Lesson: Habakkuk 2:1-5; 3:17-19
Golden Text: “Yet I will rejoice in the Lord, I will joy in the God of my salvation” (Habakkuk 3:18).
INTRODUCTION. God’s ways and thoughts are as high above those of men as the heavens are higher than the earth (see Isaiah 55:9). In this week’s lesson, the prophet Habakkuk faced a dark future for his nation. God had revealed that Judah would be disciplined for its sin by the Chaldeans (Babylonians). However, Habakkuk couldn’t understand how God could let the Jews sin and then be punished by the Chaldeans who were even more sinful than His people. The prophet had to learn to put his personal trust in God for salvation and leave all other matters in His hands. In this lesson we will see how Habakkuk responded God’s plan to chastise His people.
BACKGROUND FOR THE LESSON. Based on the message of his prophecy, it is believed that Habakkuk prophesied in Judah as the nation was declining, not long before the Babylonian invasion. This would be between 627 and 586 B.C. Habakkuk’s prophecy is introduces as “the burden which Habakkuk the prophet did see (see Habakkuk 1:1). The word “burden” means “oracle” and is sometimes used in prophetical writings to indicate a divine message of judgment (see Isaiah 13:1-5). Habakkuk was about to predict judgment on both Judah (see Habakkuk 1:6) and her oppressors, the Chaldeans (see Habakkuk 2:4-19). Habakkuk was a man who sought answers. He saw a dying world and it broke his heart. He couldn’t understand why there was evil in the world, nor why the wicked seemed to be winning. The prophet boldly took his complaints to God in a series of questions. Habakkuk witnessed sin all around him and wondered why God allowed sin to go un-judged (see Habakkuk 1:2-4). Apparently, the prophet had been concerned about the wickedness in Judah for some time and probably had previously asked God to remove it. But so far God seemed not to hear his cries. This caused the prophet to ask “O Lord, how long shall I cry, and thou wilt not hear! Even cry out unto thee of violence, and thou will not save” (see Habakkuk 1:2)? The prophet couldn’t understand why God had been silent and done nothing about Judah’s wickedness (see Habakkuk 1:2-3). The Lord answered Habakkuk declaring that He would deal with Judah’s wickedness and would use the Chaldeans to do it (see Habakkuk 1:5-11). But this answer caused Habakkuk to ask the Lord another question. In essence he wanted to know how could a righteous and just God use an even more wicked nation to discipline Judah (see Habakkuk 1:12-17). After asking this question, Habakkuk waited to hear the Lord’s answer. This is where our lesson begins.
THE LORD’S REVELATION (HABAKKUK 2:1-5)
A. The prophet’s anticipation (Habakkuk 2:1). Having asked God why He would use a heathen nation to discipline His people, Habakkuk said in our first verse “I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved.” The prophet saw himself as a watchman sitting in a tower guarding a city. Many prophets in Israel were likened to watchmen (see Ezekiel 3:17: Jeremiah 6:17). It was understood that prophets would receive God’s message and pass it on just like a watchman on a wall would do for a city. The prophet said that he would “watch to see what he will say unto me, and what I shall answer when I am reproved.” In other words, Habakkuk would wait eagerly, but patiently for God’s answer to his complaint about how the Lord was handling the situation (see Habakkuk 1:12-17). The phrase “and what I shall answer when I am reproved” indicates that the prophet was also aware that his complaint may cause the Lord to rebuke him for taking the liberty to question Him. The term “reprove” means to rebuke.
B. The certainty of the revelation (Habakkuk 2:2-3).
1(vs. 2). The Lord answered Habakkuk in this verse. Habakkuk said “And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it.” God instructed Habakkuk to “Write the vision, and make it plain upon tables.” The word “vision” is sometimes used to describe the message God gave His prophets (see Isaiah 1:1; Ezekiel 7:26; Obadiah 1:1). Habakkuk was commanded to write down the “vision” or message indicating that it was important not only for the present generation but also for future descendents of Judah (see Exodus 17:14; Isaiah 30:8). Most often writings were done on scrolls, but here the Lord told Habakkuk to write His message on “tables” or tablets. These tablets were most likely made of clay. They may have been the type used to post public notices in the marketplaces. God also commanded the prophet to “make it (the message) plain” meaning it was to be legible and clear. The reason Habakkuk was to write the vision or message plainly was so that “he may run that readeth it.” This most likely means that the message should be written so clearly and legibly that anyone reading it could understand it and run and share the message with others. This was important because the message would bring hope of deliverance from the Babylonians to the Israelites and also predicted the doom of the enemy. Note: The message God gave to Habakkuk was to be carried to the people. It was to be given clearly. There must be no mistake about it. Those who read and believed what the prophet wrote were to carry the message to others. God’s message always requires haste. The command to communicate God’s message clearly should not be taken lightly. Too often unbelievers have despised God’s eternal words because Christians have presented those words with poor organization, weak delivery and/or bad grammar.
2. (vs. 3). Habakkuk had to preserve the message because God said “For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” The phrase “For the vision is yet for an appointed time” means that the fulfillment of the “vision” or prophecy would occur at the time designated by the Lord. What God was about to reveal concerning Judah’s restoration and Babylon’s defeat wouldn’t happen immediately. The Captivity had to take place first and the people needed a written record to remind them that they would be delivered and their captors would be judged. The phrase “but at the end it shall speak, and not lie” means that the prophecy eagerly looks forward to the time of its fulfillment, but in the meantime it does not deceive those who read it. The words “the end” referred immediately to the Babylonian Captivity which would end after seventy years (see Jeremiah 29:10). However, it could also refer to the end of the “the times of the Gentiles” (see Luke 21:24; Revelation 19:11-21) when Christ returns to set up His messianic kingdom and all nations will come under Christ’s rule. The last part of this verse says “though it tarry, wait for it; because it will surely come, it will not tarry.” The word “tarry” means “to linger.” When God said “though it tarry” He was saying that it may appear that the fulfillment of the prophecy may be taking a long time, but even so the people were commanded to “wait for it; because it will surely come, it will not tarry.” This indicates that the fulfillment of God’s message or prophecy may be longer than many expected causing them to lose hope. But we must remember that God doesn’t work on our schedule and everything He does happens at the right time and “it will not tarry” or take longer than God determines (see I Samuel 13:8-14; John 11:1-15; II Peter 3:3-9). God’s purposes are steadfast and sure and can’t be hurried or delayed. Therefore, we must submit to Him and wait patiently for His plans to unfold (see Hebrews 10:36-37).
C. The Lord’s condemnation of the Chaldeans (Habakkuk 2:4-5).
1. (vs. 4). In Habakkuk 1:12-17, Habakkuk complained to the Lord that He was allowing a pagan, proud nation to discipline His people. In this verse, God briefly answered Habakkuk’s complaint as He said “Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.” The words “his soul” refers to the Chaldeans in general. As a people, they were “lifted up” meaning “puffed up” or full of pride. Like the Chaldeans, the person who is proud trusts in his or her own limited resources instead of recognizing God’s unfailing strength. They trust in themselves and not in the Lord. God said that the soul or the desires of the “lifted up” person “is not upright in him.” In other words, the soul or desires of the proud are not honorable. This prideful attitude would eventually lead to the downfall of the Chaldeans (see Habakkuk 2:6-8; Proverbs 16:18). God answered Habakkuk’s complaint. Yes, He would use the Chaldeans to chastise Judah, but they would have to answer to Him for their pride, cruelty and idolatry. The Chaldeans’ failure to glorify God would bring His wrath. But when would this happen? The Chaldean (Babylonian) Empire would fall in the days of Belshazzar, king of Babylon (see Daniel 5:1-31). However, in the meantime, God also said in contrast to the man who is full of pride, “the just shall live by his faith.” The term “just” means righteous and here refers to any righteous person in Judah. It identifies a person who lives by the moral standards of God. In Judah, the “just” or righteous man believed God, and demonstrated his faith through good deeds while being surrounded by evil. The righteous in Judah were facing a certain invasion by the Chaldeans and also a yet unfulfilled prophecy of their enemies’ doom. They would eventually enjoy deliverance and fullness of life because of their faith. The Chaldeans would be destroyed because their pride would make faith impossible for them. But the “just” or righteous in Judah would live because of their trust in God’s promise. Note: The statement that “the just shall live by faith” is the basis of the New Testament doctrine of salvation. Paul and the author of Hebrews (also thought to be Paul) repeated this statement declaring that faith in Christ is the key to true righteousness and eternal life (see Romans 1:17; Galatians 3:11; Hebrews 10:38). Too often the biblical emphasis upon faith is misunderstood. God doesn’t call upon us to just have faith, or just to believe. Instead, He wants us to have Him as the object of our faith. There is no such thing as blind faith in the Bible. Neither does the Word of God teach that the sinner’s faith alone saves him. Christ saves and Christ alone (see I John 5:11-12). No one can be saved without faith, but that faith must be in Jesus Christ.
2. (vs. 5). In this verse, God continued to say “Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people.” Still referring to the Chaldeans as one person, God continues to condemn them. First He said “Yea also, because he transgresseth by wine” meaning that wine betrays him. We all know the effects wine can have on a person (see Proverbs 20:1; 23:29-35). Babylon fell while Belshazzar feasted and drank wine (see Daniel chapter 5). Second, God called the Chaldeans “a proud man, neither keepeth at home.” Because of their arrogance and pride, the Chaldeans were not content to stay in their own land, the meaning of “keepeth at home.” Third, the Chaldean “enlargeth his desire as hell, and is as death, and cannot be satisfied.” This is a description of greed that can’t be satisfied. It can also be translated as “he is as greedy as the grave, and like death is never satisfied.” The word “hell” here is “sheol” in Hebrew and is the place of the dead or the grave. Just as death continues to get more people and is never satisfied or has enough, the Chaldeans were never satisfied or content with the nations they conquered. Finally, God said that the Chaldeans “gathereth unto him all nations, and heapeth unto him all people.” In other words, the Chaldeans gathered and hoarded all the nations in the whole region. The Babylonian Empire would extend from the Persian Gulf northwest through the Tigris-Euphrates Valley, and southwest along the Mediterranean coast to the borders of Egypt.
IV. THE PROPHET’S TRUST (Habakkuk 3:17-19). The remainder of chapter 2 continues God’s condemnation of the Chaldeans including their pride and worship of idols (see vss. 6-20). Chapter 3 is a psalm that was meant to be put to music (see Habakkuk 3:19) and begins with a prayer (see Habakkuk 3:1). In most of chapter 3 (vss. 3-15) Habakkuk spoke of God’s majesty as He renders judgment and delivers His people. In verse 16, the prophet said that upon hearing God’s answer to his complaint, he was afraid and trembled at the fact that his nation would be invaded. But God’s answer also included the fact that He would punish the Chaldeans (see Habakkuk 2:7-8). This caused a renewal of the prophet’s faith as we shall see in the remaining verses.
A. The certainty of hard times (Habakkuk 3:17). Now the prophet speaks and says “Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls.” Having received an answer from God, Habakkuk’s faith was renewed and he anticipated the devastation the Chaldeans would bring to the land of Judah. He realized that when the land was invaded “the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat.” The Chaldean invasion would result in the destruction of all the crops. In addition, Habakkuk foresaw that “the flock shall be cut off from the fold, and there shall be no herd in the stalls.” In other words, there will be no sheep in the sheepfolds and no cattle in their stalls. This would deprive the people of milk and meat. Anything that was not destroyed by the invasion would be carried off to Babylon. These calamities that Habakkuk foresaw were prophesied long before as punishment if Israel sinned and fell away from God (see Deuteronomy 28:30-33, 38-43). Now Judah’s punishment was about to come to pass.
B. The perseverance of faith (Habakkuk 3:18-19).
1. (vs. 18). In the previous verse, Habakkuk declared that even though the nation would be devastated by the Chaldean invasion, in this verse he continued to say “Yet I will rejoice in the Lord, I will joy in the God of my salvation.” Even though Habakkuk expected total devastation and loss, he was able to say “Yet I will rejoice in the Lord.” Note: This declaration by Habakkuk sounds very much like the testimony given by Job. Although Job had suffered extreme loss, he was able to say about His God, “Though he slay me, yet will I trust in him” (see Job 13:15). Habakkuk’s feelings were not controlled by the events or circumstances around him, but by faith in his God who was in control. Not only would the prophet rejoice in the Lord, but he also said “I will joy in the God of my salvation.” Habakkuk was well aware that The Lord was also his deliverer who would deliver His people.
2. (vs. 19). In our final verse Habakkuk said “The Lord God is my strength, and he will make my feet like hinds' feet, and he will make me to walk upon mine high places. To the chief singer on my stringed instruments.” The prophet boldly declared “The Lord God is my strength.” Habakkuk had faith in God’s ability to give him strength in the difficult days ahead. When nothing makes sense, and troubles seem more than you can bear, remember that God gives us strength (see II Corinthians 12:9-10). Since God was the prophet’s strength, Habakkuk said “he will make my feet like hinds' feet, and he will make me to walk upon mine high places. The words “hinds' feet” refer to the feet of a deer. This phrase pictures a swift and graceful animal jumping easily from one height to another not bothered by any circumstances below it. Likewise, Habakkuk had faith that with God’s strength he could rise above the oncoming devastation that Judah would experience. The idea of occupying “high places” in Scripture is a picture of someone occupying land and taking control of its rulers (see Deuteronomy 32:9-13; 33:29). David also used this description to describe the exalted position he had over his enemies (see Psalms 18:33). Here, Habakkuk used it to describe his exalted state of confidence in God’s strength. For sure, like the surefooted deer, God will give his followers surefooted confidence through difficult times. The last part of this verse says “To the chief singer on my stringed instruments.” This was a comment indicating that Habakkuk intended this psalm to be used by choirs in public worship. He wanted his words to instruct others besides himself.
V. Conclusion. Habakkuk’s experience teaches us that God is sovereign in all human affairs. He brings judgment upon the disobedient and arrogant, but He gives confidence and strength to those who submit to His will, trust His Word, and walk by faith. The prophet applied the principle of living by faith to the everyday circumstances of life. This is also the greatest challenge for Christians today. We usually don’t have a problem entrusting our souls to Jesus for eternal salvation, but we find it very difficult to rest upon Him as we face our daily challenges. We must expand our concept of faith and draw upon His strength in all circumstances. We can then walk on our “high places.”
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