Outline
Introduction
Discussion
- Inspired
A. Habakkuk a prophet
B. Divine guidance and inspiration
C. A living message - A Colloquy
A. Part one – Judgment upon the wicked
B. Part two – Habakkuk’s psalm or prayer - Why?
- The need of chastisement
- Degradation of those who live apart from God
Conclusion
- Faith
A. One statement concerning the lack of faith
B. Belief in the everlasting nature of God
C. Belief that God would not crush His people to death
D. Five woes
E. The prophet’s prayer or psalm
Introduction
It is somewhat frustrating to attempt to discuss the book of Habakkuk in one lesson. It is true that it contains only three chapters, but those three chapters are filled with the spiritual meat of practical lessons and glorious hope, so much so that a whole series of lessons could center around any one of a number of statements. To do justice to so much excellent textual material in one lesson is impossible. The best we can do in this lesson is to give the book a brief study and a promise – a study today and a promise that we shall give it more thought and meditation in days to come. Habakkuk’s striking and marvelous prophecy warrants more study than most people have given it.
We know nothing about the minor prophet except what we read in the book which bears his name. Of course, conjecture has expressed itself in a number of ways concerning him, but these statements are merely speculative. Scholars are not agreed on the exact date the book was written, but are agreed on the approximate date ranging from 626 B.C. to 598 B.C. Habakkuk’s prophecy has been praised magnificently because of the sublimity and purity of the language. Yet more striking is the religious greatness conveyed by those words. It is a message of awe-filled faith seen in the heart of the writer.
Discussion
Inspired
The book opens with the thought that Habakkuk is a prophet: “The burden which the prophet Habakkuk saw” (1:1). This signifies the burden of the prophecy which God revealed to the mind of Habakkuk, which he saw, and which he faithfully declared in this book. This thought of divine guidance and inspiration is renewed at the beginning of chapter 2: “I will stand my watch, set myself on the rampart, and watch to see what He will say to me, And what I will answer when I am corrected. Then the Lord answered me and said: ‘Write the vision, and make it plain on tablets, that he may run who reads it’” (2:1-2). Habakkuk said, “I will stand upon my watch.” Why? A prophet was represented as a watchman upon the wall or tower. The prophet would watch to see what the Lord would say to him. Jehovah said for Habakkuk to write the vision – this is another claim to its inspiration. By writing it, others could have it; by virtue of such an order, we are recipients of this great book today. Habakkuk was commanded to make the writing plain upon tablets. This has reference to writing it in large lasting characters rather than to the plainness of the wording. The wording would come from God, but the writing was to be done by Habakkuk. God wanted His word written in plain characters, so that it might be easily read. It would not do the people any good to look upon something they could not read. The same principle holds true of our teaching today. It will not do people any good to hear God’s word in language they cannot understand.
Paul declared that the cross of Christ can be made of none effect by preaching with wisdom of words [or clever oratory] (1 Corinthians 1:17). The preaching of Jesus was plain and simple, so much so that “the common people heard Him gladly” (Mark 12:37). This was never said of Plato and Socrates, because the common people did not know what they were talking about. It may be good politics to throw up a smoke screen and speak in such a way that the voters do not know whether you are for or against a matter, but it is not good preaching. One function of preaching is to cut human hearts (Acts 2: 37), and we can’t cut hearts by hiding the sword. A few years ago a family went to worship, and when they returned home, they found guests waiting for them. One of the guests asked his host, “What did the preacher preach about?” “He preached on sin,” was the reply. “Well, what about it? How did he feel about it?” The reply was, “Well, I don’t know for sure, but I think maybe he was against it.” [This is ineffective preaching.] Several years ago I went to a certain congregation to preach in a gospel meeting. After a few days, one of the elders said, “Our local preacher is a professional baseball pitcher. He winds up on Sunday morning and throws a curve around everybody in the house. He can’t hit anybody.” Throwing a curve pitch is appropriate in the pitcher’s box, but it is out of order in the pulpit. It violates the very spirit of the instructions God gave to Habakkuk when he told him to write the vision and make it plain upon tablets. So may we strive to be clear rather than obscure, simple and comprehensible rather than deep and profound. Not being able to see the bottom of a pond is no assurance of its depth; it might just be muddy. The same is true of preaching. Simplicity is truly a mark of greatness.
In as much as the book is inspired, then it is a living message: “For the vision is yet for an appointed time; but at the end it will speak, and it will not lie. Though it tarries, wait for it; because it will surely come, and it will not tarry” (Habakkuk 2:3). Being God’s truth, it will speak. It is not a dead letter, but a living thing: hastening on its cause, and accomplishing the purpose for which it was sent. The purpose of God hastens on, though to men it may seem to tarry. God’s will can neither be rushed nor slowed down. It will be on time, neither being early nor late. It does not lie, either by failing to come, or by failing in one jot or tittle in its fulfillment. It cannot lie because God, its author, cannot lie. Peter declared, “The Lord is not slack concerning His promises, as some men count slackness” (2 Peter 3:9). Moses said, “God is not a man that He should lie; neither the son of man, that He should repent: has He said, and shall He not do it? Or has He spoken, and shall He not make it good?” (Numbers 23:19). God will bring His word to pass because He has both the disposition and power to make it good.
A Colloquy or Conversation
The whole prophecy may be classified as a colloquy, a mutual discourse or a conference, between the prophet and God. We shall give a brief outline of this inspired, formal conference. It consists of two parts. Part one – judgment upon the wicked, presented in the form of a colloquy between Habakkuk and God (chs. 1-2).
Habakkuk’s first complaint (1:1-4).
He complains to God of the oppressions, violence, and strife in the land, and of the crookedness of justice and of the powerlessness of the law.
God’s answer (1:5-11).
God answers that He will send the Chaldeans as instruments of His chastisement. The evildoers would be punished by a heathen nation, cruel and terrible, owning no authority but their own will, and having no God but themselves, sweeping the whole breadth of the land, taking every walled city, and taking captives as the sand.
Habakkuk’s second complaint (1:12-17).
He acknowledges that Judah needed punishment and correction. He beseeches the Lord not to allow His people to perish, for they were more righteous than the Chaldeans, the instruments of correction. God second answer (2:1-20).
The Chaldeans, proud with ruthless power and drunk on the blood of nations, shall be destroyed. God’s people shall be vindicated, and “the earth shall be filled with the knowledge of the glory of the Lord as the waters cover the sea” (2:14). The destruction of the Chaldeans is pronounced in five “woes” because of their five great sins: wicked ambition, covetousness, violence, insolence, and idolatry. The chapter closes with the helplessness of the Chaldean Idols against God, and bids the whole world to keep silence before the one God who is the strength of His people.
Part 2 – Habakkuk’s song or prayer (Ch. 3).
Habakkuk petitions God to revive His work for His people which now seemed dead. His descriptions of such a coming revival are under the images of God’s miraculous deliverances in the times past; for instance, the division of the Red Sea and the standing still of the sun and moon under Joshua. He expresses his fear at the coming judgment and prays God to be merciful in His approaching wrath (3:2). As the prayer concludes, we first see the people of God as they fear and tremble at the prospect of chastisement, but lastly as they rejoice in the Lord, and take courage and hope in His strength.
The book teaches that there is a glorious future for the people of God. It may be a distant future, but it is certain. Our today may be dark, but our tomorrow is bright. Faith is man’s ability to believe this and wait for it in the midst of trial and despair. Habakkuk was a man of such optimism because first of all he was a man of such faith.
Why?
In Habakkuk’s first complaint, he asked the age-old question, “Why?” “O Lord, how long shall I cry, and You will not hear? I even cry out to You, ‘Violence!’ and You will not save. Why do You show me iniquity and cause me to see trouble?” (1:2-3). It is natural that distressed and troubled man cry from his misery to Him who alone can help. The cry to God had already lasted long. Why in human affairs is there such gross and galling iniquity? Why this spoiling? Why this violence? Why this strife? Why this contention? Why is the law slacked? Why does justice not go forth? Why do the wicked compass about the righteous? Why? Why? A thousand “whys” have come from the trembling lips of untold millions of humanity’s sufferers. Job asked it: “Why died I not from the womb?” (Job 3:11). Jesus uttered it from the cross: “Why have You forsaken me?” (Matthew 27:46).
It is still heard from a world of voices. From the sick room – why this illness? From the hallowed burying ground – why this death? From the blood-soaked battlefields – why this brutal slaughter? From the weak lips of the conquered – why this ignominious defeat? From the burden-bearer – why this outrageous hardship? Why? Why? Why?
The Need of Chastisement
In God’s reply we see the age-old need of God’s people: chastisement. The Chaldeans would be raised up to affect such means. God said, “For indeed I am raising up the Chaldeans, a bitter and hasty nation which marches through the breadth of the earth, to possess dwelling places that are not theirs” (1:6). The prophet acknowledged this by saying, “Are You not from everlasting, O Lord my God, my Holy One? We shall not die. O Lord, You have appointed them for judgment; O Rock, You have marked them for correction” (1:12). God’s hand is in it. God uses the free will of wicked people to accomplish His holy purposes. Of course, they lift themselves up by their own pride, covetousness, and brutality. But there is a higher order of things – God is still running the world, and God can order their sinful actions to fulfill His righteous purposes. This was the manner in which Judas was used. He was a free moral being and made his own decision. But God used it or raised it up to execute human redemption.
We see from Habakkuk that God’s motive behind Judah’s punishment is correction. The same God, who said to earthly fathers, “He that spares his rod hates his son,” (Prov. 13:24) practices what He preaches by chastening His own children. It is a sign of His love: “For whom the Lord loves, He chastens and scourges every son whom He receives” (Hebrews 12:6). In the parable of the vine and branches, Jesus portrays the father as the husbandman or vinedresser (John 15:1). The vinedresser carefully prunes the branches “that they may bring forth more fruit” (John 15:2). Even though the pruning may be momentarily painful, it is strictly for our good. The psalmist said, “It is good for me that I have been afflicted” (Psalms 119:71). Out of disappointments and afflictions come the development of real character. It is the opposing winds that lift the kite.
Then, welcome each rebuff
That turns earth’s smoothness rough;
Each sting that bites, nor sit, nor stand, but go!
We are joy’s three-part pain!
Strive, and hold cheap the strain;
Learn, nor account the pang;
Dare, never grudge the throe!
(Robert Browning “Rabbi Ben Ezra”)
[Note how the striving, learning, and daring are the “three-parts pain” that produces joy!]
Degradation of Those Who Live Apart From God
Another thing that stands out in the book is the depravity of those who live by a standard no higher than themselves. This has ever been true of man. So it was true of the Chaldeans of whom we read: “that bitter and hasty nation”; “terrible and dreadful”; “they shall come all for violence”; “they shall scoff at the kings, and the princes shall be a scorn to them”; “they shall deride every stronghold”; “them that deal treacherously”; “and make men as the fishes of the sea”. What was the cause that produced the effect?
God tells us. He said, “They are terrible and dreadful; their judgment and their dignity proceed from themselves” (1:7). Their own will was their own law. Their elevation was only in themselves. They felt self-sufficient. Their dignity was self-inflated. And their judgment was wicked. Why? It all proceeded from themselves. This is the dreadful fate of people who try to run their own lives apart from God. As time goes on, they sink lower and lower. From the hard experiences of the past, man should know better. Furthermore, the Bible teaches us better. Jeremiah said, “Oh Lord, I know the way of man is not in himself: it is not in man that walks to direct his steps” (Jeremiah 10: 23).
The Chaldeans’ power was their god. This truth is seen in the first chapter, verse 11: “Then his mind changes, and he transgresses; he commits offense, ascribing this power to his god”. The American Standard Version makes this a little clearer: “Then shall he sweep by as a wind, and shall pass over, and be guilty, even he whose might is his god”. He passes over all bounds and laws, human and divine, and is surely guilty before God, making himself as god. God had said to Israel, “I will be to you a God” (Exodus 6:7). But in contrast, the Chaldean – terrible and dreadful, wicked and murderous – was saying, “My strength is my god”. Nebuchadnezzar in his time of power felt this way. He said, “Is not this great Babylon that I have built for the house of the kingdom by the might of my power, and for the honor of my majesty?” (Daniel 4:30) He was drunk on pride and sick on self-exaltation. We learn from Habakkuk that whatever a person trusts in, that is his idol. And speaking of these Chaldean idolaters we read, “Therefore they sacrifice to their net, and burn incense to their dragnet” (1:16). If a man relies on his wisdom, morality, wealth, or armies as his strength, it is his god.
There is so much idolatry in America today with the accompanying sacrifices. For instance, the worship of self – “ Whose end is destruction, whose god is their belly, and whose glory is in their shame—who set their mind on earthly things” (Phil. 3:19). For instance, the worship of things – “. . . covetousness, which is idolatry” (Colossians 3:5). For instance, the worship of man – “Who opposes and exalts himself above all that is called god, or that is worshiped; so that he as God sits in the temple of God, showing himself that he is God” (2 Thessalonians 2:4). It is easy to see why God has commanded: “You should have no other gods before Me” (Exodus 20:3).
Habakkuk teaches that the person apart from God cannot live as good a life as the child of God. The atheist does not admit it, but it is true. The moralist does not acknowledge it, but it is so. To contend otherwise is to contradict both the Bible and all of man’s recorded experiences. It is argued today that the person who directs himself apart from God is just as good as the person God directs. It is not so! It is contended that just thinking you are right makes you right. It is not so! It is claimed that the person who never goes to church is just as good as the person who does. It is not so! Man has never been able to stand high when his standard has been no higher than himself. His own weak hand has become a weight that has pushed him down. Only the hand of God has raised him up.
Faith
As previously mentioned, the central thought in Habakkuk’s prophecy is faith. He is preeminently the prophet of faith. He speaks only one statement in the whole book to his people, and it concerns their lack of faith. He said, “Look among the nations and watch—Be utterly astounded! For I will work a work in your days which you would not believe, though it were told you” (1:5). One of the faults of man is that he never believes that God is in earnest until the wrath comes. So it was in Noah’s day before the flood. He preached and forewarned the people of the impending danger, but they would not believe it. So it was in Sodom’s day. They found it hard to believe because it was so contrary to their wishes. And so it was with God’s people in Habakkuk’s day. Believing they were safe, however, did not make them safe. Refusing to believe and playing the ostrich did not alter the facts. It gave them nothing more than a feeling of false security.
Jeremiah made the same complaint: “They have belied the Lord, and said, ‘It is not He. Neither shall evil come upon us; neither shall we see sword nor famine’” (Jeremiah 5:12). Isaiah spoke about the same problem: “Who has believed our report?” (Isaiah 53:1). Peter told us that men would keep on committing this blunder in the last days: “Knowing this first, that there shall come in the last days scoffers, walking after their own lust, and saying, ‘Where is the promise of his coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation’” (2 Peter 3:3-4). This has ever been the spirit of the disbeliever. He swaggers and struts and spits outwards a bravery in fair weather, but how quickly he trembles and turns pale at the sound of thunder.
Habakkuk believed in the everlasting nature of God: “Are You not from everlasting, oh Lord my God, my Holy One?” (1:12). Go back as far as you wish, and God is still before that. He always was. The first verse of the Bible tells us that “In the beginning God created the heaven and the earth” (Genesis 1:1). He was in the beginning before the earth was. We have to begin with some first cause from which everything else has sprung. We offer the following syllogism:
- Something cannot come from nothing.
- But something is.
- Therefore, something always was.
We challenge the atheist to name that something that always was. It is much more reasonable to begin with a self-existent, living, powerful being as the first cause than to begin with self-existent, dead, lifeless, powerless matter as the first cause. God is the first and the last, the beginning and the end. This was the faith of Habakkuk. It is the faith of the Christian.
Habakkuk believed that God would not crush His people to death. He said, “We shall not die” (1:12). God, the Everlasting One, was their God. He would punish them, but they would not perish. This was the strengthening thought of faith. He understood the purpose of the punishment. It was for their correction. He believed they needed the discipline. But he also believed that God would not put upon them more than they could bear.
This was the faith of the psalmist who said, “The Lord has chastened me sore: but He has not given me over to death” (Psalm 118:18). This was the hope God gave in Jeremiah 30:11: “‘For I am with you,’ says the Lord, ‘to save you: though I make a full end of all nations where I have scattered you. Yet will I not make a full end of you; but I will correct you in measure, and will not leave you altogether unpunished’”. We do not know what the future holds. It may be that the American Christians are needing a good whipping. If it should come, let us endure it heroically, believing in the loving, disciplining action of a merciful Father. Even today the fear of financial loss (which is only an imaginary thing) is interfering with the religious convictions of some. . . .
The prophet differentiates the man of pride and the man of faith: “Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith” (2:4). Pride will bend a man away from God; and a man who is not upright is bent away from God. The puffed up and swollen soul lives and feeds on his own egotism, and with the passing of time becomes more bent. Pride is the sin that begets many other sins, including all corruption and heresy.
But in contrast, “the just shall live by his faith”. This is the unswerving, unshaken principle of righteous living. The faith has varied in precepts and commandments with the religious dispensations, but the principle has ever been the same. Abraham lived by it. The Psalmist lived by it. Paul lived by it. And we are taught to live by it: “We walk by faith, not by sight” (2 Corinthians 5:7). “But without faith it is impossible to please Him: for he that comes to God must believe that He is, and that He is a rewarder of them that diligently seek Him” (Hebrews 11:6). A haughty spirit estranges the soul from God, but faith which works by love draws one to God.
Another exhibition of faith is seen in the five “woes” to be visited upon the Chaldeans, as vividly stated in the last half of chapter two. In time, God would put down the enemies of His people. The fifth “woe” concerns their idolatry. “Woe to him that says to wood, ‘Awake’; to the dumb stone, ‘Arise, it shall teach!’ Behold, it is laid over with gold and silver, and there is no breath at all in the midst of it” (2:19). Their man-made idol is pretty with silver and gold, but it cannot breathe. It cannot arise. It cannot speak. Woe to him that tries to put life in such a god. The idol is dumb; but the man who creates it, colloquially speaking, is dumber.
In contrast with the lifeless idols, Habakkuk bids the whole world to stand in awe at the presence of the true God: “But the Lord is in His holy temple: let all the earth keep silence before Him” (2:20). If God is God – and He is – then He is not confined to temples made with hands. If God is God – and He is – then He alone has the right to speak, and all the world should keep silent before Him. It is this faith that causes us to look to God for directions rather than attempt to direct ourselves. It is this faith that causes us to pray, “Not my will, but Yours be done”. It is this faith that paralyzes the hand of him who would be a creed writer and renders speechless the tongue of him who would give us a message with no higher authority than man. Silence! Silence! And it is the product of faith.
Next, the prophet’s prayer or psalm in chapter three is another rich manifestation of faith. We shall call attention only to the high points in it, but this is sufficient for us to see the triumph of faith. The prophet has heard of God’s work and prays that He will revive His care for His people; and that God, in His wrath, will remember mercy (3:1-2). In answer to his prayer, God is pictured coming from Teman, and covering the heavens with His glory and the earth is full of His praise (3:3). And His brightness is as the light, and His power is an evident thing (3:4). Pestilence strode before Him, and behind Him went a burning plague (3:5). As He passed on his way, He drove asunder the nations; the mountains were scattered, and the hills sank low (3:6). The tents of Cushan were shredded, and the curtains of Midian trembled (3:7). As Jehovah continues His ride in His chariots of salvation, the waters surge and the floods roar; the sun and the moon stand still; and He threshes the heathen in His anger (3:8-12). For the salvation of His people, He crushes the heathen (3:13-14). On He goes through the sea with His mighty steeds (3:15). So awful is the sight that the prophet trembles and his lips quiver, but he will wait for the day of doom that will come upon the people who would assail them (3:16). Fig trees may refuse to blossom; vines may become fruitless; the olive tree may bear no fruit; and the flocks and herds may fail, but the prophet will rejoice in the God of his salvation (3:17-18). He is unafraid. He is a man of faith. His trust in God is stronger than his fears. His philosophy is: God is alive, and all is well. So in the last verse he calmly and trustingly states: “The Lord is my strength” (3: 19). It gave him power to stand. Faith in God had multiplied his strength. This psalm is a masterpiece on the topic of Jehovah! It gives a deeper meaning to faith.
Conclusion
This degree of faith is what we need today to quieten our fears and strengthen our hearts as we live in a troubled and explosive world. We know not the future, but we know that God is in the future – and that is enough.
Questions for Class Discussion
- How much do we know about the author of this book?
- Prove that Habakkuk was inspired.
- In what manner was Habakkuk to write the vision?
- What did Habakkuk say to indicate that the vision was a living message rather than a dead letter?
- What are the two main parts of the book?
- What was the “why” of Habakkuk’s question?
- What was the purpose of God’s chastisement up on His people?
- Give six descriptions of the Chaldeans which show their degradation.
- What was the guiding law of the Chaldeans?
- What was the one statement Habakkuk spoke to his people?
- Give the syllogism which proves that God has always existed.
- Prove that Habakkuk believed God would not crush His people to death.
- How did the prophet differentiate the man of pride and the man of faith?
- What did the fifth “woe” concern?
- What did Habakkuk’s prayer or psalm especially manifest?