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 RECIPE FOR ENHANCING HOLINESS
Counseling Implications for Today’s Women
From the Minor Prophets

By
Deborah Hope Ross

Submitted in partial fulfillment of requirements

For the degree of Master of Arts in
Biblical Counseling
The Master’s College
Santa Clarita, California
October 2003
 Dedicated
To
Phillip,
Christopher and Christchanna,
Christyl
Who have helped me learn to do justice,
to love mercy,
and to walk humbly with my God.
 CONTENTS
Menu

Chapter

1. INTRODUCTION: PREPARATION FOR THE RECIPE . . . . . . . . . 1

2. JOEL: THE SIMMERING OF HEAVENLY REFLECTION . . . . . . . . 7

3. OBADIAH: THE BASTING OF HUMILITY . . . . . . . . . . . . . . . . 18

4. JONAH: THE KNEADING OF REPENTANCE . . . . . . . . . . . . . . . 24

5. MICAH: THE PRECISENESS OF PRAYER . . . . . . . . . . . . . . . . 39

6. NAHUM: THE STIRRING OF THE SOVEREIGNTY OF GOD . . . . . . 53

7. HABAKKUK: THE BROWNING OF TRUST . . . . . . . . . . . . . . . 61

8. ZEPHANIAH: THE SAUTE OF WORSHIP . . . . . . . . . . . . . . . . . 71

9. HAGGAI: THE BLENDING OF PRIORITIZED LIVING . . . . . . . . . 78

10. MALACHI: THE MEASURE OF THE FEAR OF THE LORD . . . . . . 86

11. BAKING TIME: SUMMARY . . . . . . . . . . . . . . . . . . . . . . . . 98

12. DESSERT: COUNSELING CASE . . . . . . . . . . . . . . . . . . . . . . 100

13. SEASONINGS: HOMEWORK . . . . . . . . . . . . . . . . . . . . . . . 109

Appendix

BIBLOGRAPHY: COOKBOOK . . . . . . . . . . . . . . . . . . . . . . . 118

iv
 CHAPTER ONE
INTRODUCTION: PREPARATION FOR THE RECIPE

“O, taste and see that the LORD is good;

How blessed is the man who takes refuge in Him!”1

A tantalizing aroma emanates from the kitchen where the main course meal is

being prepared. It is arduous labor requiring thought, preparation, and toil for the final

outcome. Taste buds finely tuned await the first morsel of appetizing cuisine. Then, as

one partakes of the delicious meal especially prepared for her, an enjoyable sensation

enfolds the entire body. Yes, it was worth waiting for this taste of delight. Spiritually,

the tasting of God and His goodness becomes a similar satisfying experience. The

anticipation of His work in one’s heart fills one’s life with joyous awareness.

This spiritual recipe, like those of cooking recipes, heightens the outcome as only

pure and essential ingredients are utilized. The recipe will enhance the reader’s holiness

as she faithfully commits to partaking of each ingredient. For the best flavor, there must

not be substitutions of the specific ingredients or the essence will be flat. Combine each

component of this recipe together for true biblical holiness.

Each chapter contains a different specific ingredient necessary for sanctification

or holiness as guided by the individual prophets. As a by-product, the reader will be

more familiar with the Minor Prophets and will heighten her spiritual taste buds for the

fullness of this recipe. As a note of explanation, the Minor Prophets are called minor

1
Psalm 34:8. All Scripture is italicized and is from New American Standard Bible unless
otherwise noted.

1
 2

because their messages are shorter than the major prophets of Isaiah, Jeremiah, Ezekiel,

and Daniel. They are not minor in any other sense. A treasure awaits the reader as she

tastes the richness of their testimonies.

To assemble the essential ingredients, preparation is necessary for this eternal

recipe. Rather than using a cookbook or recipe book, one must turn to the Scriptures as

the authority for truth and therefore the standard on which this recipe is based. In

correctly interpreting the Scriptures, it is important to know the original audience relating

to the present audience. The discussion of this original audience and the historical

context will be featured in each chapter. Also, some of the terms used will need

definition. An informed explanation of themes and a brief history of Israel lay a good

foundation to the understanding of this material.

Biblical counseling will be a featured aspect of this recipe and could be defined

simply as biblical thinking based on biblical truth. The problems and difficulties of life

become the opportunities to discern truth and discover where sin is at the core. A

similarity exists between biblical counseling and peeling an onion. Each layer after layer

is exposed until the center, the thought life (one’s heart and mind), comes out into the

open and can therefore be dealt with biblically. God’s Word through the power of the

Holy Spirit is the tool for achieving the exposure of sin. It becomes apparent, then, that

one must be familiar with Scriptures to know what and how to apply God’s Word to

one’s life. This recipe for holiness attempts to bring knowledge and application of a

lesser-known portion of the Bible together for the purpose of benefiting the reader and

glorifying the LORD.

 3

The ingredients for this flavorsome spiritual recipe define holiness. This holiness

is achieved by the use of the Word of God in one’s life (John 17:17), through trials and

discipline (Heb 12: 10) and by the grace of God and the work of the Holy Spirit (Titus

2:3, 11, 12). Believers are called to holiness because God is holy (1 Pet 1:15-16), and He

delights in holy walks (Mic 7:18).

Cooking terms are employed throughout this work because it is a recipe. Each

chapter has its own “Seasonings” or questions, which can be found at the conclusion of

the paper (starting page 109). As seasonings add flavor to a recipe, so the “seasonings”

will bring a pleasing aroma to the LORD as change is accomplished in the life of the

reader through the Holy Spirit (2 Cor 2:14-15). These questions allow for the reader’s

assimilation of the chapter material and for personal application to the reader’s life.

“Nutritional Value Facts” will be recognized as footnotes with the purpose of crediting

information from other writers. Within each chapter are “Recipe Tips.” Recipes often

contain tips such as add flour to rolling pin before rolling out the dough, or spray pan

with cooking spray so grease will not stick to the utensil. These tips enhance the recipe

and improve one’s cooking ability. The Recipe Tips are side notes to assist the reader in

her biblical thinking, to provoke soul-searching, and taking the application to the heart.

The chapter headings use familiar kitchen terms, reinforcing the principle of the main

ingredient. For example, one chapter lists ‘The Browning of Trust.’ Browning meat

requires a slow process to yield flavor and aroma. So it is with trust. It requires a span of

time to provide the optimum results of turning from self to God.

There are numerous themes throughout the Minor Prophets. A basic under-

standing of these topics will augment the enjoyment of these wonderful books. The
 4

prophets based their prophecies on the Law given to the Israelites at Mt. Sinai. The

tenets of this Law and the requirements of the covenant are contained in Deuteronomy.

A perusal of this important book will assist the reader in her understanding. The Temple

in Jerusalem was the religious, economic, and national center in Israel. The priests who

instructed the people in its application to their lives were part of this nucleus. Another

element of the Temple worship was the sacrificial system, which was a daily routine for

the Jewish people. The covenant relationship between God and His nation was the

governing authority based on His Word. Israel was chosen by God to be a people set

apart from pagan nations. To this end, the prophets spoke, seeking reconciliation for the

people. God had not changed, nor His requirements, but the people had failed in their

commitment to the LORD, seeking pagan idols as their source for deliverance. This

duality of worship is a huge part of the prophets’ messages. The LORD spoke through

these men to counsel His people that judgment had two sides; to bring about fearing

(awe) the LORD and the fear (afraid) of repeating offenses. The Israelites’ worldly

thinking defined their conduct and that human-based thought process led to destruction.

The prophets point out Israel’s redemption by God (called the Exodus) that was a

monumental event in Israel’s history (Exod 19 for God’s purpose). The themes of sin,

judgment, and restoration find repetition throughout these chapters and the rest of

Scripture. It rings true of the Gospel; the bad news being that every individual is a sinner

(1 Kgs 8:46; Ps 143:2; Rom 3:23) and will be judged by God. However, the good news

declares that God is willing to restore an individual if faith is placed in Jesus Christ (John

3:16; Eph 2:8-9).

 5

The history of Israel begins in Genesis with the call of Abraham (12:1-3). The

Abrahamic covenant contained the promises of blessing, land, and a continual seed.

After the Exodus, the Israelites settled in the Promised Land through the leadership of

Joshua. The descendants of Abraham were told to occupy the land and remove the pagan

nations. This they did not do. Rather, the Israelites adopted pagan ways and religions.

The book of Judges chronicles the cycles of sin, repentance, and deliverance during this

time. God’s chosen people wanted so much to be like the pagan nations that they asked

God for a king, which He gave them in Saul, who refused obedience to the LORD.

David, a man after God’s own heart, replaced Saul. Through David, the nation

progressed spiritually, economically, and politically. David’s son, Solomon, took Israel

to its zenith by extending its boundaries and producing wealth. The kingdom became

divided due to Solomon’s sins (1 Kgs 11). Israel became known as the northern kingdom

whose first king was Jeroboam I. The southern kingdom was referred to as Judah, with

Rehoboam, Solomon’s son, as its king. Israel, the northern kingdom, had no kings who

followed after the LORD and Judah only had eight. The Minor Prophets had their

ministry during this divided kingdom era and the exile that followed.

Israel and Judah had two chief enemies that played a considerable part in the

prophets’ ministries. These enemies were Assyria, who was eventually overthrown by

Babylon, the other adversary. God used these pagan nations as a means of judgment for

His people and these nations in turn were judged for the part they played.

The accounts of the prophets need to be taken seriously by the reader. God warns

today’s believing woman to take heed of the example of the Israelites. Their idol

worship, immorality, complaining, and testing the LORD resulted in their wilderness
 6

wanderings and death (1 Cor 10:1-12). This should motivate the reader to change her

thinking, leading to change in behavior, not behavior modification. If not, check one’s

spiritual pulse as it may mean being spiritually dead in trespasses and sin (Eph 2:1). One

can be made alive spiritually through faith in Christ Jesus. It is only through His grace

and not any merit of one’s own that individuals are saved into God’s kingdom (Eph 2:8-

9). Being spiritually alive means having a new nature within and a new way of thinking

(2 Cor 5:17). The old thinking patterns have to be replaced so that one may live in a new

manner of life that pleases the Lord (Eph 4:21-22). If the reader has not placed her faith

in the Lord Jesus Christ, she will be unable to comprehend these truths and will be

powerless to change her life.

As with food recipes, tasting of the food finalizes the recipe. In the spiritual

sense, the reader can taste and find great sweetness in the words of these prophets. With

this in mind, dear reader, please prayerfully and faithfully partake of each ingredient so

your holiness may be enhanced.

 CHAPTER TWO
JOEL: THE SIMMERING OF HEAVENLY REFLECTION

Grandpa’s yard was coming alive! Flying, black, winged insects hovered upon

the landscape. The constant droning permeated the air. Anything green was devoured,

leaving only bare, brown stubble. These creatures blackened the sun, turning daylight

into night. They came up from the ground and then returned to their cavernous depths.

The prophet, Joel, heard and saw something similar to the above scenario. The

locusts had come to Palestine and left a trail of destruction in their wake. Being directed

by the Holy Spirit, Joel uses this calamity as a metaphor for sins’ wreckage on the human

life. Jehoiada served as regent for Joash, the young king and sole survivor of his family

dynasty (2 Kgs 11). The southern kingdom was in a time of spiritual renewal under the

leadership of Jehoiada, the high priest. But, the people still refused to see their sin in the

light of God’s holiness. Therefore, Joel aims his graphic, concise language at their

stubborn hearts.

The information regarding Joel is scant. The prophet gives no indication of being

a priest, although his writing shows some familiarity with temple proceedings. His

language is beautiful, clear, precise, and full of similes and metaphors to aid

understanding. Certain thoughts and words, such as “Blow a trumpet in Zion” (Joel 2:1,

15) are repeated for the sake of clarity and to promote interest and understanding.

Joel frequently refers to the Day of the LORD, focusing his thoughts toward

heaven. Even while he is mindful of what happens on this earth, his mind and heart are

7
 8

reflecting upon God. Joel set his mind on things of God, not man. Fixing one’s mind on

heavenly things, eternal aspects are the major focus of this chapter.

Recipe Tip: “Let your life on earth be a conversation in heaven, by the constant work of faith
and love; even such a faith as maketh things future as now present, and the unseen world as if it
were continually open to your sight; and such a love as makes you long to see the glorious face of
God.”2 Believers need the perspective of seeing the trials through the lens of the future. Joseph was
able to look biblically at the difficulties. He knew that God was sovereign and therefore in charge
of every detail that happened to him (Gen 50:20). Paul had this same perspective when he stated,
“If then you have been raised up with Christ, keep seeking the things above where Christ is seated at
the right hand of God. Set your mind on the things above, not on the things that are on the earth”
(Col 3:1-2). Biblically, the heart is the seat of the emotions, the will, and the intellect. So when
commanded to set your mind, it also means heart.

In cooking, simmering ingredients over low heat allows the flavor to be enhanced.

The time involved in this process heightens the flavor of the food being prepared for

consumption. Liquid is periodically added to the simmering process to maintain

consistency. Take, for example, the preparing of stew, chili, or spaghetti sauce. If these

dishes were brought to a quick boil, the flavor would be weak. However, if these meals

were to simmer, the flavors would be enhanced, become stronger and combine together.

Even so, as believers simmer thoughts on eternal things, their lives become flavored with

God’s goodness. One’s spiritual walk becomes stronger through the time spent

meditating on God’s Word. It is not an instant process, as that would lose flavor and the

tasting of God’s goodness. From time to time, additional Scripture must be added to the

thought life to preserve constancy. By this, it is meant to memorize additional Scripture,

review that which is already committed to memory, continue with listening to sermons,

and daily meditating on God’s Word. Believers need to daily practice preaching the

gospel to themselves. This is accomplished with the Holy Spirit’s help that will aid the

assurance of salvation, and bring to remembrance the union with Christ. To simmer

2
Richard Baxter, A Christian Directory (Morgan PA: Soli Deo Gloria Publications, 2000), 153.
 9

heavenly thoughts, selfish unbiblical thoughts must be exchanged for righteous thinking.

How you speak and what you speak about also assists in heavenly thoughts. A heavenly

mind-set sees life from the perspective of God rather than from man’s viewpoint.

Recipe Tip: In his book, The Pilgrim’s Progress, John Bunyan addressed the importance of
heavenly mindedness. The main character, Christian, is with his friend, Hopeful on their spiritual
journey. They come across Enchanted Ground, and Hopeful finds himself getting sleepy. Christian
is quick to remedy the situation by stating the danger they would be in if they were to take a nap. So
to keep awake, they decide to discuss “things that would edify our spirits.” For the next two
chapters in the book, they keep on walking through the Enchanted Ground and maintain
conversation that keeps them awake and aware. They discuss Hopeful’s testimony, godly fear,
righteousness, and those who have turned away from Christ. The point is, our conversation aids
spiritual mindedness.3

To promote this beneficial simmering effect, the book of Joel will be sectioned into three

portions. The first simmering aspect is looking back (1:1-20). Second is looking at the

near future (2:1-17), and third is looking ahead (2:28-3:21).

I. Looking Back (Read 1:1-20)

The LORD imparts His message to Judah via the prophet Joel (1:1: “The word of

the LORD that came to Joel”). Disaster had struck the land, but Joel does not name this

disaster until verse four. He really desires for his readers to heed what will be said, so he

calls out to them “Hear” and “listen” (1:2: “Hear this, O elders, and listen, all

inhabitants of the land. Has anything like this happened in your days or in your fathers’

days?”) This is actually repetitive as “hear” implies remembering as well as listening.4

Joel appeals to the senior citizens of the land because of their long life experience and

urges them to pass on their knowledge to their progeny. The catastrophe that has come

upon Israel is the first of its kind, and the lessons must be conveyed to future generations

(1:3). After getting their attention by appealing to their memories, Joel paints a vivid

3
John Bunyan, The Pilgrim’s Progress, trans. Cheryl V. Ford (Wheaton IL: Tyndale House
Publishers, Inc., 1999), 169-170.
4
David Allan Hubbard, Joel and Amos (Downers Grove IL: Intervarsity Press, 1989), 42.
 10

picture of the devastation brought on by the locusts (1:4-7). He uses imagery in five

different ways. These insects are pictured as “gnawing,” “swarming,” “creeping,” and

“stripping” invaders. This does not refer to the different stages of locusts because the

original language uses the same term for locust in each case (1:4-6). They have wrecked

ruin throughout the land as gardens are shorn bare of fruit, leaves, and outer bark (1:7: “It

has made my vine a waste, and my fig tree splinters. It has stripped them bare and cast

them away”). Joel continues to coat his picture with broad strokes so that the devastation

will shock the people. He mentions drunkards because of the vines being destroyed so

their wine would not be available (1:5: “Awake, drunkards, and weep; and wail, all you

wine drinkers, on account of the sweet wine that is cut off from your mouth”). By using

the term “Awake,” Joel references their drunken stupor, not sleep. This locust plague

was similar to the one sent to Egypt. According to Scriptures, that plague was the worst

in history (Exod 10:14-15). God designed the Egyptian plague to humble Pharaoh and

Egypt. The locust invasion of Joel came for the identical reason: to humble Judah.

A call to mourn goes throughout the land. Drunkards (1:5), priests (1:9, 13),

farmers (1:11), and the nation symbolized by a virgin (1:8) are called to repent. Because

of the thoroughness of the locusts, sacrifices had ceased (1:13: “for the grain offering

and the libation are withheld from the house of your God”). Offerings were eliminated

as a result of the absence of grain and wine (Lev 2; 6:14-23). The nation’s sin has caused

a very sad state of affairs. Their offerings symbolized daily fellowship with God but had

become a corrupted and empty ritual. The people recognized God’s displeasure with

them as the vine and fig tree, symbols of God’s blessing, were ruined (1:12). So the

prophet calls them to repent and mourn over their sin (1:13-14: “Come, spend the night in
 11

sackcloth…Consecrate a fast, proclaim a solemn assembly; gather the elders and all the

inhabitants of the land to the house of the LORD your God, and cry out to the LORD”).

If there is no repentance, then further judgment will arrive (1:15). Possibly the people

were thinking it could not get worse. Yet, Joel delineates how devastating it could get

(1:16-20). He attempts to wake them out of their spiritual lethargy so that they will

confess their sins, repent, and rejoice in the blessings of the LORD. The prophet changes

his sarcastic tone to plead with God due to the situation of the land and the hardness of

the people’s heart (1:19-20: “To thee, O LORD, I cry”). He asserts that even the animals

yearned for the LORD more than the people. The people of Judah failed to guard their

hearts leading to spiritual laziness and hardness in their souls.

Recipe Tip: How do you know when your heart is hardened? How do we discern spiritual
lethargy? By taking a spiritual checkup, the condition of the heart can be discovered. This is what
Joel tried to achieve with his people. Some areas to examine are: humility versus pride (Isa 57:15),
seeking after knowledge and truth (Matt 5:6), and level of peace, joy and contentment (Hab 3:17-19)
and ruling out bitterness (Heb 12:15). Questions to be answered by the patient: Am I willing to
repent of the sin shown by the Holy Spirit (Ps 139:23-24)? Do I desire Christ above all else? Am I
willing to obey even when I do not understand? Am I pursuing holiness in my life? If the answers
are ‘yes,’ then you are pursuing holiness with all diligence. If the answer to any of the questions
was ‘no,’ then there is problem needing biblical solution. “Watch over your heart with all diligence,
for from it flow the springs of spiritual welfare” (Prov 4:23.) Therefore, be honest in the spiritual
checkup. If you find any of the above areas showing weakness, then strengthen them by the Word
of God applied daily.

II. Looking at the Near Future (Read 2:1-27)

The assault of the locusts now takes on a figurative form of the invading armies of

other nations. The shofar (ram’s horn) blasted from the corner of the Temple in

Jerusalem to signify danger and to call assembly of the people (2:1, 15). The Day of the

LORD has now arrived. As the locust invasion meant darkness and despair, so the time

of judgment would mean the same. Joel uses four different words (“darkness,” “gloom,”

“clouds,” and “thick”) to describe the dark (2:2: “A day of darkness and gloom, a day of

clouds and thick darkness, as the dawn is spread over the mounts, so there is a great and
 12

mighty people; there has never been anything like it, nor will there be again after it”).

The invaders are identified as an army of great strength (2:2) named the army of the

LORD (“His army” 2:11). In the further verses, Joel puts forth a more detailed

description of this army (2:4-5). Like the locusts that swarm in an orderly fashion, this

army will come in rank and file and not deviate from its purpose (2:7-9: “…and they each

march in line, nor do they deviate from their paths…they do not break ranks”). The

outcome is assured because of the might and majesty of the LORD God (2:10-11). This

awesome display of power contrasts to the Lord’s tender compassion yearning for His

people to repent (2:12-13, “Yet even now,” declares the LORD, “return to Me with all

your heart, and with fasting, weeping, and mourning; and rend your heart and not your

garments.” Now return to the LORD your God, for He is gracious and compassionate,

slow to anger, abounding in lovingkindness, and relenting of evil”). True repentance

involves a wholehearted return to the LORD and brokenness over one’s sin.

Lovingkindness, an astounding term, combines the mercy and the redemptive grace of

God. The extent of the LORD’s concern for the welfare of man is so unfathomable, He is

willing to forgive.5 Thinking on these qualities of God (lovingkindness, mercy, and

grace) leads believers to heavenly mindedness that affects all areas of life.

Recipe Tip: Meditation on these aspects of God’s grace, compassion, mercy, and love will
assist the reader in her heavenly mind-set. A daily practice helpful in this area is to reiterate aloud
the gospel each day. By doing so it helps keep the perspective of humility and the great love of
Christ to save one. It goes a long way toward keeping out the roots of bitterness and planting
forgiveness. Sarah Edwards, wife of Jonathan Edwards, so entrenched herself in the love of Christ
that normal duties were a distraction. She writes, “Melted and overcome by the sweetness of this
assurance (Rom 8:34), I fell into a great flow of tears…The presence of God was so near, and so
real that I seemed scarcely conscious of anything else.”6

5
Richard D. Patterson, Joel, The Expositor’s Bible Commentary, Vol. 7 ed. Frank Gaebelein
(Grand Rapids MI: Zondervan, 1985), 251.
6
Iain H. Murray, Jonathan Edwards, A New Biography (Carlisle PA: The Banner of Truth Trust,
1987), 194-196).
 13

Joel stresses that if the people repented, disaster would be alleviated due to the

grace of the LORD (2:14: “who knows whether He will not turn and relent, and leave a

blessing behind Him, even a grain offering and a libation for the LORD your God?”)

This repentance must be genuine and true. God spared Nineveh because of their sincere

repentance from their sin (Jonah 3:3-10). However, judgment came on the city in the

next generations (Nah 2-3; Zeph 2:13-15). So too for Israel, the exile will come because

of the hardness of their hearts. The call to repentance continues in the chapter. Even

newlyweds are not exempt, so dire is the situation (2:15-17). As leaders of the people,

the priests should be the first to repent and seek the LORD. By this action, criticism

against God’s name will be hindered (2:17: “Let the priests, the LORD’s ministers, weep

between the porch and the altar, and let them say, “spare Thy people, O LORD, and do

not make Thine inheritance a reproach, a byword among the nations. Why should they

among the peoples say, ‘Where is their God?’”)

A time interval transpires between verses seventeen and eighteen. The next

section concerns the future restoration of the land as a result of the repentance of Israel

(2:18-27). Notice the promises contained within these verses. Because of the LORD’s

compassion, He will restore provisions adding His blessings (2:18-19: “Then the LORD

will be zealous for His land, and will have pity on His people. And the LORD will

answer and say to His people, “Behold, I am going to send you grain, new wine, and oil.

And you will be satisfied in full with them; and I will never again make you a reproach

among the nations”). God’s answer to their prayer eliminates the scorn or shame brought

on by their sin. Further promises are the withdrawal of Assyria (2:20), the LORD

providing necessary rain (2:23), food for the animals (2:21-22), bringing a cessation to
 14

fear. The people need to respond with rejoicing for the marvelous provision of the

LORD as His bountiful goodness surrounds them (2:23: “So rejoice, O sons of Zion, and

be glad in the LORD your God”).

Recipe Tip: The goodness of God will always cause rejoicing. Even if from man’s point of
view, the situation seems beyond good, God is always working out the best for the believer (Rom
8:28-29; Prov 19:23). The choice is open to the reader, but if the desire is to honor Christ, then the
power to choose to believe God’s goodness will be available. Heavenly mindedness will lead to
meditating on the goodness of the LORD.

All the damage from the locusts will be removed and renewed with abundant

water and food (2:23-26: “And you shall have plenty to eat and be satisfied”). Once

again, this wondrous provision causes the people to rejoice and give praise to the LORD.

They know with full assurance that God is for them, with them, and about them (2:27:

“Thus you will know that I am in the midst of Israel, and that I am the LORD your God,

and there is no other; and My people will never be put to shame”). Twice, the text states

that God’s people will not be put to shame (2:26-27). What fantastic news to people

worn down with life’s difficulties. It provides the domino effect of motivation to repent

of sin, renew mind and spirit, and rejoice with heavenly thoughts.

III. Looking Ahead (Read 2:28-3:21)

The pouring out of the Holy Spirit is equivalent to salvation (2:28: “And it will

come about after this that I will pour out My Spirit on all mankind”). A few verses later,

the prophet writes that those who call on the LORD will be saved and whom the LORD

calls will be delivered (2:32; Rom 10:13).7 Joel lists all classes or positions of people to

state that everyone in Israel is included in this outpouring (2:28-29). The natural wonders

on display (2:30-31) will precede this Day of the LORD. Peter refers to this section of

7
Charles Feinberg, The Minor Prophets (Chicago IL: Moody Press, 1990), 81.
 15

Joel during Pentecost and the arrival of the Holy Spirit (See Acts 2:16-21). Does this

mean that Pentecost was a complete fulfillment of Joel’s prophecy? This is not probable,

as the time in Acts did not fulfill all elements. A better time line for the complete

fulfillment is the millennium kingdom. Notice “after this” (2:28), taking the reader back

to the prophetic time of the kingdom.

Chapter three unfolds definite aspects of the timing of the millennium kingdom.

Again, a time reference is given, “in those days and at that time” (3:1). God will bring

all the nations to one central place for judgment (3:2, 12). The reason for this judgment

is the mistreatment of God’s people. When an individual disparages Israel, it is a direct

attack on the LORD Himself. Consequently, the nations who have continued violence

against Palestine must present themselves for battle against the LORD (3:2: “I will

gather all the nations, and bring them down to the valley of Jehoshaphat. Then I will

enter into judgment with them there on behalf of My people and My inheritance, Israel,

whom they have scattered among nations; and they have divided up My land”). Joel

specifies these acts as selling the populace for slavery (3:3, 6), ransacking the temple

(3:5), and manipulation to get the land (3:6). These acts will be brought down on Israel’s

enemies (3:7-8). The LORD then sets down a challenge for the nations to prepare for

battle. Because these nations do not believe in God but in themselves, they will readily

come to prove their worth against Him (3:9-14). Yet through only His voice, He controls

nature and the outcome of the war (3:15-16). The anticipation of these times becomes

apparent in Joel’s message. The LORD is and will be a refuge for His people. This is a

scriptural truth seen in the pages of God’s Word.

 16

Recipe Tip: Reflecting on how God is one’s refuge is an excellent heavenly thought. Psalm
46:1 states, “God is our refuge, a very present help in time of trouble.” The second portion of that
verse could be rendered abundantly available in times of distress and difficulties. This includes
thoughts. Living a holy life begins with biblical thinking. In day-to-day living, our thought life will
determine our behavior. We must concentrate on the nature of God and how He is always available
for help in time of need.

The result of this battle between the nations and God is that all will know that

God is the LORD God. Joel’s use of this title, the LORD God, resembles the meaning of

the prophet’s name; LORD is God (3:17: “Then you will know that I am the LORD your

God, dwelling in Zion, My holy mountain”).

What a day that will be when even the mountains and hills, hardest to grow

vegetation, will blossom forth (3:18). The prophet uses Egypt and Edom as

representatives of all enemies (notice the “all” in verses 2, 11, and 12)8 and how they will

become desolate (3:19). In contrast, Judah will be the dwelling place of the LORD who

takes cares to vindicate His people (3:20-21: “But Judah will be inhabited forever, and

Jerusalem for all generation. And I will avenge their blood which I have not avenged, for

the LORD dwells in Zion”).

The locust came and went, destroying but leaving a parable for Joel to use in his

message. In presenting his message, this prophet gave us a taste of what simmering on

heavenly thoughts can contribute to one’s spiritual journey.

For today’s reader, the message is similar to that of the prophet’s day: sin has

consequences. Sin leads to focus on one’s self rather than God. Therefore, bring every

thought captive to the obedience of Christ (2 Cor 10:5) so that your life will emit a sweet

aroma of holiness. Begin and end each day with confession and thoughts of eternal

8
Feinberg, 85.
 17

value. Ask the LORD to wake you up with thoughts of His holiness, and ask what He

desires you to accomplish for the day. Strive to replace thoughts of selfishness, politics,

envy, strife, jealousy, pride, and criticalness with forgiveness, humility, and goodness of

God, by meditating on a portion of Scripture each day. Set your mind and heart on things

above, the eternal realities. Then, the peace of God will be deeper and fuller and will

keep your heart enhancing holiness.

 CHAPTER THREE
OBADIAH: THE BASTING OF HUMILITY

“The dove made use of her wings to flee to the ark; so does a humble soul
of duties to flee to Christ. Though the dove did use her wings, yet she did
not trust in them, but in the ark; so though a humble soul does use duties,
yet does not trust in duties, but in Jesus.”9

Humility is often a word spoken without realization of what it means or what the

virtue entails. Obadiah, speaking his message to the northern kingdom regarding Edom,

understood the insidious nature of pride and its effect on spiritual life. Therefore, it

becomes apparent that believers need to avail themselves of his message. Pride prevails

throughout the church and masks itself in ministry, in religiosity, in Christian talk. It also

blinds believers to their sin, causing them to look at others and their transgressions rather

at their prideful hearts. “There is no more powerful means to take down pride than to

look seriously to God, and set yourselves before his eyes, and consider how he loveth the

humble, and abhorreth the proud.”10 Obadiah followed this advice. He looked at God

and spoke His message to His people. The sermon, in the form of poetry, uses Hebrew

parallelism where thoughts are opposite to each other or synonymous to each other (See

v. 2 or 14 for example).

To obtain a thorough understanding of Obadiah’s message, a history lesson will

be profitable. Isaac, the patriarch, had two sons, Esau and Jacob. From birth, Jacob tried

9
C. H. Spurgeon, Smooth Stones taken from Ancient Brooks (Morgan PA: Soli Deo Gloria
Publications, 1860), 23.
10
Richard Baxter, A Christian Directory (Morgan PA: Soli Deo Gloria Publications, 2000), 208.

18
 19

to supplant his brother, leading to disunity between the two siblings (Gen 25:24-34; 27-

33).

Recipe Tip: Jacob and Esau are an example of sibling rivalry that seems to be a part of most
Christian families. What is its cause? The world would say it is because the children are not getting
enough attention. However, biblically it is a fundamental case of selfishness and self. The children
need to be taught in word and deed how to serve others. Make an effort to acquire family verses,
such as Philippians 2:3-4. Help the children become students of wisdom. Teach them God’s Word
and assist them in the memory of verses. Use a game motif to perk their interest. Read a verse and
ask them who they think wrote the verse. Take turns querying each other. Finally, the most
important way to assist children is to live a life of holiness before them.

God brought about the twelve tribes of Israel from Jacob. Esau was refused

blessing because of his rebellion to the LORD. From the lineage of Esau came the nation

Edom. It continued to be a thorn in the side of Israel for many generations. By the time

of Mark’s gospel, Edom had become populated with Jewish settlers bringing the nation of

Edom to an end, fulfilling the prophecy of Obadiah.

Very little is known regarding Obadiah. He may have been the first of the Minor

Prophets to give his message. Although a brief book, Obadiah basically condenses the

messages of the other prophets.

Basting is a process where you take juices and redistribute them over the meat. It

requires consistent checking of the product to keep it from being too dry or hardened.

Basting meat keeps the juices intact. So with humility, a daily checkup by the Holy Spirit

for evidences of pride and arrogance is necessary. When found, these sins need to be

confessed, repented of, and replaced with humility. Basting also insures that the flavor

will seep into the meat, providing a very scrumptious repast. Basting humility into one’s

life will also ensure an appetizing taste of God’s goodness. God keeps pouring His oil

(juices) over believers as they grow in the likeness of His Son. If questioning the

practicality of how to be humble, read the following Recipe Tip.

 20

Recipe Tip: How to evaluate humility in your life. To assist the reader who desires more
humility in her life, practice the following:
Ask the LORD to remove pride and produce humility.
Read the Psalms and prophets to assist a higher view of the LORD.
Study the life of Christ by reading carefully through the book of Mark.
Ask others for input regarding pride in your life.
Worship the LORD daily through your daily routine.
Develop a humble mind-set that puts others first11
Memorize and apply Philippians 2:3-5
Look at the cross; recall what Jesus suffered. It will reveal pride and develop humility.

Obadiah’s oracle will be divided into two portions. The first is Edom’s need for

humility (vv. 2-15) and the second is for Israel to learn from Edom (vv. 16-21).

I. Humility for Edom (Read verses 1-15)

God is sovereign over all events of history, present and future. Obadiah

understood this concept as he brought forth the message from the LORD (v. 1: “Thus

says the Lord GOD concerning Edom- we have heard a report from the LORD”). The

title use of God, “Lord GOD,” places emphasis on His sovereignty and His relationship

with Israel.12 Throughout this concise book, notice the use of pronouns. Edom is told

that she will gradually all but disappear (vv. 2, 10, 18). The Hebrew uses terms in verse

two that carry force13 to illustrate this disappearance. But why should this happen to

Esau’s line? He is of the same lineage as Jacob; a grandson of Abraham and son of Isaac.

However, Esau chose to despise the things of the LORD. Therefore, his lineage or

countrymen treated the Israelites with treachery (vv. 10-14, “because of the violence to

your brother Jacob, You will be covered with shame, and you will be cut off forever”).

The message is simplistic – disobedience brings judgment from God. Edom, so filled

with sinful disobedience, lifted herself to a place of prideful arrogance by trusting in a

11
Stuart Scott, “Essential Qualities,” (Class Notes 9/5/02), 22-23.
12
Walter L. Baker, Obadiah, Bible Knowledge Commentary, Vol. 1, ed. John F. Walvoord and
Roy B. Zuck (Wheaton IL: Victor Books, 1985), 1455.
13
Ibid., 1456.
 21

geographical location (vv. 3-4, “The arrogance of your heart has deceived you, You who

live in the clefts of the rock, in the loftiness of your dwelling place, who say in your heart,

‘Who will bring me down to earth?’”) Believers also lift themselves to a place of pride,

trusting in their own resources and not looking to the LORD in humility.

Recipe Tip: Pride is manifested in a believer’s life in numerous ways. It is seen when one
refuses godly counsel or advice. It is seen when a believing woman doubts the goodness of God. It
is seen when one fails to believe or trust in God’s Word. It is seen in the thinking, ‘that is okay for
her but that does not apply to me.’ It is seen in worry or fretting over any aspect of life, because it
fails to trust God for His provision. It is seen when failing to admit sin to oneself, others, or God or
to even recognize sin. It is seen when one cares about what others think. It is seen when one
refuses to obey the LORD and sets her own agenda. Pride is insidious, subtle, and dangerous. Like
Edom, it will be judged if not forsaken and repented.

Jordan, in the present day world, now occupies most of the country of Edom.

There seems to be a word play in verse three in the use of “rocks” as these red

sandstones provided for their security. Edom thought she was impregnable and flouted

her confidence in the face of Israel. But no one or no thing is hidden from God (Pss 139;

46). Like a wise believer, the prophet’s poem poses queries (v. 5: “If thieves came to

you, if robbers by night – how you will be ruined! – Would they not steal only until they

had enough?”) God likens Edom to robbers and thieves who steal but do not take all the

loot. With Edom, it will be different as all will be taken from her. She will be

completely and utterly shattered (v. 6: “O how Esau will be ransacked and his hidden

treasure searched out!”) Even if Edom turned to other nations for help, they would not

be accessible (v. 7). There were four areas in which Esau’s progeny prided itself: wealth

(v. 6), allies (v. 7), wisdom (v. 8), and army (v. 9). Each of these areas will fail to rescue

Edom from judgment. In the area of wisdom, Edom had the reputation of producing wise

men. Yet, their wisdom failed Job in his time of distress (Job 2:11; Jer 49:7, Obad 9).
 22

The next section of Obadiah tells the reader the exact crimes of Edom that made

her culpable for judgment (vv. 10-14). These proceedings took place over many

generations, illustrating God’s mercy in not condemning them at the first instance.

Obadiah purposely stated “brother,” illustrating the dastardly crime against one’s own

blood relative (v. 10). “Violence” carries the idea of moral and physical brutality.14 In

addition to this evil, Edom continued further into a spiral of sin. She was indifferent to

the misfortunes of Israel (v. 11: “On the day you stood aloof, on the day that strangers

carried off his wealth, and foreigners entered his gate and cast lots for Jerusalem, you

too were as one of them”). This escalated to gloating over Israel due to her calamities

(vv. 12, 13) and bragging of the devastation (v. 12: “…Yes, do not boast in the day of

their distress”). Edom’s arrogance is emphasized by the word “boast.”15 Notice the

repetitive use of “that day” or “the day” (vv. 8, 11, 12, 13, 14). Obadiah went to great

lengths to confirm that God’s justice had a righteous cause and was not vindictive.

Although Edom does not actually war with Israel, she does something worse. She takes

the Israeli refugees or survivors of war, delivering them to the enemy (v. 14). Because of

all these wicked deeds, Edom will receive that which she handed out (v. 15: “For the day

of the LORD draws near on all the nations. As you have done, it will be done to you.

Your dealing will return on your own head”). Obadiah’s words become pertinent to

today’s believers that if one responds with pride, one will be treated pridefully.

II. Humility for Israel (Read verses 16-21)

Obadiah employs metaphors of drinking and fire for the outcome of the judgment.

14
Carl E. Armerding, Obadiah, The Expositor’s Bible Commentary, Vol 7 ed. Frank Gaebelein
(Grand Rapids MI: Zondervan, 1985), 347.
15
Baker, 1457.
 23

The Gentile nations assemble as one in the nation Edom (v. 16: “all the nations

will drink continually. They will drink and swallow, and become as if they had never

existed”). Edom endeavored to strangle Israel and will ironically end up choking instead.

Obliteration becomes the outcome for Edom (vv. 9, 10, 18). Israel in contrast, is

sustained by a remnant (v.17: “But on Mount Zion there will be those who escape, and it

will be holy”). The timing of this will transpire in the millennium kingdom when Edom

reaps God’s justice. The irony is that the people she sought to ruin will shatter Edom.16

Obadiah’s prophetic poem comes to partial fulfillment as evidenced in history (v. 19:

“Then those of the Negev will possess the mountain of Esau, and those of the Shephelah

the Philistine plain; Also, they will possess the territory of Ephraim and the territory of

Samaria, and Benjamin will possess Gilead”). The prophet’s message now turns from

the negative of pride to the hope in humility. The purged land will be restored to Israel

just as the covenant promised (vv. 19-20). Observe the repetition of the word “possess”

in these final verses. The kingdom is the LORD’s and He sovereignly chooses who will

enter and who will not (v. 21: “The deliverers will ascend Mount Zion to judge the

mountain of Esau, and the kingdom will be the LORD’s”). Pride only sees life from

man’s point of view and omits the perspective of God. It is the wise reader who listens to

this message, getting rid of prideful arrogance and cloaking herself in humility.

“Faithful and mature believers will have a constant, lifelong attitude of

mourning or brokenness over sin, which will allow them to see more and
more of God’s love and mercy and less and less of their own pride. The
true expression of this attitude (it will not wallow in self-pity or false
humility) does not focus on the person and his or her sin, but humbly and
happily looks to God, who alone can forgive iniquity.”17

16
David W. Baker, Desmond Alexander, and Bruce Waltke, Obadiah, Jonah, Micah, Tyndale Old
Testament Commentaries (Downers Grove IL: Intervarsity Press, 1988), 40.
17
John MacArthur, The Pillars of Christian Character (Wheaton IL: Crossway Books, 1998), 32.
 CHAPTER FOUR
JONAH: THE KNEADING OF REPENTANCE

The sergeant issues the command to about face and soldiers sloppily comply.

That is not how the armed forces train their men. When orders are barked, immediate

attention and obedience is expected. Many believers are similar to the sloppy soldiers as

they play around with repentance, making a halfhearted effort to obey God’s commands.

The prophet, Jonah, discovered the consequences of being rebellious in his obedience and

was taught the difference between godly repentance and worldly sorrow. Remorse refers

to worldly sorrow that requires no change of thinking or behavior. But, repentance

demands a turn from sin toward the LORD.

Recipe Tip: “…the essential difference between remorse and repentance. A man who suffers
remorse is one who realizes he has done wrong, but he has not repented until he realizes that he has
sinned against God.”18 May God’s Word invoke a response to the reader regarding Jonah’s
struggles in this area.

Jonah was a prophet to the northern kingdom, most likely during the reign of

Jeroboam II (All the kings of the northern kingdom did evil in the sight of the LORD, and

Jeroboam II was no exception to the gross idolatry of the times). Hosea and Amos would

be his contemporary prophets, with Elijah and Elisha preceding Jonah’s prophetic

ministry. Galilee was Jonah’s hometown, specifically a small village named Gath-

Hepher in Nazareth. One of Jonah’s prophecies, recorded in 2 Kings 14:23-29, tales his

foretelling against Syria during the reign of Jeroboam II. The patriotic prophet believed

God would and should destroy Assyria because of her wickedness and treatment of Israel
18
D. Martyn Lloyd-Jones, Out of the Depths (Wheaton IL: Crossway Books, 1995), 28.

24
 25

(2 Kgs 15:29; 18:9; 19:4-11 for example). When the LORD told Jonah to go to Nineveh,

the capital of Assyria, he said, ‘no way.’

Nimrod founded Nineveh according to Genesis 10:8-12. It was a huge city full of

wickedness and in opposition to everything of God (Mic 5:6). According to Jonah 4:11,

there were 120,000 infants or children in Nineveh, making the population over 600,000.

The hundred foot walls of the city were wide enough to have chariot races three abreast.

This city, as representative of the nation, was known for its cruelty and bloodshed

(Nahum 3:1, 10, 19). Present day location is Iraq.

The book of Jonah narrates the prophet’s life as told by Jonah, showing all the

imperfections of the prophet. Its place in Scripture attests to the need for believers to

repent, turning about face from sin to righteousness.

What was God’s message through His prophet Jonah? How does that message

impact women today? God communicates to His people of His grace, compassion, and

goodness toward a disobedient people. It is His desire that believers should turn from

their sin and to the LORD by His grace and sovereign purpose.

As with food recipes, the success comes from using the best ingredients and

following the instructions. The recipe for holiness is no exception. One of the finest

components is repentance. God’s Word gives direction for the implementation of this

ingredient (References are listed in Seasonings at the end of the chapters).

Kneading dough requires effort as finger, hand, and arm muscles are pressed into

service. The dough is overturned and the process is repeated. As the dough rises, it

transforms from a lumpy mass of ingredients to a warm, inviting dietary staple. The

center of the bread is soft and pliable even though the crust may be firm. With
 26

repentance, there is toil as the sins are confessed and the thinking and behavior changes.

True repentance requires an about face where selfish thinking or conduct is overturned to

God honoring thoughts. Sin is a daily ongoing battle; repentance must be repeated as the

Holy Spirit convicts believers of sin. The process of repentance brings about

transformation in the softened soul of the individual by yielding to the Holy Spirit.

It can be seen from the previous analogy that repentance is an integral part of

holiness as sinful thoughts are exchanged for biblical thinking. In Jonah, repentance is

given in two parts. The first aspect, kneading, depicts Jonah’s refusal to repent and how

God brought His prophet to that point of contrition (1:1-2:10). In the second portion, the

pressing of repentance is what occurred after Jonah repented (3:1-4:11).

I. The Kneading of Repentance (Read chapters 1 and 2)

Jonah opens his book by revealing the basic plot. The LORD commissions His

prophet to Nineveh to preach the gospel, but he ran in the opposite direction. This is

similar reactions of women today who are exhorted to obey a specific command, but who

instead listen to the world’s reasoning. The Hebrew text reveals irony in the LORD’s

command, “Arise and go” and Jonah’s response, “rose to go.” Rather than go up to

Nineveh, about five hundred miles and a month-long walk, he went down to Joppa to

take a ship to Tarshish (v. 3: “But Jonah rose up to flee to Tarshish from the presence of

the LORD. So he went down to Joppa, found a ship which was going to Tarshish, paid

the fare, and went down into it to go with them to Tarshish from the presence of the

LORD”). Tarshish is not to be confused with Tarsus, Paul’s birthplace (Acts 21:39).

England or Spain could be the location of Tarshish, to which one could arrive via the

Mediterranean Sea. This would mean Jonah planned to travel about two thousand miles
 27

in the other direction from Nineveh. Notice that Jonah chose the place to run away from

God. The text states twice that Jonah fled from the presence of the LORD (1:3). The sin

of disobedience led the prophet down into a deeper sin of rebellion.

Fleeing from the presence of the LORD was impossible for Jonah to do (Ps 139:

7-10). He feared the LORD: “I am a Hebrew, and I fear the LORD, the God of heaven,

who made the sea and the dry land” (1:9) Therefore, Jonah understood the call of God,

which was synonymous with fearing the LORD. He cannot be excused on that account.

So, why would the prophet try to flee from God? Was he afraid of death? According to

his narrative, he willed himself to die rather than to live (4:3,8). That removes that

excuse as well. The text does not give implications that Jonah was fearful of men or what

they may do to him if he preached repentance. What underlying motivation existed in the

heart and mind of Jonah to flee God’s presence? By Jonah’s own prophecy, he knew the

mercy and compassion of God (2 Kgs 14:26-27; Jonah 4:2). If Nineveh, being one of

Israel’s chief enemies, repented in response to God’s message through Jonah it would

mean salvation for the Assyrians. Jonah had an unbiblical view of salvation by not

wanting to see the people of Nineveh saved. Now the outer layer of the onion is peeled,

and the center or core of Jonah’s heart is being exposed. He did not believe that salvation

was for Gentiles; therefore, God should not allow the pagans opportunity to repent. It

was not fear nor cowardice that drove Jonah in the opposite direction, but unbelief. His

patriotic zeal existed without faith in the powerful LORD of the universe. It left him to

the dictates of his own reasoning. As the story continues, it will be seen that this was a

big mistake for Jonah. His wrong thinking regarding salvation led him to wrong behavior

as seen in his trying to flee from the LORD.

 28

Recipe Tip: Fleeing the LORD can be demonstrated in numerous avenues: Giving up when the
task becomes too much. Worry or fearing what others think illustrates trying to flee the LORD. In
fact, it is anything believers do that takes them from obedience. “If you love Me, you will obey what
I command.” (John 14:15). It is when we love ourselves more than God, not believing God or what
He says. Jonah’s fleeing exhibited unbelief. Religious duty performed without faith will render the
same outcome. It is not the outward show of holiness but the inward heartbeat of the mind set upon
things above and not on this earth. In thinking, disobedience removes one from the presence of the
LORD. Every time one sins, it is right in His face (Ps 51:4; Gen 39:9).

In order to disobey God and flee His presence, Jonah thought he had to depart the

Promised Land, the land of God’s presence.19 He did not miss the will of God, nor was

God’s will unknown to him. Jonah chose to disobey the will of God. The spiral of sin

continued as the Scriptures state that Jonah “went down” to Joppa and then “went down”

into the ship (1:3). Circumstances such as finding a ship with room for him seemed to

confirm that his actions were prudent (Hos 14:9: “For the ways of the LORD are aright;

the righteous walk in them, but transgressors stumble in them”) God superintended all

events to bring Jonah to repentance.

Jonah then “paid the fare” for his hasty departure (v. 3: “paid the fare and went

down into it to go with them…”). It has been said that the most expensive thing known is

to run away from God.20 (Rom 6:23: “For the wages of sin is death…”) Sinful choices

led Jonah to foolishness. He really deceived himself into thinking he could remove

himself from the presence of God.

God intervened through a gigantic storm (v. 4: “And the LORD hurled a great

wind on the sea and there was great storm on the sea so that the ship was about to break

up”). This was no ordinary tempest, as seen by the reaction of the sailors (v. 5). It could

literally be said that the LORD hurled (same Hebrew verb is used throughout chapter

19
See Genesis 4:16 where Cain went out from the presence of the LORD. The Holy Land was
comparable to God’s presence.
20
Steven J. Lawson, A Study of Jonah (Mobile AL: Truth for Today, 2002), compact disc.
 29

one, vv. 4, 5, 12, and 15) out a great wind onto the sea and a great storm occurred on the

sea.21 Nature did not create this storm, but God sent it to bring Jonah back to repentance.

Yet, the prophet stubbornly continued in his sin of rebellion.

As the narrative continues, God is the principal player-- not Jonah, not the sailors,

not the fish, not the Ninevites. The book begins with the LORD commissioning Jonah

and ends with His question to Jonah. The reader begins to see the sovereignty of God

played out in the life of His prophet.

Recipe Tip: A word of warning to the reader; do not be critical of Jonah’s response. It is often
the same response in the believer’s mind and heart when commissioned by God to do something
that does not make sense. Under the Holy Spirit’s direction, Jonah’s life was placed to teach the
believer the essential ingredient of repentance and how often the lack of that ingredient is wrongly
justified by responses and circumstances.

Scripture illustrates man’s endeavors to handle the situation (1:5: “Then the sailor

became afraid, and every man cried to his god, and they threw the cargo which was in

the ship into the sea to lighten it for them”). The sailors cry to their gods and throw

valuable equipment overboard. Their attempt to control the circumstances found their

prayers useless and led to a severe loss of income. In contrast, Jonah is sound asleep (v.

5: “But Jonah had gone below into the hold of the ship, lain down, and fallen sound

asleep”). The original language gives the idea of snoring, being in a deep slumber.

Jonah had just rushed from his hometown to Joppa, boarded a ship bound for the ends of

the earth, and was physically and emotionally worn out by fleeing from God. The sailors

are mystified as to how this man could sleep during such a dreadful storm. The captain

of the ship comes and wakes up Jonah urging him to call on his god. “Arise, call on your

God” (1:6). This request echoes the commission by God in verse 2, “Arise, go to…”

21
William Barrick, “OT 603 Translation of Jonah” (Class Notes, 2002), 1.
 30

Jonah could not escape the LORD. Now He was allowing pagans to remind the prophet

of his call to preach to the Gentiles.

The storm is not abating. Notice its progression: v. 4: “great storm,” v. 11:

“increasingly stormy,” v. 12: “great storm,” v. 13: “becoming even stormier.” The

sailors had rightly assumed that someone aboard ship had angered his god and decided to

locate the culprit (v. 7: “And each man said to his mate, “Come, let us cast lots so we

may learn on whose account this calamity has struck us”). This occurred by the casting

of lots, a common part of ancient religions. For the Hebrew, it was a solemn appeal to

the LORD to indicate His direction in matters not otherwise decided. It is not a simple

probability of chance, but the LORD’s direction (1 Sam 14:41-42; Prov 16:33). Today,

believers pray for God’s will and direction. When His will is unsure, they add, “Lord

willing” so their hearts are aligned with the LORD.

Through questions, Jonah’s running away is discovered by the sailors (vv. 8-10).

In this confession of sorts (notice Jonah does not answer the questions in order and omits

his occupation ), the sailors realize the importance of the LORD and are witness to His

mighty power (v. 11: “So they [sailors] said to him [Jonah], “What should we do to you

that the sea may become calm for us?”) The mariners did not immediately follow

Jonah’s advice of hurling him into the sea. Rather, they attempted vainly to do it man’s

way by rowing harder. It was possible from their position that they could see land, but

the wind would have kept them from landing. This again points to the sovereignty of

God.22 The storm intensifies (v. 13). Finally, after exhausting all their resources, they

call upon the LORD for salvation and obey by throwing Jonah into the sea (v. 15: “So

22
George A. Smith, The Book of the 12 Prophets in the Expositor’s Bible. Vol. 4 (Grand Rapids
MI: Eerdmans, 1956), 373.
 31

they picked up Jonah, threw him into the sea, and the sea stopped its raging”). The

results achieved? The sea is immediately calm, back to its original state of peace, and

Jonah arrives in the belly of a great fish. “This fish was most likely not a whale due to

whales being rarely found in the Mediterranean Sea. Whales have throats too small to

swallow a man whole. It could have been a large shark or seadog appointed by God for

the purpose of saving Jonah. The sqalus carchariasL or Requiem are more common to

the Mediterranean Sea and have large enough throats to swallow a man.”23

Jonah becomes a picture of walking in the flesh, doing what he wants, how he

wants, and when he wants. He remains stubborn, choosing to sin rather than to repent.

Recipe Tip: Repentance is turning in the opposite direction, an about face. It is the giving up of
one’s own agenda for the will of God. Sorrow may be included, but Judas was sorry and did not
repent (Matt 27:3). Repentance is a personal issue with each believer. There is no room for
blaming someone or something else for your actions or choices. Repentance is an imperative
responsibility, a command. When the believer repents, it is a soothing aroma to the LORD (2 Cor
2:15; Isa 57:15; 66:2).

In contrast to Jonah’s unrepentant heart is the sailors’ willingness to embrace the

LORD (v. 16: “Then the men feared [awe] the LORD greatly and they offered a sacrifice

to the LORD and made vows”). These mariners showed compassion for Jonah, one man,

whereas Jonah was unwilling to show compassion for an entire nation. Yet, regardless of

Jonah’s rebellion, God was the one in control, bringing about the salvation of the sailors.

The text reveals their recognition of God’s sovereign control and being brought to fear

the LORD (v. 14: “Then they called on the LORD and said, We earnestly pray, O LORD,

do not let us perish on account of this man’s life and do not put innocent blood on us; for

Thou, O LORD, has done as Thou hast planned”). In an ancient world where many gods

abounded, the contrast becomes more apparent.

23
C.F. Keil and Franz Delitzch, The 12 Minor Prophets (Grand Rapids MI: Eerdmans, 1961), 398.
 32

Chapter one ends with Jonah remaining unrepentant and in a God-ordained

situation to bring him to repentance. This fish was the LORD’s means of preserving

Jonah’s life. It is the “good” of which Romans 8:28 speaks (or Proverbs 19:23).

As the text continues in chapter two, Jonah remained in that great fish for three

days and three nights. This experience was no vacation for the prophet. He had seaweed

wrapped around his head, was covered with gastric juices and sea water, total darkness,

skin irritations, chilly, very cramped living quarters, destitute and without hope.24 (2:5:

“Water encompassed me to the point of death. The great deep surrounded me. Weeds

were wrapped around my head”). In this death-like situation, Jonah repents of his sin of

self-idolatry, pride, and rebellion (2:8). The prophet calls upon the LORD, and the text

states that God answered him (2:2: “I called out of my distress to the LORD, and He

answered me. I cried for help from the depth of Sheol; Thou didst hear my voice”).

Notice the Word states that he called upon the “LORD his God” (2:1), and Jonah refers to

the “LORD my God” (2:6). This was a personal identification with his Savior. As Jonah

felt his life drain away, he recalled the LORD’s work and expressed confidence in his

salvation (2:7: “While I was fainting away, I remembered the LORD; and my prayer

came to Thee, into Thy holy temple”) The prophet’s prayer echoes the Psalms, which

were considered the “outpourings of the heart of the godly in times of deepest distress as

well as in other experiences of life.”25

Time passed, allowing Jonah to reflect on his attitude and action. The prophet

had run away, expressing his desire for his own agenda. Now, he humbly repents of his

idols, confesses his disobedience, accepts responsibility for his sin, and thanks God for

24
Phil Johnson, What’s Eating Jonah? (India: Grace to You), 49. This is an excellent description.
25
Charles L. Feinberg, The Minor Prophets (Chicago IL: Moody Press, 1946), 23-24.
 33

his salvation (2:8-9: “Those who regard vain idols forsake their faithfulness. But I will

sacrifice to Thee with the voice of thanksgiving. That which I have vowed I will pay.

Salvation is from the LORD”).

Jonah’s prayer is a confident expectation for God who has worked on his behalf

and will continue to do so. His hope does not exist in himself, not in creation, not in the

fish, but only in the LORD his God. A sense of urgency arises as he comes to the end of

himself and his own resources in that smelly darkness. Jonah’s only audience was God

as he poured out his heart, confessing his own inadequacy.

Recipe Tip: Confession is saying the same thing as God says. It is nailing the sin to the cross by
confessing directly to God and not to others unless they are involved in the sin issue. It is to confess
it completely in action and attitude. It is to confess it immediately. It is to confess it humbly with a
broken and contrite spirit. It is the changing of focus from self to God. Being convicted of sin and
confessing sin are two different things. Theologically, conviction is being condemned by one’s
conscience against God’s law through the work of the Holy Spirit. It is what happens in the heart
prior to repentance. The believer must confess and forsake as part of true repentance (Prov 28:13).
Jonah’s prayer included biblical confession and repentance.

II. The Pressing of Repentance (Read chapters 3 and 4)

Jonah expresses his faith by being obedient to God’s call (3:3: “So Jonah arose

and went to Nineveh according to the word of the LORD”). The LORD spoke to him a

second time by issuing a command to go and preach God’s message of repentance to the

Ninevites. Jonah’s response in chapter three is an about face from his reaction in chapter

one. There is no running away, no escaping his responsibility. The text indicates that

Jonah obeyed without complaint (3:3).

The LORD sent Jonah to preach that the great city of Nineveh would be destroyed

in forty days. The English text does not state a condition of this judgment; however, the

use of the word “overthrown” gives the idea of a turn around or change26 (3:4: Then

26
Hebrew Greek Key Word Study Bible, ed. Spiros Zodhiates (Chattanooga TN: AMG Publishers,
1996), 1929.
 34

Jonah began to go through the city one day’s walk; and he cried out and said, “Yet forty

days and Nineveh will be overthrown”). The Ninevites lose no time in demonstrating

their repentance (3:5: “Then the people of Nineveh believed in God; and they called a fast

and put on sackcloth from the greatest to the least of them”). Word of coming judgment

and need for an about face touched the king of the land, causing him to exchange his

royal robe for sackcloth and issue a decree of fasting and contrition (3:6-8). By this

submission, the king recognized the authority of LORD and that God was not compelled

to relent from the judgment (3:9: “Who knows, God may turn and relent and withdraw

His burning anger so that we shall not perish”). The reader comes again to the concept

of God’s sovereignty. The repentance of the Ninevites manifested itself through their

outward behavior (3:8, 10).

What made the people of Nineveh repent? It has been suggested that a solar

eclipse took place prior to Jonah’s preaching. Or, it could have been the strangeness of

the prophet’s appearance and his notoriety. However, both of these aspects miss the

point that “Salvation is from the LORD.”

Their actions of fasting and putting on sackcloth reveal true repentance that began

with the king and nobles and extended down to the animals.

Recipe Tip: Sackcloth was a coarse outer garment to represent irritation as a symbol of deep
sorrow. Ashes were applied to the face to emphasize the streaking of tears, giving the face a pale,
deathly look. The idea was to look horrible. Like the Corinthian church (2 Cor 7:9, 10) it was an
expression of godly sorrow because the sin is an offense to a holy God. Worldly sorrow is being
sad because one got caught or messed up her life due to wrong choices, but it does not involve
change of attitude or heart.

Biblical truth was what the people needed to hear. God’s Spirit worked in their hearts,

bringing about salvation both individually and nationally as the fear of judgment led the

Ninevites to fearing the LORD. The Lord Jesus Christ referenced this event, thereby
 35

commending it as true repentance (Matt 12:41). There were no gimmicks to this

presentation, no seeker-friendly aspects or drama and musical preludes – just plain and

simple presentation of the gospel. The Word of truth is powerful and enters the heart of

mankind exposing the sin (Heb 4:12). “Salvation is of the LORD.”

“The way of repentance unto divine mercy is open to all people. It may be

entered upon with complete confidence in God’s willingness to extend mercy to

Ninevites as well as to the citizens of Jerusalem.”27 God extended His mercy to the city

and its inhabitants, which exposed Jonah’s heart (4:1: “But it greatly displeased Jonah,

and he became angry”).

Notice the use of the pronoun “my,” showing the idol of Jonah’s heart as

nationalistic pride (4:2: “Please LORD, was not this what I said while I was still in my

own country? Therefore, in order to forestall this I fled to Tarshish”). The verse

continues with the prophet’s statement of his belief in the character of God, “for I knew

that Thou art a gracious and compassionate God, slow to anger and abundant in loving

kindness, and one who relents concerning calamity” (4:2b), quoting Exodus 34:6-7. He

knew the LORD would “relent concerning calamity.” The root of this term means to

breathe heavily. It is not a change of mind but almost like God took a deep breath of

relief that He did not have to act in judgment, which is consistent with His character.

The text states that Jonah was angry (4:1: “and he became angry”). God inquires

of him twice if he had a right to this attitude (4:4, 9). Jonah brought his own wisdom to

the situation instead of crying out his heart in submission. Where did this anger come

from? Did Jonah have a right to be angry? The core of the onion becomes even more

27
Kennedy, James Hardee, Jonah (Nashville TN: Broadman Press), 58.
 36

transparent as the motivation of Jonah’s heart is revealed. Once again, the sin started to

spiral as prejudice led to anger, and anger led to depression and despondency. Jonah’s

anger was based on selfishness, not getting what he wanted. The depression continued to

escalate, leading to a desire for ending his life (vv. 3 and 8). God’s counsel to the

prophet’s request was in the form of questions about whether Jonah had any right to be

angry (4:4: “And the LORD said, “Do you have good reason to be angry?”) The LORD

asks the same question of believers – do they have a right to be angry?

Recipe Tip: Anger usually stems from not getting what one desires, not achieving expected
results, or having rights violated. There is an anger which could be classified as useful spoken of in
Ephesians 4:26. It could be translated as being “ticked off” at sin and evil. The difference is motive
of the heart and how one handles the anger. Anger that is sinful needs to be put off and replaced
with forbearance (Eph 4:22-24). This is only accomplished through the help of the Holy Spirit and
His Word as change is brought about through the thinking of heart and mind. And no, like Jonah,
believers do not have a right to be angry.

The prophet’s response is to leave Nineveh and go up to the east side, which gives

him a great view of the metropolis. He then takes time to build a shelter and sits to wait

for the upcoming judgment on the pagans (4:5: “Then Jonah went out from the city and

sat east of it. There he made a shelter for himself and sat under it in the shade until he

could see what would happen in the city”). Yet the judgment does not come. As the

prophet waits, God provides Jonah with a fast-growing plant to offer comfort and to

illustrate His mercy to His prophet. “This plant was probably a castor oil plant that

grows fast in a hot climate. It has a thin root system, can grow to twelve feet, and is

known by its one enormous leaf.”28 However, God appoints a worm to destroy the plant.

The LORD next designates an east wind that scorches everything in its path, similar to a

dust storm (4:8: “And it came about when the sun came up that God appointed a

28
David Levy, “The Angry Prophet,” Israel My Glory, 61, no.3 (2003), 22.
 37

scorching east wind, and the sun beat down on Jonah’s head …”). Jonah was happy

about the plant but angry regarding the worm and the wind. There is no gratitude for

either set of circumstances. The prophet had compassion on a plant with no soul rather

than for a city of millions whose souls needed salvation. One sees the contradictions in

Jonah’s regard were for that which was short-lived and temporal.

Did Jonah have a right to be angry? The answer is a rhetorical no. God counsels

Jonah by calling him to reflect on his attitude (4:10-11: The LORD said, “You had

compassion on the plant for which you did not work, and which you did not cause to

grow, which came up overnight and perished overnight. And should I not have

compassion on Nineveh, the great city in which there are more than 120,000 persons who

do not know the difference between their right and left hand, as well as many animals?”)

The prophet’s state of mind is revealed, showing his harsh, self-centered, murmuring,

complaining, and being angry at the goodness of God. The LORD then uses object

lessons of the plant and worm to teach Jonah about God’s mercy on the great city of

Nineveh. Jonah had deep feelings for a plant that he did not labor over, so cannot God

feel deeply about the people He has made in His own image? The prophet, Jonah, had no

right to be angry when souls are more meaningful than plants. The LORD ends His

question with reference to animals, as if to say, ‘Jonah, if you will not care about people,

then how about animals?’ It was a merciful and loving God extending His love to His

prophet.

Did Jonah repent? It is not stated that he did or did not. The book ends with a

counseling question by God to His prophet. In light of the book being written by Jonah

exposing all his imperfections, he did come to repentance. There is no need for further
 38

statements in the book as the goal of the book has been attained – the compassion and

mercy of the LORD, leading souls to repentance through the sovereignty of God.

Recipe Tip: What is the reader’s response of the heart to God’s call? Where is there anger that
needs to be identified and not justified? Where is one’s heart in regard to selfishness or
complaining? As this book of Jonah is read, may the Holy Spirit enlighten the heart, expose the sin,
tear down the idols of the heart, and bring about true repentance. Stated earlier in the chapter,
kneading dough requires a great deal of effort. The questions put to Jonah are the same put to
today’s women: Do you have a right to …? Part of holiness is repentance. In fact, it is a main
ingredient for the best possible results of the recipe.
 CHAPTER FIVE
MICAH: THE PRECISENESS OF PRAYER

“Listen up! Son, you have to stop pestering your sister. You have been told a

thousand times, so stop it right now!” Siblings think they can annoy each other without

consequence. They deliberately tease and aggravate one another, causing parents to feel

harassed by their willful refusal to obey. Opportunities to teach holiness can be

maximized by this type of trying situation. Micah is in a similar situation. He attempts

to bring his hearers to the place of listening and paying attention. They need to stop their

headstrong rebellion and to heed the instruction of righteousness. Yet, they relished in

their materialism and took no thought to the destruction of their souls.

Micah hailed from the same area as Isaiah and ministered at the same time as

Isaiah. Judah was in its zenith of economic wealth. Unfortunately, that prosperity only

led the people into more of a spiritual decline. The poor became the pawn of the rich

who abused their power and position to further their own ends. Threatened punishment

issued by the LORD was to be carried out if the people did not repent of their evil ways.

Micah lists three kings of the southern kingdom, Jotham, Ahaz, and Hezekiah.

Hezekiah was unlike his father, Ahaz, in that he followed after the LORD (2 Kgs 16:20;

18:1-8). During Hezekiah’s reign, there was a spiritual reform. Micah most likely had a

great deal to do with that reform by speaking the truth with boldness and clarity.

39
 40

The book of Micah is written with preciseness but is often seen as choppy or

abrupt. Look for the links that pull the messages together; for instance, “gate” in 1:9

connects with “gate” in 1:12. There are words of contrast, such as “those who scheme

iniquity” (2:1) and the LORD stating, “I am planning” (2:3).

Micah admirably records the sovereignty of God and His covenant relationship

with His people, Israel. Although the prophet writes mainly to the southern kingdom, he

addresses the sins of both kingdoms. Samaria and Jerusalem, as capitals, are

representatives of each nation as a whole. For Micah, the remnant is not a leftover of the

Hebrews, but a source of power where there is absolute trust in God and His abilities.1

Injustice is seen throughout the book of Micah. Just as in today’s society, Judah

continually battled the injustices of the culture, the powerful, and the wealthy. Prayer is a

vital force in that battle. Believers pray because God commands it (1 Thess 5:17-18), and

it pleases Him (1 Cor 10:31). “God wants us to pray and He wants to answer our prayers,

but He makes our use of prayer as a privilege.”30 For Micah, praying was a natural

tendency, seeking the LORD’s will for His people.

Preciseness implies a definitive purpose. In cooking, precise measurements mean

the difference between an outstanding or a pitiable outcome. To be precise requires time

and effort along with carefulness. Meticulous attention prevents errors in baking times,

order of ingredients, selecting right products, and tools. Oven temperatures can differ and

therefore must be calibrated. Another aspect of preciseness in cooking is the outcome of

the product. For instance, when making a cake, measurements need to be precise and not

29
Thomas Edward McComiskey, Micah, The Expositor’s Bible Commentary, Vol. 7 ed. Frank
Gaebelein (Grand Rapids MI: Zondervan, 1985), 399.
30
A.W. Tozer, Man: the Dwelling Place of God, comp. Anita M. Bailey (Camp Hill PA: Christian
Publications, 1966), 86.
 41

just thrown together. When the cake is prepared correctly, the frosting is easier to spread

and the decorations on top of the cake stand out. Praying biblically needs accurate

attention as well. God has given precise commands as to how to pray. Sin must not hide

in one’s heart (Ps 66:18, 19). Prayers must be offered in faith (Matt 21:22) and stated in

Christ’s name (John 14:13). Prayer must also be according to God’s will (1 John 5:14).

According to Scriptures, praying must have thanksgiving (Phil 4:6), forgiveness (Matt

6:14), faith (Jas 1:6), and submission (Prov 3:5-6; Luke 22:42). Precision in prayer

comes from praying according to the will of the Father instead of with selfish desires. If

believers improvise God’s commands rather than following His instruction, they are not

being obedient or honoring the LORD. Prayer is not done by rote, yet needs to be a part

of the daily life. It is not a religious duty performed as an obligation but a privilege to

come to the Almighty God, the Creator of the universe, and talk with Him. Like an oven

needing calibrating, precise biblical prayer requires persistence (Luke 18:1-8; Eph 6:18).

Recipe Tip: “If such unwilling and sinful humans will honor persistence, how much more will
our holy, loving Heavenly Father? If you don’t get an immediate answer to your request, or if
events don’t turn out exactly or as quickly as you hoped they would, our Lord’s word to us is ‘don’t
lose heart.’ Just keep praying without ceasing and don’t give up. Keep knocking. Keep asking.
Keep seeking.”31

The right instruments for precision in prayer are a cleansed heart (Ps 66:18-19)

and the Word of God (Amos 5:4; Zech 13:9). These tools must be used correctly. When

believers come to the throne of grace in prayer, they must make sure they are asking for

the right things and with the right motivation (Jas 4:2-3).

31
John MacArthur, Alone with God (Wheaton IL: Victor Books, 1995), 24.
 42

This chapter will portion prayer into three sections: the dilemma of prayer (ch. 1-

3), the deliverance by prayer (ch. 4-5), and the delight of prayer (ch. 6-7). It is hoped the

reader’s prayer life will be enhanced through this study of Micah.

Recipe Tip: It should be common practice of believing women to express the Scriptures as part of
their prayer lives. In order for this to happen, women need to be reading God’s Word on a daily
basis. There are numerous solutions to the time element in women’s lives regarding this discipline
as wisdom comes from God (Jas 1:5, Prov 9:10). Children can write verses on cards or paper,
thereby teaching the next generation the importance of mediating on Scripture as well as reading the
Word daily. These verses can be posted where they are seen daily and changed periodically for
impact. Reading the same portion of Scripture for thirty days cements biblical solutions in one’s
mind and heart. Do not let the excuse of time and schedules keep the reader from obeying this
command (Josh 1:8; Ps 1:1-3; Luke 9:23).

I. The Dilemma of Prayer (Read chapters 1 and 2)

Micah frames his message with the words of the LORD. The word “came” (v. 1:

“The word of the LORD which came to Micah”) is very forceful and expresses power.32

Micah calls on all countries to witness the judgment of God (vv. 2-4). Judah, full of

complacency, watches as this judgment is pronounced on other nations. Similar to Amos,

Micah then pounces on Judah full force (vv. 5-7). The grief over what will transpire in

his homeland is real and poignant. He walks in mourning, wailing a sound similar to

jackals (v. 8). Prayer must have been part of this lament, not to change the judgment but

for repentant hearts as results of the judgment.

The essence of the next verses is ‘Get ready, because judgment is coming soon’

(vv.10-13). This was actually fulfilled when Assyria laid siege to Jerusalem by

Sennacherib (2 Kgs 18:13). The people will flee like David fled to Adullam33 (1 Sam

22:1), and they will mourn because of the exile (vv.15-16).

32
David W. Baker, Desmond Alexander, and Bruce Waltke, Obadiah, Jonah, Micah (Downers
Grove IL: Intervarsity Press, 1988), 151.
33
McComiskey, 408.
 43

Chapter two lists the specific crimes of which Israel was guilty. Legal

proceedings normally happened during the day. But justice was so perverted that they

transpired at night (v. 1: “work out evil on their beds”). The powerful leaders defrauded

the people by coveting their land and houses. As land was highly esteemed in Israel’s

agrarian life, removing it meant no way of obtaining income (v. 2). The LORD will plan

against this perversion (v. 3: “Behold I am planning against this family a calamity”). By

using the term ‘family,’ Micah recalled the covenant relationship by which they were

bound. Because of the disaster that will overtake them, other nations will mock Israel

and her lament (v. 4). In the original language, the phrase, “utter a bitter lamentation” is

“lament with a lament of lamentation.”34 Added to this desolation is the warning for

God’s true prophets to speak truth because, if they do not, “reproaches” will come (v. 6).

Micah answers that the LORD will bless those who walk in righteousness (v. 7). The

false prophets failed to preach repentance. This robbed the people of their possessions

identified as “robe” or “garment.” Mistreatment of widows and orphans, special ones of

God’s care brought indictment (v. 8-9). The false prophets misled the people. These

men promised the populace peace and that they would not be exiled (10-11). Obviously,

this did not happen. Like in Jeremiah, the false prophets were promising peace when

there was not peace (Jer 8:11-12). Micah then abruptly turns to hope in the coming

Messiah (vv. 12-13, “So their king goes on before them, and the LORD at their head.”).

He is seen as the One who will gather His sheep and lead them to great pasture. The

Breaker is the One who goes before and clears the path of obstacles.35 What a great and

awesome promise for the believer! It gives causes to praise the LORD in prayer.

34
Charles L. Feinberg, The Minor Prophets (Chicago IL: Moody Press, 1990), 158.
35
Ibid., 162.
 44

Recipe Tip: “Blessed be the Lord for any intervals of heavenly delight and composure, while I
am engaged in the field of battle. O, that I might be serious, solemn and always vigilant, while in an
evil world! …O, I long to live to God!”36

II. The Deliverance of Prayer (Read chapters 3-5)

Chapter three is divided into three sections: indictment to the rulers (vv. 1-4),

indictment to the false prophets (vv. 5-7), and an indictment to all people including rulers

and prophets (vv. 9-12). Micah entreats his readers to listen and take heed (v. 1: “Hear

now”). The judges should have known justice and yet perverted it for their own benefit.

The imagery found in these verses is graphic: “tear off their skin,” “strip off their skin.”

When judgment strikes, these rulers will cry out for the LORD’s help, but He will not

answer them because of their wickedness (v. 4). This stands in contrast to how the

LORD hears those who practice righteousness (Pss 120:1; 34:4, 6; 18:6).

The false prophets blessed those who gave them provisions but cursed those who

did not succumb to their tyranny (v. 5: “but against him who puts nothing in their mouths,

they declare holy war”). Therefore, they were without the enlightenment of God’s Holy

Spirit, causing them humiliation before the people (vv. 6-7). In contrast, Micah stands as

a true prophet who illustrated dependence upon the Holy Spirit to fulfill his ministry with

justice and courage (v. 8: “On the other hand I am filled with power – with the “Spirit of

the LORD – and with justice and courage to make known to Jacob his rebellious act”).

Recipe Tip: The believer must be dependent upon the Holy Spirit like Micah and the other true
prophets (2 Thess 2:13, 1 Cor 2:10-16). The Word of God should be taught and spoken with
boldness and clarity because change is brought about through the Holy Spirit applying the
Scriptures to hearts. As the Scriptures are preached and taught, believers need to ask the Holy Spirit
to reveal sin, and idols, and to cause one’s mind to be open to His teachings.

36
President Edwards, The Life of Rev. David Brainerd (Grand Rapids MI: Baker Book House,
1978), 58.
 45

In the final section of this chapter, Micah hammers the rod of judgment against

their corruption and injustice (vv.11-12). It was an entire system of abuse and

discrimination. The perspective of the leaders, priests, and people was that they were

God’s people and the LORD was among them; therefore, it did not matter that they were

riddled with disobedience and wickedness. They responded like one devoid of true faith

and obedience (Rom 6:1-4; Gal 5:19-21; Jas 2:18-26).37 In no uncertain terms, the

prophet makes it known that their sinful condition will lead to devastation (v. 12). The

righteous remnant often faced injustice as part of the national system.

Recipe Tip: Injustice – is part of society then and now. How does one respond when faced with
this menace? Life is not fair. Some are elevated to high positions when others, more capable, are
not. Children face it in school and sports. Adults face it in the workplace and even in the church.
First, accept it as part of life.
Second, take the opportunity to learn about God’s justice. Yes, there is hurt and pain being
overlooked, and it is unfair. Believers are called to die to self and live to Christ (Gal 2:20; Luke
9:23). (However, dead people feel no pain.)
Third, pray the imprecatory Psalms (those that call on curses on their enemies, Pss 94, 82,
69) as it helps to vent the emotional side of the injustice.
Fourth, allow God to bring the realization that He is in charge of every detail of your life.
Trust Him to work this situation out for His glory and your benefit. Be careful not to slander or
spread malicious gossip when hurt and faced with injustice. Recall that the prophets faced injustice
constantly and yet kept their hearts and minds centered on the LORD. By submitting to God’s
Lordship, you will come to the point where you can say with the Psalmist, “Rejoice in the LORD,
you righteous, and give thanks at the remembrance of His holy name.” (Ps 97:12)

Micah now switches back to the salvation theme (4:1-13). Jerusalem will once

again be established as the spiritual capital (v. 1-2: “For from Zion will go forth the law,

even the word of the LORD from Jerusalem”). People will come to hear the Word of the

LORD taught, causing a change in their hearts. Weapons are exchanged for farming

implements, indicating tranquility, prosperity and security (vv.3-4). This will come about

because the LORD has spoken, “For the mouth of the LORD of hosts has spoken” (v. 4).

37
McComiskey, 420.
 46

Although pagan nations will follow after their religions and gods, Israel will be

obedient to her LORD (v. 5). The promises continue in chapter four with the regathering

of Israel. Even though the LORD afflicted His people, “the lame,” “the outcasts,” He

will restore them to fullness (vv. 6-7). It will be like it was in the time of David and

Solomon (v. 8: “Even the former dominion will come”). Micah contrasts the far future

(vv. 1-8) with the present calamities (vv. 9-13). The prophet depicts their distresses as in

childbirth. There is a period of waiting, feeling life within, and then comes the climax

full of excruciating pain. Yet, the process results in a miracle of life. And somehow, the

pain of birthing becomes dim in the joy of this new life. So it is with Israel. They are in

the midst of pain brought on by their sinful choices. Yet, the LORD will deliver them

even in their exile (vv. 9-10). Other nations will gather to capture Jerusalem. But

because they do not understand the intent of the LORD, they will fail (v. 12). This is

possibly referring to the battle of Armageddon (See Joel 3, Zech 12, 14, Ezek 38, 39).38

God will bring about His purposes in His time, restoring His people. This should cause

the reader to rejoice, no matter in what circumstances she may find herself.

Recipe Tip: Deliver me from worldly dispositions, for I am born from above and bound for
glory.
May I view and long after holiness as the beauty and dignity of the soul.
Stay my mind upon Thee and turn my trials to blessings that they may draw out my gratitude and
praise as I see their design and effects.
May every part of my character and conduct make a serious and amiable impression on others and
impel them to ask the way to the master.
Balance my mind in all varying circumstances and help me to cultivate a disposition that renders
every duty a spiritual privilege.
Thus may I be content, be a glory to thee and an example to others.
Send me thy help, for thine appointments are not meant to make me independent of thee, and the
best means will be vain without super-added blessings39

38
Feinberg, 171.
39
Valley of Vision, ed. Arthur Bennett (Carlisle PA: The Banner of Truth Trust, 1975), 139-140.
 47

Chapter five blends illustrations from war (v. 1), assurance and hope (v. 2),

childbearing (v. 3), and shepherding (vv. 4-6). It must be remembered that the readers of

Micah’s day were witnessing gross injustice, an emphasis on materialism, and leaders

who lacked true spirituality. When given promises regarding their Messiah, they would

have looked for someone with great military strength to defeat their enemies. Instead,

God confounds their foolish thinking with bringing His Son as a humble babe in an

obscure town (5:2: “but as for you, Bethlehem Ephrathah, too little to be among the clans

of Judah, from you One will go forth for Me to be ruler in Israel”).

Micah provides the richness of the LORD’s uniqueness in one sentence (v. 4: “In

the majesty of the name of the LORD His God”). It is on this basis that God will continue

to do what is best for His people. Because of human finiteness, people may not

understand how something bad can be good, so Micah maintains God’s work God’s way

for the rest of the book. Israel will eventually conquer all her foes (vv. 5-9). What the

people trust in to perform their victory will not be horses, chariots, forts, occult, or idols

(10-15). It will be only through the LORD their God that they will remain steadfast.

Recipe Tip: “Standing firm in the Lord is a problem we often encounter (Phil 4:1,6). We are
prone to allow ourselves to be pushed around, to be inconsistent, to begin well and then quit, to fall
down rather than stand, to cave in under pressure, to be led astray by the clever and seemingly
persuasive arguments of unbiblical teachers and teachings. Standing firm is a problem. What
would Paul tell us to do when we face problems like these? Paul would say “in everything by
prayer” is an important part of solving these problems.”40

III. The Delight of Prayer (Read chapters 6 and 7)

The last section of Micah’s prophecy begins with “Hear now what the LORD is

saying” (6:1) The LORD continues to persuade His people to repent and live

40
Wayne Mack and Joshua Mack, God’s Solutions to Life’s Problems (Hensley Publications,
2002), 148.
 48

righteously. Notice the choice of wording, “My people” and “how have I wearied you?”

(vv. 3, 5). After preaching about the future, Micah returns to the present time in Israel.

The case brought against the people of God is complete. They have rebelled against His

righteous standard (vv. 10-12) and now must bear the consequences (vv. 13-16). The

hills and mountains are called to witness this legal proceeding due to their foundations (v.

2: “Listen, you mountains, to the indictment of the LORD, and you enduring foundations

of the earth, because the LORD has a case against His people”). God brought His

people through the wilderness from Egypt and provided godly leadership (v. 4: “And I

sent before you Moses, Aaron, and Miriam”). The people are asked to recall God’s

deliverance through various miraculous means so they would know the LORD (v. 5: “My

people, remember now”). Throughout the Old Testament, writers under the inspiration of

the Holy Spirit stated one reason for trials and distresses was that one might know God is

the LORD (Deut 29:6, Ezek 39: 6, 7, 22, 28 for example). Precise prayer helps in

knowing God is the LORD. One way to bring preciseness in prayer is through a prayer

journal.

Recipe Tip: By keeping a prayer journal, the acts of God can be replayed. This can be done on a
computer, notebook, or note cards. Place a verse or passage at the top of each page to recall God’s
Word. Prayer requests are listed and answers are recorded. It is suggested to do this once a week
with your children so they begin to see God answering His way and in His time. This also increases
faith. “The next thing necessary for the present time is that we should have more faith. We need to
believe more intensely in God, so as to trust Him more practically and more unquestioningly. The
things which we believe must become more real to us.”41 According to John 15:7, the truth of
God’s Word undergirds prayer, becoming strength. In order to use Scripture in prayers, there must
be exposure to biblical passages. His Words begin to teach us who He is and bring into harmony
the believer’s thoughts with who He is. Therefore, praying back His Words to Him aligns the
believer to His will. What God gives us in His Word, the believing woman can give back to Him in
prayer and obedience.

41
C.H. Spurgeon, An All-Round Ministry (Carlisle PA: Banner of Truth Trust, 1900), 304.
 49

Naturally, Israel turns to what they had been doing for hundreds of years,

sacrifice. If the Jewish people thought a few sacrifices were not suitable, then how about

a myriad of sacrifices? In addition, they were willing to offer up their firstborn to pacify

the LORD. What were these people thinking? God is pleased not with sacrifice or

outward demonstration of spirituality but with a heart that is contrite and broken before

Him (Isa 57:15; Ps 51:16-17). Child sacrifice was not commonly practiced in Israel even

though a few Israeli kings had participated in this pagan ritual (2 Kgs 16:3; 21:6). It was

an offense to a holy God (Lev 18:21; 20:2-5; Deut 12:31; 18:10) and for the Israelites to

even suggest such a thing was dastardly. In response to the people, Micah confronts their

ignorance, which was inexcusable (v. 8: “He has told you, O man, what is good; and

what does the LORD require of you but to do justice, to love kindness, and to walk

humbly with your God?”) He uses “man” so that everyone is included throughout time;

no one gets off the hook. What does the LORD seek from His people? God delights in

those who do what is right (live righteously), who love mercy (reminder of the covenant

relationship), and who have an honest view of themselves.

Recipe Tip: Romans 12:3 presents how to biblically view self. Three times, Paul uses “think”
detailing that a proper self-image begins in the thoughts about oneself. Thinking soberly leads one
to think with humility, seeing oneself as nothing (Phil 2:3). It must be remembered that only a
woman who has placed her faith in the death and resurrection of the Lord Jesus Christ and thereby
has the Holy Spirit within her will be able to fulfill these requirements of Micah 6:8. The woman of
wisdom will recognize that judgment from the LORD keeps her on the right narrow path, yet also
teaches about God’s justice (v. 9). Her prayers will bring a sweet aroma to her LORD as she
lovingly and humbly submits to His authority.

The accusation against God’s people now takes on specific crimes as they

are against brethren (vv. 10-16). One who has a right relationship with God will in turn

have right relationships with others. Without God, relationships have no foundation on

which to rest. As a result of their wickedness, the people experienced illnesses (v. 13),
 50

famine (vv. 14-15), and desolation (v. 16). The house of Omri and Ahab are mentioned

because of the gross indulgences and their evil practices that were handed down to the

next generations (1 Kgs 16:25-26; 30-33).

Another metaphor opens chapter seven: “I am like the fruit pickers and the grape

gatherers” (7:1). At the end of harvest, there would be nothing edible left on the vines or

trees. So with Israel, there seems to be no righteous person, “fruit,” left in the land (vv.

1-2). Micah continues to describe the condition of his countrymen. A prince who bribed

a judge would bring a charge against an innocent person. A rich man provides the wealth

to make all this happen (vv. 3-4). The situation was so appalling that no one could trust

another, even in his or her own family (vv. 5-6). “The only thing the people could do well

was to sin!”42 As a result of what Micah saw around him, he turned to God in prayer (vv.

7-13: “But as for me, I will watch expectantly for the LORD; I will wait for the God of my

salvation. My God will hear me”).

Recipe Tip: Micah’s example is fitting for the modern woman when circumstances seem
overpowering. The hymn writer put it succinctly, “O soul, are you weary and troubled? No light in
the darkness you see? There’s light for a look at the Savior, and life more abundant and free! Turn
your eyes upon Jesus, look full in His wonderful face; And the things of earth will grow strangely
dim in the light of His glory and grace.”43

The enemy in view for these verses was most likely Babylon. At this time,

Babylon was still subject to Assyria. So, the people thought it incredible that this nation

would be the rod of judgment for them. However, for Micah there is no panic or

astonishment as to what God would do. He believed the LORD and His Word. Micah

chose to “watch expectantly for the LORD” (v. 7). The word “watch” gives the idea of

42
John A. Martin, Micah, Bible Knowledge Commentary, ed. John F. Walvoord and Roy B. Zuck
(Wheaton IL: Victor Books, 1983), 1490.
43
Helen H. Lemmel, “The Heavenly Vision,” The New Church Hymnal (Lexicon Music, 1976),
344.
 51

waiting in anticipation (See Hab 2: 1) as his confidence is expressed in these poignant

words. Micah mentions “dwell in darkness” (v. 8). In Scripture, dark or darkness is

usually symbolic for troubled times (Isa 50:10; 42:16).

Recipe Tip: Darkness is that period of life experience when a believer must walk by faith and not
sight. In so doing, the LORD becomes the light needed to discern the way (Ps 119:105). What does
one do when in darkness? Walking by faith sounds simple, but what does it mean? It is when one
does not rely on her own resources to either find a quick fix or to solve with man’s reasoning. Faith
must have an object. For the believers, that object is the Lord Jesus Christ. By choosing to trust,
faith is increased or strengthened. The foundation to this is prayer. “It is futile to beg God to act
contrary to His revealed purposes…God has not placed Himself under obligation to honor the
requests of worldly, carnal or disobedient Christians. He hears and answers the prayers only of
those who walk in His way. “Beloved, if our heart condemn us not, then have we confidence toward
God.. And whatsoever we ask, we receive of him, because we keep his commandments, and do those
things that are pleasing in his sight….If ye abide in me, and my words abide in you, ye shall ask
what ye will, and it shall be done unto you.” (1 John 3:21-22; John 15:7)”44

Micah continues in his confident prayer regarding the outcome of the enemy (vv.

9-13). This is a pictorial view of Israel during the millennium kingdom (vv.11-12). Not

only will Israel’s enemies be defeated, but also the LORD’s righteousness will be

demonstrated. Micah’s prayer of verse fourteen is answered by God in verses fifteen to

seventeen. The Exodus was an example of oppression to release.45 Because of the

greatness of God, enemies will surrender in humiliation and fear (v. 17: “They will come

trembling out of their fortresses; to the LORD our God, they will come in dread”).

Micah now consummates his messages with hope and assurance (vv. 18-20). A

word play is evident by the prophet stating, “who is a God like Thee,” because the name

Micah means ‘who is like the LORD’? Moses had a similar response after God had

delivered them from Egypt (Exod 15:11).46

44
Tozer, 86.
45
McComiskey, 444.
46
David Levy, “Who is a God Like the Lord!”, Israel My Glory, 61, no. 4 (2003), 30.
 52

Recipe Tip: What made Micah so confident in the LORD? What were the reasons for him to
pray in such a way? First of all, God told him, and the prophet believed what was told to him. He
knew God’s Word, the promises and fulfillment of some of those promises. Second, Micah saw the
consequences of sin and made a choice for righteousness. Finally, the prophet knew the LORD. It
is difficult to trust someone not known to her. So, if the reader has a lack of trust in God, spend
time knowing Him. It must be asked of the reader, how well do these aspects in one’s life match
those presented by Micah’s life?

Micah presents several truths as revealed by the LORD (vv. 18-20). First, God

forgives the sins of His remnant (vv. 18, 19). Second, His wrath lasts only for a moment

(v. 18). Third, the lovingkindness (mercy and grace) of the LORD is continuous (vv. 18-

20). Fourth, because of His nature, truth is unchanging. Therefore, God’s people can

count on the LORD’s steadfastness because of the covenant made with Abraham (v. 20).

His Word prevails as faithful for the reason that He cannot lie. Israel has been given

great hope and therefore should listen and give heed. There is also hope for believers.

Recipe Tip: Great hope is for the New Testament reader because God’s Truth stands firm and
sure (Heb 6:19-20). “God’s bringing back Christ from the dead is His infallible guarantee to us that
He will fulfill all His promises to the elect, even all the blessings of the everlasting covenant.”47
“Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of
the sheep, through the blood of the everlasting covenant, make you complete in every good work to
do His will, working in you what is well pleasing in His sight, through Jesus Christ to whom be
glory forever and ever” (Heb 13:20-21 NKJV).

The preciseness of prayer has been demonstrated through the book of Micah and

by the prophet’s response to the nation’s choices. Micah exhibited faith, steadfastness,

and encouragement as he concentrated on the LORD his God rather than on what was

visible.

47
A.W. Pink, A Guide to Fervent Prayer, ed. Donald R. White (Grand Rapids MI: Baker Book
House, 1981), 48.
 CHAPTER SIX
NAHUM: THE STIRRING OF THE SOVEREIGNTY OF GOD

What do The Two Towers, Tribulation Force, Anne of Avonlea and the book of

Exodus have in common? Like Nahum, they are all sequels to a primary story

(Fellowship of the Ring, Left Behind, Anne of Green Gables, Genesis). Through Jonah’s

Spirit-inspired preaching to Nineveh, the entire city repented and was saved (Jonah 3).

Unfortunately, that only lasted for one generation. Now, Nahum goes forth to

communicate God’s deep displeasure and pronounce judgment on the city.

For three to four centuries, Assyria reigned in ruthless power. The atrocities of

this heartless nation are documented in Jonah, Nahum, and secular sources. Nineveh, the

capital of Assyria, was gigantic and thought to be impregnable. Assyria vanquished and

took captive Israel, the northern kingdom, and now Judah was fearful of a similar

outcome. But the LORD declared, “Behold I am against you (Assyria)” (Nah 2:13; 3:5).

He used Assyria to teach His people, thereby setting up this pagan nation for judgment.

As outlined in the Scriptures, sovereignty is absolute and infinite. God exercises

His grace and mercy as the Potter over the clay He created (Ps 50:1; 66:7; 93:1; Isa 40, 1

Tim 6:15-16; Rev 11:17). God’s sovereignty provides a great foundation for confidence

of His people and a proper ground on which sinners are urged to repent. God desires

consistent trust and dependence of believers on Him. Rather than trusting and depending

on the LORD, the Israelites falsely based their relationship to the LORD on the giving of

53
 54

the Law at Mt. Sinai. They rebelled by setting their own agenda, remaining in sinful

defiance to a Holy God.

With most recipes, stirring is necessary to blend the ingredients. The stirring

helps the mixture to be integrated throughout. It is different from blending or whisking in

that the ingredients remain in their entirety. Stirring keeps the ingredients from burning

or sticking to the pan. Also, with sovereignty, one needs to stir it into daily life,

integrating the concept into thoughts and attitudes. Yet, the individual loses no portion of

her individuality under God’s sovereign control. By stirring in sovereignty, the reader is

brought to the conclusion that nothing exists except as the LORD permits for His good

purpose and for one’s benefit. Balance must be maintained with the doctrine of

sovereignty. If it is taken too far in one direction or another, it will cause sticking in

one’s spiritual life. For instance, one may believe that God’s sovereignty absolves her of

responsibility in her spiritual life. In the opposite direction, man makes decisions without

God, leaving Him as a bystander having no control over the decisions. However,

Scriptures stir God’s sovereignty as supreme authority and control together with man’s

free will, choice, and culpability.

Recipe Tip: If confused or upset or thinking sovereignty is not fair, then please examine your
perspective of God. God chooses how, what, and when to fulfill His purposes. That is why the
prophet Isaiah explained that His ways and thoughts are far above man (55:8-9). Also, being the
Creator gives God the right and privilege of control over His creation. Before you harshly judge
the Israelites, consider where the same is true in your own life. A true biblical perspective of God’s
sovereignty will greatly assist and enhance spiritual holiness.

Nahum penned his message under the rule of either Manasseh or Josiah as king of

Judah, writing in poetic imagery and with vivid detail. The prophet gives information that

helps understand God’s heart. For the purposes of this study, the book will be divided
 55

into three sections. First is Disclosure of God’s Sovereignty (ch. 1). Second is the Doom

by Sovereignty (ch. 2), and third, is the Downfall according to Sovereignty (ch. 3).

Recipe Tip: “Thine, O LORD is the greatness and the power and the glory and the victory and
the majesty, indeed everything that is in the heavens and the earth; Thine is the dominion, O LORD,
and Thou doest exalt Thyself as head over all” 1 Chr 29:11; a capsule of God’s Sovereignty.

I. The Disclosure of God’s Sovereignty (Read chapter 1)

Nahum calls his message an “oracle” identifying the burden of judgment against

Nineveh (1:1). Since the LORD is bringing this message to the Assyrians, the prophet

enumerates characteristics of God, giving a base for His sovereign choice (1:2-3: “The

LORD is slow to anger and great in power”). The use of “jealous” is not the same as the

human rendering. It is a covenant term implying “in his holiness God does not allow

rivals.”48 This aspect of God is like a bear protecting her cubs, only deeper and more

intense. Think of zealousness when reading of this quality. God’s wrath is not according

to human thinking, either. The LORD must judge sin and therefore, His holy anger

unleashes against His enemies. His holiness demands this. The fact that God will punish

sin (1:3: And the LORD will by no means leave the guilty unpunished” ) should bring

comfort and motivation to the reader: Comfort through knowing the LORD will avenge

the wrongs committed against one and motivation to deal with one’s own sin.

God sovereignly chose Nineveh to exemplify His character and how He responds

to evil. Because the LORD chooses to delay judgment does not mean He is lacking

power to follow through. On the contrary, it shows He is long-suffering, providing the

opportunity for everyone to love the LORD. This is why Nahum placed “slow to anger”

and “great in power” together in his poetry (1:3; Joel 2:13).

48
David W. Baker, Nahum, Habakkuk, Zephaniah an Introduction and Commentary, Tyndale Old
Testament Commentaries, ed. D.J. Wiseman (Downers Grove IL: Intervarsity Press, 1988), 27.
 56

Creation is one of the best ways to exhibit God’s majesty. Hence, Nahum turns to

nature to prove his point about the LORD’s character (1:3-6). The aspects of the natural

world point to the power and greatness of the LORD.

Recipe Tip: Turning to creation is an excellent tool for witnessing. Many of the faulty
perceptions about God are based in evolutionary thinking. Even believers have this problem. By
finding out what the individual thinks regarding how the earth was formed and correctly stating
God’s creation can set the stage for the gospel presentation. God sovereignly created the earth by
the spoken Word (Gen 1; Heb 1:3). If one believes He is powerful enough to perform that task,
what prevents one from believing His power and sovereignty in salvation?

The LORD’s authority being asserted in the previous verses, the question is

asked, ‘Who can endure or remain standing before this revelation?’ (1:6) The answer is

no one. In the original language, terms are used to express the anger of God:

“indignation,” “anger,” which are two words meaning fierce anger, and “wrath.”49 In

contrast to the LORD’s anger stands His benevolence toward His people (1:7: “The

LORD is good. A stronghold in the day of trouble, and He knows those who take refuge

in Him”). “He knows” carries the idea of intimate caring for His people. God’s goodness

is a necessity in day-to-day thoughts. The Scripture indicate that the LORD designates

Himself as a refuge for His people (1:7; 2 Sam 22:3; Ps 46:1; Isa 33:16). The idea behind

the use of “flood” may have been the Tigris River overflowing its banks, destroying

Nineveh (1:8: “But with an overflowing flood He will make a complete end of its site”).

In verse nine, a shift takes place from third to first person (1:9: “Whatever you

devise against the LORD”) making the indictment pointed and assured. Although this

brings hope to Judah, it also serves as a warning to repent of their sin. Then in verse

eleven, an accusation is leveled at a “wicked counselor” (1:11). This may be a possible

reference to Sennacherib (pronounced sa nac cur rib) who taunted Judah. The mocking

49
Ibid., 29.
 57

and insults of Sennacherib proclaimed the king of Judah as weak and ineffective.

Therefore, the God of Judah was also ineffective (2 Kgs 18-19; Isa 36-37). So in answer

to this ridicule, the LORD Himself replies (1:12: Thus says the LORD, “Though they are

at full strength and likewise many, even so, they will be cut off and pass away. Though I

have afflicted you, I will afflict you no longer”). The strength of Assyria will be removed

and no longer will Judah be troubled by this pagan nation. There is purpose in affliction.

Recipe Tip: Afflictions do have expiration dates! Trials and difficulties have purposes, one of
which is to challenge your world-view. The world looks at afflictions as painful; hence, a remedy
must be found immediately. Due to worldly influence, people keep looking at the circumstance or
their own selves to find answers. Satan maintains the world’s value system as opposite or upside
down to God’s value system. When a woman buys into his system, she rejects the values of God.
For an illustration, a car is made to run on four wheels. If turned upside down, its effectiveness is
lost. God’s value system, via afflictions, helps the believer to look to Jesus who is in charge of the
situation and all the details, keeping the car upright. He alone can give wisdom through His Spirit
and His Word. And one will find it is very sufficient (2 Pet 1:3).

Interestingly, Sennacherib could not defeat Jerusalem or all of Judah and returned

to Assyria only to be killed by his sons.50 Nineveh was prophesied to be shattered and

her country would follow in suit (1:13-14). The truth of the prophecy is seen through the

present day location of Assyria as Iraq. Where Nineveh once stood proud and dauntless,

the country is now a barren archeological dig.51

Nahum is so assured in the fulfillment of the LORD’s prophecy that he announces

the “good news” to Judah (1:15). This is expressed against the backdrop of Assyria’s

devastation. Judah will now be able to articulate her gratitude by fulfilling her spiritual

duties. This verse leads naturally into the next chapter as the LORD is shown to be “the

prime mover in all that ensues.”52

50
David Levy, “Declaring Nineveh’s Destruction,” Israel My Glory, 61, no. 5 (2003), 29.
51
Elliot E. Johnson, Nahum, Bible Knowledge Commentary, Vol. 1. ed. John F. Walvoord and
Roy B. Zuck (Wheaton IL: Victor Books, 1985), 1495. Also included is a chart of prophecies fulfilled
from Nahum that gives other secular evidences to this fact.
52
Carl Armerding, Nahum, The Expositor’s Bible Commentary, Vol 7 ed. Frank Gaebelein (Grand
Rapids MI: Zondervan, 1985), 464.
 58

II. The Doom by Sovereignty (Read chapter two)

Assyria is commanded to arm for battle (2:1) by use of four different means,

‘guard,’ ‘watch the road,’ ‘brace for attack,’ and ‘muster strength.’ But it does not

matter what Assyria or Nineveh do because it is useless against the LORD God.

Recipe Tip: Assyria boasted in her strength. The world around believers today focuses on
physical strength, emphasizing the external rather than the inner woman. Dear reader, do not get
caught up in the worldly focus because it leads to discontent, spiraling to an ungrateful heart for
what God has provided. Women are prone to center on the physical, especially right before and
after childbirth. A look in the mirror shows what God has designed especially for you. To be
unhappy with what is seen is to be ungrateful for what He sovereignly created.

Nahum takes a quick look at what Judah will be like in the millennium kingdom

(2:2: “restore the splendor of Jacob”) before resuming the battle array. Using vivid

detail, the prophet depicts the ensuing struggle (2:3-7). Nahum picks up on the sounds of

the combat, bringing the reader into the action, using words such as “enveloped in

flashing steel,” “race madly,” “rush wildly,” and “dash to and fro.” Yet, the outcome is

already decided for the LORD is against Assyria. The Babylonians overthrow Nineveh

by entering the city through breaches in the gigantic wall. The flood from the Tigris

River created these openings, also making their irrigation system ineffective (2:8). As

the ravage of war hits throughout the city, everyone runs, not even stopping to look back.

All the wealth that Assyria had gained through war now remains behind, proving vain for

the inhabitants (2:9). The strength they had boasted in now is seen as weakness. Nahum

used the lion metaphor aptly, depicting the Assyrian as self-satisfied (2:10-13: “Where

the lion, lioness, and lion’s cub prowled, with nothing to disturb them?”)

Chapter three open the prophet’s lament three by fittingly describing Nineveh as

“bloody”(3:1). Once again, the word usage brings the reader into the action, hearing and

seeing the devastation (3:2-3: “Noise of the whip,” “Horsemen charging,” “Many slain,
 59

a mass of corpses”). Nahum now gives the reason behind the judgment as lusting after

wealth and power through sorcery (3:4). There may have been a subtle reference to the

Assyrian god, Ishtar, the goddess of war and fertility.53 As a result, Nineveh would be

shamed beyond recognition, bringing human excrement upon her to make her detestable

(3:5-7). Other nations watching will wonder how this capital that came to such notoriety

could vanish completely. No one will move to offer consolation.

Nahum continues his prophetic word by the comparison with Thebes in Egypt

(3:8-11). The Assyrians had dominated Thebes, in a great location like Nineveh, with

much cruelty and humiliation. Now, in a role reversal, Nineveh will suffer in the same

way she conquered. The Assyrian empire would be destroyed like ripe fruit (3:12: “All

your fortifications are fig trees with ripe fruit – when shaken, they fall into the eater’s

mouth”). Their ineffective means of defense would prove useless against the LORD, like

locusts being unsuccessful in their pillage (3:13-17). The prophecy ends with warnings

to the nobility of Assyria and Nineveh; they will not escape the judgment brought by the

LORD (3:18-19). Judah and other nations watch with joy, rather than sympathy, as the

indictment is fulfilled. This is not sinful gloating over the enemy but rather a rejoicing at

the vindication by God, the Sovereign of the Universe.

Standing on the beach of an ocean reminds one of God’s sovereign control. The

waves have their limits and perform His bidding for His purposes. In a similar way,

Nahum illustrated the stirring of God’s sovereignty into the thought life of the Israelites.

Pagan countries performed God’s bidding and were in turn judged for that role. What an

exhilarating experience to see how Nahum through the Holy Spirit stirred in God’s

sovereignty by praising the LORD’s greatness, holiness, and justice!

53
Johnson, 1502.
 60

Recipe Tip: “Divine sovereignty is not the sovereignty of a tyrannical despot, but the exercised
pleasure of One who is infinitely wise and good! Because God is infinitely wise He cannot err, and
because He is infinitely righteous, He will not do wrong. Here then is the preciousness of this truth.
The mere fact itself that God’s will is irresistible and irreversible fills me with fear, but once I
realize that God wills only that which is good, my heart is made to rejoice.”54

Recipe Tip: A quick look at godly concern versus ungodly concern will assist thinking regarding
the sovereignty of God. Godly concern is the acceptance that the LORD is sovereign and trusting
Him. This is shown by planning for the day (Bible study, meals, work, etc.) but in accordance to
James 4:13-17. Godly concern carries the eternal focus (see heavenly mind-set from chapter two),
the attitude of gratitude and biblical praying. Ungodly concern is seeing life as if “I” am sovereign.
With it comes unbelief, planning without God, focus on the temporal, being unthankful and no or
unbiblical praying. To help one learn how to implement godly concern in everyday life, find out
what the concerns are. List them on a sheet of paper, possibly in one’s journal. Ask what are the
thoughts about each concern? Are they biblical or unbiblical? Take the concerns to God and let
them stay there with Him. Ask the LORD what to do regarding this concern. List the worry
thoughts. Believers are commanded not to worry (Phil 4:6). The difference between worry and a
concern is self versus God. Take the example of a woman who is concerned that she is overweight.
She has seen her doctor and has been told to lose a few pounds for health reasons. But, she finds
herself thinking about food more than before and wonders if she is being biblical. It seems like her
concern is for the outward part of herself. By talking with a godly person, she learns how to view
this concern biblically. Yes, part of it is a concern because believers’ bodies are temples of the Holy
Spirit requiring stewardship. Yet, the thinking about food and how she looks is worry because it is
self-centered. After making her list of concerns, she prays and asks God to lead her in the right
path. He does so by directing her devotional time to verses that encourage her thought life on Him
rather than temporal things. She will continue to be biblical as she replaces thoughts of self with
thoughts of God and others.

54
A.W. Pink, The Sovereignty of God (Carlisle PA: Banner of Truth Trust, 1928), 135.
 CHAPTER SEVEN
HABAKKUK: THE BROWNING OF TRUST

The aroma of blended spices and meat tempts the taste buds. It is a wonderful

combination of ingredients for a pleasant family dinner. Family members come to the

table expecting a great time of fellowship and food enjoyment. The soup is served along

with tempting bread. Each member takes the first sip of a newly-tried recipe. But,

something is wrong. The aroma of the soup did not match the revolting taste. It was so

awful it had to be tossed down the drain, and pizza was ordered instead. Questions are

raised as to what went awry or how this happened? Although these food queries may or

may not have been answered, Habakkuk received answers to his questions. The

prophet’s nation was in the deep mire and muck of sinful choices. Israel, the northern

kingdom, had turned from God and was whisked away into exile. Judah acted like they

had forgotten God and consequently, sin and immorality were widespread. Those in

authority were careless and indolent, and the law was not applied impartially and

truthfully. When this was confronted, the leadership rose with strife and contention.

Therefore, the prophet cries out to God: “How long, O LORD, will I call for help, and

Thou wilt not hear? I cry out to Thee, ‘violence!’ yet Thou dost not save.” (1:2). The

common denominator of Habakkuk’s questions was ‘why?’ Why does it seem You are

inactive, God? Why do You answer this way?

61
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Assyria had passed her climax and was declining. Babylon was on the way up

with the destruction of Nineveh. Judah, the southern kingdom, had relapsed into moral

decadency after the reforms of Josiah (2 Kgs 23:28-37; Jer 22:13-17). So the prophet

writes of his soul’s journey into the depths of faith and trust.

As with the other prophets, there is little known about the prophet himself.

Because of the inscription at the end of the book (3:19b) and the mention of a musical

instrument (3:1) he may have been a part of temple worship. Seen from the writing of his

book, Habakkuk possessed a keen mind with the ability for logic. He was steadfast and

dedicated to the task assigned to him (2:1).

Recipe Tip: Steadfastness is an important quality in the believer. Regardless of the outward
circumstances, the heart is fixed, determined in your endeavors, and not controlled by feelings. “My
heart is steadfast, O God, my heart is steadfast; I will sing, yes I will sing praises!” (Ps 57:8)
Notice the “I will” in this psalm. He did not write, ‘well I will try.’ The use of the word, ‘try’
implies consideration for failure. Remaining steadfast could be defined as persevering in the faith.
Every believer faces this temptation to give up or give in to the world system. Direct yourself in the
Word of God, Jas 1:12 onto Jas 5:11 onto Ps 1:3 onto Heb 6:10-12 and ending with 1 Cor 15:58. So
let the reader renew her mind, fixed on Jesus, the Author and Finisher of her faith.

Sizzle, sizzle, and sizzle as the raw meat slowly turns into a palatable feast. The

process of browning meat takes time. It has to be slowly cooked over flame to achieve

the best flavoring. For instance, when preparing meat for burritos or tacos, browning the

ground beef or ground round is a slow process where seasonings are added as the beef

changes from a raw to a cooked state. Browning is also used with steaks where the top

and bottom of the meat are browned so that juices are sealed in and harmful bacteria are

removed. Coming to a complete trust and reliance on the LORD takes time as the heat of

trials changes self-reliance into faith. There are harmful effects when believers do not

trust the LORD. Trust is also a vital component of faith, which is what Habakkuk found
 63

when faced with an enormous personal challenge. The prophet was anxious to reconcile

what he saw with what he believed, an anxiety similar in Psalm 73, 37, or 55.

What is trust? The best response is to answer what it is not. Trust is not self-

reliance. Trust is not independence. Trust is not unbelief. Trust is not hopelessness.

Trust is not doubt. Trust is not discouragement. Biblically, trust is to be placed in God’s

Name (Ps 33:21), His Word (Ps 119:42), and in Christ (Matt 12:17-21). There are many

benefits to trusting God and His Word: joy (Ps 5:11), mercy (Ps 32:10), guidance (Prov

3:5-6), and deliverance (Ps 22:4-5).55 Trust comes by placing one’s security into God’s

all-powerful, all-knowing, all-mighty hands.

To further enhance the browning of trust, Habakkuk will take the reader through

the three chapters of faith: the struggle of faith (ch. 1), the sentence of faith (ch. 2), and

the song of faith (ch. 3).

Recipe Tip: Trust could be seen as falling off a high cliff with no branches or trees or rocks; just
a huge net to break the fall. The first time you fall face down, looking beyond the net, seeing the
ground rise up quickly, crying out with tears of fear, and questioning if the net will hold. The
second time knowing the net will hold the individual, you fall backwards, facing the sky smiling,
confident in the net, and enjoying the gorgeous view of the sky because of TRUST.

I. The Struggle of Faith (Read chapter 1)

Habakkuk does not mess with preliminaries but gets right down to the business at

hand. After giving his credentials as a prophet, Habakkuk asks the questions that have

been so much on his heart (vv. 2-3). He uses two different words for “cry,” the second

being more intense than the first.56 Habakkuk’s cry represented the outcry of the godly in

the land. It was as if the LORD was deaf to these cries because they could see nothing

55
Open Bible, Expanded Edition (Nashville TN: Thomas Nelson Publishers, 1985), 326.
56
David M. Levy, When Prophets Speak of Judgment (Bellmawr NJ: The Friends of Israel Gospel
Ministry, Inc., 1998), 21-22.
 64

being done regarding the evil situation. Habakkuk knew the LORD was neither deaf nor

indifferent so why was this circumstance allowed to continue? God answers Habakkuk’s

questions, “Because I am doing something in your days” (1:5).

Recipe Tip: Can questions be asked of God? The answer depends on the motive behind the
questions. For Habakkuk, his motive was not for selfish reasons but to have a small part of
understanding how God would keep His promises to Israel, the nation. What the prophet wanted to
know was how the situation would be resolved. It is similar to Mary’s question of the angel when
she was told she would give birth to the Messiah (Luke 1:34). Mary’s question stands in contrast to
the question of Zacharias, which was one of unbelief (Luke 1:18). Questions can be brought before
the LORD, but they need to be questions of submission and not brought on by lack of faith. A
believer will not please God with doubts of whether it is of His Word, His Deeds, or His Love (Heb
11:6). Unbelief has definite consequences. The glory cannot be given to God when doubting
because it steals the opportunity to praise Him. Therefore, trusting God pleases Him and gives Him
the glory.

“Violence” is a key word in Habakkuk (1:3, 9; 2:8; and twice in 2:17). It

carries the idea of abuse of power, brutality or ruthlessness. In addition to this concern

was that the prophet was being permitted to see this evil run rampant (1:3: “Why dost

Thou make me see iniquity, and cause me to look on wickedness?”) Indeed, it was a

bewildering problem. Justice was perverted, with the law being ignored or literally

chilled (1:4: “Therefore, the law is ignored and justice is never upheld. For the wicked

surround the righteous; therefore, justice comes out perverted”).57 The righteous were

encircled by the wickedness as their influence seemed in vain. To man, the solution was

deliverance, but man’s ways are not God’s ways. Instead God answers His prophet that

He will send judgment (vv. 5-11). The LORD tells Habakkuk and the people to look

around them at what was happening outside of Judah (1:5: “Look among the nations!

Observe! Be astonished! Wonder! Because I am doing something in your days”). They

were to be astonished and marvel at what He was doing. The repetition of the same

thought is for the purpose of emphasis, “Be astonished! Wonder!” Why? Because God

57
Charles L. Feinberg, The Minor Prophets (Chicago IL: Moody Press, 1990), 207.
 65

was already doing something which the people and prophet did not visualize. One reason

for not being told what will happen is because human frailty cannot comprehend the idea

(1:5b: “You would not believe if you were told”). While His people continue to sin, God

works all things for His purpose (Prov 19:23; Rom 8:28-29). The LORD prepared the

Chaldeans to march through the land in judgment (1:6: “For behold, I am raising up the

Chaldeans”). They are described in detail in these verses (vv. 6-11), and their purpose

was to conquer all lands including Palestine. The Chaldeans were a law to themselves (v.

7). They served no one but demanded that all serve them (Dan 3:1-7). There are four

main observances of this nation: they were fast (vv. 8, 11), violent (v. 9), brutal (vv. 7,

10), and worshipped their own strength and might (v. 11). Rather than giving credit to

God for allowing them physical ability with which to conquer, they took it upon

themselves, satisfied in what they had accomplished. The knowledge of God using this

unrighteousness nation gave rise to additional questions in Habakkuk’s mind. How could

this unholy nation be the instrument of discipline on God’s people? The LORD in His

mercy and by His grace gives the answer to the prophet’s query in the next chapter. Until

that answer comes, the prophet makes wise use of his time, giving us a sterling example

for believers (v. 12-17).

Habakkuk illustrates the biblical principle for dealing with life’s perplexities. By

perplexities, it is meant those things that do not make sense, or are unexplained or when

unexpected situations arise.

First, one must stop and think like James admonishes: “quick to hear, slow to

speak” (Jas 1:19). Notice that Habakkuk did not think about the problem but about what

he knew to be true. The prophet started by stating God’s eternalness, the personal
 66

relationship with his God, and that the LORD was holy (1:12: “Art Thou not from

everlasting, O LORD, my God, my Holy One?”)

Recipe Tip: Stating one’s absolutes (certainties) is essential to dealing biblically with perplexity.
By writing out these absolutes, you begin to think clear-headed, like Habakkuk. Realization dawns
that God is the One in control. Worry fades and is replaced by trust. This leads to singing praises in
one’s heart. Habakkuk found this true, as believers today will find it true.

Second, the prophet applied the certainties to the problem.58 Somewhere in that

rehearsal of facts about God, Habakkuk realized the people would not all die because

then the covenant would be nullified. He also came to the understanding that God was

purposing to use the Chaldeans as judgment for Judah’s sin. But as he continued to think,

his mind veered back to the problem and the cruel inhuman treatment by the Babylonians

(vv. 13-17). This knowledge of Babylon is why the prophet used the metaphor of fish

that are caught, netted, and perish. When faced with very tough life problems, the human

mind has a very difficult time staying on track. That is why the apostle Paul tells

believers to take every thought captive to the obedience of Jesus Christ (2 Cor 10:5).

Habakkuk does not state the amount of time taken for questions and answers.

Sometimes, believers are given a problem that does not easily go away in a matter of

hours or days. It is during such time as this that faith muscles are strengthened and trust

is increased. Believers should purpose their mind to reflect on the truths of the LORD.

Recipe Tip: “Let thy soul retain the deepest impression of the almightiness, wisdom, goodness,
and faithfulness of God, and how certainly all persons, things, and events are in his power; and how
impotent the entire world is to resist him, and that nothing can hurt thee but by his consent. – The
principal means for a confirmed confidence in God is to know him, and to know that all things that
we can fear are nothing, and can do nothing, but by his command, and motion, or permission.”59

II. The Sentence of Faith (Read chapter 2)

58
D. Martyn Lloyd-Jones, From Fear to Faith (Grand Rapids MI: Baker Book House, 1982), 26-
28. The author’s treatment of Habakkuk’s perplexity is excellent. It is highly recommended for further
reading. The book is now published by the title, Faith Tried and Triumphant (Downers Grove IL: IVP).
59
Richard Baxter, A Christian Directory (Morgan PA: Soli Deo Gloria Publications, 2000), 135.
 67

After stating his absolutes and realizing the heinous nature of the Chaldeans, the

prophet adopts the attitude of waiting on God (2:1: “I will stand on my guard post and

station myself on the rampart; and I will keep watch to see what He will speak to me, and

how I may reply when I am reproved”).

This is the third phase of approaching perplexity: waiting on God in faith. The

phrase “being in God’s waiting room” means waiting expectantly and assuredly for

God’s answer. There is no such thing as unanswered prayer (2:3: ”For the vision is yet

for the appointed time; it hastens toward the goal, and it will not fail. Though it tarries,

wait for it; for it will certainly come, it will not delay”). Habakkuk prayed and

committed the matter to the LORD and then left the results to God. The prophet’s

fingerprints were not on the situation as he resisted the temptation to work it out himself.

Habakkuk put himself on a “guard post” that was built high enough to allow great vision.

So when one commits a matter to God, it is as if one has a higher view of earthly things.

In addition, Habakkuk learned that being in God’s waiting room means correction, “when

I am reproved.” In most cases, perplexity brings worry into the situation and other self-

help venues. These are sinful and require confession and repentance.

Notice that it was after Habakkuk placed his trust in God and after he made the

commitment to wait for God’s answer that the LORD did answer him (v. 2). Not only

did the LORD answer the prophet, but He also told him to write it down. This was done

for continuance and clarity (2 Pet 1:20). The deliverance would not come immediately,

so the prophet is told to wait in assurance of its coming (v. 3). “Delay is only in the heart

of man; God is working the details according to His own plan. Patience was needed.

The purpose of God cannot be hastened nor can it be delayed. It comes to fulfillment at
 68

the appointed time.”60 Presumption on the will of God and pride keeps one from the level

and straight path (Ps 5:8). In contrast, the righteous one lives by faith in humility (2:4:

“But the righteous will live by faith”).

Recipe Tip: The last phrase of verse 2:4 is repeated three times in the New Testament: Romans
1:17, Galatians 3:11, and Hebrews 10:38. This points to an important aspect of Christian living, that
of thinking determining behavior. Trust starts in the mind. The reader needs to ask herself what is
the controlling principle in her life? Is it worldly wisdom that is based on a balance of history and
human knowledge? Or is it faith in God and His Word? Habakkuk chose the latter, seeing this life
as temporary in preparation for eternity. “Without faith it is impossible to please God” (Heb 11:6).

Since the prophet has been satisfied with God’s answer, he proceeds to give five

woes on Babylon that will be her judgment for her wickedness and evil ways (2:6-19).

These woes present in capsule form the downfall of a nation. The first woe is unholy

ambition and greed (vv. 6-8). As the Chaldeans were perverse with injustice they would

suffer in the same way. Second, the covetous nature of the nation would bring judgment

(vv. 9-11). Babylon was one of the seven wonders of the ancient world. It was said to be

a fortress of thick walls, gates, moats, and beautiful hanging gardens. Habakkuk’s

prophecy was personifying those stones built in the walls as giving testimony of

condemnation (v. 11). The third woe is violence and murder (vv. 12-14). Man’s

knowledge is not comparable to the omniscience of God. So by pursing true knowledge,

sin is accounted for and punished. Fourth is the woe of immorality (vv. 15-17). The

Babylonians enjoyed making others sin. Shame and humiliation were part and parcel of

their lifestyle. This leads to the final woe, idolatry (vv. 18-19). The strongest proof that

idols do not work is the fact that they cannot speak. For the believer, idolatry is anything

that takes the place of God in her life. It can be relationships, home, position, ambition,

security, family, antiques, work, possessions, or money. Idols that do not speak or live

60
Feinberg, 211.
 69

are in contrast to the LORD (2:20: “But the LORD is in His holy temple. Let all the earth

be silent before Him”). He is the self-existing One. “Silent before Him” is a position of

dependence and submission. The LORD reigns from holiness and far above His creation.

Trusting in God removes our fears.

Recipe Tip: When believers fail to obey, they fail to trust. Therefore, one must trust and obey.
“Trust in God, and you need not fear.”61

III. The Song of Faith (Read chapter 3)

In response to what he experienced and learned, Habakkuk pens a prayer that was

most likely put to music for the congregation (3:1: “A prayer of Habakkuk the prophet,

according to Shigionoth”). As one reads through this prayer, there is a tremendous

affirmation of who the LORD is. The perplexity has given way to faith and awe of the

righteousness and holiness of the LORD (3:2: “LORD, I have heard the report about

Thee and I fear. O LORD, revive Thy work in the midst of the years”). By looking at the

heavens, praise wells up in Habakkuk’s heart (vv. 3-4). The LORD is sovereign, the

LORD is powerful, the LORD is majestic, and the LORD is radiance. The questioning

heart is exchanged for a praise and worshipful spirit. “The moment I become really

concerned about the state of my soul, instead of my affliction, I am on the high road to

God’s blessing.”62 Habakkuk is now concerned with God and His work, rather than

answers to ‘what’ and ‘why.’ He does not pray for the judgment to cease. In praying, the

prophet remembers the past glorious deeds of the LORD. Vivid imagery depicts the

Exodus (vv. 5-7). Habakkuk looks back to the Flood with confidence at God’s sovereign

control (vv. 9-11). This leads the prophet back to the salvation of the LORD for His

61
Iain H. Murray, Jonathan Edwards, a New Biography (Carlisle PA: The Banner of Truth Trust,
1987), 441.
62
Lloyd-Jones, 66.
 70

people (vv. 12-15). God will deliver them from the hand of the Chaldeans but not before

His purposes have been accomplished. These visionary scenes of the past, as well as the

future cause the prophet to shudder (3:16:“I heard and my inward parts trembled”). The

prophet feels strongly about what may happen to his countrymen. Yet, that does not

diminish his faith. Collapse and all the comforts he knew may be forfeited (v. 17), but

Habakkuk would not be dismayed (biblical term for fearing trouble - Josh 1:9; Isa 41:10).

He was being honest about his feelings. His outer man was trembling but the inner man

was renewed in spirit and in truth (Matt 26:41; 2 Cor 4:16-17). Habakkuk chooses to

praise his God rather than give into the weakness of the flesh (3:18-19: “Yet I will exult in

the LORD, I will rejoice in the God of my salvation. The Lord GOD is my strength, and

He has made my feet like hinds’ feet, and makes me walk on my high places”). These

verses show implicit faith in spite of the circumstances. The prophet had been through

affliction, perplexity, questioning, and injustice bringing him to submission, visions of

future deliverance, faith, and trust. The “hind’s feet” were swift, enabling the animals to

escape pursuers and find their refuge in the heights of mountains. Rather than to choose

the world’s forms of escape – television, romance novel, spending, movies, resignation,

self-effort – believers must choose to love God and put their faith in the LORD. What

changed Habakkuk’s outlook? God had shown him what He is able to do; did not explain

everything, but overwhelmed him with His character and nature of holiness, sovereignty,

love and justice. The quality of trust was browned to perfection in Habakkuk’s heart as

he quit asking questions of God and learned to trust Him wholly.

 CHAPTER EIGHT
ZEPHANIAH: THE SAUTE OF WORSHIP

“O worship the King, all glorious above, O gratefully sing His power and His
love; Our shield and Defender, the Ancient of Days, Pavilioned in splendor and
girded with praise. O tell of His might, O sing of His grace, Whose robe is the
light, whose canopy space. His chariots of wrath the deep thunder clouds form
and dark is His path on the wings of the storm.”63

Worship is a privilege for believers. The blessing of God brings forth worship

and praise, which is one of the aspects Zephaniah proclaims. Unlike other prophets,

Zephaniah is of royal lineage, being of the family of Hezekiah (1:1). Taking opportunity

of his pedigree, the prophet could enter the court of the king, Josiah (2 Kgs 22-23).

Throughout his message, there are hints of the prophet’s familiarity with the capital of

Judah (1:8, 10; 3:1-4). Thus, Zephaniah had the privilege of talking with the king and

most likely influencing the reforms that followed. Previous to Josiah’s reign, Manasseh

and his son, Amon, sat on Judah’s throne (2 Kgs 21). Both of these kings did evil in the

sight of the LORD, undoing most of Hezekiah’s goodness. Josiah made a break from the

wicked pattern set down by his father and grandfather by seeking to honor the LORD.

But because of the influences of these wicked kings, Judah continued practicing idolatry

as their hearts were not loyal to God. Zephaniah preached to this kind of audience and

background. In contrast to the people’s heart, Zephaniah chose to worship the LORD

with a whole heart (3:5: “the LORD is righteous within her; He will do no injustice”).

His heart worshipped because of the justice of the LORD and His holiness.

63
Johann M. Haydn, “O Worship the King,” The New Church Hymnal (Lexicon Music Inc., 1976),
1.

71
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Worship is equivalent to breathing. Everyone alive does it but the difference is

who is being worshipped. People worship the LORD, themselves, or whatever idol they

have set up in their hearts. Worship goes beyond just the Sunday morning church

service. It is an act where ordinary duties are made holy as the woman seeks to honor

God in all she does. Like the aroma filling the air that comes from sautéing, so worship

permeates the soul and life of the believer, overflowing into the lives of others. Sautéing

an ingredient, such as an onion, is done with a liquid, usually oil or water. The purpose

behind sautéing is to soften the onion and control the aroma so it does not overpower the

meat flavor. Sautéing enhances the flavor of the onion, causing it to be in the best

possible form. The oil used in sautéing is reminiscent of the Holy Spirit who empowers

one to the adoration and praise of the LORD. Sautéing of worship also enhances the

flavor of one’s love for the LORD, keeping balance in the spiritual life so that one area is

not overpowered by another area. The Puritan believers practiced this concept of worship

as part of their daily thinking. John Bunyan stated, “…great reverence that His saints

have in them for His majesty…Consequently, that makes our service in the performance

of them acceptable to God through Christ.”64

Zephaniah contemporaries were Habakkuk, Nahum, and Jeremiah. One of the

unique features of this book is its blending of messages from other prophets into three

chapters. For this study, the book will be divided into two portions. First is the worship

in regard to judgment (1:2-3:8), and second is the worship in regard to joy (3:9-20).

Recipe Tip: Worship is an integral part of Christianity – it is not just deeds, moral life, ministry,
or spiritual duties. It is worship of the heart. The Holy Spirit produces a spiritual change within that
is demonstrated by outwardly conduct. Ministry, like other things, can become an idol. When it is
out of balance in priorities, it replaces one’s worship to the Lord Jesus.

64
John Bunyan, The Fear of God (Morgan PA: Soli Deo Gloria Publications, 1999), 88.
 73

I. Worship in Regard to Judgment (Read 1:1-3:8)

Judgment! Day of the LORD! These two key phrases fill the prophecy of

Zephaniah. It should be noted that the Day of LORD references any time the LORD

“openly intervenes in the affairs of men.”65 Therefore, within this timely epistle are

numerous time elements such as near, in the near future, or far in the future.

The LORD opens this message with a declaration of His totality in judgment on

the earth and everything in the earth (1:2-3: “And I will cut off man from the face of the

earth,” declares the LORD). This takes the reader back to the days of Noah and the

judgment pronounced in those days (Gen 6). Ominous words come forth of punishment

as they express severity and totality of this judgment. Zephaniah repeats the LORD’s

intent by the expression, “I will stretch out My hand against Judah” (1:4). God’s people

continued to pervert their religion so that they worshipped idols, such as the “host of

heaven” (reference to astrology66), and threw in partial obeisance to the LORD (1:4-6).

When it came to seeking a deliverer, they did not turn to the LORD but to their idols.

This illustrated the desire and motivation of their hearts, to worship self. Therefore,

Zephaniah said to quit chattering and listen for judgment (1:7: “Be silent before the Lord

GOD!”) The prophet uses the simile of sacrifice, with Judah being the sacrificial animal

(1:7-8). In the Old Testament sacrificial system, the animal suffered minimal pain and

suffering by shedding its blood. The throat was cut cleanly and quickly, bringing

immediate death. In contrast to this, Judah would suffer more because of her intentional

rejection of her covenant God (1:9-13). The judgment spoken of was most likely the

65
Hebrew Greek Key Word Study Bible, ed. Spiros Zodhiates (Chattanooga TN: AMG Publishers,
1996), 1099.
66
David M. Levy, When Prophets Speak of Judgment (Bellmawr NJ: The Friends of Israel Gospel
Ministry, Inc.,1998), 100.
 74

Babylonian conquest and subsequent exile for Judah (1:14-18); the reason for this

calamity being “because they have sinned against the LORD” (1:17).

Recipe Tip: Reader, take the certainty of God’s judgment serious. Sin has consequences so keep
short account before the Holy God by confession of sin known and unknown and repentance of sin.
Sometimes a trial in one’s life is a result of unrepented sin. If the reader finds herself in distress,
first check the spiritual pulse (see page 11) before assuming a righteous stance before God. Often
the trial is sent to purge away the dross of living in a sinful world, to change thinking to biblical
standards (1 Pet 1:3-9). Not all illness is a sign of unconfessed sin or judgment. Possible sinful
attitudes and conduct should be checked. If the Holy Spirit reveals no secrets of sin, then accept the
physical condition as time of spiritual growth. Ask God to give the measure of health that will most
glorify Him (3 John 2).

The prophet calls the nation to repentance (2:1-3). Notice the qualities of

repentance listed in these verses: “seek,” “ humble,” “carried out His ordinances,”

“righteousness,” and “humility.” A play on word is possible in the last portion of verse

three, “you will be hidden” as Zephaniah’s name means the LORD hides.

The scene now changes to the judgment against the rest of the nations. Four are

mentioned as representation of the whole earth: Gaza, Ashkelon, Ashdod, and Ekron.

Judgment will bring forth God’s grace and mercy causing them to bow before the LORD

(2:4-15). Notice the phrases as Zephaniah describes the outcome of this punishment.

God will cause the idols to be useless and vain in deliverance (2:11). The phase, “He will

stretch out His hand” is repeated from chapter one (2:13). Nineveh has not yet been

destroyed, which assists in identifying the time element (2:13). A common denominator

in these verses is complacency, along with arrogance.

Recipe Tip: Complacency (being lukewarm) is dangerous to the believer. Notice the LORD’s
response to complacency, “So because you are lukewarm, and neither hot nor cold, I will spit you
out of My mouth” (Rev 3:16). Passion comes as a result of worshipping a holy God. There is
absolutely no room for being complacent or apathetic. The Psalmist stated, “For zeal for Thy house
has consumed me, and the reproaches of those who reproach Thee have fallen on me” (69:9).
Fatigue will hinder passion and zeal. If complacent, get rest and ask the Holy Spirit to reveal any
sin. Seek God for passion in the spiritual life. It comes through worshipping and prayer, having a
mind set on God and His Word.
 75

Charges strike closer to home as Judah and Jerusalem are judged for their sins,

especially that of not trusting in the LORD (3:1-7). Four specific allegations are

mentioned in verse two: did not obey the voice of the LORD, would not learn, would not

trust, and would not present themselves to God. Arrogance personified the southern

kingdom. They felt secure that their God would not allow harm to come to them. Yet,

that security was placed in false gods. Holiness prohibits evil to touch the LORD (3:5;

Jas 1:13). Neither does the LORD fail the faithful or fail to secure His promises (Lam

3:21-26). He uses the judgment of other nations as an object lesson to Judah (3:6).

Punishment was appointed to cleanse, cause repentance, and cause renewal of fellowship

with the LORD (3:7). The faithful will patiently wait for God to act and bring justice to

the land (3:8: “Therefore, wait for Me, declares the LORD, …for all the earth will be

devoured by the fire of My zeal”). Rather than resort to their methods, the righteous must

remain steadfast, disciplined, and not rebellious.

Recipe Tip: A word regarding discipline of children is apropos at this point. Children raised in
Christian homes are often guilty of passive rebellion. Passive rebellion is an outward show of
obedience but with a negative attitude. Attitudes are a collection of thoughts, so when a bad attitude
is displayed, it is a sign of a heart problem and needs to be addressed. As a parent, be on guard for
this thought process and correct it biblically. This will assist parents and children to worship in a
manner pleasing to the LORD.

II. Worship in Regard to Joy (Read 3:9-20)

Zephaniah gives a special glimpse of the Messianic kingdom. One blessing will

be cleansed speech signifying a clean heart (3:9: “For then I will give to the peoples

purified lips, that all of them may call on the name of the LORD”). The LORD will

purify the unwholesome words, and speech that does not edify or build up. Nor will there

be lies or deceit (3:13: “and tell no lies, nor will a deceitful tongue be found in their

mouths; for they shall feed and lie down with no one to make them tremble”).
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Recipe Tip: Speech is an important aspect of one’s spiritual journey. A quick perusal of the
following verses will assist with this issue: Prov 15:1; 15:7; Ps 119: 13; Ps 141:3; Eph 4:25; Eph
4:29; Jas 1:19. Another dimension of speech is the use of neutral words. Words such as
‘frustrated,’ ‘exasperated,’ ‘discomfort,’ ‘upset,’ ‘fed up,’ or ‘feeling insecure’ hide the true heart
condition of the believer. These neutral words are said to avoid having to deal with the sin behind
the situation. By hiding sin, repentance is not possible. Repentance and confession are part of true
biblical worship.

Another blessing will be no remembrance of their rebellion (3:10-11: “In that day

you will feel no shame because of all your deeds by which you have rebelled against

Me”). Instead of the pride and arrogance that brought on the judgment, there will be

humility (3:12). The joy of blessings induces glad singing and rejoicing (3:14) because

the LORD has provided His promised deliverance and salvation (3:15: “The LORD has

taken away His judgments against you”). Fear ans anxiety will have no place for the

remnant (3:16) as the LORD is in the midst of His people, establishing hope and comfort

(3:17: “He will exult over you with joy, He will be quiet in His love, He will rejoice over

you with shouts of joy”). It restores joy to know that God is always with believers (Heb

13:5).

♦ Not only is He with His people, but also He is their strength and protector

♦ Not only is He with His people and is their strength, but the LORD also takes

great delight in His people.

♦ Not only is He with His people, He is their strength, takes great delight in His

people, and the LORD rests in His love for His people.

♦ Not only is He with His people, is their strength and protector, takes great delight

in His people, rests in His love for His people, but the LORD sings over His

people with joy.

These truths grip the reader. In the following verses notice the repetitive “I”

emphasizing what the LORD will perform (3:18-20). The blessings are so great and
 77

magnificent that the readers of Zephaniah’s day could hardly fathom their depths. The

marvelous truth led them to worship the LORD, offering a soothing aroma to the LORD.

Recipe Tip: “If we love a person, we like to be always with him. Thinking and hearing and
reading and occasionally talking are all well in their way. But when we really love people, we want
something more. We long to be always in their company… The heart of the true Christian longs for
that blessed day when he will see his Master face to face, and go out no more. He longs to have
done with sinning and repenting and believing and to begin that endless life when he shall see as he
has been seen, and sin no more. He has found it sweet to live by faith, and he feels it will be
sweeter still to live by sight… How much more pleasant it will be to see Christ with his own eyes,
and never to leave him any more!”67 That is worship!

67
J.C. Ryle, Holiness (England: Evangelical Press, 1879/2001), 242.
 CHAPTER NINE
HAGGAI: THE BLENDING OF PRIORITIZED LIVING

“Okay, we will obey,” respond two cherubic-face siblings with expressive eyes.

They chose to not hit one another rather than be restrained from enjoyable activity. A

look of approval transforms the parents’ face because of their children’s response. In

similar fashion, the people of Israel responded in obedience to Haggai’s frank message.

The prompt response surprises the reader due to the prevalent disobedient attitude of the

rest of the prophetic books. Yet, the book of Haggai is one of the few instances of a

positive acceptance of the message.

The two kingdoms were both in exile. Israelites were removed from the Promised

Land to live in a pagan nation. Persia had conquered Babylon and the Medo-Persian king

upheld the decree for exiles to return to their native lands (Ezra 4-6 for background). The

rebuilding of the Temple had started and stopped. People in Jerusalem were more

interested in building beautiful houses than the house of the LORD. Apathy and

complacency had settled in the heart of the exiles. Because of their defiance, God

ordained drought (1:10-11) due to the disobedience of the people (Deut 28:15-24). So

enters Haggai, the prophet, to exhort them to obedience. By the Spirit of the living God,

their hearts were ready to hear and to obey.

Recipe Tip: According to the Scriptures, the Holy Spirit performs numerous ministries to
believers. He is a Person (not a force), the third part of the Trinity. The Holy Spirit brings people
into the kingdom (John 3:3, 5). He then indwells them (Rom 8:11), empowers them (Micah 3:8),
guides them in truth (John 16:13), and sanctifies believers (Rom 15:16). Comfort and joy come
from Him (John 14:16-20; Rom 14:17), and He bears fruit in believers’ lives. It is readily apparent
from this brief sketch of the Holy Spirit that He is the One responsible for change in your heart.

78
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Haggai probably spent the majority of his life in Babylonian exile. He developed

a keen sense of conviction as seen by his message. According to Scripture, he returned

with Zechariah (Ezra 5:1, 6:14).

From his experiences, the prophet knew how to live life by priorities. Living life

by biblical priorities begins with fearing (awe) the LORD. It is by fearing Him that one

gains wisdom (Prov 15:33). Wisdom is knowledge put to application – it is the skill by

which one lives daily.

Recipe Tip: “Since it is called the instruction of wisdom, it intimates to us that its tendency is to
keep all even and in good order in the soul…. It may be compared to the ballast of the ship, and to
the poise of the balance of scales: it keeps all even, and also makes us steer our course right with
respect to the things that pertain to God and man.”68

The writer of Proverbs likened wisdom to an extensive search for treasure (2:1-9).

Priorities are part of that wisdom. Jesus commanded believers to “Seek first His kingdom

and His righteousness; and all these things (food, clothing, etc.) shall be added to you”

(Matt 6:33). The use of blending in a recipe causes the ingredients to become as one

rather than each being separate. Blending, while similar to stirring, results in a different

outcome. Stirring does not necessarily break down the components, but it does combine

them together. Blending, however, can break down the ingredients and make them into a

complete whole. An example may be fruit. When one stirs fruit together, the result is

fruit salad, with each fruit remaining intact. But when the fruit is blended, the effect is

juice as each fruit loses its identity. The blending of biblical priorities places the LORD

at the core of one’s life. This gives unity and purpose to each task given by God.

68
John Bunyan, The Fear of God (Morgan PA: Soli Deo Gloria Publications, 1999), 73-74.
 80

To gain wisdom from the book of Haggai for righteous priorities, it will be

portioned into four sections: Be involved (1:1-15), Be strong and courageous (2:1-5), Be

cleansed (2:6-18), and Be glad (2:20-23).

I. Be Involved (Read 1:1-15)

As this study begins, note that Haggai refers to the LORD as “the LORD of

hosts.” This name signifies the commander of armies, the sovereign. By using this

name, Haggai presents God as “Lord of all powers, seen and unseen, in the universe and

in heaven.”69 It sets the stage for the messages of conviction and courage.

The prophecy is dated by Darius I of Persia, a Gentile king, so there is no question

as to the origin (1:1; 2:1, 10, 20). The recipients are Zerubbabel the governor, Joshua the

high priest, and the remnant of people (1:1). Zerubbabel was of the lineage of David, and

Joshua was of Aaron, the high priest. In response to the people’s procrastination of

building the temple, the LORD questions their priorities (1: 2-4: “Is it time for you

yourselves to dwell in your paneled houses while this house lies desolate?”) God’s

displeasure is seen in the use of the pronoun “this” in reference to the people. They lived

in lavish comfort while the temple was in ruins (1: 4). Their hearts were cold and

indifferent to God and His house. Therefore, they are exhorted to “consider your ways,”

which literally means to put one’s heart upon one’s conduct70 (1:5: “Now therefore, thus

says the LORD of hosts, ‘Consider your ways!’”) God desires for Israel to give careful

thought as to their conduct.

69
Joyce G. Baldwin, Haggai, Zechariah, Malachi, Tyndale Old Testament Commentaries, ed. D.J.
Wiseman (Downers Grove IL: IVP, 1972), 45.
70
Hebrew Greek Key Word Study Bible, ed. Spiros Zodhiates (Chattanooga TN: AMG Publishers,
1996), 1104.
 81

Recipe Tip: Every task should be done to the glory of God, not just certain jobs on certain days.
When God is not honored, the labor suffers as well as the laborer. Women have been given by God
the joy and responsibility to influence the next generations. If one’s life does not exemplify proper
priorities, then how will the children respond? They will imitate, learn, and follow from their
parents’ example. Wisdom is the key to discerning wise use of time, energy, and priorities. It is
easy to fall prey to the tyranny of the urgent, doing first what seems pressing rather than doing what
is necessary. Before a woman ministers to her family or others, she needs to make sure her heart is
right before the LORD.

The prophet continues by giving numerous examples of how disobedience

restricts blessings. It was a call to examine their effort by the results (v. 6). They were so

self-centered that they missed the most important aspect of their life – fellowship and

obedience to God. Again, Haggai states for them to consider what they are doing (1:7:

“Thus says the LORD of hosts, ‘Consider your ways!’”) The repetition brings emphasis.

The people were told to go and get the wood necessary for finishing the temple (1:8) as

the work and its completion would bring glory to God. Haggai again hits hard at the

selfishness of the remnant and leadership (1:9: “Because of My house which lies desolate,

while each of you runs to his own house”). They had little time or interest in the Lord’s

work. As a result of their sin, dew and rain were withheld (1:10-11). Because Israel is a

dry and hot climate, crops would wither and die without continual moisture. These were

consequences of their self-centered attitude.

Recipe Tip: Selfishness is often the underlying reason behind misaligned priorities. The
question arises with priorities regarding ministry and home obligations, and which comes first.
Haggai answers this question as well as the book of Ecclesiastes. “Fear God and keep His
commandments, because this applies to every person. For God will bring every act to judgment,
everything which is hidden, whether it is good or evil” (12:13-14). Ministry is often an excuse for
selfishness. It brings the praise of others, whereas cleaning, cooking, performing job duties, etc;
receive very little notice by others. The priority is to be responsible for home care before going
outside the home to minister.

The response to the LORD’s message through Haggai was instantaneous (1:12:

“obeyed the voice of the LORD their God and the words of Haggai the prophet, as the

LORD their God had sent him. And the people showed reverence for the LORD”). They
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obeyed and feared the LORD. When the Word of God touches a person’s heart, the

reaction is immediate. The people had been serving themselves for the past sixteen years,

and yet they broke the yoke of sin and repented, giving glory to God. There was no

hesitancy, no procrastination, and no neglect. Their obedience brought a word from the

LORD that He continued to be with them (1:13: “I am with you, declares the LORD”). It

was through the Spirit’s empowerment that the obedience occurred (1:14; Phil 2:13).

Israel had to change its priorities.

II. Be Strong and Courageous (Read 2:1-5)

The three weeks between chapters one and two were provided for preparation of

the rebuilding. Haggai addresses the leadership and then the people (2:1-2). The

prophet, with the purpose of identifying discouragement, asks three rhetorical questions

(2:3: “Who is left among you who saw this temple in its former glory? And how do you

see it now? Does it not seem to you like nothing in comparison?”) Haggai wants to give

Israel hope and proper encouragement. But only by recognizing the situation biblically

can they see their sin, repent, and put off their unrighteous thinking. Encouragement

comes as a by-product of having a biblical perspective on priorities.

Recipe Tip: Discouragement, if left unchecked, will result in depression. Depression is recognized
by the ceasing of activity – not going to church or work, not putting forth the effort with home
responsibilities, or not getting dressed. Check for physical causes of depression, such as
medications. Notice how God responded to Abraham (Gen 15) and Elijah (1Kgs 19) when they
were physically weary. Spiritual depression is due to unbelief – believing self or the flesh rather
than God and His Word. The cure is to change the thought pattern and get busy returning to routine
and schedule. It may help to talk to oneself, reiterating scriptural truths rather than listening to
oneself. A reference for depression is a book written by Dr. D. Martyn Lloyd-Jones, a pastor and a
medical doctor, entitled Spiritual Depression Its Causes and its Cure (Grand Rapids MI: Wm. B.
Eerdmans Publishing Company, 1965)

After the discouragement has been diagnosed, the LORD gives a significant

solution, repeating it three times in one verse (2:4: “But now take courage, Zerubbabel,

declares the LORD, take courage also, Joshua…and all you people of the land take
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courage, declares the LORD, and work; for I am with you, says the LORD of hosts”).

The exhortation to “take courage” is followed with obedience, “and work,” combined

with the LORD’s promise, “I am with you.” The subsequent verse reiterates the LORD’s

encouragement by recalling the covenant obligations. Therefore, do not be afraid (2:5:

“As for the promise which I made you when you came out of Egypt, My Spirit is abiding

in your midst; do not fear!”)

II. Be Clean (Read 2:6-18)

This section is made up of two messages, the first being reassurance to God’s

people (2:6-9) and the second being holiness and relational obedience (2:10-18). All the

nations of the earth are under the Divine hand of sovereignty, so He will “shake” their

rule and their rulers for His purpose (2:6-7). “Little while” could mean at any time,

allowing for judgment then and in the future. Because all the wealth of the earth is the

LORD’s, He will disperse it to encourage His people leading to peace (2:9: “The latter

glory of this house will be greater than the former, says the LORD of hosts, and in this

place I shall give peace, declares the LORD of hosts”). This would have reassured the

people in their discouragement.

Recipe Tip: One of the reasons for the leadership and the people to be discouraged was the
remembrance of Solomon’s magnificent temple. What they saw before them was no comparison to
what had been. Women are often discouraged because they look around them and see where they
are not as good a mother as another, or their house is not as nice as someone else, or their abilities
are not as noticeable as those of another. This form of comparison is sin that needs to be confessed
and repented. The people in Haggai’s day were looking in the wrong place for their assurance and
had their priorities confused. Rather than looking to the LORD, they maintained their memories. It
was self-motivated. Humility is the solution because the humble woman looks to God for her hope
and answers rather than her own human contributions (2 Cor 10:12-18; Ps 119:49). The priority is
God and the other person, not oneself. Not dealing with comparisons biblically, it can spiral down
to other sins such as jealousy, envy, selfishness, or depression. Biblical priorities accept the
limitations or boundaries placed by God and rejoice in the LORD’s bountiful care.

The second portion dealing with personal holiness is considered to be Haggai’s

third sermon (2:10-18). The prophet appeals to the priests for ruling in two matters. This
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was not unusual as the priests were to interpret the Law (Deut 17:8-13). The issues

presented were that of personal uncleanness (2:12-13). Could one be holy by touching

another holy thing? “No.” On the other hand could one be unclean by touching an

unclean item? “Yes.” It is similar to physical illness – a healthy person cannot make

another healthy through touch, but an individual with a cold or flu can make another ill

via contact. The LORD was not pleased with His people as seen by the use of “this

people” and “this nation” (2:14: “Then Haggai answered and said, ‘So is this people.

And so is this nation before Me,’ declares the LORD, ‘and so is every work of their

hands; and what they offer is unclean”). All the work they were doing was defiled

because of their sin. In the ensuing verses (2:15-19), Haggai points out how they were

disobedient. Yes; Israel began again the work on the temple, but they had not repented

from their attitude of indifference or the halfhearted way they presented their sacrifices.

Because of their uncleanness, it meant their sacrifices were not acceptable.

Consequently, the LORD withheld blessings of provision. Rather than their labor

producing abundance, the effect was opposite (2:16-19).

IV. Be Glad (Read 2:20-23)

Haggai addressed his final message to Zerubbabel. The LORD changes this

man’s title from “governor” (2:21) to “my servant” (2:23). The promise to Israel is that

the Messiah will remove all her enemies. In the ancient East, a signet ring was used as a

seal and carried the mark of authority of its author (Esth 3:10-11). Zerubbabel was part

of the genealogy of David through Solomon and Nathan, giving kingship lineage for the

birth of the Lord Jesus Christ (1 Chr 3:19; Matt 1:12-13). Haggai completes his

messages with, “the LORD of hosts” (2:23). Thus reassured, the people could continue
 85

in obedience with hope because of the seal of God’s promise. The comfort also gave the

people wisdom to correct their displaced priorities. Having the LORD’s support, God’s

people blended their lives with the LORD at the center, filling all aspect of their lives.

Recipe Tip: When it comes to priorities, often the question is raised as to what should be done
next. Martha Peace gives insight to this dilemma. She suggests making a list of what is to be done,
placing them in priority. Record first the tasks least likely to be pleasant or desirous. Complete
each job before going to another. This aids with keeping on track and not getting distracted71. Dr.
Wayne Mack gives biblical basis for priorities and helpful suggestions for situations and obstacles72.
Biblical priorities are fairly simple but that does not make them easy. When faced with numerous
tasks and not sure what to do next, ask for wisdom from the Father, and He will direct your steps.
“The mind of man plans his way, but the LORD directs his steps” (Prov 16:9) “Trust in the LORD
with all you heart, and do not lean on your own understanding. In all your ways acknowledge Him,
and He will make your paths straigh.” (Prov 3:5-6). “Do not My words do good to the one walking
uprightly?” (Micah 2:7)

71
Martha Peace, Becoming a Titus 2 Woman (Bemidji MN: Focus Publishing, Inc., 1998), 116-
120.
72
Wayne Mack, Homework for Biblical Living, Vol. 1 (Phillipsburg NJ: P & R Publishing, 1979),
132-143.
 CHAPTER TEN
MALACHI: THE MEASURE OF THE FEAR OF THE LORD

Fearing the LORD comprises a fitting final ingredient in the recipe for holiness.

What exactly is fearing the LORD? A basic definition could be stated as reverential awe.

However, the concept of fearing the LORD is like a dazzling diamond full of reflecting

facets. According to Scripture, fearing the LORD demands obedience (Deut 31:9-13).

The reversal is also true; when believers do not obey, they do not fear the LORD.

Proverbs states that the fear of the LORD leads to life, allowing for restful sleep (19:23).

As the study of Malachi develops, other facets of fearing the LORD will be seen.

Malachi, the last of twelve Minor Prophets, aptly concludes the Old Testament.

After his book, there are 400 years of silence before the coming of the Messiah and the

beginning of the New Testament.

Although there are virtually no references to the prophet himself within the book,

he stands strong as a messenger from God. From the references within this book,

Malachi definitely came after the temple had been rebuilt and the sacrificial system

reestablished to the point of misuse (1:6-8; 2:13; 3:1). The book of Malachi was written

to a nation who had a measure of comfort and security, thus causing them to become

lazy.73 Apathy was the prevailing spiritual tone of the people of Israel. They had

73
Robert L. Alden, Malachi,The Expositor’s Commentary, vol 7, ed. Frank Gaebelein (Grand
Rapids: Zondervan, 1985), 702.

86
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returned from exile, went through the laboring process of rebuilding the temple,

experienced temple worship once again, and some sort of normalcy had returned.

The prophecy of Malachi has a number of relevancies to today’s believer, one of

which is God’s continual love for His people. The basis of this love does not come from

an individual or nation’s merit but from the nature of the LORD. Another correlation is

postponed promises or waiting on God.

Recipe Tip: Waiting on God could be referred to as being in God’s waiting room. There are
many such instances in a woman’s life: direction as to schooling or marriage, the birth of a child,
illness and diagnosis of self or family members, salvation of loved ones, or leading as to job, house,
income. How you conduct yourself in the waiting room reveals the heart and mind. When one is in
a doctor’s waiting room, what is the respond? Get antsy waiting to see the doctor, impatient at the
delay because of agenda and timetable? Or is the time occupied quietly, eternally, so there is no
wasting of time? The only way one can choose the second choice is through the lens of the
sovereignty of God. Choosing the second option follows the example of Mary (Luke 10:38-42) who
selected the better thing, i.e., being devoted to Christ Jesus. Eternally occupying time in God’s
waiting room helps to stay one’s mind on things above and hides God’s Word in one’s heart. See
the counseling case for further help with this issue (pages 100-108).

“He enables us to see the strains and temptations of such times, the
imperceptible abrasion of faith that ends in cynicism because it has lost touch
with the living God. Even more important, he [Malachi] shows the way back
to a genuine, enduring faith in the God who does not change (3:6), who
invites men to return to Him (3:7), and never forgets those who respond
(3:16).”74

A main thrust of Malachi, seen in other prophets as well, is God’s desire for a

relationship with His people rather than the ritual-based religious practices. The New

Testament speaks to this issue in 2 Timothy 3:5: “Holding to a form of godliness,

although they have denied its power.” Like in Malachi’s time, corruption was in the

leadership of the Church. “There is then an awful application of Malachi’s days and the

spirit of his age to this age…There was a lowering of the standard of the Divine

requirement by the priest…yet, in their inner life, in the depth of their own

74
Joyce G. Baldwin, Haggai, Zechariah, Malachi (Downers Grove IL: InterVarsity Press, 1972),
211.
 88

nature…denying the power.”75 The Word of God needs to be taken seriously – that is

part of fearing the LORD. One’s inner life must match the external life.

Recipe Tip: How does one discern whether the inner woman and outer woman agree?
Isaiah57:15 states, “For thus says the high and exalted One who lives forever, whose name is Holy, I
dwell on a high and holy place, and also with the contrite and lowly of spirit [humble] in order to
revive the spirit of the lowly and to revive the heart of the contrite.” The answer is humility. For
the one whose heart is humble, her life will prove externally that condition. Humility is objective,
not based on feelings, so one cannot say, “I feel humble.” Rather, it is a position in one’s spiritual
walk.

Measuring is the process of limiting the ingredient to the proper quantity. In

cooking, the measurement of ingredients insures accuracy in the recipe. There should be

carefulness in measuring out portions of ingredients. Too much or too little of a

seasoning or an ingredient could ruin a recipe. Some cooks measure according to taste or

how they perceive the amount. They use terms such as “a dash,” “a tad,” or “a smidgen”

as their judgment is based on experience. What one has learned from the Scriptures and

her experiences with the LORD measures the fear of the LORD. As measuring is part of

all cooking, so fearing the LORD is part of all holiness. Measurement involves thinking

clearly, so a woman who fears the LORD examines her heart, changes her thinking, and

walks in obedience on a daily basis (Luke 9:23). An attitude that does not revere the

LORD leads to ruination in a recipe for holiness.

The book of Malachi is divided into two portions for measuring the fear of the

LORD. The first section explains the Covenant and its lack of fulfillment by the people

(1:1-3:15). The second portion contains the Covenant blessings (3:16-4:6).

I. The Covenant presented and disregarded (Read 1:1 to 3:15)

The prophecy, written in a question/answer format, raises questions from the

75
G. Campbell Morgan, Malachi’s Message for Today (Eugene OR: Wipf and Stock Publishers,
1998), 40.
 89

people with whom Malachi associated. Malachi’s message bears the title of “The oracle

of the word of the LORD” (1:1). It is addressed to Israel as an entire nation, with

Malachi as the agent or messenger through which it comes. Due to the use of the word,

‘oracle’ there is a sense of foreboding or concern. The Divine message of love

counteracts the apprehensive feeling (1:2: “I have loved you,” says the LORD. But you

say, “How has Thou loved us?” “Was not Esau Jacob’s brother?” declares the LORD,

“Yet I have loved Jacob”). Yet, the nation does not believe God loves them. This may

have been due to having been through the exile or by their lack of love for the LORD as

seen in their disobedience of the covenant. The message of God’s love was not new to

His people (Hos. 11:1 3-4, 8-9; Isa 43:4; Jer 31:3). God’s love for His people and their

love for Him in return are given as the covenant basis (Deut 6:5; 4:37; 11:1; 10:12; 11:13;

30:16, 20). The laying of groundwork in the LORD’s love became the basis for the

doctrine of election as seen in the next verses. God chose Jacob over Esau.

Recipe Tip: The doctrine of election has provoked many misunderstandings and misconceptions.
If this doctrine is a problem, one may need to alter a faulty view of God. As Creator, God has the
right and prerogative to choose as He sees fit. Does a potter ask the clay how it wants to be treated?
The answer is, ‘Of course not.’ So, God in His infinite wisdom chooses those to enter His kingdom.
By the same token, some are chosen to be vessels of great honor while others are not. His choice is
based on His character that cannot change and is absolutely holy. The result is for others to see His
grace and marvelous riches and for the vessel to come to an understanding of humility and the
LORD’s greatness and His grace (Rom 9:20-26; Isa 29:16; 45:3-4; 9-13).

A clarification regarding the use of “hated” may be helpful to the reader (1:3: “but

I have hated Esau, and I have made his mountains a desolation, and appointed his

inheritance for the jackals of the wilderness”). As mentioned before, the Scriptures are

antithesis, which is either-or; one is holy or unholy, saved or unsaved, clean or unclean.

So when it states that God loves Jacob, the opposite is that He hates Esau. It is a

covenant relationship and not to be taken personally or to be governed by emotions.

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Another way of phrasing could be that God chose one and rejected the other.76 The

descendants of Esau chose to not live by God’s commands, bringing judgment upon

themselves (Romans 9:13 is quoted from Malachi, not from Genesis). However, this was

not due to the covenant choice of the LORD as Israel brought judgment on herself by

ignoring the covenant.

Malachi is so driven by his love for God and His people that his expressions

reflect that sincere desire. In reading the rest of chapter one, the longing of the prophet’s

heart is for the people to repent of their apathy and strive to serve the LORD righteously

(for example 1:9: “But now will you not entreat God’s favor, that He may be gracious to

us?”) They refuse to see their sin, being so mired in the sin.

Beginning with the priests, God spells out their sin. Their worship is

unacceptable (1:6). They insult the LORD of the universe with their perverse religious

trappings. Before bringing the accusation against them, Malachi artfully presents an

issue with which they would agree, i.e., a son should honor his father and an employee

should respect the employer (1:6: ‘A son honors his father and a servant his master.

Then if I am a father, where is My honor? And if I am a master, where is My respect?’

says the LORD of hosts to you, O priests who despise My name. But you say, ‘How have

we despised Thy name?’) God’s name becomes defiled when believers do not search for

the underlying motivations for their conduct. (“How have we despised Thy name?” as if

to say, ‘How could this charge be laid against us?’) Another word for “respect” is fear or

reverence, which brings the reader back to the ingredient of fearing the LORD.

76
Baldwin, 222-223.
 91

Recipe Tip: Fearing the LORD is something that is teachable to children, even toddlers. It
involves teaching respect. The respect shown to parents is another way of teaching the fear of the
LORD. Children can comprehend the equating of treating parents the same way they would respect
or honor God. For instance, when given their first Bible, they should understand that it is not treated
like other books. The Bible does not go on the floor, or be put some place where other things are
stacked on top.

Malachi continues in his charge by specifying the sinful acts (1:7-14). The priests

offered disfigured animals for sacrifice, which is against the Mosaic Law (Deut 15:21;

Lev 22:20). Added to this, the priests then tried to win the favor of the LORD by

pacifying Him. But, they missed the point – sin was going unnoticed and unrepented. If

there is any question as to how the LORD feels about this, Malachi reports, “I am not

pleased with you, says the LORD of hosts, nor will I accept an offering from you” (1:10).

Recipe Tip: This is happening today in many churches. Women are performing ministerial
tasks. Their motivation is not as unto the LORD but rather because of peer pressure. Wives and
mothers are on a breakneck speed to accomplish meals, laundry, cleaning, driving, attending
meetings, plus working outside the home and missing the point of their entire existence before God.
God’s name is profaned when believing women rush through their day without time for prayer and
reading His Word. The balance is way off – performing rather than presenting a heart of worship in
fearing the LORD.

As if to underscore His response, the LORD states, “For from the rising of the

sun, even to its setting, My name will be great among the nations” (1:11; Ps 50:1; 113:3;

Isa 45:6; 59:19). 77 This is a comprehensive assertion of the LORD’s greatness. Israel’s

failure to truly worship in spirit and in truth did not affect the majesty of the LORD.

Purity in worship will come about in the kingdom age. But for now, Malachi asserts that

Israel disdains the LORD and His altar. Once again comes the refrain that the LORD of

hosts is wonderful and will be revered by the nations (1:14b: “for I am a great King,”

says the LORD of hosts, “and My name is feared among the nations”).

A command, consequence, and contrast are given in chapter two (2:1-6). The

77
Ibid., 228.
 92

command was to the priests who refused to demonstrate holiness in their lives.

Consequently, their blessings would become foul (2:3: “and I will spread refuse on your

faces, the refuse of your feasts; and you will be taken away with it”). They would be

despised and removed from their offices (2:9: “So I also have made you despised, and

abased before all the people, just as you are not keeping My ways, but are showing

partiality in the instruction”). In contrast, the righteous priest demonstrates the fear of

God in his life (2:5-7). The godly leader turns others from sin through instruction and his

own intimate fellowship with God, seen by “he walked with Me (2: 6).” Malachi knew

firsthand what fearing the LORD meant to the inward and outward life.

The chapter continues with questions to exhort the people about their sins. When

their offering was brought for atonement, it was not accepted (2:13, “And this is another

thing you do: you cover the altar of the LORD with tears, with weeping and with

groaning, because He no longer regards the offering or accepts it with favor from your

hand”). This caused them to cry and groan because they had lost the Lord’s favor. But,

they were still failing to see their sin, one of which was men divorcing their Israeli wives

to marry foreign women (2:14).

Recipe Tip: Marriage is a covenant between one man and one woman according to Malachi (2:14;
Prov 2:17). It is not to be entered into lightly or flippantly. The relationship in marriage is one of
commitment and trust. Women need to view marriage this way and not give in to feelings when
things are tough. Young girls need training in this area to realize that sexual intimacy belongs only
in marriage (Heb 13:4).

By stating that marriage is a covenant, God must also declare His perspective on

the opposite, divorce (2:16: “For I hate divorce,” says the LORD, the God of Israel,

“and him who covers his garment with wrong,” says the LORD of hosts. “ So take heed

to your spirit, that you do not deal treacherously”). The word, “hate” is a different
 93

Hebrew word than used in chapter one, verse three. This word in chapter two could be

translated as detest. The truth is underscored by use of “LORD, God of Israel,” a name of

Lawgiver and Judge.78 Jesus reinforced God’s perspective – divorce was not condoned

but allowed only because of the hardness of their hearts (Matt 19:1-9). When Moses

referred to divorce it was to protect the women from injury in the process (Deut 24:1-4).

“Covers his garment” is another way of saying marriage (Ruth 3:9).

Chapter two is basically concluded at verse sixteen. Verse seventeen begins a

series of arguments from the people to God. They “wearied” the LORD with their

complaints and comparisons (2:17: “You have wearied the LORD with your words. Yet

you say, “How have we wearied Him?” In that you say, “Everyone who does evil is

good in the sight of the LORD, and He delights in them” or, “Where is the God of

justice?”) Other Old Testament writers have addressed the question raised in verse

seventeen (Hab 1; Ps 73; Jer 12; Job 21 and 24; Eccl 8)79. The answer is found by

settling one’s hope in the future guaranteed by the LORD. Evidently, the people of

Malachi’s time had not learned this lesson or even turned to the Scriptures for answers.

Chapter three gives a future perspective for the peoples’ question of God’s justice

(2:17). God will send a messenger, John the Baptist, who will be the forerunner of

Christ, the Messiah (Isa 40:3; Matt 11:7-10; John 1:23). When the Messiah comes, He

will refine and purify. Notice the beautiful picture of a refiner in verses two and three,

“For He is like a refiner’s fire and like a fullers’ soap. And He will sit as a smelter and

purifier of silver, and He will purify the sons of Levi and refine them like gold and silver,

78
Craig Blaising, Malachi, Bible Knowledge Commentary, ed. by John F. Walvoord and Roy B.
Zuck (Wheaton IL: Victor Books, 1983), 1582.
79
Ibid., 1583.
 94

so that they may present to the LORD offerings in righteousness.” He sits carefully and

purposely by His creation so that just enough heat is applied for the best results.

Continuing on in the chapter, the refining process will bring judgment for some

because they do not fear the LORD (3:5). Malachi saw fearing the LORD as equivalent

to being responsible for others. The prophet presents an excellent resource for the

immutability (does not change) of God (3:6: “For I the LORD do not change; therefore,

you, O sons Jacob, are not consumed”). It is because of this quality that Israel will not

be destroyed. The plea from the prophet encourages them to return and repent to the

LORD (v. 7). Instead of being obedient to the prophet’s plea, the people question

because they do not see the need of repenting. Malachi continues to expose their sin.

They were cheating God by not obeying, by not offering up blameless sacrifices, by

careless rituals, by their self-righteousness, by not fearing and revering Him (3:8: “Will a

man rob God? Yet you are robbing Me! But you say, ‘How have we robbed Thee?’ In

tithes and offerings”). Consequently, the disobedience brings a curse (3:9). In contrast,

the prophet shows how much the LORD will bless abundantly if His commands are

obeyed (3:10: “Bring the whole tithe into the storehouse, so that there may be food in My

house, and test Me now in this,” says the LORD of hosts. If I will not open for you the

windows of heaven, and pour out for you a blessing until it overflows”). One who gives

abundantly will prosper spiritually, emotionally, physically, and mentally (3:11-12; Luke

6:38; 2 Cor 9:6-11; Pr 11:24-25). But, the people protested against these promises

because their hearts were hardened by the deceitfulness of their sin. They refused to see

God’s answers to their questions, that He would bless them if they obeyed. This was the

basis of the covenant (Deut 10:12-22). The cynical nature of their hearts led to the
 95

Pharisaism found in the Gospels. That is, they appeared righteous when their hearts were

unrighteous. Fearing the LORD comes from the heart and leads to external expression,

not the other way around.

Recipe Tip: For instance, a woman has a problem with worry. She knows it is sin and displeases
her Lord, so she puts it off by refusing to give into anxious thoughts and praying for help in this
area. It worked! The worry did not plague her for a number of months. Then a situation returns
similar to the original one and worry is back in full force. What happened? Did she not repent?
Was she obedient? Yes, and she put off the sinful habit. But, she failed to put on a righteous
thought pattern in its place. In other words, for obedience in sanctification there must be a two-
sided response. Put off the worry and replace it with trust. Worry is really unbelief. You believe
God will do what He promised, but you limit Him. Consequently, it results in thinking that God
cannot take care of the situation after all; hence the anxiety. When trust thoughts (use of trust verses
is especially helpful) are replacing the anxious thoughts, repentance is complete and worry becomes
more and more difficult.

II. Covenant Blessings (Read Malachi 3:16-4:6)

Fear of the LORD leads to blessings because one’s heart desires to follow God.

The blessings are spoken of in chapter three (3:16-18). God listens to the one who fears

Him. Passages such as Psalm 3:4; 4:1; 80:1; and 105 provide consistency with what

Malachi wrote. Another blessing is God remembering His people. “A book of

remembrance” is not literal in the sense that the LORD does not need a book for record

keeping. It was in keeping with the Persian kings who had good deeds recorded for

remuneration (Esth 6:1)80 Notice that fearing the LORD is equated with esteeming His

name (3:16: “They those who feared the LORD spoke to one another, and the LORD gave

attention and heard it, and a book of remembrance was written before Him for those who

fear the LORD and who esteem His name”). A third blessing is ownership: “And they

will be Mine…My own possession.” The repetition provides emphasis for Malachi’s

readers. They would be taken back to Exodus 19:5 and the message from Mt. Sinai. The

idea is Israel that was chosen by God for His purposes. By referring to the father-son

80
Feinberg, 265.
 96

relationship, it drew the picture of familiar love. For those in the Church Age, it also

recalls the love with which God loved His Son (e.g. John 3:16 ). Believers of this age are

also part of that treasured possession (1 Pet. 2:9, Titus 2:14). God promised a fourth

blessing of discerning between the good and bad (3:18: “So you will again distinguish

between the righteous and the wicked, between one who serve God and one who does not

serve Him”). The purpose of this is to strengthen those who are weak and renew hope in

the justice of God (Isa 35:3-4).

Chapter four is a condensed, full of impact sermon on the effects of Christ’s

return. The answer to a previous question (2:17; 3:15) becomes apparent. The evil,

wicked, and arrogant will face judgment and resulting fire (4:1: “For behold, the day is

coming, burning like a furnace; and all the arrogant and every evildoers will be chaff;

and the day that is coming will set them ablaze,” says the LORD of hosts, “so that it will

leave them neither root nor branch”). In contrast, those who fear the Lord will see light

in a different sense, i.e., the sun of righteousness (4:2: “But for you who fear My name

the sun of righteousness will rise with healing in its wings; and you will go forth and skip

about like calves from the stall”). They will also witness the wicked receiving their just

end (v. 3). A great blessing is presented for Malachi’s readers if they fear the LORD.

They have His mighty and sufficient protection.

Recipe Tip: The LORD as one’s sun and shield is a comforting and motivating thought. The
Psalmist wrote, “For the LORD God is a sun and shield; The LORD gives grace and glory; no good
thing does He withhold from those who walk uprightly. O LORD of hosts, how blessed is the man
(woman) who trusts in Thee!” (Ps 84:11-12)

The basic tenets of the Deuteronomy Law are summarized (4:4: “Remember the

law of Moses My servant, even the statutes and ordinances which I commanded him in

Horeb for all Israel”). By heeding this Law, the people would be saved from judgment at
 97

the Day of the LORD. Malachi uses ‘Moses’ and ‘Elijah’ as spokesmen. Moses

represents the Law, and Elijah the prophet will restore order and authority. Interestingly,

Malachi closes his prophecy with a curse on the land if the people continue in their

unrepentance and lack of fearing the LORD. This paves the way for the coming of the

Messiah and the beginning of the age of grace. It has been noted that the Old Testament

ends with a curse, but the New Testament begins with blessing (Matt 5:3) and ends with

grace (Rev 22:21).81 So it is with measuring the fear of the LORD. There is blessing

beyond comprehension and grace to endure the rough times. But, there is a curse if not

obeyed or received.

Recipe Tip: God gives principles through this book that will be useful in exposing sin leading to
a fear of God. The first motivation is to be in awe of the LORD and respect His commands, His
Words (1:6). Start with an issue in the heart and allow the Holy Spirit to perform His work,
exposing the sin through that issue. A second observation from Malachi is that the general charge is
leveled, and then specifics are exposed relating to the general. Sin occurs in the specifics; therefore,
obedience must be in the specifics as well. Third, accept the sovereignty of God and allow the
doctrine to seep through every aspect of life (1:11). Fourth, learn to speak with wisdom and
kindness. Scriptures say that from the heart people speak. Therefore, keep the heart pure and
obedient and words will reflect that attitude (2:6-7: Prov 1:7; Matt 12:34). Fifth, attitudes toward
others measure our fear of the LORD (2:10). Sixth, be content with one’s marriage. Do not allow
worldly values to erode what God has brought together (2:14-15). Seventh, accept trials as they
refine the heart, destroying sinful habits and thinking (3:3). Eighth, praise the LORD for He does
not change and deserves our praise (3:6, 16). Ninth, give generously to the LORD in money, time,
and labor (3:10; 2 Cor 9:8; Col 3:23). Last, retain God’s words in the mind as they will keep you
from sin, will encourage, restore fellowship with God, comfort, and strengthen (4:4; Ps 119:11).

81
Ibid., 269.
 CHAPTER ELEVEN
BAKING TIME: SUMMARY

The ingredients for the recipe are assembled together: heavenly reflection,

humility, repentance, prayer, sovereignty, trust, worship, prioritized living, fearing the

LORD. Each one becomes essential to the walk of holiness. It is an awesome

combination of ingredients, but only God’s grace and empowerment can make these

ingredients effective in one’s life. It would be so easy to sit and claim only God’s grace

without one’s responsibility. But that would leave one lethargic and self-centered, like a

cake that is only half done. All of the ingredients of a cake may be gathered and even

combined. Yet without the baking time of heat, these ingredients would not rise to the

desired outcome. Spiritually, the holiness ingredients can be desired in one’s life but will

not come to fruition without hard work and the heat of trials and sufferings under the

guidance of the LORD (See Phil 2:13).

What the prophets faced is similar to today. These men believed God, believed

His Word, believed God’s other prophets, and lived their lives according to that belief

(Heb 11). But, the people to whom they preached rejected their message because they

rejected the LORD. Their perspective of God was faulty as they viewed Him as weak

and ineffective. Also, part of their distorted thinking was that sin does not have

consequences. So when devastation hit their lives, God was not the source of comfort

and guidance. Rather, they turned to idols for their deliverance. The great redemption

brought to them through the Exodus was relegated as a forgotten memory.

98
 99

This situation is not unlike today. God has saved believers from their sins and

guilt. Yet they turn to other sources for comfort and leading. Sufferings punch at their

lives to bring them into the fear of the LORD, and yet, the faulty thinking does not

change. It is like the woman who has been diagnosed with cancer and has seen the test

results verifying the diagnosis. She even has an understanding of how the cancer

destroys cells, slowly killing the body. She has seen sixteen different doctors, each

prescribing the same verdict – cancer. Yet, she continues to deny that she has cancer.

Her reasoning maintains there is no outward indication of the cancer. Therefore, she is

fine. Does this sound ridiculous? But, that is how Israel and Judah responded to the

sixteen prophets sent to them by the LORD. They acted like sin did not exist because

there was no external damage. Refusing to take sin seriously is an affront to a holy and

just God as believers are in His presence daily.

 CHAPTER TWELVE
DESSERT: COUNSELING CASE

The finishing touch of a tasty meal is dessert. Time spent in preparation results in

a gastronomical delight. It is even more inviting as there is a period of waiting for the

conclusion to the meal. The counseling case, illustrating the practical nature of the Minor

Prophets to women’s lives, provides the same concluding effect for this eternal recipe.

This case study was selected due to its pertinent quality - that of waiting on God.

All women wait-- from small things like waiting in line, traffic, for children, friend, or

spouse, to more prominent aspects such as starting a family, choosing housing, job, or

watching a beloved one slowly slip into eternity. One reason Israel failed in her

obedience was because she did not wait for the LORD but resorted to her own resources.

Waiting permeates life. How does one best use that time? What concrete help is

available from God’s Word? How does waiting on God affect holiness? It is trusted that

these answers will become apparent through this counseling case.

Marie entered the counseling room looking dejected, downcast, and unhappy.

Her pastor recommended she come to counseling because her life situation was causing

her to question God’s love for her. Marie’s husband, trained and educated, was out of a

job. Their savings continued to dwindle as months fled by without definite prospects.

Temporary work for both of them was keeping them afloat financially, along with help

from family and church members. However, the future did indeed look bleak. Marie and

Edgar were newlyweds in their first year of marriage. Both in their mid-twenties, this

100
 101

couple enjoyed life, causing their joy to be contagious to others. But now, Marie

demonstrated no joy, only hopelessness. Marie’s story is a difficult place in which to be.

She left good employment with benefits to be wedded to the man of her dreams. His job

future was uncertain, but they both knew God would see them through. They both have

strong and good relationships with their parents, seeing how marriage can be God-

honoring and joyful. Health is excellent for them both, with no physical problems except

for minor colds. God is the center of their marriage and each of their lives. They have

devotions together most days of the week. However, lately, Marie’s private quiet time

has slipped to almost being nonexistent. There has been major upheaval to their lifestyle:

getting married, moving away from close-knit homes, new church, new people, new

home, and new friends. From her information, organic causes can be eliminated. The

presenting problem was listed as waiting on God for leading to a job and for a secure

source of income. When asked what she meant by “secure,” Marie responded, “Bills will

be taken care of, and we can eat out once in a while without feeling guilty.” In regard to

what had been done concerning the situation, she blurted out, “prayer and more prayer.”

Further questions in this area showed how praying had helped the counselee remain

focused on the Lord’s provision. When not in prayer, her thoughts turned to what she

thought they deserved or had the right to rather than God and His will. This illuminated

the selfish desire of Marie’s heart. Being in God’s waiting room is teaching her to

examine biblically her own heart, not yielding to a selfish introspection. As biblical

prayer was explored, Marie saw how communicating with God is a necessity and a

privilege. In her state of hopelessness, prayer had become a dry duty to be performed.

One of her homework assignments was to begin a prayer journal. The counselor gave
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Marie a format to establish the journal. The suggested format was three headings on one

sheet of paper. The headings are Scripture, Lessons/Thoughts, and Prayer Requests. By

using specific Scripture to head the requests, it confirmed the passage in her heart, giving

her the opportunity to prayer God’s Word back to Him. After keeping the journal for

three-four days, Marie began to see God’s work in her life. She was also encouraged to

read biblical prayers, such as Ezra 9:6-18, Nehemiah 9:5-38, Daniel 9:4-19, Micah 7:7-

20, and Ephesians 3:14-20. These biblical prayers helped Marie to see the trust each of

the men had in the sovereign plan of God and how He provided for them. It further

illustrated that prayer pleases God and brings His favor on the life of His children.

As the counseling dialogue continued, Marie had to face the sin issues. God’s

Word through the direction of the Holy Spirit was convicting her of sinful thinking. Part

of her lack of recognizing sin was due to the use of words such as “frustrated.” By

replacing this word with the biblical word, impatience, she was able to see how she was

demanding of God to keep her timetable. She had an image of how it was supposed to

be, and her life was not living up to that expectation. But, her lack of hope stemmed

from unbelief in God’s provision. Putting off unbelief and replacing it with belief gave

this woman hope. Similar to Jonah fleeing the presence of the LORD, the counselee was

running away from God through her unbelief.

During the counseling, Marie came to the point of asking for help from others.

God gave her an accountability partner, her husband. The church family expressed

encouragement to her. The fellowship within the church was like a “spark plug” to both

her and her husband’s spiritual life. Ministry opportunities were presented where Marie

could share what God was teaching her to the young women in their church. The more
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Marie looked outside of herself to others, the more the joy returned. Scripture was the

source of strength and help for Marie. She memorized several verses to help her with

unbelief, such as Nahum 1:7, Psalm 27:7, and Isaiah 41:10. Through a study on

repentance from the book of Jonah, Marie saw that she did not deserve a certain level

income and did not have a right to a certain kind of lifestyle. This counselee did an about

face – she gave up her own agenda for the will of God.

After repentance, Marie realized the need for humility in her life. The financial

trial was exposing unhappiness and her prideful view of life. It was discovered how

unhappy her husband was at his temporary job. This unhappiness spilled over into the

home environment. Being newlyweds, and not that familiar with each other’s responses,

it has driven them to pray and read the Word together. Their talks have helped in their

understanding of each other. From further questions, it seems there are times of panic

and despair mixed with times of peace and contentment. When the panic hits, they strive

to imitate the Psalmist by venting their thoughts in prayer but coming back to the

submission to God who causes all thing to work together. To further assist the counselee

with the putting off of pride and the putting on of humility, Marie was asked to read

through the book of Mark, noticing the life of Christ and His responses. She was also

encouraged to seek help from her husband who could give her loving input regarding

areas of pride. Psalm 99 was an assignment for her to read and write down what is stated

about God and His character. Reflecting on God and His qualities humbles the reader.

When trials disrupt life, it strengthens one’s faith in the LORD. This financial

difficulty really strengthened Marie’s faith, as it did her husband. Both she and her

husband were seeing the greatness of God’s plan. He was taking them farther than they
 104

dared to hope in a shorter amount of time. Their marriage relationship was also

developing as they learned how to act rather than react. Marie is excited as she sees their

marriage “drawing closer together.” Part of this outcome is due to Marie’s striving after

holiness. She now understands how godliness is a result of discipline. It is not only

stopping unbiblical thoughts and action; it is also a moving forward. For homework in

this area, Marie was asked to list ways of helping her husband prepare for his future job.

It was suggested that she pray for his future boss and coworkers, prepare the house for a

possible move, make lists of things to do if they moved, write out prayers of thanksgiving

for their present income and how God had provided.

Connected with pursing holiness is living life by biblical priorities. Marie found

when she made time for her quiet time, she had the wisdom and strength to perform the

tasks God assigned for her day. She sought after God, and He added “all these things”

(Matt 6:33). This has helped with discouragements. Their situation has caused the

counselee to question God’s will for her life and that of her husband. There has been the

temptation to question God, “Does He really know what is good for us?” The trial seems

hopeless from man’s point of view, and the counselee often finds herself heading in that

direction. She has learned to pray when these thoughts of discouragement hit so that they

do not continue on to despair or panic. Discussions with her husband have been about

their circumstances, as they spend time reviewing their history together – how God

brought them to each other and how He brought them to this place as well. This imitates

the Psalmist in recalling God’s goodness as it gave hope to continue on the journey.

Money seems to be the primary immediate difficulty that affects this counselee.

Therefore, she replaced thoughts of discouragement with thinking on God’s marvelous

 105

provisions. She recognized that it is God who controls all things, including their income.

She has become frugal, making the most of each dollar. Being reassured of her

accountability (the use of money) and of God’s dependability (income to meet needs)

has assisted her with patience. Some of the information uncovered was her previous

employment before marriage. It was a skillful job with fine benefits. However, there did

not seem to be bitterness as a result of this change in fortunes. The income allowed her

to save money, helping to offset some of the costs now incurred. Now, she sees this as

God’s providential care for her and her husband. To further assist Marie in priorities, she

committed to memory Matthew 6:33.

Being honest, the counselee admits that she is not daily drawn to the Word for her

source of strength. Sometimes, she does not want to read Scriptures because it seems of

no avail. When questioned about this aspect, it was discovered that these were times of

great physical weariness and loss of hope. Now, she has renewed fervor, seeking God’s

face for strength and wisdom. The times of devotion with her husband have been a great

reward as they openly discuss their sinful responses to each other, repent, and exchange

unbiblical thought patterns for righteous thinking. She definitely found the Scriptures to

be true that “two are better than one because they have a good return for their labor”

(Eccl 4:9). For her homework in this area she was given several biblical books, such as

Pride versus Humility by Stuart Scott, and the Pursuit of Holiness by Jerry Bridges, along

with Scripture passages to read each day of the week. Suggested Scripture readings were

Exodus 3, 34; Psalm 9, 16, 27, 34, 32, 91; Isaiah 40, 41, 42, 43. The purpose was to

expose the counselee to a high view of God and what He performs. Reading through the

Psalms also helps air the emotions that arise from life’s difficulties.
 106

The counselor picked up on Marie’s use of “try.” This implied thinking that she

could not succeed and it would be all right. To implement the biblical solution, Marie

was shown the Psalmist’s perspective. He said “I will” repeatedly rather than “I will try”

(Ps 57:8,9). Being steadfast in the faith allows no room for just trying and then giving

up. Marie found this to be true in her spiritual walk. It was part of the reason she came

into counseling dejected. She had given up hope. Rather than trusting God, she feared

the outcome of their financial situation. In other words, she doubted the goodness of

God. The Scriptures were again the source of hope and exhortation (Rom 8:28-30; 1 Cor

10:13). In a trial such as what Marie and her husband are experiencing, it seems like the

way is darkened. Isaiah 50:10-11 assisted Marie in accepting these circumstances from

God and trusting His provision. These verses also gave her a warning to not seek a way

out that is not glorifying to God. She was also given the booklet, Christ and Your

Problems, and was asked to list five to ten meaningful aspects found in this book. This

exercise gave her hope and the developing of trust in the Lord Jesus.

One of the sessions revealed how discouraged Marie had become. Not only did it

seem like “everything’s falling apart,” but also the length of time was wearing on her

soul. Days of hope had turned into weeks of fruitlessness spiraling into months of

darkness over the lack of answers. Hope and encouragement were much needed in this

woman’s life. Fortunately, she realized how God was encouraging, which helped sustain

her to this point. But the consistent waiting, waiting, and waiting without a job offer was

difficult. As Marie continued in her daily quiet time and devotional times with her

husband, God’s waiting room took on new freshness. She began to see the sovereign

plan of God working all things out for her benefit and to His glory (Rom 8:28-9). God’s
 107

sovereignty is absolute and infinite. As the Potter over the clay, God exercises His grace

and mercy over His creation (Isa 40). This aspect of God’s character, sovereign control,

helped Marie to have confidence in her God and motivation for repentance. Her view of

God changed from a harsh taskmaster demanding too much to a loving and just parent

seeking the best for His children. To assist her in this issue, Marie was given a chart on

the basis of 1 Chronicles 29:11 “Thine, O LORD is the greatness and the power and the

glory and the victory and the majesty, indeed everything that is in the heavens and the

earth; Thine is the dominion, O LORD, and Thou doest exalt Thyself as head over all.”

She was asked to list the situations when she questioned God’s control, her response, the

biblical response, and steps taken to change. Marie was also given 1 Thessalonians 5:18

as a memory verse. This assignment helped her grasp the truth that all things work

together for good to conform her to the image of Christ.

Joseph’s example in Genesis showed Marie how to view life’s trials. His

perspective was that he knew God was sovereign and therefore in charge of every detail

that happened to him (Gen 50:20). Marie was challenged to change her thought pattern

from self-perspective to what God was doing for His glory through this situation. She

and her husband chose to discuss things that would encourage each other and edify their

spiritual journey. With her coworkers, she learned to walk away from conversations that

belittled people or led to unwholesome talk (Eph 4:29). She asked the Holy Spirit to help

her retain one thought from her daily quiet time throughout the day. This helped her

exchange unrighteous thoughts for righteous thinking. Spiritual lethargy was not a

hindrance to her spiritual walk because of this commitment to change. Like James states,

Marie began to “know” and therefore could be joyous in the midst of trials (James 1:2-3).
 108

It was also suggested that she play Christian music during the day, if possible, to keep her

mind stayed on Christ Jesus. Her husband suggested they read The Pilgrim’s Progress

by John Bunyan to help cement spiritual truths in their mind. This suggestion reaped

eternal profit as they in turn shared with the young people in their church.

Due to all the things Marie has learned, she is eager to share with other women

who may be in God’s waiting room. Like the woman in Proverbs, she has learned to

prepare for difficult times and is presently learning to smile at the future (31:21, 25, 27,

30, 31). This is because she switched from looking at the future in light of today’s

troubles to looking at today in light of her future in Christ. Marie has now been doing

something for God in the present instead of waiting for the future to arrive. She has been

worshipping God in everything she does rather than allocating it to Sunday services.

Marie understands that worshipping God is on the same level as breathing. Rather than

worshipping herself or her agenda, she now worships the faithful God of the universe.

Her enthusiasm for what she has learned is contagious. A vibrant, joyful young wife has

replaced the despondent, dejected counselee who came in for counseling. Her speech has

changed from self-centeredness to praising God. She and her husband still await the

outcome of this trial. They now have assurance that wherever God should call them, they

will be willing to go. Marie is no longer at a standstill but is moving forward. Relying

on God is part of her daily thinking. One of her homework assignments early in the

sessions was to make a blessing sheet, listing the blessings that God has granted her and

her husband. This sheet is now four-five pages in length and continues to grow. Marie is

aware of the goodness of God and praises Him for this trial that opened up new horizons

on her spiritual journey.

 CHAPTER THIRTEEN
SEASONINGS: HOMEWORK

Joel: Seasonings for The Simmering of Heavenly Reflection:

1. What are the key thoughts presented by Joel in his message?

2. Joel gives requirements for true repentance in 2:12-13. What are they?

3. The Pilgrim’s Progress was mentioned in this chapter. (If you have not read this
book, please be encouraged to do so. Cheryl Ford’s translation is recommended.)
The Enchanted Ground is that temptation to take a break in the Christian journey
and not persevere. How are you tempted to sleep and give in to the flesh?

What can you do to prevent this from happening?

4. True biblical Christian music can assist with heavenly thoughts. This is
especially true when played in the morning so the words can accompany you
throughout the day. How could this be implemented into your life?

5. When having your morning quiet time, select a word, thought, or phrase from
Scripture to take with you for the day ahead. Ask the Holy Spirit to help you
recall and understand this portion during the day. This will allow for continuous
meditation. It is like a tea bag put into hot water. The more the bag is allowed to
steep, the more the water turns to tea, and the tea becomes stronger. The more
our minds are steeped in God’s Word, the more we will reflect His likeness.

6. What passage or verse will you commit to memory to assist your heavenly-
mindedness? Some suggestions are: Colossians 3:1-2, Exodus 15:1-3, Psalm 121,
Revelation 5:12-14, or Philippians 4:8-9.

109
 110

Obadiah: Seasonings for The Basting of Humility:

1. What are the key thoughts presented by Obadiah in his message?

2. List the evidences of pride seen in the book of Obadiah.

3. It is part of the fleshly nature not to believe. Like Israel, you tend to think it will
affect your neighbor but not you. It is a matter of unbelief that underlies every
sin, including pride. Examine your own life. Where do you not believe God in
His Word? Select one of the following verses to replace unbelief with belief.
Nahum 1:7, Psalm 27:7, Isaiah 41:10, or Hebrews 11:6

4. Write what the following passages say regarding humility:

Luke 15:17-21
Isaiah 6:1-8
Philippians 3:4-7
Deuteronomy 8:3
Matthew 11:29
2 Chronicles 7:14-15
Isaiah 57:15
Proverbs 3:34, James 4:6
Colossians 3:12
Ephesians 4:1-2
Hebrews 12:1-3

5. Read Psalm 99. Write down what is stated about God and His character.
Reflecting on God and His character qualities is a great antidote to pride.

6. The following books will help you put off pride and put on humility: Wayne and
Joshua Mack, Humility: The Pathway to Honor; Pride: the Pathway to
Destruction (Phillipsburg NJ: P&R Publishers, 2005), or Stuart Scott, From Pride
to Humility (Bemidji MN: Focus Publishing, 2002).
 111

Jonah: Seasonings for The Kneading of Repentance

1. What were the key thoughts presented by Jonah in his message?

2. Jonah thought he had a right to be angry. What right(s) do you think God owes
you? Are these rights justified in light of Scripture? (1 Cor 9:4-6, 18-23)
Note: For an excellent list of “rights,” see Dr. Wayne Mack, Homework for Biblical Living, Vol.
1 (Phillipsburg NJ: P&R Publishing, 1979), 5-6.

3. The sailors and Ninevites demonstrated genuine repentance for salvation, as did
Jonah for restoration.
Repentance is an about face…It is the giving up of one’s own agenda for the
will of God.

Where is it recorded that Jonah repented?

What circumstances brought him to repentance?

In your present situation, what is your life demonstrating, worldly or godly

sorrow? Are you repenting of sin or going through the motions?

4. What do the following verses state about repentance?

2 Tim 2:25 Ps 51:17 Luke 5:31-32 (context vv. 27-32)
Isa 57:15 Jas 4:6 2 Cor 7:10-11 (context vv. 8-11)
Matt 4:17 Mark 7:20-23 Ezek 14:6 (context vv. 1-11)
Isa 66:2 Joel 2:12-13 Isa 55:6, 7
Matt 5:4 Ezek 18:23 Rom 2:4, 5, 6
Acts 26:19-20
How have these passages affected your heart? Where are you justifying sin rather
than repenting from sin?

5. Where in your life are you exhibiting a lack of faith like Jonah?
Belief needs to replace the unbelief. This is accomplished through the changing
of thought patterns. What verse(s) will you use so as not to yield to the
temptation of unbelief? (For examples: Nahum 1:7, Isaiah 41:10, Psalm 27:7;
36:5-9). Ask God for His help (Phil 4:13, 19).
 112

Micah: Seasonings for The Preciseness of Prayer:

1. What are the key thoughts presented by Micah in his message?

2. Read Ezra 9:6-15, Nehemiah 9:5-38, Daniel 9:4-19, and Micah 7:7-20. What are
some of the common denominators of these prayers? (Notice the pronoun use in
the prayers)

3. After reading the above prayers and this chapter on prayer, what needs to happen
to change your prayer life?

What plan will you implement to make these changes? Be specific.

4. “Prayer means discipline.” Select a place for prayer, speak to your Father, and
ask in sincerity.82 Using 1 John 3:21-22, evaluate your prayer life (1 John refers
to the habits of life, not perfection).
Do you have a specific place for prayer? Are you using a specific method (note
cards, journal, computer, pictures, or notebook) to assist your praying by keeping
track of answers? Are you being obedient in your spiritual life?

5. “What is the purpose of living to please God?”83

6. Praying includes the use of Scripture (John 15:7). In order to use Scripture in
your prayers, you must have exposure to biblical passages. His Words begin to
teach us who He is and bring into harmony a believer’s thoughts with who He is.
Therefore, praying back His Words to Him aligns the believer to His will. What
God gives us in His Word, the believing woman can give back to Him in prayer
and obedience.

What is your plan to use Scripture in your prayer life? Do you have a Bible-
reading program for daily input? Do you have specific Scripture posted to use in
your prayers? Whatever you decide is the best plan for you, just do it (Jas 1:22;
Eccl 9:10).

82
Marie Stegman Compton (writer’s maternal Grandmother), extracted from journal (July, 1978).
83
John MacArthur, The MacArthur Quick Reference Guide to the Bible (Nashville TN: W.
Publishing Group, 2001), 153.
 113

Nahum: Seasonings of The Stirring of the Sovereignty of God:

1. What are the key thoughts presented by Nahum in his message?

2. Look up the following verses. Write down what you learned regarding God’s
sovereignty from each passage:
Luke 22:31-32
1 Corinthians 10:13
Romans 8:35-39
Genesis 50:20

3. Read Daniel 4:34-35 twice and answer the following questions:

a. What does this passage say? (It helps to paraphrase in your own words)
b. What does this passage mean?
c. How can I apply the principle(s) to my life?
d. What specific change do I need to make in light of these verses?

4. What is the value of understanding the sovereignty of God when you cannot
understand what is going on; when you cannot understand how God can allow
iniquity to exist without immediately intervening?
When you grasp the truth that all things are working together for good to conform
you to the image of Christ, what are you then to do in all circumstances? See 1
Thessalonians 5:18.

5. Define faith according to Scripture.

What does God promise for today? Use Scripture to support your answers.
 114

Habakkuk: Seasoning of The Browning of Trust:

1. What are the key thoughts presented by Habakkuk in his message?

2. Look up the dictionary definition for doubt.

From where does doubt come?

Genesis 3:1, Job 1:11
1 Corinthians 2:6
James 1:8
Ephesians 4:14

What is the cure for doubt?

1 John 1:9
2 Corinthians 13:5, Hebrews 6:1-6
Romans 10:17, 1 Timothy 4:14-16
1 Thessalonians 5:17, 1 John 5:14

3. Because we are sinners and often do not keep a proper perspective on situations,
we turn from God to other things to make us feel better. What are those things in
your life? What will you do to change that situation?

4. God has certain promises concerning trials, which hold you in difficult
circumstances. What is God’s promise to you in 1 Corinthians 10:13 concerning
whatever comes into your life?

5. According to Isaiah 50:10, what are you to do when you cannot understand what
is happening, when all seems to be darkness, when there seems to be no light?

6. According to Romans 8:28-30, whatever happens in your life, of what can you be
assured?

7. According to this chapter, what are the three steps dealing with perplexity?
 115

Zephaniah: Seasonings for The Sauté of Worship:

1. What are the key thoughts presented by Zephaniah in his message?

2. Write what each passage states regarding the attitude of worship:

John 4:23
Philippians 3:3
Psalm 28:6-7
Hebrews 12:28
1 Peter 1:8-9
Psalm 51:15-17
Malachi 3:3
Leviticus 22:18
Philippians 4:4
Deuteronomy 6:4-6
Exodus 20:2-6
Romans 12:1

3. The message of Zephaniah could possibly be summed up in verses from Hebrews:

“Therefore, since we receive a kingdom which cannot be shaken, let us show
gratitude by which we may offer to God an acceptable service with reverence and
awe, for our God is a consuming fire” (12:28-29). Write this verse in a
prominent place to help establish the habit of worship even in daily tedious tasks.

4. In Zephaniah, what is the LORD’s response to idol worship? (for examples 1:4-6;
2:11; 3:1-4)

5. What were the specific truths learned from the prophet Zephaniah regarding your
worship patterns? (List the passages in Zephaniah that apply)

6. “I am with you” (Isa 41:10) can bring numerous comforts:

♦ Anxiety replaced by assurance
♦ Fear replaced by faith
♦ Doubts replaced by trust
♦ Tension replaced with relaxation
♦ Sorrow replaced with sweet consolation
♦ Questions replaced by belief
Circle the aspects that apply to your life.
Develop a plan to put off those unbiblical responses and put on the biblical
pattern.
Possible plans: spiritual partner to help remind you of God’s truths, choice of
hymns or biblical music, and select verses/passages to memorize, hiding them in
your heart.
 116

Haggai: Seasonings for The Blending of Prioritized Living:

1. What are the key thoughts presented by Haggai in his message?

2. Read Matthew 6:19-34. Answer the following questions:

What is the top priority according to Jesus?
If I worry, what am I really thinking?
How many times did Jesus say not to worry in this passage?
How does worry affect priorities?
Commit to memory Matthew 6:33

3. What was the motivation given to the leadership and people to finish the Temple?

4. Make a list of priorities present in one’s life.

After studying Haggai, how do these priorities differ from Scripture?
How will you set about implementing these needed changes? (What will you do
to make your priorities match that of Scripture?)

5. To help you discern biblical priorities, answer the following questions:

Has my spiritual vision been dimmed by materialistic pursuit?
Has commitment to my profession [home, ministry] consumed both time and
energy so that there is none left for the Lord’s service?
Am I so caught in the web of financial debt that my giving to the Lord’s work…
is insufficient…?”84
When am I seeking after the Lord’s kingdom and when am I not? For instance,
are my waking thoughts about what God wants me to accomplish this day
or are they full of my own agenda?

84
David Levy, When Prophets Speak of Judgment (Bellmawr NJ: The Friends of Israel Gospel
Ministry, Inc., 1998), 161.
 117

Malachi: Seasonings for The Measure of the Fear of the LORD:

1. What are the key thoughts presented by Malachi in this book?

2. What do the following verses state regarding the fear of the LORD?
Prov 1:7; 14:27; 8:13; Ps 19:9; 130:4; Rev. 15:4

3. Of what did the Holy Spirit convict you: sinful habits, patterns, or thinking from
this chapter?
What plan of change are you going to implement in your spiritual walk that will
assist you to repent of these sins? (For example, meet with an accountability
individual, memorize Scriptures, change thoughts to biblical thinking, deepen
prayer life, put on an attitude of giving, speak with wisdom, put on contentment
etc.) Asking the Holy Spirit to help is the first step but do not stop there – put on
righteous choices as part of repentance and obedience.

4. Define the fear of the LORD in your terms:

5. Discern what is your perspective of God’s Word. To assist you, numerous

aspects are listed so that you can mark those that apply.
__ Inerrant __ Sufficient __ Not practical __ Contradicts itself
__ Authoritative __ No solutions for everyday living __Helpful
__ Insufficient for my problems __Need to meditate and memorize
Be honest between yourself and God.
What is your plan to change the way you think regarding the Scriptures?
Read Psalm 19:7-11; 119; 2 Timothy 3:16-17; 2 Peter 1:3

6. Humility is a highly-flavored contributing factor in fearing the LORD. How

would you rate humility in your life, with 5 being high and 1 being none? ___
What is present in your life if humility is not?
Read the chapter of Obadiah if this is an area in which you are struggling.

7. Read Isaiah 57:15 carefully two or three times.

Write what is says in your own words
What does it mean?
How does it apply to you?
What do you need to change?
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