The Minor Prophets (2) by Marc W. Gibson

The Minor Prophets (2) by Marc W. Gibson

Guardian of Truth Founda tion 2008. All rights re served. No part of this book may be repro duced in any form without written permission from the publisher. Printed in the United States of America. ISBN 10: 1-58427-224-4 ISBN 13: 978-158427-224-3 Cover Photo: The cover photo shows the Jezreel Valley, the bread basket of Israel and scene of many important battles through the centuries. In the background one can see Mt. Tabor and Mt. Gilboa. Guardian of Truth Foundation C.E.I. Bookstore 220 S. Marion St., Athens, AL 35611 1-855-49-BOOKS or 1-855-492-6657 www.ceibooks.com

Lesson Table of Contents Lesson 1: Nahum...9 Lesson 2: Habakkuk...14 Lesson 3: Zephaniah...19 Lesson 4: Haggai...24 Lesson 5: Zechariah (1)...29 Lesson 6: Zechariah (2)...34 Lesson 7: Zechariah (3)...38 Lesson 8: Zechariah (4)...42 Lesson 9: Malachi (1)...46 Lesson 10: Malachi (2)...50 Lesson 11: The Minor Prophets and the New Testament...54 Lesson 12: Exercises for Final Overview...57 Bibliography...60 Page

Dates of the Rulers of Israel and Judah Israel (northern kingdom) Judah (southern kingdom) Jeroboam 930-909 Rehoboam 930-913 Nadab 909-908 Abijah 913-910 Baasha 908-886 Asa 910-869 Elah 886-885 Jehoshaphat 869-848 Zimri 885 Jehoram 848-841 Omri 885-874 Ahaziah 841 Ahab 874-853 Athaliah 841-835 Ahaziah 853-852 Joash 835-796 Joram 852-841 Amaziah 796-767 Jehu 841-814 Azariah (Uzziah) 767-740 Jehoahaz 814-798 Jotham 740-732 Jehoash 798-782 Ahaz 732-715 Jeroboam II 782-753 Hezekiah 715-686 Zachariah 753 Manasseh 686-642 Shallum 752 Amon 642-640 Menahem 752-742 Josiah 640-609 Pekah 752-732 Johoahaz 609 Pekahiah 742-740 Jehoiakim 609-598 Hoshea 732-723 Jehoiachin 598-597 Zedekiah 597-586 This listing reflects the basic list given in Edwin R. Thiele s A Chronology of the Hebrew Kings (Zondervan, 1977, 75) and The Mysterious Numbers of the Hebrew Kings (Zondervan, 1983, revised edition, 217). I did not include Tibni, a rival to Omri (1 Kings 16:21-22), or the co-regencies that cause overlaps in the reigns of some kings. These overlaps cause some reckonings of the total reign-years of a king to be more than his official reign-years. See Thiele s books and lists for further information. A Chronological Chart of Kings and Prophets DIVIDED KINGDOM ISRAEL BC BCE JUDAH Jeroboam I (930) Rehoboam (930) Ahab (874) 900 850-800 750 725 Jehoshaphat (869) Jeroboam II (782-753) Zechariah (753) Shallum (753) Menahem (752-742) Uzziah (767-740) Pekah (752-732) Pekahiah (742-740) Jotham (740-732) Hosea (732-723) Ahaz (732-715) Fall of Samaria (722) PROPHETS Ruling Empire Elijah Elisha Joel Jonah Amos Hosea Assyria (ca. 900-612) Isaiah Micah

Key Dates In Bible Chronology 2166 Birth of Abraham 1446 The Exodus 1406 Conquest of Jericho 1389-1050 Period of the Judges 1010-970 King David 931 Kingdom Divides 930-721 Northern Kingdom of Israel 721 Fall of Samaria 931-587 Southern Kingdom of Judah 612 Fall of Nineveh 605 First Captives to Babylon March 16, 597 Jerusalem Captured July 587 Jerusalem and Temple Destroyed 536 First Return of Remnant 520-516 Temple Rebuilt 457 Second Return of Remnant 445 Nehemiah s Return 4 Jesus is Born JEWISH EXILE 70 YEARS POST-EXILE Fall of Jerusalem (586) 700 650 600 550 500 450 Hezekiah (715-686) Manasseh (686-642) Amon (642-640) Josiah (640-609) Johoahaz (609) Jehoiakim (609-598) Jehoiachin (598-597) Zedekiah (597-586) Zerubbabel (538-518?) Nehemiah (444-425) Nahum Zephaniah Jeremiah Habakkuk Daniel Ezekiel Obadiah Haggai Zechariah Malachi Babylon (612-539) Persia / Mede (539-330)

Old Testament Periods of History Books 1. Patriarchial Genesis Exodus 18 Job 2. Wilderness Wanderings Exodus 19 Leviticus Numbers, Deuteronomy 3. Conquest Of Promised Land Joshua Judges 1 4. Judges Judges 2 1 Samuel 7 Ruth 5. King Saul 1 Samuel 8-31 6. King David 2 Samuel 1 Chronicles Psalms 7. King Solomon 1 Kings 1-11 2 Chronicles 1-9 Proverbs Ecclesiastes Song Of Solomon 8. Divided Kingdom 1 Kings 12 2 Kings (Israel/judah) 2 Chronicles 10-36 Joel, Amos, Jonah, Hosea, Isaiah, Micah, Nahum, Habakkuk, Zephaniah, Obadiah 9. Captivity Jeremiah Lamentations Daniel Ezekiel 10. Return Of Remnant Haggai Zechariah Esther Ezra Nehemiah Malachi

Old Testament HEBREW ARRANGEMENT AND CLASSIFICATION ENGLISH ARRANGEMENT AND CLASSIFICATION TORAH Genesis Exodus Leviticus Numbers Deuteronomy Genesis Exodus Leviticus Numbers Deuteronomy (Pentateuch) LAW PROPHETS THE WRITINGS (Hagiographa) (latter) (former) Joshua Judges 1 Samuel 2 Samuel 1 Kings 2 Kings Isaiah Jeremiah Ezekiel Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi Psalms Job Proverbs Ruth Song of Solomon Ecclesiastes Lamentations Esther Daniel Ezra Nehemiah 1 Chronicles 2 Chronicles Joshua Judges Ruth 1 Samuel 2 Samuel 1 Kings 2 Kings 1 Chronicles 2 Chronicles Ezra Nehemiah Esther Job Psalms Proverbs Ecclesiastes Song of Solomon Isaiah Jeremiah Lamentations Ezekiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi HISTORY POETRY & WISDOM MAJOR PROPHETS MINOR PROPHETS

Introduction The book of Nahum is the seventh book in the list of the Minor Prophets. Nahum means reassurance, consolation, comfort, or compassion. The prophet is identified as the Elkoshite (1:1), that is, one who comes from the town or region of Elkosh. Several places have been suggested as the location of Elkosh, from a site in Assyria to towns in Galilee and Judah. The exact location remains uncertain. 1 Date of Book We know that the book of Nahum was written sometime after 663 B.C., the time of the Assyrian destruction of No Amon, the ancient city of Thebes in Egypt (modern Karnak or Luxor, south of Cairo). This incident is spoken of as a past historical event in Nahum (3:8-10). The book also prophesies of the future fall of Nineveh, the capital of Assyria, which took place in 612 B.C., when it was destroyed by the Babylonians and Medes. Taking these two historical benchmarks, an approximate time range for the prophecy of Nahum would be 650-615 B.C., which includes the time of the prophets Habakkuk, Zephaniah, and Jeremiah. Message and Theme of Book The overall message and theme of the book of Nahum is the overthrow of Nineveh, the capital of Assyria ( the burden [oracle] against Nineveh, 1:1; see also 2:8; 3:7). 2 The prophet Jonah had been sent to Nineveh nearly 150 years earlier to give the city a message of coming destruction, but the king and the people repented on that occasion and God spared the city (Jon. 3:4, 10). God now says that he is against the city and will utterly destroy it (2:13). For the faithful people of God in Israel, this is a message of great reassurance and comfort. 3 The destruction of their fierce and ungodly enemy demonstrates the fairness and justice of an avenging God. He may use an ungodly nation to punish his own sinful people, but that ungodly nation must also face the reality of God s judgment on its own sins. 4 This book, written in excellent poetic form, can be divided Lesson 1 Nahum into two sections. The first (chap. 1) announces the coming of the Lord in judgment, and the second (chaps. 2-3) vividly describes the Wall relief from the palace of Sennacherib (704-689 B.C.) shows armed soldiers marching to the left. fall of Nineveh. The major lessons of the book are: (1) sin and its consequences, and that the Gentile world is responsible to God (3:4-5), (2) the vengeance of God s wrath 1 Some link Nahum to Capernaum ( village of Nahum ), but a more likely location is Beit-Jebrin, located in Judah twenty miles southwest of Jerusalem (see David W. Baker, Nahum, Habbakkuk, and Zephaniah, 19, and George L. Robinson, The Twelve Minor Prophets, 107-108). 2 Nahum is one of only two prophets (Obadiah being the other) whose entire prophetic oracle is directed against a foreign nation. The book of Jonah deals with Nineveh, but is largely a narrative about the prophet rather than a lengthy and descriptive prophetic oracle against the foreign nation. 3 Remember that Nahum means reassurance, comfort, and consolation. The names of the prophets sometimes anticipated their messages. 4 God using an ungodly nation to punish Israel, and his eventual punishment of that same ungodly nation, is the major theme of the book of Habakkuk, and will be noted again in that lesson. Nahum 9

upon evil, and that his longsuffering has an end point (1:2), and (3) the safety and rejoicing of the faithful who put their trust in Jehovah (1:7, 15). Historical Background The Assyrian empire was a strong and ruthless world power for well over a century. The rulers of this empire in its latter time of conquest and world domination were Tiglath-Pilesar III (745-727 B.C.), Shalmaneser V (727-722), Sargon II (722-705), Sennacherib (705-681), Esarhaddon (681-668), Ashurbanipal (668-625), Assuretililani (625-620), and Esarhaddon II (620-612). 5 Those of this group that are mentioned in the Bible are Tiglath-Pilesar III (identified by the name Pul 2 Kings 15:19), Shalmaneser (2 Kings 17:3), Sennacherib (2 Kings 18:13), and Esarhaddon (2 Kings 19:37). This military empire was an efficient, yet extremely brutal, power that swept over most of the nations of that day. They are called a fierce people by the prophet Isaiah (Isa. 33:19). 6 The arrogance of Assyria to trust in itself and its false gods would lead to its downfall at the hand of the only true God (Isa. 10:5-19; Nah. 1:14; Zeph. 2:15). Nahum expresses the terrifying judgment of God to come upon the ungodly nation of Assyria and its capital, Nineveh. God s Wrath (1:2-8) God s wrath is poured out on his enemies because he is a jealous God who takes vengeance on Nahum expresses the terrifying judgment of God to come upon the ungodly nation of Assyria and its capital, Nineveh. his adversaries (1:2). 7 This aspect of God is often overlooked or even ignored today. 8 While the Lord is slow to anger (longsuffering, Psa. 103:8; Jon. 4:2; 2 Pet. 3:9), he is great in power, and will not allow the wicked to escape in their wickedness (1:3a). The Lord is the God of creation, and Nahum uses the symbolism of the physical world controlled by God s power to express that the Lord has his way (1:3b-5). Seeing this, who can stand before his indignation? And who can endure the fierceness of his anger (1:6; cf. Rev. 6:17)? The wicked cannot hope to escape the wrath of God. Indeed, the face of the Lord is against those who do evil (Psa. 34:16). The destruction of wicked Assyria is based upon the character of God himself that he will not tolerate evil forever. Even the mighty nations of man will not be able to resist the righteous judgment of God. Again, the two sides of God must be recognized and understood. On the one hand, he is good and a stronghold in the day of trouble to those who trust in him (1:7). On the other hand, God is an overflowing flood to make an utter end of the wicked, pursuing his enemies with darkness (1:8). God is fair, consistent, just, and righteous toward man, and he has made his will and judgment known to all men. Assyria to be Cut Off (1:9-15) The prophet addresses Assyria asking, What do you conspire against the Lord? The Lord will make an end of their evil plots derived from wicked counselors. Affliction will not need to come twice for while they are drunken with pride and power, God will devour them completely like fully dried stubble (1:9-11). The prophet addresses Judah next, assuring them that though Assyria may be confident and numerous, they will be cut down (1:12a). Israel will not be afflicted any longer because God will break the 5 See Homer Hailey, A Commentary on the Minor Prophets, 250. 6 The Assyrian rulers were vicious, and their army irresistible. The latter rulers became worse and worse. After winning one battle, the Assyrians cut off the legs of the officers of the opposing army, and flayed the nobles and stretched their skins over a pole. A defeated enemy could expect plundering, devastation, and slaughter. The Assyrian name became a synonym for rabid and unbridled cruelty. One Assyrian ruler described himself as trampling down the country like a wild bull (H. A. [Buster] Dobbs, Commentary on the Book of Nahum, The Minor Prophets, Warren and Elkins, eds., emphasis his, mwg). 7 God told Israel for I, the Lord your God, am a jealous God when he commanded them not to make any idols (Exod. 20:4-5). God is jealous because he is the only true God and his way is the only true way. He has every right to protect it and to punish all who depart from it in inventing false ways. 8 Many people today want to speak of a kinder, gentler God who will not punish sinners, and certainly will not cast anyone into eternal torment. But this will not change what the Bible plainly teaches. We are to consider both the goodness and severity of God (Rom. 11:22). God s threat of punishment upon sinners is just as real today under Christ as it has ever been, if not more so (Heb. 10:26-31; Matt. 25:46; Rev. 20:15). 10 The Minor Prophets (2)

Assyrian yoke off of them (1:12b- 13). The prophet then addresses Assyria again, saying that the Lord has given a commandment concerning the nation that its name will be perpetuated no longer, its gods and idols will be cut off, and its grave will be dug, for it was vile (contemptible) (1:14). The city of Nineveh will be destroyed to never rise again. 9 Again turning to Judah, the prophet tells God s people to look unto God who can bring peace (cf. Isa. 52:7) and to remain faithful to their feasts and vows. The wicked one ( Belial ) and his people will be utterly cut off (1:15). The Destruction of Nineveh (2:1-13) This next section of Nahum details the destruction and fall of Nineveh. 10 It begins with a sarcastic call to arms for Assyria who will be attacked by him who scatters (2:1). When the Lord brings destruction to Nineveh, he will restore his faithful people who stand with him (2:2). War comes to Assyria in the form of an army with spears, shields, chariots raging and fighting in the streets as they move like lightening (2:3-4). 11 The Assyrians quickly mount a defense, but it is weak and ineffective (2:5). The gates of the river are opened and the palace dissolved by means of foreign invasion and taking captives (2:6-7). 12 Nineveh was a safe place in the past, but now people will flee, leaving the riches of the city to be taken as spoil by the enemy (2:8-9). Great fear and dread will accompany the fall of the once powerful city which will leave it empty and desolate (2:10; cf. Zeph. 2:13-15). The prophet next compares Assyria to a lion, the king of beasts. A taunt is given by asking, Where is the dwelling of the lions...? The lion and lioness once walked proudly and unafraid, killing and storing up prey at will (2:11-12). But, now, the time of Assyria s power and rule has passed. Behold, the Lord (Yahweh) says, I am against you (2:13). 13 God promises to burn her chariots and devour her young lions, the promising young generations of Assyrians. God will cut off the voice of the Assyrian messengers to be heard no more. Assyria s time had run out as God s judgment comes upon it. God is an enemy that the proud and powerful Assyrians cannot defeat, and the destroyed capital became lost to history for over two millennia. The Woe of the Fall of Nineveh (3:1-19) An exclamation of Woe! is directed to the bloody city that had killed numerous people creating countless corpses so thick they God s people today must trust in the same God who still rules over the affairs and nations of men, and will call all men to account for their actions (2 Cor. 5:10). stumble over them (3:1-3). This dire note of destruction is coming because of their harlotries and sorceries, sins against the God of heaven and afflicted people of the earth (3:4). The Lord again affirms, Behold, I am against you, and declares that he will expose ( lift your skirts ) the nakedness of Assyria s shameful sins (3:5). Furthermore, God will cast filth upon them, making them a spectacle of vileness. Those who look at the destruction will flee and no friend will be found to comfort Nineveh (3:6-7). The Lord challenges Assyria to consider whether they are bet- 9 After the destruction of Nineveh, it stood as a grave of ruins until it was first explored by C. J. Rich in A.D. 1820, and excavated for the first time by Paul Emile Botta in 1824 (M. R. Wilson, Nineveh, Major Cities of the Biblical World, R. K. Harrison, ed., 182). 10 Nahum writes as though future events have already occurred. Grammatically, this is referred to as the prophetic perfect, or completed action in the Hebrew language. 11 The siege of Nineveh was a combined attack by the Babylonians (led by king Nabopolassar and his son, Nebuchadnezzar), the Medes, and the Scythians (Ibid., 189). 12 Some believe that this confirms a claim by the ancient historian, Diodorus Siculus, that the rivers about the city flooded and broke down part of the city wall of Nineveh (Ibid; Hailey, 261). The language may simply be symbolic of a flood of invaders and their destruction of the royal buildings. 13 Being against God is described in the New Testament as enmity against/with God (Rom. 8:7; Jas. 4:4). Nahum 11

ter than No Amon, which was the ancient city of Thebes in Egypt. 14 If that great city, with its many natural and human defenses, can be destroyed, then Nineveh can also be destroyed (3:8-11). Nineveh is ripe for destruction and her gates are wide open to the enemy. They are weak, exposed, and in grave danger (3:12-13). Again, God sarcastically calls for them to quickly prepare for the siege to come, yet fire will devour them and the sword will cut them off (3:14-15a). They need to multiply themselves like locusts, but their commanders and captains will flee away quickly like a grasshopper when the sun rises (3:15b-17). While the shepherds (leaders) of Assyria slumber and sleep, the people are scattered in the mountains (3:18). The injury that God will inflict on Assyria will have no healing and the wound will be mortal (3:19). Those who hear about the fall of Nineveh will clap their hands over you, because they will rejoice that the nation that had been so wicked to so many has fallen! What joy this will bring to God s faithful remnant who trust in the goodness and justice of their Lord who has promised to protect them and punish the wicked. God s people today must trust in the same God who still rules over the affairs and nations of men, and will call all men to account for their actions (2 Cor. 5:10). Questions 1. What is the meaning of the name Nahum? 2. Where is the prophet from? 3. What is the approximate time range of the book of Nahum? 4. What is the overall theme and message of the book? 5. List three major lessons taught in the book: a. b. c. 6. List the four Assyrian kings mentioned in the Bible and the prophet that called the Assyrians a fierce people. 7. What does it mean that God is: a. Jealous (1:2) b. Avenging (1:2) c. Slow to anger (1:3) 14 The Hebrew text has no amon which means city of Amun, which was a well-known name for Thebes in the New Kingdom period of Egypt. Thebes, known also as Luxor and Karnak, was located about 400 miles south of Cairo on the banks of the Nile River. It is best known today for its ruins and the famous Valley of the Kings, where many burial chambers of New Kingdom pharaohs are found. The significance in our present passage is the destruction of Thebes by the Assyrian king, Ashurbanipal, in 663 BC. This was the first time in nearly 2000 years that Thebes had fallen to a foreign foe (see J. K. Hoffmeier, Thebes, Major Cities of the Biblical World, R. K. Harrison, ed., 256). 12 The Minor Prophets (2)

8. What aspect of God is often overlooked or conveniently ignored today (1:2)? 9. Describe the two sides of God and why they are not contradictory (1:7-8). 10. How long is Nineveh to remain destroyed (1:14)? 11. What will the news of Nineveh s destruction mean to the nation of Judah (1:13, 15; 2:2)? 12. How are the armies invading Nineveh described (2:3-4)? 13. Why is Nineveh called the bloody city (3:1-4)? 14. How and why will God expose the shame of Nineveh (3:5-6)? 15. Why should Nineveh consider the fate of the city of No Amon (Thebes) of Egypt (3:8-11)? 16. How will other nations receive the news of Nineveh s destruction (3:19)? 17. What is the year of Nineveh s fall? 18. What lessons should we learn from the book of Nahum about: a. God s vengeance b. God s longsuffering c. God s judgment d. Trusting in God Nahum 13

Lesson 2 Habakkuk Introduction The book of Habakkuk is the eighth book in the list of the Minor Prophets. The name Habakkuk The Ishtar Gate, the entrance to the palace of Nebuchadnezzar has been reconstructed in the Pergamum Museum in Berlin. means to embrace, and is of Akkadian, not Hebrew, origin. He refers to himself as the prophet (1:1; 3:1), but his personal background is not known. He is a prophet of the southern kingdom of Judah, and his words concern the 14 situation of that nation. His prophecy is identified as the burden (oracle) which the prophet saw. Date of Book The prophecy of Habakkuk can be best dated to the time period following the destruction of Nineveh, the capital of the Assyria, by the Babylonians and Medes (612 B.C.), and before the actual invasion and siege of Jerusalem by the new empire, Babylon, and its powerful king, Nebuchadnezzar (597 BC). The date of the book should, therefore, be placed in the time range of 609-597 BC. Habakkuk prophesied just after the time of the Nahum, and is a contemporary of Zephaniah and Jeremiah Historical Background With the fall of Nineveh to Nabopolassar and the Babylonians (612 B.C.), Egypt, led by Pharaoh Necho, began to wield its power in Judah. King Josiah was killed by Necho at Megiddo (609 BC; 2 Kings 23:29-30). Three months into the reign of Jehoahaz, son of Josiah, Necho imprisoned him and made his brother, Jehoiakim, king in his place (2 Kings 23:31-34). Necho exacted from Jehoiakim a heavy tribute of silver and gold, which Jehoiakim gathered by taxing the people of Judah (2 Kings 23:35). Pharaoh Necho went to Carchemish in Syria to meet Nebuchadnezzar of Babylon in battle (605 B.C.), which resulted in a great victory for Nebuchadnezzar and Babylon. This battle of Carchemish was a turning point in history that positioned Babylon as These were tense and fearful times, and Habakkuk calls upon God to help him and the people understand the divine purpose behind it all. the dominant world empire. Soon after this, Nebuchadnezzar became king of Babylon and stood at the doorstep of Judah. He proceeded to make king Jehoiakim subservient to him and to take the territory once held by the Egyptians (2 Kings 24:1-7). Jehoiakim was eventually captured and taken captive to Babylon, as was his son, Jehoiachin (2 Chron. 36:5-10). Habakkuk lived and prophesied as this transition took place from Assyrian to Babylonian domination. Babylon now stood ready to invade and destroy the kingdom of Judah. These were The Minor Prophets (2)

tense and fearful times, and Habakkuk calls upon God to help him and the people understand the divine purpose behind it all. Style of Book This book is unique in presenting a complaint/answer dialogue between the prophet and God (ch. 1:2-2:4). The prophet expresses a complaint and awaits the Lord s answer. 1 Instead of addressing himself to Israel to speak God s word, Habakkuk speaks to God on behalf of Israel. By this means, a justification of God s ways to man is examined and proclaimed. The second section (2:5-20) contains a series of five woes upon an evil, conquering nation. The third section of the book (ch. 3) is in the form of a prayer/psalm. Theme and Messages of Book The theme of Habakkuk is the rise of the Babylonians and God s use of them to punish his people, Judah. The nation is about to be carried away captive by Babylon, and words of comfort are given to those who will live by faith. Messages found in Habakkuk are (1) the justice of divine discipline, (2) evil is self-destruction, (3) reverence for God and his sovereignty, (4) the just will live by faith, and (5) the growth of faith from perplexity to the height of courage and absolute trust. The Prophet s First Complaint: How Long? (1:2-4) Habakkuk begins by directing a strongly-worded question toward the Lord in the form of a complaint: How long shall I cry, and you will not hear? Even cry out to you, Violence! and you will not save (1:2). This violence, which he further describes as iniquity, trouble [toil], plundering, strife, and contention (1:3), is taking place among the people of Judah. The prophet wonders why God is seemingly deaf to the cries of the righteous as Knowing that God is sovereign in power and judgment is the basis of great comfort for his faithful people. the wicked pervert justice without hindrance (1:4). The wicked surround the righteous when will God intervene and save them? 2 The Lord s First Answer: Raising Up the Babylonians (1:5-11) The Lord s reply is for the prophet to watch among the nations and be astounded, because he will work a work in your days which you would not believe though it were told you (1:5). 3 That work will be to raise up the Chaldeans (Babylonians), 4 a bitter and hasty nation. They are further described as possessing places that are not theirs, and deriving their judgment and dignity from themselves (1:6-7). The Babylonian army is fast and efficient, coming for violence and sweeping up captives without regard to the rule and authority of other kings and princes (1:8-10). But Babylon will transgress against the God of heaven by giving credit for his power to his god (1:11). The Prophet s Second Complaint: Why Would You Do This? (1:12-2:1) The prophet is perplexed at the Lord s intended work. He affirms the holy and righteous character of God: he is from everlasting, the Holy One, and he will save the right eous and punish the wicked (1:12). Knowing that God is of purer eyes than to behold evil, and cannot look on wickedness, Habakkuk is at a loss to understand how God could allow a treacherous, wicked nation to devour one that is more righteous (1:13). 5 Habakkuk describes men like fish in the sea that are caught in the dragnet of Babylon s destruction. 1 This dialogue will contain a series of two complaints and two answers. God does not discourage this kind of dialogue as long as the one who searches his divine ways does so out of genuine faith and trust. 2 This is a matter of theodicy (the justice of God), as to the problem of a righteous God and the existence of the evil and suffering. Habakkuk wants to know how long a just God will tolerate evil in a nation before bringing vengeance (compare the cries for vengeance from the souls of the martyrs under the altar, Rev. 6:9-10). The book of Job explores the question of evil and the suffering of a righteous individual. 3 This passage is quoted in Acts 13:41 to warn against rejecting the gospel of Christ and, thereby, bringing God s rejection. 4 Chaldeans was a synonymous term for Babylonians at this time in history (cf. Jer. 21:4, 9; 35:11; 51:1-4, 54). The New International Version gives the translation Babylonians in this passage. 5 This raises yet further theological and moral problems for the prophet, since the cure of a Babylonian invasion is worse than the illness of Judaean sin (David W. Baker, Nahum, Habbakkuk, and Zephaniah, 47). Habakkuk 15

Babylon rejoices over its conquests and worships its own strength, giving itself all the credit (1:14-16). Will God allow this nation to just continue to slay other nations without pity (1:17)? The prophet resolves to stand on the rampart (watchtower) and watch to see what [the Lord] will say to me, and what I will answer when I am reproved (2:1). He knows that God will answer and he must be prepared to hear and accept it. This is a worthy attitude of one who puts his trust in God. The Lord s Second Answer: The Just Shall Live By Faith (2:2-5) The Lord answers by giving instruction to write the vision and make it plain on tablets, that he may run who reads it (2:2). The vision will be the reassurance given in 2:3-5 that God will punish the wicked and preserve the just who lives by faith. This divine message must be plain to see, and man will need to react to it quickly. 6 God has appointed the time for his will to be accomplished, and it is coming. Though it may seem to tarry, wait for it, because it will not delay it will happen exactly when God has appointed it (2:3). The one who is proud and trusts in himself is not upright in God s eyes. Only the just will survive, and he shall live by his faith (2:4). 7 This will give great confidence to those who put their trust in God in difficult times. Though the terrible and mighty nation of Babylon is being brought by God to punish the evil in Judah, the just will always be safe when he lives by faith. 8 He has confidence in God s faithfulness through any adversity. Five Woes Pronounced upon Babylon (2:6-20) Babylon, as a conquering nation, has already been characterized as proud and not upright (2:4a). God is quite aware of the transgressions of this nation by wine, pride, and an insatiable appetite for destruction (2:5). The nation is drunk on its own power, yet the first woe is a taunt taken up against it: Woe to him who increases what is not his (2:6). This pillaging and extortion at the expense of other nations will not last forever. Eventually those who have been wronged will get their revenge and plunder the former plunderer (2:7-8). Evil will come back upon the head of any conquering nation! A second woe is pronounced upon Babylon for coveting evil gain to protect his own interests and shameful [dishonest] counsel to the hurt of others (2:9-10). 9 A third woe is pronounced for the oppression and murder on which they establish their towns and cities (2:11-14). Slave labor and oppression of weaker peoples is all for naught, because Babylon itself will be brought down and the Lord s glory will be known as the waters cover the sea (cf. Isa. 11:9). A fourth woe is pronounced upon Babylon for using its power to force their advantage on other peoples. The figure of forcing one s neighbor to drink from your bottle to take advantage of him aptly illustrates the destructive actions of Babylon s power (2:15). God will make Babylon drink his cup of wrath and be exposed in its own shame, covered in the violence it has brought on others (2:16-17). A fifth and final woe is pronounced upon the idolatry of the wicked nation (2:18-19). What profit exists in molding an image and then putting one s trust in it? Foolish are those who tell wood to awake and a stone to teach (cf. Isa. 44:9-20). These false idols are mute and breathless, bringing God s destruction. The Lord is the true God and dwells in his holy temple (heaven). The earth (mankind) should keep reverent silence in the presence of God s judgment and salvation (2:20). Knowing that God is sovereign in power and judgment is the basis of great comfort for his faithful people. 6 That he may run who reads it has been interpreted as making the message so plain that even one who runs can read it, but the more likely interpretation is making God s revelation plain for all to understand so that they may run to tell others of the divine work that will be accomplished. 7 This is one of the most important phrases in the Old Testament prophets. It states the principle by which man has always lived and pleased God. It is quoted in three New Testament contexts: (1) Romans 1:17 the righteousness of God is revealed in the gospel of Christ from faith (the faith, gospel) to faith (man s belief), and it is by our faith based in the faith that we live this life; (2) Galatians 3:11 we are not justified by works of perfect law-keeping, but by faith in Christ, the seed of Abraham; and (3) Hebrews 10:38 we must maintain our confidence [faith] through every persecution and trial until the end, never shrinking back. 8 The apostle Paul echoes this principle when he stated the Christian Manifesto : I have been crucified by Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me (Gal. 2:20). 9 Covetousness is a dangerous sin warned against by Jesus (Luke 12:15) and the apostle Paul (Col. 3:5). It is usually found in the company of other vile sins. 16 The Minor Prophets (1)

The Prayer of Habakkuk (3:1-16) This chapter is composed as a psalm, having the common musical or liturgical notation found in other psalms ( selah 3:3, 9, 13), directed to the chief musician, and intended to be played with stringed instruments (3:19b). It is identified as a prayer of Habakkuk the prophet, typical of lament or petition psalms (3:1; cf. Pss. 17:1; 72:20; 86:1; 90:1; 102:1; 142:1). The term Shigionoth means dirge, giving the idea of the psalm being composed under strong emotional adversity, which becomes evident in the words of the psalm itself. Habakkuk begins by admitting that he was afraid when he heard what God had said, yet he trusts God will work what is right. He begs of God, in wrath remember mercy (3:2). The prophet then describes the coming of God from Teman and Mount Paran (3:3a). 10 His glory covers the heavens and his praise fills the earth. Great power goes before this Divine Warrior and judgment (pestilence, fever) accompanies him (3:3b-5). As God stood and measured the earth, the nations were startled; the tents of Cushan were in affliction, and the curtains of Midian trembled (3:6-7). The anger of the Lord is pictured as against the rivers as he rides on the chariots of salvation (3:8-9). The mountains tremble, the sun and moon stand still as God marches through the land with indignation and tramples the nations in anger (3:10-12). All of this is done for the ultimate purpose of the salvation of God s people, his Anointed (3:13). God s destruction of the wicked is further described as thrusting through with arrows and walking through the sea (3:14-15). Habakkuk trembles as he thinks and anticipates the Lord s coming in judgment (3:16). Hymn of Faith (3:17-19) It is in this final passage that we see the strength of faith in a just and powerful God. Though the time will be terrible, there will be rejoicing in the Lord and joy in his salvation (3:17-18). The Lord is the strength of the faithful man, who will be able to walk in high hills by the Lord who will lift him up (3:19; cf. Phil. 4:13). Through it all, Habakkuk can now see the glory of the Lord through the eyes of faith which brings to his life great comfort, peace, and joy. Questions 1. What is the meaning of the name Habakkuk? 2. What is the approximate time range for Habakkuk s prophecy? 3. Who is the pharaoh of Egypt that killed Josiah and wielded power in Judah? 4. Name the battle that became a turning point in the history of the Assyrian and Babylonian empires? 5. What unique literary style is found in the first part of this book? 6. What is the theme of the book? 7. List the messages found in Habakkuk: a. b. c. d. e. 10 Teman was located in Edom, and Mount Paran was located west of Edom (Deut. 33:2). God is pictured as coming in judgment from a mountain home in the desert (cf. Judg. 5:4-5). Habakkuk 17

8. What is the prophet s first complaint (1:2-4)? 9. Who is God raising up to deal with Judah s problems (1:5-6)? 10. Why is Habakkuk troubled by what God is about to do (1:13)? 11. Though he is perplexed, what is Habakkuk s attitude in listening to God (2:1)? 12. What in God s second answer will bring comfort to the faithful (2:3-5)? 13. List and comment on the New Testament quotations and use of Habakkuk 2:4, The just shall live by his faith. 14. Briefly state the five woes pronounced upon Babylon (2:6-19). a. b. c. d. e. 15. What lesson do these woes teach to any nation who would desire to conquer and pillage other nations? 16. What does it mean that all the earth should keep silent before the Lord in his holy temple (2:20)? 17. What does Habakkuk ask the Lord to remember in the midst of his wrath (3:2)? 18. What is the ultimate purpose of God s judgment upon the wicked (3:12-13)? 19. How does Habakkuk react to the thought of God s coming judgment (3:2, 16)? 20. What will strong faith in a just and powerful God do for us even in the midst of trial (3:18-19)? 18 The Minor Prophets (1)