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Christian. Husband. Dad. Preacher. Baseball fan. Music nerd. Bookworm.
Class Studies

The Minor Prophets: Zephaniah

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The Minor Prophets Hosea

THE MINOR PROPHETS // ZEPHANIAH

I. Historical context

    A. Prophecy came during the reign of Josiah (1:1)

      1. 640-609 B.C. (Lewis); 630-625 B.C. (Hailey); prior to the start of Josiah’s reforms in the 620s B.C. (Coffman; Waddey)
      2. “The most conclusive argument in favor of placing Zephaniah in the pre-reform years of Josiah is found in the fact that when the copy of God’s law was found in the renovated temple, the king appealed to the prophetess Huldah, not to Zephaniah, indicating that by the time of the beginning of Josiah’s reforms Zephaniah was already dead.” (Coffman)

    B. “The fact that Zephaniah denounces foreign customs, worship of the heavenly bodies, religious syncretism, and practical skepticism makes some basis for the claim that the prophet precedes Josiah’s reform.” (Lewis)
    C. “The world order was rapidly changing. The great Assyrian Empire that had dominated the Middle East for 150 years was in a state of disintegration and decay….Savage Scythian hordes were sweeping all across the land….The powerful Babylonian kingdom under Nabopolassar was set to crush under his feet the entire region.” (Waddey)
    D. Manasseh “rebuilt the high places, reared altars to Baal and Ashtoreth, and built altars to the host of heaven. He committed the abomination of making his son pass through the fire, practicing augury and enchantment, and dealing with familiar spirits. To all this he added the sin of bloodshed, filling Jerusalem with innocent blood (see II Kings 21; II Chron. 33:1-9)….Ammon, who succeeded Manasseh, followed in the steps of his father; his reign was likewise one of great wickedness (II Chron. 33:21-25).” (Hailey)
    E. After these two evil kings, Josiah reformed Judah by tearing down the idols and reinstituting the law of God, but his reformation was short-lived and the nation was carried into captivity by the Babylonians

II. About the prophet

    A. “The name ‘Zephaniah’ means ‘He whom Jehovah has hidden.’” (Lewis)
    B. Zephaniah provides a partial ancestry which includes a man named Hezekiah (1:1)
    C. “Many believe this Hezekiah to have been the king of Judah by that name, the great-grandfather of King Josiah. If this is the case, then the prophet Zephaniah was not only of royal blood, but also a relative of the reigning king. Some scholars note that this connection may have given Zephaniah greater influence in the national affairs and closer access to the king.” (McGill)
    D. “His reference to Jerusalem as ‘this place’ (1:4) suggests that Jerusalem was his home. His acquaintance with the conditions of the city (3:1ff.) further confirms this point.” (Hailey)

III. Lessons for today

    A. Zephaniah speaks much about the day of the Lord (1:14-18)

      1. “The day is ‘at hand’ (1:7), ‘near’ (1:14), a day of darkness and of terror (1:15, 16). It comes as a judgment against sin (1:17), accompanied by great convulsions of nature (1:15). It falls upon all creation—man and beast, Hebrews and the nations (1:2, 3; 2:1-15; 3:8). The day of Jehovah is a day of doom! The prophet sees it as a day of terror, imminent and falling upon all creation as a judgment for sin. Only a remnant will escape, but it is a day of deliverance for the faithful.” (Hailey)
      2. “In gripping poetry in which one can feel the very foundations of earth quaking, Zephaniah describes the terrors of the day affecting man, beast, bird, and fish (Zeph. 1:2,3).” (Lewis)

    B. The danger of complacency (1:12)

      1. “In the stupidity of their hearts they ignored Jehovah and were indifferent to Him. They looked on Him as one would an idol who possessed power to do neither good nor bad.” (Hailey)
      2. “In America, during the Revolutionary War period, it was fashionable among some of the citizens to claim to be Deists. The main tenet of Deism was the very same falsehood that was believed in Jerusalem in the days of Zephaniah—that the Lord would not in any way intervene in the affairs of men.” (McGill)
      3. Deism is refuted by even a cursory reading of the Scriptures; God did intervene on several occasions, executing punishments on the disobedient
      4. If God is not concerned with the affairs of men, why are we commanded to pray? (1 Timothy 2:1-4; James 1:5-8)

    C. Warning against trusting in material riches (1:18)

      1. “They would be unable to bribe the enemy even with all the silver and gold they had accumulated and laid up. The destruction had been determined by Jehovah and there would be no escaping the judgment against their sins.” (Hailey)
      2. The riches of this world will do nothing for us in eternity (1 Timothy 6:7)
      3. The riches of this world are “uncertain” (1 Timothy 6:17), susceptible to destruction and theft (Matthew 6:19)
      4. Consider the parable of the rich fool (Luke 12:16-21)
      5. Where should our treasure be? (Matthew 6:20-21)
      6. In what and in whom must we trust for salvation? (Romans 1:16; 5:8-11)

    D. The power of hope (2:3; 3:9-20)

      1. “It is to be noticed that his is not a general call to repentance that can turn aside the calamity. It would seem that the day of grace is already passed. Doom awaits. There is no hope of recovery but only that some may escape.” (Lewis)
      2. “But the call is to the meek, the humble, the lowly, and the submissive who bend their wills to a higher power.” (Hailey)
      3. Concerning 3:11, Coffman wrote, “The only way that the shame from transgressions can be removed is through the forgiveness of sins, to which there is undoubtedly a reference in these words, the same being another characteristic of the Messianic times, as indicated in Jeremiah 31:31-35.” (Coffman)
      4. “When Jesus received in our behalf the judgment of God upon our sin (II Corinthians 5:21), He purged us of all those things for which we need to be ashamed.” (Gill)
      5. “In the closing verse (3:20) God through Zephaniah promised Judah’s return from captivity, even before the Babylonian Captivity began.” (McGill)
      6. “Note the use of the personal pronoun ‘I’ in verses 18-20: ‘I will gather,’ ‘I will deal,’ ‘I will save,’ ‘I will make,’ ‘will I bring you in,’ ‘will I gather you,’ ‘I will make,’ ‘when I bring back your captivity before your eyes.’…The work of redemption will be the work of the Lord.” (Hailey)

Resources
Coffman, James Burton. (1982). Commentary on the Minor Prophets, Volume 3: Nahum, Habakkuk, Zephaniah and Haggai. Austin, TX: The Firm Foundation Publishing House. [Textual commentary excluding introductory notes on each book available online at https://www.studylight.org/commentaries/bcc/zephaniah.html]

Gill, Clinton R. (1971). Minor Prophets: A Study of Micah through Malachi. Joplin, MO: College Press. [Online at http://www.restorationlibrary.org/library/BSTSMP/BSTSMP_SIPDF.pdf]

Hailey, Homer. (1972). A Commentary on the Minor Prophets. Grand Rapids, MI: Baker Book House.

Lewis, Jack P. (1966). Minor Prophets. Austin, TX: R.B. Sweet Co., Inc.

McGill, James R. “The Living Message of Zephaniah.” (1977). The Living Messages of the Books of the Old Testament. Garland Elkins and Thomas B. Warren, editors. Jonesboro, AR: National Christian Press, Inc.

Waddey, John. (2011). The Testimony of the Twelve Minor Prophets. Delight, AR: Gospel Light Publishing Company. [Online at http://www.restorationlibrary.org/library/TTMP/TTMP_SIPDF.pdf]

Sermon Outlines

“How Do You Know Me?”

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John 1:43-48

I. NATHANAEL

    A. His confusion (John 1:46)
    B. His character (John 1:47; cf. Matthew 3:8-9; Mark 7:20-23)
    C. His question and Christ’s answer (John 1:48; cf. Matthew 6:3-4,6,17-18)

II. GOD KNOWS ALL HIS CHILDREN

    A. In the Old Testament

      1. He knows those who trust Him (Nahum 1:7)
      2. “Your right hand shall hold me” (Psalm 139:1-10)

    B. In the New Testament

      1. God cares for His creation (Matthew 6:25-30; Hebrews 13:5-6)
      2. Christ knows us; He knows what we are doing (Revelation 2:2,9,13,19; 3:8)

III. THE THINGS WE DO IN THIS LIFE MATTER — BOTH GOOD AND BAD

    A. Do we really understand this? (2 Corinthians 5:10; Revelation 3:15-17)
    B. There are some that God will not know

      1. “You who practice lawlessness” (Matthew 7:21-23)
      2. “Workers of iniquity” (Luke 13:27)
      3. “The face of the LORD is against those who do evil” (1 Peter 3:12)

[This is the first in a series of lessons focusing on “Questions the Disciples Asked.”]

Class Studies

The Minor Prophets: Habakkuk

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The Minor Prophets Hosea

THE MINOR PROPHETS // HABAKKUK

I. Historical context

    A. 612-606 B.C. (Hailey); 612-605 B.C. (Waddey); the middle of the seventh century B.C. (Coffman); “shortly before the rise of the Babylonians to power” (Lewis); 608-597 B.C. (Gill)
    B. “Babylon, formerly a tributary state of Assyria, was rapidly rising to prominence under king Nabopolassar….In Judah, the evil sons of Josiah, Jehoahaz and Johoiakim, reigned. Social, political and religious conditions were deplorable (See. 1:2-4)….For a look at the historical record, see II Kings 23:29-37.” (Waddey)

II. About the prophet

    A. “Habakkuk means ‘embrace’ or ‘ardent embrace.’” (Hailey)
    B. “He may have been a contemporary of Jeremiah and Zephaniah. If so, he prophesies shortly after Nahum.” (Gill)
    C. “Nothing is definitely known of the life of Habakkuk, his occupations, parentage, place of birth or anything else. There have been many traditions such as that of his being the son of the Shunamite woman who was raised to life by Elijah, and others; but none of them is considered to have any value.” (Coffman)
    D. “Tradition says that he fled to Egypt when the Babylonians took Jerusalem in 587 B.C.” (Waddey)

III. Lessons for today

    A. There is nothing wrong with seeking clarification when we don’t understand why things happen the way they do, so long as we seek in faith (1:2-4,13; Psalm 73:16-17)

      1. “Brief as Habakkuk’s writing is, it contains some valuable insights regarding two questions very much alive in our day. How can God allow, or rather how long will God allow social evil and violence to go unchecked? And how can a just God use the warfare of wicked men to punish those apparently less wicked than the punisher?” (Gill)
      2. The “social evil and violence” of 1:2-4 refer to Judah’s own sin, while the “wicked” of 1:13 is directed more at the Chaldeans

        a. Habakkuk is not the first of the minor prophets to decry the iniquity of the people of God (Hosea 4:2; Micah 6:12-13)
        b. “Despite all of the terrible wickedness, God apparently did nothing about it; at least it seemed so to Habakkuk.” (Coffman)
        c. “His complaint was that Jehovah would not save, but Jehovah does not violate the sovereign will of man by directly interfering.” (Hailey)
        d. It is not difficult to find evil in our day and age, either – it is everywhere: at work, at school, on the computer, on the television
        e. “Habakkuk’s question is simply ‘why doesn’t God do something about the situation?’ He has more courage than we moderns. He addresses his questions directly to God Himself. He accuses God of not hearing when he prays. His prayers have lifted the specific sins of violence before God. In return he sees more and more of that about which he has prayed.” (Gill)
        f. Yet, despite the evil in Judah, Habakkuk is confused why God would use a nation even more evil to discipline Judah
        g. “The answer to this lies in the truth that the redemption of anyone on earth was related to the fidelity and perseverance of a remnant of Israel until, in the fullness of time, the Messiah would be delivered upon the earth. Furthermore, the wickedness of Israel had reached a degree that threatened the achievement of that goal; and it was the utmost necessity of preserving a remnant of Israel to remain faithful to God that resulted in their destruction, judged a necessity by the Lord.” (Coffman)
        h. It was not that Babylon was more righteous, but that Judah had fallen so far from God’s Word – they needed to be set right
        i. When we struggle in life, even at the hand of an enemy, let us take a step back and reexamine ourselves and our spiritual situation and be sure we are doing all we can to live faithfully and set a proper example for others

      3. “The key thought of the book is, When we are bewildered at the apparent triumph of the wicked at the expense of the saints, we must trust God’s providential rule and be faithful to Him.” (Waddey)

    B. “The just shall live by his faith” (2:4)

      1. “The Chaldean shall fall, says, God, ‘because his soul is puffed up, it is not upright in him’ (2:4a). In contrast, ‘the righteous shall live by his faith’ (2:4). To Habakkuk, ‘faith’ means much more than our common definition. To him it meant faithfulness, honesty, integrity, trustworthiness!…Thus his message to his people is, Whatever happens, you must believe in God and trust that he is working all things for your good (Rom. 8:28; Acts 27:25).” (Waddey)
      2. “It is not a contrast between ‘good’ and ‘bad’ per se but between the haughty soul who sets his will against that of God on the one hand and the one who lives by faith on the other. The New Testament will make this contrast even more sharply in terms of the carnal as opposed to the Spirit-directed. (eg. Galatians 5:16-25)” (Gill)

    C. The five woes against Babylon (2:6-19)

      1. “The five woes decried against Babylon are interesting to not in light of the concept of a universal moral law. They are plunder (2:6-8); ill-gotten gain (2:9-11); violence and bloodshed (2:12-14); and human debasement (2:15-17); all of which would leave every rational and moral being in an outcry of rage. These things are universally morally wrong. The last charge against them is idolatry, which is, in essence, the rejection of the very God who created them (2:18-19).” (Lusk)
      2. “The universal arrogance and conceit which mark the conduct of evil men today is exactly like that of the ancient Babylonians, and shall be as little effective against the will of God, as was theirs.” (Coffman)

Resources
Coffman, James Burton. (1982). Commentary on the Minor Prophets, Volume 3: Nahum, Habakkuk, Zephaniah and Haggai. Austin, TX: The Firm Foundation Publishing House. [Textual commentary excluding introductory notes on each book available online at https://www.studylight.org/commentaries/bcc/habakkuk.html]

Gill, Clinton R. (1971). Minor Prophets: A Study of Micah through Malachi. Joplin, MO: College Press. [Online at http://www.restorationlibrary.org/library/BSTSMP/BSTSMP_SIPDF.pdf]

Hailey, Homer. (1972). A Commentary on the Minor Prophets. Grand Rapids, MI: Baker Book House.

Lewis, Jack P. (1966). Minor Prophets. Austin, TX: R.B. Sweet Co., Inc.

Lusk, Maurice W., III. “The Living Message of Habakkuk.” (1977). The Living Messages of the Books of the Old Testament. Garland Elkins and Thomas B. Warren, editors. Jonesboro, AR: National Christian Press, Inc.

Waddey, John. (2011). The Testimony of the Twelve Minor Prophets. Delight, AR: Gospel Light Publishing Company. [Online at http://www.restorationlibrary.org/library/TTMP/TTMP_SIPDF.pdf]

Class Studies

The Minor Prophets: Nahum

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The Minor Prophets Hosea

THE MINOR PROPHETS // NAHUM

I. Historical context

    A. Written between 663-612 B.C. (Hailey, Miller); about 614 B.C. (Gill); “just before” 612 B.C. (Lewis); around 650 B.C. (Coffman)
    B. Around 100 years after Nineveh repented at Jonah’s preaching
    C. Like Jonah, Nahum only prophesied to Nineveh, but he delivered a message of doom and destruction (1:1)

      1. “Two sins, particularly, were the object of the prophecy, these being (1) military exploitation and (2) commercial greed. It may be doubted if there was ever upon earth a more heartless example of cruel, sadistic, savage military lust than that displayed by Assyria. Nahum referred to Assyria as ‘The Emptiers’ (2:2), and a customary synonym for them in ancient history was ‘The Breakers.’” (Coffman)
      2. Waddey adds “slavery and witchcraft (3:4-5)” to the sins decried by Nahum
      3. “Assyria, of which Nineveh was the capital, was a nation largely geared for aggressive war….Nineveh saw men and nations as tools to be exploited to gratify the lust of conquest and commercialism.” (Lewis)
      4. “The character of the Assyrian rulers and people in general was that of excessive cruelty.” (Hailey)

    D. The accuracy of the prophet’s message is on display in 1:8, in which he writes about “an overflowing flood”

      1. “The enemies of Nineveh had been repulsed for the third time, and the king believed the siege was broken, and ordered a great drunken feast to celebrate the victory! Melting snows sent a terrible flood that swept away miles of the city’s fortifications and walls. Only that, coupled with the drunken feast, led to its fall!”
      2. “The Medes, Babylonians, and Scythians united to attack the city under the Median King Cyaxares….So complete was her overthrow that for centuries no one even knew the location of her ruins.” (Waddey)

II. About the prophet

    A. “The name Nahum means ‘comfort’ or ‘compassion.’” (Lewis)
    B. “Little is known of the prophet Nahum, yet he impresses his readers as a man of scholarship and culture. His loft poetic style lends to him this quality and dignity.” (Miller)
    C. “He was contemporary with Habakkuk, Zephaniah and Jeremiah.” (Gill)

III. Lessons for today

    A. Only God’s kingdom will stand forever

      1. Few could have fathomed the fall of Assyria while they were in power; the same could be said about the rule of the Babylonians, the Medo-Persians, the Greeks, and the Romans

        a. Yet, as all earthly kingdoms do, they eventually fell
        b. Nahum’s prophecy shows the utter destruction of Nineveh (2:10; 3:7,19)
        c. There is but one kingdom that will never fall, and that was established 2000 years ago during the days of the Roman empire, as prophesied by Daniel 2:44

      2. Our love for country must never exceed our love for God

        a. We have a greater citizenship than our American citizenship (Philippians 3:20-21)
        b. While we must submit to the laws of the land, let us never forget that God’s law is above all (Romans 13:1-7)
        c. Our attitude toward our leaders, whether we agree with their policies or not, should be one of prayer and peace (1 Timothy 2:1-2)

    B. Sin infuriates God (1:2,6,14)

      1. Jehovah is a jealous God in that He wants preeminence in your heart

        a. “He, being the creator and benefactor of man, will not accede the honor of worship to idolatrous pagan gods. He will not allow man to share affection for Him with another.” (Miller)
        b. Cf. Exodus 20:5; Joshua 24:19-20; Matthew 6:33; Colossians 3:2
        c. “His jealousy may be compared to that of a husband for his wife; He will brook no rival; He will not be supplanted by another in the affection of His people.” (Hailey)

      2. Jehovah is a vengeful God against impenitent evil

        a. “Only God is qualified to avenge. He does so in complete justice. In the case of Nineveh, He had gone to great lengths (cf. Jonah) to warn them of the consequence of their sin.” (Gill)
        b. “His avenging is not to be thought of as ‘getting even with,’ but of vindicating His own righteousness by inflicting a just judgment upon offenders.” (Hailey)
        c. Cf. Romans 11:22; 12:19; 2 Thessalonians 1:8-9

    C. God protects His own (1:7,15)

      1. In the midst of this declaration of destruction against vile Nineveh, the prophet reminds His readers of God’s goodness toward the faithful
      2. “It is a characteristic of all God’s prophets that, in the very midst of the most terrible announcements of doom and punishment, there always appears the word of hope, encouragement, solace, or reassurance for God’s true people. He never forgets them.” (Coffman)
      3. “In love and protective care, He knows fully those that take refuge in Him. His power is as great to protect as it is to destroy.” (Hailey)
      4. “God’s goodness is for those like David whose great desire was to be in subjection to God, humbled in His presence and happy in His fellowship.” (Miller)
      5. Cf. Psalm 46; 91

Resources
Coffman, James Burton. (1982). Commentary on the Minor Prophets, Volume 3: Nahum, Habakkuk, Zephaniah and Haggai. Austin, TX: The Firm Foundation Publishing House. [Textual commentary excluding introductory notes on each book available online at https://www.studylight.org/commentaries/bcc/nahum.html]

Gill, Clinton R. (1971). Minor Prophets: A Study of Micah through Malachi. Joplin, MO: College Press. [Online at http://www.restorationlibrary.org/library/BSTSMP/BSTSMP_SIPDF.pdf]

Hailey, Homer. (1972). A Commentary on the Minor Prophets. Grand Rapids, MI: Baker Book House.

Lewis, Jack P. (1966). Minor Prophets. Austin, TX: R.B. Sweet Co., Inc.

Miller, Max R. “The Living Message of Nahum.” (1977). The Living Messages of the Books of the Old Testament. Garland Elkins and Thomas B. Warren, editors. Jonesboro, AR: National Christian Press, Inc.

Waddey, John. (2011). The Testimony of the Twelve Minor Prophets. Delight, AR: Gospel Light Publishing Company. [Online at http://www.restorationlibrary.org/library/TTMP/TTMP_SIPDF.pdf]

Class Studies

The Minor Prophets: Micah

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The Minor Prophets Hosea

THE MINOR PROPHETS // MICAH

I. Historical context

    A. Micah 1:1, “in the days of Jotham, Ahaz, and Hezekiah”; 740-700 B.,C. (Coffman); 735-700 B.C. (Hailey)
    B. “Because of the nature of the persons and reigns of these kings, Micah saw the leadership of Judah swing from holiness, peace, and prosperity, to crass idolatry and immorality, and then, almost desperately, back again toward righteousness and national respectability.” (Gill)

      1. “Jotham is best described as holy, his reign as peaceful and prosperous. (Cf. II Chronicles 27:2-6)” (Gill)
      2. Under Ahaz, Gill writes, “The southern kingdom became a mere satellite nation, a vassal state, tributary to Tigleth Pileser’s Assyrian Empire.” (Gill)
      3. “The third king mentioned by Micah is regarded as a reformer. Hezekiah, the thirteenth king of Judah, and the son of the Baal-worshipping Ahaz, became king at the age of twenty-five. Most of his energies were given to attempting to undo what his father had done in the corrupting of God’s people with idolatry.” (Gill)

    C. “Although, like all of God’s prophets, he was concerned with social injustice and oppression, it was the religious corruption and their forsaking of the true God which drew the principal focus of his denunciations, that of course, being the cause of the social wrongs.” (Coffman)
    D. “Thus Micah spoke in a time of social unrest, national insecurity, and religious turmoil not unlike those of the United States in mid-twentieth century. He viewed evil as a failure to grasp the nature of true religion, and believed that the only remedy was to strike at the source by denouncing the wickedness and demanding repentance upon pain of national annihilation. He would have agreed with James 1:27 completely.” (Gill)

II. About the prophet

    A. “Micah is a shortened form of Micaiah, cf. 1 Kings 22, which means ‘Who is like Yahweh?’” (Lewis)
    B. “Though contemporary with Isaiah, he appears to have begun prophesying a few years later (cf. Isa. 1:1; Mic. 1:1).” (Hailey)

      1. “Micah was a country preacher in contrast with Isaiah, a man of the city.” (Williams)
      2. “Micah’s home was Moresheth near Gath, the old Philistine city. It was a rural farming village some 22 miles from Jerusalem…” (Waddey)
      3. “Nothing is known of his occupation, although it is usually assumed that he was a man of humble status, much as was the prophet Amos, and quite unlike the prophet Isaiah who was an associate of kings.” (Coffman)

III. Lessons for today

    A. The Lord’s church (kingdom) was planned long before Jesus took on the form of man (4:1-5:15)

      1. “Micah 4 is a prophecy of the establishment of the church (kingdom of Christ) and shows conclusively that the church was a subject of Old Testament prophecy and was not an afterthought on the part of God….The church existed in purpose in God’s mind (Eph. 3:10), in prophecy (Mic. 4:1-6; Isa. 2:2-4; Dan. 2:44), in promise (Matt. 16:13-18), in preparation (Luke 16:16…), and finally in completion (Acts 2:36-47).” (Williams)
      2. “‘In the latter days’ is the English rendering of the phrase which fixes the time when it shall come to pass. The phrase in reminiscent of Hebrews 1:2. There we are told that God, having spoken to the fathers in the prophets has spoken to us in a Son. No more conclusive evidence is needed to connect Micah’s prophecy with the Messianic age. The rabbis so understood this term.” (Gill)
      3. This was no general prophecy that could have been interpreted differently under various circumstances; Micah and the other prophets spoke in specifics to prove the truth of their prophecies to future generations (e.g. Bethlehem, 5:2)
      4. Waddey points out seven things about the kingdom that Malachi states in 4:1-5:

        a. “It would be superior to all earthly kingdoms (4:1).
        b. “It would be a universal kingdom of many peoples (4:1).
        c. “It would grow by teaching rather than by war and conquest (4:2).
        d. “It would originate from Jerusalem (4:2).
        e. “It would come with a new law from Jehovah (4:2).
        f. “It would be a peaceable kingdom (4:3-4).
        g. “It would last forever (4:5).” (Waddey)

    B. God expects His people to be just and kind (6:8)

      1. Cf. Matthew 6:33; Romans 13:8-10; 1 John 1:7; James 2:13
      2. The parable of the good Samaritan (Luke 10:25-37)
      3. Micah 6:8 “is often misinterpreted to mean merely ‘doing good to one’s fellow human beings’; and while God’s true religion certainly does include that, it is a satanic error to proclaim that, ‘Nothing more is needed.’ To be truly forgiven requires acceptance of the revealed will of God and full compliance with the conditions given therein to the fullest extent of human ability. And, although the grace of God will surely make provision for one who falls short while sincerely striving to do God’s will, there is no promise of salvation for the willfully disobedient.” (Coffman)

    C. The magnitude of God’s mercy (7:18-19)

      1. A vivid description of the scope of God’s forgiveness
      2. Cf. Psalm 103:12; Jeremiah 31:34; Acts 3:19

Resources
Coffman, James Burton. (1981). Commentary on the Minor Prophets, Volume 2: Hosea, Obadiah and Micah. Austin, TX: The Firm Foundation Publishing House. [Textual commentary excluding introductory notes on each book available online at https://www.studylight.org/commentaries/bcc/micah.html]

Gill, Clinton R. (1971). Minor Prophets: A Study of Micah through Malachi. Joplin, MO: College Press. [Online at http://www.restorationlibrary.org/library/BSTSMP/BSTSMP_SIPDF.pdf]

Hailey, Homer. (1972). A Commentary on the Minor Prophets. Grand Rapids, MI: Baker Book House.

Lewis, Jack P. (1966). Minor Prophets. Austin, TX: R.B. Sweet Co., Inc.

Waddey, John. (2011). The Testimony of the Twelve Minor Prophets. Delight, AR: Gospel Light Publishing Company. [Online at http://www.restorationlibrary.org/library/TTMP/TTMP_SIPDF.pdf]

Williams, Charles R. “The Living Message of Micah.” (1977). The Living Messages of the Books of the Old Testament. Garland Elkins and Thomas B. Warren, editors. Jonesboro, AR: National Christian Press, Inc.

Class Studies

The Minor Prophets: Jonah

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The Minor Prophets Hosea

THE MINOR PROPHETS // JONAH

I. Historical context

    A. 800-750 B.C. (Coffman); “belonging to the reign of Joash…approximately 800 B.C.” (Butler); “The date may be fixed at some time in the general period around 780 B.C.” (Hailey)
    B. Nineveh was a powerful, fortified city on the Tigris River, 250 miles north of Babylon and 500 miles east of Jonah’s home
    C. “The Urartu nation threatened Nineveh in Jonah’s day. National repentance helped them survive the Urartu threat but soon they reverted to their wicked ways and in 612 B.C. God delivered the mistress of the world into the hands of the Babylonians, Medes, and Scythians. So great was her overthrow that three hundred years later Alexander’s Macedonian troops searched for but could not find a trace of her ruins.” (Waddey)

II. About the prophet

    A. “His name, ‘Jonah,’ meant ‘dove’ in the Hebrew; a name strangely inappropriate for a man of his hostile temperament.” (Waddey)
    B. Jonah also appears in 2 Kings 14:25, where it is written of Jeroboam, “He restored the territory of Israel from the entrance of Hamath to the Sea of the Arabah, according to the word of the Lord God of Israel, which He had spoken through His servant Jonah the son of Amittai, the prophet who was from Gath Hepher.”
    C. Coffman believes that Jonah himself is the author of this book, pointing to the fact that he was “in all probability, a great and popular hero to the entire Jewish nation,” concluding that “no other person except Jonah would have written a book which casts the prophet himself in such unfavorable light….His disobedience, his petulance, and his anger over the repentance of the Ninevites, etc., exhibit characteristics and attitudes which no later Jew could conceivably have attributed to a national hero.” (Coffman)
    D. “Fairbairn’s interpretation of Jonah’s behavior at the withdrawal of Nineveh’s destruction is tied in with this purpose of Jonah’s mission. Mr. Fairbairn is persuaded that Jonah is so desperately anxious that his own people, Israel, repent he believes the only thing that will bring about this repentance is a terrible manifestation of God’s judgment upon this wicked Nineveh. So when Nineveh is spared, Jonah is ‘grieved and vexed sore,’ not because he is a sadist and delights in seeing thousands of people suffer, but because he is sure that now Israel will not repent.” (Butler)

III. Lessons for today

    A. You cannot run or hide from God

      1. In his futile attempt to flee, did Jonah forget the omnipresence of God? (Psalm 139:7-11; Amos 9:2-4)
      2. “He was fleeing from the presence of Jehovah—something no one can do. No doubt the prophet realized this; but out of his distaste for the work to which he was called, he was determined to make the attempt. He was ‘resigning his job’ as a prophet.” (Hailey)
      3. “Jonah was simply trying to rid himself of the responsibilities of his official status in this one particular task of going to Nineveh. The phrase ‘…presence of Jehovah’ is often used to indicate some official capacity (cf. Gen. 41:46; Deut. 10:8; I Kings 17;1; 18:15; II Kings 3:14; Lk. 1:19). Jonah’s intention was not to hide himself from the omnipotent God, but to withdraw from the service of Jehovah.” (Butler)
      4. “Jonah learned, and through his valuable experience millions have learned, that when God enjoins a disagreeable duty, it is far easier to go and do it than to run away from it.” (McGarvey)

    B. It is the message, not the messenger, that saves

      1. The message was summarized for posterity in a mere eight words (3:4), and despite the messenger’s desire to fail (4:1), “the people of Nineveh believed God, proclaimed a fast, and put on sackcloth, from the greatest to the least of them” (3:5)
      2. While we should do our best to present God’s Word so people will understand, it is not our presentation that convicts them – it is God Himself, through His Word (Romans 1:16-17; 1 Corinthians 3:5-7)
      3. If we pay too much attention to a speaker’s eloquence, we may overlook omissions (Acts 18:24-25)

    C. God cares for the entire world

      1. Jonah was sent to Nineveh, a city noted for its wickedness
      2. “God is willing and anxious to save even the heathen nations if they repent. His love is infinite and universal; therefore, His concern is for all.” (Hailey)
      3. We see in the book of Jonah how God defines “the world” as it is used in John 3:16, and we are shown that the “any” of 2 Peter 3:9 includes those men deem unworthy and undesirable
      4. It does not matter where a person is from or what has done in the past, if he is willing to repent and walk in the ways of the Lord, God wants that soul to be saved (Acts 10:34-35)
      5. The book of Jonah “illustrates God’s providential concern for all nations of the world, while rebuking the narrow intolerance of the Hebrews who though God only cared for them.” (Waddey)

    D. The blessings and warnings of God are conditional upon man’s response

      1. The Calvinistic doctrine of “unconditional election” is false and has done great harm to the cause of Christ
      2. God’s message through Jonah was destruction, but God changed his mind because of Nineveh’s response (Jonah 3:10; Jeremiah 18:7-8)
      3. “Still another purpose of this magnificent book is to demonstrate that there is always an element of contingency in the promises of God, whether of judgment and destruction on the one hand, or grace and salvation on the other. Jonah is a vivid example of the truth revealed by Jeremiah….Of course, this is exactly the truth of which Jonah was ignorant; but the experiences related in the book that bears his name abundantly illustrate it….The whole religious world of our day which receives a ‘once saved, always saved’ doctrine of salvation is dwelling in the same darkness. If a wicked man turns from his wickedness and obeys the Lord, he shall be saved; and, if a righteous man turns from his righteousness and disobeys the Lord, he shall be lost.” (Coffman)
      4. “It was not until the repentance of the Ninevites was manifested through works that their salvation was effected by God! Works are both necessary for salvation and a result of salvation. This is a very plain doctrine of both the Old and New Testaments. Even belief is said to be a ‘work’ by the Lord Himself (cf. Jn. 629…).” (Butler)
      5. Still today, God will only save those who are obediently faithful (Mark 16:16; Hebrews 11:6; 1 John 1:7)

Resources
Butler, Paul T. (1968). The Minor Prophets: The Prophets of the Decline. Joplin, MO: College Press. [Online at http://www.restorationlibrary.org/library/BSTSTMP/BSTSTMP_SIPDF.pdf]

Coffman, James Burton. (1981). Commentary on the Minor Prophets, Volume 1: Joel, Amos and Jonah. Austin, TX: The Firm Foundation Publishing House. [Textual commentary excluding introductory notes on each book available online at https://www.studylight.org/commentaries/bcc/jonah.html]

Hailey, Homer. (1972). A Commentary on the Minor Prophets. Grand Rapids, MI: Baker Book House.

Lewis, Jack P. (1966). Minor Prophets. Austin, TX: R.B. Sweet Co., Inc.

McGarvey, J.W. (1896). Jesus and Jonah. Cincinnati, OH: The Standard Publishing Co. [Online at http://icotb.org/resources/JESUSANDJONAH.pdf]

Waddey, John. (2011). The Testimony of the Twelve Minor Prophets. Delight, AR: Gospel Light Publishing Company. [Online at http://www.restorationlibrary.org/library/TTMP/TTMP_SIPDF.pdf]

Class Studies

The Minor Prophets: Obadiah

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The Minor Prophets Hosea

THE MINOR PROPHETS // OBADIAH

I. Historical context

    A. 845 B.C. (Butler, Coffman, Hailey, Waddey); 586 B.C. (Lewis)

      1. There are several instances of Edom opposing Israel that could fit the events described
      2. Proponents of the late date argue: “Despite all cases made, the calamity here spoke of can hardly be other than that brought about by Nebuchadnezzar in 586 B.C. (cf. Obad. 20).” (Lewis)
      3. Coffman favors the early date, “during the days of Jehoram after the Philistines and the Arabians attacked and captured the city of Jerusalem. It is true, of course, that the eventual fall of Jerusalem to the Babylonians is mentioned; but there is no reason whatever to understand this as anything else but a prophecy.” (Coffman)
      4. Reasons for the early date: “Edom had recently revolted (II Kings 8:20-22; II Chron. 21:820). Obadiah does not mention the wholesale deportation of the population as occurred in 586 B.C. Salves are not said to go east to Babylon, but to Phoenicia and the west (Ob. 20).” (Waddey)

    B. “The enmity between these two peoples dates from the birth of Isaac’s twin sons, Jacob and Esau (Gen. 25:21-26). The event that triggered the feud was Jacob’s obtaining of Esau’s birthright by deceit (Gen. 25:27-34; 27:1-45). God considered the Israelites and Edomites brethren. Edomites were not to be abhorred by Israel (Deut. 23:7) and Israel was forbidden to take Edom’s land (Det. 2:1-8). Edomites could enter the congregation of Israel after three generations (Deut. 23:8). The Edomites, however, were not inclined to show kindness or tolerance toward Israel. Edom’s anger tore ‘perpetually’ and he kept his wrath forever (Amos 1:11). During the long trek of the Exodus, they refused the weary Hebrews right of passage over their King’s Highway (Num. 20:14-21). Economics were a major cause of strife between the two nations. The border between them, the Arabah, was a major caravan route. Copper ore was found there in abundance.” (Waddey)

II. About the prophet

    A. “His name means ‘servant of the Lord.’ He was a godly, patriotic citizen of the kingdom of Judah who recorded his righteous indignation toward the wicked Edomites.” (Waddey)
    B. “Despite the fact of most scholars denying that Obadiah may be positively identified with any of the others, we are inclined to give credence to the allegation by Josephus that this Obadiah and the devout steward of Ahab’s household (1 Kings 18) who hid the true prophets from the wrath of Jezebel are one and the same person.” (Coffman)

III. Lessons for today

    A. The danger of pride (3-4)

      1. “The Edomites were justifiably proud of their fortress stronghold…Their great error was that of trusting in themselves instead of trusting in God.” (Coffman)
      2. “Edom’s pride and boasting rested on her assumption of strategic impregnability. One explorer of the territory has stated that a handful of men stationed in the Sik could easily hold off a whole army of invaders….Edom’s presumptuous boasting in her defenses and her wealth reminds us of many nations, both past and present, whose proud necks have been bowed by the Omnipotent Ruler of the Universe.” (Butler)
      3. “Pride is deceitful and ‘goes before a fall.’ Pride, which leads to vanity and a sense of independence from God, must be judged and exposed.” (Hailey)
      4. “The pride of the ‘elder brother’ will condemn one. Pride promotes strife, as seen in the disciples (Mark 9:33-37). Pride keeps one from believing God (James 3:13-18). Christians cannot worship with an arrogant heart (James 2:1-6). Strife is often produced by pride, and will prevent one’s worship (I Cor. 11:20). Christians should be willing to take ‘second place.’ No Christian will resent Christ’s lesson on ‘washing the saints’ feet.’ Pride and strife are sinful!” (Young)
      5. “The destiny, doom, and deliverance of nations are in the hand of God…He alone has the power to build up or to debase and cast down.” (Hailey)
      6. Proverbs 16:18; 1 Timothy 6:17

    B. The danger of siding with the enemy (10-14)

      1. “Obadiah is a standing rebuke to the spirit who prefers not to become involved in the problems of others, but it is even more a rebuke to him who finds a sadistic joy in the misfortunes of another.” (Lewis)
      2. “Wrong or violence is all the more heinous when committed against a brother and the Israelites (Jacob) were brothers to the Edomites (Esau). We recall others sinning against their own; Joseph and his brethren; Ammon and Tamar; Saul and Jonathan; David and Absalom. The strong ties of blood between the Edomites and the Israelites should have impelled the Edomites to give aid to the oppressed people of Judea, but quite to the contrary, they not only gloated over the plundering of their cities and villages but joined in with the enemies of the Israelites….We should not be surprised at the judgment of shame and ‘cutting-off’ pronounced upon the Edomites for their actions toward their brethren.” (Butler)
      3. “Christians cannot compromise with sin and wrong….God’s truth is not to be betrayed. God’s truth is not to be sacrificed. When one stands with the enemy, he is as ‘one of them.’” (Young)
      4. 2 Corinthians 6:14-18

    C. The knowledge that God will avenge evil (15-16)

      1. “In the last analysis, the justice of God is retributive. In the final judgment, men shall be rewarded according to what they have done during the present life; and there has never been a true theology that can get rid of this basic truth.” (Coffman)
      2. 2 Corinthians 5:10; Galatians 6:7-8; Matthew 6:14-15
      3. Remember that it is God to whom vengeance belongs, not man! (Romans 12:17-21; 2 Thessalonians 2:8-9)

Resources
Butler, Paul T. (1968). The Minor Prophets: The Prophets of the Decline. Joplin, MO: College Press. [Online at http://www.restorationlibrary.org/library/BSTSTMP/BSTSTMP_SIPDF.pdf]

Coffman, James Burton. (1981). Commentary on the Minor Prophets, Volume 2: Hosea, Obadiah and Micah. Austin, TX: The Firm Foundation Publishing House. [Textual commentary excluding introductory notes on each book available online at https://www.studylight.org/commentaries/bcc/obadiah.html]

Hailey, Homer. (1972). A Commentary on the Minor Prophets. Grand Rapids, MI: Baker Book House.

Highers, Alan. “The Living Message of the Book of Amos.” (1977). The Living Messages of the Books of the Old Testament. Garland Elkins and Thomas B. Warren, editors. Jonesboro, AR: National Christian Press, Inc.

Lewis, Jack P. (1966). Minor Prophets. Austin, TX: R.B. Sweet Co., Inc.

Waddey, John. (2011). The Testimony of the Twelve Minor Prophets. Delight, AR: Gospel Light Publishing Company. [Online at http://www.restorationlibrary.org/library/TTMP/TTMP_SIPDF.pdf]

Sermon Outlines

What Kind of Example Are You?

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What Kind of Example Are You? Lessons from the letters of John

3 John 1-12

I. GAIUS

    A. John’s opinion of him

      1. “Beloved…whom I love in the truth” (3 John 1; 2 Timothy 4:11; 1 Peter 5:12; 1 Timothy 1:2; 2 Timothy 2:2)
      2. Prayer for wealth and health “just as your soul prospers” (3 John 2)

    B. Gaius’ faithfulness caused John’s joy (3 John 3-4; 1 Corinthians 3:6)
    C. Gaius’ support of missionaries (3 John 5-8)

II. DIOTREPHES

    A. A heart dominated by pride and love for power (3 John 9; Romans 12:3)
    B. Prating against John with malicious words (3 John 10; Ephesians 4:29)
    C. Refusing to receive traveling brethren (3 John 10)
    D. Forbidding the hospitality of others to the point of disfellowship (3 John 10)

III. DEMETRIUS

    A. Good testimony from all (3 John 12; Matthew 5:14-16; 1 Timothy 3:7; Proverbs 22:1)
    B. Good testimony from John and his fellow workers (3 John 12)
    C. Good testimony from the truth (3 John 12; Romans 12:1-2)
Articles

Ask for the Old Paths

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          In the entertainment industry, nostalgia is big business. The Star Wars franchise began in 1977, was resurrected in the late ‘90s and again just a few years ago to huge profits. Netflix just announced this past week that it was developing a new She-Ra cartoon, originally a popular series in the 1980s. Big-screen adaptations of Transformers, G.I. Joe, and the like attract adults who were fans when they were much younger. The same is true in the music industry, with bands begging for fans to spend money on reunion tours and greatest hits albums.
          Spiritually, there is value in pursuing the pure, original doctrine of God. This was true under the old covenant, and it is still true today in this Christian age. The weeping prophet relayed this message from Jehovah to the people: “Stand in the ways and see, and ask for the old paths, where the good way is, and walk in it; then you will find rest for your souls” (Jeremiah 6:16).
          This principle holds true today. Following the example of first century Christians, we should “continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers” (Acts 2:42). The only way to do that is to know the apostles’ doctrine, to study the Word and walk in it.
          God can make us complete through His Word: “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work” (2 Timothy 3:16-17). Again, the only way this can happen is to make an effort to know the Scriptures; God will not force it upon us.
          The importance of knowing God’s untarnished Word is also shown when we connect Romans 10:17 and Hebrews 11:6. Without a diligent, seeking faith—which is developed by hearing the Word—it is impossible to please God.
          Whatever new doctrine comes along, as Christians we must stand firm in the old ways of the apostles who were inspired by God. When someone tries to lead you astray, “ask for the old paths.”

Class Studies

The Minor Prophets: Amos

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The Minor Prophets Hosea

THE MINOR PROPHETS // AMOS

I. Historical context

    A. Amos 1:1; during the reigns of Uzziah in Judah and Jeroboam (son of Joash) in Israel; sometime between 786-742 B.C. (Lewis); 790-749 B.C. (Coffman); 765-750 B.C. (Waddey); 760 B.C. (Butler); 755 B.C., or “somewhere near the end of Jeroboam’s reign” (Hailey)
    B. “Two years before the earthquake”

      1. “There were many earthquakes in that part of the world, and even an unusually severe one would not make any permanent intrusion into the records kept by the people.” (Coffman)
      2. Mentioned 200 years later in Zechariah 14:5
      3. The uninspired Josephus (Antiquities of the Jews, 9:10:4) mentioned an earthquake in connection with Uzziah’s transgression in 2 Chronicles 26:18-21, but this cannot be verified with inspired information

    C. “This was a period of great peace and prosperity during which it seemed that the rich became richer and the poor became poorer. Some lived in opulence and luxury, but often at the expense of the poor and destitute….The people were careful to offer their sacrifices and to perform all their religious functions, but it had become mere formalism and religious ritual which was totally devoid of meaning.” (Highers)

II. About the prophet

    A. “‘Amos’ means ‘to bear,’ ‘to place a load upon’ (Laetsch), or ‘burdened’ or ‘burden-bearer’ (Eiselen). He lived up to his name; for as Jehovah laid upon him the task of declaring His divine oracles to apostate Israel, he bore the burden and fulfilled his mission.” (Hailey)
    B. Amos 7:14: “a sheepbreeder and a tender of sycamore fruit.”
    C. “The fact that his father’s name is not mentioned suggests that he was probably from a poor, obscure family.” (Waddey)
    D. “God selected a rustic and rough-hewn man of integrity to be a prophet, and he sent him from a small southern village into the wealthy, sophisticated city of Bethel as a messenger of truth and righteousness. Amos may not have had impeccable manners, his fashion of dress may not have been flawless, and his accent of speech may well have been colored by his rural upbringing, but it is unquestioned that he was faithful to that divine imperative which, in essence, placed a farm-boy in the pulpit of the sanctuary at Bethel.” (Highers)
    E. “Although of a common ancestry, in one way he was an outsider, having come from Judah. As an outsider he could view the situation in Israel more objectively than the local residents could.” (Hailey)

III. Lessons for today

    A. The importance of righteousness, wherever and whoever you may be (1:3,6,9,11,13; 2:1,4,6)

      1. After writing about the transgressions of Israel’s neighbors, Lewis notes, “The significant thing about this series, which in general denounces atrocities of war, is that Amos announces that God is concerned with sin wherever it occurs. God is not merely a god of the hills limited in power and dominion to his own people. He is the international God of justice punishing sin wherever it occurs, calling the neighbors who do not worship him into account.” (Lewis)
      2. “He shows that God is no respecter of persons. If Israelites sin against Him, He will condemn them as readily as other nations.” (Butler)
      3. This is why the Great Commission is so important – ignorance is no excuse for sin! (Matthew 28:19-20; Mark 16:15-16)

    B. The “omni-” attributes of God

      1. “God’s omnipotence may be seen in His acts of creation (4:13; 5:8), in His control over the forces of nature (4:6-11), in His supremacy over the nations (chs. 1-2; 5:9; 9:7), and in the titles by which He is called: ‘Jehovah,’ ‘the Lord Jehovah,’ ‘Jehovah, the God of hosts,’ ‘the Lord.’” (Hailey)

        a. “‘Jehovah, the God of hosts, is his name…’ This means tht the eternal God has every conceivable power and ability to do as he wills. Blessed be his name forever.” (Coffman)
        b. “God is sovereign over things visible (the mountains), things invisible (the wind), and things rational (man and his thought). He is in direct executive control of the world, as is evident when he makes the morning darkness, brings about the sequence of day and night. No place is beyond his reach, even the heights fo the earth being beneath his feet.” (Motyer, quoted by Coffman)

      2. “The omnipresence of God is plainly taught (9:2-4) or clearly implied (chs. 1-2).” (Hailey)

        a. Concerning 9:2-4, Butlercomments, “These verses sound very much like David’s Psalm 139, praising God for His allseeing providence.” (Butler)

      3. “His omniscience is indicated (9:2-4) and declared in His knowledge of man’s thoughts (4:13).” (Hailey)

        a. “He is the omnipotent Creator; He is the omniscient Revealer; He is the benificent Sustainer. God is the searcher of the heart (Jer. 17:10; Psa. 139:2).” (Butler)
        b. Revelation 2:23

    C. The danger of indifference (6:1-6)

      1. “The things listed were not sinful in and of themselves. It was not evil to rest on a bed of ivory or to eat beef and mutton, etc. It was wrong because they were not grieved or concerned about the sad state of affairs in the nation.” (Waddey)
      2. “Indifference is a greater enemy of truth than opposition.” (Highers)
      3. “Their feasts were characterized by revelry, songs, music, choice meats, and the best of wines to satiate their lusts, and by cushions and silken tapestries upon which to recline (6:1-7). These luxuries were enjoyed by the wealthy, whose eyes were closed to the afflictions and needs of the poor (6:6). For this they would go away into captivity.” (Hailey)
      4. “They were blind, deaf and dumb to the spiritual rottenness then prevalent. They were not the least concerned that this nation whose destiny was holiness and truth was sick unto death with the leprosy of sin. The injustice, cruelty, decadence did not bother them. They were perfectly satisfied as long as they had food and drink and were rich enough to satisfy their desires.” (Butler)
      5. Revelation 3:15-16

Resources
Butler, Paul T. (1968). The Minor Prophets: The Prophets of the Decline. Joplin, MO: College Press. [Online at http://www.restorationlibrary.org/library/BSTSTMP/BSTSTMP_SIPDF.pdf]

Coffman, James Burton. (1981). Commentary on the Minor Prophets, Volume 1: Joel, Amos and Jonah. Austin, TX: The Firm Foundation Publishing House. [Textual commentary excluding introductory notes on each book available online at https://www.studylight.org/commentaries/bcc/amos.html]

Highers, Alan. “The Living Message of the Book of Amos.” (1977). The Living Messages of the Books of the Old Testament. Garland Elkins and Thomas B. Warren, editors. Jonesboro, AR: National Christian Press, Inc.

Hailey, Homer. (1972). A Commentary on the Minor Prophets. Grand Rapids, MI: Baker Book House.

Lewis, Jack P. (1966). Minor Prophets. Austin, TX: R.B. Sweet Co., Inc.

Waddey, John. (2011). The Testimony of the Twelve Minor Prophets. Delight, AR: Gospel Light Publishing Company. [Online at http://www.restorationlibrary.org/library/TTMP/TTMP_SIPDF.pdf]