Search The Scriptures —Study 0 — Introduction of Obadiah

Study 0 From the Book of Obadiah is: The Introduction of Obadiah

Obadiah’s message is almost entirely a denunciation of Edom for unbrotherly conduct to Israel, and a prophecy of the destruction of that proud kingdom and people. But the prophet associates Edom’s fall with the day of the Lord and foresees Israel’s recovery of their promised possessions, and the universal triumph of God’s reign and kingdom.

The Edomites, as the descendants of Esau, and the Israelites, as the descendants of Jacob, were enemies from the time that Israel took possession of Canaan (see Nu. 20:14-21), and there are many references in the historical and prophetic books to Edom, which show the antipathy between Edom and Israel, and the difference in their destinies.  See e.g., 2 Sa. 8:14; 2 Ki. 14:7; Je. 49:7-22; Ezk. 25:12-17; Am. 1:11, 12; Mal. 1:1-5. 

Search The Scriptures —Study 4 — Habakkuk 3: 16-19

Study 4 From the Book of Habakkuk is: Habakkuk 3:16-19

With this lesson, we end the book of Habakkuk. Tomorrow we will start with the book of Obadiah.

      1        What two effects did the vision have upon Habakkuk? With verse 16, cf. Dn. 10:8; rev 1:17.  With verses 17, 18, cf. Ps. 73:25, 26; Phil. 4:11-13. Are we as sensitive as Habakkuk was to the glory and the faithfulness of the God with whom, by grace, we have to do?

2       What three things did God-trusted and rejoiced in—do for the prophet? Cf. Ps. 18:32, 39; Zc. 4:6; Is. 40:31. Which of these do you particularly need God to do for you?

Notes

1        Verse 16 ‘Rottenness enters’: a Hebrew idiom expressing complete loss of strength. Cf. Pr. 12:4; 14:30. With the last part of this verse, cf. 2 Thes. 1:6-8.

2       Verse 19. To ‘tread upon my high places’: a picture of triumph and security. Cf. Dt. 33:29c.

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Search The Scriptures —Study 3 — Habakkuk 3:1-15

Study 3 From the Book of Habakkuk is: Habakkuk 3:1-15

Habakkuk prays that God will show Himself once again as long ago (verses 1, 2), and then describes a vision of God coming to deliver His people. Past, present and future are intermingled. God’s self-revelation in the past at Sinai, at the Red Sea and at the entrance into Canaan are pictured under the image of a thunderstorm rolling up from the south and breaking upon Palestine. The same ‘Holy One’ is at work also in the present, and the tumults of the nations are the tokens that He has come in judgment to work salvation for His people.

1.      Habakkuk considered God’s working in the past with longing and fear (verses 1, 2). Do we know such longing? Cf. Pss. 85:6; 143:5, 6; Is. 64: 1-3.  Why was he afraid? Cf. Heb. 12:21, 28, 29.

2.      The poetry describes political upheavals. Cf. Is. 29:5-8. Yet, the poetry also is full of God’s acts.  How does this vision teach us to regard the world-happenings of our own day? What is God’s purpose through them?  Cf. Ps. 74:12; Lk. 21:25-28.

Notes

1.      Verse 3. ‘Terman’. ‘Mount Paran’: i.e., the region of Sinai.

2.      Verse 4. Allusions to lightning and thick clouds.

3.      Verse 8. The answer is found in verses 13-15.                         

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Search The Scriptures —Study 2 — Habakkuk 2:6-20

Study 2 From the Book of Habakkuk is: Habakkuk 2:6-20

      1.      Sum up in one or two words each of the evils against which the five ‘woes’ of these verses are pronounced.  Are these evils found in the world today? What may those who commit them expect?

      2.     In contrast to verses 18, 19, ponder the promise of verse 14 and the command of verse 20. How were these a warning to the plunderer, and a comfort to the plundered? What response should they inspire in us? Cf. Ps. 73: 16-26.

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Search The Scriptures —Study 1 — Habakkuk 1:1- 2:5

Study 1 From the Book of Habakkuk is: Habakkuk 1:1- 2:5

     1.      What is the prophet’s first complaint, and what is to Habakkuk God’s strange answer? 1:2-4, 5:11.

     2.     What further problem does this raise in the prophet’s mind, and what answer is he given? See 1:12-17 and 2:2-5.

     3.     What course of action does 2:1 suggest that the Christian should adopt when perplexed at God’s dealings? Cf. 73:16, 17; Mi 7:7.  Are you faithful in this way?

Notes

1.      1-7b. The Chaldeans so called ‘justice and dignity’ are arbitrary and self determined.

2.     2:2. God’s answer is to be written down plainly so that it may be read at a glance.

3.     2:4, 5. God’s answer is in tow parts (a) The arrogant Chaldean, whose soul is not upright, shall fail and pass away. Cf. Is. 2:12-17. (b) The righteous man will endure. He will live by his faith, a faith inspired by God’s faithfulness, which keeps him steadfast.  The profound truth here expressed is seen in its full significance in the gospel of Christ.  Cf. Rom. 1:16, 17.

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Search The Scriptures —Study 0 — Introduction to Habakkuk

Study 0 From the Book of Habakkuk is: The Introduction of the book of Habakkuk

Introduction: We know nothing about Habakkuk himself except that he was a prophet, and the only clear historical reference in the book is to the Chaldeans in 1:6, on the basis of which a date just after the Battle of Carchemish (605 BC) is suggested, when this ‘bitter and hasty’ nation was marching westwards to subjugate Jehoiakim, king Judah. Habakkuk was thus a contemporary of Jeremiah, but the two men were very different. Jeremiah’s problem was how God could destroy his people. Habakkuk’s problem was how God could use so evil a nation as the Chaldeans as His instrument (cf. Isaiah and the Assyrians).  The problem is set forth in chapter 1, and God’s answer is given in chapters 2 and 3 in words of extraordinary depth and grandeur.

  

Search The Scriptures —Study 2 — Nahum 2 and 3

Study 2 From the Book of Nahum is: Nahum 2 and 3

With this study we end the book of Nahum today. Tomorrow we will delve into the book of Habakkuk

These two chapters are two separate odes describing the fall or Nineveh. In chapter 2 the prophet depicts the approach of the enemy (verse 1a) and ironically summons the people to defend their city (verse 1b). Then follows a description of the attackers within and without the walls (verses 3-5). The river gates are forced, the palace is in panic, the queen captured, the people flee (verses 6-8), and looting follows (verse 9). The chapter ends with a picture of Nineveh overthrown, lying desolate in her ruins. Chapter 3 declares the city’s guilt and her punishment (verses 1-7), and bids her take warning from the fate of Thebes (verses 8-10).  Nineveh’s strength fails (verses 11-15a). Though her people are without number, and her merchants are as numerous as locust, yet like locust, they will fly away (verses 15b -17). Her rulers perish her people are scattered. All who hear of her fall will rejoice (verses 18, 19).

1.      Read each chapter aloud, if possible in Moffat’s translation.  What were Nineveh’s sins that brought upon her so terrible a retribution? See also 1:11. What does this show of God’s attitude even to non-Christian societies? Does He care whether they are righteous or corrupt? If God cares, should we?

2.     How does Nahum show the converse of Rom. 8:31; i.e., if God be against us, who can be for us? 34:16; Je. 37:9, 10. Have you ever experience this in your own life, with all circumstances going against you, that in fact God was against you?

Notes

1.      2:5. ‘Officers’: or ‘elite troops’. The same word is rendered ‘nobles’ in 3:18. A ‘mantlet’ is a missile-proof screen under the shelter of which the attackers advance.

2.     2:7. ‘Mistress’: the word may refer to the queen (cf. verse 6), or to the Assyrians goddess Ishtar or her image.

3.     2:8. ‘Nineveh is compared to a breached reservoir

4.     2:11. ‘Cave’: ‘pasture’ (rsv mg., av), or ‘feeding place’ (rv).

5.     2:13. ‘Messengers’: envoys; cf. 2 Ki. 19:9-23

6.     3:4-6. The use of this figure to symbolize Nineveh was doubtless suggested by the sacred prostitution prominent in the cult of Ishtar.

7.     3:8. ‘Sea’: i.e., the mighty waters of the Nile.

8.     3:9. ‘Put’: an African people, perhaps form Somalia or Libya.

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Search The Scriptures —Study 1 — Nahum 1

Study 1 From the Book of Nahum is: Nahum 1

      1.      What do we learn in this chapter about God (a) in relation to His own people, and (b) in relation to His enemies? Cf. Lk. 18:7, 8; 2 Thes. 1: 8; Nu. 14: 17, 18; Ps. 46:1.

      2.     Nineveh’s boastful spirit is seen in Is. 36:18-20; 37:23-25; Zp. 2:15. But how does Nahum regard her in relation to God’s power? See verses 3b-6, 9-12a, 14;  and cf. Ps. 37:35, 36

     3.     Consider how verse 7 is illustrated in the story of 2 Ki. 18 and 19, which happened less than a century before Nahum’s time.  Have  you your own illustration to give out of your own experience?

Notes

1.      Verse 1. ‘an oracle concerning Nineveh’, or ‘The burden of Nineveh’: see Note on Je. 23:33-40. Where ‘Elkosh’ was is not known with certainty; it may be in Judah.

2.     Verse 2.  ‘A jealous God’: behind this description lies the figure of the marriage relation used in Scripture of Israel’s relation to God. ‘Just as jealousy in husband or wife is the energetic assertion of an exclusive right, so God asserts and vindicates His claim on those who belong to Him alone.’  Or, in terms of kingship, it is His ‘passionate determination that His sovereignty be recognized among all men, to the benefit of the humble and loyal among his subjects and the confusion of the presumptuous.’ Cf.  Ex. 34:14; 1 Cor. 10: 20-22.

3.     Verse 7. ‘Knows’: i.e., takes care of.

4.     Verses 8-10.  The translation here is often difficult: see mg. The RSV too readily follows alternative readings.  In verse 8 read with mg. ‘her place’ i.e., probably the sanctuary of Nineveh or its goddess Ishtar.  Verse 10 has been rendered (cf. mg.): ‘Though tangled as thorns, and drenched as their drink, they shall yet be consumed as stubble fully dry’. (Eaton), i.e., however tricky an enemy (for men) to deal with, God’s flame will run through them like dry stubble.

5.     Verse 11.  Possibly a reference to Sennacherib Cf. Is. 10:7-11.

6.     Verses 12, 13 and 15 are addressed to Judah, and verses 11 and 14 to Nineveh.

7.     Verse 12b. rv mg. reads: ‘So will I afflict thee, that I shall afflict thee no more’ (i.e., I shall not need to’). Cf. Verse 9. Then the verse is addressed to Nineveh.

8.     Verse 14. ‘vile’ here does not mean depraved, but rather abject, reduced to the meanest condition.

9.     Verse 15. The ‘good tidings’ is the news of Nineveh’s downfall.

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Search The Scriptures —Study 0 — Introduction to Nahum

Study 0 From the Book of Nahum is: The Introduction of the Book of Nahum

In the prophet, Nahum God found a man who, with flaming conviction, proclaimed the astonishing message that great Nineveh, still at the height of her power and glory, must fall and disappear. Nahum concentrates on this seemingly incredible event to the exclusion of all else. With great poetic skill and vivid realism, he portrays the attack upon the city and her final end.  We can almost see the battle, the capture, the looting, and hear the noise of her fall and the silence of her desolation. Nahum’s purpose in writing, however, is not to gloat over the downfall of the great enemy of his people. It is to magnify the God of Israel, to declaim that He is, on the one hand, faithful to His promises and strong to save those who put their trust in Him, and on the other hand, the Holy One, who is adversary and Judge of the wicked.  It is because the Assyrian Empire was built with ruthless cruelty upon the principle that might is right that God, as the moral Governor of the world, rises up to smite it to the dust.

Nahum prophesied between the overthrow of Thebes in Egypt, about 663 BC (to which he makes reference in 3:8), and the fall of Nineveh in 612. There is no certain clue as to a more exact date, but the most likely period for his ministry seems to be in the early years of King Josiah. If so, he preceded Jeremiah by only a few years. 

Search The Scriptures —Study 3 — Zephaniah 3:8-20

Study 3 From the Book of Zephaniah is: Zephaniah 3:8-20

With this lesson we end the book of Zephaniah. We will start the book of Nahum Tomorrow

     1.      Throughout this passage the Lord is seen acting. What is He pictured as doing? How many of these actions were, or can now be, fulfilled in Christ? Are there some which still await fulfillment, and, if so, why?

   2.     Consider the character of the remnant that the Lord leaves (verses 12, 13). Compare 2:3; and contrast 2:1; 3:1, 2.  Does 3:17 suggest a reason for this change of character? How is it brought about? Cf. 2 Cor. 5: 17; Eph. 4:24.

Note. Verses 9:12. To ‘seek refuge in the name of the Lord’ is an expressive figure for trust in the Lord’s revealed character.  Truly to call Him Lord means to acknowledge Him as such, and to give Him the service that is His due. Cf. 1 Pet. 3:6a.

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