Habakkuk
The name Habakkuk means “one who embraces” (Luther). He was obviously known to the people of his time as he is called a prophet (1:1) and takes part in the liturgy of temple worship as a musician from one of the families of Levi (3:19). The oracle from the Lord appears to have come as a result of Habakkuk’s protest to the Lord against His apparent inaction toward the violence and injustice of the people of Judah, and as God responds with the prophecy of brutal judgment in the hands of the Babylonians, he objects to God’s use of the wicked to “swallow up the more righteous than themselves” (1:13). At the end, the prophet comes to submission to the will of God as God promises that “the righteous will live by his faith” (2:4) which is quoted in the NT in Romans 1:17, Galatians 3:11 and Hebrews 10:38. Conservative scholars, in general, put the timing of the writing anywhere from the end of the reign of Manasseh to the time of Jehoiakim.
1:1-4—Complaint about the Wickedness in Judah
(1) What did the society of Judah turn into in Habakkuk’s days?
(2) Why can’t justice prevail and be restored?
(3) Instead of pleading to the Lord for help, why does the prophet appear to put the blame on God?
(4) Is he right in so doing? Why or why not?
1:5-11—The Answer by the Lord
(5) The raising up of the Babylonians (vv. 5-7)
a. Given the seemingly invincible empire of Assyria at the time, why is the raising up of the Babylonians such an incredible thing?
b. When will it happen?
c. What kind of people are they? (vv. 6, 7)
d. How powerful will they become? (v. 6b)
e. Why will they be so dreaded? (v. 7b)
(6) The Unstoppable power of the Babylonians (vv. 8-11)
a. What does the depiction of their “war machine” point to? (v. 8)
b. What will be the result of their swift advance? (v. 9)
c. What does the triple use of laughter signify? (v. 10)
d. Is v. 11 a depiction of self-confidence, pride or godlessness? Why?
e. Who then are they in the eyes of the Lord? (v. 11b)
1:12-17—Ensuing Complaint by the Prophet
(7) What does the prophet understand as God’s reply to his complaint about the sins of Judah? (v. 12b)
(8) Who God is (vv. 12-13a)
a. Whom does he say God is?
b. Who is God to him personally?
(9) What then is his complaint about God’s answer to his first complaint? (v. 13b)
(10) Is his complaint justified? Why or why not?
(11) In the prophet’s own words (vv. 14-17)
a. By raising up the Babylonians, what has God turned their victims into? (vv. 14-15)
b. What sins does he accuse the Babylonians of? (v. 16)
c. What question does he now pose to the Lord? (v. 17)
(12) What do you expect God’s answer to be to his ensuing complaints?
(13) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
哈巴谷書
哈巴谷這名是「擁抱者」之意（馬丁路德）；相信他是那時代的人所熟悉的先知，也是擔任聖殿聖樂敬拜的利未樂師之一(3:19) 。因著他抗議神未出手干預猶大人的暴行和不公，神就以默示作回答。誰知，因神的回答顯示會以殘酷的巴比倫人作審判猶大的工具時，引起先知再度的抗議，質問神何以容讓惡人吞滅比自己公義的(1:13) 。最後，先知順服神的旨意，認識到「惟義人因信得生」(2:4) 。這名句在新約聖經多次被引用(羅1:17；加3:11；來10:38) 。一般保守派的學者認為哈巴谷書寫作的時期是在瑪拿西到約雅敬年間。
1:1-4—抗議神未干預猶大的惡行
(1) 猶大的社會到了哈巴谷的年代變成怎樣？
(2) 為何公理在那時不得伸張？
(3) 為何先知不以懇求的方式，反以質問的方式向神訴說？
(4) 他這態度對嗎？為什麼？
1:5-11—神的回答
(5) 興起迦勒底人—即巴比倫人(1:5-7)
a. 亞述是當時世界的霸權，何以巴比倫的興起是「大大驚奇」的事？
b. 要在什麼年代發生的？(1:5)
c. 他們是怎樣的人？ (1:6-7)
d. 他們要作什麼事？(1:6b)
e. 為何列國要怕他們？(1:7b)
(6) 銳不可當的巴比倫人(1:8-11)
a. 聖經如何形容他們的軍隊？(1:8)
b. 行軍的迅速帶來什麼結果？(1:9)
c. 三重的譏笑是要表達什麼？(1:10)
d. 1:11顯示他們的自信、狂傲還是目中無神？
e. 神怎樣看巴比倫人？(1:11b)
1:12-17—再次的抗議
(7) 先知對神的回答有什麼領會？(1:12b)
(8) 神是誰？(1:12-13a)
a. 先知指出神是誰？
b. 神與他有什麼關係？
(9) 既是如此，他為何對神的回答發出埋怨？(1:13b)
(10) 這埋怨對嗎？為什麼？
(11) 按先知所言(1:14-17)
a. 興起巴比倫會使受害者變成什麼？(1:14-15)
b. 他對巴比倫人作出什麼控告？(1:16)
c. 他最後向神發出什麼質疑？(1:17)
(12) 你認為神會所樣回答先知呢？
(13) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“How long, O Lord must I call for help, but you do not listen?” (Hab. 1:2)
Habakkuk is one of the few biblical writers who dares to question God about His ways, and in chapter one, he opens with confronting God for His apparent inaction or indifference to the sins of Judah, in particular, those of violence and injustice in a supposedly theocratic nation.
The way Habakkuk approaches God with his complaints should be something with which we are familiar, because it is how we often complain to God when our prayers have gone unanswered for a long time. For example:
- Habakkuk asks, “How long?”: The implication is that it’s been too long. This is often how we feel irrespective of whether eventually God will answer our prayer or how. We think that we know best “when” things should happen. The truth of the matter is, of course, we do not; only God knows what the best timing should be—never too soon, never too late;
- Habakkuk asks, “Why you do not listen or why do you not save?”: The implication is that not only is there no action from God, but there isn't any sign that shows He is about to act. As a result, we assume that He is not listening and He will never act on our prayers. The truth of the matter is God, in fact, is keen to let us know and He has already given signs to us and that is through His words—if only we cared to read them. The many promises and examples in the Scriptures are for us to be reassured of that;
- Habakkuk asks, “Why make me look at…”: The implication is why God would allow these things to happen in the first place. In Habakkuk’s case, he really cannot blame God for the sins of his people. God has clearly given them His perfect Law, and has sent prophet after prophet to exhort and warn them. In the case of Judah, they have the destruction of the northern kingdom as a clear warning to them, yet they have chosen to follow the footsteps of the ten tribes. I suspect Habakkuk knows it very well, but in his moment of anxiety, he asks this question that normally only non-believers would ask; and
- Habakkuk asks, “Why do you tolerate wrong?”: It is obvious that Habakkuk desires instant retribution, forgetting that the Lord “is slow to anger abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin” (Exod. 34:6-7). The implication is that, in his opinion, the people do deserve instant punishment.
Praise the Lord! These complaints only reflect Habakkuk’s spur-of-the-moment weaknesses that we all have. Once he has heard God’s response of sure and severe judgment of his people, he quickly comes to his senses and allows his love for his people to be aroused and turns his complaint into petition instead (1:13). What a great man of God! What a love he has for his people!
「耶和華啊，我呼求你，你不應允，要到幾時呢？我因強暴哀求你，你還不拯救。」(哈1:2)
哈巴谷是先知中極少數敢向耶和華質疑祂的作為的。在第一章的開始，他就質問神為何眼見猶大行惡而沒有干預，好像是漠不關心似的。不過，你和我豈不是在遇到逆境，禱告未蒙應允時，也像哈巴谷這樣的質問神嗎？就如哈巴谷是這樣向神埋怨的：
“要到幾時呢？” —意思是說：太長了！我們似乎不太著意神是否致終會應允我們，或會怎樣的應允，我們自定什麼才是最適合的時間。事實上，我們根本不曉得那是最佳的時刻；只有神知道—祂的時間不會太遲、也不會過早的！
“還不拯救” —意思是說: 神不但沒有解決我們的問題，連什麼動靜也沒有。故此，我們認為祂根本不聽我們的禱告；我們的禱告是枉然的。其實，神是非常著意要我們曉得祂正在干預，特別是藉著聖經的說話和眾多的先例。問題是我們不去研讀，不甘接受神的時間。
“為何使我看見” —意思是說：神阿，為何祢容許這些事件發生。不過，哈巴谷是心知肚明的。神早已賜給他們全備的律法、又接二連三的差遣先知勸喻、警告他們，更以北國的滅亡作他們的鑒戒，只是猶大家仍堅決的行惡。當哈巴谷一時為環境所勝時，就發出了一般不信神的人之質疑。
“為何不理（或容忍）” —哈巴谷明顯是希望這些惡人立時得現眼報。他忘記了：“耶和華是有憐憫有恩典的神，不輕易發怒，並有豐盛的慈愛和誠實。為千萬人存留慈愛，赦免罪孽、過犯和罪惡” （出34:6-7）。
感謝神，哈巴谷這些埋怨只反映他在情緒低沈時一時的軟弱，這是正常的。當他聽到神肯定的回覆，知道審判將臨時，就立刻激發他對百姓的愛心，把埋怨變成了代求(1:13)。他真是好一個先知！
2:1—Persistent Demand for an Answer
(1) Since Habakkuk does not agree with God’s use of the wicked to execute judgment on the more righteous, Judah:
a. What is he determined to do?
b. Do you think such an attitude toward the Lord is right?
c. Why or why not?
2:1-5—God’s 2nd Answer (I)
(2) What is Habakkuk to do (vv. 2-3)
a. Does God rebuke him for his attitude?
b. He commands him to commit His revelation to writing: Why?
c. He has also meant this revelation to be spread afar: Why?
d. How does the Lord answer his initial complaint (1:2-3) again here? (v. 3)
(3) God knows whom He is choosing to do His bidding (vv. 4-5)
a. Does He know that the Babylonians are wicked? (vv. 4a, 5)
b. Will His choice of the Babylonians harm the upright? (v. 4a)
c. See how the NT interprets this verse in Rom.ans 1:17; Galatians 3:11; Hebrews 10:38.
- What do you understand regarding the “righteous”?
- Is there such a thing as “more righteous”? (Hab. 1:13; Rom. 3:10)
- What do you understand by “faith” that leads to “righteousness”? (see Jn. 1:12)
2:6-19—God’s 2nd Answer (II)—God will also judge the wicked Babylonians (we shall consider the 1st of the 5 “woes” today)
(4) 1st woe (vv. 6-8)—The 1st woe is framed by two rhetorical questions:
a. What is the first rhetorical question and what is its implication? (v. 6)
b. What is the second rhetorical question and what is its implication? (v. 7)
c. In other words what “woe” awaits the Babylonians?
d. What reasons are given for their punishment?
(5) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
2:1—堅持要神回答
(1) 先知既不同意神用惡人來審判較公義的猶大：
a. 他決意要怎樣作？
b. 他這樣做對嗎？
c. 為什麼？
2:2-5—神再次的回答(一)
(2) 神給先知的吩咐(2:2-3)
a. 神有否責備先知？
b. 為何吩咐他把默示寫在版上？
c. 為何要隨跑隨讀？（見和合本細字）
d. 神如何就先知原先的問題(1:2-3)作出回答？(2:3)
(3) 神知道自己在作什麼(2:4-5)
a. 神是否不知道巴比倫人是怎樣的？(2:4a-5)
b. 他選擇巴比倫作審判的工具對義人有損嗎？(2:4a)
c. 試翻到新約引用這句話的經文，包括羅1:17；加3:11；來10:38
i. 「義人」是什麼人？
ii. 有沒有較為公義的人？(哈1:13；羅3:10)
iii. 「因信得生」是什麼意思？ (參約1:12)
2:6-8 —神再次的回答(二)—神藉著六個「禍哉」（2:6-19）表明祂也要審判巴比倫—今天只看第一個「禍哉」
(4) 第一個禍哉（2:6-8）：神以兩個「豈不」作為回答
a. 第一個「豈不」是關乎什麼？意味著什麼？(2:6)
b. 第二個「豈不」是關乎什麼？意味著什麼？(2:7)
c. 換句話說，巴比倫人要遭到什麼禍患？
d. 他們遭審判的原因是什麼？
(5) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“See, he is puffed up; his desires are not upright—but the righteous will live by his faith.” (Hab. 2:4)
This famous truth of salvation through faith is given as an answer to Habakkuk’s persistent challenge to God in His using of the Babylonians to execute His judgment on Judah (1:12). In Habakkuk’s opinion, the Babylonians are obviously the wicked, and that is affirmed by the fives woes pronounced by the Lord in His answer (2:4-20) in that
- The Babylonians are puffed up, arrogant and greedy like a grave (v. 5);
- They gain their wealth by theft, extortion and plunder, shedding man’s blood and destroying people’s livelihood in the process (vv. 6-8, 12-13, 17);
- They even do so at the expense of shaming their own house, meaning they have no regards to honor of any kind (vv. 9-11);
- Such shameful acts are likened to wanton perversion of the satisfaction of homosexual desires (v. 15) and
- Their trust and worship of man-made idols (v. 19).
Given such sins, Habakkuk appears to be justified in labelling the Babylonians as the wicked! However, does it mean that the people of Judah are more righteous? (1:13) The Lord gives an extremely clear answer in that, as much as He is using the wicked to punish Judah, “but the righteous will live by his faith” (2:4).
That does not mean that the Lord considers Judah as righteous, because the Lord has made plain over and over again that there is no one righteous on earth (Ps. 14:1-3; 53:1-3; Eccl. 7:20). Now He reiterates the principle of salvation and that is, “the righteous will live by faith” and the New Testament goes on to clarify its meaning in that God’s righteousness is a righteousness that comes from faith in Him through His Son Jesus Christ (Rom. 1:17; Gal. 3:11; Heb. 10:38).
Based on the clarifications made in the New Testament, we know that God’s reply to Habakkuk is a two-fold answer in that
(1) If they remain faithful to the Lord and turn from their sins (as mentioned in 2:2-4), they might be spared, but
(2) Ultimately, “righteousness” does not depend on what they do, but their covenantal relationship with God restored by faith in Him and they shall survive not only in the temporal life, but they shall have eternal life.
「迦勒底人自高自大，心不正直，唯義人因信得生。」(哈2:4)
這句有關得救的名言出自神回應哈巴谷對神的抗議，質問神為何用邪惡的巴比倫人來懲罰比他們公義的猶大家（1:12）。哈巴谷的抗議誠然是對的；神也在祂的回答中同意哈巴谷所言，並指出：
- 巴比倫人自高自大 ，更如死的貪得無厭（2:5）
- 他們的富強是靠取人的當頭、擄掠、搶奪不屬自己的財物；奪人的生計（2:6-8; 12-13; 17）
- 他們更不顧名譽，叫自己的家受辱，照樣的行惡（2:9-11）
- 他們的邪惡更被神以同性邪淫的惡慾為比喻，指出他們內心的卑劣(2:15)
- 及他們拜偶像之罪(2:19)。
既是這樣，哈巴谷稱他們為「惡人」(1:13) 是對的。但是否說猶大家就「比他們公義」呢？神回答說，祂雖然用大惡的巴比倫來懲罰猶大，“唯義人因信得生”(2:4) 。
這句話不是說猶大家是義人，因為神早已在聖經中多次指明：地上沒有義人，連一個也沒有（詩14:1-3; 53:1-3；傳 7:20）。祂乃是說，人人都可以成為義人（包括猶大在內），是要藉著信。當然，新約聖經更清楚解釋到，神的義“正在這福音（指基督耶穌的死而復活）顯明出來。這義是本於信以致於信；如經上所記「義人必因信得生」” （羅1;17; 亦參加3:11；來10:38）。
因著新約給我們的解釋，我們可以知道神在這裡對哈巴谷的回答是有雙重的意思的：
(1) 若然百姓重新悔改、信靠神，他們可以在災難中得到保守；
(2) “稱義” 到底與行為無關，乃是與神約的關係有關的。這關係是要藉著相信才得建立；這樣，他們不但可以在地上得保守，還可以得著永生。
2:6-19—God’s 2nd Answer (II)—God will also judge the wicked Babylonians (we shall consider the rest of the 5 “woes” today)
(1) 2nd woe (vv. 9-11)
a. What is the particular sin of the Babylonians mentioned in this woe? (v. 9a)
b. How do they seek to avoid their own ruin? (v. 9b)
c. While plotting the ruin of others...
- What have they done to their own house? (v. 10)
- Why? (v. 11- this verse is used metaphorically to speak of their inevitable ruin)
d. In other words, can they avoid their own ruin?
(2) 3rd woe (vv. 12-14)
a. What have the Babylonians done to achieve their success? (v. 12)
b. In answer to their crime, what is the rhetorical question asked by the Lord? (v. 13)
c. Its implication:
- How will all the godless effort of the nations end up? (v. 13)
- What is God’s ultimate plan for this planet earth? (v. 14)
- How will it be achieved? (see Isa. 11:9-10)
(3) 4th woe (vv. 15-17)
a. This woe is first directed against their sin and is figuratively taken from their ordinary life (v. 15)
- What kind of perversion is used as a figure?
- How fitting is it when applied to the Babylonians?
b. What will the result be? (v. 16a)
c. Why? (v. 16b: note the cup of the Lord usually indicates the outpouring of His wrath; see also Jer. 25:26)
d. What reasons are given for such a judgment? (v. 17)
(4) 5th woe (vv. 18-20)
a. What are the two rhetorical questions asked by the Lord in v. 18?
b. Why is there no value in putting our trust in idols? (vv. 18b-19)
c. What is its implication to the Babylonians?
d. In contrast (v. 20)
- What does Judah have that the nations do not?
- Why then should “all the earth be silent before Him”?
(5) Take some time to pause and reflect on these five woes which God has given in answer to Habakkuk’s bitter complaint (vv. 6-20).
a. What is the message to you today?
b. How may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
2:6-19(續) —神再次的回答(二)—第二至第五個「有禍了」
(1) 第二個「有禍了」(2:9-11)
a. 這裡論到巴比倫的什麼罪？(2:9a)
b. 他們欲如何逃避災殃？(2:9b)
c. 圖謀剪除多國的民時：
i. 他們如何必自食其果？(2:10)
ii. 為什麼？(2:11)
d. 換句話說，他們能逃避災殃嗎？
(2) 第三個「有禍了」(2:12-14)
a. 這裡提到巴比倫以什麼來建立自己？(2:12)
b. 這與神繼而發出的問題有什麼關係？(2:13)
c. 這問題意味著
i. 敵對神的列國的勞碌會得到什麼後果？(2:13)
ii. 神對整個世界最終的心意是什麼？(3:14)
iii. 這心意會怎樣得到成全？（參賽11:9-10）
(3) 第四個「有禍了」(2:15-17)
a. 這「有禍了」是針對他們的罪—這罪在2:15似是用比喻的方式表達出來：
i. 這裡用作比喻的是怎樣的大惡？
ii. 用在巴比倫身上是要表達什麼？
b. 這樣的邪惡要得到什麼審判？(2:16a)
c. 原因何在？(註：耶和華的杯一般是指祂憤怒的杯；可參耶25:26)
d. 他們得這審判是因什麼實質的惡行？(2:17)
(4) 第五個「有禍了」(2:18-20)
a. 神在此先發出那兩個問題？(2:18)
b. 鑄造和倚靠這些偶像為何沒有益處？(2:18b-19)
c. 這與巴比倫的罪有何關？
d. 想反地(2:20)
i. 猶大擁有什麼是列國沒有的？
ii. 為何因而“全地的人當在祂面前肅敬靜默” ？
(5) 請停下，用些時間再思想這五個「禍哉」如何成為神對先知的質問之回應(2:6-20)：
a. 今天你得到的提醒是什麼？
b. 你會怎樣應用在你的生命中？
“But the Lord is in His holy temple, let the earth be silent before Him.” (Hab. 2:20)
As we read the rather unusual challenge by Habakkuk and the answers given by the Lord
through the five woes, I have come across these rather “practical helps” by
James Bruckner. Allow me to quote from him the following excerpts:
"(1) The first practical help that the prophet models is to seek Yahweh (2:1). The lamenting prophet goes up onto the city wall ramparts to look for the coming of good news. He intentionally seeks a word from Yahweh that will sustain him and the people…
"(2) The second practical help is to wait on Yahweh. Habakkuk waits for the revelation, and in the revelation he is told to wait on Yahweh’s action (2:1, 3b). Waiting is common in biblical lamenting over great loss. In times of great trouble, waiting on Yahweh is a necessary practice for those who want to hear and see His word of deliverance (Ps. 33:16-22; 106:12-15). Psalm 62:1-8 echoes in Habakkuk’s waiting. The psalmist waits (or rests) in silence for Yahweh, who is a rock, a fortress, and a refuge. His hope rests in the mighty rock (62:5-7). Yahweh has set the appointed time for deliverance…
"(3) The third practical help is to make the message plain so the people can understand it. God reveals Himself most clearly through the written Word. Beginning with Moses and the people at Sinai. Yahweh commanded the writing of His words so that they would remain clear for everyone…The message of Yahweh’s deliverance is plain and truthful. It does not promise a quick solution to personal or national loss, but it does not leave the people without hope. The plain truth is that God is with them in their suffering and dying and will deliver them in time. The message can be trusted; the righteous will live by faith in it…
"(4) The fourth practical help in Habakkuk 2 is in the woes or taunts that form the larger part of this chapter (2:6-19). Yahweh gives the prophet words of woes for the people to speak against the source of their suffering. He also reminds them to participate in worship, even in silence (2:20)."
(The NIV Application Commentary, 240-2)
「唯耶和華在他的聖殿中，全地的人都當在他面前肅敬靜默。」(哈2:20)
當思想哈巴谷對神的質疑和神藉給巴比倫的五個「禍哉」作回答時，我就讀到解經家James Bruckner的「實用的幫助」篇，覺得很有意思。容許我摘譯其中一部份與你們分享：
“(1) 先知給我們的模式是要先尋求神(2:1) 。這哀傷的先知跑到望樓上觀看，希望從神得到好消息。他刻意的要從神得到成為他和百姓力量的話語……
(2) 第二是要等候神。哈巴谷等候神的默示；這默示吩咐他要靜候神的作為(2:1, 3b) 。在聖經中，當人在為苦難哀傷時，神的教導是要等候。在遇到非常的情況時，等候耶和華是那些盼望聽到和見到祂拯救的話語所必須有的操練（詩33:16-22; 106:12-15）。詩篇62:1-8就是哈巴谷的等候的回響。詩人默默無聲的等候那是他的磐石、高臺和避難所的耶和華。他的盼望是在乎那堅固的磐石（62:5-7）。神早已立定拯救的時刻……
(3) 第三是要把神的信息傳得清楚，叫百姓能明白。神最清楚的啟示是藉著聖經寫成的話語。由摩西與在西乃的百姓開始，神就吩咐要把祂的話語寫下，使每一個人能明白……神拯救的信息是真實的、是人人所能明白的。神沒有應許我們個人或國家的問題會得到立刻的解脫，但神卻不會叫我們絕望的。神應許在苦難和死亡當中與我們同在，並在祂的時間給我們拯救。祂的信息是可靠的，義人必因信得生……
(4) 第四個實際的幫助可從第二章的「禍哉」或譏諷中得到。神給先知這些「禍哉」的話語，提到百姓可以對苦難的來源說譏笑的話。祂亦提醒他們可以因而能在靜默中敬拜神（2:20）。”(The NIV Application Commentary, 240-2)
In response to God’s answer—the raising up of the Babylonians to execute judgment on Judah and the eventual punishment of these wicked Babylonians, Habakkuk writes this song of prayers to be sung to the congregation:
3:2A—Song of Submission
(1) Does the prophet seek to change God’s mind of His judgment? (v. 2b)
(2) Instead, what does he ask God to do in the midst of His wrath?
(3) What might be the reason for his change in attitude? (v. 2a)
(4) In praying to God to remember mercy, what does he ask the Lord to renew?
3:3-15—God’s Fame and Deeds in the Past
(5) The Exodus event (vv. 3-7)—Teman (of Seir in the east) and Paran (in the north) are Edomite territories that formed part of the wilderness journey of the Israelites, the climax of which was God’s appearance at Sinai. How does their experience from Egypt to Sinai fit the recounting by Habakkuk concerning the following?
a. Glory, praise, and splendors of God’s appearance upon Sinai (see Deuteronomy 33:2)
b. Plague and pestilence (see the ten plagues of Exod. 8-10)
c. The trembling of the nations (using the Cushan and Midian nomads as examples) and the crumbling of the mountains (Exod. 19:16-19; Jos. 2:9-11)
d. Do all these mighty deeds belong only to the past? (v. 6b)
(6) Were they purely natural phenomena? (vv. 8-15)
a. Torrents of water (vv. 8-10)
- Which particular event does Habakkuk refer to about the rivers, streams and the sweeping of torrents of water? (vv. 9-10, see Exod. 14)
- What rhetorical questions does he ask? (v. 8)
- What is the obvious answer to these questions?
b. The sun and moon stood still (vv. 11-15)
- Which event does Habakkuk refer to in v. 11? (see Jos. 10:12-14)
- What were the purposes of that event? (vv. 12-14)
3:16-19—Habakkuk’s Response to the Vision of God’s Judgment
(7) How does Habakkuk describe his feelings when he heard and saw in his vision the destruction of his people by the ruthless and impetuous Babylonians in 1:5-11? (v. 16a)
(8) In spite of such inevitable judgment on Judah, what does Habakkuk choose to focus on? (v. 16b)
(9) What kind of result does he foresee regarding God’s judgment on his people? (v. 17)
(10) Instead of challenging God with his complaint, what does he choose to do now? (v. 18)
(11) How does his rejoicing in the midst of such horrific devastation reflect his understanding of God’s reply in in chapter 2, especially in 2:4a?
(12) How does such understanding enable him to face the suffering of his people?
(13) What can you learn from Habakkuk in times of sufferings or unanswered prayers?
(14) What is the most important message to you and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
對神給他的回答，先知不禁寫出詩歌來，成為他的禱告，與會眾同唱：
3:2—順服之歌
(1) 先知有否再試圖改變神審判的的旨意？(3:2b)
(2) 他反然求神怎樣施行審判？
(3) 他想到什麼因而改變初衷？(3:2a)
(4) 在求神顧念憐憫時，他同時向神求什麼？
3:3-15—神的名聲與過去的作為
(5) 出埃及的事件(3:3-7)—東面的提幔和北面的巴蘭山是屬以東地，亦是以色列人出埃及到西乃山得見神顯現的旅程的主要部份。先知如何論到這次的經歷：
a. 神的榮光、頌讚和輝煌如何顯出來？(見申33:2)
b. 瘟疫、熱症？(見出8-10之十災)
c. 以古珊與米甸為例，列國的戰兢和山之崩裂？（見出19:16-19；書2:9-11）
d. 神的這些作為只限於出埃及的事件嗎？(3:6b)
(6) 豈是自然的現象而已(3:8-15)
a. 大水氾濫(3:8-10）
i. 江河的分開，水又洶湧翻騰(3:9-10) ，在出埃及時怎樣發生的？(出14)
ii. 先知就這些現象發出什麼問題？(3:8)
iii. 這樣發問是什麼意思？
b. 日月的停頓(3:11-15)
i. 先知是指那一事件而說的？(書10:12-14)
ii. 這事件發生的目的是什麼？(3:12-14)
3:16-19—先知對神必然審判的回應
(7) 聽到和看到神藉殘忍的巴比倫人審判猶大時，先知坦言自己的感受是什麼？(3:16a)
(8) 雖然如此，他刻意的把眼目放在什麼事上？(3:16b)
(9) 他很實際的知道神對猶大的審判會帶來什麼後果？(3:17)
(10) 他不再因此埋怨，反而選擇怎樣做？(3:18)
(11) 他怎可能在這情景下歡欣？與神在第二章的回答，特別是2:4a可有關係嗎？
(12) 對神回答的領會怎樣幫助他面對百姓的苦難？
(13) 你從先知如何面對苦難和未蒙應允的禱告上學到什麼功課？
(14) 這書卷對你最主要提醒是什麼？你會怎樣應用在你的生命中？
“Lord, I have heard of your fame, I stand in awe of your deeds, O Lord. Renew them in our day, in our time make them known; in wrath remember mercy.” (Hab. 3:2)
There are those who use Habakkuk as an example to say that it is okay that we lodge our complaint to God and confront Him about His ways. However, we have to understand that as much as the Lord does not rebuke Habakkuk and patiently reveals His plans to him, Habakkuk is indeed an exception more than the norm among the prophets.
If we wish to follow the example of Habakkuk, we have to follow his entire example, not just his challenges against the Lord’s timing and His ways.
First, Habakkuk has a very clear and strong sense of right and wrong. It is because of the unbridled sins of injustice and violence that have continued in a supposedly theocratic nation that prompts him to question God’s apparent toleration of such crimes (1:2-4).
Second, such a sense of indignation is tempered with an even stronger sense of love and concern for his people. His second complaint is prompted by God’s revelation of His plan to judge his people through the ruthless Babylonians which is not so much an indication of him being a whiner, but a sign of him being a true prophet of his people — one who has the well-being of his people in his heart.
Third, he has a teachable and submissive spirit. Once the Lord shows him that He will not turn a blind eye to the wickedness of the Babylonians (2:6-20), and reminds him that being righteous is far important than temporal sufferings (2:4), he understands that he has the wrong focus on the temporal and writes one of the most touching songs of submission and faith: “Though the fig tree does not bud and there are no grapes on the vines, though the olive crop fails and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls, yet I will rejoice in the Lord, I will be joyful in God my Savior.” (3:17-18)
In other words, he has learned not so much to seek for changes of his circumstances, but himself.
「耶和華啊，我聽見你的名聲就懼怕。耶和華啊，求你在這些年間復興你的作為，在這些年間顯明出來，在發怒的時候以憐憫為念。」(哈3:2)
有些人以哈巴谷為例，認為我們可以隨意的埋怨神，甚至質疑祂的作為。我們要留意到，雖然神確沒有因此責備先知，反而忍耐的向他啟示祂的計劃與心意。在聖經中哈巴谷是例外的，在先知中質疑神是鮮有的事。
如果真的要學效哈巴谷的榜樣，我們就需要從哈巴谷的身上作全套的學習，而不是單單仿效他對神的時間和作事的方法所發出的質疑。
首先，哈巴谷是嫉惡如仇的。他對當時在該是神治社會的猶大國裡，那些不公和強暴的行為感到憤怒，不能容忍到一個地步，而向神發出埋怨（1:2-4）。
第二，他正直的心與他愛自己百姓的心是分不開的。在聽到神要用殘暴的巴比倫人來懲治他的百姓時，他立時再向神提出抗議。這並不表示他的本性是不順服，愛爭議的，乃顯出他真為先知的生命—他的心是以他百姓的好處為重的。
第三，他有一個受教和對神順服的心。當神表明祂不會置巴比倫的殘暴不理(2:6-20)，亦提醒他「稱義」比今生的苦難更重要時（2:4），他就看到自己的眼目放錯了重點在今生與目前，因而寫出了極動人的順服與信心的詩歌：“雖然無花果樹不發旺，葡萄樹不結果，橄欖樹也不效力，田地不出糧食，圈中絕了羊，棚內也沒有牛，然而我要因耶和華歡欣，因救我的神喜樂”(3:17-18) 。換句話說，他學到生命中極重要的一課：不是要求改變環境，乃是要改變自己！