The Perplexed Prophet: An Overview of Habakkuk

by Graeme Hutchinson (N. Ireland)

PAPER 4

The final chapter in Habakkuk’s prophecy represents the climax in God’s dealings with His prophet. In ch.1 the atmosphere was one of depression, particularly as the prophet contemplated the sins of Judah and the fact that divine retribution would come through Babylon. In ch.3 the atmosphere changes to one of jubilation, for the prophet was living by faith, 2.4. However, faith must always be exercised in something, and for the prophet, his faith was placed in the prophecy of ch.2, or perhaps more accurately, the God of the prophecy! Our present focus is on the prayer/praise1 of ch.3, where we may learn the following important principles:

APPROACHING GOD’S PRESENCE

From 3.2 we may learn some lessons as to how we should approach the Lord in prayer. Whilst times have changed, the Lord has not, Heb.13.8, and thus it is incumbent upon us to learn from these holy men of God, 1Pet.1.21, particularly as to how they approached God. Consider the following:

Habakkuk’s prayer was reverent. The prophet, similar to Jeremiah, Jer.32.17, commences his prayer by showing the utmost respect and honour: ‘O Lord!’ In our prayer life, we must always be conscious of the One whom we approach. Whilst Habakkuk’s description of God in 1.12-13 would perhaps promote feelings of fear as we approach Him in prayer, the NT believer can take comfort from the truth that He is our Father, Jn.4.23, and we are invited to approach Him, Heb.4.16. Remember to be reverent!

Habakkuk’s prayer was humble. In 3.2 the prophet indicated that he had heard God’s report (concerning Judah and Babylon) and it had filled him with fear. In other words, the prophet acknowledged that whilst he could not understand God’s plans, he would stand back in awe. A healthy dose of realism is always important for effective prayers. Remember who we are and who He is!

Habakkuk’s prayer was orderly. The sequence by which the prophet approached the Lord is interesting.

First, he ADDRESSED the Lord with reverence.

Second, he ACKNOWLEDGED his own weakness and limitations.

Then (and only then) he ASKED the Lord for two specific items:

(a) that the Lord’s work - punishment of Judah by Babylon (see ch.1.5) - would be fulfilled and

(b) that in these acts of judgment, God would still remember mercy.

Therefore, whilst it is important to avoid any prescriptive or ‘how to’ approach in prayers, we can still learn from this experience of Habakkuk. Only petition the Lord on the solid foundation of reverence (who He is) and realism (who we are). Remember that God is a God of order, 1Cor.14.33,40, and thus it is important that He is approached in an orderly fashion.

1 Clearly from Hab.3.1 the chapter can be interpreted as the prophet praying to the Lord. However, the threefold repetition of Selah, (v3,9,13) suggests that the chapter may also be a musical psalm, which may explain the concluding phrase: ‘to the chief singer on my stringed instrument.’

APPREHENDING GOD’S POWER

The largest portion of ch.3 is found in this section, v3.15, where the prophet speaks of God and His awesome power. It may be subdivided into two:

The description of God’s power (3.3-7). In the first part of v3, the prophet recalled how God came down to the nation at Sinai to establish His covenant with them. The record of Moses in Deut.33.2 would bear testimony to the accuracy of Habakkuk’s words. Then, after a moment of contemplation (Selah), the prophet further describes the power of God.

First, there is THE COVERAGE - God’s power/glory is visible in both the heavens and the earth, v3b. Isaiah could speak in a similar way in Isa.6.1-3.

Second, there is THE CHARACTER - God’s power is akin to the penetrating brightness of the sun. Indeed, such is the extent of the power, it cannot be fully revealed, v4, for if it was, the whole earth would be consumed.

Finally, there is THE CAPABILITY - God’s power can bring havoc upon those who oppose Him, v5-7, for He is all-powerful. Cushan (Ethiopia) and Midian were two nations that lay on either side of the Red Sea and the mighty act of dividing the sea brought terror and distress to the souls of these nations, Ex.15.14-16; Deut.2.25; Josh.2.9; 5.1.

The display of God’s Power (3.8-15). Far from God’s power being reserved to mere theory, the prophet is able to pinpoint specific cases that demonstrate this omnipotent power. In nature, God has often used the natural forces to demonstrate His power. In the case of rivers, v8-9, we may consider the smiting of the river Jordan, Josh.3.14-17. Concerning mountains, v10, the appearance of the Lord at Sinai had caused this particular mountain to quake, Ex.19.18.

Also, the experience of Joshua at Beth-Horon, Josh.10.12-13, demonstrated that God could hold the sun and moon still, v11. However, aside from demonstrating His power in nature, God has also manifested it amongst the nations, v12-15. The interesting question to pose is — Why? Was God merely venting His power to illustrate His strength? The answer to this is given in v13. God has used His power - particularly in the context of the Israelites in bondage in Egypt - for a threefold purpose.

First, for the EMANCIPATION OF HIS PEOPLE - ‘Thou wentest forth for the salvation of thy people.’

Second, for the EXALTATION OF HIS SON - the anointed, Psa.2.2; Dan.9.26.

Third, for the ERADICATION OF EVIL - ‘thou woundest the head … of the house of the wicked.’

Whilst we presently live in a different dispensation (of grace), these principles still prevail in our age. For example, the supreme display of God’s power now, is in the salvation of a lost soul. This act will, at the one time, emancipate the sinner, Jn.8.36, and exalt the Son, 1Cor.1.30-31. Moreover, the wonder of it all is that the sinner can be declared righteous in God’s sight, Rom.3.26, and can then anticipate the day when the sinful nature will be eradicated altogether, 1Cor.15.53-57.

ACCEPTING GOD’S PATHWAY

The lengthy consideration that Habakkuk gave to God’s power was designed to strengthen his trust in the dealings of God, particularly as they related to Judah and Babylon. As the prophecy is drawn to a close, we may note the progression in the concluding four verses:

In 3.16 there was inward fear. In 3.2, the prophet stated that he had heard God’s programme concerning Judah and Babylon and he was afraid (Strong 3372 - frightened). Now, upon considering the omnipotent power of God, the prophet stated that he trembled (Strong 7264 - a violent emotion that provokes feelings of fear and wonderment). This fear is surely something that we ought to experience, particularly in our own days of distress. Almost every area of the prophet’s being was affected: belly (inward parts - NASB), lips and bones. However, in response to such a fearful state, the prophet could remark that his supreme desire was: "that I might rest in the day of distress’ (JND). Clearly the review of God’s power in the past, v3-15, had reassured the prophet that whilst Judah was to be invaded, the invading force would itself come under God’s wrath. From this we can glean one practical truth. When faced with the storms of life, there can only be one source of comfort - the Scriptures that contain the record of God’s dealing in the past. The Lord Himself is the supreme Example of this, Matt.4.4,7,10.

In 3.17 there was outward failure. Habakkuk outlined the most disastrous scenario that might befall the nation in times of invasion. The complete failure of the crops (figs, grapes, olives and grain were those items that the nation depended upon for food) and the destruction of the livestock (sheep and cattle). As we shall observe in the succeeding two verses, the prophet had clearly reached the point where he acknowledged that inward peace was not dependent upon outward circumstances. Job and the apostle Paul were two other servants of God who had reached this pinnacle of faith. Job 13.15: ‘Though He slay me, yet will I trust in Him.’ Phil.4.11: ‘Not that I speak in respect of want, for I have learned, in whatsoever state I am, therewith to be content.’

In 3.18-19 there was upward faith. The prophet’s faith in God was such that, although the invading force may bring complete destruction, v17, he would still rejoice in the Lord. This is much more than merely accepting God’s path in an unbegrudging fashion. The prophet would be joyful! In v17 the prophet’s peace was not found in outward circumstances, but rather in the confidence he placed in the God of his salvation, v18. The prophet likened his feet to that of a deer - an active and swift-footed animal. Just as such creatures can progress quickly through dark forests with confidence, so Habakkuk states that he would do the same during the dark days of invasion and punishment. Moreover, he states that he would be enabled to walk upon the ‘high places.’ Whereas having feet like deer gives stability, walking above the trial would give satisfaction, for it is only in such a position that the circumstances are placed in order. J. Ronald Blue remarks on this: ‘The Sovereign Lord gives triumph over circumstances to those who trust Him. The way to get out from under the load is to get right under the Lord. To be under the Lord is to be over the circumstances’ (Habakkuk in The Bible Knowledge Commentary, Victor Books, 1986, p.1522).

As the prophet draws his book to a close, we are impressed with the strength of his faith. Babylon will invade Judah, but Habakkuk looked to the Lord to establish justice and righteousness. Little wonder that C I Scofield could state that these verses give us one of the strongest manifestations of faith in the Scriptures (Scofield Bible Notes).

- (Concluded)