Habakkuk Teaches Trust in God

HABAKKUK 1:1-4, 12, 13

LITTLE is known about the life of Habakkuk except that which is revealed in the book which bears his ‘name. The opening chapter of his prophecy is generally understood as foretelling the invasion of Judea by the Chaldeans, and the second chapter the doom of the invaders. The Chaldeans were in reality Babylonians, the name being applied particularly to the learned class of Babylonia, such as the priests, magicians, or astronomers. In later times they seem to have degenerated into mere fortune tellers. See Daniel 1:4.

To the nation of Israel, all the inhabitants of Babylonia were “heathen,” aliens from God and outside of his covenant promises. Had the Israelites been wholly faithful to him, they would have been protected against these invaders; but because they were not, they were permitted to be taken into captivity. However, as Habakkuk’s prophecy clearly reveals, this, in the long range plan of God, was to be but a temporary victory of the godless forces of unrighteousness, and ultimately God’s people and his cause of righteousness were to be victorious.

The united testimony of the Scriptures reassures us of this ultimate and glorious triumph of God’s people and of his cause, not only as it is related in ancient times to the experiences of Israel and their heathen enemies, but also as it pertains to the people of God and the plans of God in every age. Thus the time will yet come when “the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.”—Hab. 2:14

Habakkuk’s entreaty, “O Lord, how long shall I cry, and thou wilt not hear! even cry out unto thee of violence, and thou wilt not save!” echoes the sentiments of multitudes throughout the ages who have not understood the divine permission of evil and its purpose—why the Lord seems to be so indifferent as to whether good or evil succeeds. Particularly have many of the Lord’s own people wondered how long it would be ere their God would put down evil things and destroy willful evildoers. See Revelation 6:10 and Daniel 8:13.

In verses 12 and 13, the prophet expresses his confidence that Jehovah would not forever allow the wicked to prosper and to triumph over the righteous, although he recognized that this is the general order of circumstances during the period designated “this present evil world.” (Gal. 1:4) Of this same period the Prophet Malachi wrote, “Now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered.”—Mal. 3:15

However, as Habakkuk explains, God’s eyes of purity cannot forever look upon these conditions and permit them to continue. In his wisdom he sees that a temporary permission of evil will result in blessings to all mankind, but has ordained that it shall not triumph beyond the bounds of his control. In this comforting thought we can share the assurance of the prophet, putting our trust in the Lord and serving him faithfully even though it may result in our being persecuted for righteousness’ sake.

The expression in verse 12, “We shall not die,” is rather misleading. According to Dr. C.D. Ginsburg, who has collected and published explanatory margin marginal references which appear on ancient Hebrew manuscripts of the Old Testament not available when the Authorized English Version was translated, the original Hebrew should read, “who diest not,” hence applies to God, and not to man. Therefore, the sentence, with this suggested correction, would read, “Art thou not from everlasting, O Lord my God, mine Holy One, who diest not?” This certainly makes the passage more understandable, emphasizing that just as Jehovah is “from everlasting” he will continue everlastingly as the true and living God, the One who, at the time of the prophecy, alone had immortality.

HABAKKUK 2:1-4

“FOR the vision is yet for an appointed time,” the Lord told his prophet. This indicates that the prophecy had a larger meaning than merely its obvious application to an invasion of Palestine by the Chaldeans, although this primary application serves well to illustrate the larger scope of the divine plan of salvation as it applies to all mankind. In this larger meaning, the “vision” undoubtedly refers to God’s plan of the ages and its wonderful provisions of divine grace for the entire sin-sick and dying world, a plan which fully accounts for the permission of evil, showing the benefits mankind will derive therefrom.

The prophet was told to make the vision plain upon “tables.” Originally this probably referred to ancient boxwood tables which were smeared with wax and used for writing. See Luke 1:63. We believe, however, that it is in keeping with the divine arrangement that his faithful “watchman” in this end of the age should depict the vision of the divine plan on charts in order that those seeking to know the truth might the more readily understand it by having an aid to the mind through the eye.

Various suggestions have been made as to the meaning of the expression, “that he may run that readeth it.” The Hebrew word here translated “run” is often used to describe the running of a messenger, and it is quite possible the thought is that all those who read and understand the vision of the divine plan are commissioned to become swift messengers of the kingdom tidings, and also to “run with patience the race that is set before us.” Experience and observation have proven that those who really appreciate the beauties of this vision of truth are indeed prompted by the Spirit of the Lord to “tell the whole world these blessed tidings.”

“Though it tarry, wait for it.” It has been a characteristic of the divine plan in every age that to the Lord’s people who anxiously wait for its fulfillment, it has seemed to tarry. Their faith has been tested upon the basis of time—“How long?” This was true of the Early Church, and it has been true of the Lord’s people in this end of the age. The times and seasons in the plan of Him to whom a thousand years are but as “a watch in the night when it is past,” always seem long to those who in their own experience must confine their planning within the restricted limit of “three score years and ten.”

The outworking of the divine plan does not actually tarry. God is an exact timekeeper. His great time clock of the ages pointed out the year 1914 as marking the end of that period in his plan designated by Jesus as the “times of the Gentiles.” Commencing then, and exactly on time, the overturning of Gentile nations began, and they are still being shaken. The Scriptures do not inform us how long this will continue before the majesty of Messiah’s kingdom will be revealed to the world, so we must continue to wait, and meanwhile “watch,” that we may be counted worthy to enter into the kingdom with our Lord and appear with him in glory.

“The just shall live by his faith,” or, by faith the just shall live—that is, not die. This statement also projects the complete fulfillment of the vision into the new age; for now the just, or righteous, do not live. As Habakkuk’s prophecy shows, now the wicked are flourishing even more than the righteous. But this situation will change with the full establishment of the kingdom of Christ. Then evildoers will be cut off, and the righteous will live—everlastingly.

True, the just live by faith now, and this is a wonderful assurance to the Spirit-begotten of this age, those who have “passed from death unto life,” who are “justified by faith” and have “peace with God.” This statement by Habakkuk is quoted in the New Testament and applied to the church, but it will also be true of the “just” in the next age. They, too, shall live. Their faith will operate differently than our does now, but they will need faith in God and in the rightness of his ways. And when their works are made to conform to this faith, they will be restored to everlasting life as human beings on the earth.

HABAKKUK 3:17-19

HERE we have a colorful example of the use of word pictures to convey a thought, and the thought is that of continued trust in the Lord and rejoicing in his promises when all tangible evidence of his watchcare has disappeared. A living faith is truly necessary under such circumstances, a faith which is the basis of “things hoped for, and the evidence of things unseen.”—Heb. 11:1

Much of Habakkuk’s prophecy depicts famine conditions among God’s typical people in so far as the favor of God is concerned. He opens the prophecy with the question of why God would permit a situation of this kind, but the Lord does not favor him with a full answer. Even when given the vision of the divine plan, the prophet was told that it would not speak its message until a later time. He saw the glory of God ultimately filling the earth, but was not given any clear idea of how or when this would be brought about.

But the prophet was assured that while it might appear that God had no interest in his people, he did actually care, and that ultimately—“in the end”—this would be made manifest. In view of this, he could continue to trust and to rejoice, knowing that his God was too wise to err and too loving to be unkind. We know, of course, that the vine, the fig tree, the olive, etc., all have a symbolic meaning in connection with the plan of God; but whether we think of the passage from this standpoint, or merely as descriptive of the utter lack of material needs, it conveys the same lesson of implicit trust in the Lord, a leaning on him when all else fails.

QUESTIONS

Who were the Chaldeans, and how were they looked upon by the Israelites?

Have others besides Habakkuk wondered how long God would permit evil to triumph in the earth?

What is the larger meaning of the vision of chapter 2:1-4?

Why may the prophet in the closing verses of his prophecy have given such a vivid description of the lack of physical needs?

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