{"id":1305,"date":"2018-02-03T08:35:38","date_gmt":"2018-02-03T07:35:38","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1305"},"modified":"2018-02-03T08:35:38","modified_gmt":"2018-02-03T07:35:38","slug":"the-book-of-habakkuk","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/02\/03\/the-book-of-habakkuk\/","title":{"rendered":"The Book of Habakkuk"},"content":{"rendered":"
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The burden which Habakkuk the prophet did see. Jehovah, how long shall I cry, and you will not hear? I cry out unto you of violence, and you will not save.<\/em><\/p>\n

Habakkuk 1:1\u20132<\/em><\/a><\/p>\n

Historical Background<\/strong><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Author<\/p>\n

The name Habakkuk<\/span> comes from a Hebrew root, meaning, \u201cto embrace.\u201d When writing his name, the last consonant is doubled, thus intensifying the meaning. The name Habakkuk<\/span>, then, means \u201cfu<\/span>ll embrace.\u201d Outside of that, nothing else is known about him or his family. There is a Jewish tradition that says Habakkuk was the son of the Shunammite woman. This is based on 2 Kings 4:16<\/a>, where El<\/span>isha tells the Shunammite woman that she will \u201cembrace a son.\u201d Since the name Habakkuk<\/span> means \u201cfull embrace,\u201d this Jewish tradition claims that Habakkuk was the son of the Shunammite woman. But that is<\/span> purely traditional and there is no real historical validity to that particular claim.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Date<\/p>\n

When the Book of Habakkuk was written can be determined with a fair degree of accuracy from certain statements made within this particular book. For example, it is obvious from Habakkuk 1:<\/span>1\u20135<\/a> that Babylon had not yet risen to empire status, since the appearance of Babylon is prophesied as being a work of God at which Israel will wonder with great wonder. So the book was obviously writt<\/span>en before Babylon became a major power. This also means that the book was written before the fall of Nineveh, which occurred in 612 b.c. Nineveh was destroyed by the Babylonians, so by then, the rise <\/span>of Babylon to empire status would no longer have been a surprise. Therefore, the Book of Habakkuk must have been written before 612 b.c. It would also appear that the book was written some time after 640 b.c., because the rise of Babylon was a work that would be done within their lifetime. Habakkuk used the term your days in verse 5<\/a>, which would put it roughly about 640 b.c. Another clue comes fro<\/span>m the superscription in Habakkuk 3:19<\/a>. Based upon that superscription, the indication is that the book was written at a time when the Levitical priesthood was in full session and operating correctly. <\/span>The best time to put the writing of the Book of Habakkuk would be during the reign of Josiah, and that fits all of the facts. So the book was written some time between 640\u2013622 b.c., and more likely du<\/span>ring the latter reign of Josiah, after he had thoroughly cleansed the Temple, probably between 630\u2013622 b.c.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Locale<\/p>\n

It is obvious from the context that Habakkuk was a prophet living in Judah, since Israel, the northern kingdom, was no longer in existence by then. Based on the superscription of Habakku<\/span>k 3:19<\/a>, it would appear that he was also living in the City of Jerusalem. The locale, then, was definitely Judah, and most likely Jerusalem.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>D. The Historical Setting<\/p>\n

The historical setting was the time of the reign of good King Josiah. It was a time of great outward prosperity, but the people themselves were inwardly corrupt. Although Jos<\/span>iah\u2019s own heart was right, as far as the people were concerned, much of his reformation was merely external conformity, rather than internal conformity. On the international scene, the Assyrians were no longer an immediate threat to Judah, but they were still a strong power in the days of Habakkuk.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>E. The Major Points<\/p>\n

The Book of Habakkuk makes four major points. First, the fact of divine discipline: at some point, God will discipline sin. Secondly, sin is self destructive: sin carries within it<\/span>self the seeds of its own destruction. Thirdly, the just shall live by faith. And fourthly, all injustices will be rectified by the Second Coming of the Messiah.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>F. The Theme<\/p>\n

The theme of the Book of Habakkuk is: The just shall live by faith. It is this particular theme that later became the theme of the Book of Romans.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>G. The New Testament Quotations<\/p>\n

In the New Testament, Habakkuk is quoted four times. Habakkuk 1:5<\/a> is quoted in Acts 13:41<\/a>. Habakkuk 2:4<\/a> is quoted twice in the New Testament: in Romans 1:17<\/a> and in Gala<\/span>tians 3:11<\/a>. It is significant that this verse is quoted by these two particular New Testament books, because it is Habakkuk 2:4<\/a> that teaches the theme of the book: the just shall live by faith. In the<\/span>se two books written by Paul, the apostle was particularly concerned with the issue of living by faith. Salvation by faith, justification by faith, sanctification by faith, glorification by faith; the entire life of the believer is a life of faith. Also <\/span>Habakkuk 2:3\u20134<\/a> is quoted is in Hebrews 10:37\u201338<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>H. The Uniqueness of the Book<\/p>\n

The uniqueness of the Book of Habakkuk is threefold. First, Habakkuk did not prophesy to the nation or to the people as other prophets did, but he spoke to God alone. Sec<\/span>ondly, he was not concerned with delivering a message, but the content of his burden<\/em> is solving a problem. Thirdly, he imparted God\u2019s message, not by prophetic discourse as other prophets did; rather,<\/span> he imparted God\u2019s message as it came to him through dialogue with God, then he recorded it.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>I. The Exposition<\/p>\n

As far as exposition is concerned, the book is divided into three main units. The first unit is the introduction in verse 1<\/a>; the second unit is comprised of chapters 1:2\u20132:20<\/a>, which <\/span>deal with the burden<\/em> of Habakkuk; the third unit is chapter 3<\/a>, which contains the prayer of Habakkuk.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>I. Introduction\u2014Habakkuk 1:1<\/a><\/p>\n

By way of introduction to the book, Habakkuk 1:1<\/a> states: The burden which Habakkuk the prophet did see.<\/em><\/p>\n

The word burden<\/em> is a Hebrew word that means \u201coracle\u201d or \u201cheavy mess<\/span>age.\u201d What Habakkuk is about to present is an oracle that is also a heavy message and that is going to be related to his own nation. His official position is: Habakkuk the prophet<\/em>. He is the prophet<\/em> o<\/span>f God. The mark of a prophet was anyone who received direct revelation from God. Furthermore, it was the burden<\/em>, the oracle or the heavy message, which Habakkuk the prophet did see<\/em>. What he saw in pro<\/span>phetic vision was especially the events of chapter 3<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>II. The Burden of Habakkuk\u2014Habakkuk 1:2\u20132:20<\/a><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The First Dialogue\u2014Habakkuk 1:2\u201311<\/a><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. Habakkuk\u2019s Complaints\u2014Habakkuk 1:2\u20134<\/a><\/p>\n

Jehovah, how long shall I cry, and you will not hear? I cry out unto you of violence, and you will not save. Why do you show me iniquity, and look upon perverse<\/em><\/span>ness? for destruction and violence are before me; and there is strife, and contention rises up. Therefore the law is slacked, and justice does never go forth; for the wicked do compass about the righteous; therefore justice goes forth perverted.<\/em><\/span><\/p>\n

The prophet makes two basic complaints. The first is in verse 2<\/a>: how long<\/em>? Habakkuk stated that he prayed many times over the people\u2019s sinfulness, especia<\/span>lly the sin of violence<\/em>, but God never seemed to answer. For Habakkuk, the key issue is violence, which he mentions six times: here; in 2:8<\/a>; twice in 2:17<\/a>; and in 3:9<\/a>. So how long<\/em> is God going to tole<\/span>rate this sin among the people?<\/p>\n

That leads to a second complaint in verse 3<\/a>: Why?<\/em> To make things worse, everywhere God led Habakkuk, he saw the increase of sin: he sees iniquity<\/em>, which is moral evil w<\/span>ith some tragic results; he sees perverseness<\/em>; he sees destruction<\/em>, which is greed and cruel plundering of 2:17<\/a>; he also sees strife<\/em>; and he sees the rising of contention<\/em>. What is clear from these ver<\/span>ses is that Habakkuk developed a genuine sensitivity to sin. If he is surrounded by it, he does not understand why God does not seem to do anything about it. The more he prays that sin would decrease, the more he s<\/span>ees sin increase.<\/p>\n

In verse 4<\/a>, Habakkuk spelled out two results of God\u2019s seeming indifference to the sins of the people: first, the Law of Moses was not kept and was being ignored; and se<\/span>condly, justice was perverted, as can be seen in that the wicked seemed to be winning over the righteous.<\/p>\n

These are the prophet\u2019s complaints: \u201cHow long can God continue to tolerate sin among His peopl<\/span>e?\u201d and \u201cWhy is He tolerating it when His silence seems to be making matters worse?\u201d<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. God\u2019s Response\u2014Habakkuk 1:5\u201311<\/a><\/p>\n

To Habakkuk\u2019s two complaints, God gave His answer and emphasized two things: God\u2019s instrument of punishment and their description.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>a. The Instrument of Punishment\u2014Habakkuk 1:5\u20136<\/a><\/p>\n

God stated His intentions in verse 5<\/a>: Behold ye among the nations, and look, and wonder marvellously; for I am working a work in your days, which ye will<\/em><\/span> not believe though it be told you.<\/em><\/p>\n

God stated that He did not intend to tolerate the sins of the people forever. He tells Habakkuk and the people, \u201cLook among all the nations right now, and see if yo<\/span>u are suspecting any of them to become a major world power.\u201d The very nation no one thought would rise to empire status a second time, will indeed rise again. When that happens, the people will wonder<\/em><\/span> marvellously<\/em>. God tells the prophet that He is working a work in your days, which ye will not believe though it be told you.<\/em> The phrase in your days<\/em> means that it was not something that would happen <\/span>in the distant future, it was going to occur in that particular generation. Prophets had to be verified by near prophecies before their far prophecies could be trusted. The rise of Babylon to empire status in their day verified that Habakkuk was what <\/span>he claimed to be: a prophet of God. If any other man had said that Babylon would be an empire again, it would never have been believed. Babylon had long since been defeated by the Assyrians, so who would expect Babylon to defeat the Assyrians and rise out of their obscurity.<\/span><\/p>\n

The Babylonian rise to power is described in verse 6<\/a>: For, lo, I raise up<\/em><\/span> the Chaldeans, that bitter and hasty nation, that march through the breadth of the earth, to possess dwelling places that are not theirs.<\/em><\/p>\n

God stated that He would raise up the Chaldeans.<\/em> The term Cha<\/em><\/span>ldeans<\/em> is another name for the Babylonians. God stated that He would bring up the Chaldeans out of obscurity. After the decline of Egypt, Babylon rose to empire status, especially under Hammurabi. The<\/span>n the Assyrians became the dominant power and destroyed the Babylonian Empire. But under Nabopolassar, the father of Nebuchadnezzar, it did rise again and defeated Nineveh, reaching empire status once <\/span>again. This is the picture God is portraying in this passage.<\/p>\n

God characterized the Babylonian rise to power in four statements. First, they were a bitter<\/em> nation, emphasizing their cruelty to subjuga<\/span>ted nations. Secondly, they were a hasty nation<\/em>, emphasizing the speed of conquest by which the Babylonians would be characterized. Thirdly, they would march through the breadth of the earth<\/em>, a prerog<\/span>ative of their empire status. And fourthly, they would possess dwelling places that are not theirs<\/em>, meaning they would conquer foreign territory by breaking their alliances.<\/p>\n

The first point in God\u2019s a<\/span>nswer to Habakkuk was that the Chaldeans would rise out of their obscurity and swiftly punish the people of Judah for their sins.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>b. Their Description\u2014Habakkuk 1:7\u201311<\/a><\/p>\n

In describing the Babylonians, God mentioned five things. First, He mentioned their independence in verse 7<\/a>: They are terrible and dreadful; their judgment and the<\/em><\/span>ir dignity proceed from themselves.<\/em><\/p>\n

The Babylonians were an independent people and they thought they did not have to rely on any nation other than themselves.<\/p>\n

Secondly, He mentioned the speed of their<\/span> conquest in verse 8<\/a>: Their horses also are swifter than leopards, and are more fierce than the evening wolves; and their horsemen press proudly on: yea, their horsemen come from far; they fly as an e<\/em><\/span>agle that hasten to devour.<\/em><\/p>\n

He compares their horses to swift leopards<\/em> and fierce evening wolves.<\/em> Their horsemen appeared to be like an eagle flying through the air. That is how swiftly the Babylonian<\/span>s would conquer.<\/p>\n

Thirdly, He mentioned their invincibility in verse 9<\/a>: They come all of them for violence; the set of their faces is forwards; and they gather captives as the sand.<\/em><\/p>\n

Nothing seemed to b<\/span>e able to stop their ease of conquest; they set their faces forward and nothing forced them to turn around. They will be collecting prisoners of war as the sand.<\/em><\/p>\n

Fourthly, He mentioned their ease of c<\/span>onquest in verses 10\u201311a<\/a>: Yea, he scoffs at kings, and princes are a derision unto him; he derides every stronghold; for he heaps up dust, and takes it. Then shall he sweep by as a wind, and shall pas<\/em><\/span>s over, and be guilty.<\/em><\/p>\n

They conquered princes merely by scoffing at them and by deriding every stronghold<\/em>; their huge, mighty fortified cities even such as Nineveh, just seemed to be so much dust that<\/span> is easily scattered.<\/p>\n

The fifth thing He mentioned about the Babylonians concerned their might in verse 11b<\/a>: even he whose might is his god.<\/em><\/p>\n

The ultimate object of Chaldean worship will be their own p<\/span>ower and might. This factor will lead to Babylon\u2019s downfall. The principle is that sin is self-destructive and always carries within itself the seeds of its own destruction.<\/p>\n

To summarize the first dia<\/span>logue, Habakkuk complained about Judah\u2019s sinfulness and questioned how God could tolerate this sinfulness. He had a problem with the deep-seated violence within Judah. God answered that He was not going to tolerate it, but wou<\/span>ld very shortly raise up the Babylonians to punish Judah. However, that answer gave Habakkuk even greater problems than he had before, and led to a second dialogue.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Second Dialogue\u2014Habakkuk 1:12\u20132:20<\/a><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. Habakkuk\u2019s Complaint\u2014Habakkuk 1:12\u20132:1<\/a><\/p>\n

God\u2019s answer to Habakkuk\u2019s first complaint brings an even more difficult problem to solve. In this complaint, three things are mentioned: Habakkuk\u2019s assurance<\/span>, Habakkuk\u2019s problem, and Habakkuk\u2019s wait.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>a. Habakkuk\u2019s Assurance\u2014Habakkuk 1:12<\/a><\/p>\n

Are not you from everlasting, O Jehovah my God, my Holy One? we shall not die. O Jehovah, you have ordained him for judgment; and you, O Rock, have established hi<\/em><\/span>m for correction.<\/em><\/p>\n

Habakkuk begins with a note of assurance: we shall not die<\/em>. He is quite confident that the Jews would not be totally destroyed because of God\u2019s holiness. Jehovah has always been Isra<\/span>el\u2019s God, and God\u2019s holiness militates against His breaking His promises, including the survival of the Jewish nation. God would certainly discipline Judah, but He would never allow the Jews to be totally destroyed. Habakkuk now recognized the place of Babylon in the plan and program of God. The purpose of their rise to po<\/span>wer will be twofold: first, for judgment<\/em>, to punish the sins of Judah; and s<\/span>econdly, for correction<\/em>, not total destruction. Indeed, Judah will go into Babylonian Captivity because of idolatry, but as a result, she will be cured of her idolatry. Habakkuk was not concerned that<\/span> God was going to entirely wipe out the Jewish people, by no means! They would continue to survive because of God\u2019s holiness. God would use Babylon to judge and punish the sins of Judah, but the aim was correction, not destruction.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>b. Habakkuk\u2019s Problem\u2014Habakkuk 1:13\u201317<\/a><\/p>\n

Having stated his assurance, Habakkuk then presented his problem in verse 13<\/a>: You that are of purer eyes than to behold evil, and that can not look on perversene<\/em><\/span>ss, wherefore look you upon them that deal treacherously, and hold your peace when the wicked swallows up the man that is more righteous than he.<\/em><\/p>\n

How can a holy God use the Chaldeans, of all people, t<\/span>o punish the Jews? It was indeed true that Judah was wicked, as Habakkuk had complained in the first dialogue. The trouble was that the Chaldeans or Babylonians were much worse than the Jews. In fact, the birthplace of idolatry was in Babylon. So, how co<\/span>uld God use the Chaldeans to punish the Jews? This question has been asked down through the centuries, and it is only the personalities that have changed. For <\/span>example, how could God use the Crusaders and the Nazis to inflict what they did upon the Jews? Throughout history, God has used what appeared to be more sinful nations to punish His own p<\/span>eople, Israel.<\/p>\n

Habakkuk spelled out the Chaldean\u2019s sinfulness in verses 14\u201316<\/a>: and make men as the fishes of the sea, as the creeping things, that have no ruler over them? He takes up all of them with<\/em><\/span> the angle, he catches them in his net, and gathers them in his drag: therefore he rejoices and is glad. Therefore he sacrifices unto his net, and burns incense unto his drag; because by them his portion is fat, and his food plenteous.<\/em><\/span><\/p>\n

In detailing the Chaldeans\u2019 sinfulness, he made two points. First, in verses 14\u201315<\/a>, the nations had become like the fishes of the sea<\/em>, easily captured by the Babylo<\/span>nian net<\/em>. The Hebrew word for net means \u201cmight.\u201d Secondly, in verse 16<\/a>, the glory was not given to God, but to his net<\/em>, to Babylon\u2019s might, as previously discussed in verse 11<\/a>.<\/p>\n

So Habakkuk raised anot<\/span>her question in verse 17<\/a>: Shall he therefore empty his net, and spare not to slay the nations continually?<\/em><\/p>\n

The question is, \u201cWill the king of Babylon be allowed to slay the nations continually?<\/em>\u201d Habak<\/span>kuk had a greater problem now. In his first dialogue, his problem was how God could tolerate the sins of Israel. Now he had a second problem, \u201cHow could God possibly use a more sinful nation to punish a less<\/span> sinful nation?\u201d<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>c. Habakkuk\u2019s Wait\u2014Habakkuk 2:1<\/a><\/p>\n

I will stand upon my watch, and set me upon the tower, and will look forth to see what he will speak with me, and what I shall answer concerning my complaint.<\/em><\/p>\n

Having is<\/span>sued his complaint in the second dialogue, Habakkuk announced that he intended to wait for an answer, however long it took. He pictured himself as standing upon a watchtower. This is not a defensive tower on a<\/span> city wall, but a watchtower in a field, the type that can still be seen among the Arabs in the Land of Israel. These stone towers stand in the middle of the field. As the crops ripen, the owner ascends the tower just before harvest to watch over his entire field to make sure that no one steals the crop. That was Habakkuk\u2019s <\/span>tower<\/em>. He was standing on this tower<\/em>, looking over the field of h<\/span>is complaints, with a lack of understanding of God\u2019s justice and the way He was doing things, such as, using Babylon to punish Israel. Now he would stand on this watchtower, waiting for an answer, and he intended to be there unti<\/span>l God gave an answer.<\/p>\n

The word complaint<\/em> is a strong word that implies reproof in what he is saying to God. There is a note of anger here because he is upset and frustrate<\/span>d. He simply cannot understand how God could do this.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. God\u2019s Response\u2014Habakkuk 2:2\u201320<\/a><\/p>\n

As with the first dialogue, God gave His answer in three segments: the vision, the message, and the taunting song.<\/em><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>a. The Vision\u2014Habakkuk 2:2\u20133<\/a><\/p>\n

God instructs Habakkuk to record the vision he is about to see in verse 2<\/a>: And Jehovah answered me, and said, Write the vision, and make it plain upon tablets, that he may<\/em><\/span> run that reads it.<\/em><\/p>\n

He is to inscribe it plainly upon tablets<\/em> of stone so that it could easily be seen and read. The purpose was: that he may run that reads it.<\/em> Anyone reading the inscription could qu<\/span>ickly run and tell this message to others because of its importance. Isaiah was given a similar order in Isaiah 8:1\u20132<\/a>.<\/p>\n

God then gave the timing of the vision in verse 3<\/a>: For the vision is yet for the <\/em><\/span>appointed time, and it hasten toward the end, and shall not lie: though it tarry, wait for it; because it will surely come, it will not delay.<\/em><\/p>\n

The Hebrew word for appointed<\/em> means \u201cfixed.\u201d The fulfillm<\/span>ent of the vision is for a fixed time<\/em> in God\u2019s timetable; it has been predetermined. Furthermore, it hasten toward the end<\/em>. This expression means that it is moving toward complete fulfillment. The exp<\/span>ression: shall not lie<\/em> means it will certainly come into being. Regardless of how long it may seem to be delayed from the human perspective, Habakkuk is told to wait for it; because it will surely com<\/em><\/span>e, it will not delay.<\/em><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>b. The Message\u2014Habakkuk 2:4\u20135<\/a><\/p>\n

Behold, his soul is puffed up, it is not upright in him; but the righteous shall live by his faith. Yea, moreover, wine is treacherous, a haughty man, that keeps not at h<\/em><\/span>ome; who enlarges his desire as Sheol, and he is as death, and cannot be satisfied, but gathers unto him all nations, and heaps unto him all peoples.<\/em><\/p>\n

The message contains two things. First, in verse 4<\/a><\/span>, the unrighteous one will die because of his pride, but the righteous<\/em> [just one] shall live by his faith<\/em>. To disbelieve God demonstrates pride, but to believe Him shows aimunah<\/span> or faith. Not only is <\/span>one saved by faith, but he lives out his entire life by his faith. Although it seems unjust that God is going to use the Chaldeans to punish the Jews, Habakkuk will have to trust that what God is going to do will come out r<\/span>ight.<\/p>\n

Secondly, in verse 5<\/a>, as for the Chaldeans, their sin carries within it the seeds of their own destruction. God told Habakkuk that the key sin of the Chaldeans was drunken<\/span>ness. This is reaffirmed by two ancient Greek historians, Zenophon and Herodotus, both of whom emphasized the Babylonian tendency toward drunkenness. In fact, even on the day of Babylon\u2019s fall, they were characterized by drunkenness rather than watchfulness (<\/span>Dan. 5<\/a>). Furthermore, Babylon was characterized as being power hungry: \u201cHe is like Sheol<\/em>.\u201d Although all the dead went to Sheol in that day, S<\/span>heol never seemed to be satisfied; there was always room for more. The same applied to Babylon; no matter how many nations they conquered, they always felt the need to conquer more. This hunger for more and more also carried within it the seeds of their<\/span> later destruction.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>c. The Taunting Song\u2014Habakkuk 2:6\u201320<\/a><\/p>\n

The third segment contained a taunting song directed against the Chaldeans. This taunting song pokes fun at the Chaldeans, and would be sung when God\u2019s prophecy wa<\/span>s fulfilled. In this taunting song, God pronounced five \u201cwoes\u201d against them.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>(1) The First Woe\u2014Habakkuk 2:6\u20138<\/a><\/p>\n

Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increases that which is not his! how long? and that lad<\/span>en himself with pledges! Shall they not rise up suddenly that shall bite you, and awake that shall vex you, and you shall be for booty unto them? Because you have plundered many nations, all the remnant of the peoples shall plunder you, because of men\u2019s blood, and for the violence done to the land, to the city and to all that dwell therein.<\/span><\/p>\n

The first woe is that the plundering Chaldeans would them<\/span>selves be plundered. In verse 6<\/a>, the Chaldeans demanded tribute from conquered nations. But in verse 7<\/a>, they themselves would come under surprise attack, a prophecy fulfilled by the Medes and the Pers<\/span>ians (Dan. 5:30<\/a>). In verse 8<\/a>, the remnant of the peoples<\/em> would now plunder the Chaldeans. The survivors from those very nations that Babylon conquered would arise and force a defeat upon the Babylonia<\/span>ns.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>(2) The Second Woe\u2014Habakkuk 2:9\u201311<\/a><\/p>\n

Woe to him that gets an evil gain for his house, that he may set his nest on high, that he may be delivered from the hand of evil! You have devised shame to your hou<\/em><\/span>se, by cutting off many peoples, and have sinned against your soul. For the stone shall cry out of the wall, and the beam out of the timber shall answer it.<\/em><\/p>\n

The second woe<\/em> stated that the dynasty the <\/span>Babylonians were building would collapse. In verse 9<\/a>, they tried to set up long-lasting dynasties. In verse 10<\/a>, they attempted to do so by wholesale slaughter of any opposition. But now, in verse 11<\/a>, <\/span>the parts of the building itself would witness against them.<\/p>\n<\/div>\n<\/div>\n

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(3) The Third Woe\u2014Habakkuk 2:12\u201314<\/a><\/p>\n

Woe to him that builds a town with blood, and establishes a city by iniquity! Behold, is it not of Jehovah of hosts that the peoples labor for the fire, and the nati<\/em>ons weary themselves for vanity? For the earth shall be filled with the knowledge of the glory of Jehovah, as the waters cover the sea.<\/em><\/p>\n

The third woe stated that violence would be dealt with by violence. In verse 12<\/a>, they built their cities, especially the great city of Babylon, with the blood of slaves. Now, in verse 13<\/a>, all their labor was doomed to destruction by fire<\/em>. In verse 14<\/a>, the reason Babylon will be doomed to fire in the future is because the day is coming when the earth shall be filled with the knowledge of the glory of Jehovah<\/em>. When the Messianic Kingdom is set up, there will be two desolate spots on the earth: Edom and Babylon. Both places will become the abode of demons for 1,000 years (Is. 13\u201314<\/a>; Jer. 50\u201351<\/a>; Rev. 18<\/a>).<\/p>\n

In Habakkuk\u2019s prophecy, there is a blending between the Babylon of the past with the Babylon of the future. Earlier, he spoke of Babylon the past; now he speaks of Babylon the future. The third woe, then, is that violence would breed violence, and Babylon would be destroyed by violence. The world empire will not be the Babylonian empire; rather, it is going to be the empire of the Kingdom of God.<\/p>\n<\/div>\n<\/div>\n

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(4) The Fourth Woe\u2014Habakkuk 2:15\u201317<\/a><\/p>\n

Woe unto him that gives his neighbor drink, to you that adds your venom, and makes him drunken also, that you may look on their nakedness! You are filled with shame<\/span>, and not glory: drink you also, and be as one uncircumcised; the cup of Jehovah\u2019s right hand shall come round unto you, and foul shame shall be upon your glory. For the violence done to Lebanon shall cover you, and the destruction of the beasts, which made them afraid; because of men\u2019s blood, and for the violence done to the land, to the city and to all that dw<\/span>ell therein.<\/p>\n

The fourth woe is the w<\/span>oe of debauchery. In verse 15<\/a>, not only were the Chaldeans characterized by drunkenness, they rejoiced in making others drunk as well. Then, once they were intoxicated, they could be induced to go aro<\/span>und naked unashamed. But now, in verse 16<\/a>, the Chaldeans would be forced to drink of the cup of Jehovah\u2019s right hand<\/em>, meaning \u201cthe cup of God\u2019s wrath.\u201d Being drunk with the wrath of God, would reveal <\/span>that they were uncircumcised<\/em>, thus their non-Jewishness would be clearly seen. Their uncircumcision is both physical and spiritual. In verse 17<\/a>, the reason is that wherever the Babylonians went, they <\/span>destroyed the forest kingdom, the animal kingdom, and the human kingdom.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>(5) The Fifth Woe\u2014Habakkuk 2:18\u201320<\/a><\/p>\n

What profits the graven image, that the maker thereof has graven it; the molten image, even the teacher of lies, that he that fashions its form trusts therein, to ma<\/em><\/span>ke dumb idols? Woe unto him that says to the wood, Awake; to the dumb stone, Arise! Shall this teach? Behold, it is overlaid with gold and silver, and there is no breath at all in the midst of it. But Jehovah is in his holy temple: let all the earth keep silence before him.<\/em><\/span><\/p>\n

The fifth woe<\/em> is the woe of idolatry. In verse 18<\/a>, God declared that idolatry is useless to save Babylon. What is the profit <\/span>of a graven image? None whatsoever. What is the value of trusting these idols? None whatsoever. Not only is idolatry totally useless, in verse 19<\/a>, it is thoroughly sinful. God will not treat idolatry <\/span>lightly because it is the worship of some god other than the true one. \u201cWill idolatry teach?\u201d The answer is a resounding \u201cNo!\u201d The reason for it all is in verse 20<\/a>: Jehovah is in his holy temple<\/em>; ther<\/span>e is no other god in that holy Temple. He alone is God, therefore: let all the earth keep silence before him<\/em>.<\/p>\n

The answer to Habakkuk\u2019s second problem is: Yes, God would use a more sinful nation, the B<\/span>abylonians, to punish a less sinful nation like Judah, but the Chaldeans would not get off scot free. Eventually, they will suffer an even more terrible destruction because of the principle that sin carries within itself the seed of its own destruction. The righteous one who lives by faith<\/span> will accept God\u2019s way of doing things, and will accept that the Judge of all the earth will do right.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>III. The Prayer of Habakkuk\u2014Habakkuk 3:1\u201319<\/a><\/p>\n

After receiving a divine answer to his dilemma of chapters 1\u20132<\/a>, Habakkuk writes a very poetic victory prayer in chapter 3<\/a>. This is a prayer to God to fulfil<\/span>l that final judgment for sin that will occur at the Second Coming of the Messiah. The prophet pictures himself living in those days, and actually sees what is taking place at the Second Coming.<\/p>\n

The s<\/span>econd unit can be subdivided into four sections: the heading, the request, the Second Coming, and the Faithful Remnant.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Heading\u2014Habakkuk 3:1<\/a><\/p>\n

A prayer of Habakkuk the prophet, set to Shigionoth.<\/em><\/p>\n

This verse introduces Habakkuk as the writer of this victory prayer. The notation: set to Shigionoth<\/em> refers to a specif<\/span>ic musical accompaniment. His intention was for it to be used as part of the Temple worship.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Request\u2014Habakkuk 3:2<\/a><\/p>\n

O Jehovah, I have heard the report of you, and am afraid: O Jehovah, revive your work in the midst of the years; In the midst of the years make it known; In wrath remember <\/em><\/span>mercy.<\/em><\/p>\n

In the context of this prayer, Habakkuk was transported in vision to a prophetic period many years in the future. While chapters 1<\/a> and 2<\/a> dealt mostly with the immediate future, chapter 3<\/a> deals <\/span>with the far distant future, just before the Second Coming. In this vision of the future, Habakkuk sees himself as a member of the Faithful Remnant in the Tribulation. The Faithful Remnant will be the majori<\/span>ty of the Jewish population that survives the seven years of the Tribulation. Throughout the Tribulation, they will be unbelievers as far as Yeshua (Jesus) is concerned, as well as being unbelievers as far as the Antichrist is concerned. They are faithful in the sense that they will believe in the God of Israel to the extent of Old Testament revelation. They are the ones who will be saved as a nation dur<\/span>ing the last three days of the Great Tribulation.<\/span><\/p>\n

Representing the Faithful Remnant in the Tribulation, Habakkuk said, \u201cI have heard the news of the report<\/em>.\u201d This report<\/em> is the good news<\/span> of the Second Coming of the Messiah, as the context clearly shows. In the context of the Book of Revelation, the Faithful Remnant could have heard this report from two possible sources. First, the 144,000 Jews of <\/span>Revelation 7<\/a>, who will be evangelizing during this period. They will be preaching the gospel of the Kingdom, the good news of the Messianic Kingdom to be established by the Second Coming<\/span>. The second source is the Two Witnesses of Revelation 11<\/a>. Furthermore, Habakkuk said, I am afraid<\/em> because, in conjunction with this report<\/em>, he knew there were more judgments to come that would preced<\/span>e the Second Coming.<\/p>\n

Then he said: O Jehovah, revive your work in the midst of the years.<\/em> The word years<\/em> refers to the seven years of the Tribulation. The expression in the midst of the years<\/em> means in<\/span> the middle of the Tribulation, when there will be a temporary cessation of the divine judgments of God. The Seal Judgments of Revelation 6<\/a> and the Trumpet Judgments of Revelation 8\u20139<\/a> will be poured o<\/span>ut during the first half of the Tribulation. In the middle of the Tribulation, there will be this temporary calm like the proverbial eye of the hurricane, during which no divine judgments will be poured out of Heaven.<\/span> But there will be a third series of judgments toward the latter part of the second half of the Tribulation. These are the Bowl Judgments of Revelation 16<\/a>. Speaking on behalf of the F<\/span>aithful Remnant who had heard the report of these coming judgments from the 144,000 Jews and the Two Witnesses, Habakkuk is now praying for God to revive His work, the Bowl Judgments, because they will bring to an end His wrath. <\/span>But at the same time, he is fearful and his plea is: In wrath remember mercy.<\/em><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Second Coming of the Messiah\u2014Habakkuk 3:3\u201315<\/a><\/p>\n

Having made this request for the Tribulation to continue and finally come to its close, Habakkuk gives a description of the Second Coming of the Mes<\/span>siah. Habakkuk makes five points concerning the Second Coming of the Messiah: the place, the Shechinah Glory, the effects upon the nations, the oath of God, and the Campaign of Armageddon.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Place\u2014Habakkuk 3:3a<\/a><\/p>\n

God came from Teman, And the Holy One from mount Paran. [Selah.]<\/em><\/p>\n

Habakkuk pointed out the place of the Second Coming. Teman<\/em> is a city located in Mount Seir, within the land <\/span>of Edom or Southern Jordan, just north of the city of Bozrah or Petra; mount Paran<\/em> is in the southern Negev, across the Arabah from Mount Seir. According to Micah 2:12\u201313<\/a>; Isaiah 34:1\u20136<\/a>; and 63:1\u20137<\/a>, t<\/span>he initial place of the Second Coming will be the city of Bozrah, its Hebrew name, or Petra, its Greek name. This verse gives the route that the Messiah will take. He will first go north of Bozrah or Pet<\/span>ra until He comes to Teman<\/em>; from Teman<\/em>, He will make His way down Mount Seir, cross the Arabah proper into the Negev Desert, and come by way of Mount Paran; and then into the Land of Israel from th<\/span>e southeast. So as to place, He will return to Israel from the direction of Teman<\/em> in Edom and mount Paran<\/em> in the southern Negev.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Shechinah Glory\u2014Habakkuk 3:3b\u20135<\/a><\/p>\n

His glory covered the heavens, And the earth was full of his praise. And his brightness was as the light; He had rays coming forth from his hand; And there was t<\/em><\/span>he hiding of his power. Before him went the pestilence, And fiery bolts went forth at his feet.<\/em><\/p>\n

When the Second Coming occurs, it will come in conjunction with the Shechinah Glory. Matthew 24:29\u201331<\/a> po<\/span>ints out that this is the sign of the Second Coming. At the Second Coming, the Shechinah Glory is described in five ways: first, in verse 3<\/a>, the Glory will cover the earth; secondly, in verse 4a<\/a>, the <\/span>brightness<\/em> will be the brightness of light; thirdly, in verse 4b<\/a>, rays<\/em> will issue from His hands; fourthly, in verse 4c<\/a>, there will be a bright light that will hide His power; and fifth, in verse 5<\/a>, t<\/span>he Glory will be destructive against the sinners, because these rays coming out of His hands will be death rays by which He is going to destroy the armies of the Antichrist. Messiah comes with the bright<\/span>ness of God\u2019s glory, the brightness of light. Zechariah 14<\/a> also describes the Second Coming in similar terms.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. The Effects Upon the Nations\u2014Habakkuk 3:6\u20137<\/a><\/p>\n

He stood, and measured the earth; He beheld, and drove asunder the nations; And the eternal mountains were scattered; The everlasting hills did bow; His <\/em><\/span>goings were as of old. I saw the tents of Cushan in affliction; The curtains of the land of Midian did tremble.<\/em><\/p>\n

The effects of the Second Coming of the Messiah upon the Gentile nations that have come <\/span>against the Jews at Bozrah will be twofold. In verse 6<\/a>, the first effect is that the nations will be driven asunder. Now that the Faithful Remnant has received the Messiah, He has returned. And second<\/span>ly, in verse 7<\/a>, fear will take hold of them all as the Messiah moves against them. Two nations are mentioned specifically: Cushan and Midian.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>4. The Oath of God\u2014Habakkuk 3:8\u201311<\/a><\/p>\n

Was Jehovah displeased with the rivers? Was your anger against the rivers, Or your wrath against the sea, That you did ride upon your horses, Upon your chariots of s<\/span>alvation? Your bow was made quite bare; The oaths to the tribes were a sure word. [Selah.] You did cleave the earth with rivers. The mountains saw you, and were afraid; The tempest of waters passed by; The deep uttered its voice, And lifted up its hands on high. The sun and moon stood still in their habitation, At the light of your arrows as they went, At the shi<\/span>ning of your glittering spear.<\/p>\n

God <\/span>must move because of an oath He has made. In verse 8<\/a>, the judgment of God will affect the waters, so the question will be raised, \u201cWas it against the waters that the judgment of the Second Coming came<\/span>?\u201d In verse 9<\/a>, the answer will be, \u201cNo.\u201d The judgment came because of God\u2019s oath to save the Tribes of Israel. In verse 10<\/a>, in the course of these judgments being poured out upon the enemy in order to<\/span> save Israel, certain physical aspects of the earth, the rivers, oceans, and mountains, will all be effected. Not only that, but in verse 11<\/a>, the celestial sphere, the sun, moon, and stars in space, w<\/span>ill all feel the effects. The Second Coming will have universal effects on the earth, in the heavens, and in outer space.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>5. The Campaign of Armageddon\u2014Habakkuk 3:12\u201315<\/a><\/p>\n

You did march though the land in indignation; You did thresh the nations in anger. You went forth for the salvation of your people, For the salvation of <\/span>your anointed; You wound the head out of the house of the wicked man, Laying bare the foundation even unto the neck. [Selah.] You did pierce with his own staves the head of his warriors: They came as a whirlwind to scatter me; Their rejoicing was as to devour the poor secretly. You did tread the sea with your horses, The heap of mighty waters.<\/span><\/p>\n

The fifth thing about the Second Coming will be the Ca<\/span>mpaign of Armageddon. Here Habakkuk made four points.<\/p>\n

First, in verse 12<\/a>, there will be the marching of the Messiah through the land in indignation<\/em> and the threshing of the nations in anger<\/em>. This vers<\/span>e summarizes a more graphic description found in Isaiah 63:1\u20136<\/a>, where the Messiah is pictured as trampling on the enemy, and in the process, their life blood stains His clothing.<\/p>\n

Secondly, verse 13a<\/a> s<\/span>tates the one key reason He will thresh the nations at the Second Coming: for the salvation of your anointed<\/em>; He threshes the nation on behalf of Israel. Before He comes, Israel will be saved spiritua<\/span>lly, and when He comes, Israel will be saved physically from their enemies.<\/p>\n

Thirdly, in verses 13b\u201314a<\/a>, he describes the fall of the Antichrist in two statements: first, You wound the head out of the <\/em><\/span>house of the wicked man<\/em>; and secondly, You did pierce with his own staves the head of his warriors<\/em>. The word head<\/em> is singular, so there is only one ruler over all the armies of all the nations. This o<\/span>ne head<\/em> will be the Antichrist himself. That head<\/em> will receive a deadly and fatal wound. According to 1 Thessalonians 2:9<\/a>, the Antichrist will be the very first casualty of the Second Coming.<\/p>\n

The four<\/span>th point Habakkuk makes about the Campaign of Armageddon is that it will lead to the fall of the Gentile nations in verses 14b\u201315<\/a>. After the death of the Antichrist, the nations that he led against th<\/span>e Faithful Remnant are destroyed. Their purpose was to scatter Israel, but now, they are the ones being scattered, trampled, dispersed. According to Revelation 14<\/a>, this will result in blood spewing ou<\/span>t so that it flows to the depth of a horse\u2019s bridle.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>D. The Faithful Remnant\u2014Habakkuk 3:16\u201319<\/a><\/p>\n

After seeing this, Habakkuk deals with the fear and the faith of the Faithful Remnant.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. Their Fear\u2014Habakkuk 3:16<\/a><\/p>\n

I heard, and my body trembled, My lips quivered at the voice; Rottenness entered into my bones, and I tremble in my place; Because I must wait quietly for the day of troubl<\/em><\/span>e, For the coming up of the people that invade us.<\/em><\/p>\n

The message concerning the Campaign of Armageddon will cause tremendous fear. Still speaking on behalf of the Faithful Remnant, Habakkuk states the r<\/span>eason for the fear, \u201cI must wait quietly for the day of trouble<\/em>, for the people who will invade us.\u201d He realizes that these prophecies have been given unconditionally by God, therefore, they must be f<\/span>ulfilled. These promises include not only the good things about the Kingdom, but also the bad things about the judgment preceding it. Again, the prayer, in its prophetic context, occurs in the middle of the Tribulation, so he knows that he must wait for the invasion of the enemy before he will ever see the Second Coming of the Messiah.<\/span> Although this fills him with great fear, it is not the kind of<\/span> fear that chases away faith.<\/p>\n<\/div>\n<\/div>\n

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2. Their Faith\u2014Habakkuk 3:17\u201319<\/a><\/p>\n

For though the fig tree shall not flourish, Neither shall fruit be in the vines; The labor of the olive shall fail, And the fields shall yield no food; The flock shall <\/em>be cut off from the fold, And there shall be no herd in the stalls: Yet I will rejoice in Jehovah, I will joy in the God of my salvation. Jehovah, the Lord, is my strength; And he makes my feet like hinds\u2019 feet, And will make me to walk upon my high places.<\/em><\/p>\n

Habakkuk then described the faith of the Faithful Remnant by mentioning three things. First, in verse 17<\/a>, although all sources of livelihood and sustenance are cut off, this will not turn him against the Lord. Secondly, in verse 18<\/a>, nevertheless, he states: Yet I will joy in the God of my salvation<\/em>. This is the same kind of faith that Job expressed, when he said: though he slay me, yet will I trust him<\/em> (Job 13:15<\/a>). Habakkuk is speaking not only for himself, but for the future Faithful Remnant. And thirdly, verse 19<\/a> promises that God will ultimately have the victory. The feet of the Faithful Remnant will be like hinds\u2019 feet<\/em>, meaning they will be sure footed; and they will be in high places<\/em>, meaning \u201ctotal confidence.\u201d In this context, it is a symbol of total confidence of victory (2 Sam. 22:34<\/a>; Ps. 18:33<\/a>).<\/p>\n

Although he cannot understand everything about the way God works, and although he has questioned God\u2019s use of a more sinful nation to punish a less sinful one, Habakkuk has learned two things. First, the just shall live out his life by faith, even when he cannot understand why God does things the way He does. Secondly, in chapter 3<\/a>, he also learned that all injustices will be rectified and settled once and for all with the Second Coming of the Messiah.<\/p>\n

With this, the Book of Habakkuk comes to an end.<\/p>\n<\/div>\n<\/div>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

The burden which Habakkuk the prophet did see. Jehovah, how long shall I cry, and you will not hear? I cry out unto you of violence, and you will not save. Habakkuk 1:1\u20132 Historical Background A. The Author The name Habakkuk comes from a Hebrew root, meaning, \u201cto embrace.\u201d When writing his name, the last … <\/p>\n

\u201eThe Book of Habakkuk\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1305","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1305","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=1305"}],"version-history":[{"count":1,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1305\/revisions"}],"predecessor-version":[{"id":1306,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1305\/revisions\/1306"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=1305"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=1305"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=1305"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}