Haggai and Zechariah

 “Joshua the High Priest and the Council of the Gods in the Book of Zechariah: A Post-exilic Jew in King Yahweh’s Court”

Roger D. Cook

The trial proceeds as Satan, standing to the right of Joshua as his accuser, claims that Joshua is guilty of misdeeds. God, however, exonerates Joshua from all guilt and condemns Satan: “And the LORD said unto Satan, The LORD rebuke thee, 0 Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?” (3:2). The imagery of a brand being plucked from a fire could be interpreted in several different ways. It could refer to a great test that Joshua has passed, or it could mean the effectiveness of a red-hot fire for accomplishing work in the ancient world. Joshua, in the second interpretation, would be compared to a glowing brand drawn from the center of a fire. Intense heat, such as that found in the glowing coals of a fire, could be applied to some work such as the smelting of ore. Regardless of the reason, Joshua’s righteousness and ability to faithfully serve in his priestly office is vindicated. Instead of being in the most uncomfortable spot in the celestial world, Joshua now finds himself commended for his righteous stewardship.

Fair Conference 1999

https://www.fairlatterdaysaints.org/conference/august-1999/joshua-the-high-priest-and-the-council-of-the-gods-in-the-book-of-zechariah-a-post-exilic-jew-in-king-yahwehs-court

“. . . . it is now time that we each implement extraordinary measures—perhaps measures we have never taken before—to strengthen our personal spiritual foundations. Unprecedented times call for unprecedented measures.

. . . . to each of you who has made temple covenants, I plead with you to seek—prayerfully and consistently—to understand temple covenants and ordinances. Spiritual doors will open. You will learn how to part the veil between heaven and earth, how to ask for God’s angels to attend you, and how better to receive direction from heaven. Your diligent efforts to do so will reinforce and strengthen your spiritual foundation.”

President Russell M. Nelson

“The Temple and Your Spiritual Foundation”

October 2021

“It is significant that the Savior chose to appear to the people at the temple. It is His house. It is filled with His power. Let us never lose sight of what the Lord is doing for us now. He is making His temples more accessible. He is accelerating the pace at which we are building temples. He is increasing our ability to help gather Israel. He is also making it easier for each of us to become spiritually refined. I promise that increased time in the temple will bless your life in ways nothing else can. . . .My dear brothers and sisters, may you focus on the temple in ways you never have before. I bless you to grow closer to God and Jesus Christ every day. I love you. May God be with you until we meet again, I pray in the sacred name of Jesus Christ, amen.”

President Russell M. Nelson

“Focus on the Temple”

October 2022

Sperry Symposium 2017

https://rsc.byu.edu/prophets-prophecies-old-testament/old-wine-new-bottles

Old Wine in New Bottles

Exploring the Use of the Old Testament in the Doctrine and Covenants

Nicholas J. Frederick

Significantly, while the two passages from Zechariah have been combined to form one (inverted) allusion in D&C 45:48–52, the two Zechariah passages actually originate in two separate prophecies. The first one, Zechariah 14:4, is an eschatological prophecy of a time in the future where Yahweh will descend from heaven and stand as a warrior upon the Mount of Olives. The result of his arrival will be the cataclysmic splitting of the mount in half, creating a valley of refuge for Israel. This eschatological arrival of Yahweh “stresses Yahweh’s power over history and the peoples of the world. He will fight against the nations. The nations are undifferentiated here. The Mount of Olives will split and a valley will be formed across it from east to west so that the rest of the people in Jerusalem can find refuge and a way of escape.”[31]

The second prophecy, Zechariah 13:6, is also likely eschatological but is a difficult passage to contextualize. The chapter begins with a general denunciation of false prophets and shifts to a farmer who explicitly claims, “I am no prophet,” apparently seeking to distance himself from the group of false prophets condemned in the previous verses. The farmer is then asked about wounds that he has received, wounds that could identify him as a prophet, since self-flagellation and cutting were often signs of non-Israelite prophets.[32] The farmer responds that he “was wounded in the house of my friends,” claiming that his wounds were received in a setting other than a prophetic setting.[33] The point of Zechariah’s prophecy seems to be that at some future time, false prophets will be sought out and condemned, driven to offer alternative explanations for their prophetic marks.[34]

One of these prophecies from Zechariah seems to refer to the future coming of Yahweh, and one seems to refer to a future rejection of false prophets. In D&C 45, these two verses are skillfully appropriated and woven together into a description of the eschatological appearance of Jesus to the Jews gathered in Jerusalem. The Book of Mormon teaches that the era of the Gentiles will end when the Gentiles have heard the restored message of the gospel but then “shall sin against my gospel, and shall reject the fulness of my gospel, and shall be lifted up in the pride of their hearts above all nations” (3 Nephi 16:10). At this point, the fulness of the gospel will be taken away from the Gentiles, “and then will I remember my covenant which I have made unto my people, O house of Israel, and I will bring my gospel unto them” (3 Nephi 16:11). D&C 45 describes how Jesus’s appearance on the Mount of Olives and his revelation that he, the crucified Jesus, is the long-awaited Messiah, the warrior of Zechariah 14, will be a major step in the commencement of the gathering of the Jewish nation. What D&C 45 does is expand upon Zechariah 13:6 and 14:4 by maintaining the language but drastically shifting the context so that Zechariah’s words have a new application and meaning.[35]

Eight Visions Explained

https://www.churchofjesuschrist.org/manual/old-testament-seminary-student-study-guide/the-book-of-zechariah/zechariah-1-6-eight-visions-of-zechariah?lang=eng

A vision of horses (see Zechariah 1:7–17), which teaches about the merciful way the Lord will deal with Jerusalem

A vision of four horns and four carpenters (see Zechariah 1:18–21), which is about the powers (horns) that scattered Judah and what will happen to these powers

A vision of the man with a measuring line (a surveyor; see Zechariah 2), which testifies of the Lord’s protective power over His people

A vision of the high priest (see Zechariah 3), which symbolizes how Judah can overcome Satan and be cleansed through the power of Jesus Christ (“the Branch” in v. 8)

A vision of a lamp stand and olive trees (see Zechariah 4), which symbolizes how the Lord would give power to His people by His Holy Spirit

A vision of a flying scroll (see Zechariah 5:1–4), which taught that those who were dishonest in the land were condemned

A vision of a woman in a basket (see Zechariah 5:5–11), which testifies that wickedness would be removed from the people

A vision of four chariots (see Zechariah 6:1–8), which symbolizes spreading the Lord’s power over the whole earth

Jonah, Micah, Nahum, Habakkuk, Zephaniah

 READING FOR DECEMBER 8

Haggi; Zechariah 1-3; 7-14

Jonah—Date: 793-753 BC Audience: Northern kingdom of Israel with a proclamation delivered to the city of Nineveh (capital of Assyria) Theme: Jehovah uses Jonah’s actions and words to communicate the fact that his compassion extends beyond Israel.

Micah—Date: 700-650 BC (contemporary to Isaiah) Audience: Israel and Judah, especially the oppressive land-grabbers who supported Israel’s corrupt political and religious leaders Theme: God would judge Israel for covenant breaking by sending them into exile, yet he would restore a remnant of his people.

Nahum—Date: shortly before 612 BC Audience: Judah Theme: God will judge Nineveh for its endless cruelty

Habakuk—Date: 605-580 BC (contemporary to Lehi) Audience: The people of Judah struggling to comprehend the ways of God Theme: In the midst of the evil that exists within both Judah and their enemies, Habakkuk’s strength and joy are found in God alone

Zephaniah—Date: 640-609 BC Audience: Judah Theme: Announcement of the coming day of the Lord, when God will judge and humble the nations including Judah, but will yet be merciful to His people by fully restoring them

JONAH AND HABAKKUK

Read the following with these questions in mind:

1. How are these prophets similar? Different?
2. How do they misjudge Jehovah at points in their lives?
3. What do we learn about Jehovah from these two accounts?
4. How do these messages translate into our lives and current situations?

Jonah 1:1-3; 3:4-5; 3:10, 4:1-10 Habakkuk 1:1-6; 1:12-13; 2:1; 3:16-19

GRACE AND JUSTICE

“According to the logic of original sin, the purpose of the law is punishment. The law’s purpose is to judge what is deserved. The law is a divine mechanism for judging who deserves to suffer or not and to what degree. The point of the law is accusation.”

“The logic of grace, on the other hand, takes the purpose of the law to be love. The law’s purpose is still to judge, but now judge what is needed. The law is a divine mechanism for judging what is needed to relieve suffering and liberate sinners. The point of the law is grace.”

“The contrast between these two logics is sharp. For sin reasons backwards about whether someone’s suffering is deserved, grace reasons forwards as to how best to respond to that suffering. Where sin understands God’s law as a tool of condemnation, grace understand God’s law as a discipline of compassion. Where sin uses the law to command suffering, graces uses the law to command succoring. Sin begins from the original assumption of guilt and concludes that suffering is deserved. Grace begins from the original reality of suffering and concludes that redemption is needed. Sin uses God’s law to ask what is deserved; grace uses God’s law to ask what is needed.”

“Being a sinner harms others and ourselves. The consequences are real and natural. Those things that follow sin are not a moral obligation required by justice. God is not invested in making sure that we suffer. The law requires that we receive whatever good is needed in order to stop harming ourself and others. What we need may be difficult and painful. That difficult process is God giving us what we need to become good.”

Adam Miller, Faith Matters Podcast, 130

NAHUM

“Though the Lord is said to be good and slow to anger in the first chapter, only unrestrained violence and destruction is shown to Nineveh with no call to repentance or chance at redemption. For many Christians, this doesn’t line up with their New Testament view of deity.

Nahum is a perfect illustration of how prophetic literature is in a large part a reflection of emotion. This will help people cope with the reality of the violence of the book of Nahum. These are not the exact words of God. These are the prophet’s words expressing a revelation he has received by unknown means. We don’t know in what form Nahum received this revelation. We only get how he is expressing it. His expression is going to be colored by his emotions and the general emotion of the people. The brutality of Assyria surpassed that of what any other nation had done or seen up to this point. It was unspeakable. And the prophetic literature is an outlet for the extreme fear and oppression that had been laid upon the people. And it reflects the brutality of Assyria back onto them. Even though the revelation may have been an objective view of the eminent future, a tone of celebration and revenge was added in the delivery of the oracle. The point being that a lot of prophetic literature in the Bible are the words of God combined with the feelings of people.”

Truman Cowans, Maxwell Institute Podcast

Amos; Obidiah

HAPPY THANKSGIVING--No class next week

DECEMBER 1 READING--Jonah; Micah; Nahum; Habakkuk; Zephaniah

OUTWARD MINDSET

“We start by asking questions to help ourselves see others as people, looking at their hearts. If we address behavior through the encouragement of behavior changes, we tend to treat people like objects, problems to be moved out of the way, corrected until they get it right.

Truly seeing a person is something that is taught in our church, especially within the context around our ministering efforts. The ability to see a person as a child of God allows us to look past their shortcomings and love them as the Savior would. When people fail to meet our expectations, however, it can be easy to see them as a problem that is blocking us from meeting our own objectives. The book describes it as seeing someone ‘like an object’.”

“When to a leader a person becomes an object, or a problem to be solved, the leader will invariably do things to treat them like an object. This can be seen in instances where individuals get a calling, but are complaining about one thing or another, are not as responsible as we would like, or seem to be ruffling some peoples’ feathers in the ward. Instead of considering the needs, objectives, and challenges of the individual by establishing a relationship, listening, and spending time with the individual, some leaders turn their focus on finding a solution that involves releasing a person from their calling, or getting them to 'have a talk’ with the bishop where some correction is given.

President Monson said it best, ‘Never let a problem to be solved become more important than a person to be loved’. When our focus is on seeing the individual, we figure out ways to understand them better and have more of a relationship of trust, thereby helping us better adapt to the needs of the individual and the needs of the calling. This requires us to not only ask questions to get to know them, but when a potential conflict surfaces, or even just a simple difference in preference, we approach it with a focus on putting ourselves in their situation. We begin to ask questions, repeating back our understanding, seeking to understand until we feel like we have come alongside them and are walking with them. It has been my experience that people are more willing to listen to your advice when you have spent some time trying to understand where they are coming from.”

“A quote from the book summarizes this:

‘To be outward does not mean that people should adopt this or that prescribed behavior. Rather, it means that when people see the needs, challenges, desires, and humanity of others, the most effective ways to adjust their efforts occur to them in the moment. ... They naturally adjust what they do in response to the needs they see around them. With an outward mindset, adjusting one’s efforts naturally flows from seeing others in a new way.’”

Cory Shirts, The Outward Mindset—Seeing Beyond Ourselves, https://leadingsaints.org/the-outward- mindset-seeing-beyond-ourselves/

Hosea 1-6; 10-14; Joel

NEXT WEEK'S READING - AMOS & OBADIAH

INTERPRETATIONS

“Verse 23: In the last verses of this chapter, the names of Hosea and Gomer’s 

children are important. For example, verse 19 ends with a reference to mercy or compassion, 

the name of their daughter (Ruhamah, 1:6). As we saw, verse 22 ends with the mention of their 

first son, Jezreel, and if we remember the meaning of the first son’s name, verse 23 begins 

with a mention of him. Then this verse mentions their daughter, Ruhamah, and finally, 

it mentions their second son, Ammi. So if we recognize the connection of the names to 

the meanings of the names, verse 23 mentions each child in order of birth and could be 

translated like this:

Then I will sow her (Jezreel) unto me in the earth and I will have mercy on 

She-Who-Did-Not-ReceiveMercy (Lo-Ruhamah); and I will say to 

He-Who-Is-Not-My-People (Lo-Ammi), Thou art my people; and they shall say, 

Thou art my God.”

Dr. James Faulconer

The Old Testament Made Harder

https://scholarsarchive.byu.edu/cgi/viewcontent.cgi?article=1086&context=mi

“Those prophets often used literary devices to reach their readers (metaphor, simile, chiasmus, and especially typology). Hosea uses a powerful type to make his point. But his is more than a metaphor. It is a real event that serves as a type or shadow of the Lord’s relation to Israel: Hosea is called to marry an adulterous wife, and then, though she has been unfaithful and even had children by other men, he is commanded to buy her back and to love her. The point of this shocking type is that Israel (like an unfaithful wife) has gone whoring after other lovers (pagan gods), and the Lord, the husband who has entered into a covenant with her, will buy her back and love her and bring her to repentance. Some argue that Hosea did not actually marry the woman he talks about, that she is only a literary device. As with Jonah, it doesn’t matter for our purposes. Since the book of Hosea treats her as real, these notes do too.”

Dr. James Faulconer 

The Old Testament Made Harder

https://scholarsarchive.byu.edu/cgi/viewcontent.cgi?article=1086&context=mi

Some LDS scholars reject the literal union of Hosea to a wife of whoredoms because it “would be imputing to God a command inconsistent with His holy character.” Brent L. Top cautions against such reasoning, stating, “Rejecting the literal nature of this or any other scriptural episode that we find disturbing, illogical, or at odds with our own finite view of God and his dealings with man opens a Pandora’s box of issues surrounding the historicity of the scriptures” (“The Marriage of Hosea and Gomer: A Symbolic Testament of Messianic Love and Mercy,” in A Witness of Jesus Christ: The 1989 Sperry Symposium on the Old Testament, ed. Richard D. Draper [Salt Lake City: Deseret Book, 1989], 227).

Dr. Aaron Schade

"The Imagery of Hosea's Family and the Restoration of Israel"

https://rsc.byu.edu/gospel-jesus-christ-old-testament/imagery-hoseas-family-restoration-israel#_edn37

COVENANTAL LOVE - HESED 

"Once we make a covenant with God, we leave neutral ground forever. God will not abandon His relationship with those who have forged such a bond with Him. In fact, all those who have made a covenant with God have access to a special kind of love and mercy. In the Hebrew language, that covenantal love is called hesed (חֶסֶד)."

President Russell M. Nelson

"The Everlasting Covenant"

March 31, 2022

https://www.churchofjesuschrist.org/study/liahona/2022/10/04-the-everlasting-covenant?lang=eng

TO KNOW GOD

“Quite obviously since the Israelites have not appropriated these qualities and reproduced them in their lives, it demonstrates that they have no real commitment to God. Nor do they truly know him in a living, experiential knowledge of him. As [Terrence] Fretheim points out, “To know God is to be in a right relationship with him, with characteristics of love, trust, respect, and open communication.” Indeed, a firm reverential trust in God constitutes the basic foundation and fountain of true knowledge. Israel had been schooled in the knowledge of God and his standards as well as his goodness, but alas, they demonstrated no trace of them in their lives. Had they truly known him, it would have been reflected in their appropriation of God’s covenant standards for their lives. Therefore, they must face the consequences of their own actions.” 

Robert Alter

Hosea: An Exegetical Commentary

https://bible.org/seriespage/2-perspectives-unfaithful-israel-hosea-41-19

“The strength of your horizontal relationships is a sign of the strength of your vertical relationship.”

Dr. Kristian Heal

Maxwell Institute Abide Podcast

https://mi.byu.edu/abide-hosea-and-joel/

“Astonishingly, to those who have eyes to see and ears to hear, it is clear that the Father and the Son are giving away the secrets of the universe!” 

Neal A. Maxwell, “Meek and Lowly” BYU Speeches, 1986

PROPHETS AND PROPHETESSES

Elder George Q. Cannon wrote: “The spirit of the Church of God is that manifested by Moses. … The genius of the kingdom with which we are associated is to disseminate knowledge through all the ranks of the people, and to make every man a prophet and every woman a prophetess, that they may understand the plans and purposes of God. For this purpose the gospel has been sent to us, and the humblest may obtain its spirit and testimony” (Journal of Discourses, 12:46).

President Heber C. Kimball stressed the reality that this gift is found in more than the First Presidency and Quorum of Twelve: “There is not a man or woman in this congregation,” he explained, “if they live their religion and have the Holy Ghost upon them, but what are prophets, every one of them. . . . I wish to God you, brethren and sisters, were all prophets and prophetesses; you may be, if you live your religion; you cannot help yourselves” (Journal of Discourses, 5:88).

“Prophets will be the last safe voices on earth.”

Sheri Dew, “Prophets Can See Around Corners,” BYU Hawaii, November 1, 2022

https://www.youtube.com/watch?v=ZuMlNeinGsc

Daniel

NEXT WEEK READING

Hosea 1-6, 10-14; Joel

 UNDERSTANDING THE VISIONS OF DANIEL

“[There is] perpetual relevance [here]. Any disciple of any age can see the internal conflict of right and wrong, light and darkness; the lamb verses the beast and know the we are caught in an eternal struggle and have eternal choices to make.”

Jared Halverson, Unshaken Podcast #193

BUT IF NOT . . .

“Centuries ago, Daniel and his young associates were suddenly thrust from security into the world—a world foreign and intimidating. When Shadrach, Meshach, and Abed-nego refused to bow down and worship a golden image set up by the king, a furious Nebuchadnezzar told them that if they would not worship as commanded, they would immediately be cast into a burning fiery furnace. ‘And who is that God that shall deliver you out of my hands?’

The three young men quickly and confidently responded, ‘If it be so [if you cast us into the furnace], our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand.’ They demonstrated that they fully understood what faith is. They continued, ‘But if not, ... we will not serve thy gods, nor worship the golden image which thou hast set up.’ That is a statement of true faith.

They knew that they could trust God—even if things didn’t turn out the way they hoped. They knew that faith is more than mental assent, more than an acknowledgment that God lives. Faith is total trust in Him. Faith is believing that although we do not understand all things, He does. Faith is knowing that although our power is limited, His is not. Faith in Jesus Christ consists of complete reliance on Him.”

Dennis E. Simmons, “But If Not,” General Conference April 2004

TEACHINGS OF DANIEL

Sir Isaac Newton said this of Daniel: “Daniel was in the greatest credit amongst the Jews, till the reign of the Roman Emperor. And to reject his prophecies, is to reject the Christian religion. For this religion is founded upon his prophecy concerning the Messiah.”

“The book of Daniel proves two things: God provides and God saves. He not only takes care of his people in their present affliction, but is bringing an everlasting kingdom of peace, which was only prophesied in Daniel’s day, but finds its fulfillment in Jesus the Messiah.”

Levi Bakerink, https://modernreformation.org/resource-library/web-exclusive-articles/the-mod-the-messianic- prophecies-in-the-book-of-daniel/

PROMISES FROM OUR PROPHET

“My dear brothers and sisters, so many wonderful things are ahead. In coming days, we will see the greatest manifestations of the Savior’s power that the world has ever seen. Between now and the time He returns ‘with power and great glory,’ He will bestow countless privileges, blessings, and miracles upon the faithful.

Nonetheless, we are presently living in what surely is a most complicated time in the history of the world. The complexities and challenges leave many people feeling overwhelmed and exhausted...

The reward for keeping covenants with God is heavenly power—power that strengthens us to withstand our trials, temptations, and heartaches better. This power eases our way. Those who live the higher laws of Jesus Christ have access to His higher power. Thus, covenant keepers are entitled to a special kind of rest that comes to them through their covenantal relationship with God.”

President Russell M. Nelson, Overcome the World and Find Rest, October Conference 2022