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?
“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!
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?
“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.
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?
“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)
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?
“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.