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 3
CSB

Should Christians Care About the Environment?

The short answer: absolutely yes! However, many Christians who love nature and are aware of their responsibility to protect it feel like they must add, “But I’m not a tree hugger!” But Christians should not apologize for their desire to be responsible stewards of God’s creation. God gave Adam the responsibility of exercising authority over nature, to work it and preserve it. The word rule used in Genesis 1:26-28 implies responsibility and preservation. In the Old Testament, Israel had God-given laws that ensured the land would be given periods of rest and that animals would be treated with respect (Lv 25:1-7; Dt 22:4,6-7). It is never God’s will for us to neglect or destroy the environment.

Another point sometimes missed by Christians is that nature is a revelation of God. The heavens declare God’s glory (Ps 19:1) and God’s “splendor covers the heavens, and the earth is full of his praise” (Hab 3:3). What person has not at some point been awestruck at the beauty of a natural landscape, a sunset, or a star-filled sky? God is an artist and he has expressed himself through natural wonders. Taking the time to look at God’s artistic achievements can inspire us to worship him and appreciate him on a deeper level.

Of course, there are some extremes out there, like nature worship or the idea that humans are no more important than plants or animals. Only humans are made in the image of God. Although God made all animals and they all reflect something good about their Creator, animals were not made in his image. Neither were plants. Some people would fight harder to protect the egg of an endangered bird than they would the life of an unborn child. They might argue that some animals are endangered and that humans are not, but in reality both should be protected. Humans should not destroy endangered animals or their natural habitats. These are creatures that God put on earth for a reason. To force a species into extinction can mess up the balance in nature in unpredictable, harmful ways. All of nature is interdependent. We need a healthy planet.

Think of nature as a canvas upon which God has painted the human race. Without the canvas the paint has nothing on which to adhere. God placed us on earth for a reason. He gave us physical bodies that eat, drink, and breathe natural elements. If we destroy our planet, in a sense, we will be committing suicide.

Perhaps the most profound reason we should be good stewards of the planet is found in the mandate to love our neighbors as ourselves (Mk 12:31). Our neighbors include all people, even future generations. If we deplete or destroy our natural resources, what does that leave for our future neighbors? If I bury toxic waste in my yard and then sell my house, what happens to the family who moves in and plants a garden in the contaminated soil? If I pour poisonous chemicals into a stream, how does that affect the fish and the people who eat them? Let us love God, ourselves, and our neighbors by taking care of nature.

ESV

Habakkuk’s Prayer. Habakkuk asks for a new demonstration of God’s wrath and mercy, such as God demonstrated so powerfully in the past, and closes with a confession of faith and trust in God. This prayer uses terms similar to the Psalms of Trust (compare vv. 1, 3, 9, 13, 19 with Psalms 17; 90).

ESV

The word for prayer here usually refers specifically to a prayer of supplication (v. 2) but can also refer to prayer in general, including prayers sung corporately (e.g., Ps. 54:2; 55:1). Shigionoth occurs only twice in the OT (once in the singular and once in the plural) and may refer to an instrument or a type of psalm. The other usage of the word (Ps. 7:1) favors a type of psalm, and it may be related to Akkadian shigu, “a lament.”

ESV

I have heard. Habakkuk had heard (perhaps in the temple) of God’s great saving acts, which he recounts in vv. 3–15; see the Song of Moses (Ex. 15:1–21). in wrath remember mercy. A plea that when God judges, he will also be merciful—a classic statement of how God deals with his people.

ESV

Teman means “south”; with the reference to Mount Paran (Num. 13:3, 26; Deut. 33:2), it may suggest the time following Israel’s exodus from Egypt. When the biblical authors refer to God’s mighty acts in the exodus, they often use images to evoke the fear or awe of God (see Deut. 33:2; Judg. 5:4–5; Ps. 18:7–15; etc.). Selah is a term occurring often in the Psalms, of unknown meaning; it is probably some kind of musical direction.

ESV

Habakkuk likens God’s presence at Mount Sinai to that of a thunderstorm with darkness and flashes of lightning (see Ex. 19:18–20; Ps. 18:9–14). Pestilence and plague are often used as pictures of divine judgment (Ex. 7:14–12:30; Lev. 26:25; Deut. 28:21–22; Ps. 91:3, 6).

ESV

eternal mountains. Mountains were considered part of the foundation of the earth, and thus their quaking was a sign of divine judgment. Earthquakes are frequently associated with God’s power (Ex. 19:18; Ps. 18:7; Isa. 24:1–3; Jer. 4:24–26; 10:10; Mic. 1:3–4; Nah. 1:5).

ESV

Cushan … Midian. These Arab tribes living near Edom see God’s power and are stricken with fear (see Ex. 15:14–16; Josh. 2:9–10).

ESV

God used his power over the Nile (Ex. 7:14–24) and Jordan Rivers (Josh. 3:14–17), as well as the Red Sea (Ex. 14:2–15:5), to demonstrate his greatness in the exodus. The chariot of salvation is a picture of God bringing deliverance to this people.

ESV

many arrows. Probably an image of thunderbolts sent by God. split the earth. An image of thunderstorms and floods cutting through the desert landscape.

ESV

sun and moon stood still. A reference to Joshua’s victory at Gibeah (Josh. 10:12–13); the victory here will be equally sensational. God is pictured as a great warrior with his bow and spear.

ESV

threshed the nations. See Amos 1:3.

ESV

God fought for his people (your anointed) because they were his covenant people, a nation of priests (Ex. 19:6; Ps. 114:2). The head of the house of the wicked may refer to the pharaoh of Egypt or the leaders of Canaan; both felt God’s displeasure. laying him bare from thigh to neck. The Hebrew is obscure, but it suggests a thorough defeat.

ESV

Another reference to the destruction that God brought on the Egyptians, who had set out to defeat the Israelites.

CSB

At the end of his book, Habakkuk reiterated his determination to continue to trust God even when conditions of physical survival would become almost insurmountable. Nothing would deter him from his first obligation as a worshiper of the Lord, to “celebrate” and “rejoice” in him. The “salvation” (v. 18) Habakkuk mentioned, in other words, is not dependent on people or circumstances but on God, who supplies “strength” (v. 19). That was Paul’s point: Salvation is through faith and, therefore, dependent on God alone, not on what people strive to do by their own means nor upon the outward circumstances of life. One can hear the echo of Habakkuk in Paul’s admonition, “Rejoice in the Lord always. I will say it again: Rejoice!” (Php 4:4).

ESV

I hear. Habakkuk realizes that he must wait patiently for the destruction of his people and that God will then unleash his power against the Babylonians. people who invade us. That is, the Babylonians.

ESV

Anticipating great destruction at the hands of the Babylonians, Habakkuk has radically changed—he began by informing God how to run his world, and ended by trusting that God knows best and will bring about justice. Though the fig tree should not blossom. Verse 17 contains a frequently quoted list of material disasters in which all crops and livestock are lost, and as a result it is unclear how there will be food to eat. Yet even amid suffering and loss, Habakkuk has learned that he can trust God, and with that trust comes great joy, not in circumstances but in God himself: yet I will rejoice in the LORD; I will take joy in the God of my salvation. Yahweh has become Habakkuk’s strength (see Ps. 18:32, 39).

CSB

The final line of Habakkuk is an instruction for musical performance, similar to what is found in the superscriptions of many of the psalms. This would indicate that his prophecy, or a portion of it, was intended for use in worship.

ESV

he makes my feet like the deer’s. Habakkuk can have sure-footed confidence in God and can live on the heights even amid extreme circumstances (see Mal. 4:2). choirmaster. Probably the director of the temple musicians (see Psalms 4; 5; 6; 8; 9; 11; etc.). stringed instruments. Harps, lyres, etc. (see Ps. 33:2; 92:3; 144:9). This kind of liturgical notation suggests that Habakkuk meant this to be a “prayer” (Hab. 3:1) that the faithful would sing together.