience and fear (1:12)

   III. Promise and Progress (1:13–15a)

A. God’s promise (1:13)

B. Specific response: work begins (1:14–15a)

   IV.  The Former and Latter Glory of This House (1:15b–2:9)

A. Comparing past and present (1:15b–2:3)

B. Acting based on the past (2:4–5)

C. An image of God’s house restored (2:6–9)

   V.   Consider Your Ways: Holiness and Defilement; Repentance and Blessing (2:10–19)

A. Analogy: holiness and defilement (2:10–14)

B. Consider life before restoration began: you did not turn (2:15–17)

C. Consider life since restoration began: I will bless (2:18–19)

   VI.  Zerubbabel: The Signet Ring (2:20–23)

A. Destruction upon kingdoms (2:20–22)

B. An image of David’s house restored (2:23)

Zechariah

   I.    Oracles and Visions (1:1–8:23)

A. Introduction: return to me and I will return to you (1:1–6)

B. Eight night visions and a sign-act (1:7–6:15)

1. Vision one: the Lord’s hidden horsemen (1:7–17)

2. Vision two: Judah’s oppressors oppressed (1:18–21)

3. Vision three: Jerusalem unwalled (2:1–13)

4. Vision four: the reclothing of Joshua (3:1–10)

5. Vision...