Habacuque 1

Habacuque 1

Spurgeon adds… The prophets of old were no triflers. They carried a burden. The servants of God mean business; they have something to carry, worth carrying. Those who speak for God must not speak lightly. God’s true servants, who are burdened with His Word, right willingly and cheerfully carry that burden. We bear a burden indeed, but we should be sorry not to bear it. ISBE Article on Oracle (1) A divine utterance delivered to man, usually in answer to a request for guidance. So in 2Sa 16:23 for dabar ("word"). The use in this passage seems to indicate that at an early period oracular utterances were sought from Yahweh by the Israelites, but the practice certainly fell into disuse at the rise of prophecy, and there are no illustrations of the means employed (1Sa 14:18,19,36-42, etc., belong rather to divination). In. the Revised Version margin of such passages as Isa 13:1, "oracle" is used in the titles of certain special prophecies as a substitute for Burden (massa'), with considerable advantage (especially in Lam 2:14). (2) In heathen temples "oracle" was used for the chamber in which the utterances were delivered (naturally a most sacred part of the structure). This usage, coupled with a mistake in Hebrew philology (connecting debhir, "hinder part," with dibber, "speak"), caused English Versions of the Bible to give the title "oracle" to the Most Holy Place of the Temple, in 1Ki 6:5, etc., following the example of Aquila, Symmachus and the Vulgate (Jerome's Latin Bible, 390-405 A.D.) But the title is very unfortunate, as the Most Holy Place had nothing to do with the delivery of oracles, and the Revised Version (British and American) should have corrected (compare Ps 28:2 margin). (3) In the New Testament English Versions of the Bible employs "oracle" as the translation of logion, "saying," in four places. In all, divine utterances are meant, specialized in Acts 7:38 as the Mosaic Law ("living oracles" = "commandments enforced by the living God"), in Ro 3:2 as the Old Testament in general, and in Heb 5:12 as the revelations of Christianity (Heb 6:2,3). In 1Pet 4:11 the meaning is debated, but probably the command is addressed to those favored by a supernatural "gift of speech." Such men must keep their own personality in the background, adding nothing of their own to the inspired message as it comes to them. The oracle (burden) - In sum, it is God's judgment on His chosen people (Judah) and His chosen instrument (Babylon) with which He will discipline Judah. Habakkuk means embrace or wrestle and is derived from the Hebrew verb chabaq (02263) which means to physically embrace another "one who strongly enfolds" (12x in OT - Ge 29:13; 33:4; Ge 48:10; 2Ki 4:16; Job 24:8; Pr 4:8 speaking of wisdom presenting a striking contrast with the next use in Pr 5:20; Eccl 3:5; 4:5; Song 2:6; 8:3; Lam 4:5). In this short book we see the prophet in effect "wrestling" with God in the first two chapters with questions about why God is doing what He is doing. In Habakkuk 3 the prophet's heart is transformed by God's replies and instead of resisting, now he embraces his God. Habakkuk has been referred to by some as the "doubting Thomas" of the Old Testament, but in reality he is better called "the prophet of faith!" Yes, he had doubts and questions for God, but in the end, He trusted God and it caused him to worship God with one of the most magnificent descriptions of the glory of God in all the Bible (In reverential awe be still and know that He is God as you read - Hab 3:3-15)! Martin Luther Habakkuk signifies an embracer, or one who embraces another, takes him into his arms. He embraces his people and takes them to his arms, i.e., he comforts them and holds them up, as one embraces a weeping child, to quiet it with the assurance that, if God wills, it shall soon be better. Edward B Pusey comments on Habakkuk's name as "strong embrace"… The word (Hebrew verb chabaq, root of the prophet's name) in its intensive form is used both of (Solomon) enfolding (the woman he loves in) tender supporting love (Song 2:6, 8:3), and of man clinging and holding fast to divine wisdom (Pr 4:8). It fits in with the subject of his prophecy, faith, cleaving fast to God amid the perplexities of things seen. “He who is spiritually Habakkuk, cleaving fast to God with the arms of love, or enfolding Him after the manner of one holily wrestling, until he be blessed, enlightened, and heard by Him, is the seer here.” “Let him who would in such wise fervidly embrace God and plead with Him as a friend, praying earnestly for the deliverance and consolation of himself and others, but who sees not as yet, that his prayer is heard, make the same holy complaint, and appeal to the clemency of the Creator.” “He is called ‘embrace’ either because of his love to the Lord; or because he engages in a contest and strife and (so to speak) wrestling with God.” For no one with words so bold ventured to challenge God to a discussion of His justice and to say to Him, “Why, in human affairs and the government of this world is there so great injustice?” (E. B. Pusey in his excellent commentary - Notes on the Old Testament: The Minor Prophets, Volume 2: Micah to Malachi) John Kitto has an interesting comment on Habakkuk's name… It has sometimes appeared to us matter of regret that this prophet had not a more sonorous name. No people ever had finer proper names than the Hebrews, whether we regard the sound or the signification. But this, as regards the sound, is certainly an exception, and it seems the very worst of all their names—it is, in fact, difficult to pronounce such a collocation of syllables with gravity; and so offensive was it to the delicate organs of the Greeks, that translators and others who had occasion to produce it, modified it almost beyond recognition. Persons who like to give Scripture names to their children, have shunned this one; while it has been eagerly seized by novelists and play-wrights as a suitable denomination for characters they designed to exhibit in some absurd point of view. The poet asks, “What is there in a name?” But there is something in a name, and the longer any one lives, the more cause he has to find that names are things. We apprehend that this name has been a great disparagement to our prophet; and has in no faint degree operated in causing many readers unconsciously to hold the book in less regard than they might otherwise have done, and to entertain a very inadequate notion of the peculiar claims of this great prophet to their attention. We call him “great,” because it is only in the small extent of his book of prophecy, that he is in anything behind the very chiefest of the prophets. (Daily Bible illustrations) The prophet saw - The title, the prophet, is added only to the names of Habakkuk, Haggai (Ezra 5:1, 6:14, Hag 1:3, 12, 2:1, 10), Zechariah (Zech 1:1, 7). The description "the prophet saw" indicates that the burden was given in the form of a vision, one of "the many portions and in many ways" God spoke to the prophets, giving them special revelation which reached its culmination and consummation in "in these last days (when God spoke) "to us in His Son, Whom He appointed heir of all things, through Whom also He made the world." (Heb 1:1-2-note) These visions were seen by Habakkuk as if they were already present, so sure and accurate is God's Word about the future. Beloved, this truth about God's omniscience (and omnipotence) should greatly encourage you when times are difficult (you've not seen the end of His story in your life yet). In Isaiah God says… Behold, the former things have come to pass. Now I declare new things; Before they spring forth I proclaim them to you. (Isaiah 42:9) In Hosea God says… I have also spoken to the prophets, and I gave numerous visions; And through the prophets I gave parables. (Ho 12:10) G Campbell Morgan… While it constituted a message to the people of God, its method was not that of direct address. This is seen at once if we put it into contrast with that of Hosea. In the prophecy of Hosea we have the notes, or general outlines, of a public ministry extending over more than half a century; and in all there are the elements of public address, of messages delivered to men. These are absent from the book of Habakkuk. Like the book of Jonah, it tells the story of a personal experience. • The book of Jonah gives the account of a man’s failure to sympathize with God, and therefore of his failure to sympathize with Nineveh. • The book of Habakkuk is the story of a believer’s conflict of faith, and of the ultimate triumph of faith. The very character of the book makes it easier than usual to discover its permanent value. That is crystallized in one definite statement which lies at its heart:- “Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.” Habakkuk moves from burden to blessing, from wonder/worry to worship, from restlessness to rest, from a focus on the problem with God to a focus on the Person of God, and from a complaint to consolation. God turns sighing into singing if we (like Habakkuk) take time to wait before Him listening to and trusting in His Word. The Spirit uses our time in the word to bring about supernatural transformation (2Cor 3:18-note). Habakkuk goes from worrying to watching and waiting to worshiping! Habakkuk is a changed man! Instead of complaining, he is praising the Lord. Habakkuk 1:2 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.: how long: Ps 13:1,2 Ps 74:9,10 Ps 94:3 Rev 6:10 do not save: Ps 22:1,2 Jer 14:9 La 3:8 <> Contrast the supernatural transformation in Hab 3:18 "the God of my salvation!" Habakkuk 1 Resources - Multiple Sermons and Commentaries HABAKKUK SPEAKING TO GOD WE CALL IT PRAYER TODAY Call (07768) (shava'/sawa') means to cry for help, plead for relief, i.e., ask or request something, with a focus that the asking is intense or desperate, imploring for aid in a difficult or dangerous situation. The intensity of the action conveyed by shava' is aptly illustrated by the fact that the verb occurs only in the Piel. James Swanson - (Shava signifies a) cry for help, plead for relief, i.e., ask or request something, with a focus that the asking is intense or desperate, imploring for aid in a difficult or dangerous situation. (A Dictionary of Biblical Languages w- Semantic Domains- Hebrew) Shava' is most often in first person singular ("I cried out"), occurs most often in the Psalms and Job, and most often describes one crying out to Jehovah. Shava'/sawa' - 22 verses - Job 19:7; 24:12; 29:12; 30:20, 28; 35:9; 36:13; 38:41; Ps 5:2; 18:6, 41; 22:24; 28:2; 30:2; 31:22; 72:12; 88:13; 119:147; Isa 58:9; Lam 3:8 (uses both verbs for cry out - shava' and za'aq discussed below); Jonah 2:2; Hab 1:2. Shava'/sawa' is rendered as follows in the NAS95 - call for help(2), cried(3), cried for help(3), cried to him for help(1), cried to you for help(1), cries for help(1), cry(5), cry for help(3), cry out for help(1), cry to you for help(1), help(3), shout for help(1). Cry out (02199) (za'aq) means to cry out, to call out for help (especially when in distress), to appeal (even making public sounds of physical and/or emotional anguish - Ex 2:23, 2Chr 20:9, Job 35:9). Za'aq can be summoned in the sense of to be assembled (Jos 8:16; Jdg 6:34, 35; 18:22, 23) Finally, za'aq can mean to issue a proclamation by sending out an official written document with instructions or principles (Jonah 3:7) The Septuagint (Lxx) translates za'aq in Hab 1:2 with the verb boao which means to cry out for help, to cry out in anguish (Mk 15:34, Mt 27:46) Swanson - 1. (qal) cry out, call out for help, appeal, wail, weep, i.e., make public sounds of physical pain and emotional anguish, with a focus that one may possibly respond to the cry (Ex 2:23); (nif) cry out (2Ch 20:9); (hif) cry out in agony (Job 35:9); 2. (qal) summon, call to, i.e., tell another to come and gather (Jdg 12:3); (nif) be called, be summoned, be assembled (Jos 8:16; Jdg 6:34, 35; 18:22, 23; 1Sa 14:20); (hif) summon, cause to gather together (Jdg 4:10, 13; 2Sa 20:4, 5; Zec 6:8); 3. (hif) issue a proclamation, i.e., send out an official written document with instructions or principles (Jonah 3:7) (A Dictionary of Biblical Languages w- Semantic Domains- Hebrew) Vine - zaaq (0זָעַק, 2199), “to cry, cry out, call.” This term is found throughout the history of the Hebrew language, including modern Hebrew. The word occurs approximately 70 times in the Hebrew Old Testament. Its first occurrence is in the record of the suffering of the Israelite bondage in Egypt: “… And the children of Israel sighed by reason of the bondage, and they cried [for help] …” (Ex. 2:23). Zaaq is perhaps most frequently used to indicate the “crying out” for aid in time of emergency, especially “crying out” for divine aid. God often heard this “cry” for help in the time of the judges, as Israel found itself in trouble because of its backsliding (Jdg. 3:9, 15; 6:7; 10:10). The word is used also in appeals to pagan gods (Jdg. 10:14; Jer. 11:12; Jonah 1:5). That zaaq means more than a normal speaking volume is indicated in appeals to the king (2 Sam. 19:28). The word may imply a “crying out” in distress (1 Sam. 4:13), a “cry” of horror (1 Sam. 5:10), or a “cry” of sorrow (2 Sam. 13:19). Used figuratively, it is said that “the stone shall cry out of the wall” (Hab. 2:11) of a house that is built by means of evil gain. (Vine's Complete Expository Dictionary of Old and New Testament Words) Za'aq - 74 verses in NAS95 - Ex 2:23; Josh 8:16; Jdg 3:9, 15; 4:10, 13; 6:6f, 34f; 10:10, 14; 12:2; 18:22f; 1 Sam 4:13; 5:10; 7:8f; 8:18; 12:8, 10; 14:20; 15:11; 28:12; 2 Sam 13:19; 19:4, 28; 20:4f; 1Kgs 22:32; 1Chr 5:20; 2Chr 18:31; 20:9; 32:20; Neh 9:4, 28; Esther 4:1; Job 31:38; 35:9; Ps 22:5; 107:13, 19; 142:1, 5; Eccl 9:17; Isa 14:31; 15:4f; 26:17; 30:19; 57:13; Jer 11:11f; 20:8; 25:34; 30:15; 47:2; 48:20, 31; Lam 3:8; Ezek 9:8; 11:13; 21:12; 27:30; Hos 7:14; 8:2; Joel 1:14; Jonah 1:5; 3:7; Mic 3:4; Hab 1:2; 2:11; Zech 6:8 Za'aq is rendered as follows in the NAS95 - assembled(1), assembled together(1), call(2), called(1), called and together(1), called together(4), complain(1), cried(28), cries(3), cry(25), cry aloud(2), crying aloud(1), issued a proclamation(1), rallied(1), shouting(1), wailed(1). Brenton's English translation of the Septuagint reads… How long, O Lord, shall I cry out, and Thou wilt not hearken? How long shall I cry out to Thee being injured (adikeo = suffering wrong or injustice), and Thou wilt not save? Comment: As in the original Hebrew, the Greek also has two verbs for "cry" - Call in Hab 1:2 is translated with krazo which means to cry out, to entreat and is an onomatopoeia (word whose sound is imitative of the sound of the noise or action designated, such as hiss, buzz) imitating the hoarse cry of the raven. Krazo was used of inarticulate cries (from fear - Mt 14:26, pain Mt 27:50, abhorrence = Acts 7:57), of the cry of demoniacs (Mk 1:26, 5:5, 9:26). Krazo described words uttered with a loud voice (Mk 10:48, 15:13-14, Acts 7:57). Finally, krazo was used of urgent prayer (Ro 8:15, Gal 4:6). Krazo is used in prayers of those in Judah who will cry out when God brings destruction, but at a time when it is too late (read Jer 11:11-12). Cry out is translated with the second verb boao [word study], which raise a cry, call or shout of joy, pain, etc, by using one’s voice with unusually high volume. In several of the NT contexts (and many more of the Septuagint = LXX uses) crying out was in the context of one seeking help or assistance. Some uses mean simply a loud cry but in some of these situations the cry reflects a state of agitation. Thayer makes an interesting comparison between 3 Greek words that all convey the idea of calling or crying out: It is not un-instructive to notice that in classic usage kaleo denotes ‘to cry out’ for a purpose, to call; Boao to cry out as a manifestation of feeling; Krazo to cry out harshly, often of an inarticulate and brutish sound; thus kaleo suggests intelligence; boao sensibilities; krazo instincts; hence, boao esp. a cry for help. kraugazein, intensive of krazo, denotes to cry coarsely, in contempt, etc. Notice that Habakkuk is not speaking to the people about God but to God about his/His people. This is a unique situation, for most of God's prophets did it vice versa - spoke a message to the people either about God or from God. Habakkuk is praying, crying out to God and the intensity of his plea is such that it takes two Hebrew (and Greek - see above) words to express his crying out. Beloved, could such be said of our prayers to Jehovah? Spurgeon well said that "The best thermometer of your spiritual temperature is the intensity of your prayer." Habakkuk's temperature was "red hot!" How long - Literally "how long have I cried so intensely?" The idea is "Why isn't God answering?" The implication is that Habakkuk had been repeatedly calling out to God for His help and so far without apparent divine response. The prophet is impatient! But does this not describe all of God's children from time to time. We are in distress. We cry out. And yet there is no apparent response from God. Indeed several passages record that a "cry" to the Lord, without immediate or obvious answer: Hab1:2 and the following passages… Job 19:7-note “Behold, I cry, ‘Violence!’ but I get no answer; I shout for help, but there is no justice. Job 30:20-note “I cry out to Thee for help, but Thou dost not answer me; I stand up, and Thou dost turn Thy attention against me. Ps 18:41 They (Context = David's enemies = Ps 18:39, 40) cried for help, but there was none to save, even to the LORD, but He did not answer them. Spurgeon: Prayer is so notable a weapon that even the wicked will take to it to in their fits of desperation. Bad men have appealed to God against God's own servants, but all in vain; the kingdom of heaven is not divided, and God never succours his foes at the expense of his friends. There are prayers to God which are no better than blasphemy, which bring no comfortable reply, but rather provoke the Lord to greater wrath. Shall I ask a man to wound or slay his own child to gratify my malice? Would he not resent the insult against his humanity? How much less will Jehovah regard the cruel desires of the enemies of the church, who dare to offer their prayers for its destruction, calling its existence schism, and its doctrine heresy! Lam 3:8 (See Unheard Prayer) Even when I cry out (za'aq) and call (shava'/sawa') for help, He shuts out my prayer. Though darker, rougher, grows the way And cares press harder day by day, With patience in His love I'll rest, And whisper that He knoweth best. —Pentecost God does not have to answer our questions, but He will always keep His promises. I cry for help - May the Spirit grant each of us a sensitive heart like Habakkuk, a heart that is willing to cry out to God for help (even for a long time - "How long?"). In Hebrews 2:18-note we read about the value of calling out to God for help… For since He Himself (Jesus) was tempted in that which He has suffered, He is (continually) able to come to the aid (this is one word in Greek = boetheo which means to come to help one who has cried out - What is our responsibility? To CRY OUT! Pride too often prevents us from doing this!) of those who are (continually being) tempted (tested). This is they first part of the big question - How long and why will God allow evil to flourish unabated, not judged? This was godly Asaph's problem (Ps 73:2, 3-note). Even from Job's myopic viewpoint God appeared to be an inactive and indifferent spectator. (See Job 30:20-note) To be sure the the silence of God is difficult to understand. But divine silence is definitely not divine indifference. Or to put it another way, delay is not always denial. Far from being an unconcerned spectator, God is intimately, energetically at work implementing His designs which are never too early, never too late, and never in error (cf. Hab 2:3). Habakkuk's question is similar to that voiced by the saints in heaven who have lost their life for the Word of God and their testimony (Rev 6:9-note)… Rev 6:10-note and they cried out with a loud voice, saying, “How long, O Lord, holy and true, wilt Thou refrain from judging and avenging our blood on those who dwell on the earth?” I cry out to You - First he said "call for help" but this word for "cry" means to scream, to cry out with a loud voice, to cry with a disturbed heart. Habakkuk is becoming more burdened in light of the great wickedness in the land and God's seeming indifference or apathy to the pressing problem. Save (03467)(yasha' or [v;y") means to save, rescue, deliver and is the root of the Name of Jesus, Yeshua (see yeshua), Jehovah saves. (Cp OT uses of yasha' as a title for God - a title of God 2Sa 22:47; 1Ch 16:35; Ps 18:46; Ps 24:5; Ps 25:5;Ps 27:9; Ps 65:5; Ps 79:9; Ps 85:4; Isa 17:10; 62:11; Mic 7:7) Here Habakkuk says God does not save, but by chapter three he has had a change of heart and uses the related word yesha' declaring "Yet I will exult in the LORD, I will rejoice in the God of my salvation." Quite a change of perspective from Chapter 1 to Chapter 3! That's what a personal encounter with the Living God (as occurs twice in the intervening passages) will do to a person! Note that the related word yeshuah (03444) appears 4 times in Habakkuk's crescendo of praise (Hab 3:8, Hab 3:13-2x, Hab 3:18). The prophet by faith proceeds from crying out for God to save to acknowledging God as the "God of my salvation"! (Hab 3:18). This transformation is what can happen to any saint who chooses to focus on God, spend serious time (i.e., with a quiet heart, not allowing distractions, etc) in His Word, believe His Word (cp Hab 2:4), obey (enabled by His Spirit) His Word, as a result be transformed from glory to glory by the Spirit (2Cor 3:18) and be given a new perspective on temporal problems (2Cor 5:7-note, see also 2Cor 4:16-note, 2Cor 4:17-note, 2Cor 4:18-note). G Campbell Morgan… That ("How long, O LORD?) is faith’s agnosticism, belief’s problem. Every man of faith faces a similar problem sooner or later. Faith is the underlying principle of the life, but it is bewildered by the circumstances, and it says so. In answer to its challenge it receives a declaration, and so is confirmed. The story of Habakkuk is that of a movement from the experience of doubt and questioning, to that of certainty and praise, and the doorway between the two is found in the statement already quoted (Hab 2:4). - All the first part of the book leads to that door. - All the latter part of the book proceeds from that door into ever widening experience. Habakkuk does not end with a wail; he ends with a song. He does not end with enquiry; he ends with affirmation (Hab 3:17-18). (Living Messages) A C Gaebelein writes that… The prophet begins his message with a prayer-cry to Jehovah. He whose name is “the embracer” embraces the Lord and cries to Him on account of the conditions prevailing in Judah. (Ed: If you are a follower of Christ in America, would you consider embracing God and crying out for a Third Great Awakening in America before it is too late!) The Spirit of God stirred up the heart of Habakkuk on account of the moral conditions in Judah (Ed: May He stir ours also over the moral corruption and general decadence in America!). He is jealous for Jehovah’s glory, which manifested itself in hating the evil. “There is no prophetic delivery among the twelve lesser books more peculiar and characteristic than that of Habakkuk. It has no longer the occupation with the enemy as its main feature, although the enemy is referred to; but for its prominent topic we find the soul of the prophet, as representing the faithful among Judah, brought into deep exercise, and indeed a kind of colloquy (Ed: a high-level serious discussion) between God Himself and the prophet, so as to set out not only that which gave him trouble of heart, but also divine comfort, as well as into exulting hope into which he was led by the communications of the Spirit of God.” Like Jeremiah, the weeping prophet, Habakkuk is deeply stirred on account of the declension among the people of God, and that led him to cry to Jehovah, to tell Him all about it. He begins with “How long, O LORD.” It is the cry of the saints of God in all generations. We, too, in the midst of the increasing apostasy, the perilous times, cry to Him, “How long, O Lord.” He had cried and there seemed to be no answer. Heaven was silent. And with him the righteous among the Jews had cried for help and for a change of conditions, under which they were suffering affliction. Wickedness and violence were evident on all sides. Strife and contention were the continued order of things. They injured each other wherever they could. The law of God was completely flouted; there was no more justice, and the wicked compassed about the righteous. WHY DON'T YOU ACT GOD? - TODAY IN THE WORD (Moody Bible Institute) - An old saying declares that “out of sight” is “out of mind”—people do not concern themselves with what they cannot see. In our case, however, it is the fact that we lose sight of God that sometimes causes us to think that He doesn't have us in mind. Our circumstances don't always immediately reveal God's purpose. This is especially true when these circumstances appear to favor the wicked. The prophet Habakkuk, who uttered the complaint in today's key verse (Read Hab 1:2), wrestled with this problem as he watched the ruthless Babylonians literally get away with murder. The prophet's question was essentially the same as Job's query in today's reading (Read Job 24:1-25). In essence, they both asked, “God, if you are as good and just as we know you are, why don't you do something?” Job wanted to know when God would finally set the time for judgment. In exasperation, he lists a variety of situations in which the “bad guys” appear to be winning. Job's question was not without ulterior motives. He wondered why such tragedies had befallen him, despite his righteous behavior, when others who blatantly ignored God's righteous standard seemed to go free. The prophet Habakkuk described the social and political climate of his day and wondered why God would tolerate such wrongs. The answer for both men was not a comfortable one. In Job's case, the answer was silence. God does not respond to Job's questions until the end of the book. (Ed: God breaks in and speaks in Job 38:1-41, Job 39:1-30, Job 40:1-2 noting Job's response in Job 40:3-5, 42:1-6)Even then, He does not explain Himself. For Habakkuk, God outlined His plan but warned: “Look at the nations and watch—and be utterly amazed. For I am going to do something in your days that you would not believe, even if you were told” (Hab 1:5). Paul quoted this verse while preaching in the synagogue in Pisidian Antioch as a caution against the danger of unbelief (see Acts 13:13-52). Faith recognizes that God is working out His plan according to His own timetable. We know that a day is coming when both the righteous and the unjust will be held accountable for their actions. TODAY ALONG THE WAY- Today's passage and key verse remind us of the need to look at our circumstances through the lens of faith. Not only will those who lack faith have trouble seeing God's hand in the midst of their circumstances, they would fail to grasp His plan, even if He told them. We have an advantage that both Job and Habakkuk did not. We possess the completed Scriptures. The Old and New Testament both warn of a coming day of judgment. Learn more about it by looking up the term judgment using a concordance or Bible software (Bible Software TheWord = Highly recommended free program!). (Copyright Moody Bible Institute. Used by permission. All rights reserved) Habakkuk 1:3 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.: Ps 12:1,2 Ps 55:9-11 Ps 73:3-9 Ps 120:5,6 Ec 4:1 Ec 5:8 Jer 9:2-6 Eze 2:6 Mic 7:1-4 Mt 10:16 2Pe 2:8 Habakkuk 1 Resources - Multiple Sermons and Commentaries WHY GOD? Why? - Why did God allow the sins of Judah to continue so openly without judging them? Notice that God does allow questions. I went to a Bible conference years ago and the leader (who in retrospect was somewhat "cultish") absolutely refused to allow or answer questions after each of his talks that week! God is not like that. Fortunately Habakkuk questioned God and lived to tell us about his face to face encounter with the Living Lord. And we are the beneficiaries of Habakkuk's testimony, for if we are honest, all of us question God from time to time. The prophet gives us a "template" for questioning God, which brings to mind the exhortation of the writer of Hebrews… And we desire that each one of you show the same diligence so as to realize the full assurance of hope until the end, that you may not be sluggish, but imitators of those who through faith and patience inherit the promises. (Hebrews 6:11-12-note) David ask a question similar to Habakkuk's and it is a question many followers of Christ ask (or at least think about asking) in light of the rapid decline of moral values in America… For the choir director; upon an eight-stringed lyre. A Psalm of David. Help, LORD, for the godly man ceases to be, For the faithful disappear from among the sons of men. They speak falsehood to one another; with flattering lips and with a double heart they speak. (Ps 12:1-2) Jeremiah asked "Why God?"… Righteous art Thou, O LORD, that I would plead my case with Thee; Indeed I would discuss matters of justice with Thee: Why has the way of the wicked prospered? Why are all those who deal in treachery at ease? (Jer 12:1) Asaph in essence asked the same question "Why God?" Observe carefully for the great transition in this Psalm. What happened to Asaph? How did this change his perspective on the fate of the wicked, wealthy and powerful? How can this transform my perspective on my circumstances? Behold, these are the wicked; And always at ease, they have increased in wealth. Surely in vain I have kept my heart pure, And washed my hands in innocence; For I have been stricken all day long, And chastened every morning. If I had said, "I will speak thus," Behold, I should have betrayed the generation of Thy children. When I pondered to understand this, It was troublesome in my sight Until I came into the sanctuary of God; Then I perceived their end. (Ps 73:12-17-note) Look at Habakkuk's "vice list" and think of the moral landscape of America today (a nation that once had as its motto "In God we trust"). How does America compare to ancient Judah? Iniquity, wickedness, destruction, Violence, strife, contention. Sounds all too familiar! As an interesting aside the Hebrew word for violence (Pr 3:31) is hamas (02555), the very name of the evil forces seeking to destroy Israel in our day! Pusey comments that… Punishment does not come without sin, nor does sin endure without punishment. It is one object of the Old Testament to exhibit the connection between sin and punishment. Other prophets, as commissioned by God, first denounced the sins and then foretold the punishment of the impenitent. Habakkuk appeals (first) to God’s justice, as requiring its infliction. Steven Cole rightly reminds us that… Every Christian wrestles with two problems: Why doesn’t God answer my prayers sometimes? And, why does God allow the evil to prosper while the righteous suffer? We especially wrestle with these two questions when they converge on us personally. When an evil person is harming us or someone we love and we pray, but God does not answer, it is especially tough. Just recently Martin Burnham, a missionary to the Philippines, was killed in an attempt to free him and his wife from terrorists who had taken them hostage over a year before. His wife escaped with a bullet wound in the leg. Those close to him are left wondering, “Why didn’t God get him out of there alive?” God’s people were praying for his release. The men who kidnapped him are evil to the core, bent on killing others to obtain their objectives. God could have protected him, but He did not… Habakkuk took his questions and complaints to the Lord and worked through them in prayer, waiting on God for answers. When you wrestle with doubts on difficult issues like the problem of evil, you must proceed with caution. Some wrongly withdraw from God and His people into their own world of depression and pouting. Others angrily pull the plug on God entirely and go their own way into the world, convincing themselves that God must not exist or He wouldn’t allow the terrible things that go on every day in this evil world. Still others hang on to their faith, but it becomes a mindless, anti-intellectual, subjective experience where they just don’t think about disturbing questions. But as James