THE MINOR PROPHETS WEEK 1 OUR JOURNEY BEGINS: JUNE 1-7 Things to think about in Hosea 1 through 6:11a As you read the beginning verses of Hosea (1:1-2:1), consider the story of Hosea s marriage to Gomer as a metaphor for God s relationship with Israel. Gomer s adultery is Israel s idolatry. This failing biblical marriage metaphor reflects the social norms of the period when a man s honor depended on protecting the sexual purity of the females in his family. To translate the marriage metaphor, look for the deeper truth of Hosea s witness. Perhaps our sin wounds the heart of God. Our covenant with God is intimate and we are called to live in a way that demonstrates our rejoicing in God s grace. In Hosea, we move through challenging text where God shifts from raging to healing, threat to mercy, violence to love. How can ancient ways of revelation make sense to us today, when most of us don t see visions or hear God speaking directly? Does marriage work as a metaphor for God s relationship with the church today? How does recognition of my sin help me in my healing; help me to be grateful; help me to know I am loved? WEEK 2 JUNE 8-14 Things to think about in Hosea 6:11b through 11:11 Hosea uses figurative language to describe Israel s wrongdoings and God s disappointment. Hosea rants at Israel, expressing his anger and declaring that God will remember their wickedness and punish their sins. As you consider the ranting, think of God as angry with a loved one, verbalizing disappointment and frustration. Then, spent from the strong emotions, switching to I wouldn t be so mad if I didn t love you so much! Hosea 11 begins God s description of divine love, frustration, and compassion: Israel was a child, I loved him and called him my son. The more I called the further they went from me; How can I give up on you? and I won t act on the heat of my anger. Do these seem like words of true retribution or frustration? Think about a time you have been so angry you just spouted your anger and frustration to a loved one. What happened to your relationship? What does this week s reading tell us about relationships and forgiveness? These weekly reading reflections and questions are designed to help you engage with the Minor Prophets as you read them over the summer months. The brief abstracts and questions correspond with the Minor Prophets reading calendar. You may find your reading enhanced using a Study Bible or Bible Commentary. For more information and additional resources, go to: www.upctempe.org/prophetstogether HOSEA הוש ע Hosea prophesied during a dark era of Israel's history, the 8th century BCE. He ministered in the Northern Kingdom of Israel sometimes called Ephraim in the last years before it fell to Assyria. People had turned away from the law of God as written in the Pentateuch and worshiped other gods, especially Baal. The sharp rise in deceit, murder, theft, and adultery prompted Hosea s declarations for repentance. The dominant theme in Hosea centers on God s love for Israel and God s agony over the betrayal. "I have been the Lord your God ever since the land of Egypt; you know no God but me, and besides me there is no savior" (Hosea 13:4). Hosea's job was to speak these words during a time when that had been essentially forgotten. WEEK 3 JUNE 15-21 Things to think about in Hosea 11:12 through 14:9 and Joel 1 through 2:27 This week s readings are a sign of hope, although it is easy to get bogged down in the judgment and lamentations of Hosea and Joel. Again, both writers use figurative language to convey the urgency of their message. Hosea compares God to a lion, a
JOEL י וא ל Scholars are uncertain about who Joel is and when Joel prophesied. A component of Joel is his use of the locust plague to make clear the potential devastation by God. Whether taken literally or metaphorically, a plague of locusts effectively strikes fear into the hearts and minds of an agrarian people. Joel calls on all of society to cry out to God. The potential comfort is that the one who destroys can also be the one who gives mercy. If YHWH were not in charge, it might be hopeless to ask for restoration and relief. So, is this a God of wrath or a God of love? Joel attributes control to God but not vengeance. He stresses the horror of the action not wrathful judgement. But God s mercy means that based on the people s repentance, God can find another way of responding. AMOS ע מ וס Amos is an 8 th century shepherd who lived during the reigns of King Uzziah in Judah (capitol-jerusalem) and King Jeroboam II in Israel (capitol-samaria). The literary style of this book suggests oral discourse. Amos believed Israel and her neighbors were rife with injustice and oppression. His prophecies warn of future encounters with God through acts of judgement on the nations. The book of Amos suggests that a prophecy is not needed for people to know the difference between right and wrong actions Such awareness is natural; repudiating it is unnatural. When a prophet provides a message from God warning of a future catastrophe, people can respond and give YHWH a reason to change plans. The book ends with hope and restoration. bear, and a wild animal. God will destroy Israel for their evilness. Joel describes a plague of locusts and fires that have destroyed all crops and trees. These are not words of hope, but words of extreme desperation. So where is the hope? Hosea 14, says, I will heal their faithlessness; I will love them freely, for my anger has turned from them. Hosea concludes with a reminder that the Lord s ways are right and all who are wise will understand but evildoers will stumble. No matter how far we stray, God is a God of love and will never leave us. How often do we stray from then return to God? How often do we forgive others, and receive the good? Think of a time you felt alone and desperate. Where or how did you see the beautiful love of God? Reread Joel 2:23-27 as a prayer. Think of your own words to rejoice in the love of God. WEEK 4 JUNE 22-28 Things to think about in Joel 2:28 through 3:21 and Amos 1:1 through 4:13 During the period when the book of Joel was written, there was a monopoly on dispensing God s word through the prophets. Professional, court hired, profitdriven prophets exclusively provided God s truth to the king and all others who could pay for the services. When Joel talked about pouring his spirit out to all people, he disrupted the exclusivity and he broke apart the monopoly. Amos, the shepherd, the unprofessional prophet chosen to tell of God s message, uses a rhetorical literary method that gains listeners by engaging them with talk of the enemies and spinning them up to frenzied cheering. Once he has their attention, he hits them with God s judgement. What began as entertainment turned to an unveiling of their own hearts. This week in Joel, ask yourself what happens when God s exclusive truth is available to the entire community rather than the wealthy few. While reading the first part of Amos, ponder how quickly we cheer the downfall of our enemies. When Amos calls people cows of Bashan (whenever you call someone a cow, things are not going well) he is exclaiming their extravagance at the expense of the poor. How do our lifestyles contribute to the oppression of the poor and needy? WEEK 5 JUNE 29-JULY 5 Things to think about Amos 5:1 through 8:14 Amos reveals that Israel s lifestyle is built upon the exploitation of others and the denial of justice. He talks about the ways that people declare that these are good business practices. Amos intertwines this with examples of judgement that will befall them. By chapter 7, Amos declares that God is going to measure the people s actions collectively. Have we examined our actions and deemed them worthy too quickly? Ponder the consequences of everything we do: the grocers, we buy, the places we drive, the interactions we have. Consider your lifestyle and determine if your actions would be worthy to God. Amos declares that God is going to measure the people's actions collectively. Do we think about communal or collective sin? What would God say about the actions of our local community, our regional community, our national community, our global community? What does God say when God doesn t say anything? 2 P a g e
WEEK 6 JULY 6-12 Things to think about in Amos 9:1 through 9:15, Obadiah, and Jonah 1:1 though 3:10 This week, we finish the book of Amos, read all of Obadiah, and begin the book of Jonah. Amos 7, 8, and 9 describe five visions from God. This week s reading of Amos 9 describes a devastated Israel, except for the House of David. To the descendants of David, the vision ends with a promise of good life and good fortune. It is possible that the book of Obadiah offers a more detailed description of Amos 9. The book tells of the destruction of Edom (because of its bitter hatred of Judah) and restoration of Israel. If you only read Obadiah out of all the books of the Bible how would you describe God? Does this picture of God match what you know or feel about God? Despite the escalating violence in Obadiah s prophecy, can you detect a reaching out for a future when God s grace would rule the nations? How might Jesus interpret Obadiah and the vision of violence for one s enemies? WEEK 7 JULY 13-19 Things to think about in Jonah 4:1 through 4:11 and Micah 1:1 through 5:1 The Book of Jonah is a narrative of four crises. Three end well, the fourth and final crisis does not. Jonah is best known for his refusal to do as God asks, his temporary residence in the belly of a large fish, and God s forgiveness. After that almost comical experience, Jonah is asked again to do God s bidding. He walks three days to a strange land to deliver a difficult message. Amazingly, the words of God through Jonah, a foreign prophet, were heard in Nineveh and the people were penitent. God s forgiveness of the Ninevites sets Jonah off; his sense of pride seems more important than his life. Can you think of ways that you try to hide from God? Is it a surprise to you that the sailors took Yahweh so seriously? Do you think they meant it or was it kind of like rubbing a rabbit s foot? How can we understand Jonah s disappointment at God s blessings for Nineveh? How can Jonah praise God and then go sit in a booth and pout? WEEK 8 JULY 20-26 Things to think about in Micah 5:2 through 7:20 and Nahum 1:1 through 2:13 Several generations of Israelites grew up in exile in Babylon believing that one day they will be going home to Jerusalem. The Micah prophecy could seem like an exasperated parent reminding us to straighten up and fly right, when our behavior is questionable. The give and take between Yahweh and the Israelites continues with the leaders asking what they should do now? The ludicrous things they suggest are mocked by Micah/Yahweh. In 6:8: You have been told what to do and it is this to be fair and just and merciful and walk humbly with your God (the Living Bible paraphrase). Note that in Micah the punishing God is him and the sinful people are her. How do you interpret that representation? Read 6:3-5 out loud in an exasperated voice as you think Micah may have spoken (or as a parent scolding her child). What caused such a tone of voice? Is it an effective communication tool, then or now? How are God s instructions in Micah 6:8 both simple and complicated? Do these instructions inform the typical modern moral compass? As a community of faith, how might we follow these instructions more effectively? 3 P a g e OBADIAH עובדיה Obadiah is the shortest book in the OT. The author is unknown; the name Obadiah translates as servant of the Lord. The prophesies of Obadiah are dated sometime after 587 BCE and probably in the postexilic period in the 5th century. Likely the reason Obadiah follows Amos is because it explains the last prophesy in Amos. The primary focus of the book is on Edom (also Esau, Mount Esau, and the House of Esau), a nation southeast of the Dead Sea. References to Edom remind readers that Edomites and Israelites were descendants of Esau and Jacob. However, over the years, while relations between Edom and Israel at times were good, they were often strained. Acts of violence by Edomites are reported throughout the OT. The book concludes with a depiction of Edom s downfall, Mount Zion s rise, and the rule of the Lord made clear. JONAH י ונ ה The book of Jonah is the oddest of the twelve books. It is about Jonah s actions, not prophesy. The book portrays a recalcitrant prophet who flees from what God has called him to do and then sulks about the results. The focus seems more about the Israelites neighbors and the mercy they receive from God. For both Jonah and the Ninevites, God shows mercy. Jonah is an 8th century prophet and is referenced in 2 Kings 14:25. The book of Jonah is more of a parable than an historical accounting, and its literary presentation is more like a novella with larger than life characters and extraordinary events. The central theme of Jonah, raises questions about the efficacy of repentance and God s compassionate response. In some ways, Jonah is a companion book of Nahum both focus on Nineveh though they share very different perspectives.
MICAH מ יכ ה Micah was a citizen of the small village of Moresheth in the Judean foothills south of Jerusalem. From his viewpoint as a common citizen, he saw the rulers, landowners, judges, priests and prophets as people who exploited the common people. The kingdom that had been Israel was divided in two: Israel in the north and Judah in the south. The capital of Israel was Samaria while the capital of Judah was Jerusalem. Micah is prophesying about the destiny of the two nations and against the people of both nations who oppressed people who had no power. The time of the historical Micah is the 8 th century BC; the exile in Babylon occurred in the 6 th century. NAHUM נח ום Though Nahum means comfort, the Book of Nahum details the uncomfortable, violent fall of Nineveh. There are no sources that tell about Nahum or his home town of Elkosh, but scholars tend to place him in the 7th century BCE. Nineveh was the capital of the Assyrian Empire, and Nahum celebrated its destruction. Nahum s approval of bloodshed contrasts sharply with OT teachings that God does not delight in the destruction of the wicked. Its placement near the book of Jonah provides another contrast - Nahum s judgement against Assyria and Jonah s story of Assyria s turn to God. This sets the stage for the warning to Judah which is laid out in the next book, Habakkuk. HABAKKUK ח ב ק וק The book of Habakkuk contrasts sharply with Nahum. Habakkuk is desperate to understand why the evil forces in the world prosper. The book of Habakkuk tells about the prophet s disagreement with God followed by five speeches 4 P a g e WEEK 9 JULY 27 AUGUST 2 Things to think about in Nahum 3:1 through 3:19 and Habakkuk 1:1 through Zephaniah 2:15 Nahum s prophecy plays out a bit like a movie script: violence, destruction, treasure, disgrace, debauchery, and more. Nineveh is defeated, and the defeat of the seat of Assyrian power is good news and hope for the people of Judah. The lament in Habakkuk is akin to the anguish found in much of history. Habakkuk observed that the good people, the ones who were obedient and faithful did not prosper - at least not regularly. Still Yahweh was to be honored - all the reasons are declared in the closing chapter of the book. This poetic chapter is affirming of a caring God. As you read the violent scenes in Nahum, as you are reminded of a world full of brokenness and violence, is there some situation for which you and God can provide restoration? Speaking from your heart, how would you complete the opening passages of Habakkuk 1? How long, O Lord, must I? Why do you? Was there a time in your life when you waited, perhaps desperately, for God to speak to you?.to give you a sign? WEEK 10 AUGUST 3-9 Things to think about in Zephaniah 3:1 through 3:20, Haggai, and Zechariah 1:1 through 1:6 This week we are challenged by three prophets: finishing Zephaniah, reading Haggai and starting Zechariah. Zephaniah is an oracle of doom against all peoples that claim faithfulness to God s peace, but whose violent and hate-filled behaviors reveal otherwise. He also offers a tiny glimmer of hope. The Hebrew can be translated either as talking about people in the midst of God s people, or the spirit itself within the people. Either way, in God there is always hope! Haggai offers four reports of four quite specific divinations from God. Where Zephaniah offers the what and why, maybe Haggai offers the how. Some of Haggai s ideas seem rather strange to us. Haggai offers a vision of God active and engaged with God s people. Zechariah opens with a view of the past and a reminder of what happened when the ancestors did not listen to God. He encourages a new generation to set a different course away from evil and toward good. How might God be calling you out in the spirit of Zephaniah s prophecy? Are there parts of you that are too prideful to be able to hear God s call? In the spirit of Haggai, how might God be inviting you to rebuild your internal spiritual temple, especially if you ve experienced some recent hardships? How might God be already active and engaged with you? With those around you? With those you may not like so much? Can we learn from the past? Think of times in your life when you broke with family tradition or, conversely, refused to set a new course insisting the old way was the right way.
WEEK 11 AUGUST 10-16 Things to think about in Zechariah 1:7 through 6:15 A contemporary of Haggai, Zechariah is trying to help the people start over. He also writes about rebuilding the temple. However, the focus is on rebuilding the spiritual life of God s people after the humiliation they have experienced in exile and under occupation. Zechariah calls the people to a renewed loving relationship with God. His task was anything but simple. The people were beaten down to the point of complacency they don t seem to care about the temple or anything. 5 P a g e When you get to Zechariah 3.3-7, read the passage and replace Joshua s name with your name. Put yourself in the story. Close your eyes and imagine the scene with as much detail as you can. How do you feel when the angel s helpers put clean clothes on you? How do you feel when you receive the angel s charge in v. 7? The image here is of renewal and forgiveness. How does it feel to be forgiven and made new again? Have you become complacent in your faith? How might God be calling you to a renewed relationship with God and all that God loves (i.e., everything: plants, animals, other people, the earth and universe itself)? As the Church in the United States continues to experience significant declines in worship participation and membership, how might God be calling us to renew our common spiritual life? What might God be saying to us about our future? Are you open to the radically inclusive, powerfully motivating, divine love of the God who spoke wisdom and power through the humility of a Nazarene son of a carpenter? Are you ready to be God s ambassador of new life in a world that has grown complacent to powerful forces of objectification, subjugation, and oppression? WEEK 12 AUGUST 17-23 Things to think about in Zechariah 7:1 through 13:1 At the opening of Zechariah 7, two years have passed since the prophet s night of eight visions, and God s people are still in a time of transition. The Temple is not yet complete, but it is being rebuilt. The old life of exile is giving way to new hope for unity and restored identity. But change, even for the better, rarely comes without growing pains. God s call is to look outside of our own needs and wants, and instead look to what God wants. Over and over in the reading this week, we are reminded to be just, to show kindness and mercy, to help the vulnerable, and to keep evil from infecting our hearts. In Zechariah 12, we get a vision of a time when a spirit of compassion will pour out over Jerusalem, and all the inhabitants will mourn for the ones they have hurt, as they would mourn the loss of an only child. Often, we find ourselves going through the motions, doing what we are supposed to do without thinking too deeply about our motivations. Is there a place in your life where God might be calling you to pay closer attention? Ask: Why I am I doing this? Who am I doing it for? Is there a way I can put God first in this situation? Read Zech. 9:9-10 again, and then read Matthew 21:2-7 and John 12:14-15. How do these passages compare? Think about the significance of the donkey compared to the destruction of the war horses later in Zechariah. Does the imagery of Zechariah affect your impression of the Palm Sunday story? that anticipate more destruction of the wicked. Again, very little is known about the prophet. Some surmise that he is associated with the Temple; his complaints and his closing resemble psalms used in worship. The book weaves together two themes to create a unified message: 1) it asks why the wicked flourish but the righteous suffer and 2) it prophesies the Babylonian attack on Judah. It is in this book "the righteous will live by faith appears and has inspired some of the most important movements in religious history. ZEPHANIAH צ פנ י ה Zephaniah was a prophet around 640-609 BCE. Josiah was known for discovering the Torah and admired for a series of religious reforms. You will find five literary techniques in the book of Zephaniah: 1) repetitious use of the phrase on that day to hold the prophecies of destruction together, 2) use of I will to emphasize God s work, 3) use of quoted speech to add drama, 4) use of metaphors and similes to create vivid impressions, 5) personification of the city of Jerusalem. Zephaniah presents a very angry God, disgusted with the persistent idolatry, corruption, and lack of faith. Finally, the text states that salvation is for all people, all nations God is Lord of all. HAGGAI חגי Haggai was written circa 520 BCE. The name, Haggai, means my feasts, the text may be associated with festival days. Haggai s prophetic work was short and effective. Within four months, he convinced the reluctant community to work on the temple. The first temple had been destroyed and the people had been scattered. This was an opportunity to rebuild their lives and their place of worship. Haggai expects people to obey God while rebuilding; sometimes he encouraged and other times, admonished.
ZECHARIAH ז כר י ה Zechariah began preaching around 520 BCE; he was a contemporary of Haggai and probably a priest. His name is a compound of Yah and zakar (first syllable of Yahwehthe Lord and to remember: the Lord remembered). The text discusses the years when collapse of the Babylonian Empire and the rebuilding of the temple under Zerubbabel occurred. MALACHI מל א כ י Malachi name meaning my messenger is named as the book s author but the actual author is unknown. The text suggests post-exilic times during the mid- 5th century BCE. Though the Jews had been given permission from Persia s King Darius I to rebuild the temple, the imposing strength of the Persian Empire remained a concern. For Malachi, this was a time for assurance of God s love and reassurance that the people were to honor and respect their covenant relationship with God and with each other. Some believe the messages in Malachi are delivered as prose; others read it as poetry. Either way, the Book of Malachi expresses God s love for God s people. This week s reading seems to teeter back and forth between violence and peace. How do you account for the juxtaposition of the oftencontradictory imagery? WEEK 13 AUGUST 24-30 Things to think about in Zechariah 13:2 through 14:21 and Malachi 1:1 through 4:6 Malachi is incensed that there is corruption in the newly rebuilt Temple. After all the years in exile, the people do not worship according to God s standards when the Temple is finally restored. And yet, God does not change (3:6). God remains faithful, even when the priests deceive the people they are meant to lead; even when God s people abandon their covenants; even when the people rob God by withholding their tithes. Malachi ends on a note of reconciliation when parents and children will turn their heart towards one another, undoing the familial brokenness and discord that can be traced back to the beginning of Genesis. Reflect on the structures and traditions of your church. Can you see signs of weakness that could be altered to better serve God s purpose? How could you play a role in affecting that change? Where are the signs of strength in the church? Malachi, like many of the OT prophets, uses strong often harsh language to make a point. How does this language affect your reaction to the prophet s message? One of Malachi s charges against the people is that they ask, where is the God of justice? (2:17), and yet the people do not behave in a way that is just or good. Can you think of a time when you have asked God, why have you let this bad thing happen?, when you could have asked, why did I let this bad thing happen? WEEK 14 AUGUST 31 Things to think about in conclusion We did it! The summer has end, and the 2017 church-wide bible study is over. Maybe you read every single verse of the Minor Prophets; maybe you only read a few sections. Nevertheless, the hope is that you learned something new. Has reading the Minor Prophets affected the way you read some of the more familiar stories from the Gospels? If so, how? Do you see a connection between politics and prophecy? Ask yourself again, how can ancient ways of revelation make sense to us today, when most of us don t see visions or hear God speaking directly? How have you experienced the prophetic voice in your own life? 6 P a g e CONTRIBUTIONS BY: Catherine May, Chris Casanova, Rev. Darin Namminga, Rev. Bev Phillips, Jean Luce, Rev. Eric Ledermann, Amanda Horan