Grace Bible Church Gillette, Wyoming

1. (1) The opening verse begins with an “oracle.” Some versions translate it as “burden.” The Hebrew word is massa which has the literal meaning of “lift up” as something weighty or heavy. Though it can be used of lifting something heavy (Ex 23:5; Nu 4:24) or an emotional burden (Job 7:20; Ps 38:4), it is also used for a heavy oracle of judgment by the prophets (Is 13:1; 15:1; 17:1; 19:1; Nah 1:1; Zec 9:1; 12:1; Mal 1:1).

2. This message from God took the form of a vision, which Habakkuk “saw” (chazah, sometimes used of revelatory visions cf. Ex 24:9-11; Nu 24:4; Dan 4:5).

3. (2) The prophet is vexed in his spirit crying out “how long.” The expression not only shows severity but also an extended time (Ps 13:1, 2; 62:3).

4. The first aspect of Habakkuk’s complaint is in reference to his unanswered prayer. “How long, O LORD, will I call for help, And You will not hear.”

5. The prayer that seems to go unanswered is in reference to “violence” and the fact that God did not “save” or intervene.

B. God’s Insensitivity to Sin and Suffering (Hab 1:3–4)

1. (3) However, the “violence” (2) Habakkuk referred to is not necessarily the Chaldeans, but in regard to God’s own people, Judah.

2. Habakkuk also mentioned iniquity, wickedness, strife, and contention. The prophecy about Judah’s captivity had not yet been revealed to Habakkuk. The reason for Judah’s captivity was their iniquity, wickedness, strife, and contention. Incidentally, such sin does not seem appropriate during the time of Josiah’s reforms but fits Jehoiakim’s rebellion better. Judah quickly reverted to its immoral, unethical, self-destructive ways.

3. In regard to the sin of Jehoiakim, we read in 2Ki 24:4 that he “filled Jerusalem with innocent blood.” The same was depicted of Manasseh (2Ki 21:16 cf. 2Ki 24:3) which included child sacrifice (2Ki 21:6), oppression of the poor (Je 7:6; 22:3, 17; Ezek 22:6–31), and killing the prophet Isaiah (according to Jewish and Christian tradition cf. Heb 11:37)

4. Habakkuk did not understand why God would make him look upon such injustice and sin. Also, why didn’t God deal with the sin of Judah immediately? Why did sin go on unanswered?

5. (4) In order for such sin to be rampant, both the law and justice were “ignored” (pūg - chilled, numbed, paralyzed). Yet they were not completely ignored. There was something called justice in the land of Judah, but it was described as “perverted” (aqal - bent or twisted).

6. Inevitably, with such sin and injustice, it is the true righteous people of God who were surrounded and targeted.

7. Habakkuk was perplexed as to why he had to see this wickedness and injustice. Furthermore, he was perplexed as to why God Himself would allow it to continue.

II. GOD'S ASTONISHING EXPLANATION (Hab 1:5-11)

A. God’s intention of discipline (Hab 1:5)

1. A change of speakers is obvious in the next seven verses and it also obvious that it is God himself speaking to the prophet (cf. Hab 1:5-6).

2. Beginning in vs. 5, God tells both Habakkuk and His people (raū - “you look” plural) to look among the nations. They were to look among the nations, because the nations would be used by God to accomplish His discipline toward His people (cf. Jer 13:20; 25:32).

3. They were to “be astonished” and “wonder.” The same Hebrew word (tāmah) is repeated for emphasis. Here it means utter bewilderment, not with amazement, but terror. It would be something so astonishing and terrible that they would not believe it even if they were told ahead of time. They were being warned of God’s impending discipline through the nations.

4. In Acts 13:40-41, after exhorting them to put their faith in the resurrected Christ, Paul warned the Jews not to reject the Savior. Otherwise, the warnings from the prophets might come upon them. Paul quoted Hab 1:5 to illustrate God’s astonishing discipline upon His own people.

B. God’s instrument of discipline (Hab 1:6–11)

1. (6) God was about to discipline Judah, but He would do so through the ungodly Chaldeans. The Chaldeans, who under Nabopolassar and now Nebuchadnezzar, were already raised up in power. Now they would be allowed to be raised up against Judah, God’s people.

2. The Chaldaeans (Hakkasdı̄m), sprang, according to Gen 22:22, from Kesed the son of Nahor, the brother of Abraham; so that they were a Semitic race. They dwelt from time immemorial in Babylonia or Mesopotamia, and are called a primeval people, in Jer 5:15. (K&D)

3. They were described as “fierce” (marah - bitter or ruthless) and “impetuous” (mahar - swift to the spoils, English meaning - “marked by active force and violence). They would hasten to plunder and seize the dwellings of the earth, including Judah.

4. (7) The Chaldeans were dreaded and feared by all because no one could stand in their way. If Judah would not fear God, then perhaps it would fear a human enemy.

5. There was injustice in Judah; therefore, they would experience the injustice of the Chaldeans, whose justice and authority “originated with themselves.”

6. (8) As to the speed of their plunder, their horses were compared to leopards (known for its strength, speed, and ability for quick kills). They were a crafty foe, keener than the killers of the night (i.e. wolves).

7. Their cavalry was fit, tireless, and elite; accustomed to long distance pillages. When they arrived, they appeared at once in the full striking efficiency like that of the eagle (cf. Dt 28:49-52).

8. (9) They were all bent on one directive, “shock and awe.” They appeared as a “horde of faces” in apocalyptic genre. As for captives, they were as numerous and easy as collecting sand in a jar.

9. (10) They mocked any and all attempts against them. Kings and fortresses were the jokes around their night fires. It was not “if” they would capture fortresses, but when.

10. (11) They would pass through and devastate like a whirlwind. They believed themselves to be stronger than gods.

11. However, in spite of the impending discipline upon Judah, God would indeed deal with the sin of the Chaldeans.

III. OBSERVATIONS AND APPLICATIONS

A. God is not indifferent to prayer. However, sometimes man’s sin pushes God to a point that cannot be reversed even by prayer (cf. Nu 14:28-30; Dt 28:49-52; Jdg 2:13-15; 10:10-16). In other cases, God is answering and working out His will but it is difficult for men to wait upon Him. Sometimes, when believers do not pray according to God’s will, He will not be persuaded from His sovereign will (Jam 4:2-3). But more often than not, when the believer prays according to God’s will, He receives God’s intervention (1Jn 5:14-15).

B. God is not insensitive to sin and suffering. Suffering and death is not proof that God does not exist. Rather it is proof that mankind has sinned and receives his due consequences according to God’s Word (Ro 5:12). Living in a sinful world means that we will all experience the consequences of sin, some of which we are the direct cause and some not. In either case, Christ is the believer’s sympathetic high priest (He 4:15 cf. Ac 9:4 cf. Mt 25:41).

C. God is not unrighteous in His discipline. According to Heb 12:5-11, in regard to believers, the Lord disciplines those He loves, who are His “sons” (5-7). Only those who are illegitimate (unbelievers) are not disciplined, though they will be punished (8). God disciplines believers to make them holy (10). All mature believers are trained in heavenly discipline (11). Therefore, it is wrong to conclude that God is unrighteous because he disciplines His children.

D. God would be unrighteous if He did not ultimately punish sin. Since God is a righteous God, all sin incurs His righteous indignation (Ro 1:18; 2:5). Though He may tolerate sin for a time, all sin will be punished (Re 20:11-15). The believer’s sin has been judged in Christ, therefore believers will not be judged for their sin (Ro 8:1). Yet believers will be judged for their service to the Lord at the Bema Seat of Christ (1Co 3:12-13). Furthermore, there can be consequences for sin in this life, but for the most part, it will be under the category of heavenly discipline. God will ultimately punish all sin; otherwise, He would be unrighteous.

Grace Bible Church · 4000 E. Collins Rd · PO Box #3762 · Gillette, WY · (307) 686-1516