Habakkuk

1Chapter

Justice Is a Joke

1-4God, how long do I have to cry out for help before you listen? How many times do I have to yell, “Help! Murder! Police!” before you come to the rescue? Why do you force me to look at evil, stare trouble in the face day after day? Anarchy and violence break out, quarrels and fights all over the place. Law and order fall to pieces. Justice is a joke. The wicked have the righteous hamstrung and stand justice on its head.

God Says, “Look!”

5-11“Look around at the godless nations. Look long and hard. Brace yourself for a shock. Something’s about to take place and you’re going to find it hard to believe. I’m about to raise up Babylonians to punish you, Babylonians, fierce and ferocious— World-conquering Babylon, grabbing up nations right and left, A dreadful and terrible people, making up its own rules as it goes. Their horses run like the wind, attack like bloodthirsty wolves. A stampede of galloping horses thunders out of nowhere. They descend like vultures circling in on carrion. They’re out to kill. Death is on their minds. They collect victims like squirrels gathering nuts. They mock kings, poke fun at generals, Spit on forts, and leave them in the dust. They’ll all be blown away by the wind. Brazen in sin, they call strength their god.”

Why Is God Silent Now?

12-13God, you’re from eternity, aren’t you? Holy God, we aren’t going to die, are we? God, you chose Babylonians for your judgment work? Rock-Solid God, you gave them the job of discipline? But you can’t be serious! You can’t condone evil! So why don’t you do something about this? Why are you silent now? This outrage! Evil men swallow up the righteous and you stand around and watch!
14-16You’re treating men and women as so many fish in the ocean, Swimming without direction, swimming but not getting anywhere. Then this evil Babylonian arrives and goes fishing. He pulls in a good catch. He catches his limit and fills his bucket— a good day of fishing! He’s happy! He praises his rod and reel, piles his fishing gear on an altar and worships it! It’s made his day, and he’s going to eat well tonight!
17Are you going to let this go on and on? Will you let this Babylonian fisherman Fish like a weekend angler, killing people as if they’re nothing but fish?
2Chapter
1What’s God going to say to my questions? I’m braced for the worst. I’ll climb to the lookout tower and scan the horizon. I’ll wait to see what God says, how he’ll answer my complaint.

Full of Self, but Soul-Empty

2-3And then God answered: “Write this. Write what you see. Write it out in big block letters so that it can be read on the run. This vision-message is a witness pointing to what’s coming. It aches for the coming—it can hardly wait! And it doesn’t lie. If it seems slow in coming, wait. It’s on its way. It will come right on time.
4“Look at that man, bloated by self-importance— full of himself but soul-empty. But the person in right standing before God through loyal and steady believing is fully alive, really alive.
5-8“‘Who do you think you are— getting rich by stealing and extortion? How long do you think you can get away with this?’ Indeed, how long before your victims wake up, stand up and make you the victim? You’ve plundered nation after nation. Now you’ll get a taste of your own medicine. All the survivors are out to plunder you, a payback for all your murders and massacres.
6“‘Who do you think you are— 9-11“Who do you think you are— recklessly grabbing and looting, Living it up, acting like king of the mountain, acting above it all, above trials and troubles? You’ve engineered the ruin of your own house. In ruining others you’ve ruined yourself. You’ve undermined your foundations, rotted out your own soul. The bricks of your house will speak up and accuse you. The woodwork will step forward with evidence.
12-14“Who do you think you are— building a town by murder, a city with crime? Don’t you know that God-of-the-Angel-Armies makes sure nothing comes of that but ashes, Makes sure the harder you work at that kind of thing, the less you are? Meanwhile the earth fills up with awareness of God’s glory as the waters cover the sea.
15-17“Who do you think you are— inviting your neighbors to your drunken parties, Giving them too much to drink, roping them into your sexual orgies? You thought you were having the time of your life. Wrong! It’s a time of disgrace. All the time you were drinking, you were drinking from the cup of God’s wrath. You’ll wake up holding your throbbing head, hung over— hung over from Lebanon violence, Hung over from animal massacres, hung over from murder and mayhem, From multiple violations of place and people.
18-19“What’s the use of a carved god so skillfully carved by its sculptor? What good is a fancy cast god when all it tells is lies? What sense does it make to be a pious god-maker who makes gods that can’t even talk? Who do you think you are— saying to a stick of wood, ‘Wake up,’ Or to a dumb stone, ‘Get up’? Can they teach you anything about anything? There’s nothing to them but surface. There’s nothing on the inside.
20“But oh! God is in his holy Temple! Quiet everyone—a holy silence. Listen!”
3Chapter

God Racing on the Crest of the Waves

1-2God, I’ve heard what our ancestors say about you, and I’m stopped in my tracks, down on my knees. Do among us what you did among them. Work among us as you worked among them. And as you bring judgment, as you surely must, remember mercy.
3-7God’s on his way again, retracing the old salvation route, Coming up from the south through Teman, the Holy One from Mount Paran. Skies are blazing with his splendor, his praises sounding through the earth, His cloud-brightness like dawn, exploding, spreading, forked-lightning shooting from his hand— what power hidden in that fist! Plague marches before him, pestilence at his heels! He stops. He shakes Earth. He looks around. Nations tremble. The age-old mountains fall to pieces; ancient hills collapse like a spent balloon. The paths God takes are older than the oldest mountains and hills. I saw everyone worried, in a panic: Old wilderness adversaries, Cushan and Midian, were terrified, hoping he wouldn’t notice them.
8-16God, is it River you’re mad at? Angry at old River? Were you raging at Sea when you rode horse and chariot through to salvation? You unfurled your bow and let loose a volley of arrows. You split Earth with rivers. Mountains saw what was coming. They twisted in pain. Flood Waters poured in. Ocean roared and reared huge waves. Sun and Moon stopped in their tracks. Your flashing arrows stopped them, your lightning-strike spears impaled them. Angry, you stomped through Earth. Furious, you crushed the godless nations. You were out to save your people, to save your specially chosen people. You beat the stuffing out of King Wicked, Stripped him naked from head to toe, Set his severed head on his own spear and blew away his army. Scattered they were to the four winds— and ended up food for the sharks! You galloped through the Sea on your horses, racing on the crest of the waves. When I heard it, my stomach did flips. I stammered and stuttered. My bones turned to water. I staggered and stumbled. I sit back and wait for Doomsday to descend on our attackers.
17-19Though the cherry trees don’t blossom and the strawberries don’t ripen, Though the apples are worm-eaten and the wheat fields stunted, Though the sheep pens are sheepless and the cattle barns empty, I’m singing joyful praise to God. I’m turning cartwheels of joy to my Savior God. Counting on God’s Rule to prevail, I take heart and gain strength. I run like a deer. I feel like I’m king of the mountain! (For congregational use, with a full orchestra.)
Study
Chapter 2
CSB

JOHN ANKERBERG: Just the Facts

Born in 1946 in Chicago, Illinois, John Ankerberg grew up in a Christian family that spent its days with many of the founding leaders of Youth for Christ, including world-renowned evangelist Billy Graham and Bob Pierce, founder of the Christian humanitarian organization World Vision.

The Christian influence of John’s friends and family led to an intriguing high school experience. He arrived the first day of his freshman year in a public school carrying a Bible. Skeptical students asked tough questions to challenge his faith. Rather than giving up, John would simply respond, “I don’t know the answer. I’ll look it up and let you know tomorrow.” Over time, he led several of his fellow students to Christ. This “fact on” approach soon became John’s model for handling the tough criticisms of Christianity.

After college, John’s question-and-answer approach transitioned to television where he often invited leaders of opposing faith systems to debate and discuss apologetics issues. Now, thirty years later, his apologetics ministry includes a global media outreach through television, radio, print, and online materials, including the well-known Facts On series of books used to help people discuss controversial faith issues.

Those who know him best say John’s attitude has remained unchanged since his early days regarding how he discusses his faith. He continues to confront new issues, seek out answers, and share what God’s Word communicates. As he shares, “It’s not about knowing all of the answers. It’s about finding out what God says and sharing his answers with those who will listen.”

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I will take my stand at my watchpost. Similar to a lookout who awaits a coming enemy, Habakkuk waits in the city’s watchtower for God to rebuke his direct challenge. tower. Probably part of a wall and tower system to protect the city.

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The Lord commanded Habakkuk to write the vision he was giving him clearly—literally, “so one who reads in it may run.” This could be taken in two ways: either the tablets were to be written in letters large enough that a person running by would not have to stop to read them, or the message was so clear that a messenger could run with it. This message was for all God’s people distressed by arrogant oppressors, whether aggressive foreign nations (“the Chaldeans,” 1:6) or treacherous and greedy members of Habakkuk’s own community (1:13). Its essence was “Trust, and you will be able to live!” This was the ultimate answer to both of the prophet’s complaints. God is going to deal with wickedness among his people in his own good time, as he is also going to deal with wickedness generally (Gn 3:15). Even when appearances and human reasoning contradict what God has said, his people can trust his word given through the prophetic vision.

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God’s Response. God assures Habakkuk that he will punish all the wicked at the right time.

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Write the vision. This word “vision” commonly refers to the prophetic message from God (see 1 Chron. 17:15; Prov. 29:18). This message was to be a permanent witness, since it would not be imminently fulfilled. The content may be the entire book of Habakkuk, or some shorter portion. so he may run who reads it. This may refer to a herald spreading the message throughout the nation, or more generally to anyone fleeing the coming judgment.

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the vision awaits its appointed time. The fulfillment of the message may occur more slowly than expected, but God’s timing will be perfect. wait for it. While the judgment coming upon Judah will begin quite soon (586 B.C.), the punishment of the Babylonians will not be fulfilled until 539.

CSB

The translation “faith” in this verse is much debated; some prefer to use the word “faithfulness” instead. The Hebrew word is ’emunah, the root of our word “amen,” and it signifies reliability and steadfastness. Ultimately it is a word that signifies loyalty to the Lord’s covenant. Thus, there is not a great deal of difference between faith, faithfulness, and steadfast allegiance to God. The person who has true faith in God will remain faithful despite outward circumstances (3:16-19), and the faithful person will not endure without faith in God (Heb 10:36-39).

Paul quoted v. 4 to support his argument that the gospel is “the power of God for salvation to everyone who believes” because “the righteous will live by faith” (Rm 1:16-17). Those who trust in what God has done through Jesus Christ—not simply as a matter of intellectual belief but as a matter of life commitment—will be saved, or delivered, from the consequences of sin and the effects of God’s wrath. Paul made an even stronger argument from Hab 2:4 in his letter to the Galatians, asserting that salvation is through faith, not through “the law” (of Moses, Gl 3:11). Habakkuk did not directly contrast righteousness based on keeping the law with righteousness based on faith; to a prophet of Israel there would have been no difference between these concepts, since the law itself was an act of God’s grace (Dt 7:6-11). But he did make faith the key element for survival when the Lord brings disaster. Habakkuk’s statement should be viewed in light of earlier prophets who stressed that offering sacrifices according to the requirements of the law was useless when a genuine commitment to live according to God’s standards of justice and mercy was lacking.

ESV

his soul. The singular form refers to the Babylonian nation as a whole, but with a primary reference to the king. A proud person relies on himself, whereas a righteous person relies on God. While the phrase “his soul is puffed up” refers primarily to Babylon in this context, it could include anyone who is proud. It will take faith to wait patiently for God’s plan to unfold, but the righteous believe that God will accomplish it. The phrase but the righteous shall live by his faith is quoted in the NT to emphasize that people are saved by grace through faith (Rom. 1:17; Gal. 3:11; cf. Eph. 2:8) and that Christians should live by faith (Heb. 10:38–39). The kind of faith that Habakkuk describes, and that the NT authors promote, is continuing trust in God and clinging to God’s promises, even in the darkest days.

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His greed is as wide as Sheol. Sometimes in the OT, Sheol is the place of the dead where everyone went, yet which never filled up (see Prov. 30:15–16).

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The taunt against the Babylonians consists of five “woe oracles” that are divided into two parts (vv. 6–14 and vv. 15–20), both of which end with summary statements declaring the glory and greatness of God. These woe oracles (vv. 6, 9, 12, 15, 19) describe the reasons why Babylon deserves its coming punishment (cf. Isa. 5:8–23). Woe oracles are generally composed of two parts: declaration of the wrong, and pronouncement of impending judgment as a result.

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all these. That is, all the nations that Babylon has destroyed (see Isa. 14:9–11). Woe. The Babylonians are condemned for their excessive greed in conquest. They have hoarded things that are not theirs. While pledges were allowed under the law as guarantee of repayment, humane treatment of people was still expected (see Ex. 22:26–27; Deut. 24:10–13).

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debtors. The spoil and plunder that Babylon has taken from other nations is actually only on loan until a stronger nation comes to plunder Babylon.

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blood of man. God will someday hold the Babylonians accountable for indiscriminate bloodshed (see 1:17; Gen. 9:6).

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Woe. Babylon is condemned for relying on treasures and wealth for protection. evil gain. Amassing stolen goods was prohibited under the law (Ex. 20:13–17; Deut. 5:17–21). set his nest on high. Like the eagle that builds its nest in inaccessible spots, the Babylonians attempted to build a city that was inaccessible to their enemies (see Isa. 14:4–15; cf. Obad. 3–4). Herodotus says that Babylon had a huge wall with 100 bronze gates. It was wide enough for a four-horse chariot to run upon it (History 1.178–179).

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forfeited your life. God will hold Babylon responsible for killing many people.

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stone will cry out. The stones were plundered from other nations’ buildings or purchased with plundered goods and would serve as a witness against Babylon.

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Woe. Babylon is condemned for its violence and injustice.

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LORD of hosts. Yahweh is the commander of the heavenly armies, all of which do his bidding; see note on Amos 3:13. peoples labor merely for fire. God controls man’s destiny and will punish injustice; thus, Babylon’s cities will ultimately be destroyed or given to others. Even the people of Judah were chastened for similar practices (Mic. 3:10).

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The glory of the LORD is his special presence with his people, especially at the sanctuary. The glory “filled” the tabernacle and temple (Ex. 40:34–35; 1 Kings 8:11); a number of texts look forward to a day when God’s glory fills the whole earth (Num. 14:21; Ps. 72:19; Isa. 6:3 esv footnote). Israel existed so that the nations might come to know the true God (Gen. 12:2–3; Ex. 19:5–6), and the prophets nurtured the hope that one day the light would indeed reach all the nations. (Christian interpreters dispute whether a prophecy such as this will be fulfilled before or after Christ’s return.)

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Woe. Babylon is chastened for violence to its neighbors. gaze at their nakedness. That is, to dishonor them (cf. Gen. 9:20–22).

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shame. Babylon will experience the same shame and embarrassment that it inflicted on others (see note on v. 15). Cup is a symbol of divine retribution on Babylon (see Isa. 51:17, 22; Jer. 25:15–17; Lam. 4:21; Rev. 14:10; 16:19).

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violence done to Lebanon. Babylon used the famed cedars of Lebanon for its massive building projects (see Isa. 14:8). Nebuchadnezzar’s royal annals indicate that he commanded his army to construct a road to bring these cedars to Babylon. The animal population may also have been decimated—Assyrian inscriptions record hunting expeditions in the Lebanese ranges, and the Babylonians probably indulged in the same practices.

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idols. Carved images or likenesses of false gods were often condemned as worthless and lifeless objects unworthy of the faith placed in them (cf. Isa. 41:29; 44:9; Jer. 10:15). teacher of lies. This highlights the deceptive nature of worshiping idols (cf. Isa. 44:20).

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Woe. The Babylonians are condemned for their idolatry. Idols were often ornate and covered with valuable metals to enhance their prestige.

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But the LORD. There is a tremendous contrast between silent, inanimate idols and the awesome living God who sits enthroned in heaven and rules over the earth. He is the One who deserves the honor and reverence bestowed on worthless idols (see Isa. 41:1; Zeph. 1:7; Zech. 2:13). Silence is commanded so that everyone will consider God’s awesome nature and realize his sovereignty over all creation (see Zeph. 1:7).