His Word Today

“Look among the nations, and see; wonder and be astounded. For I am doing a work in your days that you would not believe if told. For behold, I am raising up the Chaldeans, that bitter and hasty nation, who march through the breadth of the earth, to seize dwellings not their own. They are dreaded and fearsome; their justice and dignity go forth from themselves. Their horses are swifter than leopards, more fierce than the evening wolves; their horsemen press proudly on. Their horsemen come from afar; they fly like an eagle swift to devour. They all come for violence, all their faces forward. They gather captives like sand.  At kings they scoff, and at rulers they laugh. They laugh at every fortress, for they pile up earth and take it. Then they sweep by like the wind and go on, guilty men, whose own might is their god!” (Habakkuk 1:5-11)

God was neither indifferent nor deaf regarding Judah’s sin in the 7^th century B.C. He was fully aware of His people’s sin and planned on doing something about the immorality and injustice which prevailed among the Jews, of which the Prophet Habakkuk was particularly grieved.

However, the answer from God which Habakkuk had prayed for was not the answer the prophet expected. God revealed to Habakkuk that He was going to do a work which was inconceivable to the man of God. Yahweh was going to judge Judah by an invasion from the Chaldeans or the Babylonians.

It should be noted that God took full responsibility for the Babylonian invasion of Judah, which would take place at three distinct historical periods: 605 B.C., 597 B.C. and 586 B. C. He told Habakkuk, “For I am doing a work in your days that you would not believe if told. For behold, I am raising up the Chaldeans, that bitter and hasty nation, who march through the breadth of the earth, to seize dwellings not their own.” The Babylonian invasion of Judah was a sovereign and personal work by God. The Chaldeans would invade the City of Jerusalem but only because the Lord God Almighty permitted and orchestrated the invasion to occur.

God gave not only Habakkuk, but also entire nation of Judah, three commands: see, wonder and be astounded. To look and see means to understand, to examine and to make a judgment based upon one’s perceptions and understanding. To wonder and be astounded means to be personally stunned and dumb-founded.

The reason for these commands was because God was going to do a work that Habakkuk would never have believed God would do. It was beyond the prophet’s comprehension of the character of God that He would use the powerful, aggressive and evil empire of Babylon to accomplish His will.

Do we sometimes place God in our own little box of expectations and assumptions as to who He is and what He will do? Do we seemingly seek to replace His sovereign will and prerogative with our own? Having created us in His image, do we endeavor to create a god in our own image and imagination with which we are comfortable and not astounded, stunned and in awe? This is nothing more, nothing less and nothing else than idolatry.

Let us all repent of our sin of unbiblical idolatry and worship the God of the Bible not only in spirit but also in truth (John 4:24).

May God’s truth and grace be found here.

Soli deo Gloria!

“O LORD, how long shall I cry for help, and you will not hear? Or cry to you “Violence!” and you will not save? Why do you make me see iniquity, and why do you idly look at wrong? Destruction and violence are before me; strife and contention arise. So the law is paralyzed, and justice never goes forth. For the wicked surround the righteous; so justice goes forth perverted.” (Habakkuk 1:2-4)”

Have you ever gone to God in prayer with a concern or conviction about something you wanted the Lord to fix or take care of? Perhaps it was a situation which overwhelmed you. Or maybe it was about another person who was troubling you.

For the prophet, the issue which prompted him to go to the Lord with such a desperate burden was the spiritual state of the nation of Judah. Judah was in dire straits. In other words, God’s people were in trouble and the prophet was going to God about it. However, the trouble Judah was in was self-inflicted. It was not that the Jewish nation in the 7^th century B.C. was being attacked from without by some foreign enemy. Rather, they were self-destructing from within by their own sin and ungodliness.

The nation of Judah at that time was ironically reminiscent of the present spiritual state of America during our own time. The foes the United States currently faces outside its borders is far less a problem than its spiritual condition within itself. Much like Judah, America is self-destructing.

Consider today’s text and Habakkuk’s complaint to God. He complained that Judah was filled with violence. Internal destructive forces were dominating the culture resulting in acts that maimed, destroyed, and killed Jewish citizens. It was a time of lawlessness, terror, and lack of moral restraint.

Additionally, the prophet also expressed concern because of iniquity. Destruction stemming from violence, havoc and devastation, along with strife (disputes, brawls, quarrels, lawsuits and legal cases) and contentions were prevalent. The days seemed to parallel the Apostle Paul’s description of ungodliness found in Romans 1:18-32. Chaos ruled the promise land.

But what about the legal system which God designed to address sin and unrighteousness? Habakkuk further complained that the legal system was compromised. He described the law as paralyzed (numb; weary; cold; tired and feeble) and justice never prevailed. The wicked surrounded the righteous so that justice was perverted, crooked, twisted and confused.

However, Habakkuk had one more complaint to God. It wasn’t just that the Nation of Judah was spiritually spiraling out of control that had the prophet so vexed, it was also that, in Habakkuk’s opinion, God wasn’t doing anything to stop it.

Observe what Habakkuk said about God in today’s text. Habakkuk was crying for help, but God did not hear. In other words, God, you’re deaf. Additionally, the prophet indicated he thought God was indifferent by not delivering His people from their current spiritual condition. In other words, God you’re lazy and indifferent. Those were strong words from a prophet of God to the One, True God of the prophet.

Dr. John MacArthur comments that, “In Habakkuk’s first complaint, he perceived that God appeared indifferent to Judah’s sin. Jealous for his righteousness and knowing that a breach of the covenant required judgment (cf. Deut. 28), Habakkuk questioned God’s wisdom, expressing bewilderment at his seeming inactivity in the face of blatant violation of his law. The Jews had sinned by violence and injustice and should have been punished by the same.”

Well, be careful what you pray for because God may just answer your prayer. But not in the way you expected. More to follow when we meet again.

Until then, may God’s truth and grace be found here.

Soli Deo Gloria!

“The “problem of evil” presupposes objective moral values, which requires a transcendent source. So using “evil” as an argument against God presupposes him. Without God, there can be no evil, only a material world governed by undesigned chance or blind fate. So the atheist worldview has the real “problem with evil”. If evil is purely subjective, then it really doesn’t exist. You cannot make an objective moral judgement on a materialistic universe, even in the face of the most tragic events like the starvation of little children or genocide.” (Author unknown).

In studying the Book of Habakkuk we need to begin by identifying three fundamental premises undergirding the entire book. What are these three fundamental premises or assertions?

First, Habakkuk teaches the truth that evil exists. What exactly is evil? Evil is defined “biblically” as anything wicked, bad, wrong, morally, wrong, wrongful, immoral, sinful, ungodly, unholy, foul, vile, base, ignoble, dishonorable, corrupt, iniquitous, depraved, degenerate, villainous, nefarious, sinister, vicious, malicious, malevolent, demonic, devilish, diabolic, diabolical, fiendish, dark and black-hearted. This is quite a list.

All of these synonyms for evil are defined as they pertain to in opposition to God and His holiness. To understand and even to define evil, there must be a corresponding contrast or standard of goodness and holiness in order for anything to be defined as lacking such goodness and holiness. Therefore, the existence of evil supports the existence of the holy God of the Bible even by those who reject the holy God of the Bible.

Dr. R. c. Sproul writes, “Those who would use the problem of evil to deny the existence of God have a problem. As many theologians and philosophers have taught, evil is a negative idea, a parasite on the good. Without a previously existing, eternal, and personal good (God), nothing could be defined as evil. As you consider the mysteries of providence and evil, remember that the Lord is far greater than we can imagine (Job 42) and will use wickedness to create a glorious future for His people

What kind of evil exists? There are notably four categories of evil.

The first category of evil is Natural Evil. This includes tornadoes, hurricanes, earthquakes, disease, and the whole aging process. It is living life physically in a biblically and naturally fallen world. Genesis 3:1-20.

The second category of evil is Moral Evil. This is what we most often refer to when we address the subject of evil in general. Every relationship we have is tainted by moral evil. This fallen world is filled with moral evil. These includes murder, theft, sexual sin, lies. It is the continual violation of God’s Ten Commandments (Exodus 20).

The third category of evil is Supernatural Evil. It involves the believer’s battle with the fallen world (I John 2:15-17), Demons and Satan, along with the remnant of our sinful nature. It is known as Spiritual Warfare. (2 Corinthians 10:1-6; Galatians 5:16-26; Ephesians 6:10-20; James 4:7; I Peter 5:8).

Finally, there is Eternal Evil. This is Hell (Revelation 14:6-13; 19:17-21; 20:1-10; 20:11-15. See also Matthew 13:40-42; 25:41; Mark 9:43-48; Luke 3:17; 12:47-48).

How do we reconcile the existence of evil with the Bible’s insistence of the existence of the One, True, Holy God? This is what we will consider when next we meet.

Until then, may God’s truth and grace be found here.

Soli deo Gloria!

“The oracle that Habakkuk the prophet saw.” (Habakkuk 1:1)

“Habakkuk wrote in a time of international crisis and national corruption. Babylonia had just emerged as a world power. When the Babylonians rebelled against Assyria, Judah found a brief period of relief reflected in the reforms initiated by Josiah. The Assyrians were forced to devote their energies to stop the Babylonian rebellion. The Babylonians finally crushed the Assyrian empire and quickly proceeded to defeat the once-powerful Egyptians. A new world empire was stretching across the world. Soon the Babylonians would overtake Judah and carry its inhabitants away into captivity. On the eve of pending destruction, a period of uncertainty and fear, Habakkuk wrote his message.” Ron Blue

What exactly is a superscription? It may refer to an inscription on a surface or above something. Two biblical examples include the superscription which was placed above Christ while He was on the cross indicating His crime (Mark 15:26; Luke 23:38) and an inscription on coins (Matthew 22:15-22).

A superscription may also be an introductory statement or heading at the beginning of a psalm that identifies the writer, gives background information, provides musical instructions, or indicates the use or purpose of the psalm.​ See the superscriptions of Psalms 3, 4, 5, 6, 7, 30, 38, 60, 92, 102.

The Book of Habakkuk begins with a superscription in 1:1. The verse identifies the writer and gives the reader some general background information as to the purpose of the book. “The oracle that Habakkuk the prophet saw.” (Habakkuk 1:1)

An oracle, from the Hebrew word Mas’sa was a pronouncement, an utterance or a prophetic announcement with the focus being on the content of the prophecy and not the persuasiveness of the prophet. Mas’sa may also mean a burden or load.

Oracles were divine announcements from the LORD. They could either be positive of negative. A positive oracle was prefaced by the word “blessed.” Psalm 1:1 says, “Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers;” Jesus preached a series of positive oracle statements in His Sermon on the Mount each beginning with the word “blessed” (Matthew 5:1-12).

However, a negative oracle was prefaced by the word “woe.”  It meant a painful lament. We see this pronouncement in Isaiah 6:5, Matthew 23:14-36 and Revelation 8:13. In Habakkuk 2.6-20, we will witness a series of five woes the prophet will announce upon the Babylonians.

The oracle to be announced would be one which the Prophet Habakkuk saw or received from God. It was the message sovereignly God gave him. It was a supernatural revelation from God alone.

The burden Habakkuk would bear would be God’s judgment upon the Jews. God would punish their sins by using the ungodly nation of Babylon to bring Judea into captivity. This would result in a crisis of faith for Habakkuk.

Have you ever had a crisis of faith in your own life? Take heed! The Book of Habakkuk has much to offer as to God’s sovereign purpose in our lives.

May God’s truth and grace reside here.

Soli deo Gloria!

As with several of the Minor Prophets, nothing is really known about Habakkuk the Prophet except what can be gleaned from the book which bears his name. Unfortunately, there is little internal information in which we can draw any concrete conclusions regarding his identity. The simple introduction “Habakkuk the prophet” may suggest that no introduction was necessary since he was a well-known prophet of his day  were his contemporaries Jeremiah, Ezekiel, Daniel, and Zephaniah.

One commentator writes, “The mention of the Chaldeans (1:6) suggests a late seventh-century-B.C. date, shortly before Nebuchadnezzar commenced his military march through Nineveh (612 B.C.), Haran (609 B.C.), and Carchemish (605 B.C.), on his way to Jerusalem (605 B.C.). Habakkuk’s bitter lament (1:2–4) may reflect a time period shortly after the death of Josiah (609 B.C.), days in which the godly king’s reforms (cf. 2 Kings 23) were quickly overturned by his successor, Jehoiakim (Jer. 22:13–19).”

Habakkuk prophesied during the final days of the Assyrian Empire and the beginning of Babylon’s world domination under King Nabopolassar and his son Nebuchadnezzar. When Nabopolassar came to power in 626 B.C., he immediately began to expand his kingdom to the north and west of Babylon. Under Nebuchadnezzar’s leadership, the Babylonian army conquered Nineveh in 612 B.C., forcing the Assyrian nobility to take refuge first in Haran and then Carchemish. Nebuchadnezzar pursued them, overrunning Haran in 609 B.C. and Carchemish in 605 B.C.

Concurrently, Pharaoh Neco of Egypt , traveling through Judah in 609 B.C. to assist the fleeing Assyrian king, was opposed by King Josiah at Megiddo (2 Chron. 35:20–24). Josiah was killed in the ensuing battle. Josiah’s throne was left to a succession of three sons and a grandson.  Josiah’s legacy, as a result of discovering the Book of the Law in the temple (622 B.C.), included many spiritual reforms in Judah (2 Kings 22–23). He abolished many of the idolatrous practices of his father Amon (2 Kings 21:20–22) and Grandfather Manasseh (2 Kings 21:11–13). However, when he died Judah quickly reverted to her evil ways (cf. Jer. 22:13–19), causing Habakkuk to question God’s silence and apparent lack of corrective action (Hab. 1:2–4) to judge his covenant people.

The opening verses of Habakkuk reveal a historical context similar to that of the Prophets Amos and Micah. Justice had essentially disappeared from the land of Judah. Violence, injustice and wickedness were pervasive, remaining unchecked. In the midst of these spiritually dark days, Habakkuk cried out to God for divine intervention (1:2–4). 

God’s response, that he was sending the Chaldeans to judge Judah (1:5–11), creates an even greater theological dilemma for Habakkuk: Why didn’t God purge his people and restore their righteousness? How could God use the Chaldeans to judge a people more righteous than they (1:12–2:1)? God’s answer that he would judge the Chaldeans also (2:2–20), did not fully satisfy the prophet’s theological quandary; in fact, it only intensified it.

In Habakkuk’s mind, the fundamental issue was no longer God’s righteous response toward evil (or lack thereof), but the vindication of God’s holy character and covenant with his people (1:13). The fundamental question was God’s use of evil. How can a holy God be holy and at the same time purpose evil to exist and use it for His own glory?

As with the Patriarch Job, the prophet argued with God. It was through that experience that Habakkuk achieved a deeper understanding of God’s sovereign character resulting in a stronger faith in the LORD (cf. Job 42:5–6; Isa. 55:8–9). Ultimately, Habakkuk realized that God was not to be worshiped merely for what He does, but also for who He is (3:17–19). Also, God is to be trusted even when believers do not understand what God is doing, and allowing, in their lives.

Dr. R. C. Sproul explains that, “Prophets were not only inspired preachers of divine messages to the people of God; they also shared the LORD’s burden for His broken world and His deep concern for His wayward people. Habakkuk closely resembles Jeremiah. But even more than with Jeremiah, Habakkuk’s dialogue with God, and his persistent prayers (2:1-2; 3:1-2, 16) take the place of prophetic preaching as the heart of the book’s message.”

Like the Prophet Nahum, Habakkuk addresses the subject of God’s sovereign control over human affairs. This is evident not so much when God does providentially intervene, but especially when He does not. Or, when He does intervene in human affairs but in a way which we do not understand or personally like.

Habakkuk remained convinced that the events of history were not determined by blind fate, chance or luck, but rather by the righteous and holy God of Israel.

As was the case in Habakkuk’s day, so God remains sovereign over the affairs of this world today. May we receive great comfort in knowing that God is still in control.

May God’s truth and grace reside here.

Soli deo Gloria!

Why do evil things happen? Have you ever asked that question? I’m sure you have. I’m sure most people have. Whether an individual is a believer in Christ or a full-fledged agnostic, people face this question, and the circumstances which prompt it to be asked, every day, of every week, of every month, of every year.

The circumstances may vary. It may be a school shooting at a school in Connecticut, Florida or Kentucky. Or maybe it is an act of violence at an out-door concert in Las Vegas or at the finish line of the Boston Marathon. It may be the resulting carnage left by a spring tornado in the Midwest or even in the Deep South.  Or perhaps it is the horrific news of a father, or a mother, or a child killing a member, or members, of their family. It also may be due to a devastating diagnosis. 

Whatever the circumstances or situation, the resulting wake of searching for the answer as to “why” leaves many people baffled and confused. Liberal politicians and media commentators blame conservatives. Conservative politicians and media commentators blame the liberals.  Some believers in Christ accuse others who are dealing with difficulties that it is due to un-confessed sin.  And so it goes until tempers cool: at least until the next tragedy occurs.

How are believers in Christ to respond to the reality of the existence of evil? Some pastors promote and promise that you can have your best life now. Try telling that to the Christian who is battling breast cancer and who find themselves with their head in the toilet as they deal not only with cancer itself, but also with the after effects of chemotherapy.

Others, like Christian Scientists, insist that evil doesn’t even exist. Others chalk it up to blind fate. “It was time for you to cash in your chips,” or “Lady Luck decided to no longer smile down on you,” they say. Everyone has questions, many have opinions, but few seem to have any real answers.

Do the Scriptures have any answers? Of course it does. The Bible not only addresses the issue of evil but also provides helpful counsel in dealing with the various tragedies of life and living.

This brings us to the Old Testament book of Habakkuk. Located near the end of the OT, and in the midst of the section known as the Minor Prophets, Habakkuk provides helpful revelation from God regarding the subject of evil. While not a familiar book for many people, it proves to be most thought provoking.

This prophetic book takes its name from its author and possibly means “one who embraces” (1:1; 3:1). By the end of the prophecy, Habakkuk’s name becomes appropriate as the prophet clings to God regardless of his confusion about God’s plans for his people.

Are you one who embraces the One, True God Who has chosen to reveal Himself through the Holy Scriptures? Or, are you an individual who tends to fashion God into your own comfortable construction of what you think God should be?

Reading and studying the Word of God in general, and the Book of Habakkuk in particular, helps believers in Christ to discern and compare what they hear from the culture with the Scriptures. Especially as it pertains to the subject of evil. 

As one Christian author explains, “We are told lies every day—from marketing companies, from other people, from Satan, and even from our own flesh (Psalm 5:4). Scripture is the place we go to hear the truth. There we find unadulterated truth. No ulterior motives. No flattery. No sugarcoating. It presents a truthful picture of reality by pulling back the curtain to give us a glimpse of how things really are—and only by knowing how things really are can we endure this life with hope” (Romans 15:13).

I pray that you will covenant with me as we begin our study of the Book of Habakkuk.

May God’s truth and grace be found here.

Soli deo Gloria!