Session #13

The Prophets (845–430 BC) — Preparation for a New Covenant

We will briefly consider Israel’s prophets, who speak God’s word through moments of crisis arising from sin, doubt, and despair across salvation history. In the early/northern period c. 845–720 BC, Obadiah, Joel, Jonah, Amos, and Hosea warn of judgment, call for repentance, and reveal God’s mercy, even for the nations. During the Assyrian crisis c. 739–700 BC, Isaiah and Micah confront corruption while pointing to a future Davidic ruler who will restore justice and peace. The pre‑exilic prophets c. 650–600 BC, Nahum, Zephaniah, Jeremiah, and Habakkuk, call for repentance before Babylonian conquest, promising a renewed covenant marked by heartfelt fidelity. In exile c. 605–530 BC , Ezekiel and Daniel interpret captivity, assuring God’s people of ultimate restoration. Finally, the post‑exilic prophets c. 520–430 BC , Haggai, Zechariah, and Malachi, urge the rebuilding of temple and community, preparing for the coming Messiah.

We will focus especially on the verses that foretell a decisive change in humanity’s relationship with God—prophecies of a saving act, a sacrifice, or a restoration that heals the “wound of the virgin daughter of my people.” This is something truly transformative: longed for from the beginning, unforeseen yet always desired, a moment that will reshape the world—partly for worse, largely for better. Along the way, we also see hearts gradually softened to receive God’s love, a theme we will explore further in our upcoming sessions.

Early/Northern Period c. 845–720 BC 

Hosea 11:1 - God’s faithful love for an unfaithful people foreshadows Christ the bridegroom.

Historically, Hosea speaks to the Northern Kingdom (the 10 Tribes) shortly before its destruction by Assyria, recalling the Exodus to expose Israel’s ingratitude amid covenant infidelity. In its literal sense, the verse expresses God’s tender, paternal love for Israel as His “son,” revealing a rare window into the affective “heart” of God in the Old Testament. Patristic and magisterial tradition recognize this text as typological, fulfilled in Christ who recapitulates Israel’s history and embodies the Father’s steadfast mercy, a dynamic fully unveiled in the mystery of the Sacred Heart (cf. CCC §530).

The Assyrian crisis c. 739–700 BC

Micah 5:2 (Predicts the Messiah’s birth in Bethlehem.)

Micah prophesies amid Assyrian aggression and internal corruption, indicting Jerusalem’s rulers while offering hope rooted in God’s sovereign choice. Bethlehem’s mention deliberately contrasts the insignificance of David’s town with the pretensions of imperial power. The Church receives this as a clear messianic marker fulfilled in Christ, whose kingship originates not in worldly strength but divine election (cf. CCC §525).

Isaiah 7:14,11:1, 53:1-12 (suffering servant)

Isaiah delivers this prophecy during the Syro-Ephraimite crisis, when Judah’s Davidic king fears political annihilation and doubts God’s promises. The immediate context assures Ahaz that God remains present with His people despite apparent threats to the dynasty. In the fullness of revelation, the Church understands this sign as ultimately realized in the virginal conception of Christ, where divine fidelity to David’s line is definitively secured (cf. CCC §497; ST III, q.27).

This oracle arises when the Davidic monarchy appears politically “cut down,” evoking national despair. The image of a shoot from Jesse proclaims divine restoration through a ruler endowed with the Spirit. The Church reads this as a prophecy of Christ’s messianic kingship, whose reign inaugurates justice, peace, and eschatological harmony (cf. CCC §712). 

Composed against the backdrop of Israel’s suffering and impending exile, this Servant Song presents an innocent figure who bears affliction on behalf of others. The text introduces the revolutionary idea of redemptive, vicarious suffering within Israel’s prophetic tradition. The Church unanimously recognizes its fulfillment in Christ’s Passion, where suffering becomes the means of justification and reconciliation (cf. CCC §§601–608; ST III, q.48).

Pre‑exilic Prophets c. 650–600 BC

Jeremiah 31:31–34 (New Covenant - c. 627–580 BC)

Jeremiah – “man of sorrows,” was persecuted, thrown into a pit and raised, becoming a figure of Christ. Jeremiah proclaims this promise on the brink of Jerusalem’s fall, when temple, kingship, and law seem irrevocably broken. God announces a covenant not written on stone but inscribed on the heart, signaling interior renewal rather than institutional restoration alone. This prophecy finds fulfillment in Christ’s institution of the New Covenant, consummated in His blood (cf. CCC §§1965, 613).

Exile c. 605–530 BC

Ezekiel 37:24–27 (c. 593–571 BC)

Ezekiel spoke to exiles in Babylon who saw themselves as a defeated and fragmented people. The promise of one shepherd and an everlasting covenant addresses national disunity and loss of kingship. Restoration is depicted as both political and cultic, centering on God’s abiding presence among His people (cf. CCC §754).

Daniel 2:31-45 (see Graphic Below)

1. We see the Babylonian Empire led by Nebuchadnezzar (Gold), Medo-Persian (arms of Silver; 539 BC to around 330 BC), Greco-Macedonia (Bronze; began to be defeated by Rome in 190 BC and finally in 31 BC when Rome made it to Egypt), and Roman Empire (legs of Iron, [they were more despotic than prosperous hence iron] which would not decline until 117 ish AD) i.e. the Kingdoms leading up to Christ foretold. (see graphic below)

   1. The Roman Empire would be a highly opportune time for the spread of Christianity because citizenship was pretty universal, the effect borders has on the spread and nature of the Church can be seen when the Eastern Orthodox Church separated from the rest.

   2. The Clay mixed with Iron symbolizes Hellenism: A Greek Philosophical/cultural flavor, with Roman interpretation of religions, and distinct in those it influenced by their culture and previous religion.

      1. We see a foretelling of the interbreeding of the Israelites with pagans, which is now in the time of Christ.

      2. Luke is understood to be a Greek Physician and Paul wrote in Greek as well, even Christ would likely have learned at least some Greek Philosophy under rabbinical instruction in addition to Aramaic which He spoke and the Hebrew he read in the scriptures.

2. Above all we see the foretelling of a final and eternal kingdom which cannot be destroyed. This would be a definitive fulfillment of every covenant made.

   1. It is interesting that in the context of this foretelling of the Church in the Rock which would become the whole world, directly connects with the timeline of Christ who founds the Church, which would become the whole world and Peter was named by Christ to be the Rock

In this way, Daniel lays out the course of Judah from the time of Babylonian captivity to the time of Jesus Christ. He prophesies that 490 years will pass before this new kingdom will come about (Daniel 9:20-24) and prepares the people to receive a new king who will bring about a new kingdom.

Daniel 9:24–27

1. 24: This passage speaks to God's plan of salvation, but it can be dense, especially when read out of context. Daniel prayed to God, asking for the deliverance of His people, and in response, God gave him a vision through Gabriel, starting with this verse. The vision outlines five key achievements that will unfold in God's redemptive plan.

   1. "Finish transgression"

   2. "to put an end to sins"

   3. "Atone for Wickedness"

   4. "bring everlasting righteousness"

   5. Fulfillment of the prophets and vision

   6. "the anointing of the holiest place" - 

   7. While the "Most Holy Place" and the previous achievements in the passage may seem to point to the temple, we also understand that Christ's body is the true temple. His anointing marks the beginning of a journey leading to the sacrificial, atoning, forgiving, and sanctifying act that brings grace to all. In this way, the ultimate fulfillment of these prophecies is found in Christ, who is the source of salvation and grace.

2. 25 thru 27: All of this speaks to the turmoil the Messiah will bring, alongside the warring of nations and the destruction of the Temple. The phrase "The Christ (meaning 'anointed one') will be 'cut off and have nothing'" (also translated as "no one") points to the brutal end of Christ's life. This also reflects the destruction of the sanctuary, symbolizing both the end of Christ's earthly life and the eventual destruction of the Temple in 70 AD. These events are deeply interconnected, showing the profound suffering of the Messiah and the upheaval that follows.

   1. Verse 27 ends up being almost purely historical, foretelling the prohibition of religious practice which the Expositors commentary suggests means for 3.5 years. Continue reading and discussing the following verses

Wisdom 2:12–20

Composed in Greek during the late Second Temple period, this text reflects Jewish engagement with Hellenistic philosophy and skepticism. The righteous man is persecuted precisely because his life exposes the injustice of the wicked. The passage articulates a theological conflict between worldly power and divine wisdom (cf. CCC §572).

Messiah's Immanent Arrival and Revelation

As we study the next few verses we should consider: How do we know He is the Messiah?

Luke 1:26-38 Intentionally Read

What can we suspect about Mary given the angel's greeting?

• Certainly, there is something special about an angel appearing to and speaking to you. This is one thing. It is another thing entirely when an angel that beholds the divine addressing you as favored and who better to tell you that you are favored.

• We find something of Mary's Queenship here although she likely does not know of it at this point

  • In Mary's great faith she does not doubt the truth of what has been, said as Zechariah did, rather she asks the practicality after all does not procreation require 2 people? The angel responds asserting it is only in the realm of possibility because God makes it so.

  • Having recognized this to be true, good, and beautiful she accepts the will of God mind you the opposite of Eve when she ate of the Fruit

• What does the "Lord is with you" mean?

  • Does verse 31 answer this question?

What of the prophetic vision of Christ is available 

What is God wishing to communicate here?

• Still His love but it what way? (see the next two questions to answer)

Skim remainder of Luke 1

1. If you were to say in one sentence, what it is trying to get the reader to understand what would it be?

2. What emotions do you notice?

3. Where does Luke allude to the eventual outcome of Christ's coming? Verses 68–75 – Zechariah’s prophecy connects Jesus to God’s covenant, salvation from enemies, and service in holiness, pointing to a restored people..

4. What has He come to do?

   1. His name from earlier

   2. Include Luke 2 now

Luke 2 (Read if there is time otherwise pick verses to help answer the overarching question)

1. Verse 8–14 – Shepherds first hear the announcement, linking Jesus to care for the humble and lowly.

2. Verse 11 another mention of David and Savior, Messiah role– Angel announces to the shepherds: “Today in the town of David a Savior has been born to you; he is the Messiah, the Lord.”

3. More on Outcome: Verses 30–32 – Simeon says: “My eyes have seen your salvation… a light for revelation to the Gentiles and the glory of your people Israel,” signaling universal restoration

4. How will He do it? Verses 34–35 – Simeon prophesies: Jesus “is destined to cause the falling and rising of many… a sword will pierce your own soul also,” foreshadowing suffering, opposition, and eventual death. (Method – Suffering, rejection, death)

5. Servant Mission Verses 46–55 – Mary’s Magnificat portrays the child as one who will “scatter the proud, bring down rulers, and lift up the humble,” showing servant-like mission.

6. Luke 1:26–27; Luke 1:31–33; Luke 1:46–55; Luke 1:68–75; Luke 2:4–7; Luke 2:8–14; Luke 2:21–24; Luke 2:30–32; Luke 2:34–35; Luke 2:11

7. Thus, in these two chapters Luke communicates to us that the prophecies are fulfilled, that the connection to the Davidic covenant is made, and this guy, beyond doubt, is our Messiah and is so despite any assumptions made about what he would be like.

Optional Content

From Music

Imagine this song playing in the heart of those who beheld the presence of God in a baby, the messiah, the savior. Consider the potential they saw in this God-made man.

From Bishop Barron