Exegetical and Hermeneutical Commentary of Habakkuk 1:2
O LORD, how long shall I cry, and thou wilt not hear! [even] cry out unto thee [of] violence, and thou wilt not save!
2 4. The Prophet’s complaint that he has long cried out against evils unheard
2. how long shall I cry ] lit. shall I have cried? Exo 10:3; Exo 16:28; Psa 80:4. The prophet’s cry extends back into the past. But though he has been long crying he has received no answer from Heaven; the evil proceeds unchecked, even unregarded of God ( Hab 1:3).
wilt not hear ] dost not hear.
even cry out unto thee of violence ] I cry out unto thee of violence (or, Violence! this being the word which forms his cry). Job 19:7; Jer 20:8. The term “violence” is equivalent to wrong, injury, whether accompanied with force or not, Gen 16:5.
wilt not save ] dost not save, or, give deliverance, Psa 18:41 (Heb. 42). The cry of wrong and injury though long continued has evoked no interposition of God, nor been met with any help. The prophet seems certainly to complain not only of injury which he sees around him, but which he suffers (Job 19:7; Jer 20:8). But it may be a question when he says “I” whether he does not make himself one with some class in Israel, namely, the godly, who are wronged by the wicked, or with Israel as a people, which suffers injury at the hands of a foreign oppressor.
Fuente: The Cambridge Bible for Schools and Colleges
O Lord, how long shall I cry – Literally, how long have I cried so intensely to Thee? Because it is always the cry of the creature to the One who alone can hear or help – its God. Of this cry the Prophet expresses that it had already lasted long. In that long past he had cried out to God but no change had come. There is an undefined past, and this still continues.
How long – as Asaph cries, how long hast Thou been, and, it is implied, wilt Thou be wroth against the prayer of Thy people? as we should say, how long shall Thy wrath continue? The words which the prophet uses relate to domestic strife and wrong between man and man; violence, iniquity, strife, contention Hab 1:3, nor are any of them used only of the oppression of a foreign enemy. Also, Habakkuk complains of injustice too strong for the law, and the perversion of justice Hab 1:4. And upon this, the sentence is pronounced. The enemy is to be sent for judgment and correction Hab 1:12. They are then the sins of Judah which the prophet rehearses before God, in fellow-suffering with the oppressed. God answers that they shall be removed, but by the punishment of the sinners.
Punishment does not come without sin, nor does sin endure without punishment. It is one object of the Old Testament to exhibit the connection between sin and punishment. Other prophets, as commissioned by God, first denounced the sins and then foretold the punishment of the impenitent. Habakkuk appeals to Gods justice, as requiring its infliction. On this ground too this opening of the prophecy cannot be a complaint against the Chaldees, because their wrong would be no ground of the punishment which the prophet denounced, but the punishment itself, requiting wrong to man through human wrong.
Cyril: The prophet considers the person of the oppressed, enduring the intolerable insolence and contumely of those accustomed to do wrong, and very skillfully doth he attest the unutterable lovingkindness of God, for he exhibits Him as very forbearing, though accustomed to hate wickedness, but that He doth not immediately bring judgment upon the offenders, he showed clearly, saying that so great is His silence and long-suffering, that there needeth a strong cry, in that some practice intolerable covetousness against others, and use an unbridled insolence against the weak, for his very complaints of Gods endurance of evil attest the immeasurable loving kindness of God.
Cyril: You may judge hence of the hatred of evil among the saints. For they speak of the woes of others as their own. So saith the most wise Paul 2Co 11:29, who is weak and I am not weak? who is offended, and I burn not? and bade us Rom 12:15 weep with those who weep, showing that sympathy and mutual love are especially becoming to the saints.
The prophet, through sympathy or fellow-suffering with the sufferers, is as one of them. He cries for help, as himself needing it, and being in the misery, in behalf of which he prays. He says, How long shall I cry? standing, as it were, in the place of all, and gathering all their cries into one, and presenting them before God. It is the cry, in one, of all which is wronged to the God of Justice, of all suffering to the God of love. When shall this scene of sin, and confusion, and wrong be at an end, and the harmony of Gods creation be restored? How long shall evil not exist only, but prevail? It is the cry of the souls under the altar Rev 6:10, How long, O Lord, Holy and True, dost Thou not judge and avenge our blood on them that dwell on the earth? It is the voice of the oppressed against the oppressor; of the Church against the world; weary of hearing the Lords Name blasphemed, of seeing wrong set up on high, of holiness trampled underfoot. It is in its highest sense His Voice, who, to sanctify our longings for deliverance, said in the days of His Flesh Psa 22:2, I cry in the daytime, but Thou hearest not.
Even cry out – aloud (it is the cry of anguish) Dion.: We cry the louder, the more we cry from the heart, even without words; for not the moving of the lips, but the love of the heart sounds in the ears of God.
Even cry out unto Thee. – Whether as an exclamation or a continuance of the question, How long? The prophet gathered in one the prolonged cry of past and future. He had cried out; he should cry on, Violence. He speaks as if the one word, jerked out, as it were, wrung forth from his inmost soul, was, Violence, as if he said this one word to the God of justice and love.
Fuente: Albert Barnes’ Notes on the Bible
Hab 1:2
O Lord! how long shall I cry, and Thou wilt not hear?
The crisis of prayer
The question to be answered is this: How long will God suffer His people to pray, and still neglect to hear? Answer–
1. Till they see the plague of their own hearts–till each one sees his own individual iniquities, and lies in the dust before God.
2. Till the Church feels that she stands in the gap between God and a sin destroyed world.
3. Till they are willing to do whatever of duty He requires, in addition to praying.
4. Till they move the stumbling-blocks out of the way of a revival of His work.
5. If God sees in His people any disposition to withhold from Him the glory of the work He does. We see from this subject–
(1) Why so many prayers seem to be offered in vain.
(2) We see some of the causes of spiritual declension in the Church.
(3) The subject shows how we should set about raising the Church from her low estate.
(4) We see the duty of every Christian to search well his own heart. The hindrances to revivals are the sins of individuals. Each Christian, therefore, must search and purify himself.
(5) How fearful is the Churchs responsibility; and how great should be her watchfulness, lest by her apathy, her selfishness, or her unbelief, she hinder the work of the Lord. (National Preacher.)
The cry of a good man under the perplexing procedure of God
I. Gods apparent disregard to his earnest prayer. Under the pressure of that burden which was resting on his heart, namely, the moral corruption and the coming doom of his country; it would seem that he had often cried unto the Almighty and implored His interposition; but no answer had come. Why are not the prayers of good men immediately answered? In reply to this question three undoubted facts should be borne in mind.
1. That importunity of soul is necessary to qualify for the appreciation of the mercies sought. It is not until a man is made to feel the deep necessity of a thing that he values it when it comes. How long shall I cry? Until the sense of need is so intensified as to qualify for the reception and due appreciation of the blessing. Another fact that should be borne in mind is–
2. That the exercise of true prayer is in itself the best means of spiritual culture. Conscious contact with God is essential to moral excellence. You must bring the sunbeam to the seed you have sown, if you would have the seed quickened and developed; and you must bring God into conscious contact with your powers, if you would have them vivified and brought forth into strength and perfection. True prayer does this; it is the soul realising itself in the presence of Him who quickeneth all things.
3. That prayers are answered where there is no bestowment of the blessing invoked. Not my will, but Thine be done. This is all we want. Acquiescence in the Divine will is the moral perfection, dignity, and blessedness of all creatures in the universe. With these facts let us not be anxious about the apparent disregard of God to our prayers.
II. Gods apparent disregard to the moral condition of society. Why dost Thou show me iniquity, and cause me to behold grievance? for spoiling and violence are before me: and there are that raise up strife and contention. Therefore the law is slacked, and judgment doth never go forth: for the wicked cloth compass about the righteous; therefore wrong judgment proceedeth. The substance of this is the old complaint, Wherefore doth the way of the wicked prosper? Two facts should be set against this complaint.
1. The good have the best of it, even in this life.
2. The evil will have the worst of it in the next life. (Homilist.)
The expostulation of faith
The prophet is deeply afflicted, for there is little religion in the land, and as little of the true service of God. The one in reality is the measure of the other, although there may often seem more religion than righteousness. He does not, however, begin with attacking vice and irreligion and sin. He knows better than to do this. He carries his complaint to God, and in this way he would find some relief from his perplexity. The prophet expostulates with his God. His work seems almost hopeless, but he is a godly man, and he turns instinctively from man to God. Assuredly there is an expostulation of faith as well as of presumption. It may be good for the prophet, and for those in like circumstances, that at times God is silent. It is not that the prophet distrusts the justice or the mercy of God; it is rather, that in his impatience he would set times and seasons for His working. The times in which the prophet lived were times of ungodliness, of violence, and of misrule. Every one did that which was right in his own eyes. To correct this, the merely human sense of right is powerless. In such times, righteous men, such as wished to lead a tranquil and quiet life in all godliness and gravity, must go to the wall. Even thus they cannot escape injustice and violence, scorn and oppression, from the many who have no belief in the Unseen, and who act accordingly. And so they are compassed about with wickedness. The mercy of God may be compassing them about, but for the time they can hardly see any evidences of it, and they are almost in despair. They are tempted to think that all the foundations of the earth are moved, and to say, God hath forsaken the earth. (P. Barclay, M. A.)
Freedom allowed in prayer
The prophet does not here teach the Jews, but prepares them for a coming judgment, as they could not but see that they were justly condemned, since they were proved guilty by the cry and complaints made by all the godly. Now this passage teaches us that all who really serve and love God, ought, according to the prophet s example, to burn with holy indignation whenever they see wickedness reigning without restraint among men, and especially in the Church of God. There is indeed nothing which ought to cause us more grief than to see men raging with profane contempt for God, and aa regard had for His law and for Divine truth, and all order trodden under foot. When therefore such a confusion appears to us, we must feel roused, if we have in us any spark of religion. If it be objected that the prophet exceeded moderation, the obvious answer is this,–that though he freely pours forth his feelings, there was nothing wrong in this before God, at least nothing wrong is imputed to him: for wherefore do we pray, but that each of us may unburden his cares, his griefs, and anxieties, by pouring them into me bosom of God? Since then God allows us to deal so familiarly with Him, nothing wrong ought to be ascribed to our prayers, when we thus freely pour forth our feelings, provided the bridle of obedience keeps us always within due limits, as was the case with the prophet; for it is certain that he was retained under the influence of real kindness. Our prophet here undertakes the defence of justice; for he could not endure the law of God to be made a sport, and men to allow themselves every liberty in sinning. He can be justly excused, though he expostulates here with God, for God does not condemn this freedom in our prayers. The end of praying is, that every one of us pour forth his heart before God. (John Calvin.)
The deeper plan in human events
In listening to a great organ, played by the hand of a master, there is often an undertone that controls the whole piece. Sometimes it is scarcely audible, and a careless listener would miss it altogether. The lighter play goes on, ebbing and flowing, rising and sinking, now softly gliding on the gentler stops, and now swelling out to the full power of the great organ. But amid all the changes and transpositions this undertone may be heard, steadily pursuing its own thought. The careless listener thinks the lighter play the main thing; but he that can appreciate musical ideas, as well as sounds, follows the quiet undertone of the piece, and finds in it the leading thought of the artist. So men see the outward events of life, the actions, the words, the wars, famines, sins; but underneath all God is carrying out His own plans, and compelling all outward things to aid the music He would make in this world. (Christian Age.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. O Lord, how long shall I cry] The prophet feels himself strongly excited against the vices which he beheld; and which, it appears from this verse, he had often declaimed against, but in vain; the people continued in their vices, and God in his longsuffering.
Habakkuk begins his prophecy under a similar feeling, and nearly in similar words, as Juvenal did his Satires: –
Semper ego auditor tantum?
Nunquamne reponam?
Vexatus toties rauci Theseide Codri?
Sat. i. 1.
“Shall I always be a hearer only?
Shall I never reply?
So often vexed?”
Of violence] The most unlawful and outrageous acts.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
O Lord: unto God alone he makes his application, as only able to redress all grievances.
How long! it may be some years he had preached, and in preaching had complained and cried out against wickedness.
Shall I cry, unto men in thy name, and unto thee in prayer and supplication.
And thou wilt not hear; give answer by correcting or punishing the bad, and by rescuing and delivering the good; by appearing a just Arbitrator and Judge of both.
Cry out, with submission, not murmuring, not impatient, not distrusting the justice or mercy of God. Unto thee, who art more displeased than I or any one else can be disquieted with that I complain of, who art by office and word bound to restrain violence, &c.
Of violence; the unjust and wicked oppressions which I see, others feel, and all good people are endangered by.
And thou wilt not save; by changing the bad, or restraining them, or by overthrowing them, and setting up just and upright men in their room, both in Jerusalem and in Judea, and every where else.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2, 3. violence . . . Why dost thoushow me iniquity?Similar language is used of the Chaldeans(Hab 1:9; Hab 1:13),as here is used of the Jews: implying, that as the Jews sinned byviolence and injustice, so they should be punished byviolence and injustice (Pr1:31). Jehoiakim’s reign was marked by injustice, treachery, andbloodshed (Jer 22:3; Jer 22:13-17).Therefore the Chaldeans should be sent to deal with him and hisnobles according to their dealings with others (Hab 1:6;Hab 1:10; Hab 1:11;Hab 1:17). Compare Jeremiah’sexpostulation with Jehovah, Jer 12:1;Jer 20:8; Job 19:7;Job 19:8.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
O Lord, how long shall I cry, and thou wilt not hear!…. The prophet having long observed the sins and iniquities of the people among whom he lived, and being greatly distressed in his mind on account of them, had frequently and importunately cried unto the Lord to put a stop to the abounding of them, that the people might be brought to a sense of their sins, and reform from them; but nothing of this kind appearing, he concludes his prayers were not heard, and therefore expostulates with the Lord upon this head:
[even] cry unto thee [of] violence, and thou wilt not save! either of violence done to himself in the discharge of his office, or of one man to another, of the rich to the poor; and yet, though he cried again and again to the Lord, to check this growing evil, and deliver the oppressed out of the hands of their oppressors, it was not done; which was matter of grief and trouble to him.
Fuente: John Gill’s Exposition of the Entire Bible
The prophet’s lamentation. Hab 1:2. “How long, Jehovah, have I cried, and Thou hearest not? I cry to Thee, Violence; and Thou helpest not! Hab 1:3. Why dost Thou let me see mischief, and Thou lookest upon distress? devastation and violence are before me: there arises strife, and contention lifts itself up. Hab 1:4. Therefore the law is benumbed, and justice comes not forth for ever: for sinners encircle the righteous man; therefore justice goes forth perverted.” This complaint, which involves a petition for help, is not merely an expression of the prophet’s personal desire for the removal of the prevailing unrighteousness; but the prophet laments, in the name of the righteous, i.e., the believers in the nation, who had to suffer under the oppression of the wicked; not, however, as Rosenmller and Ewald, with many of the Rabbins, suppose, over the acts of wickedness and violence which the Chaldaeans performed in the land, but over the wicked conduct of the ungodly of his own nation. For it is obvious that these verses refer to the moral depravity of Judah, from the fact that God announced His purpose to raise up the Chaldaeans to punish it (Hab 1:5.). It is true that, in Hab 1:9 and Hab 1:13, wickedness and violence are attributed to the Chaldaeans also; but all that can be inferred from this is, that “in the punishment of the Jewish people a divine talio prevails, which will eventually fall upon the Chaldaeans also” (Delitzsch). The calling for help ( is described, in the second clause, as crying over wickedness. is an accusative, denoting what he cries, as in Job 19:7 and Jer 20:8, viz., the evil that is done. Not hearing is equivalent to not helping. The question indicates that the wicked conduct has continued a long time, without God having put a stop to it. This appears irreconcilable with the holiness of God. Hence the question in Hab 1:3: Wherefore dost Thou cause me to see mischief, and lookest upon it Thyself? which points to Num 23:21, viz., to the words of Balaam, “God hath not beheld iniquity ( ‘aven ) in Jacob, neither hath He seen perverseness ( amal ) in Israel.” This word of God, in which Balaam expresses the holiness of Israel, which remains true to the idea of its divine election, is put before the Lord in the form of a question, not only to give prominence to the falling away of the people from their divine calling, and their degeneracy into the very opposite of what they ought to be, but chiefly to point to the contradiction involved in the fact, that God the Holy One does now behold the evil in Israel and leave it unpunished. God not only lets the prophet see iniquity, but even looks at Himself. This is at variance with His holiness. , nothingness, then worthlessness, wickedness (cf. Isa 1:13). , labour, then distress which a man experiences or causes to others (cf. Isa 10:1). , to see, not to cause to see. Ewald has revoked the opinion, that we have here a fresh hiphil, derived from a hiphil. With the address is continued in the form of a simple picture. Shod v e chamas are often connected (e.g., Amo 3:10; Jer 6:7; Jer 20:8; Eze 45:9). Shod is violent treatment causing desolation. Chamas is malicious conduct intended to injure another. , it comes to pass, there arises strife ( rbh ) in consequence of the violent and wicked conduct. , to rise up, as in Hos 13:1; Psa 89:10. The consequences of this are relaxation of the law, etc. , therefore, because God does not interpose to stop the wicked conduct. , to relax, to stiffen, i.e., to lose one’s vital strength, or energy. Torah is “the revealed law in all its substance, which was meant to be the soul, the heart of political, religious, and domestic life” (Delitzsch). Right does not come forth, i.e., does not manifest itself, lanetsach , lit., for a permanence, i.e., for ever, as in many other passages, e.g., Psa 13:2; Isa 13:20. belongs to , not for ever, i.e., never more. Mishpat is not merely a righteous verdict, however; in which case the meaning would be: There is no more any righteous verdict given, but a righteous state of things, objective right in the civil and political life. For godless men ( , without an article, is used with indefinite generality or in a collective sense) encircle the righteous man, so that the righteous cannot cause right to prevail. Therefore right comes forth perverted. The second clause, commencing with , completes the first, adding a positive assertion to the negative. The right, which does still come to the light, is , twisted, perverted, the opposite of right. To this complaint Jehovah answers in Hab 1:5-11 that He will do a marvellous work, inflict a judgment corresponding in magnitude to the prevailing injustice.
Fuente: Keil & Delitzsch Commentary on the Old Testament
As I have already reminded you, interpreters think that the Prophet speaks here of future things, as though he had in his view the calamity which he afterwards mentions; but this is too strained a meaning; I therefore doubt not but that the Prophet expostulates here with God for so patiently indulging a reprobate people. For though the Prophets felt a real concern for the safety of the people, there is yet no doubt but that they burned with zeal for the glory of God; and when they saw that they had to contend with refractory men, they were then inflamed with a holy displeasure, and undertook the cause of God; and they implored His aid to bring a remedy when the state of things had become desperate. I therefore consider that the Prophet here solicits God to visit these many sins in which the people had hardened themselves. And hence we conclude that he had previously exercised his office of a teacher; for it would have been otherwise improper for him to begin his work with such a complaint and expostulation. He had then by experience found that the people were extremely perverse. When he saw that there was no hope of amendment, and that the state of things was becoming daily worse, burning with zeal for God, he gave full vent to his feelings. Before, then, he threatens the people with the future vengeance of God, he withdraws himself, as it were, from intercourse with men, and in private addresses God himself.
We must bear this first in mind, that the Prophet relates here the secret colloquy he had with God: but it ought not to be ascribed to an unfeeling disposition, that in these words he wished to hasten God’s vengeance against his own kindred; for it behaved the Prophet not only to be solicitous for the salvation of the people, but also to feel a concern for the glory of God, yea, to burn with a holy zeal. As, then, he had in vain labored for a length of time, I doubt not but that, being as it were far removed from the presence of all witnesses, he here asks God, how long he purposed thus to bear with the wickedness of the people. We now apprehend the design of the Prophet and the import of his words.
But he says first, How long, Jehovah, shall I cry, and thou hearest not? How long shall I cry to thee for violence, that is, on account of violence, and thou savest not? We hence learn, that the Prophet had often prayed God to correct the people for their wickedness, or to contrive some means to prevent so much licentiousness in sinning. It is indeed probable that the Prophet had prayed as long as there was any hope; but when he saw that things were past recovery, he then prayed more earnestly that God would undertake the office of a judge, and chastise the people. For though the Prophet really condoled with those who perished, and was touched, as I have said, with a serious concern for their public safety, he yet preferred the glory of God: when, therefore, he saw that boldness in sin increased through impunity, and that the Jews in a manlier mocked God when they found that they could sin without being punished, he could not endure such unbridled wantonness. Besides, the Prophet may have spoken thus, not only as expressing his own feeling, but what he felt in common with all the godly; as though he had undertaken here a public duty, and utters a complaint common to all the faithful: for it is probable that all the godly, in so disordered a state of things, mourned alike. How long, then, shall I cry? How long, he says, shall I cry on account of violence? that is, When all things are in disorder, when there is now no regard for equity and justice, but men abandon themselves, as it were with loose reins, unto all kinds of wickedness, how long, Lord, wilt thou take no notice? But in these words the Prophet not only egresses his own feelings, but makes this kind of preface, that the Jews might better understand that the time of vengeance was come; for they were become not only altogether intolerable to God, but also to his servants. God indeed had suspended his judgement, though he had been often solicited to execute it by his Prophet. It hence appears, that their wickedness had made such advances that it would be no wonder if they were now severely chastised by the Lord; for they had by their sins not only provoked him against them, but also all the godly and the faithful.
Fuente: Calvin’s Complete Commentary
THE FIRST QUESTION . . . Hab. 1:2-4
RV . . . O Jehovah, how long shall I cry, and thou wilt not hear? I cry out unto thee of violence, and thou wilt not save. Why dost thou show me iniquity, and look upon perverseness? for destruction and violence are before me; and there is strife, and contention riseth up. Therefore the law is slacked, and justice doth never go forth; for the wicked doth compass about the righteous; therefore justice goeth forth perverted.
LXX . . . Hoy long, O Lord, shall I cry out, and thou wilt not hearken? how long shall I cry out to thee being injured, and thou wilt not save? Wherefore hast thou shewn me troubles and griefs to look upon, misery and ungodliness? judgment is before me, and the judge receives a reward. Therefore the law is frustrated, and judgement proceeds not effectually, for the ungodly man prevails over the just; therefore perverse judgement will proceed.
COMMENTS
The prophet addresses God, significantly by the name Jehovah, revealed at the beginning of Israels national existence. During the days of the patriarchs it was unknown. (cf. Exo. 6:3) At that time He was called El Shaddai. (cf. Gen. 17:1) Habakkuks use of Yaweh, or Jehovah, here seems calculated to imply that God is neglecting a nation to whom He owes special concern.
HOW LONG SHALL I CRY . . . Hab. 1:2
We usually phrase the question differently, How can God allow . . . etc. Habakkuk says How long. How long will God allow . . . etc. The thought is the same. If God is God, and we are His people . . . how, or how long can He allow us to suffer at the hands of unrighteous men or an unrighteous governmental system such as ruled Judah in the days of the prophet?
For a detailed discussion of the specific conditions that caused the prophet to so cry to God, read Amos or Micah. These wrote earlier, but the situation in Judah has not changed since they wrote, excepting perhaps to get progressively worse. Those who sought evil gain for themselves at the expense of their neighbors did not desist at Micahs warning of destruction.
Those who built the luxury of their metropolitan affluence upon the blood of the downtrodden had not repented at the preaching of the earlier prophets.
The drunkenness and excesses of the wealthy and powerful had not diminished since the Shepherd of Tekoah expressed his shock and predicted Gods punishment.
Habakkuks question is simply why doesnt God do something about the situation? He has more courage than we moderns. He addresses his questions directly to God Himself. He accuses God of not hearing when he prays. His prayers have lifted the specific skis of violence before God. In return he sees more and more of that about which he has prayed.
Chapter XVIQuestions
How Can God Allow Injustice to Go Unpunished?
1.
Habakkuks opening words are calculated to established what?
2.
What is the significance of Habakkuks use of the name Jehovah?
3.
What caused Habakkuk to ask the first of his two questions?
4.
What is Gods answer? Summarize.
5.
Who were the Chaldeans?
6.
Why were the Chaldeans named here when it was Babylon who would chastise Judah?
7.
What king of Judah died in the vain attempt to preserve Assyria against Babylon?
8.
How does Jehovah describe the Chaldeans? (Hab. 1:7-11)
9.
What do you know of the religion of the Babylonian empire of Habakkuks concern?
Fuente: College Press Bible Study Textbook Series
(2) Even cry out.The latter half of the verse is best rendered Even cry unto thee Violence! and thou wilt not save. The single word violence! (chms) occurs elsewhere, as an appeal for assistance, used as we use the cry murder! fire! &c., among ourselves. (See Jer. 20:8, Job. 19:7.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE PROPHET’S PERPLEXITY, Hab 1:2-4.
For a long time the prophet had watched the wickedness of his people. Surely they deserved severe punishment, but none came. He found it difficult to reconcile this apparent indifference on the part of Jehovah with his conception of the divine holiness. In his perplexity he cries out to Jehovah.
Fuente: Whedon’s Commentary on the Old and New Testaments
2. How long shall I cry Literally, have I cried. The Hebrew verb implies the idea “for help,” that is, to bring about a change in the terrible condition in which the prophet finds himself.
Cry out unto thee of violence A further description of the prophet’s cry; literally, I cry unto thee violence. The substance of his cry is the violence of his countrymen; the noun denotes wrongdoing and injury of every kind (Job 19:7; Jer 20:8). Though the prophet, has cried again and again, Jehovah has paid no attention.
Hear save The fact that Jehovah did not interfere in behalf of the oppressed seemed conclusive evidence that he did not hear the prophet’s cry. It is not to be supposed that the prophet was the only one in Judah who still cried to Jehovah; but because of his intimate fellowship with Jehovah he felt the unrighteousness most keenly; besides, like his contemporary Jeremiah, he may have had to suffer in his own person from the ungodly. The cry uttered by him must have found an echo in the hearts of all who remained loyal to Jehovah.
The prophet’s perplexity finds further expression in Hab 1:3.
Why dost thou show me iniquity The Hebrew word translated “iniquity” is used sometimes with the meaning “affliction,” but more frequently, as here, of moral evil and wickedness (compare Num 23:21). This moral evil the prophet is compelled to look upon, but he is convinced that Jehovah has power to stop it, and since he takes no steps toward this he is responsible for its presence. But how can a holy God remain silent in the presence of evil? A serious problem indeed (see on Amo 3:6; Amo 4:6-11; compare Job 23:16-17).
Grievance R.V., “perverseness.” Primarily, labor, toil; in a secondary sense, trouble or distress experienced as a result of oppression or injustice. Here the distress caused by the “violent” and suffered by the oppressed (Isa 10:1).
Spoiling R.V., “destruction.” Violent treatment resulting in destruction.
Violence Malicious conduct to injure another. The two words are frequently combined (Amo 3:10; Jer 6:7; Jer 20:8).
Strife and contention Among the members of the Jewish nation; the result of violent and wicked conduct.
The consequence of all this is a state of anarchy, described in Hab 1:4.
Therefore Because Jehovah has allowed wickedness to proceed unhindered.
The law See on Hos 4:6. Here the term includes the revealed will of Jehovah concerning life and conduct, whatever the method of making it known, or the form in which it existed.
Is slacked Literally, has become numb; has lost its vitality and efficiency.
Judgment The word means sometimes a legal decision; if so here, a legal decision to put an end to wickedness and injustice. It might be rendered also, with R.V., “justice,” that is, a righteous and equitable state of things in the civic and political life.
Doth never go forth An obscure expression. Margin R.V. offers as an alternative, “goeth not forth unto victory.” This rendering is based upon the explanation of the word translated “forever” (“never” minus the negative) in the sense of truth, with which translation may be compared Isa 42:3, “justice in truth,” reproduced in Mat 12:20, “judgment unto victory.” It is better, however, to retain the ordinary rendering “not forever” or “never.” The thought of the clause seems to be: In the present hopeless condition there is no prospect that order, or civic and political righteousness, will ever manifest itself again.
Instead of a causal clause 4b might be understood (G.-K., 148d) as an exclamation, “Indeed, the wicked doth compass about the righteous!” In a hostile sense (Job 3:23; not as in Psa 142:7). The two nouns are used in a collective sense of two classes within the nation (see Introduction, p. 467; Isa 3:10-11; Isa 5:23; Zep 1:3). In later times it became customary to refer to heathen oppressors as the wicked in distinction from the righteous Israel. The godless in Israel encompassed the righteous to destroy them.
Wrong judgment proceedeth R.V., “justice goeth forth perverted.” It is the constant complaint of the prophets that under the guise of law rankest injustice was done (Amo 5:7; Isa 1:23; Jer 22:16-17, etc.).
Fuente: Whedon’s Commentary on the Old and New Testaments
Habakkuk’s Cry From His Heart – Why Does God Not See and Act? ( Hab 1:2-4 ).
Hab 1:2-4
‘O YHWH, how long shall I cry,
And you will not hear?
I cry out to you of violence,
And you will not save.
Why do you show me iniquity,
And look on perverseness?
For spoiling and violence are before me,
And there is strife, and contention rises up.
Therefore the law is slacked,
and justice never goes forth.
For the wicked crowd round the righteous.
Therefore justice goes forth perverted.’
The prophet is bewildered as he looks around him and sees wickedness triumphant in Jerusalem and Judah. Justice is lacking, the law is not being followed truly, and there is the taking of goods by force, and violence, contention and strife. Obedience to God’s moral instruction is almost non-existent. The powerful and the rich misuse their influence for their own gain and the poor and needy are trodden underfoot.
As an official prophet he would learn much of what was taking place and would indeed probably be consulted by people seeking guidance from God. And he has been so moved by it that he has cried out to God about it. But there has been no answer. He is frankly baffled. Why does God not do something about it?
His concern is not because of how it affects him, but because of how it affects the honour of God. It is God’s name that is shamed when His people fall into sin. It was this that caused him to cry to God with such urgency.
‘How long shall I cry and you will not hear.’ How often we have heard this cry from God’s people. This is a cry about the purposes of God that do not seem to be being fulfilled. People seem to be able to do wrong and get away with it, and the weak and helpless suffer. Compare Amo 5:10-11; Amo 8:4-6; Mic 3:9-11. And he cannot understand why God stands by and does nothing. Why does He not step in and do something about it? Jesus faced the same question in people’s minds, and His reply was that God would do so eventually, even though it might seem that it was not as soon as they hoped (Luk 18:7. Compare also those in Rev 6:10).
This was the cry of the Psalmist in Psa 73:3-12. It was the cry of Isa 5:7-8; Isa 5:18-23. It was the cry of Job about his own personal position. It has constantly been the cry of the righteous down the ages. It is just as true today.
‘I cry out to you of violence and you will not save.’ His prayers had been focused. He had seen much violence, violence within Israel, violence perpetrated by the leaders of the people, violence perpetrated by the rich and influential, violence between neighbours. And he had cried out to God. And yet it seemed as though God had not delivered in any sphere. He had allowed the violent to triumph. This includes ‘violence’ to the God’s laws as well as physical violence. They had been manipulated to men’s hurt.
‘Why do you show me iniquity, and look on perverseness? For spoiling and violence are before me, and there is strife. And contention rises up.’ His heart had been burdened by the sin and iniquity that he found around him. God had shown it to him, and he could see what it was doing to God’s people. But what was the point of it being laid on his heart if God was not going to do something about it? Furthermore he could not understand why God seemed willing to look unmoved at man’s perverseness, at men taking spoil from each other by false means, at man’s continual violence and strife, at the contention that so often reared its ugly face among them, not over good, but over their own selfish concerns.
‘Therefore the law is slacked, and justice never goes forth. For the wicked crowd round the righteous. Therefore justice goes forth perverted.’ And because of this violence, and the misuse of authority, the law of God was not exacted in its purity. It was interpreted slackly, twisted by lawyers to gain their clients’ ends, or made to mean something different from its original intention. Furthermore, pressure was used to prevent true justice, the pressure of those who had authority in Israel who sought their own advantage, the pressure of wicked people ganging up against and isolating the righteous for gain, or to prevent measures that would hinder their own self-advancement. Thus justice was being perverted. Why did God not act?
Fuente: Commentary Series on the Bible by Peter Pett
Hab 1:2 O LORD, how long shall I cry, and thou wilt not hear! [even] cry out unto thee [of] violence, and thou wilt not save!
Ver. 2. O Lord, how long shall I cry, and thou wilt not hear? ] Lo, this is the confidence of a good conscience towards God, 1Pe 3:21 , when it is parleying with him by prayers and bold intercessions ( ), 1Ti 2:1 , it dare plead, as Jer 12:1 , and interrogate, as Rom 8:33-35 Isa 63:15 , and expostulate, as David often: when God seems to be asleep, he wakes him; when to delay, he quickens him; when to have lost his wonted kindness, he finds it for him; so doth Habakkuk here; for he knew he might do it. See his holy boldness beneath, Hab 1:12 , and learn to continue instant in prayer, Rom 12:12 , crying, Quousque Domine? How long, Lord? This was Mr Calvin’s motto, ever in his mouth, as Deo gratias grace to God, was in Austin’s.
Even cry out unto thee of violence LORD. Hebrew. Jehovah. App-4.
cry = cry for help in distress; as in Psa 18:6, Psa 18:41; Psa 22:24. Compare Job 19:7. Jer 20:8. Showing that the cry is not personal, but made in the name of all who suffered from the evil times.
cry out = cry with a loud voice, implying the complaint.
Hab 1:2-4
THE FIRST QUESTION . . . Hab 1:2-4
The prophet addresses God, significantly by the name Jehovah, revealed at the beginning of Israels national existence. During the days of the patriarchs it was unknown. (cf. Exo 6:3) At that time He was called El Shaddai. (cf. Gen 17:1) Habakkuks use of Yaweh, or Jehovah, here seems calculated to imply that God is neglecting a nation to whom He owes special concern.
HOW LONG SHALL I CRY . . . Hab 1:2
We usually phrase the question differently, How can God allow . . . etc. Habakkuk says How long. How long will God allow . . . etc. The thought is the same. If God is God, and we are His people . . . how, or how long can He allow us to suffer at the hands of unrighteous men or an unrighteous governmental system such as ruled Judah in the days of the prophet? For a detailed discussion of the specific conditions that caused the prophet to so cry to God, read Amos or Micah. These wrote earlier, but the situation in Judah has not changed since they wrote, excepting perhaps to get progressively worse. Those who sought evil gain for themselves at the expense of their neighbors did not desist at Micahs warning of destruction.
Those who built the luxury of their metropolitan affluence upon the blood of the downtrodden had not repented at the preaching of the earlier prophets. The drunkenness and excesses of the wealthy and powerful had not diminished since the Shepherd of Tekoah expressed his shock and predicted Gods punishment.
Habakkuks question is simply why doesnt God do something about the situation? He has more courage than we moderns. He addresses his questions directly to God Himself. He accuses God of not hearing when he prays. His prayers have lifted the specific skis of violence before God. In return he sees more and more of that about which he has prayed.
Zerr: The prophet laments the corruption and violence that were being practiced by the people of Judah (Hab 1:2). Habakkuk was not responsible for the wickedness of his people but he felt a personal interest in their fate. Thou wilt not save means that Judah had gone too far in her abominable course to be spared the judgment of God. Why dost thou show me iniquity? (Hab 1:3) is a continuation of the prophet’s lament at the low ebb of spirituality among his people. He specifies some of the evils that the nation was committing; violence and strife and contentlon. The law is slacked (Hab 1:4) means that the people had become careless or even positively disobedient regarding His requirements. The wicked doth compass about the righteous was true In more than one sense. The wicked leaders hindered those who would have been righteously carrying out the Law. AIso, the leaders’ wicked conduct in general was so bad that it covered up or counteracted what things they did that would have otherwise been acceptable.
Questions
How Can God Allow Injustice to Go Unpunished?
1. Habakkuks opening words are calculated to established what?
2. What is the significance of Habakkuks use of the name Jehovah?
3. What caused Habakkuk to ask the first of his two questions?
4. What is Gods answer? Summarize.
5. Who were the Chaldeans?
6. Why were the Chaldeans named here when it was Babylon who would chastise Judah?
7. What king of Judah died in the vain attempt to preserve Assyria against Babylon?
8. How does Jehovah describe the Chaldeans? (Hab 1:7-11)
9. What do you know of the religion of the Babylonian empire of Habakkuks concern?
how: Psa 13:1, Psa 13:2, Psa 74:9, Psa 74:10, Psa 94:3, Rev 6:10
and thou wilt not save: Psa 22:1, Psa 22:2, Jer 14:9, Lam 3:8
Reciprocal: Gen 6:11 – filled Job 19:7 – I cry Psa 140:1 – violent man Ecc 5:8 – thou seest Isa 14:4 – How Isa 59:6 – their works Act 21:35 – for
BOLDNESS WITH GOD
O Lord, how long shall I cry, and Thou wilt not hear?
Hab 1:2
These are strong words to be spoken by saint to God. They are part of a whole context of similar strong words.
I. So strange a phenomenon has presented to many pious readers a distressing problem.Hooker has elaborately vindicated Habakkuk from the charge of having committed the great sin of despair. But Habakkuk is not alone in the Bible with this startling appeal and protest. See Asaphs similar problem in Psalms 73
II. What shall we say? That the God of the saints and prophets is a patient and generous God.How notable is His long-suffering sympathy?
He respects mans inability to see the whole meaning of a complex case, and to forecast its end.
III. So it is an encouragement to speak out to Him all that is in our burthened souls.We are to come to the throne of grace with parrhesia, boldness, telling out the very thought, unrelieved, exactly as it is. Habakkuk showed this parrhesia, and told out all his feelings. In our revealed nearness to God in Christ we can do the same. Feeling the bewilderment, yet knowing Whom we have trusted.
Bishop H. C. G. Moule.
Hab 1:2. The prophet laments the corruption and violence that were being practiced by the people of Judah. Habakkuk was not responsible for the wickedness of his people but he felt a personal interest in their fate. Thou wilt not save means that Judah had gone too far in her abominable course to be spared the judgment of God.
Hab 1:2-4. O Lord, how long shall I cry, &c. How long shall I complain unto thee of might overcoming right, and thou wilt not save or prevent it? The prophet here proposes the common objection against Providence, taken from the prosperity of the wicked, and their oppression of the righteous, which has often been a stumbling-block even to good men: see Jer 12:1; Job 12:6; and Job 21:7; Psalm 37., 73. Why dost thou show me iniquity? Why hast thou caused me to live in such times of iniquity? for I see nothing but scenes of rapine, and the most unjust oppression. And there are that raise up strife, &c. Or, there is strife, and contention carries it. There is much cause for complaining, but those best skilled in the arts of contention carry the cause. Therefore the law is slacked The divine law, given us for the regulation of our conduct, hath lost its force. And judgment doth never go forth Causes remain undetermined, and justice is not duly administered. For the wicked, &c. For the wicked, by their deceitful arts, prevail against the righteous, and overpower them; therefore [rather, moreover] wrong judgment proceedeth Not only judgment is delayed, but, what is still worse, unjust judgment is given, and causes are evidently decided in a manner quite contrary to what is equitable and just.
Hab 1:2-4. Complaint against Yahweh for His Tolerance of Wrong-doing.In bitter remonstrance with Yahweh, the prophet asks how long he must cry Violence! and look on wretchedness and trouble, robbery, strife and contention, the failure of justice and the general paralysis of law, while Yahweh remains silent, indifferent, or powerless.
Hab 1:2. violence: probably the burden of the cry.
Hab 1:3. iniquity . . . perverseness: rather wretchedness or misery . .. trouble.
Hab 1:4. law: moral direction or instruction from Yahweh.slacked: lit. benumbed, paralysed.compass about: i.e. circumvent in his plans, and impede in his rights.
1:2 O LORD, how long shall I cry, and thou wilt not hear! [even] cry out to thee {a} [of] violence, and thou wilt not save!
(a) The Prophet complains to God, and bewails that among the Jews is left no fairness and brotherly love: but instead of these reigns cruelty, theft, contention, and strife.
II. HABAKKUK’S QUESTIONS AND YAHWEH’S ANSWERS 1:2-2:20
The prophet asked Yahweh two questions and received two answers.
A. Habakkuk’s question about Judah 1:2-4
This section is a lament and is similar to many psalms of lament (e.g., Psa 6:3; Psa 10:1-13; Psa 13:1-4; Psa 22:1-21; Psa 74:1-11; Psa 80:4; Psalms 88; Psa 89:46; cf. Jer 12:4; Zec 1:12).
In prayer the prophet asked Yahweh "how long" would he have to call for help before the Lord responded (cf. Hab 2:6; Exo 16:28; Num 14:11). God hears all prayers because He is omniscient, but Habakkuk meant that God had not given evidence of hearing by responding to his prayer. He had cried out to the Lord reminding Him of the violence that he observed in Judah, but the Lord had not provided deliverance (cf. Gen 6:11; Gen 6:13; Job 19:7). Normally where "justice" (Heb. mishpat) and "violence" (hamas) are in opposition in the Old Testament, as here, the wicked are Israelites unless they are clearly identified as being others (e.g., Exo 23:1-9; Isa 5:7-15). God had apparently not heard, and He certainly had not helped the prophet.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Church Pulpit Commentary
Fuente: Combined Bible Commentary
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Peake’s Commentary on the Bible
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)