FUNCIONES, FUENTES Y PROBLEMAS DE SALUD POR

120 We shall follow the same approach in this unit, making Habakkuk, Nahum and Micah the centre of our attention. In doing this, we shall point out the uniqueness of each of the prophetic books and their respective teachings. You are equally encouraged to apply the lessons to the present situation in the Nigeria in order to appreciate the value of the study.

2.0 OBJECTIVES

At the end of the unit you should be able to:

 understand the complexities of the titles in connection with the prophetic books of Habakkuk, Nahum and Micah

 identify some of the contemporaries of each of the prophets – Habakkuk, Nahum and Micah

 evaluate the socio-political and economic situations that occasioned the oracles of the respective prophets

 discuss the central concern of each of the books of Habakkuk, Nahum and Micah

 appraise the theology and message of the prophets and apply them to the Nigerian situation.

3.0 MAIN CONTENT

121 mention of the numerous conquests of the Babylonian armies, some scholars believe that the book was written long after the Babylonian exile of 586 BC.

The question of more precise dates within this time period for the individual prophecies as well as their specific targets is a more contentious one and is linked to the question of the book's form.

Whichever be the case, the prophet Habakkuk was probably a contemporary of Jeremiah, Zephaniah, and Nahum.

SELF ASSESSMENT EXERCISE 1. When did the prophet Habakkuk live?

2. Who, among the prophets, could have been contemporary of Habakkuk?

3.1.3 Some of the Worries of Habakkuk

The abusive might of the Chaldeans, plus the obvious turmoil both on the national and international scene are the major concerns of the book. On the national front, the prophet questions the seemingly prosperity of the ungodly, which humanity is yet to unravel over the years, was also a major concern for the prophet. In his days, corruption and injustice were the order in Judah, especially Jerusalem. The rich were prospering at the expense of the poor. Evil was perpetrated in the name of God. The prophet appealed to God in form of complaints (1:2-4). However, the response of God to Habakkuk was shocking. God promised to use the Babylonians as an instrument of judgment against his people. For the prophet, it is like God is using evil to punish evil. How can a holy God use an unholy nation to punish his people?

In other words, the 'oppressor' described in Habakkuk 2.6-20 was probably Assyria (also vv. 5 and 8 where 'many nations' are troubled by 'him'). Habakkuk believed that the Assyrians themselves would be punished in their turn by the coming of the Babylonians (Hab. 1:6).

SELF ASSESSMENT EXERCISE

1. State the worries of the Prophet Habakkuk about the conditions of the poor and the rich in the society in his days.

2. Do you believe that God can use evil to punish evil?

3.1.4 Nature and Literary Setting of the Book

Majority of scholars observe the literary unity of the book and argue that the author has purposely ignored the specific historical setting of the materials and has arranged them in such a way as to give priority to the theological message, i.e., the power of God over human history and the consequent call to trust and faithfulness (cf. 2:4). The liturgical character is sometimes associated with a liturgy for a day of penitence. This is clearer with the first two chapters of the book, which are in the form of a lamentation and prayer liturgy composed for and used in the Temple worship.

However, the absence of chapter 3, that is, the theophanic hymn, in the Dead Sea Scroll of Habakkuk armed to doubt the authenticity of the chapter. Nevertheless, a direct divine utterance, spoken through the mouth of an official and authorized mediator or cultic prophet, had its place within the liturgy of any particular day in the cultus of ancient Israel. Many psalms show that such a liturgy had poetic and musical form. The same must have been the case as regards the words of revelation in the liturgy of the temple. Therefore, it fell to the temple prophets in the cultus of Judah to attend to the position of the temple singers. Songs were sung in the name of the congregation by such singers. If the prophet Habakkuk was such a prophet, he was very familiar with cultic compositions coloured with Israel's wisdom tradition.

122 Thus the formal affinities to Israel's liturgical and/or wisdom traditions come from the fact that the author has appropriated and shaped them to express a specifically prophetic message.

SELF ASSESSMENT EXERCISE

Read the Book of Habakkuk. Which literary genre is dominant in the book – liturgical or wisdom tradition?

3.1.5 The Dead Sea Scroll commentary

Scholars have discovered in the Dead Sea Scroll on Hab. 1-2 about fifty readings which vary from the received MT of the OT, a few of which seem reasonably conclusive. The oft-debated reading

"Chaldeans" in 1:6 is confirmed. For Hab. 1:11 the scroll reads "And he makes his might his God."

The Habakkuk Commentary on 1:17 omits the interrogative particle so as to read: "Therefore he bares his sword continually slaying nations and has no pity," thus suggesting merciless slaughter.

SELF ASSESSMENT EXERCISE

What implications can you draw from the discovery of the Dead Sea Scroll Commentary on Habakkuk?

3.1.6 Religious Teachings

Habakkuk makes an important and original contribution to the sum of Israel's reflection on the nature of its God and of God's ways with Israel. The book is filled with truths which stand at the core of Hebrew religion:

i. Apparent Doubt about the Divine Justice as a Process of Religious Experience

i. The book begins with a question which the prophet dares to direct to God, raising doubts about divine justice and God's treatment of the wicked. The question represents a first step in an attempt to deal with a breakdown of order and justice, a situation to which God seems implicitly to assent by silence and apparent inaction.

ii. Faith and Trust a Fundamental to Religion

But despite the doubts the prophet expresses, there is an underlying attitude of faith and trust. This is especially due to the canticle in chap. 3, which, with its ringing affirmation of God's absolute power over creation and history, places the disturbing events recounted in chaps. 1-2 in the wider context of God's saving design. This could have equally influenced Paul in his teaching on faith in in Rom 1: 17 and Gal 3:11, also the writer of Hebrews 10:38.

iii. Condemnation of Oppression, Exploitation, Pride and Arrogance

The key sentence in 2:4 counsel, confidence and trust in God's faithfulness, and the book repeatedly condemns all forms of oppression and exploitation as well as the pride and arrogance that stand opposed to the humble faith demanded by God.

Generally, we can summarise the teaching under the following key points:

i. History has meaning if one takes the long view and judges events from the perspective of faith.

ii. Uprightness in the soul is necessary for individuals and nations alike. The righteous shall live by his faith.

iii. Wealth is treacherous as a basis of human dependence for security.

123 iv. Ruthless dealings rebound upon the doer.

v. God can overrule an evil nation for his righteous purpose. Evil is bound to fail in the end, even though it may seem victorious.

vi. There is no might but right.

vii. Trust in God is the only sure basis of strength, regardless of external situations. The ultimate of faith is joy in communion with God.

So, when Habakkuk complained against God about his apparent inactivity and lack of interest in the business of humans, he is only expressing the humanness of our humanity. But he also teaches us in a clear term that no matter how difficult conditions might be, we must continue to trust the promises of God and have confidence that the Lord of the earth would do right (3:16-19). To do this, we have to live by faith (Hab. 2:4).

SELF ASSESSMENT EXERCISE

1. What are the key theological elements in the teachings of Habakkuk?

2. What theological significance has the Book of Habakkuk to Nigerians?

3.2 The Book of Nahum