1<\/strong>. The burden<\/em> ] the oracle<\/strong>. Comp. Hab 2:6<\/span> “take up” a proverb. Num 23:7<\/span>; Isa 14:4<\/span>. See Nah 1:1<\/span>.<\/p>\n did see<\/em> ] Comp. Isa 2:1<\/span> “ the word<\/em> that Isaiah saw”; Isa 13:1<\/span> “the oracle which Isaiah did see.” Amo 1:1<\/span>; Mic 1:1<\/span>. In the early times of prophecy the ecstasy or exalted condition of mind was more usual and the things revealed to the prophet were seen<\/em> by him. Thus Micaiah ben Jimlah said: “I saw all Israel scattered upon the hills, as sheep that have not a shepherd” 1Ki 22:17<\/span>; 1Ki 22:19<\/span>. In later times these terms “see,” “vision” and the like, which had been formed in the early period, continued to be retained, and any revelation was called a “vision,” and “see” was employed of the act of receiving a revelation, even when it was a word (Isa 2:1<\/span>). On the name Habakkuk see Introduction.<\/p>\n The burden – <\/B>On the word burden see the note at Nah 1:1<\/span>.<\/P> Which Habakkuk the prophet did see – <\/B>The prophets name signifies strong embrace. The word in its intensive form is used both of Gods enfolding the soul within His tender supporting love , and of man clinging and holding fast to divine wisdom Pro 4:8<\/span>. It fits in with the subject of his prophecy, faith, cleaving fast to God amid the perplexities of things seen. Dion.: He who is spiritually Habakkuk, cleaving fast to God with the arms of love, or enfolding Him after the manner of one holily wrestling, until he is blessed, enlightened, and heard by Him, is the seer here. Let him who would in such wise fervidly embrace God and plead with Him as a friend, praying earnestly for the deliverance and consolation of himself and others, but who sees not as yet, that his prayer is heard, make the same holy plaint, and appeal to the clemency of the Creator. (Jer. Abarbanel has the like: He strengthens himself in pleading his cause with God as to the prosperity of Nebuchadnezzar as if he were joined with God for the cause of his people Preface to Ezekiel). He is called embrace either because of his love to the Lord; or because he engages in a contest and strife and (so to speak) wrestling with God. For no one with words so bold ventured to challenge God to a discussion of His justice and to say to Him, Why, in human affairs and the government of this world is there so great injustice?<\/P> The prophet – <\/B>The title, the prophet, is added only to the names of Habakkuk, Haggai, Zechariah. Habakkuk may have added it to his name instead because he prominently expostulates with God, like the Psalmists, and does not speak in the name of God to the people. The title asserts that he exercised the pastoral office of the prophets, although not directly in this prophecy.<\/P> Did see – <\/B>Cyril: God multiplied visons, as is written Hos 12:10<\/span>, and Himself spoke to the prophets, disclosing to them beforehand what should be, and all but exhibiting them to sight, as if already present. But that they determined not to speak from their own, but rather transmit to us the words from God, he persuades us at the outset, naming himself a prophet, and showing himself full of the grace belonging thereto.<\/P> <\/p>\n Hab 1:1-4<\/span><\/p>\n The burden which Habakkuk the prophet did see.<\/em><\/p>\n<\/p>\n Responsibilities<\/strong><\/p>\n We <\/em><\/strong>can see how appropriate is the word burden used by the prophets to describe their gift and duty. The obligation laid on them often involved strain and danger. And yet it was a glorious privilege to be commissioned by God, to act for Him, to be His mouthpiece to the people. Habakkuks burden was the sight of the general evil and corruption prevalent in the Holy Land, among the chosen people. What burden can be heavier than this, to see evil prevail among Gods people, and to be unable to remedy it? Two lessons–<\/p>\n 1. <\/strong>Every privilege entails suffering.<\/p>\n 2. <\/strong>Do not lose heart.<\/p>\n The burden is laid on you by the Lord who gave you your glorious privilege. Look at the vocation, not at the burden. (S. Baring-Gould.<\/em>)<\/p>\n<\/p>\n The burden of enlightenment<\/strong><\/p>\n The light of Divine favour bestowed upon Habakkuk was the source of much perplexity of mind and distress of soul to him. This paradox is common in Christian experience. The prophets mission of mercy was a burden to himself.<\/p>\n 1. <\/strong>A spectator of evil; looking upon the great and terrible disorders that devastated his country.<\/p>\n 2. <\/strong>An inspired spectator of evil. God showed him iniquity, etc. To see, in the light of heaven the fearful ramifications of evil in society is an essential condition of Christian service.<\/p>\n 3. <\/strong>A troubled spectator of evil. His heart strings vibrated with jarring discords at the touch of the workers of iniquity.<\/p>\n 1. <\/strong>As a test to see if they will continue to work and witness for God.<\/p>\n 2. <\/strong>Still trust in the Lord, even in the presence of the great mystery of iniquity. The burden is–<\/p>\n 3. <\/strong>For training, that Gods servants may become strong in faith, giving glory to God. <\/em>(Joseph Willcox<\/em>)<\/p>\n THE BOOK OF THE PROPHET HABAKKUK<\/B><\/P> <\/P> Chronological Notes relative to this Book, upon the supposition<\/I> that it was written a little before the destruction of<\/I> Jerusalem, about six hundred years before the commencement<\/I> of the Christian era.<\/I><\/P> <\/P> -Year from the Creation, according to Archbishop Usher, 3404.<\/P> -Year of the Julian Period, 4114.<\/P> -Year since the Flood, 1748.<\/P> -Year since the vocation of Abram, 1321.<\/P> -Year from the foundation of Solomon’s temple, 412.<\/P> -Year since the division of Solomon’s monarchy into the kingdoms of Israel and Judah, 376.<\/P> -First year of the forty-fifth<\/I> Olympiad.<\/P> -Year since the destruction of the kingdom of Israel by Shalmaneser, king of Assyria, 121.<\/P> -Year before the birth of Jesus Christ, 596.<\/P> -Year before the vulgar era of Christ’s nativity, 600.<\/P> -Cycle of the Sun, 26.<\/P> -Cycle of the Moon, 10.<\/P> -Third year of AEropas, king of Macedon.<\/P> -Twentieth year of Alyattes II., king of Lydia.<\/P> -Twenty-sixth year of Cyaxares or Cyaraxes, king of Media.<\/P> -Sixth year of Agasicles, king of Lacedaemon, of the family of the Proclidae.<\/P> -Eighth year of Leon, king of Lacedaemon, of the family of the Eurysthenidae.<\/P> -Seventh year of Nebuchadnezzar, king of Babylon.<\/P> -Seventeenth year of Tarquinius Priscus, king of the Romans.<\/P> -Eleventh year of Jehoiakim, king of Judah.<\/P> <\/P> CHAPTER I<\/P> <\/P> The prophet enters very abruptly on his subject, his spirit<\/I><\/P> being greatly indignant at the rapid progress of vice and<\/I><\/P> impiety<\/I>, 1-4.<\/P> Upon which God is introduced threatening very awful and sudden<\/I><\/P> judgments to be indicted by the ministry of the Chaldeans<\/I>,<\/P> 5-10.<\/P> The Babylonians attribute their wonderful successes to their<\/I><\/P> idols<\/I>, 11.<\/P> The prophet then, making a sudden transition, expostulates with<\/I><\/P> God (probably personating the Jews) for permitting a nation<\/I><\/P> much more wicked than themselves, as they supposed, to oppress<\/I><\/P> and devour them, as fishers and fowlers do their prey<\/I>, 12-17.<\/P> We know little of this prophet; for what we find in the ancients<\/I> concerning him is evidently fabulous, as well as that which appears in the Apocrypha<\/I>. He was probably of the tribe of Simeon<\/I>, and a native of Beth-zacar<\/I>. It is very likely that he lived after the destruction of Nineveh, as he speaks of the Chaldeans<\/I>, but makes no mention of the Assyrians<\/I>. And he appears also to have prophesied before<\/I> the Jewish captivity, see Hab 1:5<\/span>; Hab 2:1<\/span>; Hab 3:2<\/span>; Hab 3:16-19<\/span>; and therefore Abp. Newcome<\/I> thinks he may be placed in the reign of Jehoiakim, between the years 606 B.C. and 598 B.C.<\/P> <\/P> As a poet<\/I>, Habakkuk holds a high rank among the Hebrew prophets. The beautiful connection between the parts of his prophecy, its diction, imagery, spirit, and sublimity, cannot be too much admired; and his hymn, Hab 3:1-19<\/span>, is allowed by the best judges to be a masterpiece of its kind. See Lowth’s<\/I> Praelect. xxi., xxviii.<\/P> <\/P> NOTES ON CHAP. I<\/P> <\/P> Verse 1<\/span>. The burden<\/B><\/I>] hammassa<\/I> signifies not only the burdensome<\/I> prophecy, but the prophecy or revelation<\/I> itself which God presented to the mind<\/I> of Habakkuk, and which he saw<\/I> – clearly perceived, in the light of prophecy, and then faithfully declared, as this book shows. The word signifies an oracle<\/I> or revelation<\/I> in general; but chiefly, one relative to future calamities<\/I>.<\/P> <\/p>\n The burden; see Nah 1:1<\/span>; to which we may here add, as proper to this time and place, that the prophet seems to speak of the grievous things here intended as a burden to himself, a trouble he did feel and groan under. <\/P> Habakkuk: here we might, as others, guess at his country, parentage, and tribe; but no certainty appears in these: his name may perhaps intimate somewhat, either actively one that embraceth, or passively one embraced, and so may refer to God, or to his people, and intimate good to a people, whom God will ere long embrace; or it may speak one that is puzzled with the intricacy of affairs, and therefore expostulateth, as Hab 1:2<\/span>,3<\/span>. <\/P> The prophet; not he that is mentioned in the apocryphal book, but a prophet called and sent of God. <\/P> Did see; not only in the future certainty of it on others, but did also feel in the present trouble and perplexity wherewith it affected him. <\/P> <\/p>\n 1. burden<\/B>the propheticsentence.<\/P><\/p>\n The burden which Habakkuk the prophet did see.<\/strong> This prophecy is called a “burden”, or something took up and carried, being what the prophet received from the Lord, and went with to the people of the Jews, and was a heavy burdensome prophecy to them; declaring the calamities that should come upon them by the Chaldeans, who would invade their land, and carry them captive; and Habakkuk, that brought this account, is called a “prophet”, to give the greater sanction to it; and it was what he had in vision from the Lord represented unto him, and therefore should be credited. Abarbinel inquires why Habakkuk should be called a prophet, when none of the lesser prophets are, excepting Haggai and Zechariah; and thinks the reason of it is, to give weight to his prophecy, since it might be suspected by some whether he was one; there being none of those phrases to be met with in this prophecy as in others, as “the word of the Lord came”, &c. or “thus saith the Lord”.<\/p>\n Hab 1:1<\/span> contains the heading not only to ch. 1 and 2, but to the whole book, of which ch. 3 forms an integral part. On the special heading in Hab 3:1<\/span>, see the comm. on that verse. The prophet calls his writing a massa’ <\/em>, or burden (see at Nah 1:1<\/span>), because it announces heavy judgments upon the covenant nation and the imperial power.<\/p>\n The Sins of the People.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 600.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE> 1 The burden which Habakkuk the prophet did see. 2 O LORD<\/B>, how long shall I cry, and thou wilt not hear! even<\/I> cry out unto thee of<\/I> violence, and thou wilt not save! 3 Why dost thou shew me iniquity, and cause me<\/I> to behold grievance? for spoiling and violence are<\/I> before me: and there are that<\/I> raise up strife and contention. 4 Therefore the law is slacked, and judgment doth never go forth: for the wicked doth compass about the righteous; therefore wrong judgment proceedeth.<\/P> We are told no more in the title of this book (which we have, v.<\/I><\/span> 1<\/span>) than that the penman was a prophet,<\/I> a man divinely inspired and commissioned, which is enough (if that be so, we need not ask concerning his tribe or family, or the place of his birth), and that the book itself is the burden which<\/I> he saw;<\/I> he was as sure of the truth of it as if he had seen it with his bodily eyes already accomplished. Here, in these verses, the prophet sadly laments the iniquity of the times, as one sensibly touched with grief for the lamentable decay of religion and righteousness. It is a very melancholy complaint which he here makes to God, 1. That no man could call what he had his own; but, in defiance of the most sacred laws of property and equity, he that had power on his side had what he had a mind to, though he had no right on his side: The land was full of violence,<\/I> as the old world was, Gen. vi. 11<\/span>. The prophet cries out of violence<\/I> (v.<\/I><\/span> 2<\/span>), iniquity<\/I> and grievance, spoil<\/I> and violence.<\/I> In families and among relations, in neighbour-hoods and among friends, in commerce and in courts of law, every thing was carried with a high hand, and no man made any scruple of doing wrong to his neighbour, so that he could but make a good hand of it for himself. It does not appear that the prophet himself had any great wrong done him (in losing times it fared best with those that had nothing to lose), but it grieved him to see other people wronged, and he could not but mingle his tears with those of the oppressed. Note, Doing wrong to harmless people, as it is an iniquity in itself, so it is a great grievance to all that are concerned for God’s Jerusalem, who sigh and cry for abominations<\/I> of this kind. He complains (v.<\/I><\/span> 4<\/span>) that the wicked doth compass about the righteous.<\/I> One honest man, one honest cause, shall have enemies besetting it on every side; many wicked men, in confederacy against it, run it down; nay, one wicked man (for it is singular) with so many various arts of mischief sets upon a righteous man, that he perfectly besets him. 2. That the kingdom was broken into parties and factions that were continually biting and devouring one another. This is a lamentation to all the sons of peace: There are that raise up strife and contention<\/I> (v.<\/I><\/span> 3<\/span>), that foment divisions, widen breaches, incense men against one another, and sow discord among brethren, by doing the work of him that is the accuser of the brethren. Strifes and contentions that have been laid asleep, and begun to be forgotten, they awake, and industriously raise up again, and blow up the sparks that were hidden under the embers. And, if blessed are the peace-makers,<\/I> cursed are such peace-breakers, that make parties, and so make mischief that spreads further, and lasts longer, than they can imagine. It is sad to see bad men warming their hands at those flames which are devouring all that is good in a nation, and stirring up the fire too. 3. That the torrent of violence and strife ran so strongly as to bid defiance to the restraints and regulations of laws and the administration of justice, v.<\/I><\/span> 4<\/span>. Because God did not appear against them, nobody else would; therefore the law is slacked,<\/I> is silent; it breathes not; its pulse beats not<\/I> (so, it is said, the word signifies); it intermits, and judgment does not go forth<\/I> as it should; no cognizance is taken of those crimes, no justice done upon the criminals; nay, wrong judgment proceeds;<\/I> if appeals be made to the courts of equity, the righteous shall be condemned and the wicked justified, so that the remedy proves the worst disease. The legislative power takes no care to supply the deficiencies of the law for the obviating of those growing threatening mischiefs; the executive power takes no care to answer the good intentions of the laws that are made; the stream of justice is dried up by violence, and has not its free course. 4. That all this was open and public, and impudently avowed; it was barefaced. The prophet complains that this iniquity was shown him; he beheld it<\/I> which way soever he turned his eyes, nor could he look off it: Spoiling and violence are before me.<\/I> Note, The abounding of wickedness in a nation is a very great eye-sore to good people, and, if they did not see it, they could not believe it to be so bad as it is. Solomon often complains of the vexation of this kind which he saw under the sun;<\/I> and the prophet would therefore gladly turn hermit, that he might not see it, Jer. ix. 2<\/span>. But then we must needs go out of the world,<\/I> which there-fore<\/I> we should long to do, that we may remove to that world where holiness and love reign eternally, and no spoiling and violence shall be before us. 5. That he complained of this to God, but could not obtain a redress of those grievances: “Lord,<\/I>” says he, “why dost thou show me iniquity?<\/I> Why hast thou cast my lot in a time and place when and where it is to be seen, and why do I continue to sojourn in Mesech<\/I> and Kedar? I cry to thee<\/I> of this violence; I cry aloud; I have cried long; but thou wilt not hear, thou wilt not save;<\/I> thou dost not take vengeance on the oppressors, nor do justice to the oppressed, as if thy arm were shortened or thy ear heavy.” When God seems to connive at the wickedness of the wicked, nay, and to countenance it, by suffering them to prosper in their wickedness, it shocks the faith of good men, and proves a sore temptation to them to say, We have cleansed our hearts in vain<\/I> (Ps. lxxiii. 13<\/span>), and hardens those in their impiety who say, God has forsaken the earth.<\/I> We must not think it strange if wickedness be suffered to prevail far and prosper long. God has reasons, and we are sure they are good reasons, both for the reprieves of bad men and the rebukes of good men; and therefore, though we plead with him, and humbly expostulate concerning his judgments, yet we must say, “He is wise, and righteous, and good, in all,” and must believe the day will come, though it may be long deferred, when the cry of sin will be heard against those that do wrong and the cry of prayer for those that suffer it.<\/P> <\/p>\n CHART I<\/strong><\/p>\n HABAKKUK<\/strong><\/p>\n The Book Describes:<\/strong><\/p>\n a) The Chaldean Invasion of Judah. b) The Doom of the Chaldeans. c) That “the Just Shall Live By Faith.”<\/p>\n Chronology of That Era Involves:<\/strong><\/p>\n 639-608 B.C. King Josiah, Great Reformation, and Zephaniah. 626 B.C. Scythian Army Weakens Assyria. 625 B.C. Babylon Declared Independence from Assyria. 608 B.C. Jehoiakom Carried to Egypt After 3 Months Reign. 607 or 12 (?) B.C. Nineveh destroyed by Babylonians. 606 B.C. Babylonians Invaded, Took Captives of Judah’s Leaders. 605 B.C. Egypt’s Defeat by Babylonians at Carchemish. 597 B.C. Jehoiachin Taken to Babylon After 3 Months Reign. 597-586 B.C. Zedekiah A Weak, Wicked King of Judah, Taken to Babylon. 586 B.C. Jerusalem Burned, Land Laid Desolate.<\/p>\n CHART II<\/strong><\/p>\n HABAKKUK —DIALOGUE and PRAISE<\/strong><\/p>\n I. The First Dialogue, <\/strong>(ch. 1:1-11). a) His Complaint of God’s Indifference to Sin. b) Jehovah’s Reply That Chaldea Was An Instrument He Would Use to Correct Judah.<\/p>\n II.<\/strong> The Second Dialogue, <\/strong>(ch. 1:12-2:20). a) Habakkuk’s Complaint of God’s Use of a Wicked Nation. b) Jehovah’s Reply That Chaldea Would Also Be Judged.<\/p>\n III.<\/strong> Prayer, Praise, and Peace Proclaimed, <\/strong>(ch. 3:1-19). a) Prayer. b) Praise. c) Peace.<\/p>\n HABAKKUK<\/strong><\/p>\n WHO SPEAKS?<\/strong><\/p>\n This prophecy was spoken and written by Divine Inspiration, mandate, the revelation from God, through a prophet named Habakkuk, Hab 1:1<\/span>; 1Pe 1:21<\/span>; 2Ti 3:16-17<\/span>. The name Habakkuk means “to embrace with affection.” Of his place of-birth, residence, or personal life, nothing is known, beyond what is found in this book. He is known as the prophet of faith, of which considerable is said in the New Testament, Paul, himself, quoted Hab 2:4<\/span> three times, affirming that the “just should live by faith,” Rom 1:17<\/span>; Gal 3:11<\/span>; Heb 10:38<\/span>.<\/p>\n TO WHOM?<\/strong><\/p>\n The prophecy was addressed to Judah, the southern kingdom of the nation of Israel, whom the Chaldeans took captive; While the Assyrians took the northern 10 tribes of the nation of Israel captive.<\/p>\n ABOUT WHAT?<\/strong><\/p>\n The prophecy concerned the coming captivity of Judah, the southern kingdom of the nation of Israel. Of the nine prophets of the pre-exile era, Habakkuk alone was more concerned that the holiness, and justice, and glory of God be vindicated in all his acts, than that the nation escape chastisement for her adamant idolatry and immoral and unethical behavior, Hab 1:6<\/span>. Though these wicked deeds, he prophesied, incited God to send the Chaldeans upon them.<\/p>\n WHEN?<\/strong><\/p>\n The prophecy of Habakkuk seems to have been about 625-606 B.C., shortly before the southern kingdom of Israel, Judah, was invaded by the Chaldeans. Evidence seems to indicate that he prophesied during the reign of the selfish, Godless, tyrannical king Jehoiakim.<\/p>\n WHAT WAS THE OCCASION?<\/strong><\/p>\n God called Habakkuk to declare His Holiness and justice in character, as consistent with His judgment upon His own people for their idolatry and pantheism. Though the prophet expressed perplexity at God’s delay of chastisement and revelation of His coming restoration of Israel to himself, for his oath-covenants’ sake, his faith in God was unwavering, Hab 3:17-19<\/span>.<\/p>\n <\/em><\/strong><\/p>\n HABAKKUK – CHAPTER 1<\/strong><\/p>\n Verses 1-4:<\/p>\n Introduction and Prayer For Dispersed Israel<\/strong><\/p>\n This chapter expresses Habakkuk’s complaint to God that His own nation Israel should be destroyed by a more wicked nation, Chaldea. Habakkuk could not see the justice of such a thing. But God explained, in reply, that He Himself had a righteous purpose in the terrorizing Chaldean conquests of Judah.<\/p>\n Verse 1 declares <\/strong>this book to be “the burden” that Habakkuk envisioned from God. The Hebrew word (massa) means a heavy, weighty or emotionally grievous thing to bear. It was heavy or grievous for Judah to bear or endure, as well as grievous for Habakkuk to lay on the people by prophecy, an unwelcome and unappreciated message, as a message of chastisement usually is, to a person, city, or nation, Isa 13:1<\/span>.<\/p>\n Verse 2 is <\/strong>a direct address of Habakkuk to the Lord; He laments, cries, or complains that because of violent wickedness against his people Israel, by the Chaldeans, he is requesting the Lord’s help. His near despairing cry calls for the Lord to explain to him how long that they must endure the oppression before He saves or delivers them from waves of tyranny by their enemies, Pro 1:31<\/span>; Jer 12:1<\/span>; Jer 20:8<\/span>; Job 19:7-8<\/span>. Israel had gone too far, as a nation, to avoid a time of national judgment, Jer 14:10-12<\/span>; Jer 11:14<\/span>.<\/p>\n Verse 3 continues <\/strong>the lament or complaint of Habakkuk against the Lord, for His delay in responding to his prayer, and that of Israel. Since God would not sanction sin and violence in Israel, Habakkuk, asks just why God will permit heathen to inflict iniquity and violence on his own people, before the eyes of this prophet, Num 23:21<\/span>. Now Israel, under this state of Chaldean oppression and violence could not exercise legal Mosaic rights in the land, as their properties were seized and expropriated by force and perversion.<\/p>\n Verse 4 concludes <\/strong>Habakkuk’s file of complaints against the Lord, as he expressed the emotions of the now oppressed Israelites to God. The law of Moses was slacked, could no longer be administered, had lost its force and influence, because of their idolatry and the plundering bands of Chaldean oppressors. The wicked, unrighteously, unjustly sentenced the righteous, without judicial justice throughout the land, continually. This is much like David’s forlorn cry to the Lord against his. enemies. Psa 13:1-4<\/span>; to Habakkuk and Israel, it seemed that God had almost abandoned them forever, as He later did Babylon, Isa 13:19-22<\/span>.<\/p>\n The greater part of interpreters refer this burden to the Chaldeans and the monarchy of Babylon; but of this view I do not approve, and a good reason compels me to dissent from their opinion: for as the Prophet addresses the Jews, and without any addition calls his prophecy a burden, there is no doubt but that he refers to them. Besides, their view seems wholly inconsistent, because the Prophet dreads the future devastation of the land, and complains to God for allowing His chosen and elect people to be so cruelly treated. What others think is more correct—that this burden belonged to the Jews. <\/p>\n What the Prophet understood by the word משא, mesha, has been elsewhere stated. Habakkuk then reproves here his own nation, and shows that they had in vain disdainfully resisted all God’s prophets, for they would at length find that their threatening would be accomplished. The burden, then, which the Prophet Habakkuk saw, was this—That God, after having exercised long forbearance towards the Jews, would at length be the punisher of their many sins. It now follows— <\/p>\n HABAKKUK-OR A PROPHETS HARD PROBLEMS<\/strong><\/p>\n Hab 1:1<\/strong><\/span> to Hab 3:19<\/strong><\/span><\/strong>.<\/strong><\/p>\n IT is no easy task to treat the Book of Habakkuk and be silent concerning its difficulties. While every one of the Minor Prophets has been the subject of much discussion on the part of students, conservative and critical, this Book of Habakkuk has been the storm-center for such controversy. Its date is undetermined. And while it probably belongs to the reign of Jehoiakim, about 607 B. C., no man can affirm that to be a fact. The peculiar circumstance of a separate style in each of the three chapters has also raised the question as to whether Habakkuk wrote them all; and if so, whether at one time, or on separate, possibly somewhat widely removed, occasions. The enemy here described has also been made the ground of much dispute, although that, to me, is settled by the text itselfhe was the Chaldean. It were vain to lead you into the intricacies of these questions, presenting the arguments pro and con upon each separate point, since the same could not result in an agreement of opinion. I purpose, therefore, to pass them over, grave as they may be, with merely having called attention to them.<\/p>\n Of Habakkuk himself we know nothing save his name. There are many traditions about him, the most popular of which is that he was a priest, and the son of Joshua of the tribe of Levi. But that this may not be the truth is clear from the fact that other traditions, with equal weight of age, speak concerning the birth of Habakkuk and his parentage, and lay claim to equal exactness. Some have insisted that he was a contemporary of Jeremiah, which is probably true. The one thing we do know is that he was the Prophet of God.<\/p>\n George Adam Smith calls attention to a unique fact concerning this Prophet, namely, he assumes a different attitude from that which characterized his contemporaries. The most of them had addressed the nation Israel on behalf of God. They called attention to Israels sin; they proclaimed Israels doom; they pleaded with Israel to repent; they promised Israel pardon and peace when once he had turned about. Habakkuk, on the contrary, speaks to God on behalf of Israel. He sees the awful condition of his people and propounds to God the question, Why is this permitted? He strives to find out the Divine purpose in permitting tyranny and wrong; he seeks the solution of the great problems of life; he wants to know why Gods work in the world is not successful at every point, why sin is not overthrown, and the adversary brought to an ignominious end.<\/p>\n The Book takes the form of a dialogue, with questions by the Prophet, and answers on the part of God. Sharp questions they were, and hard questions every one; questions that men before him had asked, questions everyone of which skeptics now make capital. The very name of the Prophet Habakkukor Struggler is suggestive of the fact that, as Jacob wrestled with God for his blessing, so Habakkuk strives with God for a solution of the problems of life.<\/p>\n This leads me, therefore, to the first suggestion,<\/p>\n THE PROPHETS HARD PROBLEMS<\/strong><\/p>\n These problems assume three or four phases at his lips. He wants to know several things.<\/p>\n First of all, Why are my prayers unanswered?<\/p>\n O L,ord, how long shall I cry, and Thou wilt not hear! even cry out unto Thee of violence, and Thou wilt not save! (Hab 1:2<\/em><\/span><\/em>).<\/em><\/p>\n It is an old question! Many a man had asked it before Habakkuk. Many a man, since that time, has repeated the sentiment. In fact every man, at some point in his life, is troubled with this very problem, Why are my prayers unanswered? What one of us but has had an hour with this interrogation point? What one of us but has been in anguish over this problem? I listened only a few days since to one who asserted that she was angry when her prayers were unanswered, and felt tempted not to pray again. And in that respect she was not alone. We have seen our own children in the same mood. They have made requests of us and we have not granted them. Requests which to them seemed reasonable enough, and we have not regarded them; and they have plied and pestered us with that troublesome Why! Why! Why! It is a word with which men have annoyed God from time immemorial.<\/p>\n But the Prophet has another problem of equal importance.<\/p>\n Why is gross iniquity permitted?<\/strong><\/p>\n Why dost Thou shew me iniquity, and cause me to behold grievance? for spoiling and violence are before me: and there are that raise up strife and contention.<\/em><\/p>\n Therefore the Law is slacked, and judgment doth never go forth: for the wicked doth compass about the righteous; therefore wrong judgment proceedeth (Hab 1:3-4<\/em><\/span>).<\/em><\/p>\n How many, many times must the minister meet that same inquiry? John Stewart Mills raised that question and saw no sufficient answer to it, and turned skeptical and said, If there is a God He is not Almighty or He would put an end to war, and pain, and death and trouble and every cry.<\/p>\n Mr. Ingersoll gave expression to the same idea in these words, But here is my trouble, I find this world made on a very cruel plan. Life feeds on life; justice does not always triumph; innocence is not a perfect shield; I do not understand itA God that has life feeds on life; every joy in the world born of some agony! I do not understand why in this world, over the Niagara of cruelty, should run this flood of blood. If there be a God He understood this. He knew when He withheld His rains from Russia that the famine would come. He saw the dead mothers; He saw the empty breasts of love; and He saw the helpless babes. There is my trouble. It was one of the hours in Ingersolls life when he came down from flippant rhetoric and really presented a serious problem. But it was a problem not original with Ingersoll; every man since Adam has felt the same perplexity, and propounded the same questions.<\/p>\n And when God makes answer to Habakkuk, He raises a third question almost as difficult as those already presented, for in his answer, he says,<\/p>\n Behold ye among the heathen, and regard, and wonder marvellously: for I will work a work in your days, which ye will not believe, though it be told you.<\/em><\/p>\n For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwellingplaces that are not theirs.<\/p>\n They are terrible and dreadful: their judgment and their dignity shall proceed of themselves.<\/p>\n Their horses also are swifter than the leopards, and are more fierce than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far; they shall fly as the eagle that hasteth to eat.<\/p>\n They shall come all for violence: their faces shall sup up as the east wind, and they shall gather the captivity as the sand.<\/p>\n And they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every stronghold; for they shall heap dust, and take if (Hab 1:5-10<\/em><\/span>).<\/em><\/p>\n This answer involves the Prophet in further difficulty, and he puts it in another question:<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>A burden of enlightenment. He was–<\/p>\n
II. <\/strong>A burden of prayer. With a vivid consciousness of Gods almighty power the prophet called upon Him to interpose and save His people. But days rolled on and lengthened into months, and still evil abounded. Oh, the burden of prayers unheard! Oh, the burden of unanswered prayers l Oh, the burden of delay! The heart grows sick with hope deferred.<\/p>\n
III. <\/strong>A burden of discipline. Designed–<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
<\/P> Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n