Sunday School Lesson on Hope in God

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Sunday School Lesson on Hope in God

Introduction

A. Reformation Key

The great reformer Martin Luther (1483-1546)was of humble birth. His father, Hans, was a cop-per miner. Hans used his modest wealth to edu-cate Martin, with plans for him to become alaw-yer. So the son progressed in his studies andentered law school. But God dealt with him inmighty ways, and he left legal studies to takevows as a monk.

Luther progressed rapidly to ordination as apriest at age 23, to a doctor of theology degree at

age 29, and to a teaching post at the University ofWittenberg that same year. He quickly becamethe most popular teacher at the university. Hislectures on Psalms, Romans, Galatians, and He-brews brought standing-room-only crowds.Yet Luther was not satisfied with thissparkling career. He had no peace in his soul. Hewas overwhelmed by his sense of sinfulness be-fore a holy, righteous God. The then-currentpractice of penance did not relieve this feelingbut only added to it. This young man, idolizedby hundreds as a Bible expositor, was wrackedby his own sense of inadequacy and sin.

The religious teachers of the Middle Ages in-structed that people were bound to God by theirlove. This love must reveal itself in deeds ofrighteousness—"saving works of merit." ForLuther such deeds were not a bad thing, but theydid not relieve his feelings of personal sin.Luther found his answer in Scripture. He dis-covered a verse from the ancient prophet Habak-kuk that the apostle Paul used: the righteousperson shall live by faith (Hahakkuk 2:4; Romans1:17; Galatians 3:11). Luther thus discovered thatsalvation was founded on faith!

This was the key that set in motion the refor-mation of the sixteenth century. No longer couldthe medieval church attempt to control salvation,allowing access because of sufficient good deeds.Luther may not have understood everything per-fectly, but he broke the back of a doctrinal mo-nopoly that had made salvation a tool of thechurch rather than a gift of God.

The Bible teaches that we cannot earn salva-tion, for it is a gift (Ephesians 2:8, 9). Salvationthrough faith (as opposed to works) was not in-vented by Luther; he found it in Paul's writings.But Paul did not coin the concept either; hefound it in Habakkuk. This is not just a New Tes-tament or an Old Testament concept. It is a Bibleconcept. This lesson will look at the roots of thisway of understanding salvation by examiningHabakkuk in its original context.

B. Lesson Background

There is no clear indication in the book of Ha-bakkuk as to when that man of God wrote or ex-actly when he served as a prophet. Outside theBible there is a tradition that Habakkuk was apriest and prophet from the tribe of Levi. Thistradition places him in Judah during the later ca-reer of Jeremiah and the early days of Daniel.This was a time when the Babylonians hadbegun to dominate Judah but had not yet de-stroyed Jerusalem and the temple. That destruc-tion took place in 586 BC.

The message of Habakkuk fits very well intothis period, approximately 600-590 BC. We knowthat Ilse ancient Jews held Habakkuk in high es-teem. One of the most famous of the Dead SeaScrolls is a commentary on the book of Habak-kuk, dated two centuries before Christ.

The fonts of the book is unusual unsung theprophets and more like the book of Job. The firsttwo chapters are a dialogue between the prophetand the Lord. Much like Job, Habakkuk chal-lenges God with some primary issues: Why dothe righteous people of the world suffer? Whydoes God wait to punish evil? And how couldGod use an ungodly people like the Babyloniansto punish Israel, His chosen people? The thirdand final chapter is a poetic prayer of praise andfaith.

Habakkuk begins wills the prophet's com-plaint to God: Why does lawlessness prevail(Habakkuk 1:2-4)? In the pagan world the an-swer to this question was easy: there are goodgods and evil gods. But among the people of Is-rael, with their belief in one holy God, it wasmuch more difficult. If there is one God—a goodand holy God—then why is there still evil?God's answer to Habakkuk is found in the nextsection (Habakkuk 1:5-11). God asserts that He isabout to do something. He is about to bring theChaldeans (another name for the Babylonians) topunish wayward Israel.

Habakkuk responds to this with amazement(1:12-2:1). How can the Lord link himself withthe tyranny of a conqueror? How can a holy Goduse such evil people in this way? In other words,Habakkuk is saying that the Judeans might havebeen naughty, but that doesn't compare with theoverwhelming evil of the Babylonians. This sec-ond question sets the stage for the second answerof God, which is where our lesson text begins

I. Waiting for God's Answer(Habakkuk 2:1-3)

In the Old Testament, one of the answers tothe problem of evil is that we must "wait on theLord" (see Psalm 37:34). When the righteous arein distress, they must wait for God to save them(Proverbs 20:22). In chapter one, Habakkukthinks he has asked God a very difficult ques-tion. He now waits for His answer.

A. Habakkuk Prepares to Hear (v. 1)

1. I will stand upon my watch, and set meupon the tower, and will snatch to see what hewill say unto me, and what I shall answer whenI am reproved.

Habakkuk has gone to his watchtower to waitfor the answer to his question, "God, how canYou think of using the evil, violent Babyloniansagainst Your people?" Habakkuk expects thatGod should protect His nation from foreignthreats, nut support the aggressors. He admits hisconfusion and ponders what he should say toGod when the answer comes.

It is common for as to have tough questionsabout God and faith. Many people have wishedthey could speak to God directly, to get simple,satisfying answers. It doesn't work that way,however. As Job said, "For he is not a man, as Iam, that I should answer him, and we shouldcome together in judgment" (Job 9:32). Weshould remember that God is under no obliga-tion to answer us. He does not dance to our tune.'See question #1. page 398.1

WATCHTOWERS, THEN AND NOW

Watchtowers have played crucial roles in thehistory of defense and communication. Considerthe Greek island of Chios (Kios its Acts 20:15), inthe eastern Aegean Sea. There a series of about 50watchtowers, called viglus, were built around theperimeter of the entire island. From the top ofeach vigla, the watcher could see the next two vi-glas, one on each side. Any sighting of pirates orother enemies could be communicated quickly tothe entire island

The southern coast of Spain was also once aprime target for pirates. During the Middle Ages,the Moors built a system of watchtowers. Thesetowers could communicate with each other usingsmoke signals by day and fires at night. Seashellscould be blown to warn the local populace.When the Christians conquered the territory,they kept the tower system and even strength-ened it. The system worked surprisingly welland could transmit news over large distances ina relatively short period of time. Watchtowershelped the populace avoid nasty surprises attackwhile he is in his watchtower. Rather, he is alertfor communication from the Lord. Each of uswould do well to make Habakkuk's choice ourown. We can climb into our own, private watch-towers, meaning we make time for daily devo-tions when we're alone with God and His Word.This will make us more sensitive to His leading.This kind of a watchtower will give as the isola-tion and perspective to perceive His will moreclearly. In a roundabout way, using our ownwatchtowers in this manner can keep us alert toattacks by Satan.

B. God Prepares to Respond (vv. 2, 3)

2, 3. And the LoRn answered me, and said,Write the vision, and make it plain upon tables,that he may run that readeth it. For the vision isyet for an appointed time, but at the end it shallspeak, and not lie: though it tarry, wait for it;because it will surely come, it will not tarry.The Lord does indeed respond! But before theactual answer, God gives the prophet two instruc-tions. First, He wants Habakkuk to write the an-swer in straightforward, unmistakable language.The image of one who may run is the image of aherald who travels quickly with news; thus themessage must be shared with others. This empha-sizes the importance of the forthcoming message.Second, God warns Habakkuk that he mayneed patience in order to see God's plan workedout. Even though there may be a delay, it willsurely come, God says. As Paul would say, "Thisis a faithful saying" (see Titus 3:8). Our impa-tience does not require that God alter His plan.

II. Hearing God's Answer(Habakkuk 2:4-13)

The response of God is a comparison betweentwo kinds of people. This is followed by threewoes or curses against the proud person.

A. Pride and Faith (v. 4)

4a.Behold, his soul which is lifted up is notupright in him.

The Lord's answer is to contrast two humanreactions to the dilemma. The first reaction isthat of a person whose soul is lifted up. Thisrefers to the proud, self-sufficient person. Godsays this person is not upright, meaning that hisor her life is out of sync with the will of God.

4b.But the just shall live by his faith.

The second reaction God describes is the kindHe is seeking. The person with the outlook mentioned here does not trust in his or her ownpower. Instead, this person lives by an ongoingfaith in God. Even in the face of trouble andseeming injustice, even in the shadow of loom-ing national disaster. this person is unwaveringin this regard. This is the person who surrendersthe need to have all questions answered. Thisperson falls back on the simple belief that God isin control and that God cares for him or her.The effect of this 'answer is to rebuke Habak-kuk and any who are like-minded. If we deter-mine the questions that God must answer, thenwe have assumed the position of judge and in-quisitor of God. God will not allow this. We arecalled to live by faith, in full realization that wedo not understand why everything happens. Wetake hope from our trust in God. IS,. our,tion#3, page 398.1

B. Behavior and Attitudes (vv. 5, 6a)

5, 6a. Yea also, because he transgresseth bywine, he is a proud man, neither keepeth athome, who enlargeth his desire as hell, and is asdeath, and cannot be satisfied, but gatherethunto him all nations, and heapeth unto him allpeople. Shall not all these take up a parableagainst him, and a taunting proverb against him.The language of this description is difficult tounderstand. But if we examine it carefully, wecan identify five characteristics of the personwho displeases God. First, this person is a drunk-ard. !See question #4, page 3081 Second, thisperson is publicly proud. Third, he or she is rest-less and does not stay at home.

Fourth, this person's greed is as big as hell (thegrave); the person's greed is insatiable—it cannotbe satisfied. Fifth, this kind of person desires to the Babylonians. Thus the people's labor is onlyfor the fire, meaning it will be burned up and notendure. Even so, God hears the cries of His peo-ple, just as He heard their cries in Egypt as theylabored to build the great cities for the pharaohs(see Exodus 3:7).

These series of woes explain God's anger to-ward Judah. His holy people have pervertedGod's gift of the land of Israel. Rather than use itfor God's glory and for His service, they have al-lowed human greed and pride to reign supreme.God has been very patient with them, but His pa-tience has run its course. Now the only hope forcorrection is destruction of Judah by the Babylo-nians. This will cleanse it of this pervasive sin.

III. Hoping for God's Glory(Habakkuk 2:14)

Like many passages from the prophets, thepredictions of doom and gloom are not the lastword. Habakkuk ends this section with a word ofhope, looking forward to a time when there willbe universal acknowledgment of the Lord God.14. For the earth shall be filled with theknowledge of the glory of the Low), as the waterscover the sea.

Although often overlooked, this verse is one ofthe great texts of the Old Testament. It picturesin marvelous symbolic language a time when theearth will be flooded with the knowledge of theglory of the Lord. This spiritual deluge will engulfall people. There will be no holdouts who con-tinue to deny the greatness and majesty of God.A theme found throughout Scripture is thecoming day of universal recognition of our glorious God. Isaiah saw a future time when allwould come and see God's glory (Isaiah 66:18).Isaiah also looked forward to the day when everyknee would bow to God and every tongue wouldacknowledge Him (Isaiah 45:23). This scenario isrepeated by Paul in Philippians 2:10, 11.

In the last chapter of his book, Habakkuklooks forward to a time when God's glory willcover the heavens and the earth will be filledwith His praise (Habakkuk 3:3). This promisecomforts the suffering saints of Habakkuk's dayand gives hope to Christian believers today. Cen-turies later, the apostle Peter will offer similarhope when he writes that we "are partakers ofChrist's sufferings; that, when his glory shall berevealed, [we] may be glad also wills exceedingjoy" (1 Peter 4:13). (See question #3, page 3904

Conclusion

A. Living by Faith

Habakkuk ends his book with a grim look atthe bleakness of many people's lives. He knowsthere are times when "the fig tree shall not blos-som, neither shall fruit be in the vines; . . . andthe fields shall yield no meat; the flock shall becut off from the fold, and there shall be no herdin the stalls" (Habakkuk 3:17). Even in thesetimes, however, Habakkuk exclaims, "I will re-joice in the Lord, I will joy in the God of my sal-vation. The Lord God is my strength, and he willmake my feet like hinds' feet, and he will makeme to walk upon mine high places" (3:18, 19).The life of faith means utter trust in God. Itmeans that we serve Him diligently. And, yes, itmeans that we work hard and enjoy life. But atthe end of the day we continue in hope withoutfear, for we know that God controls the future,and we rest secure in Him. This is what it meansto live by faith.

Most of all, living by faith means that we trustin God for salvation. We do not fear judgment,for Jesus our Savior has prepared a place for usin Heaven (John 14:3). Martin Luther said that"the only saving faith is that which casts itself onGod for life or death." May we have that faith!

B. Prayer

God of Glory, may it be said of us as it was of King Hezekiah, "He trusted in the Lord." Forgiveus when we doubt. Strengthen us when we be-lieve. We pray this in the name of Jesus Christ,Your only Son, amen.

C. Thought to Remember

Live by faith, especially in the midst of evil.

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