Golden West Colleges November 30, 2024

Bible Class Final Week 1

“Poetry and Prophecies”

*All individual Book introductions were taken from ESV Bible @ 2001 Crossway Publications.

Hebrews 1:1-2 “Long ago, at many times and in many ways, God spoke to our fathers by the
prophets, 2 but in these last days he has spoken to us by his Son, whom he appointed the heir of
all things, through whom also he created the world.”

Introduction of the Section

“Over one-third (1/3) of the Bible is comprised of poetry. The books of Psalms, Job,
Proverbs, Song of Songs, and Lamentations are almost entirely poetic. Furthermore, the
prophetic books also embody poetry as a major literary feature. Indeed, practically every Old
Testament book has some poetry in it. Even many narrative texts have poems embedded in them.
Because poetry comprises such a large portion of the Old Testament, it is important that we learn
how to read and interpret it.1”

Poetry is characterized by terseness, a high degree of structure and figurative imagery.

This simply means that poetry uses a minimum number of words. The words are chosen
carefully for their impact and their power. Narrative texts frequently have long, descriptive
sentences, but poetic texts are comprised of short, compact lines of verse with few words. The
major medium through which the Old Testament poets communicate is figurative imagery.
They do not write essays; they paint pictures. The colors with which they paint these pictures are
figures of speech and wordplays. We are not strangers to this type of language. English is rich in
figurative language. We use figures of speech all the time2.”

1Excerpt From Grasping God's Word: A Hands-On Approach to Reading, Interpreting, and Applying the
Bible, Duvall, J. Scott
2 Ibid

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 Prophecies are words mentioned by the Bible that were spoken through God’s
messengers we call “prophets.” “The prophetic books include the four major prophets
(Isaiah, Jeremiah, Ezekiel, and Daniel), as well as the twelve minor prophets (Hosea, Joel,
Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi).
The terms major and minor have nothing to do with importance. Rather, they refer to the length
of the books. The first four prophetic books are much longer than the twelve that follow.3”

Prophecies could fall into two major categories. Fore-telling which means the message
given by God though the prophets will find its fulfillment in the future. On the other hand, forth-
telling prophecies refer to the messages of God given to man preached by the prophets.

The prophets serve as the Lord’s prosecuting attorneys. They stand before the Lord,
accusing and warning the people of the consequences of covenant violation. While there are
numerous nuances and sub-points to their proclamation, their overall message can be boiled
down to three basic points, each of which is important to the message of the prophets:
1. You have broken the covenant; you had better repent!
2. No repentance? Then judgment!
3. Yet, there is hope beyond the judgment for a glorious, future restoration.

Let us now look at the books of the Bible under poetic and prophetic literatures.

3Excerpt From Grasping God's Word: A Hands-On Approach to Reading, Interpreting, and Applying the
Bible Duvall, J. Scott.

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 Lesson 1: Poetic Literature

A. Job
• Considered both a theological and a literary masterpiece, the book of Job is an honest
portrayal of God allowing a good man to suffer. The test of Job's faith, allowed by God in
response to a challenge from Satan, revealed God's loving sovereignty and the
supremacy of divine wisdom over human wisdom (personified by Job's friends).
Believing that God is good despite the apparent evidence to the contrary, Job rested in faith
alone. In the depths of agony he could still proclaim, "I know that my Redeemer lives”
(19:25). In the end God silenced all discussion with the truth that He alone is wise
(chapters 38-41). Yet He vindicated Job's trust in him (ch. 42), proving that genuine faith
cannot be destroyed. The unknown author was probably an Israelite writing sometime
between 1500 and 500 B.C.

B. Psalms
• The book of Psalms is filled with the songs and prayers offered to God by the nation of
Israel. Their expressions of praise, faith, sorrow, and frustration cover the range of human
emotions. Some of the Psalms dwell on the treasure of wisdom and God's Word. Others
reveal the troubled heart of a mourner. Still others explode with praise to God and invite
others to join in song. This diversity is unified by one element: they are centered upon
the one and only living God. This Creator God is King of all the earth and a refuge to all
who trust in him. Many of the Psalms are attributed to King David. The writing and
collection of the Psalms into their present form spans the fifteenth to the third centuries
B.C.

C. Proverbs
• Practical wisdom for living is the central concern of the book of Proverbs. We are told
that the beginning and essence of wisdom is the fear of the Lord (1:7; 9:10). Proverbs
often contrasts the benefits of seeking wisdom and the pitfalls of living a fool's life. While

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 the wicked stumble in "deep darkness" (4:19), "the path of the righteous is like the light of
dawn, which shines brighter and brighter until full day" (v. 18). Proverbs is a collection of
Israelite wisdom literature, including an introductory section (chapters 1-9) that gives
readers a framework for understanding the rest of the book. The book includes the work of
various authors, but much of it is attributed to King Solomon (David’s son). It dates from
between the tenth and sixth centuries B.C.

D. Ecclesiastes
• Ecclesiastes contains reflections of an old man, the "Preacher," as he considered the
question of meaning in life. He looked back and saw the futility ("vanity") of chasing
after even the good things this life can offer, including wisdom, work, pleasure, and wealth.
Even if such things are satisfying for a time, death is certain to end this satisfaction. In fact,
God's judgment on Adam for his sin (Gen. 3:17-19) echoes throughout the book (especially
12:7). Yet the person who lives in the fear of the Lord can enjoy God's good gifts. Young
people, especially, should remember their Creator while they still have their whole lives
before them (12:1). Traditionally interpreters of Ecclesiastes have identified the "Preacher,"
who is also called "the son of David, king in Jerusalem” (1:1), as Solomon (tenth century
B.C.).

E. Song of Solomon
• According to the most common interpretation, the Song of Solomon is a collection of love
poems between a man and a woman, celebrating the sexual relationship God intended
for marriage. God established marriage, including the physical union of a husband and
wife (Gen. 2:18-25), and Israelite wisdom literature treasures this aspect of marriage as the
appropriate expression of human sexuality (Prov. 5:15-20). The Song of Solomon has also
been understood as an illustration of the mutual love of Christ and his church. It is
possible that Solomon (10th century b.c.) is the author (1:1). However, this verse could
mean that the Song was dedicated to Solomon or was written about him, and therefore
many scholars regard the book as anonymous.

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 F. Lamentations
• The book of Lamentations is made up of five poems, each an expression of grief over the
fall of Jerusalem. Like a eulogy at a funeral, these laments are intended to mourn a loss—
in this case, the loss of a nation. The latter half of chapter 3 implies that the purpose behind
the book's graphic depictions of sorrow and suffering was to produce hope in the God
whose compassion is "new every morning" (v. 23) and whose faithfulness is great even to a
people who have been condemned for their own unfaithfulness. The author, while not
identified in the book itself, may have been the prophet Jeremiah, who was said to have
"uttered a lament for Josiah" (2 Chronicles 35:25). Lamentations was probably written
shortly after Jerusalem's fall in 586 B.C.

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 Lesson 2: Major Prophets

A. Isaiah
• Isaiah lived during the decline of Israel in the shadow of Assyria. He spoke the word of
God to a people who were "deaf and blind" (see 6:10), who refused to listen to his
warnings of looming disaster. He warned that the sin of the people of Judah would bring
God's judgment, yet he also declared that God is sovereign and would use Cyrus the
Persian to return them from exile. The book speaks of a "servant," a "man of sorrows," who
would be "pierced for our transgressions," accomplishing God's purposes of salvation
(52:13-53:12). The final chapters give a beautiful description of a new creation in which
God will rule as King, judging the wicked and establishing eternal peace. Isaiah prophesied
about 740-700 B.C. (possibly till the 680’s).
• Isaiah’s name means “salvation of the Lord.”

B. Jeremiah
• Jeremiah, often called the "weeping prophet" because of his sorrow over the persistent
message of God's judgment, prophesied to the nation of Judah from the reign of King
Josiah in 627 B.C. until sometime after the destruction of Jerusalem in 586. He dictated
his prophecies to a scribe named Baruch (36:4, 32). Jeremiah's task as a prophet was to
declare the coming judgment of God. However, throughout the book we also see God's
concern for repentance and righteousness in individuals as well as nations. This dual focus
is seen in God's instructions to Jeremiah: he was "to pluck up and to break down" but also
"to build and to plant" (1:10). Jeremiah sees a future day when God will write his law on
human hearts, and "they shall all know me," and "I will remember their sin no more"
(31:33-34).
• His name means “The Lord’s exalted” or “the appointment of the Lord.”

C. Ezekiel

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 • Ezekiel, a prophet and priest, was exiled to Babylon in 597 B.c. His ministry extended
over at least 23 years. The book opens with his first dramatic vision of the "likeness" of the
Lord himself. Ezekiel was keenly aware of God's presence and power in human affairs. He
addressed both the exiles and the people left in Judah with messages of warning and
judgment, predicting the fall of Jerusalem. After Jerusalem's fall (in 586), Ezekiel
prophesied hope and reassurance for the people of Judah, who had then lost the focus of
God's covenant, the temple in Jerusalem. His vision of the valley of dry bones (ch. 37) is
a classic picture of God's ability to renew his people.
• God encouraged His people by the name of the prophet which means “the strength of
God.”

D. Daniel
• Daniel whose name means “God is my Judge” was exiled to Babylon in 605 BC. Daniel
was one of several young men chosen to serve in Nebuchadnezzar's court. When Persia
conquered Babylon in 539, Daniel was again given a position of power. He remained
faithful to God in both of these hostile environments. From the interpretation of dreams, to
the familiar stories of the fiery furnace, the lions' den, and the handwriting on the wall, to
the prophetic visions, the recurrent theme is God's sovereignty over human affairs. In the
historical sections (chapters 1-6) God supernaturally rescued Daniel and his friends. The
rest of the book consists of visions of future judgment and deliverance by the Messiah.
Some of Daniel's prophetic themes are echoed in the New Testament, especially in
Revelation.

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 Lesson 3: Minor Prophets

A. Hosea
• His name means “deliverance” or “salvation.”
• Hosea has been called the "death-bed prophet of Israel" because he was the last to
prophesy before the northern kingdom fell to Assyria (about 722 B.C.). His ministry
followed a golden age in the northern kingdom, with a peace and prosperity not seen since
the days of Solomon. Unfortunately, with this prosperity came moral decay, and Israel
forsook God to worship idols. So God instructed Hosea to marry a "wife of whoredom"
(1:2), whose unfaithfulness to her husband would serve as an example of Israel's
unfaithfulness to God. Hosea then explained God's complaint against Israel and warned of
the punishment that would come unless the people returned to the Lord and remained
faithful to him. The book shows the depth of God's love for his people, a love that tolerates
no rivals.

B. Joel
• His name means “Jehovah is his God.”
• Little is known about the prophet Joel, although his concern for Judah and Jerusalem
suggests that he ministered in Judah. Joel told of a locust plague that had struck Israel and
which, he said, foreshadowed the "day of the Lord." The day of the Lord was a time greatly
anticipated by the Israelites because they believed that God would then judge the nations
and restore Israel to her former glory. Yet, said Joel, God would punish not only the nations
but unfaithful Israel as well. Joel urged everyone to repent, and told of a day when God
would "pour out [his] Spirit on all flesh" (2:28). That day arrived on the first Christian
Pentecost (Acts 2:17). While the date of the book is uncertain (ninth to sixth century B.C.),
its message is valid for all time.

C. Amos
• His name means “weighty,” “burden” or “load.”

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 • Amos, possibly the first of the writing prophets, was a shepherd and farmer called to
prophesy during the reigns of Uzziah (792-740 B.C.) in the southern kingdom and
Jeroboam II (793-753) in the north. During this time both kingdoms enjoyed political
stability, which in turn brought prosperity. It was also a time of idolatry, extravagance, and
corruption. The rich and powerful were oppressing the poor. Amos denounced the people
of Israel for their apostasy and social injustice and warned them that disaster would fall
upon them for breaking the covenant. He urged them to leave the hypocrisy of their
"solemn assemblies" (5:21) and instead to "let justice roll down like waters” (v. 24).
Nevertheless, said Amos, God would remember his covenant with Israel and would restore
a faithful remnant.

D. Obadiah
• “Servant of the Lord” is the meaning of his name
• Obadiah wrote this shortest book of the Old Testament probably soon after the armies of
Babylon destroyed Jerusalem (586 B.C.). During this conquest, the people of Edom helped
capture fleeing Israelites and turn them over to the Babylonians. They even took up
residence in some Judean villages. This angered the Lord, for the Edomites, as descendants
of Esau, were related to the Israelites (Gen. 25:21-26, 30) and therefore should have helped
them. Obadiah prophesied that Edom would be repaid for mistreating God's people.
Obadiah also asserted that God is sovereign over the nations and that the house of Jacob
would be restored because of God's covenant love for his people.

E. Jonah
• Jonah means “dove.”
• Because it tells of a fish swallowing a man, many have dismissed the book of Jonah as
fiction. But 2 Kings 14:25 mentions Jonah as living during the time of Jeroboam II (about
793-753 B.C.), and Jesus referred to Jonah as a historical person (Matt. 12:39-41). Unlike
other prophetic books, Jonah focuses on the prophet himself rather than on his message.
When God sent Jonah to Nineveh he rebelled, was swallowed by a fish, repented, and

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 fulfilled his mission after all. When Nineveh repented, the reason for Jonah's rebellion
became clear: he had feared that God would forgive the Ninevites; and when God did
forgive them, Jonah resented it (4:1-3). The book lists no author, but only Jonah himself
could have known all the facts it records.

F. Micah
• A shortened form of Micaiah which means “who is like God?"
• Micah prophesied in Judah during the reigns of Jotham, Ahaz, and Hezekiah (about
750-700 B.C.), at about the same time as Isaiah. It was a time of prosperity, and Micah
denounced the wealthy, who were oppressing the poor, and warned of impending
judgment. The northern kingdom actually fell during Micah's ministry, in 722, and Judah
almost fell in 701(2 Kings 18-20). The book contains three sections, which alternate
between words of warning and messages of hope. Micah told of a day when there would be
peace among all nations, who would then be able to "beat their swords into plowshares"
(4:3), and of a royal deliverer who would save God's people from all her enemies. This
deliverer would be born in Bethlehem (5:2).

G. Nahum
• Nahum’s name means “comfort” or “consolation.”
• When Jonah preached repentance on the streets of Nineveh, the capital of Assyria, the
people responded and were spared. A century later, sometime between 663 and 612 B.C.,
Nahum preached in a time when Nineveh would not repent. Nineveh, which had destroyed
Israel's northern kingdom in 722, itself fell to Babylon in 612 - just a few years after
Nahum's warning. The Assyrians were notorious for the brutality of their treatment of other
nations. Nahum declared, however, that God is sovereign: he punishes whom he will, and
they are powerless to stop him. Much of Nahum's prophecy was directed to the people of
Judah, who could rejoice at the good news (1:15) of Nineveh's impending fall.

H. Habakkuk

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 • “He that embraces” or “wrestler”
• Habakkuk was probably written about 640-615 b.c., just before the fall of Assyria and the
rise of Babylon (Chaldea). God used Assyria to punish Israel (722); now he would use
Babylon to punish Assyria and Judah. This prophecy would be fulfilled several decades
after Habakkuk, in 586. The "theme question" of Habakkuk is, how can God use a wicked
nation such as Babylon for his divine purpose? God judges all nations, said Habakkuk, and
even Babylon would eventually be judged (Babylon fell to Persia in 539). Though God's
ways are sometimes mysterious, "the righteous shall live by his faith" (2:4) while awaiting
salvation. These words are quoted three times in the New Testament (Romans 1:17;
Galatians 3:11; Hebrews 10:38).

I. Zephaniah
• “Hidden by God.”
• Zephaniah prophesied during the reforms of King Josiah (640-609 B.c.), who brought
spiritual revival to Judah after the long and disastrous reign of Manasseh. Zephaniah
pronounced God's judgment on corruption and wickedness but also his plan to restore
Judah. He spoke of the coming "day of the Lord," when sin would be punished, justice
would prevail, and a "remnant" of the faithful would be saved. The term "day of the Lord"
occurs throughout the Bible referring both to impending historical judgments from God
and to his final judgment at the end of time. Though Zephaniah does not give details about
this day, he speaks of its fearsome consequences (1:18) and calls people to seek the Lord
(2:3).

J. Haggai
• “Feast” or “Solemnity”
• When the first wave of Jewish exiles returned from Babylon to Jerusalem in 538 B.C., they
began to rebuild the temple but soon gave up. Inspired by the prophetic ministries of
Haggai and Zechariah, they finally completed the task in 516. Haggai rebuked the people
for living in "paneled houses" while the house of God remained in ruins (1:4). He warned

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 that, despite their best efforts, their wealth would never suffice, because the Lord was not
pleased with their neglect of his temple (see Lev. 26:2-20). He called them to repent and
renew their covenant with the God of their fathers. He assured them that God would
achieve his purposes for his people and for all other nations. The rebuilding of the temple
symbolized God's restored presence among his people.

K. Zechariah
• “Memory of the Lord”
• As Haggai encouraged the returned Jewish exiles to rebuild the temple, Zechariah
encouraged them to repent and renew their covenant with God. Such spiritual renewal
would be necessary for the people to be ready to worship God once the temple was rebuilt
(about 516 b.c.). He accused them of doing the very things their ancestors had done before
the exile. He was concerned about social justice for widows, orphans, and foreigners. But
as the people endured opposition from the non-Jewish inhabitants of Judea, Zechariah
reassured them of God's abiding comfort and care. God would continue his covenant with
Israel. Messianic hope was rekindled during Zechariah's min-try, and the book ends with
the promise that the Lord would establish his rule over all the earth (14:9).

L. Malachi
• Malachi means “messenger.”
• Although the urging of Haggai and Zechariah had brought the completion of the temple
(516 b.c.), this had not produced the messianic age many expected. The warm response to
Zechariah's call to repentance had grown cold, because God apparently had not restored the
covenant blessings. Malachi, writing a short time later, called the people to repentance with
respect to: the priesthood, which had become corrupt; worship, which had become routine;
divorce, which was widespread; social justice, which was being ignored; and tithing, which
was neglected. "Will man rob God?" the Lord asked through Malachi (3:8), and he
promised to "open the windows of heaven" (v. 10) for those who pay their full tithe.

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 Malachi predicted the coming of both John the Baptist and Jesus, referring to each as a
"messenger" of God (3:1).

Caption

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