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2:1-2; 3:2, 16) rather than in prophetic preaching.

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The reference to the Babylonians (literally, "Chaldeans") as the threatening new world power indicates a period prior to Judah's subjugation by the armies of Nebuchadnezzar. C., when the Babylonians captured Jerusalem and deported the young king Jehoiachin to Babylon (2 Kings 24:8-17). may therefore be an appropriate conjecture of the time in which Habakkuk had his inspired vision.

Habakkuk lived in the period of Jehoiakim's reign (608-598 B. An important event during this period was the defeat at Carchemish of Pharaoh Neco and his Egyptian army by Prince Nebuchadnezzar of Babylonia in 605 B. Shortly after Babylon gained this victory over Egypt, Judah and a number of other kingdoms became subject to the powerful Babylonians. During this time the Babylonians became the dominating force on the international scene, mercilessly sweeping aside any opposition (Hab. The evil reign of Jehoiakim formed a sad contrast to that of his father, the good king Josiah (see Jer. It was a period of spiritual deterioration in which the covenant people increasingly lost their unique character (Hab. Habakkuk appears to have written to the Judahites still living in the Promised Land (the northern tribes had been taken into captivity in 722 B. The Judahites had committed grave covenant violations, including committing violence against one another and perverting justice (Hab.

2:2-3) provides his people with a true perspective on the promised outcome of history. Such dependence, based on the faithfulness of our God, transforms our very existence in this world by filling our lives with joy and hope in the expectation of the final fulfillment of all his promises (Hab. Only faiththat persevering and obedient trust in the God of Habakkuk, the God and Father of our Lord Jesus Christ - provides the key to meaningful existence in the world during this period between Christ's first coming and his return.

It does not resolve all the painful questions, but it does teach the secret of covenant life in the here and now of history (Hab. The revelation of the Lord's purposeful guidance of history transformed Habakkuk's complaint into a hymn of prayer, praise, and joy (Hab. Instead of passively waiting for divine intervention, he began to positively pray that the Lord would again act in accordance with his mighty deeds and with his qualities as displayed in the exodus and at Sinai. In anticipation he celebrated the Lord's coming (Hab. 3:8-12) and triumph over all opposition in nature and history (Hab. Nothing, not even the possibility of the severest calamities, could any longer dampen Habakkuk's overwhelming joy in the expectation of the coming salvation guaranteed by the Lord's faithfulness to himself and to his revelation (Hab. When Paul, in his letter to the Romans, looked for an appropriate text on which to base his understanding of the Gospel, he chose Habakkuk 2:4 in the Septuagint, the Greek translation of the Old Testament (Rom.

Does God really maintain the difference between evil and good in the outcome of history? The cross of Christ and the final judgment at his return are fulfillments of this revelation. In this way, Habakkuk can be called the great-grandfather of the Reformation.

Convinced that the events of history were not determined by blind fate but by the living God of Israel, Habakkuk stationed himself in expectant waiting on the Lord until he received an answer to his painful questions (Hab. The Lord's subsequent reply or revelation (literally, "vision"; Hab. Paul, like Habakkuk, affirmed that true life is possible only in a relationship of total dependence on the Lord. The key concepts of his preaching, taken over by Paul, deeply influenced men like Luther and Calvin and eventually became key slogans in Reformation faith.The opening verse of the book attributes the book to Habakkuk, a prophet. For example, "setting your nest on high to be safe from the reach of harm" (2:9) might characterize the conduct of the more privileged in our world. Superscription (Habakkuk 1:1)The introduction to part one of the book. Habakkuk's First Lament: The Wicked Oppress the Righteous!If readers find themselves in that position, the book operates differently: it assumes that if God is attentive to injustice, readers will not be able to use injustice to secure a place "safe from the reach of harm." AUTHOR: Richard W. (Habakkuk 1:2-4)Habakkuk confronts God, assuming that, if God hears the cry of the righteous, God saves the righteous. God's Response: The Chaldeans Will Punish the Wicked (Habakkuk 1:5-11)God is at work employing Chaldean (Babylonian) expansion as a means to clear out the corrupters of justice within Habakkuk's community. Habakkuk's Second Lament: Why Use Wickedness to Punish Wickedness?Habakkuk, a man with a burning passion for the honor of his holy God (Hab.; 3:3), experienced a profound spiritual crisis because of the Lord's apparent indifference to appalling spiritual conditions among his people (Hab. The absence of covenant life and obedience was not only dangerous to the people of God but also an insult to, and a rejection of, the covenant Lord himself.Habakkuk opens by protesting God's inaction in the face of injustice and violence: the wicked thrive at the expense of the righteous.

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