Lesson 13: Obadiah–Zephaniah

By the end of this lesson, the student should:

(1) Know the likely date and historical setting of Obadiah, Jonah, Micah, Nahum, Habakkuk, and Zephaniah.

(2) Be able to outline the primary themes and purposes of Obadiah, Jonah, Micah, Nahum, Habakkuk, and Zephaniah.

(3) Appreciate God’s sovereignty over all nations.

(4) Relate the messages of the Minor Prophets to the needs of today’s world.

(5) Understand basic principles for interpreting Old Testament prophecy.

► Read Obadiah, Jonah, Micah, Nahum, Habakkuk, and Zephaniah.

► Memorize Micah 6:8, Nahum 1:7–8, and Habakkuk 3:2.

Unlike the false gods of the ancient world, Yahweh was not a local god. Yahweh was, and is, sovereign over the entire world. This is seen in the message of the Minor Prophets to nations beyond Israel. In the books studied in this lesson, God spoke through his prophets to Edom, Nineveh, Israel, Judah, and in Zephaniah, to all the world. In this lesson, we see God’s sovereignty over people who do not even recognize his authority. God is sovereign over all the world.

Historical Setting of Obadiah

The book of Obadiah should be read in the context of the longstanding conflict between Edom (descendants of Esau) and Israel (descendants of Jacob). During the exodus, Edom denied passage to Israel (Numbers 20:14–21). During the Babylonian siege, the Edomites cheered the destruction of Jerusalem. Their cruelty toward Judah in 587 B.C. inspired the imprecations of Psalm 137:7–9 as well as the prophetic message of Obadiah.

We know nothing about the prophet Obadiah except his name. His name means “one who serves Yahweh”; it is a common name in the Old Testament.[1]

Overview of Obadiah

Obadiah’s prophecy is both a message of judgment on Edom and a message of consolation for Judah. First, Obadiah brings a message of judgment against Edom. Edom arrogantly believes that the location of her capital, Sela, on a high, easily defended rock will protect her from her enemies (Obadiah 1:3). However, because of her violence against Judah, God will destroy Edom. A just God will not allow Edom’s sin to go unpunished. Obadiah’s prophecy was fulfilled when Edom was conquered in 553 B.C.

Obadiah also brings a message of consolation. He reminds Judah of God’s covenant love for his people. Even after the destruction of Jerusalem, God promises hope for his people. The pivotal verse of Obadiah (Obadiah 1:15) promises that the day of the Lord is near for all nations.

Historical Setting of Jonah

Jonah prophesied during a period of weakness in the Assyrian Empire. He prophesied the expansion of the Northern Kingdom that happened during the days of Jeroboam II (2 Kings 14:23, 25).

An aggressive empire, Assyria was the greatest threat to Israel’s independence. Surviving artwork shows that the Assyrians delighted in cruelty toward their enemies.[1] When Jonah received God’s call to preach to Nineveh, he fled to Tarshish.

 Artwork showing Assyrian cruelty

Jonah did not want to preach a message that might bring Nineveh to repentance. He knew that if Nineveh repented, God would spare the city (Jonah 4:2). From Jonah’s perspective as a loyal Israelite, the destruction of Nineveh would be a blessing for Israel.

Purpose of Jonah

The book of Jonah shows God’s mercy, even towards Israel’s enemies. Jonah shows that God’s com­passion is not just for us (Israel); God’s compassion is also for them (Nineveh).

In contrast to God, the prophet Jonah feels no compassion for Nineveh. The book of Jonah presses us to consider: “Am I like Jonah, or am I like God?”

Some writers have argued that the story of Jonah is not a true story but is a parable intended to teach a lesson about Israel’s failure to fulfill God’s mission to the nations. However, there is nothing in the book of Jonah to suggest that it is intended as a parable. The story is presented as a true story and contains historical and geographical details that we expect in a true narrative.

One of the messages of Jonah is God’s sovereignty. God sent out a great wind; he prepared a great fish to swallow Jonah; he prepared a plant to provide shelter for Jonah; and he prepared a worm to destroy the plant. The message of God’s sovereignty over his creation is lost if the story is not true.

Jesus treated the story of Jonah as history. He warned that, “The men of Nineveh will rise up at the judgment with this generation and condemn it, for they repented at the preaching of Jonah, and behold, something greater than Jonah is here” (Matthew 12:41).

For these reasons, we know that Jonah is a true story.

Overview of Jonah

Part 1: A Lesson in Obedience (Jonah 1–2)

Chapters 1 and 2 teach a lesson in obedience. When God calls Jonah to Nineveh, Jonah’s first response is to run in the opposite direction. “But Jonah rose to flee to Tarshish…” (Jonah 1:3). He boards a ship to run from the presence of the Lord. The prophet of the Lord believes he can escape the presence of the omnipotent God. However, God is sovereign. The Lord sent out a great wind that threatened to destroy the ship.

When the sailors cast lots to determine the cause of the storm, they find that Jonah is at fault. Unlike Jonah (who does not care about the people of Nineveh), the sailors value human life enough to attempt to save Jonah. Pagan sailors show more compassion than God’s prophet shows. When the sailors finally throw Jonah into the sea, the storm immediately calms. Jonah’s life is spared because the Lord had prepared a great fish to swallow Jonah.

This first section ends with Jonah’s prayer of thanksgiving for God’s mercy. Jonah promises to pay what he has vowed; he has learned a lesson in obedience.

Part 2: A Lesson in Compassion (Jonah 3–4)

Like chapter 1, Jonah 3 begins with God’s call. This time, Jonah obeys: “So Jonah arose and went to Nineveh…” (Jonah 3:3). Jonah has learned the lesson in obedience; now God teaches him a lesson in compassion.

Jonah preaches a message of judgment in Nineveh. As was true in chapter 1, the pagans have more understanding of God’s compassion than Jonah has. In chapter 1, the pagan sailors tried to save Jonah’s life. In chapter 3, it is the pagan king of Nineveh who suggests that God might have mercy on the city: “Who knows? God may turn and relent and turn from his fierce anger, so that we may not perish” (Jonah 3:9). God’s prophet preaches only judgment; a pagan king preaches God’s mercy.

Like chapter 2, Jonah 4 contains a prayer. Jonah 2 is a prayer of thanksgiving for God’s mercy on Jonah; Jonah 4 contains a prayer of complaint for God’s mercy on Nineveh. Jonah complains because God has spared the city of Nineveh. The chapter ends with God’s lesson to Jonah, a lesson about God’s great compassion for the lost.

Jonah in the New Testament

The book of Jonah is reflected in at least two ways in the New Testament. First, Jesus pointed to Jonah’s rescue from the belly of the fish as an analogy for his own resurrection from the grave (Matthew 12:39–40).

Second, Jonah illustrates Israel’s failure to fulfill her mission to the nations. From the Abrahamic promise of Genesis 12:2–3, it is clear that Israel was blessed in order to be a blessing to others. The book of Jonah shows Israel’s failure to fulfill that mission. However, through the coming of Christ, this mission is renewed when the disciples are commissioned: “Go therefore and make disciples of all nations…” (Matthew 28:19).

Jonah Speaks Today

It is easy to mock Jonah, the reluctant prophet who did not want God to spare Nineveh; however, Jonah forces us to look at our world through God’s eyes. When I read Jonah, I should ask myself:

• Which brings me joy: the destruction of my enemy or the repentance of my enemy?

• Do I preach God’s mercy with as much passion as I preach God’s judgment?

• Am I reluctant to go to those who are the enemies of God’s people?

• Do I have the character of Jonah or the character of God?

Historical Setting of Micah

Shortly before the fall of the Northern Kingdom, Micah, a prophet from Moresheth, preached in Judah. His message led to a revival during Hezekiah’s reign.

Purpose of Micah

Using the form of a prophetic lawsuit, Micah showed that Judah was unfaithful to the covenant.[1] Micah preached judgment for those who broke the covenant, and hope for those who repented. Micah showed that righteousness is more than the observance of rituals; true righteousness is “…to do justice, and to love kindness, and to walk humbly with your God” (Micah 6:8).

Overview of Micah

Micah brought a series of three prophecies. Each section begins with the word hear. Each message begins with judgment and then moves to the promise of restoration.

Message 1 (Micah 1–2)

Micah’s first message is a prophecy of judgment for Samaria and Jerusalem, the capital cities of Israel and Judah. God will make Samaria a heap of ruins and destroy her idols. To Jerusalem, God promises the shame of baldness when Judah is taken into exile.

In Micah 1:10–14, the prophet traces the route that Sennacherib later followed as he traveled toward Jerusalem in 701 B.C. In his assault on Judah, Sennacherib conquered the cities of Gath, Beth-le-aphrah, Shaphir, Zaanan, Beth-ezel, Maroth, Lachish, Moresheth-gath, and Achzib. Micah’s prophecy is specific in his prediction of God’s judgment.

This message ends with a promise to restore the remnant. The Lord will lead his people into battle.

Message 2 (Micah 3–5)

Micah’s second message begins with condemnation of Judah’s corrupt leaders. The civic leaders are described as cannibals who consume their followers (Micah 3:1–3). These prophets prophesy blessings on those who pay well and prophesy condemnation on those who can pay nothing (Micah 3:5). Rulers, priests, and prophets all stand condemned.

Like the first message, this message moves from judgment to hope. A day is coming when the mountain of the house of the Lord shall be established; people from many nations will come to learn the ways of the Lord of hosts. God will rescue the faithful remnant and reign over them. He will redeem Zion from Babylon and will shepherd his flock.

Ultimate redemption of Judah will be accomplished with the arrival of a ruler in Israel who will come from Bethlehem Ephrathah (Micah 5:2). The Gospel of Matthew points to Micah 5:2 as a prophecy of the birth of Jesus Christ in Bethlehem (Matthew 2:4–6).

Message 3 (Micah 6–7)

Micah’s final message takes the form of a prophetic lawsuit. God charges his people with unfaithfulness to the covenant. Rather than confessing their wrong, the people respond with a series of sarcastic questions:

• Does God want burnt offerings of yearling calves?

• Does God want thousands of rams and 10,000 rivers of oil?

• Does God want us to bring child sacrifices?

God responds by restating the three unchanging requirements of the law: justice, kindness, and a humble walk with God.

Following the accusations, God announces judgment on Jerusalem (Micah 6:9–7:6). Because Judah has followed in the apostasy of Ahab (king of Israel), God will make the nation a desolation.

Micah again moves from judgment to hope. After search­ing unsuccessfully for godly people in Judah (Micah 7:1–6), Micah concludes with a prayer that God will shepherd his people with his staff (Micah 7:14) and restore them in the eyes of the nations. Micah ends with confidence: God is a God who pardons iniquity and who delights in mercy.

Micah Speaks Today

Jeremiah 26:17–19 shows that Micah’s message brought revival. As a result, Judah was spared God’s judgment for more than 100 years. This should encourage us as we bring God’s message to our day. Although many reject God’s Word, a remnant will respond; God’s Word will not return empty (Isaiah 55:11). This should encourage us to faithful proclamation in our day.

Historical Setting of Nahum

Nahum preached the sermon that Jonah wanted to preach: the destruction of Nineveh. The book of Jonah shows the mercy of God in response to Nineveh’s repentance; the book of Nahum shows the judgment of God in response to Nineveh’s rebellion.

The revival inspired by Jonah’s visit to Nineveh was short-lived. Jonah preached some­time between 793 and 753 B.C. By 745 B.C., Tiglath-pileser III had come to power and established the Assyrian Empire as one of the cruelest empires in human history. In 722 B.C., Assyria destroyed the Northern Kingdom.

Sennacherib, who ruled the Assyrian Empire from 704–681 B.C., made Nineveh the capital city. He conquered much of Judah, although God spared Jerusalem and later freed Judah from Assyrian control. Sometime after 663 B.C., Nahum prophesied God’s judgment on Nineveh and the Assyrian Empire.[1] This prophecy was fulfilled in 612 B.C. when Nineveh was destroyed. By 609 B.C., the final remnants of the Assyrian Empire were conquered, and this empire disappeared from history. God’s judgments are sure.

Purpose of Nahum

Obadiah preached the complete and certain destruction of Edom; Nahum preached the complete and certain destruction of Nineveh. This time, there would be no repentance: “There is no easing your hurt…” (Nahum 3:19). The book of Nahum announces the destruction of Nineveh and gives hope to the people of Judah by assuring them that God will judge their enemy.

Overview of Nahum

The entire book of Nahum is about God’s judgment on Nineveh. Chapter 1 gives a picture of God as the Divine Warrior who fights on behalf of his people. God is a righteous judge; “…The Lord takes vengeance on his adversaries and keeps wrath for his enemies” (Nahum 1:2).

Although God earlier showed his mercy by sparing the repentant Nineveh, he is also great in power and will by no means clear the guilty (Nahum 1:3). Nineveh has rejected God, and he will now take vengeance on them.

The central contrast of the book is seen in Nahum 1:7–8. For the righteous, “The Lord is good, a stronghold in the day of trouble…” (Nahum 1:7). However, “…he will make a complete end of the adversaries, and will pursue his enemies into darkness” (Nahum 1:8).

Chapter 2 describes the destruction of Nineveh with images of battles in the streets and with the metaphor of a lion who tears his prey in pieces.

Chapter 3 concludes Nahum’s message with a prophecy of woe in which he announces the guilt of the bloody city that is full of lies and robbery. Nahum lists the offenses of Nineveh and then announces God’s final judgment: “…I will make nations look at your nakedness and kingdoms at your shame. I will throw filth at you and treat you with contempt and make you a spectacle” (Nahum 3:5–6). The world will rejoice at the news of Assyria’s fall: “…All who hear the news about you clap their hands over you. For upon whom has not come your unceasing evil?” (Nahum 3:19).

Nahum teaches that a holy God will not leave sin unpunished. Although God used Assyria to judge Israel and Judah for their sin, he did not ignore the sins of Assyria. Ultimately, he preserved the faithful remnant in Judah and defeated her enemies. God’s faithfulness to his people has not changed.

Historical Setting of Habakkuk

Habakkuk is unique among the prophetic books; it does not address any specific audience. Instead, the book consists of a dialogue between God and the prophet.

Habakkuk ministered in the years leading up to the fall of Jerusalem. Most scholars believe that Habakkuk’s dialogue occurred sometime before Nebuchadnezzar’s rise to power in 605 B.C. Within 20 years of Habakkuk’s revelation from God, the prophecy would be fulfilled.

Purpose of Habakkuk

The book of Habakkuk reveals God’s purposes to the prophet. Through Habakkuk’s questions and God’s responses, the prophet learned to trust God’s sovereign plan.

Overview of Habakkuk

Question 1: Why Does Wicked Judah Prosper? (Habakkuk 1:1–11)

As Habakkuk watched Judah’s spiritual and moral decline, he was troubled by God’s apparent lack of response. Habakkuk asked, “Why do you make me see iniquity, and why do you idly look at wrong?” (Habakkuk 1:3). To Habakkuk, it appeared that justice was being perverted.

God’s response shocks the prophet. God tells Habakkuk that he is raising up the Chaldeans (another name for the Babylonians) to judge Judah (Habakkuk 1:6). Their horses will travel faster than leopards; they will be like eagles hungry for conquest.

Question 2: How Can God Use Babylon to Judge Judah? (Habakkuk 1:12–2:20)

While the first answer showed that God was not ignoring evil, it raised an even greater question: How could God judge Judah through an even more wicked nation? While it was true that Judah deserved judgment, Babylon was even more wicked than Judah. Habakkuk asked God, “…Why do you idly look at traitors and remain silent when the wicked swallows up the man more righteous than he?” (Habakkuk 1:13).

In response, God gives Habakkuk a vision which shows that judgment is certain and will happen just as he has promised. Habakkuk had to decide between two responses: he could respond with arrogance, or in faith, he could yield to God’s purposes.

This message is followed by a revelation of God’s plan to judge Babylon. Through a series of five pronouncements of woe, Habakkuk shows that Babylon will be forced to drink the cup of the Lord’s wrath. Babylon relies on idols, but her trust in idols will be futile. In contrast to worthless idols, the Lord is in his holy Temple (Habakkuk 2:20). The only proper response is silence before his sovereignty.

Habakkuk’s Prayer of Submission (Habakkuk 3)

In response to God’s revelation, Habakkuk submitted to God’s purposes. He prayed that God would show mercy along with his judgment, he described God’s power and sovereignty, and he submitted himself to God’s purposes. The prophet concluded with a statement of confidence: “God, the Lord, is my strength; he makes my feet like the deer’s; he makes me tread on my high places…” (Habakkuk 3:19).

Habakkuk in the New Testament

Habakkuk’s statement, “…The righteous shall live by his faith” (Habakkuk 2:4), is quoted three times in the New Testament:

• In Romans 1:17, Paul quotes Habakkuk to show that it is through faith that we are made right with God.

• In Galatians 3, Paul explains that it is impossible for anyone to be made righteous by their obedience to the law. In Galatians 3:11, he quotes from Habakkuk 2:4 to show that we are only made righteous by faith, not by works of the law.

• In Hebrews 10:38, this phrase emphasizes the continuing aspect of faith. Instead of shrinking back, the righteous continue to live by faith.

In the New Testament, as in the Old Testament, it is faith and trust in God’s purposes that enable us to please him.

Historical Setting of Zephaniah

Zephaniah’s name means “Yahweh has hidden.” His name suggests that his parents were faithful to God even during the days of Judah’s apostasy under King Ahaz. Zephaniah prophesied during the reign of Josiah, the last good king of Judah. He was a contemporary of Habakkuk and Jeremiah. Since Zephaniah refers to Nineveh’s fall as a future event, his ministry apparently ended before 612 B.C. (Zephaniah 2:13).

The beginning of the book of Zephaniah traces his ancestry back four generations to King Hezekiah (Zephaniah 1:1). He was part of the royal family and may have been a relative of King Josiah.

Purpose of Zephaniah

More than any other prophet, Zephaniah proclaimed the day of the Lord. Six times in this small book, the prophet refers to the day of the Lord. Like Joel, Ezekiel, and Amos, Zephaniah showed that this day would bring both judgment on the disobedient and blessings on the faithful. Zephaniah also showed that the day of the Lord would affect all people, not just Judah and the people of the covenant.

Overview of Zephaniah

Zephaniah spoke first of God’s judgment on Judah. Because Judah had turned to the worship of Baal, the host of heaven, and other gods, God will punish the nation. The houses of Jerusalem will become desolate. This is what God says about the day of the Lord:

A day of wrath is that day, a day of distress and anguish, a day of ruin and devastation, a day of darkness and gloom, a day of clouds and thick darkness, a day of trumpet blast and battle cry against the fortified cities and against the lofty battlements (Zephaniah 1:15–16).

Zephaniah then spoke to the nations. The Philistines will suffer God’s judgment; Moab and Ammon will be spoiled; Ethiopia (Cush) will be slain; and Assyria will be destroyed. The day of the Lord will be a day of judgment on all these peoples.

Zephaniah’s Jewish listeners may have rejoiced to hear their enemies condemned. However, Zephaniah soon returned to the theme of judgment on Judah. “Woe to her who is rebellious and defiled, the oppressing city!” (Zephaniah 3:1). Sadly, this polluted and defiled city was Jerusalem. Her political leaders, judges, prophets, and priests all stand condemned because they refuse to accept God’s correction. As a result, the judgment that is poured out on the nations will also come to Judah.

The day of the Lord is a day of judgment. But if the people repent, it can be a day of restoration. God promises that there will be a remnant left in Judah who shall trust in the name of the Lord (Zephaniah 3:12). “…They shall do no injustice and speak no lies…” (Zephaniah 3:13). To this group, God promises protection against their enemies.

In the last verses of Zephaniah, God promises the final restoration of Jerusalem. He will restore his people and make them famous and praised among all people of the earth.

► The Minor Prophets brought God’s message to all nations. The message is often very specific to the prophet’s audience. According to 2 Timothy 3:16-17, all scripture is useful for all believers in all times. How does the message of the Minor Prophets speak to our world?

For many readers, the Old Testament prophetic books are some of the most difficult books of the Bible. Some readers assume that these ancient books of prophecy have no message for us today. Other interpreters look for hidden messages in these books. Both of these approaches miss the central truths of the Old Testament prophets.

How does Old Testament prophecy speak to believers today? Scott Duvall and Daniel Hays suggest the following model for interpreting and applying the Bible in our world.[1] It is a model that works very well for interpreting the prophetic books. This model asks five questions of a biblical text.[2]

(1) Their Town: What was the original message?

This question asks how the original listeners heard the prophet. What was the prophet’s message to his day? This helps connect our interpretation to the original message. It is dangerous to read into scripture a message that the original listeners would not have recognized.[3]

For example, Nahum preached a message of condemnation for Nineveh. His listeners heard an announcement that Nineveh would be destroyed because of her ruthlessness, her sexual immorality, and her worship of other gods. This was the original message of the prophet.

(2) The River: What differences separate our world from the world of the original audience?

This question studies how today’s culture, language, time, and situation differ from those of the biblical setting. It also looks at the difference between the old and new covenants.

Nahum is addressed to a particular city in a particular time. As we read Nahum, we know that the city of Nineveh no longer exists. Many readers today do not live in a nation that is ruthlessly trampling on the rest of the world. Furthermore, we live under the new covenant, where God’s immediate judgment on the nations is not always seen as clearly as it was under the old covenant.

(3) The Bridge: What is the principle behind the original message?

This question asks the reader to go beyond the immediate setting of the prophet to find the principle that is taught. This principle reaches across all ages and all cultures. It is not limited to the immediate audience of the prophet.

Although there are many differences between our world and the world of Nahum, the principle of God’s justice is universal. A holy and just God could not ignore the sins of Assyria. God’s justice is seen throughout scripture and throughout human history; the message is not limited to ancient Nineveh.

(4) The Map: How is the principle seen in the rest of scripture?

This question considers the passage in light of all biblical revelation. It helps to ensure that we do not take a verse out of its biblical context or derive a principle that contradicts the rest of scripture. For Old Testament texts, this step gives special attention to what the coming of Jesus Christ reveals about the principle.

If we examine the principle of God’s justice in the rest of scripture, we see that Nahum fits with other biblical teaching on God’s nature. The Pentateuch teaches that God must punish sin. The Historical Books show his justice in action—even against his own people, Israel. The prophets repeatedly testify to God’s justice. In the New Testament, Jesus speaks of God’s loving mercy, but he also speaks of God’s judgment.[4] Paul reminds us that “…God is not mocked, for whatever one sows, that will he also reap” (Galatians 6:7).

(5) Our Town: How is the principle applied in today’s world?

This is the point at which a reader moves from interpretation to application. This step asks how we should live out the principle in a practical way today.

When we read Nahum, we ask, “How will God’s justice be seen in the world today?” and “How should we live in light of God’s justice?” God’s justice may not be seen in such an immediate and dramatic way as it was seen in the Old Testament. However, God’s justice is still the same, and his judgment is sure. As we bring God’s Word to our world, we must speak not only of his mercy, but also of his judgment. Though this message is no more popular today than it was in the days of the Old Testament prophets, it is a central truth and must be preached by those who are faithful to the whole Word of God.

(1) Read an entire book in one sitting to get an overview of the prophet’s message.[1]

(2) Study the author. From the information in the opening of the prophetic book, answer as many of these questions as possible about the prophet:

• Where was he from?

• What do we know about his parents?

• What was his occupation?

• What do we know about his family?

• When and how long did he minister?

(3) Study the historical setting. Find this information:

• To whom did he prophesy?

• What kings ruled during his ministry?

• What were the spiritual and social conditions of his time?

• What other prophets ministered at the same time?

(4) Read through the book a second time and write a title for each chapter that summarizes its contents. As you read, underline or highlight words that occur frequently. When you are done, determine the important themes in the book.

(5) List the major sins found in the book.

(6) List the major predictions of the future found in the book.

(7) Write a 1 page summary of the book based on the answers to the questions above.

(1) Choose one of the following assignments:

Option 1: Group Assignment

Analyze one of the Minor Prophets using the model suggested in “A Closer Look at Old Testament Interpretation.” Discuss the original message of the prophet, the differences between the world of the prophet and our world, and the principle that is taught by the prophet. Find 2–3 ways in which the message of the prophet should be applied in today’s world.

Option 2: Individual Assignment

Analyze one of the Minor Prophets using the “Study Guide for the Minor Prophets.”

(2) At the beginning of the next lesson, take a test based on this lesson. Study the test questions carefully in preparation.

If needed, download a printable PDF of all the Test questions here.

(1) What is the purpose of the book of Obadiah?

(2) What is the theme of Jonah?

(3) List two ways in which the book of Jonah shows God’s sovereignty.

(4) What are the two lessons taught in Jonah?

(5) Micah prophesied that a ruler in Israel would come from what town?

(6) According to Micah, what three characteristics sum up the demands of the law?

(7) Who was the audience for the book of Nahum?

(8) List Habakkuk’s two questions and God’s responses.

(9) What is the theme of Zephaniah?

(10) What is the five part model for interpretation of biblical text?

(11) Write Micah 6:8, Nahum 1:7–8, and Habakkuk 3:2 from memory.