Nahum, Habakkuk, Zephaniah (TOTC) by David W Baker

Author:David W Baker [Baker, David W]
Language: eng
Format: epub
ISBN: 9781783592654
Publisher: Inter-Varsity Press
Published: 2009-11-19T16:00:00+00:00

d. Fear and faith (3:16–19a)

The person speaking changes again, this time with the prophet speaking in the first person of his own experiences (cf. introduction to vv. 8–15, p. 71). Habakkuk’s questions are answered in such a way that he can pronounce one of the most powerful statements of faith recorded in Scripture.

16. The psalmist records his personal reactions of fear and awe at the power of the Warrior God (vv. 8–15). These are described in physiological terms (cf. Nah. 2:10), with reactions being effected in the ‘belly’ (AV, NEB; cf. Gen. 25:23; Prov. 18:8; Hos. 12:3), lips, bones and the lower members (legs, NIV; ‘feet’, NEB). The first and last responses are expressed by the same word, tremble, which root has already occurred twice in the chapter (vv. 2, 7), though with different nuances.

The psalmist’s response does not stop at fear. He has a sufficiently close relationship with God to be able to question him, and he also knows he can put his faith in him, trusting him to act responsibly. Therefore, relying upon the character of God, he can wait for him to act by moving against those invading Israel. This will take place on a calamitous day for Babylon, not the unique, eschatological ‘Day of Yahweh’ (see pp. 80–82), but a coming day of judgment reserved especially for them. This is shown by the lack of the Hebrew definite article, ‘a day’ rather than ‘the day’. This, like similar days of judgment upon Israel and the nations, is but an anticipatory representation of what the final Day will be, a guarantee of its coming and an indication of its character as punishment for the wicked but joy for the followers of God. Babylon’s day finally did come in 539 BC, when she fell to the Medes and Persians (see p. 43).

17–19a. The psalmist realizes that his faith can safely be put in Yahweh’s grace, not only in matters of national survival but also of personal well-being and even existence. Judah had in the main an agrarian economy. She derived most of her sustenance from crops such as figs, grapes, olives and other produce of the fields, as well as livestock such as the flocks of sheep and goats and herds of cattle. Even though these sources might fail in some way, the psalmist sees that ultimately his existence is not based on them, but upon their source, Yahweh. He is the covenant God who keeps his promises, and in periods of affliction for his covenant people he is also their Saviour (vv. 8, 13; cf. Exod. 15:1–2; 2 Sam. 22:3; Ps. 18:2, 46; Mic. 7:7). Even now, in the midst of doubt and oppression, the writer wants to rejoice (cf. Ps. 32:11; Isa. 25:9; Joel 2:23). This is not because of any good on his own part, or because of any weakness on the part of his oppressors. His rejoicing is grounded in, and springs from, the relationship which God has with him and his people. Stripped of all else, he can never be deprived of his covenant God (cf.

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