Bible Commentaries
Habakkuk

HABAKKUK

THE MAN WHO COMPLAINED TO GOD

About the Author

Of Habakkuk, we nothing save that contained in his book. No information is recorded of his family, birthplace or life. He was a prophet in the Southern Kingdom of Judah. A prophet was one chosen of God to deliver his message to his people (Exodus 7:1-2; Exodus 4:16). Rabbinic tradition says that Habakkuk was the son of the Shunemite woman whom Elisha raised from the dead (2 Kings 4:17-37). No serious stock can be placed in such traditions. Some have theorized that he might have been a Levite temple musician on the basis of the scribal note at the end of 3:19 in his book. The name Habakkuk means, "love’s embrace" or "he that embraces." Tradition says that he fled to Egypt when the Babylonians took Jerusalem in 587 B. C. Eusebius, historian of the early church, reported that Habakkuk’s grave was at Keilah, south of Jerusalem.

Habakkuk’s ministry is dated during the reigns of Jehoahaz and Jehoiakim (612-605 B. C.). He was contemporary with Jeremiah, Huldah and Zephaniah. It does not appear that he was a public preacher as was Jeremiah.

Normally, a prophet’s job was to deliver God’s message to the people, but we see Habakkuk taking his and the people’s complaint to Jehovah. He wrestled with two profound theological problems. In his book are the answers he found. His problem was twofold: (1). Why were his prayers unanswered and (2). How could God use the evil Babylonians for judgment of a people who were better than they? He had serious questions about the justice and righteousness of God. He could not understand how a holy God could use wicked instruments to accomplish his will. It is noteworthy that God did not provide a direct answer to the prophet’s questions.

George Robinson described Habakkuk as "a philosopher, earnest and candid...sensitive, speculative; the suppliant among the prophets." As was Thomas among the Apostles, so was Habakkuk among the prophets. In our subject, we see the conflict of a doubting mind with a believing heart. Such questions as Habakkuk raised would only be asked by a person who believed in a righteous, all-powerful God. Such issues would never bother an atheist. Habakkuk is only one of many troubled believers who have asked God, Why?

John Dryden observed that "virtue in distress and vice in triumph makes atheists of mankind." In his bewilderment, Habakkuk boldly challenged God to defend his actions. Joseph Parker said, "He represents pessimism or despair as it never was represented before, and on the other (hand) he rises to heights of faith which even Daniel did not attain."

The Historical Background

The prophet had witnessed King Josiah’s great reformation in Judah and then its loss of momentum. He heard, with great sorrow, the report of Josiah’s untimely death at the hands of Pharaoh Necho in the battle of Megiddo. In 612 he heard the news of the fall of cruel and mighty Nineveh. For a brief period of time, Pharaoh Necho controlled all the lands west of the Euphrates, including little Judah.

Babylon, formerly a tributary state ofAssyria, was rapidly rising to prominence under king Nabopolassar. His son, Nebuchadnezzar was a brilliant young general in the Babylonian military. Historians have called Nebuchadnezzar "The Napoleon of the East."

In Judah, the evil sons of Josiah, Jehoahaz and Jehoiakim, reigned. Social, political and religious conditions were deplorable (See. Habakkuk 1:2-4). Lawlessness and tyranny were rife. Strife and contention were the norm. Righteous people were oppressed, especially the poor among them. The majority of the people lived in open, flagrant sin. Idolatry flourished throughout the realm. For a look at the historical record, see 2 Kings 23:29-37.

About the Book

Habakkuk has been called, "one of the finest writers in the Old Testament. The beauty of his language and his chaste style entitle him to a place in the front rank of the prophetic school" (Ward). J. Woffendale says that Habakkuk’s style "is surpassed by none of the Hebrew prophets in dignity and sublimity." The same author continues "His denunciations are terrible, his derision bitter, his consolation, cheering." Of the hymn of the third chapter, George Robinson said, "It is bold in conception, sublime in thought, majestic in diction and pure in rhetoric." G. C. Findley called it, "a splendid ode, a meditation on the grandeur of Jehovah, which deserves to be counted...amongst the masterpieces of Hebrew poetry." Weald wrote that it is "a composition unrivaled for boldness of conception, sublimity of thought, and majesty of diction."

Habakkuk’s approach is unique; for rather than address the people directly as God’s spokesman, he taught them by relating his doubts and questions and the answers he found. He wrote his vision down at the time and preserved it so that when the fulfilment came, folks could clearly perceive that it was according to the prophecy (See Habakkuk 2:2-3). Habakkuk’s purpose was to keep alive the flame of hope and trust in God in the face of national disintegration.

Other Hebrew writers also wrestled with the problem of the suffering of the righteous and the prosperity of the wicked. Among them were Job, the Psalmists David (Psalms 37), the Sons of Korah (Psalms 49), Asaph (Psalms 73) and Jeremiah (Jeremiah 12:1-4). While Job was concerned with the suffering of individuals, Habakkuk dealt with the suffering of nations.

Habakkuk reflects a familiarity with the writings of Amos, Hosea, Micah and Isaiah. Three New Testament books contain his great message that "the just shall live by faith" (Romans 1:17; Galatians 3:11; Hebrews 10:38).

This book has no specific Messianic promises, but his grand statement on faith found its full meaning in the gospel of Christ.

In their arrogant pride, liberal critics have dissected Habakkuk’s book and sought for evidence of multiple authorship and editing. Their conclusions are highly subjective and prejudicial. For a thorough examination and refutation of these views the reader may wish to consult Hobart Freeman’s An Introduction to the Old Testament Prophets.

The following miscellaneous facts about Habakkuk may be of interest to some. In the Septuagint, the prophet’s name is Hambakoum. In the Assyrian language, the word hambakuko is the name of an unidentified garden plant. Cave # 1 at Qumram yielded a commentary on chapters 1 and 2 of Habakkuk from the first century B. C. The Jews read Habakkuk’s third chapter in their synagogues on Pentecost. The apocryphal stories of Bell and the Dragon contain legendary stories about Habakkuk.

This little book has impressed learned men across the ages. G. C. Findley wrote, "Here is the first inspired appeal against man’s inhumanity to man, and

the crimes committed in the name of empire." Daniel Webster wrote, "What finer conception for a masterpiece could any artist desire than the picture of the prophet Habakkuk setting in the midst of utter ruin and desolation, singing, in spite of everything, faith’s joyous and triumphant song." While on a diplomatic mission to France in 1782, Benjamin Franklin, the great statesman, met with a group of Bible rejecting skeptics. He asked to share with them an ancient verse he had found. Having primed their curiosity, he read a copy of Habakkuk’s third chapter. It was received with extravagant admiration. They asked "Who wrote it; where did you find it?" Imagine their chagrin when he told them it was from the Bible (F. W. Boreham, A Faggot of Torches.).

Keys Which Unlock Habakkuk’s Message

There are two key verses in the book.

Habakkuk 2:4 "...the righteous shall live by faith."

Habakkuk 2:20 "But Jehovah is in his holy temple; let all the earth keep silent before him."

The key words are "why?” (Habakkuk 1:3), "faith," i.e., faithfulness (Habakkuk 2:8); "woe" used five times in Habakkuk 2:6-19 and "yet" (Habakkuk 3:18).

The key thought of the book is, When we are bewildered at the apparent triumph of the wicked at the expense of the saints, we must trust God’s providential rule and be faithful to Him.

The key characters are two: Habakkuk, the troubled prophet of God and Jehovah, the patient ruler and judge of men and nations.

A Simple Summary of the Book.

I. Look and see the problems of faith (Chapter 1)

II. Stand and see the solution (Chapter 2).

III. Kneel and worship the God whom you see at work (Chapter 3).

EXPOSITION OF THE TEXT

The Prophet’s Dialog With God (Habakkuk 1:1 to Habakkuk 2:4).

Habakkuk 1:1 is an introduction to the book. It identifies the author, and tells us that he received his message from God in a vision which he "did see." His book is a burden, i.e., a solemn message of doom or hardship delivered by an inspired man.

Habakkuk 1:2-4 contains a passionate protest of Habakkuk. "O Jehovah how long shall I cry, and thou wilt not hear?" He was greatly bothered that God seemed to be ignoring his prayers.

Several problems are mentioned as troubling the writer. There was violence, but God would not save (Habakkuk 1:2). He cried to God about this matter. Cried out means to "scream" with vehemence. God seemed unresponsive to the situation. The land was full of iniquity and perverseness, destruction and violence, strife and contention. To him it seemed as though God was simply sitting on his throne, watching but doing nothing (Habakkuk 1:3). "The law is slacked" (Habakkuk 1:4) means literally, chilled or paralyzed; therefore not functioning. "There was a total cessation of justice." It "doth never go forth" (Habakkuk 1:4). The wicked have the righteous surrounded with hostile intent. Justice is so twisted that the wicked are rewarded and the righteous punished (Habakkuk 1:4 b).

In Habakkuk 1:5-11, we have God’s reply to the prophet’s complaint. He challenges Habakkuk to look around at the military and political movement of the nations and see the marvelous and astounding work He is doing. God is judging the wickedness of the world, including that of His own nation of Israel (Habakkuk 1:5). The astonishing part of it is that it is the wicked Chaldeans (i.e., Babylonians) who are His instrument of punishment. The prophet found this hard to believe (Habakkuk 1:5 b). Isaiah shows how God used the Assyrians to punish the nations of an earlier generation (Isaiah 10:5-19). The Babylonians are described as "bitter," i.e., cruel, fierce, war-like and "hasty," i.e., rash and impetuous. The "earth" they would conquer was the fertile crescent stretching from Egypt on the Southwest to Assyria on the North and the ancestral land of Chaldea on the Southeast (Habakkuk 1:6). "Their judgment and dignity proceed from themselves"means that they are a "self-willed people who acknowledge no master (Homer Hailey) and "a disregard of all principles of international law" (F. C. Cooke) (Habakkuk 1:7).

With a series of figures, he describes the invincible Chaldean calvary. "Their horses are swifter than leopards" and "more fierce than evening (hungry) wolves" (Habakkuk 1:8). "...they fly as an eagle that hastens to devour." "They come...for violence." The set of their faces is "forwards," meaning, they "advance as the desert wind" (NIV). "They gather captives as the sand" i.e., without resistance (Habakkuk 1:9). The king of Babylon scoffs at kings and princes, he is neither afraid of nor deterred by any ruler (Habakkuk 1:10). When he confronts walled, fortress cities, i.e., "strongholds," he heaps up dust, i.e., makes a siege mound and captures the fortress. He is invincible ! (Habakkuk 1:10).

Like a devastating tornado, the Babylonians will pass through the land wreaking havoc upon it. But as the mightiest tornado will soon spend its energy and be finished, so will Babylon herself be brought to judgment by God and destroyed (Habakkuk 1:11). Remember it was not the intention of Nebuchadnezzar to serve Jehovah. The evil king was driven by sinful greed and ambition. In his wise providence, God used the Chaldeans to inflict judgement upon a sinful people. He then visited the Babylonians for their gilt. (Compare Isaiah 10:5-19). In 538 the Medes and Persians administered God’s wrath upon Babylon. A part of the guilt of this wicked aggressor nation was that "his might" was "his god" (Habakkuk 1:11 b).

God’s response provokes yet another perplexing question in the prophet’s mind (Habakkuk 1:12-17). Habakkuk first praised God by confessing his eternality and his holiness (Habakkuk 1:12 a). He is grateful to know that Israel will be spared; "we shall not die" (Habakkuk 1:12 b). His problem is, how can the holy God ordain and use such a wicked ungodly nation as pagan Babylon as his instrument of justice? (Habakkuk 1:12). Habakkuk had been taught that Jehovah is "of purer eyes than to behold evil, and that (he) canst not look on perverseness" (Habakkuk 1:13). How then can He look upon and use the treacherous Babylonians? Another problem he expresses is, How can God "hold (his) peace when the wicked Nebuchadnezzar swalloweth up the man (Judah) that is more righteous than he...? (Habakkuk 1:13 b). He likens the Babylonian army to a great fishing net and the people, both good and bad, like fish of the sea. When they pass through the land the destruction will be indiscriminate; the righteous will perish with the wicked and a sinner like Nebuchadnezzar could not care less. "He rejoiceth and is glad" (Habakkuk 1:15).

The conquering Chaldeans worship their net and drag (Habakkuk 1:16 a). These things stand by metonymy for their military might. Many of the ancient peoples worshiped the god of war. The Romans, who came later, called this god Mars. Hence our word, martial which is used to describe military affairs. The heathen worshiped their military power because by it they expanded their borders and increased their riches. By it they held their enemies at bay and kept their homelands safe (Habakkuk 1:16 b). Habakkuk 1:17 asks, Is the aggressor to forever keep filling and emptying his drag net of the hapless nations?

Having dared to present his case and complaint before the mighty Judge of the universe, the prophet resolves to take his stand on a "watch-tower" and wait to see how God will respond to his complaints. "The prophet, in spirit, retires for a time to a lonely tower, a place of private meditation, whence...he may look over the far distance and undisturbed, he may hear the voice of God" (F. C. Cook) (Habakkuk 2:1).

God’s answer was not long in coming: "And Jehovah answered me and said, write the vision, and make it plain upon tablets, that he may run that readeth it" (Habakkuk 2:2). The instruction to write so that he may run that readeth it, likely means one of the following explanations:

(1) Publish the vision in such a way that whoever desires to read it may easily do so.

(2) Post the prophecy in a public place so that one running by may see it.

(3) Write it in such short, simple terms that a herald can shout its message as he passes those he encounters.

(4) It might possibly mean that those who see the warning can hasten to flee or to prepare for the coming invasion.

"The vision is yet for the appointed time" (Habakkuk 2:3 a), means that the time of its fulfillment is already fixed in God’s mind. That the vision "hasteth toward the end and shall not lie" (Habakkuk 2:3 b) means literally that God’s prophesy panteth towards its fulfillment like an animal running to its den. It "shall not lie" means the fulfillment promised will not be frustrated or evaded. There will be no disappointment. The prophet and his people must patiently "wait for it" to be fulfilled in God’s own good time (Habakkuk 2:3). Man is prone to grow restless when God’s promised judgments seem to be delayed (2 Peter 3:4). Be confident says God, "it will surely come."

The Chaldean shall fall, says God, "because his soul is puffed up, it is not upright in him" (Habakkuk 2:4 a). In contrast, "the righteous shall live by his faith" (Habakkuk 2:4). To Habakkuk, "faith" means much more than our common definition. To him it meant faithfulness, honesty, integrity, trustworthiness! Martin Luther took these words of the prophet and made them the watchword of his Protestant Reformation. However, he gave a definition to faith unknown to either Habakkuk or Paul. To the divinely given word "faith," Luther added his word "only." His great declaration was that salvation is "Bola fide," i.e., only by faith. The true definition is set forth by Paul in Galatians 5:6, "For in Christ Jesus neither circumcision (i.e. being a Jew) availeth anything, nor uncircumcision (being a Gentile): but faith working through love."

The principle point of Habakkuk is seen in the antithesis he utilized:

(1) The king of Babylon shall be destroyed because he is puffed up toward God.

(2) The righteous man shall live because of his faith in God.

Thus his message to his people is, Whatever happens, you must believe in God and trust that he is working all things for your good (Romans 8:28; Acts 27:25).

Woe to the Oppressor Nation (Habakkuk 2:5-20)

Habakkuk 2:5-20 consists of a series of prophetic woes pronounced upon the evil Babylonian aggressors. Habakkuk 2:5 is hopelessly obscured in the American Standard Version of 1901. The NIV is much clearer:

"Indeed, wine betrays him:

he is arrogant and never at rest.

Because he is as greedy as the grave

and like death is never satisfied,

he gathers to himself all the nations

and takes captive all the peoples."

The subject of this passage is the king of Babylon. Two factors contributed to his aggressive conduct. He was given to wine. "Drunkenness (was) a special sin of the Babylonians...(and) was the immediate cause of the downfall of the Chaldean dynasty..." (F. C. Cook) (Compare Daniel 5:1-4). He was a "proud man" and pride is the root of most crimes against men and nations (Psalms 10:2; Jeremiah 48:29). Driven by pride and inflamed by wine, the king of Babylon was not satisfied to stay at home in his own dominion, he set out to conquer and take other lands. His appetite for conquest was as large and voracious as that of Sheol. Sheol is the grave, and stands here for death which never tires of consuming its victims. He was determined to "gather unto him all nations" by defeating them and making them his possessions (Habakkuk 2:5).

All of those subject people who had been conquered, looted and humiliated by Nebuchadnezzar’s troops will take up a taunting (i.e. mocking, derisive) proverb against their common oppressor (Habakkuk 2:6 a). This brings us to the first of the six woes. Note that each woe identifies some specific crime and pronounces certain punishment for it.

(1) "Woe to him that increaseth that which is not his" (Habakkuk 2:6 b). Remember that this is spoken of the king of Babylon. "How long?" is elliptical. The meaning may be, "How long will he be allowed to hold his ill-gotten possessions? or, "How long before God will punish him?" The thought continues, woe to him "that ladeth himself with pledges." The NIV is clearer, "and makes himself wealthy by extortion." He refers to pledges exacted from conquered nations obligating them to pay tribute to Babylon (See Lamentations 1:1). "...to him that ladeth himself with thick clay!" of the KJV is uncertain but could mean that the wealth thus gotten will prove no more valuable than clay (dirt) in the long run. It may, by metonymy, refer to the many documents of tribute which would have be engraved on tablets of clay as were all Babylonian documents.

Habakkuk 2:7 predicts that the plunderer shall be plundered. "Shall they not rise up suddenly that shall bite thee..." This uses the imagery of serpents to describe how the Medes and Persians would one day subdue proud Babylon and loot and plunder her. Thus would God’s judgment be fulfilled. Nations, like men, reap what they sow (Galatians 6:7). Nations however are judged in time, while men will be judged in eternity.

(2) "Woe to him that getteth an evil gain for his house, that he may set his nest on high..." (Habakkuk 2:9). Nebuchadnezzar’s gain was evil because he obtained it by plundering other kingdoms. Like the eagle seeks to make her nest secure by building it on high rocky cliffs (Obadiah 1:3-4), so Nebuchadnezzar thought that by situating and fortifying the city of Babylon as he did, it would be impregnable. It straddled the Euphrates and had monstrous walls, 300 ft. high, 85 feet think and set 35 feet in the ground. There were eleven miles of these walls (Rawlinson). In an ancient inscription found at Babylon, Nebuchadnezzar said, "Thus I completely made strong the defenses of Babylon. May it last forever" (F. C. Cook). Needless to say, those great walls and fortifications meant nothing when God determined to give the city over to the Medes and Persians. They diverted the river, marched under the walls and entered the unlocked inner gates. The city fell in a night. Today it is a heap of ruins in the midst of the desert. The aggressive policies of Nebuchadnezzar were both shameful and sinful (2:10). The stones and timbers of Babylon’s buildings and walls are personified and pictured as crying out at the injustice of building the city with the wealth stolen from others (Habakkuk 2:11).

(3) "Woe to him that buildeth a town with blood, and establisheth a city by iniquity" (Habakkuk 2:12). This woe pronounces judgment on his use of slave labor in building his capital city. Heathen nations of the ancient East had little respect for human life and dignity. Captured peoples were forced to labor for the king. They were driven and beaten by their slave masters. Such barbaric activity was "not of Jehovah of hosts" (Habakkuk 2:13). Of such actions God did not approve. From heaven’s vantage point, the Babylonians were busy building their grand city so God could totally destroy it with fire (Habakkuk 2:13). The fulfillment of Jehovah’s predictions about the destruction of Babylon would cause men the world around to acknowledge and honor Him (Habakkuk 2:14). Isaiah pictures God. The one who could accurately predict the future and bring it to pass would be the true God (Isaiah 41:21 to Isaiah 42:9). "As the waters cover the sea" means that recognition of God would be universal when men saw His judgments on Babylon. Only secondarily could these words be applied to the Christian age.

(4) "Woe to him that giveth his neighbor drink, to thee that addest thy venom and makest him drunken also, that thou mayest look on their nakedness" (Habakkuk 2:15). This verse is often used by those seeking a text against the selling of strong drink. The careful student will note that it speaks rather of Nebuchadnezzar who not only over indulged in strong drink himself, but who evidently used it in accomplishing his diplomatic ends. When wine flows, good judgment is soon drowned. A drunken king or ambassador was unable to negotiate the best interest of his nation. "Addest thy venom" is rendered "puttest thy bottle to him" by the KVJ. This makes it a simple parallel to "giveth his neighbor drink." If we take it to be "venom" it might mean a drugged or poisoned wine designed to quickly stupify and disable a person such as an ambassador.

To "Look on their nakedness" means to gaze upon them with contempt in their humiliated situation as did Noah’s son (Genesis 9:20-25). Likely the prophet had in mind more than Nebuchadnezzar getting a diplomat drunk and stripping him of his possessions. Most likely that example was meant to illustrate Babylon’s policy of intoxicating her neighbors with deceptive, flattering words and promises while secretly maneuvering to bring them into subjection and plunder them (Pusey). As a just reward for her shameful conduct, the mighty Jehovah will make Babylon drink the cup of wrath and judgment (Compare Jeremiah 25:15-17; Jeremiah 51:6-8). Babylon’s fall would be both humiliating and destructive. The nakedness of the city would be exposed. "Let thy foreskin by uncovered" illustrates that shame of their nakedness when the city fell (2:16b, see footnote). Like men, "Jehovah’s right hand" is said to be his arm of strength by which he wields his instrument of punishment (Habakkuk 2:16 c).

"Foul shame shall be upon thy glory" is an extension of her judgment described as drinking the cup of the wine of God’s wrath. The KVJ renders the words, "shameful spewing" which pictures a drunken man vomiting and soiling his fine clothing. So the Babylonians would be utterly humiliated by God’s judgments (Habakkuk 2:16 d).

Five charges are then lodged against Nebuchadnezzar.

(1). "For the violence done to Lebanon" (Habakkuk 2:17). This likely refers to the wanton stripping of Lebanon’s forests for Nebuchadnezzar’s building projects. This the Assyrians had done (Isaiah 37:24). Remember that the Babylonians had almost no forests in their desert land. Some think that Lebanon, the towering mountain stands symbolically for the kingdom of Judah (See Jeremiah 22:6 for such usage.)

(2) For "destruction of beasts." This may refer to their war policy of slaughtering the livestock of conquered people or to the mad lust for hunting "for which these were proverbial" (F C. Cook).

(3) "Because of men’s blood" would refer to the slaughter of human life in their wars of aggression and in their slave labor camps.

(4) "For the violence done to the land." This could refer to military practices of destroying crops, fruit trees, wells and cisterns of conquered people.

(5) "For the violence done to the city and to all that dwell therein" (Habakkuk 2:17). These last two most likely refer to the destruction of the land and cities of Palestine, especially Jerusalem (See Jeremiah 51:12-14). Notice he speaks of "the city" which to Habakkuk’s readers would have been their beloved Jerusalem. For all these crimes God would punish Nebuchadnezzar and his kingdom.

(5) "Woe to him that saith to the wood" (i.e. his wooden idol), awake; to the dumb stone (image) arise" (Habakkuk 2:19). This final woe is spoken against Babylon’s idolatry. With biting sarcasm, he ridicules those who look to such man-made objects to deliver them from the wrath of the living God. Isaiah used a similar tactic. (Compare Isaiah 44:9-11; Isaiah 44:18-20; Isaiah 46:1-2) having showed the impotence of the lifeless gods created by skilled artisans, he sets forth in vivid contrast the living God whom he and Israel served.

"But Jehovah is in his holy temple; let all the earth keep silent before him" (Habakkuk 2:20). As sung in our hymn, The Doxology, people are urged to be respectful and reverent in worship. In the prophet’s mind the world’s population must stand quietly and hear the instruction of the living God. Especially must they not complain and protest about God’s manner of running his world and administering justice. Likely Habakkuk at this point had come to realize the he himself had been rash and hasty in complaining to God so he speaks first of all to himself. Jehovah’s glory was in Jerusalem’s temple, but Jehovah’s throne " is in heaven" (Psalms 11:4).

The Prophet’s Anthem of Praise (Habakkuk 3:1-9).

Habakkuk concludes his message with one of the most vivid and beautiful psalms of the Bible. Verse 1 tells us it is a prayer set to music. Shiginoth is a

musical expression. Although obscure, Delitzsch explains it as "a species of rhythmical composition, which, from its enthusiastic irregularity, is admirably adapted for songs of victory or triumph."

The hymn is divided into three parts:

(1) His prayer that God will revive his people (Habakkuk 3:2).

(2) A vision of God’s future plan (Habakkuk 3:3-15).

(3) The lesson he had learned (Habakkuk 3:16-19).

His prayer is expressed in three lines, "Oh Jehovah, I have heard the report of thee and am afraid" The "report" that made him afraid is the "speech" (KJV) that God had given him in the two previous chapters. He trembled with awe and amazement at the things God had revealed unto him concerning judgements.

"O Jehovah, revive thy work in the midst of the years" (Habakkuk 3:2). Revive thy work of deliverance as in other crises of the past (Compare Psalms 90:13-17). "In the midst of the years" means at the present time of crisis. The prediction of judgment had been made, the execution of it was yet to come. They needed deliverance immediately, before it was too late.

"In wrath remember mercy." Sinners, then as now, need mercy, not justice, else they would all perish. In every age the prayer of all righteous men has been, "Have mercy upon me and hear my prayer" (Psalms 4:1). Mercy would not spare an impenitent nation, but it would save the righteous remnant.

His Vision of Salvation (Habakkuk 3:3-15).

In these verses we have a "theophany," i.e., "a visible manifestation of deity." The prophet, in a vision, sees the mighty God coming down to administer justice upon the earth. He saw God "coming from Teman, and the Holy One from Mount Paran." Both Teman and Paran are located in the land of Edom, south of the Dead Sea. The prophet borrows his imagery from the earlier inspired Scriptures. (See especially Deuteronomy 33:2 and Judges 5:4). Just as God came in the old days to deliver Israel from Egypt and lead them safely through the wilderness, so he will come again to rescue his people.

"Selah" is another musical notation that marks an interlude and instrumental response, after which the singing recommences.

Habakkuk 3:3-6 describes the glory and majesty of the great Jehovah and his power to conquer his enemies. "His glory covered the heavens" like the rising sun. God’s visible presence is often depicted as "light, brilliant as the sun (See Ezekiel 1:27-28; Matthew 17:2; Revelation 1:16). Like the sun, "he (God) had rays coming forth from his hand." Such pictures of God are not to be interpreted literally. God is invisible (1 Timothy 6:15-16). For the mind of finite man to comprehend such a God He must be explained by comparisons with things we do recognize. When described as a man, we call such figures, "anthropomorphisms." The great power of God himself was hidden within that brilliant light of his glory. The Hebrews spoke of the divine light as the "shekinah," i.e., "the glory of the Lord."

As God comes forth to deal with his enemies, the prophet sees, "the pestilence" going forth before him to destroy his adversaries and fiery bolts of lightening to smash those who oppose him (Habakkuk 3:5). All things are available for the great Creator to use in judgment. Ezekiel speaks of God’s four sore judgments: the sword (war), famine, evil beasts and pestilence (Ezekiel 14:21). David reminds us that "Fire and hail, snow and vapor; story wind, fulfilling his word" (Psalms 148:8). How could mortal man resist a God so great that even the creatures and the elements serve as his warriors?

Habakkuk sees God standing and measuring (surveying) the situation on earth and then observing the enemy, he scatters them asunder (Habakkuk 3:6). The "eternal mountains (that) were scattered" are the nations of the world that He broke and scattered. Mountains often are used to symbolize earthly kingdoms (Isaiah 2:2). "The everlasting hills" refer to ancient kingdoms such as Egypt which had fallen and would fall before Jehovah. We can visualize the vast armies of aliens scattered like chaff before the mighty Lord of Hosts.

The key of this section is Habakkuk 3:6 c. "His goings were as of old." As he had come forth to deliver his people and punish their adversaries in days past, so would he come to deal with their current crisis.

In Habakkuk 3:7-9, two heathen nations, Cushan and Midian, are selected as typical of all God’s enemies. Their tents are in affliction and the curtains of their tents did tremble. Tents and curtains stand by metonymy for those who dwell in them. These heathen enemies are terrified at the sight of Israel’s God. Cushan is, the same as our modern Ethiopia. In ancient times, Ethiopia was one with Egypt. This then looks back to God’s judgments on Egypt in Moses’ day. So devastating, were those plagues that the Egyptians begged Israel to leave them (Exodus 12:31-33). Midian afflicted Israel for seven years. Then God raised up Gideon and by his tiny band of patriots routed and humiliated that heathen nation (Judges 7:15-25).

Habakkuk 3:8-11 is an interjection. He interrupts his description of God’s judgment to ask a series of questions:

"Was Jehovah displeased with the rivers?" This refers to Moses turnings the water of the Nile to blood (Exodus 7:20) and to the opening up of Jordan when Israel crossed over (Joshua 3:14-17). "The sea" refers to the Red Sea which opened up to let the redeemed hosts pass over (Exodus 14:21-25). The answer to these questions is "No." God was not angry with the streams of water. Rather, He manifested his power over these streams and the sea by using them to punish his enemies and to deliver his people.

Like a conquering king, Jehovah is pictured as riding through the land in his battle chariot with his bow in hand to guarantee the keeping of his oath to the tribes of Israel (Habakkuk 3:8-9 a). "Thy bow was made quite bare" tells us God was ready for battle with His enemies. His bow was not in its sheath, but in his hand ready to launch his destructive arrows. God’s oath is immutable for he cannot lie (Hebrews 6:17-19 a). It is thus a strong refuge to those who’s hope is "set in him." Moses similarly describes God as a great warrior, thrashing his enemies with sword and bow" "I will make mine arrows drunk with blood, and my sword shall devour flesh" (Deuteronomy 32:42).

Habakkuk 3:9-11 records great moments of the past when God judged sinners of the earth.

"Thou didst cleave the earth with rivers;

The mountains saw thee and were afraid;

The tempest of waters passed by;

The deGod controls pestilences and all the elements of the earth. If such forces are needed to carry out His plans they will be used.ep uttered its voice;

And lifted up its hand on high" (Habakkuk 3:9-10).

This likely refers to the great deluge, in the days of Noah, when except for Noah and his family, the entire sinful race was destroyed. "The fountains of the great deep were broken up" (Genesis 7:11). The mountains being afraid, pictures the earth convulsed by earthquakes. The "deep" refers to the vast bodies of subterranean waters (See Genesis 49:25 and Deuteronomy 33:13). The voices of the deep is the roar of rushing waters.

"The sun and moon stood still in their habitation, at the light of thine arrows as they went" (Habakkuk 3:11). The standing still of the sun and moon is an allusion to Joshua’s victorious battle in the valley of Ajalon over the Amorites kings (Joshua 10:12-14). "The light of (his) arrows" and spear speaks of lighting bolts which are described as part of Jehovah arsenal (Psalms 18:14). It is interesting that at the battle of Ajalon more were killed by the violent hail storm which God sent, than by Joshua’s troops (Joshua 10:11).

"Thou didst march through the land in indignation; Thou didst thresh the nations in anger. Thou wentest forth for the salvation of thy people, For the salvation of thine anointed; Thou woundedst the head out of the house of the wicked man, Laying bare the foundation even unto the neck" (Habakkuk 3:12-13). The Lord of hosts is seen marching through the land in indignation, thrashing the nations and saving his anointed people Israel (Habakkuk 3:12-13 a). "Judgment against one may be salvation for another" (Homer Hailey). "The head out of the house of the wicked man" that was mortally wounded, refers prophetically to the king of Babylon and his dynasty. His dominion would forever cease. This was accomplished by the Medo-Perisian defeat of Babylon in 538 B.C. "Laying bare the neck" (Habakkuk 3:13 d). Means the head was struck from the body even as David decapitated Goliath (1 Samuel 17:51).

Habakkuk 3:14 elaborates on the method and extent of God’s victory. "Thou didst pierce with his own staves the head of his warriors" This means that God turned upon the invading enemy the destruction the wicked ones had prepared for Israel. So did the Midianites destroy each other in their battle with Gideon’s army (Judges 7:22). The Medes who were former allies of Babylon. They joined forces with the Persians to destroy her (Jeremiah 51:11).

"They came as a whirlwind to scatter; Their rejoicing was as to devour the poor secretly. Thou didst tread the sea with thy horses, The heap of mighty waters" (Habakkuk 3:14-15). This described the intent of the invading Babylonians and their destructive power. When it seemed that certain destruction was coming on Israel, God is seen treading the sea with his chariots charging to the rescue of his people (Habakkuk 3:15) This, no doubt, looks back to the destruction of Egypt’s army in the Red Sea (Exodus 14:21-28). It is important to remember that in Habakkuk 3:2-15 we are reading of a thrilling and awe inspiring vision the prophet saw that showed him what God could and would do for his people in view of what he, had done for them in the past. It is described in highly symbolic and poetic terms. Note that God is described as a mighty warrior on his horse or in his chariot. The literary device that describes God as a man is called an "anthropomorphism." It is not to be interpreted literally.

The lesson Habakkuk learned is set forth in (Habakkuk 3:16-19). The humbled prophet brings his lesson to a close with a statement of what he had learned from his experience.

First he had learned of God righteousness, holiness, justice and power. So his "body trembled, (his) lips quivered at the voice" he has heard (Habakkuk 3:16 a). "Rottenness entered into his bones," means that he was too weak with fear to stand before the majestic God.

Secondly he learned to be patient as God worked his plan "I must wait quietly for the day of trouble, for the coming of the people that invadedeth us" (Habakkuk 3:16 d). To "wait quietly" means to do so without murmuring or complaint. He had found a new dimension of faith. If everything dear is destroyed, he must trust God to do the right thing (Habakkuk 3:17--19). He lists all the things that an agricultural people like Israel depended on for survival; fig trees, vines, olive trees, grain fields, flocks of sheep and herds of cattle. If all are lost they will still have God to protect and provide for them. Such faith will bring joy in the face of sorrow! (Habakkuk 3:18). Jehovah will give them the strength needed to survive. As the wild antelope they will safely walk upon the treacherous high places far above all the dangers in the dark valley.

This ends one of the most beautiful, memorable and valuable books in the Old Testament. Its great lesson of trusting faith is needed by every soul on earth today. May God grant us such faith as Habakkuk found.

LESSONS TO REMEMBER

1. A doubting mind needs a devoted heart.

2. God never scolds the sincere questioner.

3. Questions about God and life provoke us and drive us to search out the answers in the wonderful will of God.

4. Atheists have no problems as did the prophet. Only those who believe in God worry about sin and justice.

5. A little knowledge of God will often cause problems but with fuller knowledge answers come.

6. Since God’s thoughts and ways are far superior to ours, we should not expect to fully fathom everything God does or allows to be done (Isaiah 55:8-9).

7. Scripture does not teach the survival of the fittest, but it does teach the suffering of the best.

8. Evil bears the seed of its own destruction, whether in God’s people or heathen nations.

 

9. "Let the righteous, however baffled his faith be by experience, hold on in loyalty to God and duty, and he shall live" (G. T. Smith).

 

10. We see God using the kingdoms of this world to accomplish his will, even without their knowledge and consent. He then punishes them for the evil they do (Isaiah 10:5-19).

11. God has all the ages to demonstrate his divine justice. The years are a crucible of God to manifest the essential weakness of sinful people.

12. "Through the mills of God grind slowly, yet they grind exceedingly small; Though with patience He stands waiting, With exactness grinds He all" (H. W. Longfellow).

13. When Habakkuk only looked at his circumstances, he was bewildered and confused (Habakkuk 1:3). When he waited for God and listened to His word, he rejoiced in song (Habakkuk 3:18-19).

14. The real purpose of religion is not to remove all doubts, but to assure us of God’s control of our lives and our world.

15. When the perplexing problems of life come, and they will, we must mount our watch tower of faith and catch the vision of God at work for us in his world.

Habakkuk’s Complaints and Prayer - Habakkuk 1:1 to Habakkuk 3:19

Open It

1. If you could talk with one prominent person, whom would you choose and what would you discuss?

2. What about life has sometimes perplexed or frustrated you?

3. When someone says nice things about you, how do you tend to respond?

Explore It

4. What did Habakkuk receive? (Habakkuk 1:1)

5. About what was the prophet distressed? (Habakkuk 1:2-4)

6. How did God answer Habakkuk’s complaint? (Habakkuk 1:5-11)

7. Why was the prophet perplexed and bewildered? (Habakkuk 1:12-17)

8. What did the prophet do in anticipation of God’s response? (Habakkuk 2:1)

9. What did God tell Habakkuk to do? (Habakkuk 2:2)

10. What was God’s answer? (Habakkuk 2:3-20)

11. To whom were the "woes" addressed? (Habakkuk 2:6; Habakkuk 2:9; Habakkuk 2:12; Habakkuk 2:15; Habakkuk 2:19)

12. For what did Habakkuk ask God? (Habakkuk 3:1-2)

13. In his prayer, how did Habakkuk describe the person of God? (Habakkuk 3:1-3)

14. What did the prophet say about God’s power? (Habakkuk 3:4-7)

15. How did Habakkuk describe God’s actions? (Habakkuk 3:8-15)

16. How did Habakkuk react to his awesome encounter with God? (Habakkuk 3:16)

17. On what note of faith did the prophet conclude his song of praise? (Habakkuk 3:17-19)

Get It

18. When people suffer because of violence and injustice, how do you feel?

19. God used the ungodly Babylonians to punish Israel. How does God speak to Christians through the actions of pagans nowadays?

20. When have you been perplexed about why God allowed something to happen?

21. When has God given you an answer to prayer that surprised you?

22. What sins of this nation are deplorable to you?

23. What "woes" might Habakkuk pronounce on our culture today?

24. If your earthly sources of satisfaction and security were stripped away, how would you continue to hope in the Lord?

25. What prayer of rejoicing and praise can you offer to God, your Savior?

Apply It

26. When can you take time this week to be open and honest with the Lord about some of your deepest concerns or frustrations?

27. How can you start expressing your faith and hope in the Lord in refreshing, creative ways (such as in songs, poetry, or art)?