The Minor Prophets

The 12 books of the Minor Prophets cover a period of roughly 300 years, approximately from 760 bc (Amos) to 450 bc (Malachi). Except for Jonah, the books all identify the author in a heading. The arrangement of the books in the biblical canon is chronological, with the exception of Joel and Obadiah.

Although it’s possible that Joel and Obadiah, which flank the book of Amos, were written early—following the canonical order (in the ninth century)—evidence in the books themselves points to a later date for both, probably the sixth century bc. Both Joel and Obadiah speak of the exile of Judah in 586 bc as a past event (e.g., Joel 3:1–3, 6; Obad 10–16). Their placement with Amos is likely due to their similar themes. Joel and Amos picture Yahweh roaring like a lion from Zion (Joel 3:16; Amos 1:2). Obadiah prophesies the conquest of Edom, an event anticipated in Amos 9:12. As for the book of Jonah, it’s uncertain when or by whom it was written—but its title character, the Prophet Jonah, lived in the first half of the eighth century (2 Kgs 14:25).

In the Hebrew Bible, the Minor Prophets are treated as a unit referred to as The Twelve. While they share similar themes, these 12 books are distinct literary units with distinct messages.

Contexts and Themes

Hosea

Hosea prophesied during the eighth century bc, an eventful period in the history of Israel and Judah. In 722 bc, the Assyrians conquered the northern kingdom of Israel and took the people into exile.

Hosea’s message focuses on the northern kingdom, especially their idolatry. In an effort to produce children and enjoy agricultural abundance, the people worshiped the Canaanite fertility god Baal. Yahweh compares Israel’s unfaithfulness to adultery. As a living symbol of their lack of fidelity, He commanded Hosea to marry Gomer, a woman who was unfaithful to him. To illustrate His determination to win back Israel, He required Hosea to reclaim his adulterous wife.

The book of Hosea paints vivid portraits of Yahweh as a moth, bone decay, a hunter, a lion, a leopard, and a bear. Yahweh threatens to kill His people’s children, rip the people open, and tear them apart (Hos 9:11–17; 13:7–8). At the same time, in contrast to these disturbing images Yahweh is depicted as a lover who romantically pursues His wayward first love (Hos 2:14). We glimpse the heart of God and view His great compassion for His people. As He contemplates His severe judgment upon Israel, His heart goes out to them, and He relents from sending calamity in its full force (Hos 11:8–9).

Joel

The occasion for the prophecy was a locust invasion in the promised land that had devastated their crops. The destruction was a foreshadowing of a worse judgment to come if the people did not repent of their sin. Apparently they did change their ways; Yahweh relented from judgment and promised to restore the people. He envisioned a day when He would pour out His Spirit upon the entire covenant community.

Amos

Amos delivered his message to the northern kingdom of Israel around 760 bc, warning them of impending judgment because they had violated Yahweh’s covenant. Focusing his message on the socioeconomic oppression prevalent in Israelite society, Amos is the first prophet to speak of the day of Yahweh (Amos 5:18–20). The people expected it to be a time when Yahweh would defeat their enemies and usher in a new era of blessing; but Amos talks about a day of dark judgment for the people themselves as well. The book ends on a positive note, with the promise of a renewed Davidic dynasty and restored blessing.

Obadiah

The date of this short prophecy is debated, but the disaster described in Obadiah 10–14 appears to be Judah’s exile in 586 bc, which the Edomites exploited to their advantage. Obadiah announced Yahweh would avenge His people by judging Edom as well as other nations for their mistreatment of Judah. He would also restore a remnant of His exiled people to their city and land.

Jonah

The book of Jonah is distinctive among the Minor Prophets; there is no heading identifying its author, and the book is a biographical narrative of God’s dealings with Jonah rather than a collection of speeches by the prophet. We cannot be sure what historical or social conditions prompted this book, but it depicts a disobedient, reluctant prophet who stands in contrast to the sinful but ultimately repentant foreigners described in the book. Unlike Jonah, the sailors and the Ninevites responded humbly to Yahweh. The book shows how the sovereign God, before whom all nations are morally responsible, does not wish to destroy sinners but offers them an opportunity to repent and experience His mercy.

Micah

A contemporary of Isaiah, Micah prophesied during the second half of the eighth century bc. His message is an accusation of social injustice committed by the southern kingdom of Judah. Micah announced that Jerusalem would be destroyed, but this doom was postponed because of Hezekiah’s repentance (compare Mic 3:12; Jer 26:17–19). The people would be exiled to Babylon, but Yahweh, in fulfillment of His promise to Abraham, would eventually forgive and restore His exiled people (Gen 12). He would also reestablish David’s dynasty under an ideal Davidic ruler (2 Sam 7), who would protect the covenant community from all would-be conquerors.

Nahum

Nahum prophesied sometime between the fall of Thebes in 663 bc, which had already occurred (Nah 3:8–10), and the fall of Nineveh in 612 bc, which he anticipated. Yahweh would bring about the fall of Nineveh, and the whole Assyrian empire, because of its violent imperialism (Nah 3:1).

Habakkuk

Habakkuk prophesied around the late seventh century bc, prior to the downfall of Jerusalem in 586 bc. In a dialogue with Yahweh, Habakkuk lamented the injustice he saw in Judah; Yahweh announced He would use the Babylonians as His instrument of judgment. Habakkuk called Babylon an arrogant, cruel nation, but Yahweh assured Habakkuk that His justice would be satisfied and Babylon would be punished. After receiving a vision, the prophet expressed faith in Yahweh’s ability to sustain His followers through difficult times.

Zephaniah

Zephaniah prophesied in the late seventh century, prior to the fall of Nineveh in 612 bc, an event he anticipated (Zeph 2:13–15). His message focuses on the “day of Yahweh,” a day of judgment against both Judah and the nations, with a purification that culminates in worldwide worship of Yahweh and the restoration and moral transformation of the covenant community.

Haggai

Haggai’s four messages are dated to 520 bc, the second year of the reign of the Persian King Darius. Yahweh challenged those who had returned from exile to rebuild the temple, and He promised to glorify the temple, provide agricultural abundance, and restore the Davidic dynasty (compare 2 Sam 7).

Zechariah

The authorship and unity of the book of Zechariah is a matter of debate. The three messages in Zechariah 1–8 are specifically dated to 520–518 bc and attributed to Zechariah (Zech 1:1, 7; 7:1). However, the headings of the two oracles in Zechariah 9–14 do not identify the author; both say “the burden of the word of Yahweh,” the same phrase that appears at the beginning of the book of Malachi (Mal 1:1). These chapters may have been written by an anonymous author as a bridge between Zechariah and Malachi.1 Given their canonical placement, however, it seems more likely these oracles come from later in Zechariah’s ministry.2

Zechariah urged those who had returned from exile to show their repentance through obedience, reminding them that Yahweh places a higher priority on obedience than on religious ritual. The prophet envisioned a time when Yahweh would gather all of the exiles, make Jerusalem the center of His worldwide rule, and restore the Davidic dynasty. In the era to come, the king and the priesthood would cooperate fully in carrying out Yahweh’s purposes for the covenant community.

Malachi

The date of Malachi is not certain, but the reference to a governor places the book in the period of Persian rule (Mal 1:8). Parallels with Ezra—Nehemiah (references to marriages with foreigners, failure to pay tithes, and social injustice) suggest Malachi prophesied in the mid-fifth century.

The book contains six disputations in which Yahweh addresses complaints from His people. Malachi emphasizes Yahweh’s commitment to His people and the obedience He expects from them. Yahweh promises to eliminate the wicked and to form the righteous remnant into a purified covenant community.

Contribution to the Canon

While the Minor Prophets are 12 distinct books, several major themes emerge from the corpus as a whole and contribute to the larger biblical narrative.

The Minor Prophets assume that Yahweh of Israel is the king of the world and has absolute authority over the nations of the earth. He uses some nations (such as Assyria and Babylon) as His instruments of judgment, yet He also holds them accountable for their mistreatment of His people (Amos 1–2). Yet He displays great concern for even the most evil of nations, and will ultimately include all nations within His earthly kingdom (Isa 2:1–4; compare the themes of Jonah and Zephaniah).

Yahweh’s covenant relationship with His people is also a major theme in the Minor Prophets. The eighth-century prophets accused the people of breaking the law established by Moses and threatened them with judgment based on the covenant curses (Deut 28). The eighth-century prophets also anticipated a time when Yahweh would reestablish the Davidic dynasty and restore its former glory (Hos 3:5; Amos 9:12; Mic 5:2; compare Hag 2:23; Zech 3:8; 6:12; 12:8–10; Jer 23:5; 33:15). The postexilic prophets made it clear that Yahweh was still faithful to His covenant promises established with Abraham (Gen 12)—and that the returning exiles were called to be faithful in return. While Micah is the only one of the 12 books to refer directly to the Abrahamic promise, other prophets picture the ultimate fulfillment of its blessings (Hos 1:10; Amos 9:15; Mic 7:18–20; Zech 8:13).

Robert Chisholm