A Study (With Lessons and Sermon Suggestions) on Habakkuk for MINTS Students

Habakkuk Craig Mobey

Habakkuk

BAB/MAB 322

Habakkuk 3:19: “The Sovereign Lord is my strength; he makes my feet like the feet of a deer, He enables me to go to new heights.” (NIV).

A study (with lessons and sermon suggestions) on Habakkuk for MINTS students

Ps. (Dr.) Craig Fredrick Mobey Filadelfia Ministries, Bloemfontein, South Africa Email: [email protected] / [email protected] Web: www.filadelfiainstitute.org

MINTS International Seminary, 14401 Old Cutler Road Miami, Florida 33158 USA Tel. 786-573-7000, www.mints.edu

1 | P a g e Habakkuk Craig Mobey

ABSTRACT

Habakkuk complained toward God. God answered and Habakkuk complained again. Only once God had reminded Habakkuk who He is, could Habakkuk praise God in the midst of what he observed. This foreshadows Christ’s words1 in John 14:29: “And now I have given you word of it before it comes, so that, when it comes, you may have faith.” and also 16:33 where Christ says in the second sentence: “In the world you will have trouble: but take heart! I have overcome the world.” To the natural man, this does not make sense, but to the believer, it makes perfect sense.

The book of Habakkuk reveals a lot about hardship and God’s ultimate control over everything. The Book also encourages the believer to be honest with self, regarding what is seen and to then also be honest with God, who knows man’s heart anyway.

This commentary touches on historical criticism as a means to understanding and encourages the student to contextualize, particularly in lesson eight. Some attention is paid to the Hebrew-poetic nature of the Book.

Study leader: Rev. (Dr.) Julian Zugg February 2016

1 From the Bible in Basic English.

2 Habakkuk Craig Mobey

When the going gets tough, the tough get going…the story of Habakkuk?

ACADEMIA This is a 3 MINTS academic credit course; undergirded by a minimum of 90 and a maximum of 120 hours academic work.

KEY WORDS Habakkuk, hope, salvation, justice, mercy, care, love, sense, compassion and encouragement.

PREFACE “ Habakkuk” means, “to embrace23”, and is among the shortest of the Old Testament books; it is only three chapters; 56 verses. The book is a dialogue between God and Habakkuk. Two conversations are recorded and the book closes with a hymn and doxology, which reveals all the questions have been answered and there is a new confidence in God.

Habakkuk changed my life profoundly. I too was asking questions of God as to what I was witnessing in the world. I had to reach the point where I blocked the world out in order to hear what the Lord was saying. Habakkuk 2:204 gave me the reassurance that He is in control and that the history to come is in His hands and His purposes will be achieved. The book of Habakkuk is as relevant now as then.

I pray that each student doing a study on Habakkuk be blessed as you delve into this seldom-read book.

INTRODUCTION Little is known about Habakkuk except that he was a contemporary of Jeremiah, and a man of vigorous faith rooted deeply in the religious traditions of Israel. The account of

2 https://bible.org/seriespage/habakkuk. (25.9).

3 Or refers to type of a plant.

4 First through a song: see Appendix A.

4 Habakkuk Craig Mobey his ministering to the needs of Daniel in the lions’ den in the Apocryphal book “Bel and the Dragon5” is legendry rather than historical6.

Habakkuk was a man who sought answers, like many people today. Troubled by what he saw, he asked difficult questions because he could not reconcile his belief in a good and righteous God with the facts of life as he saw them7. These questions were not merely intellectual exercises or bitter complaints. Habakkuk saw a dying world, and it broke his heart. Similarly, today, we see people of faith equally bewildered at the many things that are going on in the world. He boldly and confidently took his complaints directly to God. And God answered with an avalanche of proof and prediction8.

We learn much about Habakkuk as a thinker and a man of faith from his own words9.

Judah needed punishment and God was using Babylon the correct Judah, but Babylon’s time would come. Babylon would be utterly blotted out10.

5 The tale of Bel and the Dragon forms chapter 14 of the Book of Daniel. The chapter is formed of three independent narratives, which place the culture-hero Daniel at the court of Cyrus, king of the Persians. There Daniel "was a companion of the king, and was the most honored of all his Friends" (14:1).The narrative of Bel (14:1–22) is a folk tale ridiculing worship (of Bel). The third narrative (14:31–42), Daniel in the Lions' Den, is apparently Daniel's 1st or 2nd trip. It has been made into a consequence of the preceding episode, but the Septuagint precedes it with the notice: "From the prophecy of Habakkuk, son of Jesus, of the tribe of Levi." Daniel remained unharmed in the den with seven lions, fed by the miraculous transportation of the prophet Habakkuk. " http://christianityinview.com/books/bel.html. (25.9) 6 NIV Study Bible, 1995, p1379.

7 Mears, 1998, p331.

8 NKJV Life Application Bible, 1996, p1607.

9 Mears, 1998, p332.

10 Mears, 1998, p332.

As for God’s people, there was yet to be a glorious future and a kingdom where God Himself would reign11. Habakkuk concludes this book with a prayer of triumph12.

Habakkuk’s prophecy is technically known as an oracle. Unusually, rather than deliver the prophecy orally, as many of the prophets did, he was told to write it down. Two reasons for writing it down come to mind:

1. To remind oneself of what to presently focus on; have clear thoughts and 2. Get to know yourself and your life better with a view to long-term focus.

That Habakkuk finished with a psalm, may mean that he was a “singing prophet” connected to the temple in Jerusalem1314.

STRUCTURE OF THE LESSONS ACCOMPAYING THE COMMENTARY The lessons are divided into eight lessons as follows: 1. Lesson1:Interpreting Habakkuk. 2. Lesson 2: Vital statistics. 3. Lesson 3: Habakkuk’s first complaint. 4. Lesson 4: The Lord’s answer to Habakkuk’s first complaint. 5. Lesson 5: Habakkuk’s second complaint. 6. Lesson 6: The Lord’s answer to Habakkuk’s second complaint. 7. Lesson 7: Habakkuk’s prayer. 8. Lesson 8: What’s wrong with the world.

MATERIALS The students are required to read this guide thoroughly along with the following.

11 Mears, 1998, p332.

13 See 1 Chronicles 25:1

14 CLC Bible Companion, 2011, p278.

B.A. students are required to read at least 300 pages and M.A. students 600 pages. To this end, all students are referred to 1. BAB310 Overview of the Prophets15 by Rev. Neil Stewart. 2. Good News Bible16 Version Translation of Habakkuk. 3. Revised Version17 of Habakkuk. 4. Matthew Henry Commentary on the Whole Bible – Habakkuk18. 5. The Commentary Critical and Explanatory on the Whole Bible (book of Habakkuk only) by R. Jamieson, A.R. Fausset and D. Brown19. 6. Hobbins, J.F. Habakkuk20. Virginia Theological Seminary. 2012. 7. M.A. students to also source and read: Driver, S.R. The Century Bible, The Minor Prophets21. New York: Oxford University Press. N.d.

LESSON OBJECTIVES 1. To study Habakkuk with other students. 2. To acquire a detailed knowledge of the history and lessons of Habakkuk. 3. To develop a deeper understanding of God’s work in this world. 4. To grow in knowledge of how God deals with an unjust world. 5. To gain reassurance that God is in control. 6. To master Habakkuk in order to use it in preaching, teaching, and in pastoral counseling.

15 https://drive.google.com/folderview? id=0B3GK1nEVUdSPV1gzaHZiM1ZOQ3c&usp=sharing://&tid=0B3GK1nEVUdSPSWFaNjJnS1hHdGc #list. 16 Freeware, for example with e-Sword.

17 Freeware, for example with e-Sword.

18 This is freeware available over the Internet. See for example: http://www.biblestudytools.com/commentaries/matthew-henry-complete/habakkuk/. 19 This is freeware available over the Internet. See for example: http://www.biblestudytools.com/commentaries/jamieson-fausset-brown/. 20 http://www.vts.edu/ftpimages/95/download/FM.Hobbins.Habakkuk.pdf.

21 https://ia902703.us.archive.org/31/items/minorprophetsnah00driv/minorprophetsnah00driv.pdf.

COMPLETION REQUIREMENTS 1. Participate in fifteen hours of common teaching time. 2. Complete and pass (50%) all eight assignments. 3. Complete and pass (50%) the essay. 4. Complete and pass (50%) the exam on Habakkuk. 5. B.A. students, read the first five listed reading under “materials” – M.A. students, all 6 listed readings.

EVALUATION 1. Student class attendance (15%): One point will be given for each class hour attended. 2. Student Reading (25%): Students will be given credit for completing the required reading. 3. Student Essay: (25%): Students will prepare exegetical notes for a sermon/teaching. 4. Student Homework (25%): Points will be given for completing the questions at the end of each lesson. 5. Student Exam (10%): Students will complete an exam drawn from the questions at the end of each lesson.

BENEFITS OF DOING THE LESSONS 1. Understand that evil will not go unpunished. 2. Appreciate that God is in control, even though at times it may not appear to be so. 3. Be able to draw near to God in holy silence and to meet Him in the midst of life, as it is happening. 4. Begin to explore the care of God in relation to those He loves. 5. Give praise to Him who unconditionally loves you.

VERSE BY VERSE NOTES 1. The 1769 King James Version of the Bible22 is quoted unless otherwise stated.

22 Also known as the Authorized Version.

2. Cross-referencing is based on the Treasury of Scriptural Knowledge23. 3. Strong's Exhaustive Concordance by James Strong, S.T.D., LL.D., 1890 has been used together with an understanding of the structure of the Hebrew language in all word studies and exegesis in this commentary.

23 Treasury of Scriptural Knowledge by Canne, Browne, Blayney, Scott and others, 1880.

LESSON ONE: INTERPRETING HABAKKUK

Introduction This lesson introduces the student to a number of principles and factors to keep in mind when reading, studying and interpreting Habakkuk. As part of this process, the lesson touches very lightly on some general principles of not only Biblical, but also prophetic interpretation with reference to the common poetic structures encountered in Hebrew writing.

Habakkuk is a minor prophet who asked big questions of God and was active in Judah from 612 to 588 B.C. His interaction with God as well as God’s interaction with him lends much understanding to the world in which we live today.

Contemporary Interpretation of Habakkuk Prophecy is one of the most important themes that highlight the continuity of God’s salvific acts in history24. Prophecy shows that the entire history of salvation points to Jesus Christ Himself, and in this sense, all Scripture is fulfilled in Jesus (Luke 24:44) and He alone can be considered the telos25 of history (2 Corinthians 1:20). Prophetic activities testify to the act of God in history and cannot be separated from the community of believers because it affects the life of the community and the community is responsible to discern the content of the prophecy (1 Corinthians 14:29).

Habakkuk (referred to as a “navi” in Hebrew) is a minor prophet and together with all prophetic books, except for Daniel, is a collection whose focus is not on the prophet, but on the divine message. Habakkuk follows Nahum canonically and logically and set during the twilight of the Assyrian empire (Nahum celebrates the end of this empire).

24 Van Hoozer, 2005. p624.

25 télos (a neuter noun) – properly, consummation (the end-goal, purpose), such as closure with all its results. http://biblehub.com/greek/5056.htm.

Habakkuk features both main genres of prophetic writing, being “oracles of judgment” and “oracles of salvation26”. The book does not begin in the same manner as many other oracles that testify that the prophet is speaking in the Lord’s name. Habakkuk follows the basic pattern of all prophetic books: sin, judgment and salvation. Modern interpretation follows the general tendencies of historical-critical criticism while pursuing issues relevant to investigation.

In the post-modern world, there is an increasing focus on the text itself, which is positive. The down side is that the reader is placing emphasis on the interpretative processes – this obviously allows possibly too much room for the post-modern humanistic interpretation of a Divine document. Another danger is that in a post-modern world, the Divine Scripture may be reduced to a humanistic understanding, which becomes a breeding ground for sectarianism and unconventional theologies that ultimately contort the message of the Holy Scriptures. I appeal to fellow students to consistently apply the four legs of exegesis: grammar, history, theology and literary analysis.

Any interpretation of the Holy Scriptures cannot be done outside the conventions of classic Scriptural criticism. To remind the student:

Classic Scriptural criticism27 Textual criticism is a quest to find the original wording. Historical criticism is the study of the narrative, which conveys historical information in order to determine what actually happened. This is concerned with the setting in time and place. Grammatical criticism It is the language of the text. Literary criticism focuses on the composition and rhetorical style of the text. Form criticism deals with the genre and life setting of the text. Traditional criticism seeks to understand stages behind the text. Redaction criticism addressed the final viewpoint and theology.

26 Van Hoozer, 2005. p627.

27 Hayes J.H. & Holladay C.R., 2007. (Kindle).

Structuralism criticism is interested with the universals in the text. Canonical criticism is in reference to the sacred text of Synagogue and Church.

People interpret things in order to understand what they mean. They interpret texts, including the Bible, in order to understand the meaning of what is written in these texts. Religious texts are normally foundational to religious tradition and practice. Therefore, the interpretation of such texts is of great importance for the faith of believers and how they practice what they believe. Such interpretation can also be a source of division within the body of Christ28.

People do not, however, only interpret texts. They also interpret our experience of the world and of our own lives in order to understand what they mean. In this way religious believers seek to understand the meaning of their lives and their world in the light of their faith. Believers look on life and the world, in general, through the eyes of faith and this way of looking determines the meaning that life and the world has for them.

Historical Criticism of Habakkuk This form of criticism, although the other forms will be evident, needs special mention owing to the hermeneutical gap. For us as modern day readers, the historical and cultural conditions by which the events of Habakkuk are undergirded are of interest as a means to understanding. There is indeed much that we can complain of, however, the Lord has not changed and the study of Habakkuk ought to encourage believers throughout all ages.

28 Mobey, 2013, p11.

Throughout this commentary, there will be discussion and viewpoints regarding the history of the text, as well the history in the text. Although this is not a study on criticism, but the under-mentioned two main divisions of historical criticism will be evident throughout the commentary.

The history of the text This is concerned with the how, why, when, where and in what circumstances the text originated.

The history in the text This refers what the text itself narrates or relates about history, persons, events and social conditions.

Habakkuk, like Nahum and Zephaniah, takes full advantage of compilational and compositional techniques practiced at that time; such as bookending and enveloping.

Notes on Biblical Poetry Formulating a definition of Biblical poetry is not straightforward29, but a meaningful definition is as follows30: “a term applied to the many forms in which human beings have given rhythmic expression to their most intense perceptions of the world, themselves, and the relation of the two.”

29 Van Hoozer, 2005. p594.

30 Harmon & Holman (1996:398).

Conner and Malmin31 mention that although prophecy is one of the greatest challenges in hermeneutics, the Scriptural principles of interpretation are valid. Massa, as used in Habakkuk 1:1 has a wide connotation as applied to the prophecy of Habakkuk: a burden; specifically tribute, or abstractly porterage; figuratively an utterance, chiefly a doom, especially singing; mental, desire32.

Hebrew poetry has a few characteristics, which feature (self-evident) throughout the book of Habakkuk. 1. Repetition or the dynamics of repetition in which parallel phrases develop rather than repeat. An idea introduced in the 1st phrase alters, as there are subtle shifts in meaning that the parallelism places on the initial phrase. 2. The next characteristic is terseness. Poetry is made terse by its simultaneous use of conciseness, ellipsis, lack of connectives and figures of speech. 3. Intensification results from repetition and terse and serves to arrest the reader’s thoughts. 4. Then there are figures of speech, which include metaphors, images, symbols, apostrophe, irony, prosopopoeia en anthropomorphisms. 5. Lastly, there is concreteness, which allows the reader to touch, see, taste, smell or hear. In this manner, poetry reifies theology.

Conclusion Throughout history33, it has been obvious to readers of the book that what it said about the Babylonians in Habakkuk also applies to (contemporary) powers from the Roman Empire onward. The claim that God uses military powers to respond to wrongdoing is not unique to Habakkuk but maybe nowhere else is the prophetic side of this arrangement highlighted as much. There is no answer to this problem except for the revelation that violence will not prevail, because the greed that motivates it is self-destructive, and faith

31 Conner and Malmin, 1983. p149.

32 Ibid.

33 Van Hoozer, 2005. p272.

14 Habakkuk Craig Mobey in God makes the righteous live. Faithfulness to God is enacted in worship and sustained by the memory of divine deliverance. The implicit claim is that divine use of violence is not unlimited. In keeping with Habakkuk’s vision, the supreme expression of human justice is the beginning of the end of all injustice.

Habakkuk, being a prophetic book, naturally lends itself to theological interpretation. The basis of prophetic interpretation can only be that it is God who speaks and is also the One that acts.

Lesson One Assignment 1. Prophecy is one of the most important themes that highlight the continuity of God’s ______acts in history. 1.1. Redemptive. 1.2. Judgmental. 1.3. Salvific. 2. Prophetic activities testify to the act of God in history and cannot be separated from the ______of believers. 2.1. Community. 2.2. Faith. 2.3. Future. 3. Habakkuk follows Nahum, which celebrates the end of which empire? 3.1. Babylonian. 3.2. Roman. 3.3. Assyrian. 4. Habakkuk starts by testifying that the prophet is speaking in the Lord’s name. 4.1. True. 4.2. False. 5. Which of the following is the basic pattern of all prophetic books? 5.1. Salvation, judgment and sin. 5.2. Sin, salvation and judgment. 5.3. Salvation, sin and judgment

5.4. Sin, judgment and salvation. 6. Form criticism compares conventional and structural features of Biblical texts. 6.1. True. 6.2. False. 7. Historical criticism is of interest as: 7.1. A means to understanding. 7.2. Finding out what the text says about history. 7.3. Learning about in what circumstances the text originated. 7.4. All of the above. 7.5. None of the above. 8. Christ is always the goal of Old Testament prophecy. 8.1. True. 8.2. False. 8.3. Sometimes. 9. The ______is responsible to discern the content of the prophecy. 9.1. Prophet. 9.2. Community. 9.3. Priest. 9.4. All of the above. 9.5. 9.1. and 9.3. 10. Regarding interpretation and post-modernism, one down side is that the reader is placing emphasis on the interpretative processes. This is because in a postmodern world: 10.1. Truth is socially constructed. 10.2. There is no such thing as truth. 10.3. Subjective reasoning is more important than objective reasoning. 10.4. All of the above. 10.5. None of the above. 10.6. 10.1. and 10.3. 10.7. 10.1. and 10.2. 10.8. 10.2. and 10.3.

11. Believers seek to understand the meaning of their lives and their world in the light of their ______. 11.1. Faith. 11.2. Experiences. 11.3. Attitudes. 11.4. 11.1. and 11.2. 12. Understanding the hermeneutical gap is a process whereby the things of today dictate the processes of Scriptural interpretation in order to ensure relevance. 12.1. True. 12.2. False.

LESSON TWO: VITAL STATISTICS (1:1)

Introduction Now that the student can place the book of Habakkuk in the greater context of prophecy and poetry, one can delve deeper into the vitals of the Book by means of an informative overview of happenings, characters, structures, dates and themes.

The book of Habakkuk, actually rehearses Habakkuk’s spiritual pilgrimage from being caught up in the problems of his age to the realization that God is still in control and will act as He sees fit.

Habakkuk in getting caught up with the problems of his time, seemed to be exceptionally concerned with the basic principles by which God regulates and sovereignly rules.

This chapter is of particular importance in the application of the previously mentioned historical criticism34.

Purpose To show that God is still in control of the world, despite the apparent triumph of evil35. God makes it clear, however, that eventually the corrupt destroyer will itself be destroyed. In the end, Habakkuk learns to rest in God’s appointments and awaits his working in a spirit of worship36.

Megathemes37 Theme Explanation Importance Struggle and doubt Habakkuk asked God why God wants us to come to

34 Page 13.

36 NIV Study Bible, 1995, p1379.

the wicked in Judah were him with our struggles and not being punished for their doubts. But His answers sin. He couldn’t understand may not be what we expect. why a just God would allow God sustains us by such evil to exist. God revealing Himself to us. promised to use the Trusting Him leads to quiet Babylonians to punish hope, not bitter resignation. Judah. When Habakkuk cried out for answers in his time of struggle, God answered him with words of hope. God’s sovereignty Habakkuk asked God why God is still in control of this He would use the wicked world in spite of the Babylonians to punish His apparent triumph of evil. people. God said that He God will rule the whole would also punish the earth with perfect justice. Babylonians after they have fulfilled His purpose. Hope God is the Creator; He is Hope means going beyond all-powerful. He has a plan, our unpleasant daily and He will carry it out. He experiences to the joy of will punish sin. He is our knowing God. We live by strength and our place of trusting in Him, not in the safety. We can have benefits, happiness, or confidence that He will love success we may experience us and guard our in life. Our hope comes relationship with Him from God. forever.

Outline38  Title (1:1)  Habakkuk’s first complaint: Why does the evil in Judah go unpunished? (1:2 – 4).  God’s answer: The Babylonians will punish Judah. (1:5 – 11).  Habakkuk’s second complaint: How can a just God use wicked Babylon to punish a people more righteous than themselves? (1:2 – 2:1).  God’s answer: Babylon will be punished, and faith will be rewarded. (2:2 – 20).  Habakkuk’s prayer: After asking for manifestations of God’s wrath and mercy (as he has seen in the past), he closes with a confession of trust and joy in God (ch. 3).

Author Habakkuk.

Habakkuk is a Babylonian name and refers to a kind of garden plant39. The name can also mean, “to embrace”.

To whom written Judah (the southern kingdom), and God’s people everywhere40.

Date Written The prediction of the coming Babylonian invasion (1:6) indicates that Habakkuk lived in Judah toward the end of Josiah’s reign (640 to 609 B.C.) or at the beginning of Jehoiakim’s (609 to 598 B.C.). The prophecy is generally dated a little before or after the battle of Carchemish41 (605 B.C.), when Egyptian forces, who had earlier gone to the aid

39 NIV Archaeological Study Bible, 2005, p1505.

41 The battle of Carchemish changed the history of the world. It began the fulfillment of one of the

20 Habakkuk Craig Mobey of the last Assyrian king, were routed by the Babylonians under Nabopolassar and Nebuchadnezzar and were pursued as far as the Egyptian border (Jeremiah 46).

But the Babylonians did not invade Judah42, that is, the surviving southern kingdom of Israel, until 597/598 B.C. (2 Kings 24:1-4; 8-17)43. Habakkuk, like Jeremiah, probably lived to see the initial fulfillment of his prophecy when Jerusalem was attacked by the Babylonians in 597/598 B.C.44 . Writing would therefore has most likely been between 612 and 588 BC.45

Timeline46 Ministries of Micah and Isaiah in Judah: 742 – 681 B.C. Exile of Israel: 722 B.C. Nahum’s Ministry: 663 – 612 B.C. Zephaniah’s Ministry in Judah: 640 – 621 B.C. Jeremiah’s Ministry in Judah: 626 – 585 B.C. Habakkuk’s Ministry in Judah: 612 – 588 B.C. Book of Habakkuk written: 610 – 605 B.C. Fall of Jerusalem: 586 B.C.

longest prophecies in the Bible--the reign of the four universal empires, which both Nebuchadnezzar and Daniel saw in vision (Daniel 2 and 7)—and introduced the "times of the Gentiles" (Luke 21:24). Carchemish is mentioned twice in the Bible. The first concerned the death of good King Josiah (2 Chronicles 35); the second, less than four years later, was the famous Battle of Carchemish (Jeremiah 46) where Babylon became established as a world power. http://www.heraldmag.org/1999/99mj_5.htm. (26.9) 42 See also Jeremiah 5:1-13; 27:6-11.

43 CLC Bible Companion, 2011, p 278.

45 NKJV Life Application Bible, 1996, p1607

46 NIV Archaeological Study Bible, 2005, p1504.

Setting Babylon was becoming the dominant world power and Judah would soon feel Babylon’s destructive force.47

The book48 is set in the twilight of the Assyrian empire. Habakkuk follows Nahum. The situation of injustice mentioned at the beginning of the book may well have been caused in part by Assyrian domination, whose end is celebrated in Nahum. The rise of the Babylonian Empire is the solution to the problem of the Assyrians as well as Judah’s own wrongdoing. This comes at the price of further injustice.

The hymn with which Nahum opens promises that God will make and end to all ungodly power until His promise if fulfilled and the hymn with which Habakkuk closes therefore remains pertinent.

There are notable similarities between Habakkuk and Job, particularly with reference to the central theme, basic structure and literature type. Nahum, which precedes Habakkuk, is also populated with various oracles.

Key Verse Chapter 3 verse 2: “O Lord, I have heard your speech and was afraid; O Lord revive Your work in the midst of the years! In the midst of the years make it known; in wrath remember mercy.”

Key People Habakkuk, king Josiah, king Jehoiakim, king Nabopolassar, king Nebuchadnezzar and the Babylonians.

Biography: king Josiah King Josiah was Judah's last gasp — the last good thing that happened to the Israelites

48 Van Hoozer, 2005, p271.

22 Habakkuk Craig Mobey before their kingdom was destroyed. Josiah became king as a child of only eight, and soon took an interest in the Lord, contrary to his father king Amon. Early in life he instituted reforms and took steps against idol worship. At 25 years of age, Josiah decided to rebuild the Lord's temple, deteriorated with age. As the workers were cleaning, they found an obscure book that no one had ever heard of — the Bible, forgotten by previous generations. As the king listened to his secretary read the Bible, he was struck with grief and terror, and certain the LORD was furious with Josiah and his people for their disobedience.

Immediately, Josiah set upon a sweeping program to eliminate pagan worship and renew the ancient covenant of the LORD. He toured the land, destroying pagan shrines, and celebrated the Passover for the first time in decades. The revival was wonderful. But as soon as Josiah died, the people returned to their evil ways, and before his sons reached middle age, the Lord's judgment for centuries of evil practices came, and Judah was no more49.

Biography: king Jehoiakim King Jehoiakim, 18th sovereign of the separate kingdom of Judah, enjoys the dubious distinction of being the first sovereign of Israelites placed on the throne by a foreign power. When Judah was conquered and King Josiah killed in battle by Egypt, Josiah's son, Jehoiakim's younger brother Jehoahaz, took Josiah's office as king. However, the Egyptian king found Jehoahaz rebellious, refusing to pay the tribute he imposed. So he dethroned him, placing Jehoiakim in power, and giving him that name in place of his original name, Eliakim, as a symbol of Egypt's power over the king of Judah. Jehoiakim paid the tribute, initiating a new tax to fund it.

Jehoiakim was selfish and fully committed to his sin. In spite of the heavy tax burden, Jehoiakim added to the people's burden by building lavish palaces with forced labor. He avidly practiced idol worship and the sins associated with it, including human sacrifice. God sent the prophets Urijah and Jeremiah to expose Jehoiakim's sins and call him to

49 http://www.vtaide.com/gleanings/Kings-of-Israel/biography_Josiah.html. (25.9).

23 | P a g e Habakkuk Craig Mobey stop. Jehoiakim went to great lengths to kill Urijah. Jeremiah he persecuted. When Jeremiah circulated his prophecies in a hand-written book, Jehoiakim burned the book and tried to imprison Jeremiah, who escaped.

Egypt's power in Judah was short-lived. Babylon invaded, as prophets had said they would. Jehoiakim submitted for three years, then declared his independence, and so the Babylonian king laid siege against Jerusalem. He intended to capture Jehoiakim and deport him to Babylon, but it didn't work out that way. Jehoiakim's people apparently judged him treasonous, killed him, and threw his body over the wall to appease Babylon.

Jehoiakim's 18-year-old son Jehoiachin became king in his place. But in light of Jehoiakim's rebellion, God had prophesied6 that his descendants would not reign. Accordingly, Jehoiachin ruled only momentarily, and his royal line came to an end50.

Biography: king Nabopolassar Nabopolassar was the first king of the Neo-Babylonian Empire, ruling from November 626 - August 605 B.C. He had been general in a revolt against Assyria after the Assyrian king Assurbanipal died in 631. Nabopolassar was made king on November 23, 626.

In 614, the Medes, led by Cyaxares ([Uvakhshatra] king of the Umman Manda), conquered Assur, and the Babylonians under Nabopolassar joined forces with them. In 612, in the Battle of Ninevah, Nabopolassar of Babylonia, with the assistance of the Medes, destroyed Assyria. The new Babylonian empire incorporated Babylonians, Assyrians, and Chaldeans, and was allies with the Medes. Nabopolasar's empire extended from the Persian Gulf to Egypt.

Nabopolassar restored the temple of the sun god Shamash st Sippar, according to Civilizations of Ancient Iraq.

50 http://www.vtaide.com/gleanings/Kings-of-Israel/biography_Jehoiakim.html.

Nabopolassar was the father of Nebuchadnezzar51.

Biography: king Nebuchadnezzar King Nebuchadnezzar II was the son of Nabopolassar (Belesys, to Hellenistic writers), who came from the Marduk-worshiping Kaldu tribes living in the extreme southern part of Babylonia. Nabopolassar started the Chaldean period (626-539 B.C.) by restoring Babylonian independence, following the fall of the Assyrian Empire in 605. Nebuchadnezzar was the most famous and important king of the Second Babylonian (or Neo-Babylonian or Chaldean) Empire, which fell to the Persian great king Cyrus the Great in 539 B.C.

Nebuchadnezzar destroyed the temple of Solomon and started the Babylonian Captivity of the Hebrews.

Nebuchadnezzar restored old religious monuments and improved canals, as other Babylonian kings had done. He was the first Babylonian king to rule Egypt, and controlled an empire that extended to Lydia, but his best known accomplishment was his palace --- a place used for administrative, religious, ceremonial, as well as residential purposes -- especially the legendary Hanging Gardens of Babylon, one of the 7 wonders of the ancient world52.

The Babylonians Babylon is the most famous city from ancient Mesopotamia whose ruins lie in modern- day Iraq 59 miles (94 kilometers) southwest of Baghdad. The name is thought to derive from bav-il or bav-ilim which, in the Akkadian language of the time, meant ‘Gate of God’ or `Gate of the Gods’ and `Babylon’ coming from Greek. The city owes its fame (or infamy) to the many references the Bible makes to it; all of which are unfavorable53.

51 http://ancienthistory.about.com/od/nmen/g/Nabopolassar.htm.

52 http://ancienthistory.about.com/cs/people/g/nebuchadnezzar.htm.

53 http://www.ancient.eu/babylon/.

Key Places Judah.54 Judah55 is the area where King David centered his kingdom with the capital in Hebron, before it was moved to Jerusalem. After the division of the kingdoms, the kingdom of Judah remained in the South. Jerusalem fell in 587/6 B.C. to the Babylonians and the kingdom came to an end. Judah is also significant in the New Testament since Christ was born in Bethlehem, which was in the (then) territory of Judah.

Message Among the prophetic writings, Habakkuk is somewhat unique in that it includes no oracle addressed to Israel. It contains, rather, a dialogue between the prophet and God. In the first two chapters, Habakkuk argues with God over His ways that appear to him unfathomable, if not unjust.

This account of wrestling with God is, however, not just a fragment from a private journal that has somehow entered the public domain. It was composed for Israel. No doubt it represented the voice of the godly in Judah, struggling to comprehend the ways of God. God’s answers therefore spoke to all who shared Habakkuk’s troubled doubts. And Habakkuk’s confession became a public expression – as indicated by its liturgical notations.

Habakkuk was perplexed that wickedness, strife and oppression were rampant in Judah but God seemingly did nothing. When told that the Lord was preparing to do something about it through the “ruthless” Babylonians, his perplexity only intensified: How could God, who is “too pure to look on evil” appoint such a nation to “execute judgment” on a people “more righteous than themselves”?

55 Christelike Kern-ensiklopedie, 2008, p548.

God makes it clear, however, that eventually the corrupt destroyer will itself be destroyed. In the end, Habakkuk learns to rest in God’s appointments and awaits his working in a spirit of worship56.

Literary Features Habakkuk wrote clearly and with great feeling, and penned many memorable phrases (2:2, 4, 14; 3:2, 17 – 19). The book was popular during the inter-Testamental period a complete commentary on its first two chapters has been found among the Dead Sea Scrolls57.

In terms of literary features, it must be noted that Habakkuk, Nahum and Zephaniah were all skilled authors who present carefully designed prophecies, each using polished literary techniques to achieve purpose. This fact suggests a certain unity between these books. Habakkuk though, is a mastery of poetry and hymn.

In each58 of Habakkuk’s incomprehension’s (1:2 – 4 and 1:12 – 21), he makes use of a lament genre: 1. Invocation (1:2 &12). 2. Problem statement (1:3 – 4 & 13 – 17). 3. Implied appeal.

Each of God’s woes is in a traditional form of: 1. Invective (2:6, 9, 12, 15 & 19a). 2. Threat (2:7, 11, 13, 16 & 20). 3. Criticism (2:8, 10, 14, 17, 18 & 19b).

Chapter One

58 Patterson, n.d. p19.

1 THE BURDEN WHICH HABAKKUK THE PROPHET DID SEE. In this verse, Habakkuk is identified as a prophet – which is about all that was known about Habakkuk59. The NIV used the work “received” whereas the KJV uses the word châzâh” actually refers to a process of mentally perceiving or ח הז הה“ ,see”. The root verb“ to have a vision of. Being an oracle, contextually, both translations would be correct. In the use of this verb, the concreteness of the poetry to follow is therefore established early in the prophecy.

Oracles (a priest or priestess acting as a medium through whom advice or prophecy was sought from the gods in classical antiquity60) were often received in visions61. The Hebrew word for “oracle” can also mean “burden” or “pronouncement”, but normally refers to a warning of some sort.

This oracle is a dialogue between God and Habakkuk; the theme of the dialogue was not new: Why does evil go unpunished and why is God silent when we pray?

This passage refers to the burden of Nineveh. The book of Nahum is a vision characterized by judgment oracles and right in the start, it is apparent that the Lord has seen what is going on in Judah and He will act. This further unfolds in the book of Habakkuk and lends context to Habakkuk’s apparent frustration in chapter one verse two when Habakkuk asks “How long?” The theme of “how long” is repeated in subsequent verses.

Lesson Two Assignment 1. Which of the following is not a mega theme of Habakkuk? 1.1. Struggle. 1.2. Doubt. 1.3. God’s sovereignty.

59 Die Bybel in Praktyk, 2007, p1314.

60 http://www.oxforddictionaries.com/definition/english/oracle.

61 MacArthur, 1997, p1318.

1.4. Hope. 1.5. Judgment. 2. Habakkuk is a ______name. 2.1. Assyrian. 2.2. Babylonian. 2.3. Roman. 2.4. Hebrew. 2.5. Greek. 3. Is it likely that Habakkuk would have lived to see the fulfillment of his prophecy? 3.1. Yes. 3.2. No. 4. What word or words, very relevant to Habakkuk and Nahum refers to a warning of some sort? 4.1. Utterance. 4.2. Prophecy. 4.3. Oracle. 4.4. Pronouncement. 4.5. Burden. 4.6. All of the above. 4.7. 4.3., 4.4. and 4.5. 4.8. 4.1. and 4.2. 5. When told that the Lord was preparing to do something about it through the “ruthless” Assyrians, Habakkuk’s perplexity intensified. 5.1. True. 5.2. False. 6. Which of the following kings was not a key figure in the book of Habakkuk? 6.1. Josiah. 6.2. Jehoiakim. 6.3. Nabopolassar 6.4. Nebuchadnezzar 6.5. Nebuchadnezzar the 2nd.

7. Which of the following prophet’s ministries would have overlapped with Habakkuk’s ministry? 7.1. Zephaniah and Nahum. 7.2. Nahum and Jeremiah. 7.3. Jeremiah and Zephaniah. 8. Habakkuk consists out of two complaints, two answers and a psalm of praise. 8.1. True. 8.2. False. 9. Habakkuk is divided into how many parts? 9.1. 2. 9.2. 3. 9.3. 4. 9.4. 5. 10. Habakkuk is the 35th book of the Bible. 10.1. True. 10.2. False.

LESSON THREE: HABAKKUK'S FIRST COMPLAINT (1:2 – 10)

Introduction The Assyrians dominated the world of Habakkuk62. The book is set in times of turmoil; the Babylonians would take the Assyrian capital Nineveh in 612 B.C. and in 605 B.C. the Egyptians at Carchemish. Judah’s own people were committing injustices toward one another, doing what they want, there was fighting and infighting and the Law was largely ignored. It is against this backdrop that Habakkuk raises his first complaint to the Lord.

Verses two to four are also known as Habakkuk’s first incomprehension. Verses three to four are a problem statement. This is followed with an implied appeal, rendering this first complaint’s genre to be a lament.

The First Complaint

2 O LORD, HOW LONG SHALL I CRY, AND THOU WILT NOT HEAR! EVEN CRY OUT UNTO THEE

OF VIOLENCE, AND THOU WILT NOT SAVE! This verse is an invocation. shâva‛) which has the ש הועע) The word here translated “cry”, points to a primitive verb connotation of being properly free from trouble. Further on, the word translated to be zâ‛aq) is also a primitive root often in response to danger, but in the sense of a ז העעק) ”out“ public proclamation, which agrees with God’s instructing Habakkuk to write things down (2:2). The theme of “how” (Psalm 12:1-2, 74:9-10, 94:3 and Revelation 6:10) long indicates that the prophet is coupling distress to an expected timeline pointed toward relief. This is further reinforced by the phrase “though wilt not save” (Psalm 22:1-2, Jeremiah 14:9 and Lamentations 3:8.) thus pointing toward God.

When first reading this verse, the first thought that came to mind was just how desperate Habakkuk was63. This verse speaks of a time period past culminating in his present

62 van der Watt, 2003, p542.

63 MacArthur, 1997, p1318.

31 | P a g e Habakkuk Craig Mobey frustration. It is interesting to note the development in intensity, in the first sentence, Habakkuk speaks of “listen”, but in the second he speaks of “save”. Clearly, Habakkuk wanted Judah to return to righteousness64. The word choice “violence” is probably in reference to the rule of king Jehoiakim who was cruel and corrupt. The words: “call” and “cry out” point toward repetition as well as intensification.

Verse 2 then, marks the initial bold outcry of Habakkuk to God wherein he is concerned with the godlessness of the people. Habakkuk’s oracle is therefore as valid today as it was then.

Sermon suggestion: Does God hear you when you call upon His name for help?

3 WHY DOST THOU SHEW ME INIQUITY, AND CAUSE ME TO BEHOLD GRIEVANCE? FOR SPOILING

AND VIOLENCE ARE BEFORE ME: AND THERE ARE THAT RAISE UP STRIFE AND CONTENTION. râ'âh), a primitive root, means to see. When used here with another primitive ר האה) Shew nâbat) translated to be “behold” one understands that Habakkuk is to נ הבעט) root respectfully focus on that to which his attention is drawn by God. In this case: spoiling châmâs), strife (controversy שדד - shod), violence (injustice שדד - desolation & destruction) mâdon). It is clear that מ הדון - rıı yb), and contention (quarrels and a cruel oppression רבייב - Habakkuk cannot look away. By asking God these questions, Habakkuk realizes that God is ultimately in still control, even though things do not presently appear to be so.

I am moved though Habakkuk’s honesty, it is as if he is aware of the fact that God knows his heart and thoughts. What we read here is an alignment of Habakkuk’s speech with his soul. Notable is that Habakkuk is almost brutally honest with the Lord, and indeed himself; but never disrespectful. And this sets a blueprint for believers today in engaging God. God knows the believer’s heart, thoughts and motives, the way we communicate the same with God serves as a powerful confession of the omnipotence and omniscience of God.

64 MacArthur, 1997, p1318.

Again, the intensity of the complaint implies that Habakkuk is not referring to isolated incidents. This part of the complaint refers to what is seen and how close it is happening to Habakkuk. I can honestly say that much of the same is observed in the world today.

Sermon suggestion: Why does God tolerate things that are against His nature (the grace of God in action).

4 THEREFORE THE LAW IS SLACKED, AND JUDGMENT DOTH NEVER GO FORTH: FOR THE

WICKED DOTH COMPASS ABOUT THE RIGHTEOUS; THEREFORE WRONG JUDGMENT

PROCEEDETH. When It is written that the law (Psalm 11:3, 119:126; Mark 7:9 and Romans 3:31) is pug) the connotation is to be sluggish. The phrase “doth פוג – slacked (primitive root kâthar) is a primitive root כ התער) compass about” is derived from two words; the first eth) demonstrates the object of' א תת) lending thought to a siege, while the second word self. The justification in the word “for” (1Kings 21:13; Job 21:7; Psalm 22:16, 58:1-2, 59:2, 59:4, 82:1-5, 94:3, 94:20-21; Isaiah 1:21-23, 59:2-8, 59:13-15; Jeremiah 5:27-29, 12:1, 12:6, 26:8, 26:21-23; 37:14-16, 38:4-6; Ezekiel 22:25-30; Hosea 10:4; Amos 5:7, 5:12; Micah 2:1-2; 3:1-3, 7:2-4; Matthew 23:34-36, 26:59-66, 27:1-2, 27:25-26; Acts 7:52, 7:59; 23:12-14 and James 2:6-7) is significant in that it becomes clear that the wicked surrounds the righteous, including Habakkuk himself who find himself in the middle looking outward at what is going on around him. The second justification “therefore” (Exodus 23:2, 23:6; Deuteronomy 16:19; Ezekiel 9:9) points to Habakkuk’s inability to comprehend an apparent lack of justice.

It would therefore appear that Habakkuk acknowledges the presence of law, but it appears not be enforced or it would seem that the system is of a double standard65, since the wealthy would be able to control the courts through bribery66. The use of the word “perverted” would indicate that the extent of the problem reaches beyond the physically

66 MacArthur, 1997, p1318.

33 | P a g e Habakkuk Craig Mobey observed right into the morals of society and the heart of man.

Perverting the course of justice is the name of an English common law crime involving any number of actions designed to interfere with the administration of justice, usually involving a criminal case. Perverting the course of justice may include instances of other statutory crimes, such as perjury, fraud or witness tampering. The American legal system contains a similar statutory crime called obstruction of justice67.

This verse is not to be read in isolation, what he sees has consequences, the consequence lead to an intensification of what is seen. Habakkuk is writing this in the present tense with the benefit of hindsight. This is a key moment, since the foresight is added in Chapter three, and that changes everything. There is an important lesson here for today’s believer: we do not know and see what God sees and knows. We live by faith in the very character and nature of God.

Sermon suggestion: Things are not sometimes as they appear to be; there is a bigger picture in the overall plan of God.

Conclusion With his first complaint, Habakkuk demonstrated that one can honestly express ones feelings toward God. This says much of the nature of the relationship that Habakkuk had with God and should encourage the believer toward open and honest dialogue with God.

Lesson Three Assinment 1. The ______dominated the world of Habakkuk. 1.1. Persians. 1.2. Babylonians. 1.3. Assyrians. 2. The Assyrians would take the Babylonian capital, Nineveh, in 612B.C.

67 http://www.ehow.com/about_5452370_meaning-perverting-course-justice.html.

2.1. True. 2.2. False. 3. Why did Habakkuk complain to God? 3.1. God was unaware of what was happening. 3.2. God was aware of what was happening, but was not interested. 3.3. Habakkuk as messenger of the Lord had to enter into dialogue with the Lord so as to bring to the people a message of hope. 3.4. Complaining was part of Habakkuk’s nature. 4. It is difficult to understand how a righteous God can tolerate evil. Therefore: 4.1. God has lost control. 4.2. God is in control, but what the evil happening is to be seen in the context of a bigger picture that will work to His glory. 4.3. God is in control, but the evil being done is not bad enough to warrant His immediate intervention. 5. To pervert justice is to interfere with the administration of justice. 5.1. True. 5.2. False. 6. The use of the word “paralyze” is: 6.1. Anthropomorphic. 6.2. Prosopopoeia. 6.3. Both of the above. 6.4. None of the above. 7. Things are sometime not what they seem because: 7.1. We can only report and interpret that which we are aware of. 7.2. We don’t always have the fuller picture. 7.3. We interpret according to understanding. 7.4. All of the above. 7.5. None of the above. 8. What is the expectation undergirding a legitimate complaint? 8.1. That someone take notice of dissatisfaction, suffering or grievance. 8.2. That the matter be addressed.

8.3. Both of the above. 8.4. Neither of the above. 9. Which of the following is unlikely to have been part of the injustices observed by Habakkuk in reference to the people of Judah? 9.1. Ignoring The Law. 9.2. Ignoring law. 9.3. Infighting. 9.4. Outfighting. 10. According to Habakkuk, the law is paralyzed because of: 10.1. Destruction. 10.2. Violence. 10.3. Strife. 10.4. Conflict. 10.5. Injustice. 10.6. All of the above. 10.7. All of the above, except for 10.3. 10.8. All of the above, except for 10.5. 10.9. All of the above, except for 10.3. and 10.5.

LESSON FOUR: THE LORD'S FIRST ANSWER (1:5 – 11)

Introduction Matthew Henry68 wrote: “We should long to remove to the world where holiness and love reign forever, and no violence shall be before us.” After exploring Habakkuk’s first complaint it can be understood how far from Henry’s ideal matters were in Habakkuk’s time.

God is never silent. In this lesson, the Lord’s answer to Habakkuk is dealt with. It is also discovered that the manner in which God chooses.

The Lord’s First Answer

5 BEHOLD YE AMONG THE HEATHEN, AND REGARD, AND WONDER MARVELLOUSLY: FOR I WILL

WORK A WORK IN YOUR DAYS, WHICH YE WILL NOT BELIEVE, THOUGH IT BE TOLD YOU. אמען) ”pâ‛al) and Habakkuk will not “believe פ העעל) ”When the Lord says He will “work 'âman) it, the Lord is telling Habbakkuk that not only would Habakkuk not believe it, but he would probably not support it either. But the verb also bears the connotation of trust and faithfulness, meaning God is God and He is sovereign. In Him, can Habakkuk trust. “Ye among” (Deuteronomy 4:27; Jeremiah 9:25-26 and 25:14-29) is interesting in that God is seeing what Habakkuk is not seeing and His concern is actually deeper than nâbat) (Isaiah 29:14; Lamentations 4:12; Daniel 9:12 and נ הבעט) ”Habakkuk’s. “Regard Acts 13:40-41) means to look over and look intently then show favour and care. The justification “for” (Isaiah 28:21-22; Jeremiah 5:12-13, 18:18; Ezekiel 12:22-28 and Zepheniah 1:2 and Acts 6:13-14) brings about assurance.

The Lord confirms that what is going on is not unnoticed by Him. The Lord is moving to a remedy that is outside of Habakkuk’s present framework (see Isaiah 55:8 to 9 as well as Romans 8:28). It’s almost unthinkable69 that Judah would lose its independence and prosperity. This will happen rather quickly according to the words: “in your days”. The

68 Henry 1995, p650.

37 | P a g e Habakkuk Craig Mobey use of the plural “nations” indicates extent70. The Lord is also, in this answer, moving the context of Habakkuk’s complaint to a future tense. This brings me to the fact that although things may be less than ideal, God’s timing is not man’s timing (Ecclesiastes 3).

How often, in the midst of difficult times, does it feel like God has forgotten or chooses not to see? This is how it may feel, which is not necessarily how things are. It is subjective in comparison to the reality of God’s greater plan in action. God will deal with wrongdoers all in His perfect time and manner.

Be careful of trusting your feelings too much because they may change according to your mood and or circumstances. There is a great divide between reality and your feelings. What upsets you today may not upset you tomorrow. Reality is consistent; your feelings are not. Reality is true, but your feelings are not necessarily in alignment with reality and the correct perspective of reality. Always try and evaluate matters independently of your feelings: see things for what they are.

Sermon suggestion: Let go and let God.

6 FOR, LO, I RAISE UP THE CHALDEANS, THAT BITTER AND HASTY NATION, WHICH SHALL

MARCH THROUGH THE BREADTH OF THE LAND, TO POSSESS THE DWELLING PLACES THAT ARE

NOT THEIRS. qum) the connotation of accomplishment קו ם) ”When the Lord says that He will “raise up and confirmation is present (Deuteronomy 28:49-52; 2 Kings 24:2; 2 Chronicles 36:6, 36:17; Isaiah 23:13, 39:6-7; Jeremiah 1:15-16; 4:6, 4:8, 5:15, 6:22-23, 21:4and 25:9). merchâb) is telling Habakkuk that the extent is מְררָחח הב) ”The Lord referring to “breadth perhaps greater than Habakkuk’s present sight. A further connotation is a sense of goodness.

70 MacArthur, 1997, p1318.

The Lord starts unfolding His plan. Even though Babylon71 is an enemy, an enemy that has conquered Assyria and Egypt, they too are under God’s ultimate control. See page 14 for a biography on the Babylonians.

The Lord returns to the present tense, in doing this He is telling Habakkuk that what is seen is not unnoticed and that He will take action. The fact that God is going to mobilize the Babylonians points toward a course of action that could not be within man’s power: that an enemy will be used for the cause of God against wrongdoers.

Sermon suggestion: God sometimes uses the most unlikely candidates to achieve His purposes.

7 THEY ARE TERRIBLE AND DREADFUL: THEIR JUDGMENT AND THEIR DIGNITY SHALL PROCEED

OF THEMSELVES. To stand still for a moment at the concept of “judgment” (Jeremiah 39:5-9, 52:9-11, mishpât) following מבישָחפ הט) Deuteronomy 5:19 and 5:27), meaning a verdict ;52:25-27 divine law, not man’s law, will suit the crime.

The present ungodliness of Judah will be dealt with in an intensified kind. Of interest is the words “promote their own honor”; this points toward arrogance, which is the opposite of humility. “A law unto themselves” is significant in relation to the Law of God, under which they ultimately were. In this, their wrongdoing was not only against God’s people – and mankind – but also toward God. In other words, God was already aware of their wrongdoing before Habakkuk’s complaint, in fact the wrongdoing is most probably of a greater magnitude than what we read in Habakkuk’s complaint.

Sermon suggestion: The fear of man vs. the fear of God.

8 THEIR HORSES ALSO ARE SWIFTER THAN THE LEOPARDS, AND ARE MORE FIERCE THAN THE

EVENING WOLVES: AND THEIR HORSEMEN SHALL SPREAD THEMSELVES, AND THEIR HORSEMEN

71 See page 28 for a biography on the Babylonians.

SHALL COME FROM FAR; THEY SHALL FLY AS THE EAGLE THAT HASTETH TO EAT. In ancient times, soldiers “horses” (Deuteronomy 28:49; Isaiah 5:26-28) gave the upper ח הדעד) hand among the horseless and were therefore of great importance. Fierceness châdad) points to severity; sharpness. The time of day “evening” (Jeremiah 5:6; Zephaniah 3:3) refers to when one would start to find rest after the day – it speaks therefore of catching one off guard, hence the wolves.

This passage indicates intensity, numbers and extent. This passage forms an understandable adjective of the might and stamina72 of Babylon’s army. This army was eager to destruct and conquer. This is most often the perception of the believer when he/she comes under attack. Our calling is to serve, not to attack – Christ (John 16:33) – has already overcome the enemy; ours is to be in Christ (John 15). When we come under attack, the natural man’s response is to defend and counter attack, but be assured, there is no need to rage war with a defeated foe, there is need to resist (1 Peter 5:9) and wear the full armor of God (Ephesians 6:10-18).

The use of the animals: leopard, wolf and eagle are characteristic of Hebrew poetry in that they are used as images to cause understanding.

9 THEY SHALL COME ALL FOR VIOLENCE: THEIR FACES SHALL SUP UP AS THE EAST WIND, AND

THEY SHALL GATHER THE CAPTIVITY AS THE SAND. ,châmâs) by implication means wrongdoing, but also adds damage ח המ הס) ”For violence“ injustice, violence and oppression (Habakkuk 1:6, 2:5-13; Deuteronomy 28:51-52; Jeremiah 4:7, 5:15-17 and 25:9) to one’s understanding. Reference to facing the East (Isaiah 27:8; Jeremiah 4:11; Ezekiel 17:10, 19:12 and Hosea 13:15) is in reference to a harsh prevailing wind from that direction. Sand is interesting imagery, but when coupled âsaph) one understands the destructive nature of the East wind and sand' אסעף) ”to “gather combination.

Another characteristic of Hebrew poetry is encountered with the comparison between a

72 MacArthur, 1997, p1318.

40 Habakkuk Craig Mobey face and the wind and a likening to sand.

This passage not only points toward speed, but to futility in resisting. To the uninitiated, a desert wind is formidable.

Sand is used as imagery to demonstrate size and numbers (Genesis 22: 15-18, 1 Kings 4:20 and many more verses). It is, however apparent, that not only did God create sand, He knows the number of sand as well (Psalm 139:17-18).

10 AND THEY SHALL SCOFF AT THE KINGS, AND THE PRINCES SHALL BE A SCORN UNTO THEM:

THEY SHALL DERIDE EVERY STRONG HOLD; FOR THEY SHALL HEAP DUST, AND TAKE IT. qâlas) (2Kings 24:12, 25:6-7 and 2 Chronicles 36:6, 36:10) is not word ק הלעס) ”To “scoff commonly used in English today, yet has significant meaning in terms of ridicule and mocking. The object of the scoffing is royalty – something to which 2 Peter 3:1 also śâchaq) is actually a ש החעק) suggests with the second coming of Christ. The next verb primitive root (Isaiah 14:16; Jeremiah 32:24, 3:4 and 52:4-7) lending context to the process of scoffing in that the scoffer is laughing; he/she is actually rejoicing.

Judah will be sieged and unable to resist the attack73. In the day, a wall around its circumference protected cities. An attacker would build a ramp, normally from soil, and in this manner get over the wall and open up the city’s gates to the attackers74.

The same wall around the city is also its boundary. In life, boundaries are needed, but must be set with great care. Too small a boundary and one’s potential may not be reached; too large a boundary and one is open to abuse.

This particular verse is a reminder of the anxiety that one may experience when the enemy advances. On the positive side, the strategy of the enemy to overcome is clearly described, on the negative side, man’s defenses seem futile. Clearly, a supernatural

74 MacArthur, 1997, p1318.

41 | P a g e Habakkuk Craig Mobey intervention is needed, which the Lord has already reassured Habakkuk of (v. 6).

11 THEN SHALL HIS MIND CHANGE, AND HE SHALL PASS OVER, AND OFFEND, IMPUTING THIS

HIS POWER UNTO HIS GOD. (ruach רוחע) ”This is an interesting passage, undergirded by the terminology “shall his (Daniel 4:30-34) and the use of the word “imputing” (Daniel 5:3-4 and 5:20). Self- confidence will lead to overstepping the limit.

There are two events to take note of. Firstly, the Chaldeans are guilty persons: probably without honor in the dealings, and secondly, their military might is their god. Therefore, it is unlikely that the Babylonians will respect God, His ways, His people and structures75.

As Christians, we ask God – who created us - to help us and we try and glorify God in all that we do through the power of His Holy Spirit. In contrast, the Babylonians self-created god is also the means by which they glorify themselves.

Secondly, a self-created god will always be within the design and control of the one who created said god. The word choice of Habakkuk here points to the elevated status of the enemy, so conceited that they can create gods.

Sermon suggestion: Alive and strong in Him; lasting strength; strength of substance.

Conclusion Henry76 writes that the common offence of proud people is to take glory to themselves. The closing of verse 11 does point toward an ending in that the men are found to be guilty. This alone points toward God’s coming penalty for their wrongs.

75 MacArthur, 1997, p1319.

76 Henry, 1995, p651.

Verse 11 is also the closing of God’s reply to Habakkuk’s first complaint. Out of this reply, Habakkuk could realize that the bad what was happening is not the work of God, but of men who have made gods of themselves and that their fall is imminent. Judah’s deliverance will not be what Habakkuk would expect, but the plan of God will be achieved.

Lesson Four Assignment 1. God meets Habakkuk’s expectation in dealing with the Assyrians. 1.1. True. 1.2. False. 2. Is it better to trust: 2.1. Your feelings. 2.2. The facts of the matter. 3. In dealing with the Assyrians, God will do something unexpected; He will use the ______as His agent. 3.1. Romans. 3.2. Greeks. 3.3. Babylonians. 4. Which of the following words does not describe “scoff”? 4.1. Scornful. 4.2. Mocking. 4.3. Derisive. 4.4. Nibble. 5. True or false: A self-created god cannot be greater than self and one therefore becomes one’s own god. 5.1. True. 5.2. False. 6. ______is the opposite of humility and was characteristic of Judah’s enemies. 6.1. Arrogant. 6.2. Insulting. 6.3. Better than.

6.4. More important than. 6.5. All of the above. 7. True or false: In this lesson we learn that not only is God aware of what is happening in Judah, but He sees more than Habakkuk does. 7.1. True. 7.2. False. 8. The fact that God will use an enemy to deal with an enemy points toward: 8.1. God’s sovereignty. 8.2. God’s omnipotence. 8.3. God’s transcendence. 8.4. God’s omnipresence. 8.5. God’s apathy. 8.6. Points 8.1., 8.2., 8.3. and 8.4. 8.7. All of the above. 8.8. Points 8.1. and 8.5. 9. For what possible reason did God tell Habakkuk: “I will work a work in your days, which ye will not believe, though it be told you.”? 9.1. His working is miraculous and beyond Habakkuk’s comprehension. 9.2. God is buying time while He thinks about what to do next. 10. Complete the sentence: Self-confidence will lead to overstepping the ______. 10.1. Boundary. 10.2. Limit. 10.3. Step.

LESSON FIVE HABAKKUK'S SECOND COMPLAINT (1:12 – 2:1)

Introduction Habakkuk has already complained and received an answer. In this lesson, we learn of Habakkuk’s renewed; second complaint. He is facing an almost incomprehensible position in that vengeance will be by those who are worse than the Judah. Habakkuk now has to give time time; wait to the end and see.

Verses 12 to 21- are known as Habakkuk’s second incomprehension. Verses 13 to 17 are a problem statement. This is followed with an implied appeal, rendering this second complaint’s genre to be a lament.

The Second Complaint

12 ART THOU NOT FROM EVERLASTING, O LORD MY GOD, MINE HOLY ONE? WE SHALL NOT

DIE. O LORD, THOU HAST ORDAINED THEM FOR JUDGMENT; AND, O MIGHTY GOD, THOU

HAST ESTABLISHED THEM FOR CORRECTION. This verse is an invocation.

When Habakkuk refers to God as “mine” (Isaiah 43:15, 49:7 and Acts 3:14) used together qâdôsh) he stating who God is to him: sacred and a ק הדוש) ”with the descriptive “Holy One tsŭr) is rock solid צור) sanctuary in his time of need. Habakkuk has realized that God (Deuteronomy 32:4, 32:30-31; 1 Samuel 2:2 and Psalm 18:1) in who He is and has predestined (2 Kings 19:25; Psalm 17:13; Isaiah_10:5-7, 37:26; Jeremiah 25:9-14 and Ezekiel 30:25) it that Judah’s enemies are never above God and will be sharply judged.

Although Habakkuk recognizes that Babylon is to do the Lord’s work; he does not seem to grasp the reality of Judah being punished by a nation worse than them. In other words, Judah is going to harvest what they have sown.

Through speaking that God (Deuteronomy 33:27; Psalm 90:2, 93:2, Isaiah 40:28, 57:15; Lamentations 5:19; Micah 5:2; 1 Timothy 1:17, 6:16; Hebrews 1:10-12, 13:8; Revelation 1:8 and 1:11) is “from everlasting” as well as emphasizing that God has “appointed them”, Habakkuk is confessing that God is in control. Habakkuk is also expressing confidence, faith and trust in a sovereign God77. Habakkuk’s description of God “My God, my Holy One” he shows that he is in a personal relationship with God. He is also confessing that life and death is ultimately in the hands of God, and not the enemy. Habakkuk is also coming to terms with what the Lord is about to do in terms of judgment and punishment.

13 THOU ART OF PURER EYES THAN TO BEHOLD EVIL, AND CANST NOT LOOK ON INIQUITY:

WHEREFORE LOOKEST THOU UPON THEM THAT DEAL TREACHEROUSLY, AND HOLDEST THY

TONGUE WHEN THE WICKED DEVOURETH THE MAN THAT IS MORE RIGHTEOUS THAN HE? nâbaţ” Habakkuk knows that the Lord is carefully נ הבעט“ Through the use of the word considering what He says. He knows that he has God’s attention which leads from his bafflement. Therefore Habakkuk is asking two things: one, why does God tolerate evil and two, why is He going to tolerate a greater evil than the one Habakkuk is complaining about7879?

It would seem that Habakkuk had difficulty in reconciling the expression of God’s holiness with his present understanding of God’s holiness80. The Chaldeans did not know that they were about to be used by God. However, evil is always self-destructive and Babylon would eventually fall through their own pride. It would also appear that for a moment here that Habakkuk is experiencing difficulty, having already confessed that God is in control, as to why (Psalm 10:1-2, 10:15, 73:3 and Jeremiah 12:1-2) God is tolerant of evil.

77 MacArthur, 1997, p1319.

78 MacArthur, 1997, p1319.

80 CLC Bible Companion, 2011, p280.

Sermon suggestion: Difficult times do not change the nature of God, they change the nature of people as we grow into the understanding of His ways, His timing and His purposes.

14 AND MAKEST MEN AS THE FISHES OF THE SEA, AS THE CREEPING THINGS, THAT HAVE NO

RULER OVER THEM? “And makest men as the fishes of the sea” is very interesting. Habakkuk is using the dâg” to indicate a sense of fish squirming – tails flapping about. It ד הג“ derived noun could very well be that Habakkuk is creating the impression of a fish out of water. More remeś” – likening the רְר מְרש“ imagery follows in the use of creeping (Proverbs 6:7) things enemy to a reptile of sort.

The next verse, 15, lends much context to this verse. Fish are caught by baiting danger (hooks, traps and nets) itself; there is no other fish warning the rest of the impending danger.

15 THEY TAKE UP ALL OF THEM WITH THE ANGLE, THEY CATCH THEM IN THEIR NET, AND

GATHER THEM IN THEIR DRAG: THEREFORE THEY REJOICE AND ARE GLAD. This verse links to the scene created in the previous. Habakkuk adds in essence what happens next.

Judah will be powerless as the Chaldeans sweep through them. There are a few words here that warrant a spotlight. The first is “all”, meaning none escape. The second word is “hook” or catch (Psalm 10:9; Luke 5:5-10 and John 21:6-11). Notable of a hook is that it is normally a unidirectional metal object. By design, it is not supposed to release what is caught. Also, the net in which the prey has been caught is suspended by hooks; thereby reinforcing the image. The third word is “caught”, meaning the deception was successful and reality is about to set in. The last word is “dragnet”. There is very little that escapes a dragnet81.

81 Image from http://www.haverford.com.au/prawnnets.html.

ál kên” (Jeremiah עעל כ תן“ Habakkuk then adds a reasoning/result with the connection 50:11; Lamentations 2:15-16; Ezekiel 25:6, 26:2, 35:15 and Revelation 11:10) leading to the enemy literally jumping for joy.

Sermon suggestion: Bait is never unattractive. Keep your eyes on the Lord and His goals.

16 THEREFORE THEY SACRIFICE UNTO THEIR NET, AND BURN INCENSE UNTO THEIR DRAG;

BECAUSE BY THEM THEIR PORTION IS FAT, AND THEIR MEAT PLENTEOUS. ál עעל כ תן“ This verse starts off with the same connective as the previous verse closed with kên”. In other words, what the enemy (Habakkuk 1:11; Deuteronomy 8:17; Isaiah 10:13- 15, 37:24; Ezekiel 28:3, 29:3; Daniel 4:30 and 5:23) does next: giving god like credit to the dragnet for their victory.

As mentioned, Babylon’s military might82 is a god to them, here the idea is further developed into a sacrifice to this god and points toward Babylon gloating over the spoils. There is no force that will stop the Babylonians83.

The tools of the trade – the net – has a god like power in that the success of the enemy is attributed to said tool. This also speaks of the effectiveness of the net.

17 SHALL THEY THEREFORE EMPTY THEIR NET, AND NOT SPARE CONTINUALLY TO SLAY THE

NATIONS? This verse speaks of a repetitive pattern as well as what God is not: destruction and without mercy. Despair84 is also seen in the fact that Habakkuk was wondering if things would continue indefinitely85.

82 MacArthur, 1997, p1319.

85 MacArthur, 1997, p1319.

Chapter Two

1 I WILL STAND UPON MY WATCH, AND SET ME UPON THE TOWER, AND WILL WATCH TO SEE

WHAT HE WILL SAY UNTO ME, AND WHAT I SHALL ANSWER WHEN I AM REPROVED. ,aw-mad) is a primitive root that implies a relationship ע המעד) The word translated stand position and endurance (Psalm 73:16-17; Isaiah 21:8 and 21:11-12). The tower (2 Samuel 18:24; 2 Kings 9:17, 17:9; Isaiah 21:5 and Isaiah 62:6) is actually a fenced off tsoor” which means to cramp and צור“ Maw-tsore” is derived from the root מ הצור“ .place carries with it the connotation of a siege and distress. Meaning, Habakkuk will wait in the midst of his trouble for outcome. The wording “and will” (Habakkuk 1:12-17 and Psalm 85:8) is future tense connected to the present action (tower). Unto me (2 Corinthians 13:3 and Galatians 1:16) implies movement, but in response to what has gone ,maw). Habakkuk is waiting (Job 23:5-7, 31:35 מ הה) before in an interrogative sense תוֵכ תח הה) and Jeremiah 12:1) for correction, refutation, chastisement and proof 31:37 tokechâh).

Many sermons have been written about this particular verse. Habakkuk knows that the Lord will not remain silent regarding his complaint. This stands in contrast to Habakkuk asking the Lord why He is silent about what is seen (1:13).

Sermon suggestion: Patience in being receptive to the Lord’s answer to our petitions.

Conclusion Habakkuk has raised two important questions to God – with attitude. He knows that God will answer and is willing to watch – that is to vigilantly wait for it. How often when we question God we don’t expect Him to answer? Learn from Habakkuk and wait, because God will surely answer! Other times we not only expect that God will answer, but we demand that He answer, and answer according to our schedule.

Here, Habakkuk approaches this with the right attitude.

Lesson Five Assignment 1. Habakkuk refers to God as from ______1.1. Above. 1.2. Everlasting. 1.3. The West. 2. Which word best describes Habakkuk’s relationship with God? 2.1. Misunderstood. 2.2. Personal. 2.3. Impersonal. 3. What are the two basic questions Habakkuk is asking God? 3.1. When will the Lord deal with the Babylonians and would he (Habakkuk) be able to see it from his watchtower? 3.2. Why does God tolerate evil and why is He going to tolerate an even greater evil as part of His judgment? 4. True or false: In verse 14, Habakkuk creates the impression of a fish out of water. 4.1. True. 4.2. False. 5. Is this statement correct? “The Babylonians treated their dragnet as if it were a god.” 5.1. Yes. 5.2. No. 6. Is this statement correct? “Habakkuk was removed from his present circumstances in order to gain perspective.” 6.1. Yes. 6.2. No. 7. Write 10 lines explaining why Habakkuk was asking God in chapter 1:13 about His silence, but in chapter 2:1, Habakkuk is waiting for God to speak to him. 8. Does Habakkuk, in complaining to God, anywhere express confidence in God’s sovereignty? 8.1. Yes.

8.2. No. 9. What New Testament verse (written by Peter), connects rather well with Habakkuk in that God is tolerating evil in love for a period so that no one should perish? In other words, God is allowing time for people to repent and not be eternally lost. 10. True or false? Habakkuk, in waiting for the Lord’s answer opens himself to correction from God. 10.1. True. 10.2. False. 1.

LESSON SIX: THE LORD'S SECOND ANSWER (2:2 – 2:20)

Introduction God told Habakkuk to record this “question and answer” time for the benefit of others. Habakkuk’s revelation wasn’t just for himself; but also to instruct others. Those who read it would make rapid progress (may run), but they couldn’t make this progress if Habakkuk did not make it plain.

The Lord’s Second Answer

2 AND THE LORD ANSWERED ME, AND SAID, WRITE THE VISION, AND MAKE IT PLAIN UPON

TABLES, THAT HE MAY RUN THAT READETH IT. There needs to be a record of the revelation so that it may be made known. It is noted kâthab” actually goes כ התעב“ that the Lord is speaking in the present tense. The verb beyond mere writing (Deuteronomy 27:8, 31:19, 31:22; Isaiah 8:1, 30:8; Jeremiah 36:2-4, 36:27-32; Daniel 12:4; Revelation 1:18-19, 14:13, 19:9, and 21:5-8), it requires description as well. In other words, the Lord’s answer is to be a detailed answer for all to ruts” would indicate that there is a sense of urgency רוץ“ see. The addition of the verb coupled to the Lord’s message; the Lord is not being slow to respond or indeed blind. châzon” deserves attention. A revelation is a sovereign act of ח הזון“ The use of the word God. The timing, content, mode and purpose is therefore (in this context) also sovereign, plain to see (John 11:28-29; 1 Corinthians 14:19; 2 Corinthians 3:12) and of God. In every revelation, God places Himself is a rather unique positional relationship with His prophet. The reassuring factor in this particular revelation is that God is alive and revealing certain characteristics of Himself.

Sermon suggestion: Living with vision in difficult times.

3 FOR THE VISION IS YET FOR AN APPOINTED TIME, BUT AT THE END IT SHALL SPEAK, AND

NOT LIE: THOUGH IT TARRY, WAIT FOR IT; BECAUSE IT WILL SURELY COME, IT WILL NOT

TARRY. The Lord now speaks of a future time, still speaking in the present tense. The Lord is guaranteeing that He will address matters, Habakkuk can take comfort in this, but (Exodus 12:41; Psalm 102:13; Jeremiah 25:12-14; Hebrews 10:36) the present timing is not yet right. When considering the appointed time, one draws meaning from the ,yâ‛ad” undergirding context of the vision (Jeremiah 27:7; Daniel 8:19 י העעד“ primitive verb 9:24-27, 10:1, 10:14, 11:27, 11:35; Acts 1:7, 17:26; Galatians 4:2; and 2 Thessalonians 2:6-8): the time must be waited (2 Kings 6:33; Psalm 27:14, 130:5-6; Isaiah 30:18; Lamentations 3:25-26; Micah 7:7; Luke 2:25; James 5:7-8) for and is fixed and will be of ”qets ק תץ“ a fixed duration without procrastination, as indicated by the use of the word which also implies thoroughness in extent (Luke 18:7-8; 2 Peter 2:3).

The Lord is giving Habakkuk a further guarantee when He states: “will not prove false”. This is a reassertion of a characteristic of God.

Sermon suggestion: Timing is everything.

4 BEHOLD, HIS SOUL WHICH IS LIFTED UP IS NOT UPRIGHT IN HIM: BUT THE JUST SHALL LIVE

BY HIS FAITH. nephesh” because in that נְרפְרש“ I love the King James’ use of the word translated soul culture, the soul was the very center of one’s being and the use here at the same time indicates the extent of the problem. The gender is identified as male (Job 40:11-12; Daniel 4:30, 4:37, 5:20-23; Luke 18:14; 2 Thessalonians 2:4; and 1 Peter 5:5).

There are two contrasting sides here separated by the word “but” (John 3:36; Romans 1:17; Galatians 2:16, 3:11-12; Hebrews 10:38 and 1 John 5:10-12), the one is arrogant and proud, the other is standing firm in faith in God, His promises and His character.

5 YEA ALSO, BECAUSE HE TRANSGRESSETH BY WINE, HE IS A PROUD MAN, NEITHER KEEPETH

AT HOME, WHO ENLARGETH HIS DESIRE AS HELL, AND IS AS DEATH, AND CANNOT BE

SATISFIED, BUT GATHERETH UNTO HIM ALL NATIONS, AND HEAPETH UNTO HIM ALL PEOPLE:

The use of the image of a grave is interesting in that it represents a final physical state, which is inescapable and in discriminatory. The imagery used here points toward severe hardship – even as hell (Proverbs 27:20, 30:15-16; Ecclesiastes 5:10) – and oppression under Babylon where it may seem like life itself has made way for an insatiable living hell. yayin” as an agent to the transgression (Proverbs יעיבין“ The influence of wine – intoxication 20:1, 23:29-33, 31:4-5; Isaiah 5:11-12, 5:22-23, 21:5; 51:39; Daniel 5:1-4, 5:23; and Nahum 1:9-10) is noted. Following the intoxication is, still in the male gender, a proud (Habakkuk 2:4; Psalm 138:6; Proverbs 30:13-14; Isaiah 2:11-12, 2:17, Isaiah 16:6; Jeremiah 50:29; Daniel 5:20-23 and James 4:6) person.

6 SHALL NOT ALL THESE TAKE UP A PARABLE AGAINST HIM, AND A TAUNTING PROVERB

AGAINST HIM, AND SAY, WOE TO HIM THAT INCREASETH THAT WHICH IS NOT HIS! HOW LONG?

AND TO HIM THAT LADETH HIMSELF WITH THICK CLAY! nâśâ'” points toward an absolute, but also relativity נ הש הא - The verb translated “take up both literally and figuratively. In the poetic nature of Habakkuk, the figurative plays a חבייד הה“ mâshâl” – a maxim – to proverb מ הש הל“ significant role. The transition from parable chıı ydâh” connotes a puzzle/conundrum. Following this, there is an increase (Habakkuk_1:9-10, 1:15; Job 20:15-29, 22:6-10; Proverbs 22:16; Jeremiah 51:34-35 and James_5:1-4) for a limited time in which a heaviness (ladeth – Habakkuk 2:13; Isaiah 44:20and 55:2) will occur.

The woes of this verse, as are verses 9, 12, 15 & 19a are a traditional form of an invective (highly critical language).

This verse is a direct reference to a temporal nature of the reign of evil. The source of the wealth is revealed, as is the means by which the wealth was gained.

7 SHALL THEY NOT RISE UP SUDDENLY THAT SHALL BITE THEE, AND AWAKE THAT SHALL VEX

THEE, AND THOU SHALT BE FOR BOOTIES UNTO THEM?

The use of the word “they” (Proverbs 29:1; Isaiah 13:1-5, 13:16-18, 21:2-9, 41:25, 45:1- 3, 46:11, 47:11; 48:14-15; Jeremiah 50:21-32, 51:11, 51:27-28, 51:57; Daniel 5:25-31; Nahum 1:9-10 and 1 Thessalonian 5:3) points toward a third person tense. “Bite” lo'” is used in a future לא“ Ecclesiastes 10:8 and Jeremiah 8:17), a primitive particle) .zua‛” meaning agitation in this context זועע“ tense to introduce

The woes of this verse, as are verses 11, 13, 16 & 20 are in a traditional form of a threat.

8 BECAUSE THOU HAST SPOILED MANY NATIONS, ALL THE REMNANT OF THE PEOPLE SHALL

SPOIL THEE; BECAUSE OF MEN'S BLOOD, AND FOR THE VIOLENCE OF THE LAND, OF THE CITY,

AND OF ALL THAT DWELL THEREIN. attâh) it is clear that the Lord’s words have a charge' אעת הה) ”With the use of the word “thou .(kol כדל) rab) and volume רעב) behind them. Building on this is magnitude

There are two main points of destruction mentioned here: people and land. These, in Habakkuk’s time, formed the crux of all food production. The use of the word “blood” ( dâm) – see also Habakkuk 2:17, is interesting analogy, Leviticus 17:11 reminds one ד ה ם that “the life of a creature is in the blood”. Blood in these times and in this context had a sacrificial connotation, could it be that the Babylonians were sacrificing people – meaning people were entirely dispensable - in the course of achieving their goals?

In any case, there is much violence (Psalms 137:8; Isaiah 47:6; Jeremiah 50:11, 50:17-18, 50:28, 50:33-34, 51:8, 51:24, 51:34-35; Micah 4:11-13; Zechariah 1:15, 2:8, 12:2-4, 14:12; Revelation 6:10 and 18:20-24) to be expected in the country.

The woes of this verse, as are verses 10, 14, 17, 18 & 19b are in a traditional form of a criticism.

9 WOE TO HIM THAT COVETETH AN EVIL COVETOUSNESS TO HIS HOUSE, THAT HE MAY SET

HIS NEST ON HIGH, THAT HE MAY BE DELIVERED FROM THE POWER OF EVIL! By extension of the deeds and fall of the evil, the effect will have a future context as well

55 | P a g e Habakkuk Craig Mobey as the present. The self-exaltation will not have the desired outcome.

This is the first of four “woes”. Together, the four “woes” form a state of existence where the absence of God is notable. The first refers to height and separation, the second to those underfoot, the third to lifestyle and the last with worship. The first is coupled to an upward dimension; the second to a downward dimension, the third to the horizontal and the last places the evil in the center. In other words, the four woes together occupy space and dimension thus implying totally and completely.

Sermon suggestion: The four “woes” and the judgment of God.

Covet (Genesis 13:10-13, 19:26-38; Deuteronomy 7:25-26; Joshua 7:21-26; 1 Kings 21:2-4, 21:19-24; 2 Kings 5:20-27; Job 20:19-28; Jeremiah 22:13-19; Zechariah 5:1-4; (‛bâtsa ב הצעע) Acts 1:17-25 and Jude 1:11) is used in two slightly different forms: coveteth What Habakkuk is saying that there will be an .(בְרצעע and covetousness (a derivative of unjust breaking off in the plundering. The elevation (Psalms 10:3-6, 49:11, 52:7; שו ם) ”Proverbs 18:11-12; Isaiah 28:15, 47:7-9; Jeremiah 49:16 and Obadiah 1:4 ) “set śum) is quite overconfident.

10 THOU HAST CONSULTED SHAME TO THY HOUSE BY CUTTING OFF MANY PEOPLE, AND HAST

SINNED AGAINST THY SOUL. The King James translation speaks of sinning against one’s soul. The sin is constituted though shame and separation (isolation). That Habakkuk records the shame being against his (Nebuchadnezzar’s) house could be referring to the reputation of his origin as well as future generations, including those resident with Nebuchadnezzar.

56 Habakkuk Craig Mobey yâ‛ats” (2 י העעץ - This is a deliberate action, as indicated by the use of the word “consulted Kings 9:26, 10:7; Isaiah 14:20-22; Jeremiah 22:30, 36:31; Nahum 1:14 and Matthew châtâ' ) (Numbers 16:38; 1 Kings 2:23; Proverbs ח הט הא) and is most certainly sinful (27:25 1:18, 8:36 and Isaiah 33:11).

11 FOR THE STONE SHALL CRY OUT OF THE WALL, AND THE BEAM OUT OF THE TIMBER SHALL

ANSWER IT. The crying and echoing are both done by “dead” objects – the stone (Genesis 4:10; Joshua 24:27; Job 31:38-40; Luke 19:40; Hebrews 12:24; James 5:3-4; and Revelation 6:10) and beam (timber/word) that typically form the basics of a home – a place of rest, belonging and safety. To me, the “deadness” represents the anguish falling on the deaf ears of the living. A feeling of despair and loneliness comes to mind.

12 WOE TO HIM THAT BUILDETH A TOWN WITH BLOOD, AND STABLISHETH A CITY BY INIQUITY! The second of the woes. Again there is a male gender – him (Genesis 4:11-17; Joshua 6:26; 1 Kings 16:34; Jeremiah 22:13-17; Ezekiel 24:9; Daniel 4:27-31; Micah 3:10; Nahum 3:1; John 11:47-50 and Revelation 17:6). The verse refers to the way in which the town is built – with blood (Habakkuk 2:8).

13 BEHOLD, IS IT NOT OF THE LORD OF HOSTS THAT THE PEOPLE SHALL LABOUR IN THE

VERY FIRE, AND THE PEOPLE SHALL WEARY THEMSELVES FOR VERY VANITY? hinneh). The next words are of a negative query הבינ תה) This verse opens with a call to see “is it not” (Genesis 11:6-9; 2 Samuel 15:31; Job 5:13-14; Psalms 39:6, 127:1-2; Proverbs

21:30; Isaiah 41:5-8, 50:11, 55:2; Jeremiah 51:58, 51:64 and Malachi 1:4) that leads to a positive affirmation. The question is actually being asked is: what does man achieve at the end of the day if the Lord has determined otherwise? The will of the Lord will always prevail. This verse is a source of comfort to all who bear and unjust burden.

14 FOR THE EARTH SHALL BE FILLED WITH THE KNOWLEDGE OF THE GLORY OF THE LORD,

AS THE WATERS COVER THE SEA. This verse is written in the future tense and is a promise that God’s plan of redemption will be successful in bringing people to faith. Since it is through people reflecting the glory of God that God’s glory fills the earth (Psalms 22:27, 67:1-2, 72:19, 86:9, 98:1-3; Isaiah 6:3, 11:9; Zechariah 14:8-9; Revelation 11:15 and 15:4), and since we only truly reflect his glory through the redemption that Christ won for us and gives to us (Romans 2:28-30; Colossians 3:10), the promise that the earth will be filled with the knowledge of God’s glory is a promise that it will be filled with those who believe in Christ and glorify God in him86.

Sermon suggestion: The triumph of the Gospel.

15 WOE UNTO HIM THAT GIVETH HIS NEIGHBOUR DRINK, THAT PUTTEST THY BOTTLE TO HIM,

AND MAKEST HIM DRUNKEN ALSO, THAT THOU MAYEST LOOK ON THEIR NAKEDNESS! Deception, lust and helplessness find direction (unto Genesis 19:32-35; 2 Samuel 11:13, 13:26-28; Jeremiah 25:15, Jeremiah 51:7; Revelation 17:2, 17:6, and 18:3) of a masculine sâphach” (see also Hosea 7:5) is a primitive ס הפעח - gender. The word translated to “puttest

86 http://whatsbestnext.com/2011/08/what-does-it-mean-that-the-earth-will-be-filled-with-the- knowledge-of-the-glory-of-god.

58 Habakkuk Craig Mobey root that bears the sense of scraping out/smiting. It is a coming together that goes hand in hand with the charge indicated by “thou” (Genesis 9:22 and Exodus 32:25).

The woes of this verse, as are verses 6, 9, 12, & 19a are a traditional form of an invective (highly critical language).

16 THOU ART FILLED WITH SHAME FOR GLORY: DRINK THOU ALSO, AND LET THY FORESKIN BE

UNCOVERED: THE CUP OF THE LORD'S RIGHT HAND SHALL BE TURNED UNTO THEE, AND

SHAMEFUL SPEWING SHALL BE ON THY GLORY. The right hand is associated with authority and is associated with action (Matthew 18:8). The term shame for glory (Proverbs 3:35; Isaiah 47:3; Hosea 4:7 and Philippians 3:19) can also mean more with shame than with glory. Drink (Psalms 75:8; Isaiah 49:26, 51:21-23; Jeremiah 25:26-27, 51:57 and Revelation 18:6) is again playing a part. The foreskin – a sign of the gentile – is introduced by the word “let” (Isaiah 20:4, 47:3 and kos” that the כוס“ (Nahum 3:5). It is then understood by the cup (Jeremiah 25:27-29 Lord’s anger will be brought together and result in the enemy’s disgrace/shame (Isaiah 28:7-8 and Hosea 7:5).

17 FOR THE VIOLENCE OF LEBANON SHALL COVER THEE, AND THE SPOIL OF BEASTS, WHICH

MADE THEM AFRAID, BECAUSE OF MEN'S BLOOD, AND FOR THE VIOLENCE OF THE LAND, OF

THE CITY, AND OF ALL THAT DWELL THEREIN. What goes up must come down, particularly where the Lord does not build the house (Psalm 127:1). Closely related to this principle is that of sowing and reaping, which is going to happen here.

The verse opens with reference to violence (Zechariah 11:1) and joins this to the cause with the word “because” (Habakkuk 2:8; Psalms 55:23, 137:8; Proverbs 28:17 and 18:20- 24). This is followed by further reference to violence, but with the city (Jeremiah 50:28, 50:33-34, 51:24 and 51:34-37) as the object, meaning that all residents are included.

”kâsâh כ הס הה“ The wording used here as “cover” is actually in measurement as indicated by which is a primitive root conveying a sense of plum and filled up.

18 WHAT PROFITETH THE GRAVEN IMAGE THAT THE MAKER THEREOF HATH GRAVEN IT; THE

MOLTEN IMAGE, AND A TEACHER OF LIES, THAT THE MAKER OF HIS WORK TRUSTETH THEREIN,

TO MAKE DUMB IDOLS? Standing out, is the concept of trust in own creation: an anti-thesis for trusting God. The two cannot co-exist alongside one another. This is conveyed when the verse opens with “ ,ya‛al” conveying a sense of value and usefulness (Isaiah 37:38, 42:17, 44:9-10, 45:16 יעעעל 45:20, 46:1-2, 46:6-8; Jeremiah 2:27-28, 10:3-5; 50:2 and Romans 6:21).

A teacher (Jeremiah 10:8, 10:14-15; Jonah 2:8; Zechariah 10:2; Romans 1:23-25; 2 ”yârâh י הר הה“ (Thessalonians 2:9-11; 1 Timothy 4:1-2; Revelation 13:11-15 and_19:20 bears the sense of flowing as water, a pointing out.

In a sermon I preached in 2004, I concluded that knowing God precedes trusting God. The bridge between knowledge and trust can be constructed with the following: 1. Security. 2. Communication. 3. Integrity. 4. Alignment of interests. 5. Adjustment.

Sermon suggestion: Idols in your life will simply not do.

The woes of this verse, as are verses 8, 10, 14, 17 & 19b are in a traditional form of a

60 Habakkuk Craig Mobey criticism.

19 WOE UNTO HIM THAT SAITH TO THE WOOD, AWAKE; TO THE DUMB STONE, ARISE, IT SHALL

TEACH! BEHOLD, IT IS LAID OVER WITH GOLD AND SILVER, AND THERE IS NO BREATH AT ALL

IN THE MIDST OF IT. This is referring to the futility of speaking to a lifeless idol of one’s creating. It seems strange that an object worshipped will be asked to come to life, why worship it in the first place?

The masculine gender connected by “that” (1 Kings 18:26-29; Psalm 97:7; Isaiah 44:17; Jeremiah 51:47; Daniel 3:7, 3:18, 3:29, 5:23 and Jonah 1:5) is a foolish person. The idol is (Isaiah 40:19, 46:6; Jeremiah 10:4, 10:9; Daniel 3:1; Acts 17:29 and Revelation 17:4) .(ruach רוחע) well decorated, but lifeless – no breath

The woes of this verse (a), as are verses 6, 9, 12, & 15 are a traditional form of an invective (highly critical language).

The woes of this verse (b), as are verses 8, 10, 14, 17 & 18 are in a traditional form of a criticism.

Worshipping a living God also means that one is accountable to God, because true worship is a way of life. Even today, this drives many – specifically atheists and agnostics – to deny the existence of God, or to live as if there is no God or to create their own God. Man will always fulfill his/her inherent desire to interact with deity.

20 BUT THE LORD IS IN HIS HOLY TEMPLE: LET ALL THE EARTH KEEP SILENCE BEFORE HIM. The verse that changed my life! Many sermons and many songs are rooted in this particular verse. It is profound; it is a choice to focus on God and not the things of the world.

There is a time to be silent before the Lord (Psalms 46:10, 76:8-9; Zephaniah 1:7; Zechariah 2:13 and Psalms 11:4, 115:3, 132:13-14; Isaiah 6:1, 66:1, 66:6; Jonah 2:4, 2:7 and Ephesians 2:21-22).

,hâsâh” – to be peaceful ה הס הה - I particularly appreciated the sense accompanying “silence hushed and still.

Sermon suggestion: God has never left His throne and has always been in control; we just need to realize this.

Conclusion Through it all, a point is proven. Habakkuk couldn’t understand why God would judge a sinful nation (Judah) by an even more sinful nation (Babylon). Yet God reminds Habakkuk of His own wisdom and strength and of His ultimate triumph over the wicked. God knew that Babylon was filled with the proud, the greedy, the violent, the drunk, and the idolater - and the LORD knew how to deal with them all.

Lesson Six Assignment 1. Verse 8 mentions two main points of destruction: 1.1. People and land. 1.2. Sky and sea. 1.3. Sky and land. 1.4. People and sea. 1.5. People and sky. 2. True or false? In every revelation, God places Himself is a rather unique positional relationship with His prophet. 2.1. True. 2.2. False. 3. How many “woes” are there in this, the Lord’s answer to Habakkuk?

3.1. 1. 3.2. 2. 3.3. 3. 3.4. 4. 3.5. 5. 4. True or false? The “woes” of Habakkuk form a state of existence where the absence of God is notable. 4.1. True. 4.2. False. 5. What does worshipping a living God imply? 5.1. One is not accountable to God, because true worship is not a way of life. 5.2. One is accountable to God, because true worship is an occasional action. 5.3. One is accountable to God, because true worship is a way of life. 6. Which verse of chapter two is written in the future tense and is a promise that God’s plan of redemption will be successful in bringing people to faith? 6.1. 4. 6.2. 7. 6.3. 14. 6.4. 17. 6.5. 24. 7. How does one sin against one’s soul? 7.1. Through abuse and excess. 7.2. Though shame and separation (isolation). 7.3. Through laziness and violence. 8. The vision (verse 2) that Habakkuk had to write down was: 8.1. Descriptive. 8.2. Filled with imagery. 8.3. Glorified God. 8.4. 8.1. and 8.2. 8.5. 8.1. and 8.3. 8.6. 8.2. and 8.3.

8.7. All of the above. 8.8. None of the above. 9. Why is it important to become silent before God? 9.1. To hear Him. 9.2. To come to rest and focus on Him. 9.3. To acknowledge that God is on His throne and in control. 9.4. All of the above. 9.5. None of the above. 10. If one worships a man-made idol, who is the God being worshipped? 10.1. God. 10.2. Man.

LESSON SEVEN: HABAKKUK'S PRAYER (CHAPTER 3)

Introduction Although this chapter is known as the “Prayer of Habakkuk”, the prayer is actually in verse two and the rest of the chapter is praise and thanksgiving. However, praise and thanksgiving are part of prayer.

This chapter is assumed to be written by Habakkuk. Some doubt is caused by the inclusion of “Selah”, which may point toward post-exilic origin. This chapter is a Psalm; no other work of a prophet has been treated this way87.

Chapter Three

1 A PRAYER OF HABAKKUK THE PROPHET UPON SHIGIONOTH. “ Shigionoth” (see also Psalms 7:1-7) refers to a distinctive type of music, sung in a spirit of victory and excitement88. It has also been described89 as “according to variable songs or tunes.” In the use of the word “prayer” (Psalms 86:1-17; 90:1-17), there is also a connotation of intercession. This marks a remarkable turnabout in the heart and attitude of Habakkuk in relation to his previous complaints.

2 O LORD, I HAVE HEARD THY SPEECH, AND WAS AFRAID: O LORD, REVIVE THY WORK IN

THE MIDST OF THE YEARS, IN THE MIDST OF THE YEARS MAKE KNOWN; IN WRATH REMEMBER

MERCY. There is great value in looking over one’s shoulder when confronted with a challenge. Habakkuk is doing this as indicated by the speech “I have” (Habakkuk 3:16, 1:5-10; Exodus 9:20-21; 2 Chronicles 34:27-28; Job 4:12-21; Psalms 119:120; Isaiah 66:2; Jeremiah 36:21-24; Daniel 8:17; Hebrews 11:7, Hebrews 12:21 and Revelation 15:4) and the use of the word “speech” (Isaiah 53:1 and Romans 10:16). The word translated here

87 EBC, 1896. n.p.

88 http://www.icr.org/books/defenders/5278.

89 http://www.meaning-of-names.com/israeli-names/sigionoth.asp.

65 | P a g e Habakkuk Craig Mobey shema‛” is a derisive of a primitive root of the same which couples ש תמעע“ ;”to “speech intelligence/attentiveness. In order words, Habakkuk does understand; not only hearing as the English translation reads.

There is a repetition of the words “in the midst” (Jeremiah 25:11-12, 52:31-34 and Daniel 9:2) one a request for revival and another acknowledging that the Lord will act justly, but pleading for mercy amongst the wrath (Exodus 32:10-12; Numbers 14:10-23, 16:46-47; 2 Samuel 24:10-17; Psalms 6:1-2, 38:1; 78:38; Jeremiah 10:24, 29:10; Lamentation 3:32 and Zechariah 1:12).

Learning from this verse, one is reminded of what the Lord has already accomplished as well as His promises. Something, I believe, we do not do often enough.

Sermon suggestion: Revival starts within.

3 GOD CAME FROM TEMAN, AND THE HOLY ONE FROM MOUNT PARAN. SELAH. HIS GLORY

COVERED THE HEAVENS, AND THE EARTH WAS FULL OF HIS PRAISE. There is a change here in the way that Habakkuk refers to God. In verse two, He called ĕloahh”. In doing this, Habakkuk is attributing the' אללוהע“ yehovâh” and here יָחהדו הה“ God characteristic of supremacy to God.

This is in contrast to man who, according to Habakkuk, exalts themselves (chapter 2), God’s point of departure is from high. And it is a glorious revelation worthy of praise. This verse is written in the past tense (came: Judges 5:4-5; Psalms 68:7-8 and Isaiah 64:3), it is a reminder of who God is and what He has done, as a means to encouraging and in guaranteeing outcome.

The word “from” (Genesis 36:11; Jeremiah 49:7; Amos 1:12 and Obadiah 1:9) implies distance and direction. “Paran” (Genesis 21:21; Numbers 10:12; Deuteronomy 33:2 and Selah” (Psalms 3:2, 3:4, 9:16 and 9:20) stems סְרל הה“ .Samuel 25:1) is a desert of Arabia 1 sâlâh” and has a sense of pausing so that something can be ס הל הה“ from the primitive root

66 Habakkuk Craig Mobey weighed up. From this introduction, Habakkuk then turns to the glory of God (Exodus 19:16-20, 20:18, 24:15-17; Deuteronomy 5:24; Psalms 68:17 and 114:3-7) which fills up all that he can see: the heavens and the earth (Isaiah 6:3; 2 Corinthians 3:7-11 and Revelation 5:13-14) which are all full of praise.

4 AND HIS BRIGHTNESS WAS AS THE LIGHT; HE HAD HORNS COMING OUT OF HIS HAND: AND

THERE WAS THE HIDING OF HIS POWER. The Lord is brilliant –bright (Exodus 13:21, 14:20; Nehemiah 9:12; Psalms 104:2; Isaiah 60:19-20; Matthew 17:2; 1 Timothy 6:16; Revelation 21:23 and 22:5); the horns, derived .qâran” implies a figurative shooting out of this brightness referred to קְררְרן“ from the root

The hiding (Job 26:14 and Proverbs 18:10) referred to by Habakkuk is actually safety in God.

The hand is also a symbol of authority and power. “Sunrise” is quite important to the context here, the end of darkness, a new day and hope.

Sermon suggestion: The Hand of God.

5 BEFORE HIM WENT THE PESTILENCE, AND BURNING COALS WENT FORTH AT HIS FEET. This is an amazing verse! Habakkuk is using a word normally associated with the past tense (went: Exodus 12:29-30; Numbers 14:12, 16:46-49; Psalms 78:50-51 and Nahum 1:2-3) in the present tense to describe how the Lord subdues the plague at hand. The analogy coupled to the burning coals is lightening (Deuteronomy 32:24).

6 HE STOOD, AND MEASURED THE EARTH: HE BEHELD, AND DROVE ASUNDER THE NATIONS;

AND THE EVERLASTING MOUNTAINS WERE SCATTERED, THE PERPETUAL HILLS DID BOW: HIS

WAYS ARE EVERLASTING. This is a display of the power and might of God, as well as a reminder that He does not change. The use of the word “stood” (present tense) implies this being done in a particular relationship; in this instance to measure (Exodus 15:17, 21:31; Numbers 34:1-

29; Deuteronomy 32:8 and Acts 17:26) the earth. Further confirmation is the use of the past tense “drove” (Joshua 10:42, 11:18-23; Nehemiah 9:22-24 and Psalms 135:8-12). âdâh) (Habakkuk 3:10; Genesis‛ עעד Mountains which are supposedly everlasting (from 49:26; Deuteronomy 33:15; Judges 5:5; Psalms 68:16, 114:4-7; Isaiah 64:1-3; Nahum 1:5 and Zechariah 14:4-5) are no match for the might of God. God (His: Psalms 90:2, 103:17; Isaiah 51:6, 51:8; Micah 5:8; Matthew 24:35; Luke 1:50 and Hebrews 13:8) is âlam” meaning to‛ ע הלעם“ also referred to as being everlasting – but from a different root veil from sight: God in His nature is beyond man’s comprehension.

This is a verse of encouragement as to how the Lord looks after and protects His people; He is sovereign.

7 I SAW THE TENTS OF CUSHAN IN AFFLICTION: AND THE CURTAINS OF THE LAND OF MIDIAN

DID TREMBLE. In a sense, this verse is also looking back over history. This is confirmed with the wording “I saw” (Exodus 15:14-16; Numbers 22:3-4; Joshua 2:10 and 9:24). When the Lord appeared on Mount Sinai, the Arabs (Cushan – probably Ethiopia Genesis 10:6-7) of the Red Sea abandoned their tents, being terror-struck; and the Midianites (Genesis 25:1-4; Numbers 31:2-12 and Psalms_83:5-10) also were seized with fear90.

.âven) can also refer to vanity, and nothingness and trouble' אוְרן) The affliction

8 WAS THE LORD DISPLEASED AGAINST THE RIVERS? WAS THINE ANGER AGAINST THE

RIVERS? WAS THY WRATH AGAINST THE SEA, THAT THOU DIDST RIDE UPON THINE HORSES AND

THY CHARIOTS OF SALVATION? The answer to this question is “no”. The coming of the Lord is merciful. It may have looked as if the Lord (Exodus 14:21-22; Joshua 3:16-17; Psalms 114:3, 114:5; Isaiah 50:2; Nahum 1:4; Mark 4:39 and Revelation 16:12) was furious with the waters as they were crossed, but they were merely to be crossed (ride: Habakkuk 3:15; Deuteronomy

90 http://www.godvine.com/bible/habakkuk/3-7.

33:26-27; Psalms 18:10, 45:4, 68:4, 68:17, 104:3; Isaiah 19:1; Revelation 6:2; 19:11, and chârâh”, which is of ח הר הה“ as the Lord hastens. The word translated “displeased” is (19:14 chârar” which is ח הרע ר“ a progressive figurative connotation. This stands in contrast to more literal and not necessarily so gradual.

9 THY BOW WAS MADE QUITE NAKED, ACCORDING TO THE OATHS OF THE TRIBES, EVEN THY

WORD. SELAH. THOU DIDST CLEAVE THE EARTH WITH RIVERS. In the obvious sense, the Lord is preparing for war (bow: Deuteronomy 32:23; Psalms 7:12-13, 35:1-3; Isaiah 51:9-10, 52:10 and Lamentations 2:4). Less obvious, perhaps, is that the battlefield already belongs to the Lord. A bow is an offensive weapon, whilst archery is sometimes used as a symbol of God’s judgment (Job 16:13 – 14, Lamentations 2:4 and Jeremiah 50:9). In any case, a bow and arrow is powerful, penetrating and accurate.

According (Genesis 15:18-21, 17:7-8, 22:16-18, 26:3-4, 28:13-14; Psalms 105:8-11; Luke 1:72-75 and Hebrews 6:13-18) to the oath of the tribes is in reference to the Oath often renewed to Abraham, Isaac, Jacob and David91. This statement is followed with another “Selah” (Habakkuk 3:9; Psalms 143:6). That Habakkuk looks back into history with the statement “Thou didst cleave” (Exodus 17:6; Numbers 20:11; Psalms 78:15-16, 105:41 and 1 Corinthians 10:4) points toward the Lord’s victory then and through Christ.

10 THE MOUNTAINS SAW THEE, AND THEY TREMBLED: THE OVERFLOWING OF THE WATER

PASSED BY: THE DEEP UTTERED HIS VOICE, AND LIFTED UP HIS HANDS ON HIGH. A vertical dimension is described here: mountains (Habakkuk 3:6; Exodus 19:16-18; Judges 5:4-5; Psalms 68:7-8, 77:18, 97:4-5, 114:4, 114:6; Isaiah 64:1-2; Jeremiah 4:24; Micah 1:4; Nahum 1:5; Matthew 27:51; Revelation 6:14 and 20:11) in height and the depths of the sea in depth. Both powerful descriptors are in awe of God, as reinforced by the descriptive “overflowing” (Exodus 14:22-28; Joshua 3:15-16, 4:18, 4:23-24; Nehemiah 9:11; Psalms 18:15, 66:6; 74:13-15, 77:16-19, 114:3-8, 136:13-15; Isa_11:15- 16, Isaiah 63:11-13; Hebrews 11:29 and Revelation 16:12).

91 Barnes’ notes on the Bible, n.d. n.p.

tehom) is usually in the feminine gender and can mean a תָחהו ם) The “deep” referred to here surging mass of water; a main supply from a very deep place.

11 THE SUN AND MOON STOOD STILL IN THEIR HABITATION: AT THE LIGHT OF THINE ARROWS

THEY WENT, AND AT THE SHINING OF THY GLITTERING SPEAR. The sun (Joshua 10:12-13; Isaiah 28:21 and 38:8) and moon are the heaven above and too is respecting God’s action through standing still in their habitation (Psalm 19:4).

I note that arrows are in the plural and the spear is singular. The spear is a weapon of shorter range; perhaps reference in the singular indicates a decisive and final blow. In any case, there is a line of arrows (Joshua 10:11; Psalms 18:12-14, 77:17-18 and 144:5-6) which must be noted as this points toward Israel knowing how to continue with the battle on hand.

12 THOU DIDST MARCH THROUGH THE LAND IN INDIGNATION, THOU DIDST THRESH THE

HEATHEN IN ANGER. Nothing is going to stand in the Lord’s way; it is as if the striding is imagery of ownership and authority. Being reminded of the conquest of Canaan through the use of “march” (Numbers 21:23-35; Joshua 6:1-12:24; Nehemiah 9:22-24; Psalms 44:1-3, 78:55 and Acts 13:19), God is still there leader here. The use of the image of threshing (Jeremiah 51:33; Amos 1:3 and Micah 4:12-13) is interesting in that the nations that have corrupted the faith will be gathered like grain on a floor to be threshed (Psalm 10:16).

.za‛am) points toward fury and displeasure with sin זעעעם) Marching in indignation

13 THOU WENTEST FORTH FOR THE SALVATION OF THY PEOPLE, EVEN FOR SALVATION WITH

THINE ANOINTED; THOU WOUNDEDST THE HEAD OUT OF THE HOUSE OF THE WICKED, BY

DISCOVERING THE FOUNDATION UNTO THE NECK. SELAH. Habakkuk, separates himself from the people in general, but includes himself in the deliverance. The once majestic evil leader is left with nothing.

The use of “wentest forth” (Exodus 14:13-14, 15:1-2; Psalms 68:7 and 68:19-23) indicates that God is going ahead; the use of the connection “with” (Psalms 77:20, 89:19- 21, 99:6, 105:15, 105:26 and Isaiah 63:11) means that His people are with Him.

In understanding the term “thou woundest” (Exodus 12:29-30; Joshua 10:11, 10:24, 10:42, 11:8, 11:12; Psalms 18:37-45, 68:21, 74:13-14 and 110:6) coupled to the object ro'sh – it will be shaken) one understands that God’s action is to be deliberate רדאש :head) .(yesod יָחסוד) ”reinforced here by the use of the word “foundation –

14 THOU DIDST STRIKE THROUGH WITH HIS STAVES THE HEAD OF HIS VILLAGES: THEY CAME

OUT AS A WHIRLWIND TO SCATTER ME: THEIR REJOICING WAS AS TO DEVOUR THE POOR

SECRETLY. See the comment on verse 11 regarding the spear. One gets the impression that this battle is over before it has really begun. The strategy of scattering the prey followed by carnage is thwarted.

The “head” (Exodus 11:4-7, 12:12-13, 12:29-30, 14:17-18; Psalms 78:50-51 and 83:9-11) lets one know that the leader is the primary target. The “they” (Exodus 14:5-9, 15:9-10; Psalms 83:2, 83:8, 118:10-12 and Acts 4:27-28) i.e. the enemy came out (Daniel 11:40 and Zechariah 9:14) and tried to scatter/disperse “me” – Israel, with who Habakkuk is now identifying. The “poor” is Israel, who without God, are helpless.

15 THOU DIDST WALK THROUGH THE SEA WITH THINE HORSES, THROUGH THE HEAP OF GREAT

WATERS. No obstacle is going to prevent the Lord’s progress. He is reminding them of the past: walking (Habakkuk 3:8 and Psalm 77:19) through the Red Sea and Jordan, despite the odds.

16 WHEN I HEARD, MY BELLY TREMBLED; MY LIPS QUIVERED AT THE VOICE: ROTTENNESS

ENTERED INTO MY BONES, AND I TREMBLED IN MYSELF, THAT I MIGHT REST IN THE DAY OF

TROUBLE: WHEN HE COMETH UP UNTO THE PEOPLE, HE WILL INVADE THEM WITH HIS TROOPS. Habakkuk is describing what can be referred to as a “freeze” response to what he heard (Habakkuk 3:2 and 1:5-11).

This is neurobiological – a chain of connections stemming from the cerebellar cortex to the periaqueductal grey is activated through a threatening stimulus – typically fear – causing the “freeze”. Habakkuk moves from this (past tense) physical response to a (present tense) mental and contrasting response: to wait patiently. You and I can achieve a transition from freeze to free movement by simply taking a few deep breaths (vagus nerve & parasympathetic nervous system are stimulated92).

He used imagery: the belly: Psalms 119:120; Jeremiah 23:9; Ezekiel 3:14; Daniel 8:27 and 10:8) and lips. For Habakkuk, the transition to rest is achieved by grasping that he and God’s people are not the target of God’s wrath, that he froze is a measure of the degree and extent of God’s swift judgment.

In contrast to the opening verses of the Book, Habakkuk now writes “that I” (Psalms 91:15, 94:12-13; Isaiah 26:20-21; Jeremiah 15:10-11, 45:3-5; Ezekiel 9:4-6 and 2 Thessalonians 1:6-9) may rest in that day of trouble because He will (Habakkuk 1:6; Deuteronomy 28:49-52; 2 Kings 24:1-2 and Jeremiah 25:9-11) deal with the enemy.

Sermon suggestion: How wonderful it is to take refuge in our Savior.

17 ALTHOUGH THE FIG TREE SHALL NOT BLOSSOM, NEITHER SHALL FRUIT BE IN THE VINES;

THE LABOUR OF THE OLIVE SHALL FAIL, AND THE FIELDS SHALL YIELD NO MEAT; THE FLOCK

SHALL BE CUT OFF FROM THE FOLD, AND THERE SHALL BE NO HERD IN THE STALLS: The fig tree (Deuteronomy 28:15-18, 28:30-41; Jeremiah 14:2-8; Joel 1:10-13, 1:16-18; Amos 4:6-10 and Haggai 2:16-17) does not bear blossoms or flowers, but bears green figs

92 https://www.psychologytoday.com/blog/the-athletes-way/201405/neuroscientists-discover-the-roots- fear-evoked-freezing.

72 Habakkuk Craig Mobey at once. This tree is common in Canaan, and its fruit is very useful for food. The next image is of vines: grapes. Grapes were used for wine and a liqueur, were refreshing, and played a role in sacrifice and libation. It was a calamity if the vineyards did not bear fruit. The third image used is a failure in olive farming. Farming is done with great expectation and work. For the olive not to bear is a big loss in that community. For a field not to yield meat means famine. The last image is of cutting flock from the fold and ג הזער“ no herd in the stall can either be an end to things or a separation of things. The verb gâzar” would indicate a cutting off.

This is a popular portion of Scripture from which many sermons have been made. A New Testament reference would probably be Matthew 6:33 and 3493. Not having produce is a disaster.

18 YET I WILL REJOICE IN THE LORD, I WILL JOY IN THE GOD OF MY SALVATION. Habakkuk writes “I will rejoice” (Deuteronomy 12:18; 1 Samuel 2:1; Job 13:15; Psalms 33:1, 46:1-5, 85:6, 97:12, 104:34; 118:15, 149:2; Isaiah 41:16, 61:10; Zechariah 10:7; Luke 1:46-47; Romans 5:2-3; Philippians 4:4; James 1:2, 1:9-10; 1 Peter 1:8 and 4:12- 13), reminding us that we have a choice. In returning to his description of God, God is described as “the God” (Exodus 15:2; Psalm 25:5, 27:1, 118:14; Isaiah 12:2; Micah 7:7 and Luke 2:30), meaning the attribute of supremacy is again present.

Maslow wanted to understand what motivates people. He believed that people possess a set of motivation systems unrelated to rewards or unconscious desires94. Maslow (1943) stated that people are motivated to achieve certain needs. When one need is fulfilled a person seeks to fulfill the next one, and so on. The earliest and most widespread version of Maslow's (1943, 1954) hierarchy of needs includes five motivational needs, often depicted as hierarchical levels within a pyramid.

93 Matthew 6:33 and 34: “But seek first his kingdom and his righteousness, and all these things will be given to you as well. Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own”. 94 http://www.simplypsychology.org/maslow.html.

Obviously, Maslow’s model is humanistic. I note with interest, that a true follower of the Lord would place the Lord underneath Maslow’s physiological needs; meaning that God comes first, the rest is in His capable hands. This explains why Habakkuk could choose to rejoice in spite of.

19 THE LORD GOD IS MY STRENGTH, AND HE WILL MAKE MY FEET LIKE HINDS' FEET, AND

HE WILL MAKE ME TO WALK UPON MINE HIGH PLACES. TO THE CHIEF SINGER ON MY

STRINGED INSTRUMENTS. Habakkuk then refers to God as his strength (Psalms 18:1, 27:1, 46:1; Isaiah 12:2, 45:24; Zechariah 10:12; 2 Corinthians 12:9-10; Ephesians 3:16; Philippians 4:13 and Colossians 1:11). He continues to use imagery, introduced by the word “like” (2 Samuel 22:34 and Psalm 18:33) and leads into another image of walking (Deuteronomy 32:13, 33:29 and Isaiah 58:14) in high places; comparable to hind - one does not hear of these animals95 losing their footing.

The last sentence dedicates the passage to the musicians for an epigram to be played on a specific stringed instrument (Psalms 4:1-8, 6:1-10, 54:1-7, 55:1-23, 67:1-7 and 76:1-12).

Sermon suggestion: Onward and upward in a difficult world.

Conclusion Habakkuk can only declare God to be his strength after he prayed a prayer of faith. If one praises his/her own achievements, then those are his/her strengths. May we all learn from this Book and give God all our praise!

God is above time He has no tomorrow But holds tomorrow for you ~ C.F. Mobey

95 https://dawnsfaithconnection.files.wordpress.com/2014/02/cliff_mountain_goats.jpg.

Lesson Seven Assignment 1. To whom does Habakkuk refer as His strength? 1.1. Assyrians. 1.2. Himself. 1.3. God. 2. Why could Habakkuk rejoice in spite of his circumstances? 2.1. He placed God first. 2.2. The circumstances did not apply to him. 3. What are implications of “Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls:”? 3.1. A total catastrophe across the land. 3.2. Famine. 3.3. 3.1. & 3.2. 4. True or false: The Lord’s strategy is deal first with the headman: the leader and then the rest. 4.1. True. 4.2. False. 5. What are the two vertical dimensional indicators used by Habakkuk in this chapter? 5.1. Sky and sea bottom. 5.2. Heaven and earth. 5.3. Mountain and deep. 6. What does the use of the word “selah” indicate when used in a prophetic book such as Habakkuk? 6.1. Pause here for tea and fellowship before proceeding. 6.2. A solemn pause in music. 7. True or false: Shigionoth refers to a distinctive type of music, sung in a spirit of victory and excitement. 7.1. False. 7.2. True. 8. True or false: In chapter 3, Habakkuk writes in the past, present and future tenses.

8.1. True. 8.2. False. 9. Give an example of a piece of Habakkuk chapter 3 written in the past tense. 10.Give an example of a piece of Habakkuk chapter 3 written in the present tense.

LESSON EIGHT: WHATS WRONG WITH THE WORLD?

Introduction To describe what is right in the world would be an easier task.

It must be understood that God did not create sin; He is holy and would not create anything that would contradict His nature. God did author the Law which reflects His holiness and He did create the conditions to free will; in other words the condition where sin (rebellion) was possible. Sin originated with Lucifer who was the first to rebel, and then entered the world through Adam, who chose disobedience.

Romans 5:12 – 21: “12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: 13 (For until the law sin was in the world: but sin is not imputed when there is no law. 14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. 15 But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. 16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. 17 For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) 18 Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.

19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. 20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: 21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.”

The Problem of Sin in the World

“In Biblical perspective, sin is not only an act of wrongdoing but a state of alienation from God. For the great prophets of Israel, sin is much more than the violation of a taboo or the transgression of an external ordinance. It signifies the rupture of a personal relationship with God, a betrayal of the trust He places in us.96”

The nature of sin Sin is an inward inclination; an inherent disposition inclining us to wrong acts (Matthew 5:21 – 22, 27 – 28). Sin is also rebelliousness and disobedience (Romans 2:14 – 15; Genesis 2:16 – 17). Sin entails spiritual disability (Romans 1:21, 28, 29 – 31 and 12:2). Sin is also incomplete fulfillment of God’s standards (1 Samuel 15:23 and Matthew 6:2, 5 and 16). Lastly, sin is the displacement of God (Exodus 20:3 and Mark 12:30)97.

The results of sin “Sin has very serious consequences when it comes to the relationship between the sinner and God. These results include divine disfavor, guilt, punishment and death. Sin also has consequences that affect the individual sinner, including enslavement, flight from reality, denial of sin, self-deceit, insensitivity, self-centeredness, and restlessness. These effects on the sinner have social implications in completion, inability to empathize, rejection of authority and inability to love.98”

96 Elwell, 1990. p1012.

97 Erickson, 2002. p188 & 189.

98 Erickson, 2002. p193.

The need for Christ Without doubt or question, sin leads to death. This statement is intrinsically linked into the principles of sowing and reaping as well as the original sin. However, the Good News of Jesus Christ turns this entire principle onto its head. Through His Son Jesus Christ, God placed the consequence of our sin onto Christ who died on the cross in our place. Because of this, we are acquitted99.

Looking Around

One cannot ignore the injustices in the world today100.

We live in a world full of love, hope, joy and redemption, but on the end, it also full of heartache, full of pain, full of sorrows and full of despair. Ask yourself, what is injustice? Is it not standing up for what your believe in, is it turning a blind eye to those hurt next to you, is it causing that hurt? Our world is filled with unjust actions every day that people don’t know about, have a lack of encouragement to take a stance on or are simply not convicted to evoke change against it. As our people, our country and our world has shifted and developed in this day and age, several injustices have come to light.

Poverty Poverty is a very real predicament in our world today. It’s important to notice that poverty doesn’t just include the homeless. It encompasses a wide of range of people. It included families living day to day on food stamps, it includes single mothers working 20-hours shifts to put food on the table for their children, and it includes the population in India living in the slums. It includes people living in the dirt, living in the rain, living in their cars, living on the side of the freeways.

99 Stander, 2003. p236.

100 http://iucru.com/10-injustices-in-our-current-world/.

Starvation DoSomething.org `writes, “Almost 1 in every 15 children in developing countries dies from hunger.” Around the world people are hungry and it’s not something that can easily be fixed. They are deprived: deprived of food, water, sustenance, nutrition, medicine and the many day to day needs that can easily be taken for granted. People are dying, people are suffering and they live each day with single hope: to be able to eat. Starvation can be linked to poverty, but it’s also because an over populated area, a lack of resources and poor methods of economic trade. For some, it’s something they’re born into, for others it’s a path they can’t escape from.

Gender un-equality On January 22, 2014, The India Times released this statement, “A kangaroo court last Sunday decided that the victim be raped by 10 men as she had committed a crime by having an affair outside the community. The tribal heads had found that the sin of the 20- year-old can be only undone if she gets raped by 10 tribal men.” Gender un-equality is not just happening in India, but around the world. Women are being regarded as objects. Rape, is no issue. Women in India are being raped as instruments of war. They are purposely being preyed upon to provoke cause for strife and war. They don’t hold any right, any power or any string that ties them to being a valued human life. Saudi Arabian women are denied driver’s licenses. In China, female babies are being killed because of their “one-child” policy and their preference for males. In this practice of infanticide it is common for fathers to take their child from the mothers and to kill them secretly.

Elderly The elderly are often ignored, stereotyped as no longer competent for everyday tasks and looked down on as slow or in-intelligent. Our elders are our previous teachers, CEOs, innovators and those who evoke change, but the outer appearance of them can easily smear the human perception of them into something useless and worthless.

Widows In India, widows are isolated, ignored and are treated as if they are lower than anyone

80 Habakkuk Craig Mobey else. They are not shown pity, but rather, harsh judgment. Widows are subjected to harsh treatment and poverty. Most spend their days begging for food at the temples, living day to day. The $31 and health care assistance they are given when their husband passes is not enough to live on. Many widows in India are ignored, pushed to the side and looked down on because they lack a man to take care of them, but in other countries, although not as severe and apparent, widows are lost and full of sorrow.

Orphans Innocence, the source of constant smiles and laughter, the image of playing tag on the playground or grasping with their tiny fingers as they hold on to the bars of the merry-go- round, that’s the picture of children. That’s where contagious smiles and a brief innocence, that isn’t yet tainted by the hardships of this world, come from. Children are loved, protected and blessed, but orphans can’t share in this innocence. They have been dumped straight into a world of hardship, a world without love, care, protection and family. The Congressional Coalition on Adoption Institute states, “In the U.S. 400,540 children are living without permanent families in the foster care system. 115,000 of these children are eligible for adoption, but nearly 40% of these children will wait over three years in foster care before being adopted.” That’s 400,540 children living without love, without family, with very small amounts of hope and without the blissful innocence of playing in the sandbox of swinging on the swings without a care in the world. In the world, there is an estimated amount of 153 million orphans.

Racism Race is an issue. Our culture tries to pretend that its not, but our minds can’t help but compare the people with the stereotypes. Smart, dumb, bad drivers, impoverished, “blue collar” and so on. It’s easy to identify yourself based on your race, but it’s even easier to pre-judge others. Race is identifying with culture, family or certain countries, but it has nothing to do with potential, with success or with what a person is capable of.

Abuse Hate, strife, physical and domestic violence and verbal abuse are the opposite of love. To

81 | P a g e Habakkuk Craig Mobey physically or verbally abuse someone only serves one purpose: to treat someone, who a person deems lesser than himself or herself, to be even more insignificant than how they see themselves. It’s all about power; it’s all about justifying “feeling good,” justifying that they did something to deserve it. Indiana University Bridges International staff member Dan Tietz said, “Injustice comes out of idolatry of yourself.” It comes from bettering yourself first and considering other later. Abuse can come in many forms. Yes, there is physical and violent abuse that leads to an outward display of hurt, but what often isn’t seen, what is shoved “under the rug,” is verbal abuse. It’s the day to day backhanded comments, the belittling, the rude gestures and so on, that after a while carves deeper and deeper into a person’s self-esteem and self-worth. It is a subtle means of making someone feel inadequate, worthless or nothing. Verbal abuse is stealing their identity and limiting it to something predicted by another’s judgments. Tietz continued to say that, “There’s not a shortage of ways to participate against injustice.” It’s takes one comment to abuse someone’s self-worth, but it takes a steady and loving hand to build that up again, but on the plus side, there’s not a shortage of ways to help. It just takes a person taking notice of the need and acting on it.

Sex trafficking 7 million people are slaves, that’s a huge number. That’s more than four times the population of Indiana. Look at the people around you. Your friends, co-workers, employers, family, dentist, mail and more, they could be a slave. Sex Trafficking isn’t an “in your face” act here in the US, but that doesn’t mean it doesn’t exist here and that certainly doesn’t mean that it doesn’t exist in the world. It’s easy to be ignorant, to have the mindset that if it isn’t seen, it must not exist. But it exists, all over the world. Young girls who should be worrying about her grades in Algebra, putting on make up for the first time hoping that cute football player in her chem class will ask her to prom, or fighting with her sister, is instead worrying the next time that he’ll come in, worrying about the next time he’ll touch her and worrying how long it will take her to forget that he’s there. And it doesn’t just end there, eventually her innocence is stripped from her and she no longer values herself, she no longer values her body and his touch, becomes her everyday reality. “Slavery is a thief of choices,” said Ryan Berg, a lead advocator

82 Habakkuk Craig Mobey against sex trafficking with the Aruna Project. According to the Aruna Project, “Each year millions of women and children are trafficked for sex worldwide. In one of South Asia’s largest red light areas, in deplorable conditions, there are an estimated 15,000 sex workers in a two square mile area who are seen as nothing more than flesh for sale.” Slavery is a very real opposition and a real injustice that deserves to be set right.

War and grief Every injustice in this world causes grief, it crosses the line between what is known as right and what is wrong. “What’s true justice, is for all of us to go to hell,” said Abbey Gerke, an Accounting and Finance major at Indiana University, “because we all sin and fall short of the glory of God.” It seems as if our world is at a constant war. War between within yourself, war over disputes or war between countries. In this world, conflict is resolved through pain, bloodshed and hurt. But no one truly wins. Justice isn’t found; just one side slightly falls slightly less than the other. We tell ourselves that war is all about standing up for what you believe, for fighting for your rights, but taking up a gun for what is right, doesn’t right the wrongs committed. Our world will forever remain full of pain, full of heartache and sorrow, because as one enemy is defeated another will sprout back in its place, there’s no way to win–if you think about it like that.

Habakkuk: A Message of Hope to South Africa This is a difficult piece to write as data, while easy to come by, is often subjective. The above 10 things wrong with the world are present in South Africa.

In addition, South Africa has some unique challenges listed below101: 1. The title “rape capital of the world.” It is estimated that between 5% and 10% of rapes are reported and less than 10% of cases lead to a conviction. There are between 650 000 and 1 300 000 sexual offences per year in South Africa. “Infant rape” and “corrective rape” are synonymous with South Africa. 2. 3rd highest youth unemployment rate in the world, behind Greece and Spain. 3. Most expensive data rates in Africa.

101 http://www.news24.com/MyNews24/South-Africa-Worst-in-the-World-20140206.

4. Most expensive cellular (mobile) rates among the BRICS countries. 5. Country with the most protests in the world. 6. Highest number of Aids in the world. Infections number 5 600 000 or 10%. 7. It is highly probable that the president has the lowest education level in the world. Frequently, he stumbles publically over simple figures. 8. The 2nd highest depreciating currency in the work to the US$. 9. 3rd worst education system in the world. 10. One of the highest murder rates in the world.

Crime, governance and corruption statistics of the country warrant a brief comment:  Regarding crime, “Transparency International's (TI) 2013 global Corruption Perception Index (CPI) shows that South Africa has dropped 34 places since 2001, with half the decline of 17 places occurring since 2009. South Africa is currently ranked at number 72 out of 175 countries and heading downwards.”

 Total crimes are hovering around the 2.2 million mark per year102. Crime is a prominent issue in South Africa. South Africa has a very high rate of murders, assaults, rapes (adult, child, elderly and infant), and other crimes compared to most countries. Most emigrants from South Africa state that crime was a big factor in their decision to leave. It has the highest murder rate of any country with a population greater than 35 million according to UNODC data103. PricewaterhouseCoopers's fourth biennial Global Economic Crime Survey reported a 110% increase in fraud reports from South African companies in 2005. 83% of South African companies reported being affected by white collar crime in 2005, and 72% of South African companies reported being affected in 2007104.

 Governance is not too positive either, “Over the past decade we have seen unreasonable annual increases to property rates, vehicle licence fees, conventional

102 http://www.crimestatssa.com/national.php.

103 https://en.wikipedia.org/wiki/Crime_in_South_Africa.

104 Ibid.

toll tariffs and many other taxes. Hiding behind the pressures of inflation, the plethora of taxes continue to soar, while the delivery of public services degenerates, pushing the hard pressed citizen to a multi-faceted breaking point.105”

Christianity is the largest religion in South Africa106. Religions represented107 in South Africa are: 1. Christian: 79.8% 2. Atheist: 15% 3. Islam: 1.5% 4. Undecided: 1.4% 5. Hinduism: 1.2% 6. Other beliefs: 0.6% 7. African traditional: 0.3%

I want to also reflect on the present challenge to religious freedom in South Africa. At face value, with a good constitution108 and a liberal Bill of Religious Rights and Freedoms109, matters are not as well as one might expect:

Separation between State and church The State has set up a Commission for the Promotion and Protection of the Rights of Cultural, Religious and Linguistic Communities as a chapter 9 institution per Act 19 of 2002.

105 http://www.dailymaverick.co.za/opinionista/2015-10-23-taxesmustfall-poor-governance-coupled- with-tax-increases-could-trigger-nenes-tax-revolt-nightmare/#.Vsg6A_l96Cg. 106 https://en.wikipedia.org/wiki/Christianity_in_South_Africa.

107 http://www.mediaclubsouthafrica.com/landstatic/82-fast-facts.

108 Constitution of the Republic of South Africa No. 108 of 1996, chapter 2, section 15.

109 South African Charter of Religious Rights and Freedoms as amended 6th August and 1st October 2009.

This commission is currently summonsing church leaders with a view to controlling the church’s activities and investigating funds; including the sources and application thereof.

An additional step against freedoms is the intended establishment of professional bodies for religious practices under the auspices of the South African Qualifications Authority (SAQA)110. In this way, the professional body determines the education, training, developmental and experiential requirements for ministers of the Gospel, and not the church or ministry.

Religious education Religious education is not provided for. To be “lawful” in religious education, one has to present higher education, which by definition is a different kettle of fish altogether.

Perhaps the greatest challenge to a religious educator is the fact that one may only present what is already approved on SAQA’s database: i.e. approved through the mechanisms of State. One may not add to SAQA’s database.

The Department of Higher Education and Training maintains a list “bogus” of colleges, universities and so forth, which according to their interpretation of the law are bogus. Bogus usually implies that the institution is not registered with the Department. On this list, in addition to real bogus institutions, one finds reputable instances such as the Full Gospel Church’s Seminary and other well-known legitimate educators who are basically unable to comply with the system’s complexities and costs or simply wish for separation between State and church. The SA Police are investigating criminal charges against all who are on said list.

The message of hope is this: God is ultimately in control and there is time enough for South Africa to turn to Him. It’s not too late!

110 For example: The Association for Supportive Counsellors and Holistic Practitioners.

South Africans are the creators of their own misery “‘Idolatry is the biggest single obstacle to world mission,’ said Wright, who will be the main drafter of the much-anticipated Cape Town Commitment that will come out of the weeklong gathering of mission-minded Christian leaders. According to Wright, the three idols are: power and pride, popularity and success, and wealth and greed.111”

The South African context to Wright’s statement when read with South Africa’s unique challenges starting on page 90 makes for attention-grabbing interpretation.

It has already been established that Christianity is by far the majority religion in South Africa at close to 80%. The opportunity is going begging for:  South Africa to once again be known as a Christian country.  Christianity to undergird the country’s Constitution.  Christianity to undergird governance.  Christianity to undergird the ethics and morals of citizens.

The evidence of my four bullets above in relation to Wright’s mentioned idols are to be found daily, in all forms of media – for example a simple Google search: “https://www.google.co.za/webhp?sourceid=chrome-instant&ion=1&espv=2&ie=UTF- 8#q=what+is+wrong+with+south+africa.” It is therefore evident that what the Christian majority is allowing to be sowed is also being continuously harvested. Christian South Africa is thus failing dismally to unite and align the country to God’s Word by means of their vote, their actions and their motives. Very much like in the times of Habakkuk, the nation is plagued with injustice and idolatry.

When one reaches the point where one is accountable to self and not God, one is one’s own god and idol.

111 http://www.christianpost.com/news/idolatry-is-biggest-problem-to-world-mission-says-uk- theologian-47323/.

Coming back to Wright’s statement, mission in South Africa is effectually being stalled by professing Christians. There is tremendous dormant Christian potential in South Africa, but as in Habakkuk’s day – the nation’s heart is hardened and their focus is not on God.

Upon reflection of Christian South Africa, I am saddened by my observations as related to the following from James:  James 1:22: “But be ye doers of the word, and not hearers only, deceiving your own selves.”  James 4:4: “Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.”

The fruit is known by the root.

Conclusion The problems in South Africa, when discussed can form and entire series of Ph.D. dissertations. What I have demonstrated above are certain parallels between the complaints of Habakkuk and the occurrences in South Africa, such as:  Lawlessness.  Not enough regard for the Word of God and good Christian practise. Even though 80% of the population count themselves Christian the crime, corruption and poor governance point toward room for improvement in the practise of Christianity.

That 80% of the population is Christian is what I would describe as dormant potential. The challenge is to unite the 80% toward a better South Africa, but as in Habakkuk’s day, there is much infighting and internal resistance. Habakkuk was but one man; though also contemporaries of Nahum and Zephaniah. The point is as follows:  God is not oblivious to the happenings in the country.  God is not silent.

 God is still in control – although one needs to differentiate between the permissive will of God and the perfect will of God.  God is just.  Things will not continue indefinitely.  South Africa obviously needs to turn to God, and Habakkuk shows us how: o Keep faith. o Honestly discuss things with God. o Listen to His answer. o Act on His answer. o Pray. o Praise. o Trust.

Justice is God’s domain. He causes powers and nations to rise and fall. He rewards good and punishes evil – in His own way in His own time112.

Lesson Eight Assignment 1. Choose any of the ten matters listed under “Looking around” and write an essay on it (10). 2. What according to you is the most pressing problem in the world? 3. Motivate your answer. 4. Write a prayer to the Lord describing to Him the injustices you see in the world today. 5. Write a psalm to the Lord singing His praises. 6. True or false: The problem of evil in the world shows that Christianity is inconsistent. 6.1. True. 6.2. False.

112 Horton, D. p255.

7. True or false: Christianity doesn’t teach that there shouldn’t be evil. So all that we can really conclude is that God must have had a good reason for allowing evil and suffering. 7.1. False. 7.2. True. 8. True or false: If it was impossible to disobey God, then we’d never have to choose to obey. 8.1. False. 8.2. True. 9. Correct the order: 9.1. God created the world and it was good (Genesis 1:31). 9.2. Man’s nature was corrupted (James 1:13). 9.3. Man sinned (Romans 5:12). 9.4. Satan fell (John 14:30 & 1 Thessalonians 3:5). 9.5. Creation was cursed (Genesis 3:17 – 18 & Romans 8:22). 9.6. God is in control (Isaiah 45:7, Amos 3:6 and Romans 3:5 – 6). 10. Any comment you have from studying Habakkuk?

BIBLIOGRAPHY

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93 | P a g e Habakkuk Craig Mobey http://www.pinterest.com/pin/488359153315613345/ https://www.psychologytoday.com/blog/the-athletes-way/201405/neuroscientists- discover-the-roots-fear-evoked-freezing http://www.shellypalmer.com/2013/2013/03/walled-cities-and-gunpowder http://www.simplypsychology.org/maslow.html http://www.studylight.org/commentaries/wen/ http://www.thebeautifulneedfulthing.com/images/sheep1.png http://www.vtaide.com/gleanings/Kings-of-Israel/biography_Jehoiakim.html http://www.vtaide.com/gleanings/Kings-of-Israel/biography_Josiah.html http://whatsbestnext.com/2011/08/what-does-it-mean-that-the-earth-will-be-filled-with- the-knowledge-of-the-glory-of-god/

BIOGRAPHY Craig Mobey is married to Lizette and together they reside on a smallholding to the south of Bloemfontein, South Africa.

Craig holds a Doctor of Ministry, Master of Divinity, Postgraduate Certificate in Ecometric Assessment (Psycho-social), Diploma in Theology, Diploma in Pastoral Counseling, Certificate in Biblical Studies and a National Certificate in Internal Audit.

He is an ordained minister and marriage officer, a Category 5 Pastoral Therapist with the Professional Board for Pastoral Care and Counselling in South Africa, a Specialist Level Counsellor with the Association for Supportive Counsellors and Holistic Practitioners (professional body), Director of Filadelfia Ministries, member of the Digest for Christian Thought and a member of the European Society for Intercultural Theology and Interreligious Studies. He has also lectured Practical Theology with the University of North-West, Potchefstroom Campus in the Unit for Reformed Theology and Development.

Craig has extensive experience in: ministry, lecturing, teaching, facilitating, pastoral therapy & counseling, evangelism and financial management.

This is the last course toward his Doctorate in Ministry with MINTS. He has recently registered with the South African Theological Seminary (www.sats.edu.za) for a Master Degree in Theology; with specialization in Biblical Studies.

This is the sixth MINTS course that he has written. The previous five are: 1. An Introduction to Pastoral Care part 1. 2. An Introduction to Pastoral Care part 2. 3. Academic Essays, Articles and Dissertations [a study guide] 4. An Orientation to Biblical Studies. 5. Marriage Therapy.

INSTRUCTORS MANUAL

All questions count 1 mark unless otherwise stated.

Lesson One 1. Prophecy is one of the most important themes that highlight the continuity of God’s ______acts in history. 1.1. Redemptive. 1.2. Judgmental. 1.3. Salvific. 2. Prophetic activities testify to the act of God in history and cannot be separated from the ______of believers. 2.1. Community. 2.2. Faith. 2.3. Future. 3. Habakkuk follows Nahum, which celebrates the end of which empire? 3.1. Babylonian. 3.2. Roman. 3.3. Assyrian. 4. Habakkuk starts by testifying that the prophet is speaking in the Lord’s name. 4.1. True. 4.2. False. 5. Which of the following is the basic pattern of all prophetic books? 5.1. Salvation, judgment and sin. 5.2. Sin, salvation and judgment. 5.3. Salvation, sin and judgment 5.4. Sin, judgment and salvation. 6. Form criticism compares conventional and structural features of Biblical texts. 6.1. True. 6.2. False. 7. Historical criticism is of interest as:

7.1. A means to understanding. 7.2. Finding out what the text says about history. 7.3. Learning about in what circumstances the text originated. 7.4. All of the above. 7.5. None of the above. 8. Christ is always the goal of Old Testament prophecy. 8.1. True. 8.2. False. 8.3. Sometimes. 9. The ______is responsible to discern the content of the prophecy. 9.1. Prophet. 9.2. Community. 9.3. Priest. 9.4. All of the above. 9.5. 9.1. and 9.3. 10. Regarding interpretation and post-modernism, one down side is that the reader is placing emphasis on the interpretative processes. This is because in a postmodern world: 10.1. Truth is socially constructed. 10.2. There is no such thing as truth. 10.3. Subjective reasoning is more important than objective reasoning. 10.4. All of the above. 10.5. None of the above. 10.6. 10.1. and 10.3. 10.7. 10.1. and 10.2. 10.8. 10.2. and 10.3. 11. Believers seek to understand the meaning of their lives and their world in the light of their ______. 11.1. Faith. 11.2. Experiences. 11.3. Attitudes.

11.4. 11.1. and 11.2. 12. Understanding the hermeneutical gap is a process whereby the things of today dictate the processes of Scriptural interpretation in order to ensure relevance. 12.1. True. 12.2. False.

Lesson Two 1. Which of the following is not a mega theme of Habakkuk? 1.1. Struggle. 1.2. Doubt. 1.3. God’s sovereignty. 1.4. Hope. 1.5. Judgment. 2. Habakkuk is a ______name. 2.1. Assyrian. 2.2. Babylonian. 2.3. Roman. 2.4. Hebrew. 2.5. Greek. 3. Is it likely that Habakkuk would have lived to see the fulfillment of his prophecy? 3.1. Yes. 3.2. No. 4. What word or words, very relevant to Habakkuk and Nahum refers to a warning of some sort? 4.1. Utterance. 4.2. Prophecy. 4.3. Oracle. 4.4. Pronouncement. 4.5. Burden. 4.6. All of the above. 4.7. 4.3., 4.4. and 4.5. 4.8. 4.1. and 4.2. 5. When told that the Lord was preparing to do something about it through the “ruthless” Assyrians, Habakkuk’s perplexity intensified. 5.1. True. 5.2. False. 6. Which of the following kings was not a key figure in the book of Habakkuk?

6.1. Josiah. 6.2. Jehoiakim. 6.3. Nabopolassar 6.4. Nebuchadnezzar 6.5. Nebuchadnezzar the 2nd. 7. Which of the following prophet’s ministries would have overlapped with Habakkuk’s ministry? 7.1. Zephaniah and Nahum. 7.2. Nahum and Jeremiah. 7.3. Jeremiah and Zephaniah. 8. Habakkuk consists out of two complaints, two answers and a psalm of praise. 8.1. True. 8.2. False. 9. Habakkuk is divided into how many parts? 9.1. 2. 9.2. 3. 9.3. 4. 9.4. 5. 10. Habakkuk is the 35th book of the Bible. 10.1. True. 10.2. False.

Lesson Three 1. The ______dominated the world of Habakkuk. 1.1. Persians. 1.2. Babylonians. 1.3. Assyrians. 2. The Assyrians would take the Babylonian capital, Nineveh, in 612B.C. 2.1. True. 2.2. False. 3. Why did Habakkuk complain to God? 3.1. God was unaware of what was happening. 3.2. God was aware of what was happening, but was not interested. 3.3. Habakkuk as messenger of the Lord had to enter into dialogue with the Lord so as to bring to the people a message of hope. 3.4. Complaining was part of Habakkuk’s nature. 4. It is difficult to understand how a righteous God can tolerate evil. Therefore: 4.1. God has lost control. 4.2. God is in control, but what the evil happening is to be seen in the context of a bigger picture that will work to His glory. 4.3. God is in control, but the evil being done is not bad enough to warrant His immediate intervention. 5. To pervert justice is to interfere with the administration of justice. 5.1. True. 5.2. False. 6. The use of the word “paralyze” is: 6.1. Anthropomorphic. 6.2. Prosopopoeia. 6.3. Both of the above. 6.4. None of the above. 7. Things are sometime not what they seem because: 7.1. We can only report and interpret that which we are aware of. 7.2. We don’t always have the fuller picture.

7.3. We interpret according to understanding. 7.4. All of the above. 7.5. None of the above. 8. What is the expectation undergirding a legitimate complaint? 8.1. That someone take notice of dissatisfaction, suffering or grievance. 8.2. That the matter be addressed. 8.3. Both of the above. 8.4. Neither of the above. 9. Which of the following is unlikely to have been part of the injustices observed by Habakkuk in reference to the people of Judah? 9.1. Ignoring The Law. 9.2. Ignoring law. 9.3. Infighting. 9.4. Outfighting. 10. According to Habakkuk, the law is paralyzed because of: 10.1. Destruction. 10.2. Violence. 10.3. Strife. 10.4. Conflict. 10.5. Injustice. 10.6. All of the above. 10.7. All of the above, except for 10.3. 10.8. All of the above, except for 10.5. 10.9. All of the above, except for 10.3. and 10.5.

Lesson Four 1. God meets Habakkuk’s expectation in dealing with the Assyrians. 1.1. True. 1.2. False. 2. Is it better to trust: 2.1. Your feelings. 2.2. The facts of the matter. 3. In dealing with the Assyrians, God will do something unexpected; He will use the ______as His agent. 3.1. Romans. 3.2. Greeks. 3.3. Babylonians. 4. Which of the following words does not describe “scoff”? 4.1. Scornful. 4.2. Mocking. 4.3. Derisive. 4.4. Nibble. 5. True or false: A self-created god cannot be greater than self and one therefore becomes one’s own god. 5.1. True. 5.2. False. 6. ______is the opposite of humility and was characteristic of Judah’s enemies. 6.1. Arrogant. 6.2. Insulting. 6.3. Better than. 6.4. More important than. 6.5. All of the above. 7. True or false: In this lesson we learn that not only is God aware of what is happening in Judah, but He sees more than Habakkuk does. 7.1. True. 7.2. False.

8. The fact that God will use an enemy to deal with an enemy points toward: 8.1. God’s sovereignty. 8.2. God’s omnipotence. 8.3. God’s transcendence. 8.4. God’s omnipresence. 8.5. God’s apathy. 8.6. Points 8.1., 8.2., 8.3. and 8.4. 8.7. All of the above. 8.8. Points 8.1. and 8.5. 9. For what possible reason did God tell Habakkuk: “I will work a work in your days, which ye will not believe, though it be told you.”? 9.1. His working is miraculous and beyond Habakkuk’s comprehension. 9.2. God is buying time while He thinks about what to do next. 10. Complete the sentence: Self-confidence will lead to overstepping the ______. 10.1. Boundary. 10.2. Limit. 10.3. Step.

Lesson Five 1. Habakkuk refers to God as from ______1.1. Above. 1.2. Everlasting. 1.3. The West. 2. Which word best describes Habakkuk’s relationship with God? 2.1. Misunderstood. 2.2. Personal. 2.3. Impersonal. 3. What are the two basic questions Habakkuk is asking God? 3.1. When will the Lord deal with the Babylonians and would he (Habakkuk) be able to see it from his watchtower? 3.2. Why does God tolerate evil and why is He going to tolerate an even greater evil as part of His judgment? 4. True or false: In verse 14, Habakkuk creates the impression of a fish out of water. 4.1. True. 4.2. False. 5. Is this statement correct? “The Babylonians treated their dragnet as if it were a god.” 5.1. Yes. 5.2. No. 6. Is this statement correct? “Habakkuk was removed from his present circumstances in order to gain perspective.” 6.1. Yes. 6.2. No. 7. Write 10 lines explaining why Habakkuk was asking God in chapter 1:13 about His silence, but in chapter 2:1, Habakkuk is waiting for God to speak to him. 8. Does Habakkuk, in complaining to God, anywhere express confidence in God’s sovereignty? 8.1. Yes. 8.2. No.

9. What New Testament verse (written by Peter), connects rather well with Habakkuk in that God is tolerating evil in love for a period so that no one should perish? In other words, God is allowing time for people to repent and not be eternally lost. 2 Peter 3:9 10. True or false? Habakkuk, in waiting for the Lord’s answer opens himself to correction from God. 10.1. True. 10.2. False.

Lesson Six 1. Verse 8 mentions two main points of destruction: 1.1. People and land. 1.2. Sky and sea. 1.3. Sky and land. 1.4. People and sea. 1.5. People and sky. 2. True or false? In every revelation, God places Himself is a rather unique positional relationship with His prophet. 2.1. True. 2.2. False. 3. How many “woes” are there in this, the Lord’s answer to Habakkuk? 3.1. 1. 3.2. 2. 3.3. 3. 3.4. 4. 3.5. 5. 4. True or false? The “woes” of Habakkuk form a state of existence where the absence of God is notable. 4.1. True. 4.2. False. 5. What does worshipping a living God imply? 5.1. One is not accountable to God, because true worship is not a way of life. 5.2. One is accountable to God, because true worship is an occasional action. 5.3. One is accountable to God, because true worship is a way of life. 6. Which verse of chapter two is written in the future tense and is a promise that God’s plan of redemption will be successful in bringing people to faith? 6.1. 4. 6.2. 7. 6.3. 14. 6.4. 17.

6.5. 24. 7. How does one sin against one’s soul? 7.1. Through abuse and excess. 7.2. Though shame and separation (isolation). 7.3. Through laziness and violence. 8. The vision (verse 2) that Habakkuk had to write down was: 8.1. Descriptive. 8.2. Filled with imagery. 8.3. Glorified God. 8.4. 8.1. and 8.2. 8.5. 8.1. and 8.3. 8.6. 8.2. and 8.3. 8.7. All of the above. 8.8. None of the above. 9. Why is it important to become silent before God? 9.1. To hear Him. 9.2. To come to rest and focus on Him. 9.3. To acknowledge that God is on His throne and in control. 9.4. All of the above. 9.5. None of the above. 10. If one worships a man-made idol, who is the God being worshipped? 10.1. God. 10.2. Man.

Lesson Seven 1. To whom does Habakkuk refer as His strength? 1.1. Assyrians. 1.2. Himself. 1.3. God. 2. Why could Habakkuk rejoice in spite of his circumstances? 2.1. He placed God first. 2.2. The circumstances did not apply to him. 3. What are implications of “Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls:”? 3.1. A total catastrophe across the land. 3.2. Famine. 3.3. 3.1. & 3.2. 4. True or false: The Lord’s strategy is deal first with the headman: the leader and then the rest. 4.1. True. 4.2. False. 5. What are the two vertical dimensional indicators used by Habakkuk in this chapter? 5.1. Sky and sea bottom. 5.2. Heaven and earth. 5.3. Mountain and deep. 6. What does the use of the word “selah” indicate when used in a prophetic book such as Habakkuk? 6.1. Pause here for tea and fellowship before proceeding. 6.2. A solemn pause in music. 7. True or false: Shigionoth refers to a distinctive type of music, sung in a spirit of victory and excitement. 7.1. False. 7.2. True. 8. True or false: In chapter 3, Habakkuk writes in the past, present and future tenses.

8.1. True. 8.2. False. 9. Give an example of a piece of Habakkuk chapter 3 written in the past tense. 10.Give an example of a piece of Habakkuk chapter 3 written in the present tense.

Lesson Eight 1. Choose any of the ten matters listed under “Looking around” and write an essay on it (10). 2. What according to you is the most pressing problem in the world? 3. Motivate your answer. 4. Write a prayer to the Lord describing to Him the injustices you see in the world today. 5. Write a psalm to the Lord singing His praises. 6. True or false: The problem of evil in the world shows that Christianity is inconsistent. 6.1. True. 6.2. False. 7. True or false: Christianity doesn’t teach that there shouldn’t be evil. So all that we can really conclude is that God must have had a good reason for allowing evil and suffering. 7.1. False. 7.2. True. 8. True or false: If it was impossible to disobey God, then we’d never have to choose to obey. 8.1. False. 8.2. True. 9. Correct the order: 9.1. God created the world and it was good (Genesis 1:31). 9.2. Man’s nature was corrupted (James 1:13). 9.3. Man sinned (Romans 5:12). 9.4. Satan fell (John 14:30 & 1 Thessalonians 3:5). 9.5. Creation was cursed (Genesis 3:17 – 18 & Romans 8:22). 9.6. God is in control (Isaiah 45:7, Amos 3:6 and Romans 3:5 – 6).

 God created the world and it was good (Genesis 1:31).  Satan fell (John 14:30 & 1 Thessalonians 3:5).  Man sinned (Romans 5:12).

 Man’s nature was corrupted (James 1:13).  Creation was cursed (Genesis 3:17 – 18 & Romans 8:22).  God is in control (Isaiah 45:7, Amos 3:6 and Romans 3:5 – 6)

10.Any comment you have from studying Habakkuk (1)?

Examination 30 marks; one hour

1. What does the name “Habakkuk” mean? 1.1. My messenger 1.2. To embrace 1.3. God consoles 1.4. God protects

2. Is Habakkuk the fourteenth of the prophetic books? 2.1. Yes 2.2. No

3. The book of Habakkuk can be divided into how many parts? 3.1. 5 3.2. 3 3.3. 4 3.4. 2

4. What is the last part of Habakkuk titled? 4.1. The day of the Lord 4.2. Final instructions 4.3. Final greetings 4.4. Habakkuk’s prayer

5. In what verse did the Lord start answering Habakkuk’s first complaint? 5.1. 1:5 5.2. 1:6 5.3. 1:7 5.4. 1:8

6. Who was raised up to march through the land and possess places that were not theirs? 6.1. Assyrians 6.2. Egyptians 6.3. Chaldeans 6.4. Syrians

7. According to Habakkuk 2:4, how shall the just live by? 7.1. Knowledge 7.2. Wisdom 7.3. Righteousness 7.4. Faith

8. According to Habakkuk 2:11, what inanimate objects will communicate? 8.1. Stone and beam 8.2. Beam and mountain 8.3. Mountain and stone

9. What did Habakkuk pray for in chapter 3 verse 2? 9.1. Mercy and judgment 9.2. Judgment and revival 9.3. Revival and mercy

10.Despite fruit, crop and livestock failure, what was Habakkuk going to do (chapter three verse 17 & 18)? 10.1. Rejoice in the Lord 10.2. Be joyful in the God of his salvation 10.3. Shout with a voice of triumph 10.4. All of the above 10.5. None of the above 10.6. 10.1 and 10.2 10.7. 10.2 and 10.3

10.8. 10.1 and 10.3

11.What are the three main benefits of becoming silent before the Lord (3 x 1 = 3)? 11.1. Train the tongue 11.2. Worship 11.3. Express faith

12.In chapter three, verse 17, Habakkuk mentions two animals, what are they (2 x 1 = 2)? 12.1. Sheep 12.2. Cattle

13.Someone states that studying the book of Habakkuk has no value, because it is irrelevant to today, and reveals nothing about the character of God. How would you answer this person (discussion for 15 marks)?  The student must address both issues ✓✓  The student must describe something of the character of God as revealed through

Habakkuk✓✓  The student must be able to draw a correlation between the time of Habakkuk and

today✓✓✓✓

 The student must be able to convey a message of hope and love✓✓✓  The student must be able to demonstrate that God is ultimately still in

control✓✓✓✓

14.For 5 marks, recommend the book of Habakkuk to someone who is contemplating reading it (5 x 1 = 5).

APPENDIX A

The Lord is in His Holy Temple – Amy Grant113

The Lord is in His holy temple; The Lord is on His heav'nly throne; His eyes behold the sons of men; He knows the ones that are His own. The Lord is in His holy temple; The Lord is on His heav'nly throne; Only the righteous will see His face; Only those with sins atoned.

The wicked and the violent, His soul hates; On them He'll rain fire and brimstone! Terrifying tempest is their fate, When evil is overthrown!

The Lord is in His holy temple; The Lord is on His heav'nly throne; His eyes behold the sons of men; He knows the ones that are His own. The Lord is in His holy temple; The Lord is on His heav'nly throne; Only the righteous will see His face; Only those with sins atoned.

113 http://www.lyricsg.com/253565/amy-grant/the-lord-is-in-his-holy-temple-lyrics