A. The writer(s), the place, and the time: [Micah the Morasthite prophesied in the days of Jotham, Ahaz, and Hezekiah, kings of Judah (Micah 1:1). He was a contemporary of Isaiah, Hosea (Isa. 1:1; Hosea 1:1), and possibly Amos. His name means “Who is like Jehovah?”] His book was written in Judah about 750 B.C. to 710 B.C.
B. The subject: the forgiveness out of God’s love saving His disciplined people by Christ issuing in the restoration of the kingdom.
C. The background: Micah and Isaiah were prophets of the same generation. One was in the countryside, the other was in the imperial court. It is possible that they were acquainted. The content of their prophesies are very similar, both speaking of God’s judgment towards Israel and Judah, the coming of the Messiah, and the recovery and rebuilding of the kingdom of God’s people. Some have suggested that Micah is a condensed version of Isaiah. The two books have many similar wordings and thoughts (compare 4:1-3 with Isaiah 2:2-4).
D. The central thought: Towards His elect, God must: 1) chastise, because He hates sin; 2) forgive and save, because of His lovingkindness; and 3) provide recovery and regeneration, because of His covenant.
E. The general sketch: In this book, Micah [pointed out repeatedly the transcendence and incomparableness of God’s holiness, righteousness, love, and mercy. At the end of his book, he said, “Who is a God like unto thee...?” (Micah 7:18). He prophesied concerning the birthplace of Christ when He became a man in time and the goings forth of His Godhead being from eternity (5:2), that He as the victorious Ruler would be the deliverance and peace of God’s people (5:2-9), that His kingdom would be above all nations, and that the people would flow unto it (4:1-5), as also prophesied by Isaiah (Isa. 2:2-4).]
F. The sections: 1) chastisement (chs. 1—3), 2) consolation (chs. 4—5), 3) argument (ch. 6), and 4) forgiveness (ch. 7).
A. The writer(s), the place, and the time: [Nahum was an Elkoshite (Nahum 1:1). God gave him the vision specifically concerning the Assyrian Empire and the destruction of its capital Nineveh. Although he was an Israelite, he prophesied in the kingdom of Judah. His name means “consolation” or “revenge.” His prophetic speakings were full of both consolation and revenge. Toward the oppressed people, God comforted them through the prophets; toward the cruel and violent Assyria, God made revenge.] His book was written about 713 B.C.
B. The subject: God consoling His oppressed people and taking revenge on the cruel aggressors.
C. The background: Jonah went to Nineveh about 862 B.C. The Ninevites repented because of his preaching. After 150 years they had departed from God again, even rebelling against God. They invaded the holy land and blasphemed God. Therefore, God wanted to utterly destroy them. [Nahum prophesied in the reign of Hezekiah king of Judah. At that time Assyria was the strongest nation and the most cruel aggressor, and all the Near Eastern nations were afraid of her. Judah was especially afraid of her, and having seen the fall of the kingdom of Israel into the hands of Assyria (720 B.C.) and Egypt’s defeat by Assyria (714 B.C., see Isa. 20), was constantly wary of this terrible enemy. Under this circumstance, Nahum rose up as a prophet to comfort God’s people, telling them not to fear and predicting the soon coming of God’s judgment upon Assyria.]
D. The central thought: The people that forsake or betray God have a fearful and irredeemable destiny, but the people that depend on God receive Him as their shelter and refuge in times of tribulation.
E. The general sketch: The prophecy in chapter one is about how “in the fourteenth year of King Hezekiah did Sennacherib king of Assyria come up against all the fortified cities of Judah, and took them” (713 B.C., 2 Kings 18:13). The prophecy in chapters two and three refers to Babylon’s defeat of Assyria.
F. The sections: 1) the Judge (1:1-7) and 2) the judgment (1:8—3:19).
A. The writer(s), the place, and the time: [Habakkuk means “embraced” or “attached.” When he had problems or when he sought for the interest of his fellow people, he embraced God and attached himself to God, asking questions repeatedly and not relaxing at all.] This book was written in Judah about 626 B.C.
B. The subject: The God who abhors iniquities will judge, but the just shall live by faith.
C. The background: [The book of Habakkuk is very similar to the book of Nahum, both being concerned with God’s judgment upon the enemies of God’s people. The latter prophesied the end of Assyria, while the former predicted the end of Chaldea.]
D. The central thought: God cannot tolerate sin, but the execution of His judgment is in time, according to a plan, and in stages. When He is angry, He still remembers His mercy (3:2), because He causes the righteous to live by faith. What a marvelous gospel!
E. The general sketch: Habakkuk asked God why He did not listen to his prayer and did not judge sin. God showed him that He was about to use the cruel Chaldeans to carry out His judgment on Israel. Then Habakkuk asked again, How could the righteous and holy God use the Chaldeans, who were more sinful, to judge Judah? God showed him that He knew of their sinfulness and would judge them with fire. “But the righteous shall live by his faith” (2:4). At the end, Habakkuk praised God, because he was filled and satisfied by Him.
F. The sections: 1) first dialog (1:1-11), 2) second dialog (1:12—2:20), and 3) Habakkuk’s song (ch. 3).