BIG IDEA:
PERPLEXITY REGARDING GOD’S WAYS AND GOD’S TIMING SHOULD NEVER SHAKE OUR FAITH IN GOD’S RIGHTEOUS JUDGMENTS OR FAITHFULNESS TO HIS PROMISES
INTRODUCTION:
Eric Redmond: Habakkuk is struggling to reconcile his theology of God with the word of God that has just been revealed to him by God. How does God appoint Babylon to execute judgment and punish Judah for its sins against God without violating God’s own standard of judgment, since God is holy and the Babylonians are worse sinners than God’s people, Judah? How can these things be reconciled theologically for Habakkuk? Habakkuk has deep theological questions for God in light of His revelation of the impending Babylonian invasion. These are not questions of doubt, but rather they are questions coming out of a deep faith seeking understanding of the deep things of God. Habakkuk first has to resolve in his own mind and heart that these things are real and that God has actually determined to employ Babylon against His people, Judah.
I. (1:12 – 2:1) QUESTION #2: IS GOD’S JUSTICE PERVERTED? DEPENDENCE ON THE LORD DESPITE PERPEXITY OF INCOMPREHENSIBLE TACTICS – –
THE HOPE OF A PERPLEXED PROPHET
A. (:12) Perspective Based on Eternity
- Character of God
“Are You not from everlasting,
O Lord, my God, my Holy One?”
Hampton Keathley IV: He began in verse 12 by claiming that God is eternal. I think the idea of immutability, that God does not change, is included here. The fact that God does not change is important because it means God keeps His promises and He has made promises to Israel. Habakkuk knows that God will not totally destroy Israel because of his covenantal promises. That is why he says, “We will not die.”
- Confidence in Deliverance
“We will not die.”
Stephen Miller: Two points are relevant about the prophet’s affirmation, we will not die. First, mighty Babylon could easily have annihilated tiny Judah, but Habakkuk was confident this would not happen because his omnipotent God would not allow it. Second, although the coming judgment was deserved, Habakkuk knew that God would keep his covenant promises to Israel that his people would never be totally destroyed.
- Control of the Discipline
“You, O Lord, have appointed them to judge;
And You, O Rock, have established them to correct.”
Biblehub.com: The term “Rock” is a metaphor for God’s strength, stability, and faithfulness, often used in the Psalms (e.g., Psalm 18:2). It conveys trust in God’s unchanging nature amidst turmoil. The phrase “established them for correction” indicates that the Babylonians’ rise to power is not random but part of God’s corrective plan for His people
B. (:13) Perspective Based on Holiness — Paradox
- You Don’t Approve of Wickedness
“Your eyes are too pure to approve evil,
And you can not look on wickedness with favor.”
- You Seem to be Favoring the Wicked over the Less Wicked
“Why do you look with favor
On those who deal treacherously?
Why are you silent when the wicked swallow up
Those more righteous than they?”
Steven Duby: What particularly troubles Habakkuk here is that the wicked ‘swallows up’ the righteous. Forms of this Hebrew verb appear throughout the Old Testament and are used to portray, among other things, the destruction of the Egyptians in the exodus (Exod. 15.12), the dispersion of Israel among the Assyrians (Hos. 8.8), and the destruction of Zion by Nebuchadnezzar (Jer. 51.34). While there is, absolutely speaking, no one who is righteous before God (Ps 143.2), there are, relatively speaking, some more righteous than others, and Habakkuk laments that the wicked devour such righteous ones.
C. (:14-17) Perspective Clouded by Unrestrained Cruelty of the Chaldeans
- (:14) Vulnerability of Men to Such Unrestrained Cruelty
“Why have you made men like the fish of the sea,
Like creeping things without a ruler over them?”
- (:15a) Vultures Take Advantage of Such Vulnerability
“The Chaldeans bring all of them up with a hook,
Drag them away with their net,
And gather them together in their fishing net.”
- (:15b-16) Victory Celebrations of the Wicked are Especially Galling
“Therefore they rejoice and are glad.
Therefore they offer a sacrifice to their net
And burn incense to their fishing net;
Because through these things their catch is large,
And their food is plentiful.”
Kenneth Barker: The symbolism is quite clear. The Babylonians lived by the plunder of helpless peoples. In effect, the net and the dragnet became their gods, supplying the people of Babylon with the finest things that plundering the world could bring. The Babylonian rejoices and shouts for joy because of his success. Then he worships those things that make him rich and successful. How prone are people today to worship whatever makes them rich and successful?
- (:17) Vexing Question: How Long?? (back to question of vs 2)
“Will they therefore empty their net
And continually slay nations without sparing?”
J Ronald Blue: The action depicted signified a seemingly perpetual operation. They emptied their net so they could fill it again, again, and again. When would God put a stop to the Babylonians’ greed for conquest? How could He let a people continue in power when they so openly worshiped that very power as their god? Habakkuk was confused.
Eric Redmond: The next question Habakkuk poses is whether the wicked Babylonians will be allowed to continue their brutal reign of dominance over the world. Will God continue to watch Babylon invade nation after nation, and especially God’s people, without intervening? The prophet is grappling with God’s apparent silence regarding their brutality. The question in verse 17 is rhetorical. Will God continue to allow their wickedness to go unpunished while they punish everyone else, including Judah? It is clear that the prophet is having difficulty reconciling these realities in his mind and heart. Habakkuk is being tested to the core concerning everything he has believed about God. He is struggling to affirm that Babylon’s day of accountability and reckoning is not a matter of if, but only a matter of when. This takes us back to the first question in verse 2 where Habakkuk cried, “How long?” God will deal with the sins of Babylon, but only after He has dealt with the sins of His people, Judah. How can Babylon’s wickedness bring about God’s justice? This is Habakkuk’s main concern.
5. (2:1) Waiting for a More Definitive Answer
“I will stand on my guard post
And station myself on the rampart;
And I will keep watch to see what He will speak to me,
And how I may reply when I am reproved.”
Question: How can the Lord be a righteous Judge and allow the wicked Chaldeans to be used as an instrument of discipline against His own people?
Today we have unbelieving skeptics and mockers who question the reality of the Second Coming of Christ. Peter warned us of their proud boastings:
“Know this first of all, that in the last days mockers will come with their mocking, following after their own lusts, and saying, ‘Where is the promise of His coming? For ever since the fathers fell asleep, all continues just as it was from the beginning of creation.’ For when they maintain this, it escapes their notice that by the word of God the heavens existed long ago and the earth was formed out of water and by water, through which the world at that time was destroyed, being flooded with water. But by His word the present heavens and earth are being reserved for fire, kept for the day of judgment and destruction of ungodly men. But do not let this one fact escape your notice, beloved, that with the Lord one day is like a thousand years, and a thousand years like one day. The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance.”
II. (2:2-20) LORD’S RESPONSE: MAKE NO MISTAKE – THE WICKED WILL BE PUNISHED IN A RIGHTEOUS MANNER
A. (:2-3) Don’t Be Short-Sighted or Impatient Regarding the Lord’s Long Term Program – Prophetic Revelation Promises the Certainty of Fulfillment According to God’s Timetable
- (:2) The Lord Goes on Record
a. Charge to Faithfully Record God’s Revelation
“Then the Lord answered me and said, ‘Record the vision and inscribe it on tablets,”
John MacArthur: Habakkuk was to record the vision to preserve it for posterity, so that all who read it would know of the certainty of its fulfillment (cf. similar language in Da 12:4, 9). The prophecy had lasting relevance and thus had to be preserved. Although a period of time would occur before its fulfillment, all were to know that it would occur at God’s “appointed time” (cf. Is 13; Jer 50, 51). Babylon would fall to the Medo-Persian kingdom of Cyrus ca. 539 B.C. (cf Da 5).
b. Charge to Faithfully Communicate that Revelation to Others
“that the one who reads it may run.’”
J Ronald Blue: the point is that the messenger [herald] would read it and then run to spread the news to others.
Walter Kaiser Jr.: Thus the succinct statement in verses 4–5 calls for:
(1) a permanent record of the vision that was to come,
(2) a proclamation of the vision to all, and
(3) a life that was marked by the obedience of faith.
The command to preserve the vision on tablets and to proclaim it, presumably to all, suggests that the vision was intended to remain relevant for many a day and generation to come.
- (:3) The Prophecies Will Not Fail
a. The Deadline Has Not Passed
“For the vision is yet for the appointed time;”
b. Rapid Progress is being Made (from God’s Perspective)
“It hastens toward the goal”
c. Fulfillment is Certain
“and it will not fail.”
d. Patience is Needed (Because there is an appearance of delay)
“Though it tarries, wait for it;”
Biblehub.com: The notion of lingering suggests a delay from a human perspective, yet it calls for patience and faith. This echoes the biblical principle of waiting on the Lord, as seen in Psalm 27:14. The call to “wait for it” encourages believers to trust in God’s timing, even when immediate circumstances seem unchanged. This patience is a recurring theme in Scripture, as seen in James 5:7-8, which urges believers to be patient for the Lord’s coming.
Cyril Barber: The predicament that Habakkuk faced was not an uncommon one. Instead of having his initial problem resolved, the revelation he was given only served to raise new questions in his mind. As will be evident, his views of God were right (cf. Ps. 82; Isa. 57:15), but his perspective was too limited. He had looked for the punishment of the wicked so that the prosperity of his people could be assured, but God, who knew the end from the beginning, looked for the punishment of Habakkuk’s people so that they could be restored to fellowship. The truths enunciated in Isaiah (cf. Isa. 15:9; 60:18) applied particularly to the millennial age as opposed to Habakkuk’s day. In time, the Lord would lead His prophet to an understanding of that perspective.
e. Fulfillment is Certain (In actuality there is no delay)
“For it will certainly come, it will not delay.”
B. (:4-5) Key Principle: God Will Always Make a Distinction between the Proud and the Righteous
- (:4a) The Unbelieving Proud – Needs a Soul Adjustment
“Behold, as for the proud one,
His soul is not right within him”
- (:4b) The Believing Righteous – Needs to Stick to His Guns
“But the righteous will live by his faith.”
Walter Kaiser Jr.: The focal point of God’s revelation to Habakkuk is that “the just shall live by his faith.” It is clear from the structure of this clause in Hebrew that “by his faith” modifies “shall live” not “the just.” Justified persons receive the gift of life by faith.
The life referred to here is primarily our day-to-day living. In chapter 3 of Habakkuk we shall see Habakkuk’s joy and deep sense of peace even as he contemplated the imminent invasion of his nation by the ruthless Babylonians. Even as he faced certain national turbulence and terror, the joy in the Lord was as real to Habakkuk as it was for the apostle Paul, who wrote from prison, “Rejoice in the Lord always. Again I will say rejoice!” (Phil. 4:4).
Steven Duby: Thus, the contrast between the righteous in Habakkuk 2.4b and the wicked in Habakkuk 2.4a has to be filled out by reference to the humility of the righteous and the arrogance of the wicked. Humility and arrogance can be contrasted as two opposing dispositions, so it is possible to argue that the righteousness of the righteous in Habakkuk 2.4b centers on the inward conformity of the heart to God’s commands. Alternatively, because it is the humble person who receives salvation, vindication, or pardon from God throughout the Bible (see Lev. 26.40-42; 2 Kgs 22.18-20; 2 Chron. 7.14; 12.7; 34.26-28; Ps 18.27; Luke 18.14; cf. 2 Chron 33.23), it is also possible to argue that the righteousness of the righteous in Habakkuk 2.4b centers on forensic justification. In addition, Habakkuk 2.4b may recall Abraham being ‘counted righteous’ by believing in YHWH in Genesis 15.6, where the use of the verb signifies a reckoning or imputing of righteousness. Pondering Habakkuk 2.4 by itself, then, may not drive us to a particular conclusion about the exact sense in which the righteous person is righteous, though the possible connection back to Genesis 15.6 would lead to treating righteousness as a declaration of legal righteousness.
Kenneth Barber: God answered the prophet by means of a strong contrast. The first half of the verse apparently refers to the wicked described in 1:7,11,13 (without using the term) while the second statement explicitly describes the righteous person. By means of a strong contrast, the Lord answered the complaints of the prophet. The one whose life is puffed up in pride and arrogance will die; the righteous, in contrast, by his faithfulness will live. Whether in Judah or Babylon, those in rebellion against God would die. “Wherever human beings rely on something of this earth—whether it be intellectual achievement or wealth or military might or aesthetic ability and appreciation or pride of birth and status or even the ability to cope and solve problems and master the complexities of modern life—wherever confidence is placed in human prowess and not in God for the achievement of a satisfying and secure manner of living, there true life cannot be had.” [P. R. House, The Unity of the Twelve, JSOTSup 97, Bible and Literature Series 27 (Sheffield: Almond, 1990), 92.]
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Ray Stedman: It is interesting that in Romans, Galatians, and Hebrews there is a kind of divine commentary on this verse:
- Romans stresses what it means to be “righteous.” There we are told that the righteousness of Christ is imparted to us by the gift of God. Righteousness is handed to us. We don’t earn it; we have it the minute we believe.
- Then the words, “shall live,” are interpreted in Chapter 5 of Galatians, the great chapter on the life in the Spirit. What does “to live” mean? It means to walk in love, and joy, and peace, and longsuffering, gentleness, goodness, faith, meekness, and self-control.
- Then the words, “by faith,” are interpreted in Hebrews, the great letter on faith. What does it mean to have faith? It means to trust that the invisible God is working, despite present appearances.
* * * * *
John MacArthur: The emphasis in both Habakkuk and the NT references goes beyond the act of faith to include the continuity of faith. Faith is not a one-time act, but a way of life. The true believer, declared righteous by God, will persevere in faith as the pattern of his life (cf Col 1:22, 23; Heb 3:12-14).
- (:5) Three Summary Charges Against the Proud Chaldeans
a. Deceived into Discontentment by Strong Drink
“Furthermore, wine betrays the haughty man,
So that he does not stay at home.”
J Ronald Blue: The treachery of wine is described in Proverbs 23:31-32. It looks so inviting in the glass but “in the end it bites like a snake and poisons like a viper.”
b. Devoted to Greed and Covetousness
“He enlarges his appetite like Sheol,
And he is like death, never satisfied.”
c. Driven by Ambition and Lust for Conquest
“He also gathers to himself all nations
And collects to himself all peoples.”
C. (:6-20) Pronouncement of Five Woes against the Proud Chaldeans
John MacArthur: Five woes, in the form of a taunt song, were pronounced upon the Chaldeans in anticipation of their eventual judgment. Presented in 5 stanzas of 3 verses each, the 5 woes were directed at 5 different classes of evildoers.
J Ronald Blue: Woe is an interjection of distress pronounced in the face of disaster or in view of coming judgment (e.g., Isa. 3:11; 5:11; 10:5) because of certain sins.
Steven Duby: After Habakkuk has declared the main substance of the vision of God – that the righteous by faith will live and the wicked will not last – he elaborates in 2.6-20 on the ways in which Babylon and, by extension, those who resemble Babylon, will meet their end.
- (:6-8) Woe #1 – Extortion — The Looter Will Be Looted
a. Pronouncement of Woe – Extreme Usury
“Woe to him who increases what is not his – For how long –
And makes himself rich with loans?”
Biblehub.com: This rhetorical question expresses the frustration and impatience of those suffering under injustice. It echoes the cries of the oppressed throughout Scripture, such as in Psalm 13:1, where David asks, “How long, O LORD? Will You forget me forever?” It reflects a deep yearning for God’s intervention and justice. The question also implies that the current state of affairs is unsustainable and that divine judgment is inevitable. This anticipation of God’s righteous action is a recurring theme in the prophetic books, where the ultimate hope is in God’s deliverance and the establishment of His kingdom.
b. Painful Taunt Song
“Will not all of these take up a taunt-song against him,
Even mockery and insinuations against him”
c. Promise of Retribution – The Looter Will Be Looted
“Will not your creditors rise up suddenly,
And those who collect from you awaken?
Indeed, you will become plunder for them.
Because you have looted many nations,
All the remainder of the peoples will loot you –
Because of human bloodshed and violence done to the land,
To the town and all its inhabitants.”
Theo Laetsch: The first woe refers to the rapacity of the Chaldean, his eagerness to enrich himself at the expense of others by conquest of their home countries, making vassals of the nations, extorting from them huge contributions of materials, money, and men, bleeding them white.
Kenneth Barker: The person who lives by extorting others will surely experience the judgment of God. The punishment is an “in-kind” punishment, one in which the person taking advantage of others will be taken advantage of by those he oppressed. The wicked eventually receive a strong dose of their own medicine.
Cyril Barber: The ruins of Babylon today bear testimony to the truth of God’s Word and to the fate that overtook the once proud city. As has been pointed out by different writers, various superstitions that prevent them from pitching their tents near the site of the ancient city are current among the Arabs. Furthermore, the character of the soil prevents the growth of vegetation suitable for the pasturing of flocks. The ruins that remain consist of caves and holes occupied only by wild animals. At night their cries reverberate between the walls, and human beings are seldom seen in the vicinity (Isa. 13:17-22; 14:22-23; Jer. 50:29-32, 35-37, 39-40; 51:1-64).
- (:9-11) Woe #2 – Exploitation — Ill-Gotten Gains Will Cry Out Against You
a. Pronouncement of Woe – False Security
“Woe to him who gets evil gain for his house
To put his nest on high,
To be delivered from the hand of calamity!”
Kenneth Barker: The “nest” symbolized the arrogance of the Babylonians. They built their nests “on high,” a symbol of invincibility. Of all animals the eagle seemed most impervious to harm. The eagle built its nest “on high” and seemed to reign as lord over all that it surveyed. Habakkuk saw the people of Babylon in this way. They ruthlessly took from others and built houses and fortunes that appeared invincible. In their arrogance the Babylonians felt themselves to be untouchable by ruin or judgment.
b. Painful Taunt Song
“Surely the stone will cry out from the wall,
And the rafter will answer it from the framework.”
J Ronald Blue: Even if every single enemy were exterminated, the very stones and lumber would testify against the rapacious and cruel hands of the Babylonians that had fashioned these building materials to show off their empire’s strength and glory. The stones and timber with which the houses and palaces were built had been obtained through plunder and injustice.
c. Promise of Retribution – Turning the Tables on Their Pride and Sin
“You have devised a shameful thing for your house
By cutting off many peoples;
So you are sinning against yourself.”
- (:12-14) Woe #3 – Exaltation — Ruthless Kingdom Building Will Be Frustrated By the Dominion of the Messiah
House: In many respects Hab 2:12-14 provides the climax of Hosea-Habakkuk.
- First, 2:12 proclaims the fate of all who attempt to abuse others (cf. Amos 1:1-2:3) to achieve their own wicked goals, which summarizes the concerns of Hosea, Amos, etc.
- Second, 2:13 demonstrates the sovereignty of God over the whole process of sin, punishment, and restoration described in the Twelve. …
- Third, 2:14 explains the purpose and end result of all Yahweh’s work in creation. What is sin but the rejection of the knowledge of God (cf. Hos 4:6). … Renewal is as inevitable a result of punishment as punishment is of sin.
Here the whole message of the Twelve hangs in the balance. Judgment is being poured out, the nations fall exhausted, the prophet bows in awe (Hab 2:20), and Yahweh reigns. What happens next hangs on the Lord’s command.
a. Pronouncement of Woe – Malicious Power Play
“Woe to him who builds a city with bloodshed
And founds a town with violence!”
b. Painful Taunt Song
“Is it not indeed from the Lord of hosts
That peoples toil for fire,
And nations grow weary for nothing?”
John MacArthur: Like a fire that burns everything given to it, their labors would all be futile, having no lasting value (v. 13; cf. Mic 3:10).
c. Promise of Retribution – Kingdom Reversal
“For the earth will be filled
With the knowledge of the glory of the Lord,
As the waters cover the sea.”
Biblehub.com: The “knowledge of the glory of the LORD” implies an intimate understanding and recognition of God’s majesty and holiness. This is not merely intellectual knowledge but a deep, experiential awareness of God’s presence and power. The glory of the LORD often refers to His manifest presence, as seen in the tabernacle and temple. This knowledge is transformative, leading to worship and reverence.
- (:15-17) Woe #4 – Excessive Debauchery – The Shamers Will Be Exposed to Public Shame
a. Pronouncement of Woe – Shameful Exploitation
“Woe to you who make your neighbors drink,
Who mix in your venom even to make them drunk
So as to look on their nakedness.”
Cyril Barber: The Lord used two figures of speech in 2:15 to describe the evils perpetrated by the Babylonians. On the one hand, they made their neighbors drunk; and on the other hand, they gazed shamelessly at their nakedness. As has been pointed out already, drunkenness was a particular sin of the Chaldeans. Not only did they drink to excess but they caused others to follow their bad example. As a consequence, a severe punishment would come upon them. They would be filled with disgrace rather than honor. Retribution would be in proportion to their sin (2:16a).
b. Painful Taunt Song
“You will be filled with disgrace rather than honor.
Now you yourself drink and expose your own nakedness.
The cup in the Lord’s right hand will come around to you,
And utter disgrace will come upon your glory.”
c. Promise of Retribution – Reaping Violence and Devastation
“For the violence done to Lebanon will overwhelm you,
And the devastation of its beasts by which you terrified them,
Because of human bloodshed and violence done to the land,
To the town and all its inhabitants.”
Charles Ryrie: The violence done to Lebanon by several rulers in cutting down its great forests and killing its cattle would be done to Judah (see Isa. 14:7-8).
- (:18-20) Woe #5 – Extreme Idolatry – The Worshipers of Idols Will Be Mocked
a. Pronouncement of Woe – Foolish Loyalty
“Woe to him who says to a piece of wood, ‘Awake!’
To a mute stone, ‘Arise!’
And that is your teacher?
Behold, it is overlaid with gold and silver,
And there is no breath at all inside it.”
John MacArthur: Compare the sarcasm with that of Elijah’s words to the prophets of Baal on Mt. Carmel (1 Ki 18:27; cf. Jer 2:27).
b. Painful Taunt Song
“What profit is the idol when its maker has carved it,
Or an image, a teacher of falsehood?
For its maker trusts in his own handiwork
When he fashions speechless idols.”
Kenneth Barker: What profit is an idol? This is the fundamental question and should be asked by everyone tempted to worship that which is false. Habakkuk saw a number of problems with idolatry.
- First, an idol is only something made by human beings. In the Hebrew text the word for “idol” and the verb “carved” are related. Worship an idol, and you receive from it what human beings can accomplish; but worship the Lord God, and you receive what the creator of the ends of the earth can accomplish. . .
- Second, idols teach nothing but lies. Habakkuk agreed with Jeremiah that idols are deaf and dumb objects. They neither hear men’s petitions nor speak to human needs. They do nothing (Jer 10:5). Those who worship idols worship a lie. They are deluded by the ways of the world and deceived with false hope.
- Third, making an idol means that the worshiper has made a god in his own image. But the worshiper of the Lord God has been created in the image of God. Worshiping an idol or image means that our god always will be too small because it will conform to our own image.
- Fourth, the idol cannot speak or give guidance. Why should anyone cry out to that which is dumb? The idol cannot answer; it cannot save.
- The final word used for “idols” in the verse is a word meaning “nonentity” or “a nobody.” The idols were “nothings.” They could not speak, hear, guide, or save.
Who, in his right mind, could worship an idol?
c. Promise of Retribution – Conclusion —
Stand in Awe of the Lord of History Who Judges Righteously From His Holy Temple
“But the Lord is in His holy temple.
Let all the earth be silent before Him.”
Biblehub.com: This phrase emphasizes the sovereignty and majesty of God. The “holy temple” refers to the heavenly sanctuary where God dwells, signifying His ultimate authority and purity. In the context of Habakkuk, this statement contrasts the impotence of idols and the futility of human efforts against the divine power of God. The temple in Jerusalem was a central place of worship for the Israelites, symbolizing God’s presence among His people. The temple imagery points to Jesus Christ, who referred to His body as the temple, indicating that He is the ultimate dwelling place of God among humanity.