The Minor Prophets
The last twelve books of the Old Testament are commonly designated The Minor Prophets. Though shorter, they are nonetheless full of vital details not found elsewhere in Scripture. Their subject is clearly prophetic; however, they each contain much for practical meditation. In them we read of God’s ways with His earthly people, His tender love, holiness, patience, judgment, compassion, mercy and grace.
Chronology
Hosea and Amos prophesied during the days of Uzziah, king of Judah, and Jeroboam the son of Joash, king of Israel (Hos. 1; Amos 1). Hosea continued on during the reign of the next three kings of Judah—Jotham, Ahaz and Hezekiah—making him a contemporary of Micah, who also prophesied during this period (Mic. 1:1), as did Isaiah (Isa. 1:1).
The ever-threatening Assyrian in the North overshadowed the day in which they prophesied. This was just prior to the captivity of Israel (the ten tribes; 1 Kings 17), and 150 years or so before the captivity of Judah. No date can be given to Joel, though clearly it is pre-captivity.
Although Habakkuk cannot be placed precisely in time, it is the invasion of the Chaldean, not the Assyrian, which threatens an iniquitous Judah (Hab. 1:6). This places the book with Zephaniah (Zeph. 1:1) and Jeremiah (Jer. 1:2), both of whom prophesied in the days of Josiah just before the captivity of Judah.
Haggai, Zechariah and Malachi are post-captivity. Haggai and Zechariah prophesied in the days of Zerubbabel when the temple was being rebuilt (Ezra 5), while Malachi comes later and records the corrupt moral condition of the returned captives.
Jonah, Nahum and Obadiah announce judgment on the Gentile world. The Assyrian is the subject of the first two books, and Edom is the subject of the third. Jonah prophesied prior to the captivity of Israel (2 Kings 14:25) and Nahum some 150 years after Jonah. Obadiah prophesied subsequent to the captivity of Judah (Obad. 10-12).
While a chronology helps our understanding of these books, we must remember that they all look forward to a future day. Calamities were used of God to reach the conscience of the people and as an opportunity to present future events as if already seen.
Though prophets such as Haggai and Zechariah or Habakkuk and Zephaniah prophesied at similar times, it would be a mistake to assume that their prophecies bore a similar character, the examples cited being particularly diverse.
Hosea
Hosea’s message is to both Israel and Judah. As the house of Ahab had been judged in Jezreel (2 Kings 10:11), so would Israel be judged (Hos. 1:4). Israel’s judgment would be final; they would not obtain mercy (Lo-ruhamah; vs. 6).
Mercy was withheld from Israel, but the judgment of Judah would bring the whole nation under a worse sentence: “Then said God, Call his name Lo-ammi: for ye are not My people, and I will not be your God” (vs. 9).
Today Israel is without king or prince, sacrifice or priest, but neither is she idolatrous (ch. 3:4). Although not owned of God (Rom. 11:1), she will be restored. She will learn to call Jehovah “My Husband” and no longer “My Master” (Hos. 2:16, marginal reading).
The children of Israel will return and seek the Lord their God and David their king (ch. 3:5). In chapter 2 a remnant—Ammi (My people) and Ruhamah (having obtained mercy)—is distinguished from their mother, a harlot from the beginning (ch. 1:2).
In chapters 4-12, the moral corruption of the nation is exposed as Hosea appeals to the conscience of the people. The book closes with words they were to take to Jehovah (ch. 14:2), who would respond in mercy (vss. 4-8; see also vs. 9).
Joel
Joel brings before us the day of the Lord (Joel 1:15; 2:1; 2:11,31; 3:14). A terrible plague of insects used to stir the conscience of the people (ch. 1) is an alarm for a more terrible day—“a day of darkness and of gloominess, a day of clouds and of thick darkness” (ch. 2:12). A great, strong people (vs. 2), the Northern army (vs. 20), will overrun the land (vss. 7-10)—executing His word (vs. 11), the rod of His anger (Isa. 10:5). Like David of 2 Samuel 24:14, faith seizes hold and takes hope.
A second trumpet sounds (Joel 2:15)—a call to a solemn assembly (Num. 10:7)—a call to repentance in view of the chastisements hanging over them. The Lord will respond to the contrite spirit and broken heart of the remnant. He will drive away the Northern army on account of their pride (Joel 2:20). He will restore that which the locust has eaten (vs. 25). In grace He would pour out His Spirit upon all flesh (vs. 28), and “whosoever shall call on the name of the Lord shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call” (vs. 32). Peter in Acts 2—the day of Pentecost—makes an application of this in view of the coming destruction of Jerusalem (Titus, 70 A.D.).
Chapter 3 gives the judgment of the nations, gathered together in the valley of Jehoshaphat (vs. 2), where the harvest takes place—the separation of the good from the wicked (vs. 12; Matt. 25:32). There the Lord will execute His vengeance in the pressing of the vintage (Joel 3:13). Joel closes with a promise of coming blessing for Judah and Jerusalem (vss. 18-21).
N. Simon