God’s Answer (1.5-11) cont
The instrument of divine judgment (vv.6-11)
"For, lo, I raise up the Chaldeans." (This refers to the Chaldean period of Babylonian rule.) God is the God of history. "The most High ruleth in the kingdom of men, and giveth it to whomsoever he will" (Dan 4.25). But He can remove them too! Nothing that occurs in history is outside the divine programme. Things don’t just happen! But we should remember that divine judgment on Israel is never an end in itself: it is always related to their future blessing. This was the case in the past. In the days of the Judges, "The anger of the Lord was hot against Israel, and he sold them into the hand of Chushan-rishathaim, king of Mesopotamia" (3.8); "The Lord strengthened Eglon king of Moab against Israel" (3.12); "The Lord delivered them into the hand of Midian seven years" (6.1). In each case, God was intent on the repentance and cleansing of His people from idolatry. This was also His intention in the Assyrian invasion: "O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge" (Is 10.5-6). The periods of captivity in the book of Judges, and the Assyrian and Babylonian invasions, were ordered by God for the ultimate benefit of His people. We should note the following in connection with the Chaldeans.
i) Their character (vv.6-7). They are "bitter and hasty...terrible and dreadful". The words, "their judgment and their dignity shall proceed of themselves", means that they were "a law unto themselves and promoted their own honour" (M C Unger).
ii) Their conquests (vv.8-10). They are swift, fierce, rapacious, and irresistible. "They shall come all for violence." Violence (vv.2-3) would be met with violence: "They gather captives as the sand" (v.9, JND). Note the reference to siege mounds: "they shall deride every strong hold; for they shall heap dust, and take it" (v.10).
iii) Their confidence (v.11). "Then shall his mind change, and he shall pass over, and offend (i.e. exceed the limit intended by God), imputing this his power unto his god." This can read, "Then will his mind change, and he will pass on, and become guilty: this his power is become his god" (JND), or, "even he whose might is his god" (RV). The Chaldeans would be drunk with success, failing to realise that God had raised them up. Failure to recognise this brings disaster. In Daniel 2 Nebuchadnezzar was told, "Thou art this head of gold" (v.38). In chapter 3 he makes a similar image, but completely of gold (v.1). In chapter 4 he is taught a salutary lesson (vv.31-37). In chapter 5 another man (Belshazzar) failed to learn the lesson (v.22)!
Habakkuk’s Protest (1.12-2.1)
Whilst Habakkuk now understood a great deal more than at the beginning, a big problem loomed before him. "Wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he?" The Chaldeans were thoroughly bad, and it just didn’t seem right that God should use people like that to chasten His own people. How did this agree with the character of God who is "of purer eyes than to behold evil, and canst not look on iniquity?" (v.13). He understood what God was doing (v.12), but questioned its moral correctness. But, unlike ourselves so often, he didn’t try to solve the problem himself: he took it "to the Lord in prayer". In New Testament terms, Habakkuk came "boldly unto the throne of grace" (Heb 4.16). There are two ways we can face a problem. First, like Habakkuk: take the problem to God, with faith to believe that He doesn’t act contrary to His character. Second, like Jonah: don’t take the problem to God, and slip away from Him. If we do that we shall certainly pay "the fare thereof" (Jonah 1.3). At first glance, everything seemed to favour Jonah: the ship was there, the captain was favourable, the mariners were helpful, but…! We must notice the following.
His certainty about the nature of God (v.12a)
He speaks reverently. Notice how he prefaces his objection. He dwells on the character of God. He finds solid ground for his feet. We need to remember that we see only part of the canvas: God sees the whole picture. Habakkuk rests on what he does know.
i) God is eternal. "Art thou not from everlasting, O Lord my God." He is outside history, as opposed to their god - Bel (see v.11, "imputing this his power unto his god"). There is "nothing more consoling and reassuring when oppressed by the problems of history, and when wondering what is to happen in the world, than to remember that the God whom we worship is outside the flux of history" (M Lloyd-Jones).
ii) God is faithful. "Art thou not from everlasting, O Lord my God." He is "Jehovah" AV "LORD"). This is the name that He takes in relation to His people. "I am Jehovah your God" (Ex 6.3-7). He was still the covenant-keeping God. "He hath commanded his covenant for ever" (Ps 111.9). Therefore, "We shall not die" - that is, be utterly destroyed by the Chaldeans. What a God! The divine name "Jehovah" enshrines His timelessness and self-existence. He knew that God must have the situation under control.
iii) God is adorable. "Art thou not from everlasting, O Lord my God." This translates the name Elohim which, according to Thomas Newberry, is the plural of Eloah from ahlah, meaning to worship and adore. "It presents God as the one supreme object of worship, the Adorable One."
iv) God is holy. "Art thou not from everlasting, O Lord my God, mine Holy One?" Habakkuk knew and believed that it was utterly impossible for God to do wrong. He is "of purer eyes than to behold evil, and canst not look on iniquity" (v.13.). "Shall not the Judge of all the earth do right?" (Gen 18.25).
v) God is immutable. "O Lord (Jehovah), thou hast ordained them for judgment; and, O mighty God (’O Rock’, JND), thou hast established them for correction" As "Jehovah", He is the covenant-keeping God: as the "Rock" He is steadfast in purpose. The noun "Rock" is a divine title. See, for example, Deuteronomy 32: "I will publish the name of the Lord: ascribe ye greatness unto our God. He is the Rock" (vv.3-4); "But Jeshurun waxed fat, and kicked...and lightly esteemed the Rock of his salvation" (v.15); "Of the Rock that begat thee thou art unmindful" (v.18); "How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them" (v.30); "For their rock is not as our Rock" (v.31). When the Lord Jesus said, "Upon this rock, I will build my church" (Mt 16.18), He used language that no Hebrew would ever use of mere man. See also 1 Corinthians 10.4: "They drank of that spiritual Rock that followed them: and that Rock was Christ".
vi) God is personal. Yes, with all these attributes! "Art thou not from everlasting, O Lord my God, mine Holy One." How wonderful!
We must not forget that in His love for us God has no desire to harm us. But at the same time, He is sovereign, and too great to be swayed by our prescriptions.
His conclusions about the purpose of God (v.12b)
"Thou hast ordained them (’him’, JND) for judgment...thou hast established them (’him’, JND) for correction." So Habbakkuk understood the role of the Chaldeans. See, again, references to Judges 3.8 etc. God had raised up the Chaldeans as the instrument by which He would accomplish His purposes for Israel. Notice, again, the absolute sovereignty of God in human affairs. "Thou hast ordained them for judgment...thou hast established them for correction." Not to destroy them or eliminate them ("we shall not die" v.12), but for their ultimate benefit. Compare Hebrews 12.4-11.
To be continued.
