Articles from Habakkuk

There are some questions that expect a positive reply[1] and Habakkuk’s question in Habakkuk 1:12a is one of those, “Are You not from everlasting, O LORD, my God, my Holy One?” (NASB)[2] While it appears as a question, it is actually a declaration in the form of a question.[3] This is a rhetorical question that expects the answer, “Yes of course.”[4] This rhetorical question is voiced by Habakkuk as he wrestles with the message that God is going to send the wicked Babylonians to Judah to punish the people of Judah for their unfaithfulness to God.

            With this perspective let’s read Habakkuk 1:12–13 and note a few key words. “Are You not from everlasting, O LORD, my God, my Holy One? We will not die. You, O LORD, have appointed them to judge; and You, O Rock, have established them to correct. Your eyes are too pure to approve evil, and You can not look on wickedness with favor. Why do You look with favor on those who deal treacherously? Why are You silent when the wicked swallow up those more righteous than they?”

            The name of God deserves our attention. “LORD” is used two times in Habakkuk 1:12. It’s in all capital letters in our English translation which tells us it’s a translation of YHWH[5] (or transliterated as Yahweh[6]) and was the covenant name of God (Exod 3:14). The use of this name for God by Habakkuk indicated God’s covenant faithfulness and would evoke confidence in the original hearers. Other English forms of God’s name based on the Hebrew are “God” from Elohim and “Lord” from Adonai.

            The titles for God deserve our attention. Habakkuk calls God “Holy One” (v. 12b). This title describes how God transcends the affairs of people and nations. He will not allow sin to go unpunished. Habakkuk also calls God “Rock” (v. 12e).This title views God as a place where someone can go for safety from danger. It evokes feelings of permanence and stability.

            The attributes of God deserve our attention. Habakkuk describes God as “everlasting” (v. 12a).This was a reminder of the Lord’s saving history in Israel. Next Habakkuk describes God’s “eyes” (13a). This is an “anthropomorphism” which is the attribution of human features to God. Here it describes God’s omnipotence in how he sees everything going on in the world.

            The activities of God deserve our attention. We read that God has “established them to correct” (v. 12e). God is going to use the Babylonians to punish, but they will not overstep God’s sovereign will. (This was the message of God to Habakkuk in 1:5–11.)

            Lastly, the attitude of Habakkuk deserves our attention. Habakkuk almost seems relieved to know God is active, but God had not responded the way Habakkuk wanted. This is important to note: Habakkuk does not question that God punish Judah, but Habakkuk does question how God will use an evil nation to punish Judah.

            Habakkuk 1:12–13 reminds us of an important reality in the Christian life which is this: we have confidence in the eternal God. For Habakkuk things are not looking good, but Habakkuk still believes God is good. Thingshave been bad for 300 years in Israel and Judah, and they are not getting better. Yet Habakkuk still has confidence in the eternal God as seen in Habakkuk’s addresses to God as “Lord” “Holy One” “Rock” and “Everlasting.” Pastor John MacArthur writes, “Although the prophet could not fully comprehend the sovereign workings of his righteous God, he expressed his complete faith and trust.”[7] While the devastation of divine judgement was terrible, Habakkuk drew hope and consolation from God’s holiness and faithfulness.

            When we read about God’s potential judgment we should reflect on God’s promises to Israel. Scripture written before the book of Habakkuk said God would remain faithful to Abraham’s family based on God’s covenant with Abraham (Gen 17:2–8; 26:3–5; 28:13–15). Scripture also revealed that God would remain faithful to Israel as they were the descendants of Abraham, Isaac, and Jacob (Exod 3:3–15; Deut 7:6; 14:1–2; 26:16–18). Furthermore, God said he would remain faithful to the house of David by always having a descendant of David on the throne (2 Sam 7:12–29).[8]

            While those were promises given to Israel then, God also gives promises to believers living today. God promises that nothing will separate us from his love (Rom 8:38–39). God promises that he will adopt us as sons and daughters (Gal 3:26–27). These promises give us confidence in the eternal God.

            In Washington we sometimes experience snow and icy conditions in parking lots. One important element of walking on ice is to look for parts of a parking lot or sidewalk that do not have ice. When walking you look for the solid parts and step there. You avoid the slippery spots and walk on the solid parts. In a similar way, we focus on the elements of God we know for sure. We don’t know everything about God, but we stick with what we do know. Pastor J. Vernon McGee once said, “My friend, do not be disturbed if you are not thinking as God thinks. You are not God. Unfortunately many folk try to take His place.”[9] As we experience difficult trials in our lives let’s remind ourselves that we are not God. He has all the answers, we do not. He has a plan, we might not know that plan. But we can have confidence in God because of what we know about God.

---

[1] Habakkuk 1:12 begins with the interrogative particle, halo.

[2] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[3] J. Ronald Blue explains, “In Hebrew, the form of the question-O LORD, are You not from everlasting?-requires an affirmative reply. It is as much a declaration as an interrogation” (J. Ronald Blue, “Habakkuk,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 [Wheaton, IL: Victor Books, 1985], 1511).

[4] The NET Bible (Biblical Studies Press, 2005).

[5] According to one lexicon it occurs 6,823 times in the Old Testament (Brown, Francis, Samuel Rolles Driver, and Charles Augustus Briggs. Enhanced Brown-Driver-Briggs Hebrew and English Lexicon. Oxford: Clarendon Press, 1977).

[6] Some believe it comes from the verb, “to be” in Hebrew.

[7] MacArthur Study Bible (Nashville, TN: Thomas Nelson, 1996), 1289.

[8] Richard Patterson, Habakkuk, Cornerstone Biblical Commentary, vol. 10 (Carol Stream, IL: Tyndale House, 2008), 412.

[9] J Vernon McGee, Nahum and Habakkuk, Thru the Bible Commentary Series, vol. 30 (Nashville, TN: Thomas Nelson, 1991), 80.

The book of Habakkuk is often called a “theodicy.” A theodicy is an “attempt to defend God’s omnipotence and goodness in the face of the problem of evil in the world.”[1] The book of Habakkuk tells the story of a man, Habakkuk, asking God about the evil he sees occurring in his country and in the neighboring nations. It also reveals the struggles that Habakkuk has with what he sees and what he believes God should be doing.

            Many of us probably have the same questions that Habakkuk asked. Questions such as, “God do you know what’s going on? God when will you intervene? God why don’t you do something? God if you are good why do you allow evil, pain, and suffering?”

            In the book of Habakkuk we don’t get all of those answers at once. Just as each of the four gospels give us a portrait of Jesus from a different side and with a different emphasis, the book of Habakkuk answers our questions in a series of steps building upon each other. Each step gets us closer to understanding who God is and why he chooses to do what he does in the way he does it.

            The first chapter of Habakkuk reveals Habakkuk’s problems. Habakkuk 1:1 serves as an introduction, and then we read about Habakkuk’s first question in Habakkuk 1:2–4 which we could summarize this way: “How long will evil continue and when will you stop it?”In these three verses Habakkuk questions the inconsistency of God’s actions and God’s character.[2]

            Next in Habakkuk 1:5–11 we read God’s first answer to Habakkuk which could be summarized in this way: “I’m going to stop the evil, I know what’s going on, and you’ll be surprised how.” God tells Habakkuk that he will use the ungodly people of Babylon to purify his people (Judah) who are acting ungodly.

            But God’s first answer raised a new problem for Habakkuk and that’s what we’ll examine together in upcoming weeks. Habakkuk’s second question of God in 1:12—2:1 questions the apparent inconsistency of God’s character. Habakkuk asks why God would use the more serious sinners (Babylonians) to punish the less serious sinners (Judah).

            I agree with Taylor Turkington who writes, “Habakkuk’s outburst doesn’t feel like a model prayer in the Bible. His appeal erupts with questions and dissent. I’m glad that we’re never called to stuff our emotions; we can bring the confusion, grief, and protest to God, even if it gets fiery. It’s wonderfully clear that God can take it.”[3]

            And to be honest, Habakkuk has good reason to be puzzled. In 722 BC the Assyrian army arrived in Israel in the north and wiped out the ten tribes. As a result Israel was eliminated from the ancient Near Eastern landscape. Habakkuk naturally wondered in 607 BC if that might be the same fate of the two tribes in the south known as Judah.

            Habakkuk is perplexed that the eternal holy God would send a nation more wicked than Judah to punish Judah. In the coming weeks we’ll look at Habakkuk’s declaration about God (1:12–13), description of the Babylonians (1:14–17), and determination to wait (2:1).

---

[1] Page Brooks and D. A. Neal, “Theodicy,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

[2] Christopher L. Scott, “Wondering and Waiting: Habakkuk 1:1-4” in Word & Deed, vol XXVI Number 2 May 2024, 93-101.

[3] Taylor Turkington, Trembling Faith: How a Distressed Prophet Helps Us Trust God in a Chaotic World (Brentwood, TN: B&H, 2023), 51.

The word “gospel” means “good news.” It comes from the Old English word, godspel which consisted of two words: god which meant “good” and spell which meant “tale.”[1] In modern days we use the word—gospel—to summarize the saving work of Jesus Christ. One Bible dictionary I have in my office defines gospel this way “The gospel is the joyous proclamation of God’s redemptive activity in Jesus Christ on behalf of humans enslaved in sin.”[2]

            Everyone loves to hear good news, but the believers in Judah during the time of Habakkuk have been told bad news. God tells Habakkuk that God will send the Babylonians to punish Judah for their evil and wickedness. But when we read God’s message to Judah we need to be careful as we shift that message to us.

            We learned from Habakkuk 1:5 that God is sovereign in how he deals with all people. God surprises the people of Judah and in the process reminds them about God’s sovereignty. Scripture makes it clear that God is sovereign in how he deals with all people. He knows what is going on. He understands the world in which we live. And he is working things out according to his plan.

            We learned from Habakkuk 1:6–10 that God is just in how he deals with Israel in a specific way. God had a unique relationship with Israel. He made a promise with Abraham marking out one family and one nation (Gen 11:10—Exod 18:27).[3] God also gave the Mosaic Law which was 613 laws for a life of obedience following God (Exod 19:1—Acts 1:26).[4] I say all of this because we—as Americans—shouldn’t insert ourselves into these prophecies in Habakkuk because God hasn’t made a promise with America like he did Israel.

            We learned from Habakkuk 1:11 that God is gracious in how he deals with us in a different way.  In the book of Acts the gospel is directed toward the Jews (Acts 1—10) and then to the gentiles (Acts 11—28). It’s clear in the book of Acts that God is no longer using one nation—Israel—to display his glory. Now all people have access to God through one man: Jesus Christ (Acts 13:31–41).

            We live in the time of grace. We interact with God because of the grace offered to us. We are not interacting with God based on the law that was given to Israel. We don’t have the same obligations as Israel under the law because we are gentiles living in the age of grace.

            Christ coming to the earth displayed God’s grace of salvation. Under grace the responsibility of man is to accept the gift of righteousness offered freely through Jesus Christ to all people. That is what we call the good news of the gospel.

But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; for all have sinned and fall short of the glory of God, being justified as a gift by His grace through the redemption which is in Christ Jesus (Rom 3:21–24)[5]

            There are two important elements of the time of grace. One is that we get blessed through grace. Another is that grace is offered to all. God no longer is dealing with one people—Israel—now he is interacting with all mankind (as seen from Acts 2:1 through Revelation 19:21).[6]

            That’s the news that is good news. God loved the world so much that he gave his Son, through the nation of Israel, to offer salvation to all the world. And faith in his Son gives eternal life. That’s news that is good.

---

[1] Merriam-Webster’s Collegiate Dictionary, 11th ed (Springfield, MA: Merriam-Webster, Inc., 2003), 540.

[2] R.H. Mounce, “Gospel” (pp. 512-515), Evangelical Dictionary of Theology, 2nd edition, edited by Walter A. Elwell, Baker Reference Library (Grand Rapids: Baker Books, 2001), 513.

[3] Charles Ryrie, Dispensationalism (Chicago, IL: Moody, 2007), 61-63.

[4] Ibid., 63-64.

[5] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[6] Ryrie, Dispensationalism, 64.

While we don’t remember every scene in every movie we watch, we often remember the climax. Luke Skywalker destroys the Death Star when he shoots two proton torpedoes into a small exposed opening. Marty McFly goes back to the future when lightning hits the clock tower simultaneously powering his DeLorean time machine. Lightning McQueen decides to help “The King” get to the finish line instead of winning the Piston Cup. Each of those are memorable climaxes for movies most of us have seen.

            While Habakkuk 1:5 was the introduction of God’s oracle and Habakkuk 1:6-10 was the explanation of that oracle, now we see Habakkuk 1:11 is the climax: “Then they [Babylonians] will sweep through like the wind and pass on. But they will be held guilty, they whose strength is their god.”[1]

            We see that the Babylonians will reign and only God will stop them. As one Bible teacher has said, “God may seem to be strangely silent and inactive in threatening circumstances. He sometimes gives unexpected answers to our prayers. And He sometimes uses unlikely instruments to correct His people.”[2] That unlikely instrument is the nation of Babylon. But we also see that the Babylonian’s source of their reign will be temporary. The phrase, “whose strength is their god” indicates that their strength will be their demise. Their might will cause their downfall.

            In Habakkuk 1:6–10 we learned that God is just in how he deals with Israel in a specific way. What we learn from Habakkuk 1:11 is that God is gracious in how he deals with us in a different way. Let’s look at Acts 13:39–41 to see how God interacts with us differently now than he did with Israel then:

And through Him [Jesus] everyone who believes is freed from all things, from which you could not be freed through the Law of Moses. Therefore take heed, so that the thing spoken of in the Prophets may not come upon you: “Behold, you scoffers, and marvel, and perish; for I am accomplishing a work in your days, a work which you will never believe, though someone should describe it to you.”

            Let me explain the significance of these three verses. While there are different ways to outline the book of acts,[3] I want to emphasize the gospel outline in which the gospel is directed toward the Jews (Acts 1—10) and then to the gentiles (Acts 11—28). God makes it clear in the book of Acts that God is no longer using one nation—Israel—to display his glory. No longer is Israel the mediator. Now all people have access to God through one man: Jesus Christ.

            When Christ died on the cross he fulfilled the law. The end of that law is why we don’t sacrifice a lamb at the end of our church services, why we worship on Sunday(the day of the resurrection) not Saturday(the day of the Sabbath), and why we don’t practice the feasts of the Old Testament. We live in the time of grace. We interact with God because of the grace offered to us. We are not interacting with God based on the law that was given to Israel. We don’t have the same obligations as Israel under the law because we are gentiles living in the age of grace.

            What implications do we experience because of that grace? If we forgot to pray this morning we don’t have to worry about God sending lightening to strike and correct us. God is not going to give us all red lights on our way to work on Monday to punish us for forgetting to put our tithe check in the offering plate on Sunday. We don’t worship a fickle god that has petty disagreements with us. We worship a God that gave his Son to die for us and his desire is that we place our faith in his Son and obediently follow him. That’s what it means to live in the age of grace.

---

[1] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[2] Thomas Constable, Notes on Habakkuk, p. 21.

[3] There’s a geography outline focusing on what occurs in Jerusalem (Acts 1—7), Judea (Acts 8), and Samaria (Acts 9—28). There’s also a ministry outline profiling the ministry of Peter (Acts 1—12) and Paul (Acts 13—28).

When we think of disciplining someone usually there is an instrument by which we discipline him or her. We might put a child in timeout, we might take someone’s driver’s license away if he gets a DUI, or we might force a person to resign after repeated failures in her job.      

            As God answers Habakkuk’s questions God reveals the instrument he will use to discipline Judah. Habakkuk asks God questions in Habakkuk 1:1–4 about how God will deliver justice for the evil and wickedness Habakkuk sees in Judah. God’s answers are recorded in Habakkuk 1:5–10. Habakkuk 1:5 is an introduction to the oracle of judgement[1] and Habakkuk 1:6–10 is the explanation.

            God’s explanation includes destruction by the Babylonians.[2] “For behold, I am raising up the Chaldeans” (Hab 1:6a).[3] The Hebrew word, kasdim, is translated as “Chaldeans” in the NASB but this group of people is better known by another name: Babylonians. The Babylonians were a tribe within the Assyrian Empire that rose up and overtook the Assyrian Empire. Nabopolassar rose to power in 625 BC and Nebuchadnezzar inherited the powerful kingdom in 605 BC.[4] This was surprising for two reasons. One, that a small group within the nation of Assyria could rise up and overtake Assyria. Two, that God would allow a foreign nation which was wicked and evil to punish the nation of Judah.

            God’s explanation includes a description of the Babylonians. Their size is described, “That fierce and impetuous people who march throughout the earth to seize dwelling places which are not theirs” (Hab 1:6). Their status is described, “They are dreaded and feared; their justice and authority originate with themselves” (Hab 1:7). Their speed is described, “Their horses are swifter than leopards and keener than wolves in the evening. Their horsemen come galloping, their horsemen come from afar; they fly like an eagle swooping down to devour” (Hab 1:8). Their success is described, “All of them come for violence. Their horde of faces moves forward. They collect captives like sand” (Hab 1:9). Their scoffing is described, “They mock at kings and rulers are a laughing matter to them. They laugh at every fortress and heap up rubble to capture it” (Hab 1:10).

            What we learn from God’s response to Habakkuk’s questions is that God is just in how he deals with Israel in a specific way.  God had a unique relationship with Israel. He made a promise with Abraham marking out one family and one nation (see Gen 11:10—Exod 18:27).[5] God also gave the Mosaic Law which was 613 laws for a life of obedience following God (see Exod 19:1—Acts 1:26).[6]

            The goal of the law was to make Israel unique, “and you shall be to Me a kingdom of priests and a holy nation” (Exod 19:6).[7] Before Moses died he gave two promises to Israel. The first promise was for blessings on the nation of Israel if they followed God’s laws faithfully (Deut 28:1–14). The second promise was of curses that would come upon Israel if they disobeyed God and his word (Deut 28:15–68).[8]

            I say all of this because we—as Americans—shouldn’t insert ourselves into these prophecies in Habakkuk because God hasn’t made a promise with America like he did Israel.[9] While God is just in how he deals with Israel in a specific way, he is gracious in how he deals with us in a specific way. That will be the topic of next week’s article on Habakkuk 1:11.

---

[1] The word, “oracle” (מַשָּׂא) in Habakkuk 1:1 literally means “burden” and is “a pronouncement or message from God to people.” Leland Ryken, Symbols and Reality (Wooster, OH: Weaver Book Company, 2016), 31. In the Old Testament there are three types of oracles:Judgement, blessing, and salvation (Ryken, Symbols and Reality, 32-43.).

[2] Outline for this section is slightly adapted from J. Ron Blue, “Habakkuk” in Bible Knowledge Commentary: Old Testament, edited by John Walvoord and Roy Zuck (Colorado Springs, CO: David C. Cook, 1985), 1510.

[3] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[4] B. T. Arnold, “Babylon” (pp. 53-60) edited by Mark J. Boda and Gordon J. McConville, Dictionary of the Old Testament: Prophets (Downers Grove, IL; Inter-Varsity Press, 2012), 59.

[5] Charles Ryrie, Dispensationalism (Chicago, IL: Moody, 2007), 61-63.

[6] Ibid., 63-64.

[7] “Their role thenceforth would be to mediate or intercede as priests between the holy God and the wayward nations of the world, with the end in view not only of declaring his salvation but also of providing the human channel in and through whom this salvation would be effected.” (Eugene H. Merrill, Kingdom of Priests, 2^nd ed. [Grand Rapids, MI: Baker Academic, 2008], 98.

[8] There are four times as many curses as there are blessings, either to follow ancient Near Eastern treaties or to foreshadow the future failure of Israel to keep the covenant.

[9] Israel’s prophets warned them that God would allow Gentiles to overrun Judah because of their disobedience to God (Deut 28:49–50; 1 Kings 11:14, 23; Jer 4; 5:14–17; 6:22–30; Amos 6:14), but the people did not believe this would happen (Jer 5:12; 6:14; 7:1–34; 8:11; Lam 4:12; Amos 6). Therefore God allowed Gentile nations to conquer them. God was doing to Israel what he told Israel he would do if they refused to return to him. God was dealing with them because God had warned them.

No one likes discipline. The word might even make you cringe a little bit (at least it did for me). The word—discipline—in verbal form means “to punish or penalize for the sake of discipline.”^[1] As a noun the word means “training that corrects, molds, or perfects the mental faculties or moral character.”^[2]

            Habakkuk has asked, “How long O Lord, will I call for help, and You will not hear?” (Hab 1:2). God’s answer to that question is that he is going to discipline his people. Habakkuk 1:5 serves as an introduction to God’s oracle of judgement[3] against the evil of the nation of Judah, its kings, its people, and its priests. God tells Habakkuk, “Look among the nations! Observe! Be astonished! Wonder! Because I am doing something in your days— You would not believe if you were told”[4] (Hab 1:5). God breaks the silence Habakkuk endured revealing that God has been doing something. When the text says “Look” and “Observe” and “Be Astonished!” and “Wonder!” those are all plural imperatives[5] in the Hebrew text that emphasize two things. First, there is an urgency of what is commanded that they look and take note. Second, as plurals these words are addressed to the nation of Judah, not only to the prophet Habakkuk.

            Habakkuk is learning God has not been idle while Habakkuk asked his question. Habakkuk is learning God’s silence does not equal indifference. Bible teacher Taylor Turkington explains, “God was not passive. He had not been distracted by other things and missed the chaos happening in Judah. No, God answered this man of faith by telling him to look at what he was going to do; God was doing something they wouldn’t believe.”[6] God was already working on specific plans. But God’s answers were not what Habakkuk wanted. Habakkuk had thought God would turn the people in Judah from wickedness to righteousness. He thought God would turn the people to the temple and away from pagan gods. He thought God would turn the king to God and away from idolatry.

            What we learn from God’s response to Habakkuk’s questions is that God is sovereign in how He deals with all people. God surprises the people of Judah and in the process reminds them about God’s sovereignty. The late Warren Wiersbe explained, “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.”[7] This new view is that God is sovereign.

            Theologian John Fienberg defines sovereignty this way, “God’s power of absolute self-determination … God’s choices are determined only by his own nature and purposes…. God’s sovereign will is also free, for nobody forces him to do anything, and whatever he does is in accord with his own purposes and wishes.”[8]

            We know God is sovereign for several reasons. We know God is sovereign from Scripture. Psalm 103:19 tells us, “The LORD has established His throne in the heavens, and His sovereignty rules over all.” And 1 Chronicles 29:11 reveals, “Yours, O LORD, is the greatness and the power and the glory and the victory and the majesty, indeed everything that is in the heavens and the earth; Yours is the dominion, O LORD, and You exalt Yourself as head over all.” We also know God is sovereign from His names in Scripture, “God Most High” (Gen 14:18–20), “God Almighty” (Gen 17:1), “Master & Lord, Jesus Christ” (Jude 4). And we know God is sovereign from world history, “you O king, are the king of kings, to whom the God of heaven has given the kingdom, the power, the strength and the glory; and wherever the sons of men dwell, or the beasts of the field, or the birds of the sky, He has given them into your hand and has caused you to rule over them all” (Dan 2:37–38).

            Scripture makes it clear that God is sovereign in how He deals with all people. Kenneth Barker comments on Habakkuk 1:5:

The Lord’s answer indicates his sovereignty. He is not bound by the listener’s whims or by their standards of “fairness.” He responds according to his sovereign will. He is the Lord of history who works in history to accomplish his purpose. Habakkuk’s questions reflect the questions of many people. Especially when we deal with personal affronts, difficulties, and disappointment, we desire to know where God is and what he is doing. Habakkuk reminds us that God is at work even if it appears He is not. He is the Lord of the universe who works to accomplish his purposes in his world and in our lives. [9]

He knows what is going on. He understands the world in which we live. And he is working things out according to the plan he has.

---

^[1] Merriam-Webster, Merriam-Webster’s Collegiate Dictionary, 11th ed. (Springfield, MA: Merriam-Webster, Inc., 2003), 356.

^[2] Ibid.

[3] The word, “oracle” (מַשָּׂא) in Habakkuk 1:1 literally means “burden” and is “a pronouncement or message from God to people.” (Leland Ryken, Symbols and Reality [Wooster, OH: Weaver Book Company, 2016], 31). In the Old Testament there are three types of oracles:Judgement, blessing, and salvation (Ryken, Symbols and Reality, 32-43.).

[4] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[5] An imperative in Hebrew is “urgent or demanding immediate, specific action on the part of the addressee” (Bruce Waltke and M O’Connor, An Introduction to Biblical Hebrew Syntax [Winona Lake, IN: Eisenbrauns, 1990], 571).

[6] Taylor Turkington, Trembling Faith: How a Distressed Prophet Helps Us Trust God in a Chaotic World (Brentwood, TN: B&H, 2023), 39.

[7] Warren Wiersbe, Be Amazed (Colorado Springs, CO: David C. Cook, 2012, 2^nd edition), 136-137.

[8] John Feinberg, No One Like Him (Wheaton, IL: Crossway, 2006), 294.

[9] Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20. The New American Commentary (Nashville: Broadman & Holman, 1999), 302.

We’ve all heard news that was too good to be true. Statements on the radio or TV tell us: “You’ll never have to pay an energy bill again after you put solar panels on your house,” or “Drinking a glass of water before bed will cause you to lose thirty pounds in a month,” and my personal favorite, “This kind of chocolate is healthy and good for you.”

            While those statements are too good to be true, the people living in Judah in 607 BC were about to receive news that was too bad to be true. When they heard it they might have said, Could you repeat that? or I heard what you said, but it was so odd, I must have misunderstood you.

            Habakkuk 1:1-4 recorded the cry and concern Habakkuk shared with God. Habakkuk pleaded with God to do something about the evil, wickedness, and violence that Habakkuk saw occurring in the nation of Judah. In Habakkuk 1:5-11 we read God’s response to Habakkuk.

Look among the nations! Observe! Be astonished! Wonder! Because I am doing something in your days— You would not believe if you were told. “For behold, I am raising up the Chaldeans, That fierce and impetuous people Who march throughout the earth To seize dwelling places which are not theirs. They are dreaded and feared; Their justice and authority originate with themselves. Their horses are swifter than leopards And keener than wolves in the evening. Their horsemen come galloping, Their horsemen come from afar; They fly like an eagle swooping down to devour. All of them come for violence. Their horde of faces moves forward. They collect captives like sand. They mock at kings And rulers are a laughing matter to them. They laugh at every fortress And heap up rubble to capture it. Then they will sweep through like the wind and pass on. But they will be held guilty, They whose strength is their god. (Hab 1:5–11)[1]

            When we ask questions of God, we have to be ready for His answers. We might not like those answers, but God is faithful. He will respond when we ask, even if we don’t like what we hear. The response from God that we don’t like or don’t want to hear is a reminder that God is God and we are not. It’s a reminder that He’s in charge and we are not. It’s a reminder that He’s the leader and we are the followers. It’s a reminder that He’s the master and we are His servants.

---

[1] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

Sometimes we experience pain and suffering which we do not cause. When we suffer we need to remember that our viewpoint is limited. Our limited viewpoint of pain and suffering compared to God is similar to our understanding of the shape of the earth prior to 1931.

            For more than a thousand years we knew the earth was round, but we could not prove that the earth was round. We knew it intellectually, but we could not prove it physically. That was until 1931 when Captain Albert Stevens, an officer in the U.S. Army Air Corps, took his airplane to 21,000 feet above the earth and took a picture of the Andes Mountains in front of him which are 22,838 feet above the earth. If the earth was flat the Andes Mountains should have been level or slightly above the horizon of his picture which he took from 287 miles away. But the Andes mountains were well below the horizon of his picture, thus serving as the first physical evidence that the earth was round.[1] For years we knew intellectually that the earth was round, but we couldn’t prove it or see it physically.

            And that’s sometimes how it works for us when we as Christians are in pain and suffering. We know that God is good, loves us, and has a plan. But it’s hard to endure pain and suffering because we can’t see His plan. We can’t see the whole picture that God is painting.

            The prophet Habakkuk asked many of the same questions we ask and said many of the same things we probably say. Habakkuk has said, “I call for help” (1:2a). Habakkuk wonders, “You will not hear?” (1:2b).[2] Habakkuk laments to God, “You do not save” (1:2c). Habakkuk sees, “iniquity . . . wickedness . . . destruction . . . violence (1:3). Habakkuk concludes that “justice is never upheld” (1:4).

            But we can trust that in the future after we’ve endured pain and suffering, that God will show us the full picture and we will understand his perspective. In her book on Habakkuk, Trembling Faith, Bible teacher Taylor Turkington explains it this way. “The grieving prophet models for us how to respond to evil. So we pay attention instead of looking away, lament instead of numbing out, and ask with expectation instead of avoiding God altogether.”[3]

            Habakkuk is going to experience this as he expresses his questions and frustrations with God. Reading Habakkuk’s cry (1:2–­3) teaches us that questions of God should occur in the  context of trust of God. Reading Habakkuk’s concern (1:4) teaches us that questions of evil and suffering should acknowledge we live in a fallen world. Next week we will read God’s answer (Hab 1:5–­11) to Habakkuk’s cry and concern. God’s answer will surprise Habakkuk and it will surprise us as well.

---

[1] “90 Years of Our Changing Views of Earth,” NASA. https://www.nasa.gov/feature/90-years-of-our-changing-views-of-earth Accessed May 30, 2023.

[2] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[3] Taylor Turkington, Trembling Faith: How a Distressed Prophet Helps Us Trust God in a Chaotic World (Brentwood, TN: B&H, 2023), 27.

National pride and patriotism are something most Americans have for their country. We are grateful for a democratic government, see the benefits of a capitalist economy, and believe America is a great place to live. But when those values in our country erode often people experience sadness and disappointment.

            Habakkuk was struggling with a similar sadness and disappointment as he watched the godly values of Judah vanishing. Habakkuk’s neighbors, fellow priests, and political rulers were practicing wickedness and had abandoned God. Habakkuk tells God, “Therefore the law is ignored And justice is never upheld. For the wicked surround the righteous; Therefore justice comes out perverted” (Habakkuk 1:4).[1]

            The “law” here is the Hebrew word, torah, which was the authoritative teaching of God’s Old Testament that revealed God’s will and was supposed to direct the life of God’s people in righteousness.[2] Bible teacher Taylor Turkington explains, “The word for ‘law’ here speaks to what should be ruling in society, the law of the land. It also speaks to God’s teaching for his people’s spiritual and moral formation.”[3] But apparently the law was “ignored” and had no effect on the people. The rulers were not administering justice to those that needed it. Corruption and lawlessness were everywhere. But how bad was it?

            Habakkuk lived under King Jehoiakim[4] of Judah who killed innocent people who opposed him, refused to pay poor laborers (2 Kings 23:35-37; Jer 22:13-19), killed Uriah the prophet for prophesying that Jerusalem would fall (Jer 26:20-23), and burned the prophet Jeremiah’s hand-written prophecy (Jer 36). Furthermore, prophets and priests were known to commit adultery and abuse their authority under his rulership (Jer 23:1-2, 9-11).[5]

            What we learn from reading Habakkuk 1:4 is that questions of evil and suffering should acknowledge we live in a fallen world. One of the modern Christian myths we need to extinguish is that if we become Christians all our problems will go away. When we become Christians our spiritual problem of separation from God is fixed, but there’s still the problem that we live in a fallen world. We live in a world that does not follow God’s laws and that is ruled under Satan’s program (John 12:31; 2 Cor 4:3-4). This means we need to acknowledge that the world in which we live in is sinful, and that sinful world pollutes our lives.

            When things don’t go the way we think they should we need to remind ourselves that there is injustice in this world.

            We need to remind ourselves that the sin of the Old Testament still effects us today. In the book of Genesis Adam and Eve committed the original sin (Gen 3), then Cain kills Abel (Gen 4), then God sends the Flood to wipe out the earth because of sin (Gen 6), then God disseminates the people because they were prideful wanting to build a tower to the heavens (Gen 11), then God wipes out Sodom and Gomorrah because of the sin there (Gen 18). That’s a lot of sin for only half of one book of the Bible! And if that’s not bad enough for you, read the book of Judges, 2 Kings, or Jeremiah.

            Pain, evil, and suffering are the fault of the world we live in, not God. God gave us the freedom to make choices and a byproduct of that freedom means sometimes we make decisions that hurt us. Sometimes our choices hurt us, but those are easier to wrestle with because we know who to blame: us. But when other people’s decisions effect us negatively, those are the hard situations to endure.

            Habakkuk was probably a priest in the temple that taught the Law, led singing (Hab 3:19), and enjoyed a good life in Jerusalem. But as we will learn from Habakkuk 1:5-11, God is going to send the nation of Babylon to punish Judah for their sins. Nothing Habakkuk has done has caused God’s punishment to come on Judah, yet Habakkuk still has to endure it.

            When I lived in Texas I knew a guy who raised his daughter to love God and follow God. She graduated college and married a man that wanted to be a pastor. She supported him as he went to seminary and served in his first pastor position. But after he had been a pastor a few years he felt like he should be in the Air Force instead of being a pastor. Again she supported him and his decision to leave Christian ministry to join the Air Force and pursue his dream to be a pilot. Soon she found herself alone with their three kids while her husband was flying around the world in the Air Force with his female copilot. It wasn’t too much longer till the man announced he felt he wasn’t supposed to be married to his wife, instead he believed he was supposed to marry his female copilot. The woman I knew found herself divorced, alone, and caring for her three children while the ex-husband was flying around the world with his new wife.

            May I say something clearly and directly? Nothing that woman did caused her to have to experience the hurt she has had to endure. She did everything right. She chose a spouse that loved God, she supported him through Seminary, she supported him as a pastor, she supported his dream to be a pilot in the Air Force, yet she was divorced and had to raise three kids by herself.

            When we have questions about suffering like this we simply need to acknowledge that we live in a fallen world. It is not fair. It doesn’t feel right. When we see evil and suffering it’s okay to feel hurt, but we should not be surprised.

---

[1] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[2] One Bible commentary notes, “When used in the singular without clear definition, as here, torah signifies God’s covenantal code established with Israel, given through Moses and set forth particularly in the book of Deuteronomy (e.g., Dt 1:5; 4:8; 17:18-19; 31:9; 33:4; Jos 8:31-32).” Carl E. Armerding, “Habakkuk,” in The Expositor’s Bible Commentary: Daniel–Malachi (Revised Edition), edited by Tremper Longman III and David E. Garland, vol. 8 (. Grand Rapids, MI: Zondervan, 2008), 611.

[3] Taylor Turkington, Trembling Faith: How a Distressed Prophet Helps Us Trust God in a Chaotic World (Brentwood, TN: B&H, 2023), 21.

[4] Jehoiakim ruled in Judah 609-605 BC under Egypt’s oversight and 605-601 BC under Babylon’s oversight

[5] Adapted from J.K. Bruckner, “Habakkuk, Book of” in Dictionary of the Old Testament: Prophets, edited by Mark Boda and J. Gordon McConville (Downers Grove, IL: InterVarsity Press, 2012), 294-301, specifically p. 296.

One of the blessings of our Christian faith is that we are permitted to approach God and ask Him questions. Author Lee Eclov has written, “I’ve worn a path in the carpet leading to the throne of grace.”[1] Many of us have approached God with our struggles, questions, and frustrations.

            The prophet Habakkuk had likely worn out a path to God’s throne to ask God questions. We learn about those questions in Habakkuk 1:2-3, “How long, O Lord, will I call for help, And You will not hear? I cry out to You, ‘Violence!’ Yet You do not save. Why do You make me see iniquity, And cause me to look on wickedness? Yes, destruction and violence are before me; Strife exists and contention arises.”[2]

            Habakkuk is perplexed by wickedness he sees in Judah. He wonders why God doesn’t do something about it. Based on these two verses it’s clear Habakkuk has been asking these questions for a while,[3] but he’s not getting a response. Habakkuk is frustrated and wonders what was going on.[4]

            Bible teacher and author, Taylor Turkington, comments on this verse, “Habakkuk may appear brash to us as he accuses God of dallying instead of saving. But Habakkuk’s prayer wasn’t impertinent; it was like a child, scared and hurting, asking for help from a devoted parent. An intimate dialogue with a trusted God. His neighbors were pulled into forced labor. His family was taxed with little left. The Word of God was ignored, and godly worship was twisted to do whatever served the powerful.”[5]

            In verses two and three we see Habakkuk pile up synonyms as he describes what was going on among the people in Judah. Habakkuk says there was “violence” (vv. 2, 3), “iniquity” (v. 3), “wickedness” (v. 3), “destruction” (v. 3), “strife” (v. 3), and “contention” (v. 3).[6] Habakkuk’s issues were with his neighbors in the city of Jerusalem, his fellow priests, and political rulers under whom he served.

            Habakkuk 1:2-3 reveals the hurting heart of Habakkuk. He has not received an answer from God, he sees wickedness continue in his nation, he feels like God is distant, and he probably feels alone.

            We learn from Habakkuk 1:2-3 that questions of God should occur in the context of trust of God. Throughout Scripture there are many examples of people asking God questions but not getting answers. David (Pss 13:1-4; 22:1, 11, 19-20), Asaph (Pss 74:1-2, 10-11), and the Sons of Korah (Pss 88) are just a few of the examples from the Psalms.

            When we read about Habakkuk and see other examples of people asking God questions but not receiving answers it reminds us that our questions should focus on God’s work, not God’s character. We question what God does, not who God is. We can question God’s actions, but we should never question His deity. Additionally, our questions should be directed toward God. We should talk to God, not about God to others. We should complain to God, not about God to others. It’s okay to ask questions such as: “God, are you doing your job?” “God, it feels like you don’t care?” “God, I wonder if you are paying attention?” “God, are you taking a day off?” I believe we can say these things and still be respectful for who God is even if we question what He does.

            We can trust God because of His character. We know God is omniscient (all-knowing), omnipotent (all-powerful), and holy (just and perfect). Yet, the more we know Him, the more we trust Him. It is important we understand God’s silence is not a sign of His indifference or inactivity (Dan 10:12-14). In the midst of our struggles, sufferings, and problems we need to recognize the long-range plans that God has and trust that God is orchestrating these long-range plans even when they don’t make sense at the beginning.

            We must remember God sees the whole picture and we cannot. It’s okay to ask Him questions, but those questions occur within a context of trust.

---

[1] Lee Eclov, Shepherding the Shepherd: Devotions for a Pastor’s Soul, vol. 2 (Carol Stream, IL: Christianity Today, 2023), 26

[2] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[3] The phrase, עַד־אָ֧נָה indicates that the wicked conduct has continued for a long time without God stopping it (Carl Friedrich Keil, The Twelve Minor Prophets, vol. 2 [Grand Rapids, MI: Wm B. Eerdmans, 1949], 56).

[4] Habakkuk has probably been trying to fix the situation. If Habakkuk had lived in today’s world he probably would have given sermons, taught classes, held seminars, conducted counseling, sang songs, wrote “letters to the editor,” and possibly conducted PR campaigns to try to get the people to return back to God from their wicked ways. 

[5] Taylor Turkington, Trembling Faith: How a Distressed Prophet Helps Us Trust God in a Chaotic World (Brentwood, TN: B&H, 2023), 19–20.

[6] Charles Ryrie says “the strife and contention was between the Jewish people themselves, not with their enemies.” Ryrie Study Bible (Chicago, IL: Moody Publishers, 2012), 1117, emphasis original.

Who was the man Habakkuk? We are introduced to Habakkuk in chapter one, the first verse. “The oracle which Habakkuk the prophet saw” (Habakkuk 1:1, NASB).[1] We know nothing about his family or heritage. We don’t get his hometown, nor are we told about the kings in power when he spoke (often called a “superscription” in prophetic books).

            The name “Habakkuk”[2] (חֲבַקּ֖וּק) only shows up two times in the Bible (Hab 1:1; 3:1). But the book of Habakkuk is quoted several times in the New Testament. Paul quotes Habakkuk 2:4 in Romans 1:17 as well as Galatians 3:11. The author of Hebrews quotes Habakkuk 2:4 in Heb 10:38. Paul quotes Habakkuk 1:5 in a sermon that Luke records in Acts 13:41.

            While nothing in Scripture describes Habakkuk, we can make some conclusions about him from what we read. Habakkuk likely was an officially ordained prophet who was part of the temple liturgical singing. He appears well educated, deeply sensitive, and based on his literary style he was as much of a poet as a prophet.[3] He also was probably a composer of music or led worship in the temple based on the musical notations of Hab 3:19. Habakkuk likely wrote this book in 607-604 BC under king Jehoiakim (Jer 22:15-17; 2 Kings 23:34-24:5). This means Habakkuk lived in the final dark days of the southern nation of Judah.[4]

            The word, “oracle” (מַשָּׂא)[5] literally means “burden” and is “a pronouncement or message from God to people.”[6] In the Old Testament there are three types of oracles:Judgement, blessing, and salvation.[7] The book of Habakkuk is an oracle of judgement against the evil of the nation of Judah, its kings, its people, and its rulers.

            The book of Habakkuk is unique among the prophets in the Old Testament. Most Old Testament prophets brought God’s messages to the people, Habakkuk brings the people’s questions to God. While most prophets in the Old Testament preached about divine judgment, Habakkuk pleaded for divine judgment. While most prophets of the Old Testament shared God’s concerns with Judah, Habakkuk shares Judah’s concerns with God. And that starts in verses two and three which we will examine next week.

---

[1] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[2] Some believe his name means “embracer” or “embraced.” Others believe his name is from an Akkadian term for a garden plant (Tremper Longman III and Raymond Dillard, An Introduction to the Old Testament, 2^nd ed.[Grand Rapids, MI: Zondervan, 2006], 463).

[3] J. Ron Blue, “Habakkuk” in The Bible Knowledge Commentary: Old Testament, edited by John Walvoord and Roy Zuck (Colorado Springs, CO: David C. Cook, 1985), 1508.

[4] Sin was ruling in the land. The rulers were not administering justice to those that needed it. Corruption and lawlessness were part of the situation they were living under. But how bad was it? Habakkuk lived under King Jehoiakim of Judah. Jehoiakim ruled in Judah 609-605 BC under Egypt’s oversight and 605-601 under Babylon’s oversight. During his rule Jehoiakim killed innocent people who opposed him, refused to pay poor laborers (2 Kings 23:35-37; Jer 22:13-19), he killed Uriah the prophet for prophesying that Jerusalem would fall (Jer 26:20-23), and he burned the prophet Jeremiah’s hand-written prophecy (Jer 36). Furthermore, prophets and priests were known to commit adultery and abuse their authority under his rulership (Jer 23:1-2, 9-11). This material on the kings during Habakkuk is adapted from J.K. Bruckner, “Habakkuk, Book of” in Dictionary of the Old Testament: Prophets, edited by Mark Boda and J. Gordon McConville (Downers Grove, IL: InterVarsity Press, 2012), 294-301, specifically p. 296.

[5] The NLT translates it as “message” and the NIV as “prophecy.”

[6] Leland Ryken, Symbols and Reality (Wooster, OH: Weaver Book Company, 2016), 31.

[7] Ryken, Symbols and Reality, 32-43.

Most of us have been mesmerized by the pictures we’ve seen of our earth taken from space. Those pictures from space reveal the beautiful oceans, the various continents, the perfectly round shape of the earth, as well as the clouds and weather we can see developing on earth. It looks like the most beautiful place in the galaxy. The earth from those pictures looks peaceful, clean, and calm. Those pictures of our world are nothing but majestic.

            Yet, while the earth looks so beautiful when you are tens of thousands of miles away, those of us that live on earth don’t see the same beauty. When we live on earth we live in the midst of a different world. When we live on earth we see dust blown up by the wind, violence among animals, pollution from creation, injustice by humans, sadness in our communities, and we see suffering.

            In the midst of this we often ask God: Do you know what’s going on? When will you intervene? Why don’t you do something? If you are good why do you allow pain, suffering, and evil?

            The Old Testament book of Habakkuk was written 2600 years ago (in 607 BC), yet it deals with a modern problem and common questions we all experience. The book of Habakkuk answers our questions because Habakkuk was asking the same questions then that we ask now. Thankfully, we don’t just read about Habakkuk’s questions, we read about God’s answers.

            For the next several weeks I plan to share a series of articles from the book of Habakkuk. I encourage you to read this book and familiarize yourself with it before we discuss it together in these weekly updates. It’s only three chapters and I think you will find the book insightful and relevant.

            In her book, Trembling Faith, Taylor Turkington writes, “Habakkuk does something different–he invites us into his conversation with God, like we’re sitting in on his prayer meeting. We have a front-row seat to Habakkuk’s wrestling, listening, bravery, and gritty faith.”[1]

            As you read the book of Habakkuk here are some questions to ponder:

How would you summarize this book in one sentence?

What themes or topics do you see mentioned in each chapter?

If you had to give a title or heading to each chapter, what would they be?

            May the Lord bless you as you do your own inductive study of His Word.

---

[1] Taylor Turkington, Trembling Faith: How a Distressed Prophet Helps Us Trust God in a Chaotic World (Brentwood, TN: B&H, 2023), 15–16.