Psalm 150 (continued, part 35)
He begins with a fact of history: the defeat of the Egyptian city of Thebes, or No-Ammon, by the Assyrians, in 663 (vv. 8–11). If you visit Karnak and Luxor in Upper Egypt, you will be at the site of ancient Thebes. This capital city of Upper Egypt was sure it was safe from any invader, yet it went down in defeat before Assyria. Like Nineveh, Thebes was situated by waters that were supposed to be their defense, but the city fell just the same. Thebes had many allies, but they couldn't protect her.
No wonder the Lord announced, "I am against you" (v. 13). Over a century before, the Lord had sent Jonah to warn Nineveh, and when the city repented, He withdrew His hand of judgment. But now their time was up and the end had come. Assyria would be left with no weapons, no leaders, and no victories to be announced by their messengers. Instead, Assyria's enemies would hear the voice of couriers announcing peace because Assyria had been defeated (1:15).
What Assyria did to the people of Thebes would in turn be done to them: their children would be dashed to pieces, the leaders would become slaves, and the people would become exiles. Now, argues Nahum, if this happened to Thebes, why couldn't it happen to Nineveh? Their pride and self-confidence would be totally destroyed as the Medes and Babylonians captured the city. Nineveh would drink the cup of God's wrath and become drunk (v. 11; see Ps. 75:8; Isa. 51:17; Jer. 25:14ff.). In fact, the conquest would be so easy, it would be like ripe figs dropping into a person's mouth (Nah. 3:12). Why? Because the ferocious Assyrian soldiers would be drained of their strength and be like women: weak, afraid, and unable to meet the enemy (vv. 13–14).6 They wouldn't be able to bar the gates or stop the enemy from setting fire to them, nor would they be able to repair the walls or carry water to put out the fires.
III. God is just: Why Nineveh will fall (3:1–19) A.Her ruthless bloodshed—3:1–3 B.Her idolatry—3:4–7 C.Her pride and self-confidence—3:8–19
God Is Just: Why Nineveh Will Fall (3:1–19) "Shall not the Judge of all the earth do right?" (Gen. 18:25), God is longsuffering, but there comes a time when His hand of judgment falls. "You have rebuked the nations, You have destroyed the wicked; you have blotted out their name forever and ever" (Ps. 9:5 nkjv). Nahum gives three reasons why Nineveh deserved to be judged.
Their ruthless bloodshed (vv. 1–3). The Assyrians were clever diplomats who lied to other nations and then broke their promises and destroyed them. They slaughtered people without regard for age or sex, and they stacked up corpses like lumber as warning to anybody who would oppose them. The shedding of innocent blood is a serious sin that God notes, remembers, and judges (Deut. 19:11–13; 2 Kings 21:16; 24:4; Ps. 106:38; Prov. 6:16–17; Isa. 59:7). Depraved dictators who authorize the heartless slaying of innocent victims will someday answer to God for their crimes against Him and humanity.
The next image is that of insects (vv. 15–17). The invading soldiers would sweep through the land and the city like a plague of grasshoppers or locusts and wipe everything out. The Babylonian merchants were also like locusts as they collected all the treasures they could find. But the Assyrian leaders were like locusts that go to sleep on the wall on a cold day, but when the sun comes up, they feel the heat and fly away. The king and his council were overconfident, like locusts sleeping on the wall, but when the invasion occurred, they flew off to a safe place!
Their idolatry (vv. 4–7). Often in Scripture, idolatry is associated with prostitution, and when you consider that the chief deity of Nineveh was Ishtar, goddess of sexual passion, fertility, and war, you can understand why Nahum used this metaphor. Because of their spiritual blindness, the Assyrians were ensnared by this evil goddess and were under the control of lust, greed, and violence. People become like the god that they worship (Ps. 115:8), for what we believe determines how we behave. Assyria spread this evil influence to other nations and enslaved them by their sorcery. (See the description of the corrupt end-times religious system given in Rev. 17.)
Assyria was like a scattered flock with sleeping shepherds (v. 18), or like a wounded body with no way to be healed (v. 19a). They had no allies to rescue them, for all the other nations would rejoice when they heard that the Assyrian Empire was no more (v. 19b).
Like the book of Jonah, the book of Nahum ends with a question: "for who has not felt your endless cruelty?" (v. 19 niv). Nahum emphasizes the same truth that was declared by the prophet Amos: God punishes
Nahum 3
cruel nations that follow inhumane policies and brutal practices (Amos 1—2). Whether it's practicing genocide, exploiting the poor, supporting slavery, or failing to provide people with the necessities of life, the sins of national leaders are known by God, and He eventually judges.
the Lord announced that He would humble him. This God did when His angel destroyed 185,000 Assyrian soldiers in one night (37:36–38; see 10:16). 4 Nahum 1:15 in our English versions is 2:1 in the Hebrew text. What a contrast between the announcement of peace in 1:15 and the declaration of war in 2:1! 5 "Jacob" probably refers to Judah, the southern kingdom, and Israel refers to the northern kingdom that was dispersed by Assyria in 722–721
If you question that fact, go and search for Nineveh.
Since this promise has not been fulfilled, its fulfillment awaits the return of Christ when He will establish His kingdom and restore the splendor of the Jewish nation. 6 This image is not meant to demean women in any way, whether civilians or in the armed forces, or to suggest that women lack strength and courage. The biblical examples of Rahab, Deborah, Jael, Ruth, and Esther prove that Scripture can magnify the courage and service of dedicated women. However, we must keep in mind that the ancient world was a masculine society; women were kept secluded and certainly wouldn't have been expected to participate in battles. Phrases like "weak as a woman" were current; both Isaiah (19:16) and Jeremiah (50:37; 51:30) used them.
1 Nineveh was destroyed by the Medes and Babylonians in 612 BC, but the empire didn't collapse immediately. Remnants of the army and of political leadership struggled on until they were overpowered in 609 at the battle of Haran. But when Nineveh fell, it was the death knell for the empire. 2 Lebanon on the north, Carmel on the east, and Bashan on the west were known for their fruitfulness. See Isaiah 2:13; 33:9; and 35:2. 3 Isaiah 10:5–18 explains that Assyria was God's tool ("the rod of My anger" nkjv) to chasten Judah because of her idolatry, but the Assyrians had gone too far and been too ruthless. In his pride, the king of Assyria had boasted of his past victories, so
H A B A K K U K
G e n e s i s E x o d u s L e v i t i c u s N u m b e r s D e u t e r o n o m y J o s h u a J u d g e s R u t h
1 S a m u e l 2 S a m u e l 1 K i n g s 2 K i n g s 1 C h r o n i c l e s 2 C h r o n i c l e s E z r a N e h e m i a h
E s t h e r J o b P s a l m s P r o v e r b s E c c l e s i a s t e s S o n g o f
J e r e m i a h L a m e n t a t i o n s E z e k i e l D a n i e l H o s e a J o e l A m o s O b a d i a h
J o n a h M i c a h N a h u m Habakkuk Z e p h a n i a h H a g g a i Z e c h a r i a h M a l a c h i
S o l o m o n I s a i a h
OUTLINE Key theme: The just shall live by faith. Key verse: Habakkuk 2:4
Habakkuk 1 1470 The Prophet Worrying
Habakkuk 2 1472 The Prophet Watching and Waiting
I. THE PROPHET WONDERING AND WORRYING
(1)
Habakkuk 3 1476 The Prophet Worshipping
A. God is indifferent—1:2–4
God's reply: I am working—1:5–11 B. God is inconsistent—1:12–17
Habakkuk in His Time Habakkuk was a contemporary of Nahum, Zephaniah, and Jeremiah, during the reigns of Josiah (640–609 BC) and Jehoiakim (609–598). Assyria was off the scene; Babylon ("the Chaldeans") was in power. Nebuchadnezzar had defeated Egypt in 605 and was about to attack Judah. Jeremiah had announced that Babylon would invade Judah, destroy Jerusalem and the temple, and send the nation into exile. This happened in 606–586.
II. THE PROPHET WATCHING AND WAITING (2)
A. Write God's vision—2:1–3 B. Trust God's world—2:4–5
"The just shall live by faith"1—2:4 C. Declare God's judgment—2:6–20
1. Woe to the selfish—2:6–8 2. Woe to the covetous—2:9–11 3. Woe to the exploiters—2:12–14 "God's glory will fill the earth"—2:14 4. Woe to the drunkards—2:15–17 5. Woe to the idolaters—2:18–20 "God is still on His throne"—2:20
Habakkuk's little book indicates that he knew the Scriptures well, was a competent theologian, and had great faith in God. Because of the psalm in chapter 3, some scholars think he may have been a priest who led worship in the temple. If so, then like Jeremiah and Ezekiel, he was a priest called to be a prophet—a more difficult ministry.
III. THE PROPHET WORSHIPPING AND WIT-
NESSING (3)
A. He prays to God—3:1–2 B. He ponders God's ways—3:3–15 C. He praises God—3:16–19
His name means "to embrace" or "to wrestle," and in his book, he does both. He wrestles with God concerning the problem of how a holy God could use a wicked nation like Babylon to chasten the people of Judah, and then by faith, he embraces God and clings to His promises. Habakkuk also wrestles with the spiritual decline of the nation and why God wasn't doing something about it. Habakkuk wanted to see the people revived (3:2), but God wasn't answering his prayers.
1 The statements in quotation marks are the assurances God gave to Habakkuk in the midst of the "woes." They remind us that, no matter how difficult life may become, God's promises can be trusted (v. 4), His glory will one day prevail (v. 14), and He is on His holy throne in complete control of people and events (v. 20). When Habakkuk realized this, he broke out into singing (chap. 3).
Habakkuk 1
emphasis in Romans is on the just, in Galatians on how they should live, and in Hebrews on faith. It takes three books to explain and apply this one verse!
The prophet's statement "The just shall live by his faith" (2:4) is quoted three times in the New Testament (Rom. 1:17; Gal. 3:11; Heb. 10:38). The
a disturbed heart." As he prayed about the wickedness in the land, Habakkuk became more and more burdened and wondered why God seemed so indifferent.
CHAPTER ONE Habakkuk 1 THE PROPHET WORRYING O
The basic cause (v. 4). The nation's problems were caused by leaders who wouldn't obey the law. "Therefore the law is paralyzed, and justice never prevails. The wicked hem in the righteous, so that justice is perverted" (v. 4 niv). The rich exploited the poor and escaped punishment by bribing the officials. The law was either ignored or twisted, and nobody seemed to care. The courts were crooked, officials were interested only in money, and the admonition in Exodus 23:6–8 was completely unheeded.
ne of the modern "Christian myths" that ought to be silenced says that when you trust Jesus Christ, you get rid of all your problems. You don't. It's true that your basic spiritual problem—your relationship with God—has been solved, but with that solution comes a whole new set of problems that you didn't face when you were an unbeliever, like "Why do good people suffer and evil people prosper?" or "Why isn't God answering my prayer?" or "When I'm doing my best for the Lord, why do I experience the worst from others?"
I. The prophet wondering and worrying (1) A.God is indifferent—1:2–4 God's reply: I am working—1:5–11
The Lord's counsel (vv. 5–11). God answered His servant and assured him that He was at work among the nations even though Habakkuk couldn't see it.1 God gave Habakkuk a revelation, not an explanation, for what we always need in times of doubt is a new view of God. The Lord doesn't owe us any explanations, but He does graciously reveal Himself and His work to those who seek Him.2
Christians who claim to be without problems are either not telling the truth or not growing and experiencing real life. Perhaps they're just not thinking at all. They're living in a religious dream world that has blocked out reality and stifled honest feelings. Like Job's uncomfortable comforters, they mistake shallow optimism for the peace of God and "the good life" for the blessing of God. You never hear them ask what David and Jesus asked, "My God, my God, why hast thou forsaken me?" (Ps. 22:1; Matt. 27:46).
What God was doing was so amazing, incredible, and unheard of that even His prophet would be shocked: God was planning to punish the Jews by using the godless Babylonians! They were a "ruthless and impetuous people" (v. 6 niv), "a feared and dreaded people" who were a law unto themselves and afraid of nobody (v. 7 niv). Their only purpose was to promote themselves and conquer and enslave other peoples.
Habakkuk wasn't that kind of a believer. As he surveyed the land of Judah and then watched the international scene, he found himself struggling with some serious problems. But he did the right thing: he took his problems to the Lord.
The Lord then used a number of pictures from nature to describe the Babylonians and how they treated people. Their horses had the speed of leopards and the ferocity of wolves, and their troops swooped down on their prey like vultures. Their army swept across the desert like the wind and gathered and deported prisoners the way a man digs sand and ships it to a foreign land.
"Why Is God So Indifferent?" (1:2–11) Being a perceptive man, Habakkuk knew the kingdom of Judah was rapidly deteriorating. Ever since the death of King Josiah in 609 BC, his religious reforms had been forgotten and his son and successor Jehoiakim had been leading the nation closer to disaster. (If you want to know what God thought about Jehoiakim, read Jer. 22:13–19.)
Could anything stop them? Certainly God could stop them, but He was the one who was enlisting their aid! Nothing human could hinder their progress. The Babylonians had no respect for authority, whether kings or generals. (One of their practices was to put captured kings in cages and exhibit them like animals.) They laughed at gates and walls as they built their siege ramps and captured fortified cities. They worshipped the god of power and depended wholly on their own strength.
The prophet's concern (vv. 2–3). Habakkuk's vocabulary in this chapter indicates that times were difficult and dangerous, for he uses words like violence, iniquity, grievance (misery), spoiling (destruction), strife, contention (disputes), and injustice. Habakkuk prayed that God would do something about the violence, strife, and injustice in the land, but God didn't seem to hear. In verse 2, the first word translated "cry" simply means "to call for help," but the second word means "to scream, to cry with a loud voice, to cry with
Habakkuk learned that God was not indifferent to the sins of the people of Judah. The Lord was planning to chasten Judah by allowing the Babylonians to invade the land and take them into exile.3 This wasn't the answer Habakkuk was expecting. He was hoping God would send a revival to His people (see 3:2), judge the
Habakkuk 1
couldn't be caught by surprise. He was the Mighty God ("Rock" niv) who had all power and never changed. So, what about His covenants with the Jews? What about His special promises? As a holy God, He couldn't look with approval on sin (Hab. 1:13); yet He was "tolerant" of sin in the land of Judah and "silent" as the Babylonians prepared to swallow up His people! Habakkuk wanted God to say something and do something, but God was silent and seemingly inactive.
evil leaders, and establish righteousness in the land. Then the nation would escape punishment and the people and cities would be spared.
However, God had warned His people time and time again, but they wouldn't listen. Prophet after prophet had declared the Word (2 Chron. 36:14–21), only to be rejected, and He had sent natural calamities like droughts and plagues, and various military defeats, but the people wouldn't listen. Instead of repenting, the people hardened their hearts even more and turned for help to the gods of the nations around them. They had tried God's longsuffering long enough and it was time for God to act.
Keep in mind that this wasn't simply a national problem to Habakkuk, or a theological problem; it was a personal problem as he cried out, "My God, my Holy One" (v. 12 niv). National and international events were affecting his personal walk with God, and this concerned him greatly. But wrestling with these challenges is the only way for our "faith muscles" to grow. To avoid tough questions, or to settle for half-truths and superficial pat answers it to remain immature, but to face questions honestly and talk them through with the Lord is to grow in grace and in the knowledge of Christ (2 Peter 3:18).4
"How Could God Be So Inconsistent?" (1:12–17) As far as Habakkuk was concerned, God's first answer hadn't been an answer at all. In fact, it only created a new problem that was even more puzzling: inconsistency on the part of God. How could a holy God use a wicked nation to punish His own special people?
The holiness of God (vv. 12–13). The prophet focused on the character of God, as Jonah had done when he disagreed with what God was doing (Jonah 4:2). "Men of faith are always the men who have to confront problems," wrote G. Campbell Morgan, for if you believe in God, you sometimes wonder why He allows certain things to happen. But keep in mind that there's a difference between doubt and unbelief. Like Habakkuk, the doubter questions God and may even debate with God, but the doubter doesn't abandon God. But unbelief is rebellion against God, a refusal to accept what He says and does. Unbelief is an act of the will, while doubt is born out of a troubled mind and a broken heart.
The helplessness of the people (vv. 14–15). After presenting his case on the basis of the holiness of God, Habakkuk argued from the viewpoint of the helplessness of the people (vv. 14–15). Judah could never survive an attack from the savage Babylonians. To the Babylonians, life was cheap, and prisoners of war were expendable. People were like fish to be hooked or sea creatures to be trapped.
B.God is inconsistent—1:12–17
How could God allow His weak people to be invaded by such a heartless and ruthless nation? Of course, the false prophets in Judah were saying, "It can't happen here" (see Jer. 6:14; 8:11; 14:13ff.), but their blind optimism would soon be exposed as lies. For forty years, the prophet Jeremiah warned the people of Judah and begged them to turn back to God, but they refused to listen. What Judah needed wasn't great military strength but obedient faith in God.
Habakkuk's argument with God is a short course in theology. He started with the fact of the holiness of God. The Babylonians were far more wicked sinners than the people in Judah, so how could God use evil, idolatrous Gentiles to punish His own chosen people? Yes, His people deserved punishment, but couldn't God find a better instrument? Would this mean the end of the nation? No, for "we shall not die" (Hab. 1:12). God had purposes to fulfill through the Jewish nation and He would preserve His people, but they would experience painful trials.
The haughtiness of the enemy (vv. 16–17). The prophet's third approach was to point out the way the Babylonians lived and worshipped. They trusted in their mighty military machine ("their net," vv. 16–17) and worshipped the gods of power (See v. 11) and violence. The Babylonians were "puffed up" (2:4 niv) with arrogance and self-confidence. How could God honor them by giving them a victory over Judah? God was filling their net with victims, and the Chaldeans were emptying the net by destroying one nation after another (1:17 niv).
The prophet needed to remember two facts: (1) God had used other tools to chasten His people—war, natural calamities, the preaching of the prophets—and the people wouldn't listen; (2) the greater the light, the greater the responsibility. Yes, the Babylonians were wicked sinners, but they were idolaters who didn't know the true and living God. This didn't excuse their sins (Rom. 1:18ff.), but it did explain their conduct. The Jews claimed to know the Lord, and yet they were sinning against the very law they claimed to believe! Sin in the life of a believer is far worse than sin in the life of an unbeliever. When God's people deliberately disobey Him, they sin against a flood of light and an ocean of love.
Habakkuk could have said more about the abominable religion of the Babylonians. They believed in a multitude of gods and goddesses, with Bel as the head of their pantheon. Anu was the god of the sky, Nebo the god of literature and wisdom, and Nergal was the sun god. Sorcery was an important part of their religion, including honoring Ea, the god of magic. Their priests practiced divination and consulted omens, all of which was prohibited by the law of Moses. It seemed unreasonable that the Lord would allow such
Habakkuk reminded God that He was eternal, and therefore knew the end from the beginning and
Habakkuk 1—2
spiritually ignorant people to conquer Judah, the land that housed His own temple.
God is both "just and justifier" (Rom. 3:26). He has both upheld His holy law and manifested His loving heart. Sin has been judged and the way has been opened for sinners to become the children of God. Nobody can complain about such a wise and loving answer!
Habakkuk finished his defense and waited for God to speak. Like a servant, he stood waiting and watching (2:1), wondering how God would respond to his "complaint." The answer God gave is recorded in chapter 2.
But before we listen to God's encouraging reply, we must pause to examine our own hearts. Are we fully yielded to God and willing for Him to have His way with us and with those whom we love? There's nothing wrong with wrestling with the problems of life and seeking a better understanding of God's will, but we must beware lest we start debating with God and trying to change His mind.
CHAPTER TWO Habakkuk 2 THE PROPHET WATCHING AND WAITING T
We admire Habakkuk for being an honest man and wanting God to spare the people he loved. We want to imitate him in his openness and sincerity and in his willingness to wait for God's answer. But we want to remember that Paul wrote to the believers in Rome:
his chapter reports an experience Habakkuk had that is similar to one recorded by Asaph the psalmist in Psalm 73. Like Habakkuk, Asaph was bewildered at the providential working of God in this world: he was disturbed because the wicked seemed to be prospering, while the righteous were suffering. Like Habakkuk, he reasoned with God, and then, like Habakkuk, he gave God the opportunity to reply.
Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out! For who has known the mind of the Lord? Or who has become His counselor? Or who has first given to Him and it shall be repaid to him? For of Him and through Him and to Him are all things, to whom be glory forever. Amen.
II. The prophet watching and waiting (2) A.Write God's vision—2:1–3
"When I thought to know this," he wrote, "it was too painful for me, until I went into the sanctuary of God" (Ps. 73:16–17). There in the sanctuary he found God's answer to his problem, and his sighing was turning into singing.
Let's join Habakkuk on the watchtower, which was his sanctuary, and listen to what the Lord said to him. When God did speak to His servant, He gave him three responsibilities to fulfill.
ROM. 11:33–36 nkjv
Write God's Vision (2:1–3) The prophet saw himself as a watchman on the walls of Jerusalem, waiting for a message from God that he could share with the people. In ancient days, the watchmen were responsible to warn the city of approaching danger, and if they weren't faithful, their hands would be stained with the blood of the people who died (Ezek. 3:17–21; 33:1–3). It was a serious responsibility.
1 Paul quoted this verse at the close of his message in the synagogue in Antioch of Pisidia (Acts 13:41; and see also Isa. 29:14). It was a warning to the people not to treat the gospel lightly and thereby reject it. The original statement to Habakkuk referred to the coming of the Babylonians, but Paul applied it to the saving work of Jesus Christ and the offer of the gospel. Both were incredible works of God. 2 What Habakkuk suffered in a small way, Job suffered in a great way, and God's answer to Job's many questions was simply to reveal Himself to Job. We don't live on explanations, we live on promises, and the promises of God are based on the character of God. The turning point in Job's experience came when he put his hand on his mouth, stopped arguing with the Lord, and began to worship the Lord (Job 40:1–5; 42:1–6). Habakkuk had a similar experience. There's nothing like a fresh view of the glory of God to give you strength for the journey! 3 Jeremiah would fill in the details and explain that the people would be in exile for seventy years. After that, a remnant would return to Judah, rebuild the temple, and establish the nation. See Jeremiah 25 and 29. 4 His question "Why are you silent?" (v. 13 niv) has been asked by both saints and sinners for centuries. Of course, God is not silent, because He speaks through His Word to those who have ears to hear. He spoke the loudest at Calvary when His beloved Son died on the cross; for the atonement is God's final and complete answer to the sins of the world. Because of the cross,
The image of the watchman carries a spiritual lesson for us today. As God's people, we know that danger is approaching, and it's our responsibility to warn people to "flee from the wrath to come" (Matt. 3:7). If we don't share the gospel with lost sinners, then their blood may be on our hands. We want to be able to say with Paul, "Therefore I testify to you this day that I am innocent of the blood of all men" (Acts 20:26 nkjv).
You get the impression that Habakkuk was fearful of what the Lord might say to him because of His servant's "complaint." But the Lord graciously answered Habakkuk and gave him the vision he needed to turn his worrying into worshipping. This vision included not only the words in Habakkuk 2, but also the revelation of God's glory recorded in 3:3–15. When you behold the glory of God and believe the Word of God, it gives you faith to accept the will of God.
We wouldn't be studying this book today had
Habakkuk 2
achievement to make them important. Pride makes us greedy. The Babylonians weren't satisfied with what they had; they coveted even more land and wealth, and therefore set their course to conquer every nation that stood in their way. More than one king or dictator in history has followed this resolve, only to discover that it leads to disappointment, ruin, and death.
Habakkuk not obeyed God's orders and written down what God had told him and shown him. This writing was to be permanent so that generation after generation could read it. It was also to be plain, written so that anybody could read it, and it was to be public so that even somebody running past the tablets on display could get the message immediately.1 Habakkuk wasn't the only person in Judah who needed this message, and it was his obligation to share it.
The just. Now for the contrast: "The just shall live by his faith" (v. 4b; see Rom. 1:17; Gal. 3:11; Heb. 10:38). This is the first of three wonderful assurances that God gives in this chapter to encourage His people. This one emphasizes God's grace, because grace and faith always go together. Habakkuk 2:14 emphasizes God's glory and assures us that, though this world is now filled with violence and corruption (Gen. 6:5, 11–13), it shall one day be filled with God's glory. The third assurance is in Habakkuk 2:20 and emphasizes God's government. Empires may rise and fall, but God is on His holy throne, and He is King of Kings and Lord of Lords.
The revelation God gave was for a future time and about a future time. While the immediate application was to the end of the Babylonian captivity, the writer of the Epistle to the Hebrews interpreted it to refer also to the return of Jesus Christ. Led by the Holy Spirit, he changed "it" to "he" and applied it to our Lord. "For yet a little while, and he that shall come will come, and will not tarry" (Heb. 10:37). Along with the scoffers Peter wrote about, some readers might ask, "Where is the promise of his coming?" (2 Peter 3:3ff.), and God's reply is, "Wait for it! It will surely come!" A discouraged Jew in Babylonian exile might ask, "Will the Lord come and deliver us?" and the answer is, "Yes! Wait for Him!"
"The just shall live by his faith" was the watchword of the Reformation, and they may well be the seven most important monosyllables in all of church history. It was verse 4, quoted in Romans 1:17, that helped to lead Martin Luther into the truth of justification by faith. "This text," said Luther, "was to me the true gate of Paradise."
B.Trust God's world—2:4–5 "The just shall live by faith"1—2:4
Trust God's Word (2:4–5) The contrast here is between people of faith and people who arrogantly trust themselves and leave God out of their lives. The immediate application was to the Babylonians.
Justification is the gracious act of God whereby He declares the believing sinner righteous and gives that believing sinner a perfect standing in Jesus Christ. The "just" person isn't someone who has met all of God's requirements by means of good works, "For by the works of the law shall no flesh be justified" (Gal. 2:19; see Rom. 4:5). "For if righteousness comes through the law, then Christ died in vain" (Gal. 2:21 nkjv).
The sinner. The Babylonians were "puffed up" with pride over their military might and their great achievements. They had built an impressive empire, which they were sure was invincible. The words of Nebuchadnezzar express it perfectly: "Is not this great Babylon, that I have built for a royal dwelling by my mighty power for the honor of my majesty?" (Dan. 4:30 nkjv).
Our Lord's parable of the Pharisee and the publican makes it clear that no amount of religious effort can save a lost sinner (Luke 18:9–14). We can't justify ourselves before God because we stand with the whole world, guilty and condemned before His throne (Rom. 3:19). All we can do is put saving faith in Jesus Christ and His work on the cross, because that is the only way to be saved. "Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ" (Rom. 5:1).
But Nebuchadnezzar and the Babylonians aren't the only ones puffed up with pride and self-sufficiency. This is the condition of most of the people in today's society who belong to the world and live for the world. The apostle John warns us against "the pride [vain glory] of life" that belongs to this present evil world system, which is against God and without God (1 John 2:15–17). Besides puffing them up, what else does pride do to people? It twists them inwardly, for the soul of the unbeliever is "not upright," which means his inner appetites are crooked and sinful. He delights in the things that God abhors, the things God condemns in the five "woes" in this chapter. One of the chief causes of the corruption in this world is what Peter calls "lust" (2 Peter 1:4), which simply means "evil desires, passionate longing." Were it not for the base appetites of people, longing to be satisfied but never satisfied, the "sin industries" would never prosper.
The victory. We are not only saved by faith (Eph. 2:8–9), but we are instructed to live by faith. "And this is the victory that has overcome the world—our faith" (1 John 5:4 nkjv). Faith is a lifestyle that is just the opposite of being "puffed up" and depending on your own resources. Habakkuk knew that difficult times were coming to the people of Judah, and their only resource was to trust God's Word and rest in His will.
Living by faith is the major them of the book of Hebrews (Heb. 10:30), for in that book the phrase "by faith" is found over twenty times. To live by faith means to believe God's Word and obey it no matter how we feel, what we see, or what the consequences may be. This is illustrated in Hebrews 11, the famous
Pride also makes people restless: they're never satisfied (Hab. 2:5). That's why they're given over to wine, never at rest, never satisfied. They're constantly seeking for some new experience to thrill them or some new
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"by faith" chapter of the Bible. The men and women mentioned in that chapter were ordinary people, but they accomplished extraordinary things because they trusted God and did what He told them to do. It has well been said that faith is not believing in spite of evidence; it's obeying in spite of consequence, resting on God's faithfulness.
sting of this rebuke, for they were amassing fortunes by exploiting the poor and using that money to build expensive houses. (See Amos 3:15; 6:11.) The prophets often rebuked the rich because they lived in luxury, while the poor suffered. Jesus warned His disciples, "Take heed and beware of covetousness" (Luke 12:15), and that warning is valid today. "Thou shalt not covet" may be the last of the Ten Commandments (Ex. 20:17), but if we're guilty of covetousness, we're in danger of breaking the other nine!
Declare God's Judgment (2:6–20) To the faithful Jews in the land, God would be a refuge and strength (Nah. 1:7; Ps. 46), but to the godless Babylonians invading the land, He would be a judge and eventually punish their sins and give them what they deserved. In this "taunt song," God pronounces "woe" upon five different sins, all of which are prevalent in the world today.
Exploitation of people (vv. 12–14). Babylon was built by bloodshed, the blood of innocent victims. It was built by prisoners of war, slave labor that was exploited to the fullest extent. Babylon was proud of what she had built, but God said it wouldn't last; it was only fuel for the fire. The city of Babylon was an architectural marvel, but their great projects were for nothing. It's all gone, and today, if you want to see what Babylon was like, you have to visit a museum.
Selfish ambition (vv. 6–8). Of itself, ambition can be a good thing, but if it motivates people to be greedy, selfish, and abusive, it's a bad thing. "It has always been my ambition to preach the gospel where Christ was not known," wrote Paul (Rom. 15:20), and God honored that holy ambition. Paul also wrote, "Therefore also we have as our ambition … to be pleasing to Him" (2 Cor. 5:9 nasb), an ambition we all should imitate. The Babylonians were consumed by selfish ambition and they stopped at nothing to acquire wealth and expand their kingdom. They had hoards of stolen goods, plundered from helpless people. God warned them that the owners of this wealth would one day rise up to condemn them and collect what was due.2 Then the Babylonians will become the victims! This happened when the Medes and the Persians invaded Babylon and overthrew Belshazzar (Dan. 5). Babylon plundered other nations, and she herself was plundered. Babylon had shed rivers of blood, and her blood was shed. It's a basic law of the universe that eventually we reap what we sow.
C. Declare God's judgment—2:6–20 1. Woe to the selfish—2:6–8 2. Woe to the covetous—2:9–11 3. Woe to the exploiters—2:12–14 "God's glory will fill the earth"—2:14 4. Woe to the drunkards—2:15–17
When I was a seminary student in Chicago, one of our classes did just that: we visited a museum to see the exhibit on Babylon. I recall how impressed I was with the model of the city, marveling that such magnificent walls and gates and buildings could be constructed in those ancient days. But my wonder turned to disgust when I recalled that the city was built with slave labor and that the soul of one of those slaves meant more to God than all the buildings put together.
In contrast to the shame and infamy of Babylon, God promised that His glory would one day cover the earth (v. 14). The "glory" of Babylon didn't last, but the glory of the Lord will abide forever. Certainly, the Lord was glorified when Babylon fell before her enemies in 539 BC (see Jer. 50—51), and He will be glorified when the Babylon of the last days is destroyed, that final great world empire that opposes God (Rev. 17— 18). When Jesus Christ returns and establishes His kingdom, then God's glory will indeed cover the whole earth (Isa. 11:1–9).4
Covetousness (vv. 9–11). According to Ephesians 4:28, there are three ways to get wealth: you can work for it, steal it, or receive it as a gift. Stealing is wrong because the eighth commandment says, "Thou shalt not steal" (Ex. 20:15). The Babylonians took land that wasn't theirs in order to build an empire that glorified them and assured them safety. Their goal was security, like the eagle's nest on the high mountain crags. Of course, this was a false security; because no individual or nation can build walls high enough to keep God out.
The fall of "Babylon the great" is a reminder to us that what man builds without God can never last. The exploiter will eventually lose everything, and man's "utopias" will turn out to be disasters. We can't exploit people made in God's image and expect to escape God's judgment. It may take time, but eventually the judgment falls.
Drunkenness and violence (vv. 15–17). This repulsive picture can be interpreted both personally and nationally. While the Bible doesn't demand total abstinence, it does warn against the evils of strong drink (Prov. 20:1; 21:17; 23:20–21, 29–35; Rom. 13:13; Gal. 5:21; 1 Thess. 5:7). Drunkenness and sensual behavior often go together (Gen. 9:20–27; 19:30–38; Rom. 13:11–14). But the word neighbor could also refer to a neighboring nation that was "intoxicated" by Babylon's power and made naked before Babylon's invading armies. In Scripture, drinking a cup of wine can be a picture of judgment (Jer. 25:15ff.), and nakedness
What will be the consequences of this covetousness? Instead of having houses and families that bring honor, they will have disgrace and shame and will eventually lose their lives. "For what shall it profit a man, if he shall gain the whole world, and lose his own soul?" (Mark 8:36). The very materials in their expensive houses would testify against them, for they were plundered from helpless people. James used a similar image when he warned the rich that the wages they owed their laborers would witness against them at the judgment (James 5:1–6).3
It's likely that some of the covetous Jews felt the
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Famous people are the "idols" of millions, especially politicians, athletes, wealthy tycoons, and actors and actresses. Even dead entertainers like Marilyn Monroe, James Dean, and Elvis Presley still have their followers. People may also worship and serve man-made things like cars, houses, boats, jewelry, and art. While all of us appreciate beautiful and useful things, it's one thing to own them and quite something else to be owned by them. Albert Schweitzer said, "Anything you have that you cannot give away, you do not really own; it owns you." I've met people who so idolized their children and grandchildren that they refused to let them consider giving their lives for Christian service.
sometimes speaks of the devastating effects of military invasion (Isa. 47:1–3).
However, what Babylon did to others, God would do to her. Babylon had been a golden cup in God's hands (Jer. 51:7), and He had used her to chasten the nations, but now God will give her a cup to drink that will bring her to ruin (see Rev. 16:19).5 She will be ashamed as other nations look on her nakedness. Divine retribution will be hers: the violence she did to others will be done to her; as she shed the blood of others, her blood will be shed; and as she destroyed the lands of other nations, so her land will be devastated. The glory of God will cover the earth, but Babylon's "glory" will be covered with shame. The picture is that of a repulsive drunk vomiting all over himself, and it isn't a very pretty picture.
Social position can be an idol and so can vocation achievement. For some people, their god is their appetite (Phil. 3:19; Rom. 16:18); and they live only to experience carnal pleasures. Intellectual ability can be a terrible idol (2 Cor. 10:5) as people worship their IQ and refuse to submit to God's Word.
5. Woe to the idolaters—2:18–20 "God is still on His throne"—2:20
It's worth noting that God mentions the way the Babylonians abused trees and animals (Hab. 2:17), suggesting that the soldiers wastefully chopped down trees and killed cattle to use both the wood and the meat for their war effort. God also mentions His concern for animals in Jonah 4:11, so check the references. You wonder how many birds and animals lost either their lives or their homes because of this policy. (See Deut. 20:19–20 for Israel's policy on war supplies.)
God ended His reply to Habakkuk by giving a third assurance: "But the Lord is in his holy temple; let all the earth keep silence before him" (Hab. 2:20; see Ps. 11:4). The first assurance focused on God's grace (Hab. 2:4), and the second on God's glory (v. 14). This third assurance focuses on God's government; God is on the throne and has everything under control. Therefore, we shouldn't complain against God or question what He's doing. Like faithful servants, we must simply stand and listen for His commands. "Be still, and know that I am God" (Ps. 46:10).
Idolatry (vv. 18–20). Sad to say, the people of Judah were also guilty of this sin, for during the declining years of the kingdom, they worshipped the gods of the other nations. All the prophets cried out against this flagrant violation of the second commandment (Ex. 20:4–6), but the people refused to repent.
Seeing the vision of God and hearing the voice of God made a tremendous difference in Habakkuk's life. As he grasped the significance of the three great assurances God gave him, he was transformed from being a worrier and a watcher to being a worshipper. In the closing chapter of this book, he will share with us the vision he had of God and the difference it made in his life.
What is idolatry? Romans 1:25 gives the best answer: worshipping and serving the creature instead of the Creator. It started with Lucifer who said, "I will be like the Most High" (Isa. 14:14), and it entered humanity when Satan tempted Eve with, "You will be like God" (Gen. 3:5 nkjv). It's the popular philosophy of the world that man is the highest thing in the universe and can pull himself up by his own bootstraps to any level he chooses. "Glory to man in the highest!"
1 Commentators and translators don't agree on what "that he may run that reads it" really means. The NIV translates it "so that a herald may run with it" and the NASB says "so that the one who reads it may run." The NRSV translates it "so that a runner may read it," and F. F. Bruce puts it "so that one who reads it may read with ease" (An Exegetical and Expository Commentary on the Minor Prophets, edited by Thomas E. McComiskey [Baker Book House, 1993], vol. 2, 858). Bruce explains the phrase to mean "not that the person who reads it will start running, but rather that the reader will be able to take it in at a glance, so large and legible is the writing; the eye will run over the text with ease." That seems to be what the Lord said to Habakkuk. 2 The KJV translation of 2:6b is a bit puzzling: "And to him that ladeth himself with thick clay!" The image seems to be that of a creditor giving a pledge to the banker (a clay tablet) and promising to pay his debt at a specific time. Habakkuk wrote, "The predator (Babylon) is really a creditor and his victims will one day rise up to collect what is due. It will be payday!" F. F.
Not only is idolatry disobedience to God's Word, but it's also foolish and useless. Of what value is a god made by a man? It's much more reasonable to worship the God who made the man! (See Rom. 1:18ff.) Not only is the idol useless (see Ps. 115), but it does definite evil by teaching lies (Hab. 2:18) and giving people false confidence that the dumb idol can help them. For a heartbreaking example of this kind of foolish reasoning, read Jeremiah 44.
Idols are dead substitutes for the living God (Ps. 115). Whatever people delight in other than God, whatever they are devoted to and sacrifice for, whatever they couldn't bear to be without, is an idol and therefore under the condemnation of God. Most people in civilized countries don't worship man-made images of things in nature, but if the above definition is correct, modern society has its idols just as the Babylonians did.
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means to the end, and prayer is an important part of that means. "You do not have because you do not ask" (James 4:2 nkjv).
Bruce translates verse 6b: "Woe to him who multiplies what is not his own—but for how long? And loads himself with pledges" (F .F. Bruce, 864). 3 Jesus used the image of the stones crying out when He cleansed the temple and the children sang His praises (Luke 19:40). If people don't praise God, inanimate nature will do it! The idea of stones bearing witness goes back to Joshua 24:27. 4 Isaiah promised that "the earth shall be full of the knowledge of the Lord" (11:9), a phrase that relates to Numbers 14:21. When the seraphim before God's throne look upon the earth, they see it full of God's glory (Isa. 6:3), though it may not look glorious from our perspective. When we pray "Thy kingdom come," we are praying for Habakkuk 2:14 to be fulfilled. "Let the whole earth be filled with his glory" (Ps. 72:19). 5 Some see in this the picture of the conqueror giving the conquered rulers a cup of poison to drink. However, the emphasis seems to be on disgrace rather than death.
Also, hearing God's Word generates faith in the heart of the child of God (Rom. 10:17), and without faith, we can't pray effectively (Mark 11:22–24). The Word of God and prayer must always go together (Acts 6:4; John 15:7) lest our praying become zeal without knowledge. "I used to think I should close my Bible and pray for faith," said D. L. Moody, "but I came to see that it was in studying the Word that I was to get faith."
Habakkuk prayed because he was overwhelmed by God's splendor. "I stand in awe of your deeds" (Hab. 3:2 niv). He had seen a vision of the greatness of God, recorded for us in verses 3–15, and this vision left him weak and helpless (v. 16). All he could do was cry out to God.
Many people have the idea that it's always an enjoyable experience getting to know God in a deeper way, but that's not what the saints of God in the Bible would say. Moses trembled at Mount Sinai when God gave the law (Heb. 12:18–21). Joshua fell on his face before the Lord (Josh. 5:13–15), as did David (1 Chron. 21:16). Daniel became exhausted and ill after seeing the visions God gave him (Dan. 8:27; 10:11). The vision of Christ's glory on the Mount of Transfiguration left Peter, James, and John facedown on the ground and filled with terror (Matt. 17:6). When John saw the glorified Christ, he fell at His feet as though dead (Rev. 1:17).
CHAPTER THREE Habakkuk 3 THE PROPHET WORSHIPPING W
III. The prophet worshipping and witnessing (3) A.He prays to God—3:1–2
hen Habakkuk started his book, he was "down in the valley," wrestling with the will of God. Then he climbed higher and stood on the watchtower, waiting for God to reply. After hearing God's Word and seeing God's glory, he became like a deer bounding confidently on the mountain heights (3:19)! His circumstances hadn't changed, but he had changed, and now he was walking by faith instead of sight. He was living by promises, not explanations.
A plaque hanging in my study carries this quotation from A.W. Tozer: "To know God is at once the easiest and the most difficult thing in the world." God certainly has the ability to reveal Himself to us, for He can do anything; but it's a problem for God to find somebody who is ready to meet Him. God doesn't reveal Himself to superficial saints who are only looking for "a new experience" they can brag about, or to curious Christians who want to "sample" deeper fellowship with God but not at too great a price.
It isn't easy to climb higher in the life of faith, but who wants to live in the valley? Like Habakkuk, we must honestly talk to God about our difficulties, we must pray, we must meditate on God's Word, and we must be willing to experience fear and trembling as the Lord reveals Himself to us (v. 16). But it will be worth it as we reach new summits of faith and discover new opportunities for growth and service.
We are the ones who make it difficult to get to know God better. "Draw near to God and He will draw near to you" (James 4:8 nkjv). "But on this one will I look," says the Lord, "on him who is poor and of a contrite spirit, and who trembles at My word" (Isa. 66:2 nkjv). "My flesh trembles in fear of you," wrote the psalmist; "I stand in awe of your laws" (Ps. 119:120).
What took Habakkuk from the valley to the summit? The same spiritual disciplines that can take us there: prayer, vision, and faith. Habakkuk interceded for God's work (vv. 1–2), pondered God's ways (vv. 3–15), and affirmed God's will (vv. 16–19).
Habakkuk prayed because he wanted God's work to succeed. God had told him that He was "working a work" in the world (Hab. 1:5), and now the prophet prayed that God would keep that work alive and cause it to prosper. What God was doing wasn't the work Habakkuk would have chosen, but he accepted God's plan and prayed, "Thy will be done." When God revealed that work to Habakkuk, he cried out, "We shall not die" (v. 12). Then in 2:4, God told him that the only way to live was by faith. So, when Habakkuk prayed for God's work to stay alive, he was also praying that his own faith might grow.2
Prayer: Pray for the Work of God (3:1–2) This chapter is a "prayer psalm" that may have been used in the temple worship in Jerusalem.1 (For the other "prayer psalms," see Ps. 17; 86; 90; 102; and 142.) The prophet was now praying to the Lord and not arguing with the Lord, and his prayer soon became praise and worship.
He prayed because he had heard God speak. The word speech means "report" and refers to what God had told him earlier (Hab. 2:2–3). Knowing the will of God should motivate us to pray "Thy will be done." The same God who ordains the end also ordains the
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pensation, He reveals His glory through Jesus Christ. "And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth" (John 1:14 nkjv). Pharaoh wouldn't acknowledge the truth, so he couldn't experience the grace. The first plague of Moses in Egypt was the turning of water into blood (Ex. 7:14–25), while our Lord's first recorded miracle was the turning of water into wine.
Finally, Habakkuk prayed because he wanted God to show mercy. The prophet agreed that the people of Judah deserved to be chastened, and that God's chastening would work out for their good, but he asked that God's heart of love would reveal itself in mercy. He was like Moses when he interceded for the nation at Mount Sinai (Ex. 32) and at Kadesh Barnea (Num. 14). Perhaps Habakkuk had the promise of Isaiah 54:7–8 in mind as he prayed (and see Jer. 10:23–24.). Certainly the Lord did show mercy to the Jews, for He preserved them in Babylon and then permitted a remnant to return to their land and establish the nation.
The Lord stood in power (vv. 6–7). Invading generals either push forward to gain ground or they fall back in retreat, but the Lord simply stood and faced the enemy unafraid. In fact, He calmly measured the earth5 as a sign that He possessed it. To measure something is an indication that it's yours and you can do with it what you please. It's also a preliminary step to action, as though the Lord were surveying the situation and estimating how much power it would take to execute His wrath on the nations. The Lord revealed His power when He shook the earth at Sinai before He delivered His law to Israel (Ex. 19:18; Heb. 12:18–21).
If, like Habakkuk, you ever become discouraged about the condition of the church, the state of the world, or your own spiritual life, take time to pray and seek God's mercy. Charles Spurgeon said, "Whether we like it or not, asking is the rule of the kingdom." The greatest need today is for intercessors. "And he saw that there was no man, and wondered that there was no intercessor" (Isa. 59:16).
Vision: Ponder the Greatness of God (3:3–15) The Lord isn't likely to give us today a vision such as Habakkuk saw, but because it's recorded in the Word, we can ponder it and let the Spirit teach us from it.3 God reveals His greatness in creation, in Scripture, and in history, and if we have eyes to see, we can behold His glory.4
The nations that lay between Egypt and Canaan are typified by Cushan and Midian, two peoples living near Edom. As the news of the exodus from Egypt spread quickly through the nations, the people were terribly frightened and wondered what would happen to them when Israel arrived on the scene (Ex. 15:14–16; 23:27; Deut. 2:25; Josh. 2:8–11). God marched in victory (vv. 8–15). Habakkuk uses dynamic poetic imagery to describe Israel's march through the wilderness as they followed the Lord to the Promised Land and then claimed their inheritance. The Red Sea opened to let Israel out of Egypt, and the Jordan opened to let Israel into Canaan. The Egyptian chariots sank into the mud and their occupants were drowned, but God's chariots were chariots of salvation. Verse 9 pictures the various battles that the Israelites fought en route to Canaan, battles that the Lord won for them as they trusted Him and obeyed His commands.
B.He ponders God's ways—3:3–15
God came in splendor (vv. 3–5). According to some scholars, Mount Paran is another name for the entire Sinai Peninsula, or for Mount Sinai itself (Deut. 33:2). Teman is usually identified with Edom. In this song, Habakkuk seems to be retracing the march of Israel from Sinai to the Promised Land.
Everything about this stanza reveals the glory of God. He is called "the Holy One" (Hab. 3:3; and see 1:12), a name used in Isaiah at least thirty times. "His glory covered the heavens" (3:3) is an anticipation of the time when His glory will cover all the earth (2:14). God's appearance was like the lightning that plays across the heavens before the storm breaks. All of creation joined in praising Him as "the earth was full of his praise." God's brightness was like the sunrise only to a greater degree (see Matt. 17:2). "Horns" means "rays": "rays flashed from his hand" (Hab. 3:4 niv) where His power was hidden.
In verse 10, we move into the Promised Land and see Israel conquering the enemy. God was in complete control of land and water and used His creation to defeat the Canaanites. Verse 10 describes the victory of Deborah and Barak over Sisera (Judg. 4—5), when a sudden rainstorm turned their battlefield into a swamp and left the enemy's chariots completely useless. In Habakkuk 3:11, we have the famous miracle of Joshua when the day was prolonged so Joshua would have more time for a total victory (Josh. 10:12–13). Leading His army, God marched through Canaan like a farmer threshing grain, and His people claimed their inheritance (Hab. 3:12).
Verse 5 takes us to Egypt, where God revealed His power and glory in the plagues and pestilences that devastated the land and took the lives of the firstborn (Ex. 7—12). Those ten plagues were not only punishment because of Pharaoh's hardness of heart; they also revealed the vanity of Egypt's gods. "Against all the gods of Egypt will I execute judgment: I am the Lord" (Ex. 12:12; Ps. 78:50). But this verse might also include the various judgments God sent to Israel when they disobeyed Him from time to time during their wilderness march.
Expositors aren't agreed as to what historical event is described in verses 13–15. This could be a picture of the nation's deliverance from Egypt, but if it is, Habakkuk should have mentioned it earlier. God's "anointed" would be the nation of Israel, for they were a holy people to the Lord (Ex. 19:5–8). Perhaps the
In Old Testament times, God often revealed His glory through such judgments, but in this present dis-
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son when he married Hagar and fathered Ishmael (Gen. 16), and so did Moses when he tried to deliver the Jews by his own hand (Ex. 2). "In quietness and confidence shall be your strength" (Isa. 3:15).
prophet is referring to the various times God had to deliver His people, as recorded in the book of Judges, and the "anointed one" would then be the judges He raised up and used to bring deliverance (Judg. 2:10–19). However, perhaps Habakkuk was looking ahead and describing the deliverance of God's people from the Babylonian captivity. God brought the Medes and Persians to crush Babylon and then to permit the Jews to return to their land (Ezra 1:1–4). The image of God stripping Babylon "from head to foot" (Hab. 3:13 niv) parallels what Jeremiah prophesied in Jeremiah 50— 51. Perhaps Habakkuk was looking both to the past (the exodus) and to the future (deliverance from Babylon) and using the ancient victory to encourage the people to expect a new victory.6
Habakkuk could wait quietly because he knew that God was at work in the world (Hab. 1:5), and he had prayed that God's work would be kept alive and strong (3:2). When you know that God is working in your life, you can afford to wait quietly and let Him have His way. Furthermore, God had commanded him to wait (2:3), and "God's commandments are God's enablements." No matter what we see and no matter how we feel, we must depend on God's promises and not allow ourselves to "fall apart." "Rest in the Lord, and wait patiently for him" (Ps. 37:7).
Over the years, I've often leaned on three verses that have helped me wait patiently on the Lord. "Stand still" (Ex. 14:13), "Sit still" (Ruth 3:18), and "Be still" (Ps. 46:10). Whenever we find ourselves getting "churned up" within, we can be sure that we need to stop, pray, and wait on the Lord before we do some stupid thing.
In this hymm, Habakkuk describes his God, the God of Abraham, Isaac, and Jacob, and the God and Father of our Lord Jesus Christ. He is the God of glory who reveals His glory in creation and in history. He is the living God who makes the dead idols of the nations look ridiculous. He is the God of power who can command land and sea, heaven, and earth, and therefore, He is the God of victory who leads His people in triumph.
C.He praises God—3:16–19
"I will rejoice in the Lord" (vv. 17–18). By the time Babylon was through with the land of Judah, there wouldn't be much of value left (2:17). Buildings would be destroyed, treasures would be plundered, and farms and orchards would be devastated. The economy would fall apart and there would be little to sing about. But God would still be on His throne, working out His divine purposes for His people (Rom. 8:28). Habakkuk couldn't rejoice in his circumstances, but he could rejoice in his God!
There is no substitute for good theology, whether in our sermons or in our songs. The shallowness of some contemporary sermons, books, and songs may be the major contributing factor to the weakness of the church and the increase in "religious entertainment" in meetings where we ought to be praising God. The thing that lifted Habakkuk to the mountaintop was his understanding of the greatness of God. We need a return to the kind of worship that focuses on the glory of God and seeks to honor Him alone.7
The prophet's testimony here reminds us of Paul's admonitions to Christians today: "Rejoice always, pray without ceasing, in everything give thanks, for this is the will of God in Christ Jesus for you" (1 Thess. 5:16–18 nkjv). Habakkuk discovered that God was his strength (Hab. 3:19) and song as well as his salvation (see Isa. 12:1–2; Ex. 15:2; Ps. 118:14); and therefore he had nothing to fear.
Faith: Affirm the Will of God (3:16–19) This is one of the greatest confessions of faith found anywhere in Scripture. Habakkuk has faced the frightening fact that his nation will be invaded by a merciless enemy. The prophet knows that many of the people will go into exile and many will be slain. The land will be ruined, and Jerusalem and the temple will be destroyed. Yet he tells God that he will trust Him no matter what happens! Listen to his confession of faith.
It's one thing to "whistle in the dark" and try to bolster our courage, and quite something else to sing about the eternal God who never fails. Though his lips were trembling and his legs were shaking (Hab. 3:16 niv), the prophet burst into song and worshipped his God. What an example for us to follow! It reminds us of our Lord before He went to the cross (Mark 14:26), and Paul and Silas in the Philippian dungeon (Acts 16:19–34). God can give us "songs in the night" (Ps. 42:8; 77:6; Job 35:10) if we'll trust Him and see His greatness.
"I will wait patiently on the Lord" (v. 16). If Habakkuk had depended on his feelings, he would never have made this great confession of faith. If Habakkuk looked ahead, he saw a nation heading for destruction, and that frightened him. When he looked within, he saw himself trembling with fear, and when he looked around, he saw everything in the economy about to fall apart. But when he looked up by faith, he saw God, and all his fears vanished. To walk by faith means to focus on the greatness and glory of God.
"I will rely on the Lord" (Hab. 3:19). If my legs were shaking and my heart pounding, I'd find a safe place to sit down and relax, but Habakkuk began to bound up the mountain like a deer! Because of his faith in the Lord, he was able to stand and be as sure-footed as a deer; he was able to run swiftly and go higher than he'd ever gone before. This is one reason why the Lord permits us to go through trials: they can draw us nearer
One of the marks of faith is a willingness to wait patiently for the Lord to work. "Whoever believes will not act hastily" (Isa. 28:16 nkjv). When we run ahead of God, we get into trouble. Abraham learned that les-
Habakkuk 3
to Him and lift us above the circumstances so that we walk on the heights with Him.
how the psalm was to be sung. Three times in the psalm you find "Selah" (vv. 3, 9, 13), another Hebrew word whose meaning and significance are still a mystery. Some say it marks a pause in the psalm for the reader (or singer and listeners) to ponder what was said. 2 The phrase "in the midst of the years" probably refers to the period between Habakkuk's time and "the appointed time" when the vision would be fulfilled (2:3). Throughout the centuries, God's people have prayed for quickening power so that God's great work will prosper. While the word revival as we think of it wasn't in Habakkuk's mind, the concept is there. See Psalms 44 and 85. 3 Writing about his experience at the Transfiguration (2 Peter 1:15–21), the apostle Peter points out that the written Word is superior to glorious experiences. Only a few people can have rapturous experiences, but any believer can ponder them in the Word with the Spirit's help. The people who had these great experiences have died, but the Word lives on. The memories of experiences will fade, but the Word remains the same. We now have a completed Bible, so the New Testament sheds light on the experiences of people like Moses, David, and the prophets; and we can see things that perhaps they didn't see. So, instead of saying, "I wish I could have that kind of experience," we should be asking, "Lord, what do You want to teach me from this experience?" 4 These mighty revelations of God in history are called "theophanies," from two Greek words meaning "an appearance of a god." For other examples, see Psalms 18; 68; and 77; and Exodus 15 and 19; and Deuteronomy 33. 5 The KJV has "measured" while the NIV has "shook." It all depends on what root you select, the Hebrew or the Arabic. Perhaps both ideas are included. 6 For other poetic descriptions of Israel's history, see Psalms 44; 68; 74; 78; 80; 83; 89; 105–106; 135; and 136. 7 William Cowper's hymn "God Moves in a Mysterious Way" is based partly on this hymn in Habakkuk 3. 8 G. Campbell Morgan, The Westminster Pulpit (London: Pickering and Inglis, 1970), vol. 6, 153.
God made us for the heights. If He allows us to go into the valley, it's so we might wait on Him and mount up with eagles' wings (Isa. 40:30–31). "He made him to ride on the high places of the earth" (Deut. 32:13). This is what David experienced when he was being chased by his enemies and by Saul: "It is God who arms me with strength, and makes my way perfect. He makes my feet like the feet of deer, and sets me on my high places" (Ps. 18:32–33 nkjv). The great British expositor G. Campbell Morgan said, "Our joy is in proportion to our trust. Our trust is in proportion to our knowledge of God."8 As the hymn paraphrase of this passage puts it,
Though vine nor fig-tree neither Their wonted fruit shall bear; Though all the fields should wither, Nor flocks nor herds be there; Yet God the same abiding, His praise shall tune my voice; For while in Him confiding, I cannot but rejoice.
Habakkuk teaches us to face our doubts and questions honestly, take them humbly to the Lord, wait for His Word to teach us, and then worship Him no matter how we feel or what we see.
God doesn't always change the circumstances, but He can change us to meet the circumstances. That's what it means to live by faith.
1 We don't know what the Hebrew word Shigionoth means. Some scholars trace it to a root that means "to reel to and fro," so perhaps Shigionoth was a musical term that told the people
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1 S a m u e l 2 S a m u e l 1 K i n g s 2 K i n g s 1 C h r o n i c l e s 2 C h r o n i c l e s E z r a N e h e m i a h
E s t h e r J o b P s a l m s P r o v e r b s E c c l e s i a s t e s S o n g o f