| Habakkuk The Vision is Sure "Where there is no vision, the people perish: but he that keepeth the law, happy is he." —Proverbs 29:18 Charles Redeker Habakkuk is considered one of the "minor" prophets of the Old Testament; his entire book consists of but three short chapters. But his inspired vision and pronouncements are by no means minor in their significance. They were designed to offer encouragement and strength to the household of faith in its deepest moments of distress. This book gives insights into God’s plan, teaching on time features, the permission of evil, the perseverance of the faithful, and special blessings to come. It does all this against a backdrop of Israel, with the immediate threat of an invasion by the despised Chaldeans (Babylonians)—a fierce and dreaded people from the east. And yet, remarkably, its message is coded in such a way as to elude the casual reader, to conceal its grander purpose, and veil a greater fulfillment. The Prophet’s Complaint The book opens with the prophet’s concern over the sins and decadence of his own people. The poor were being oppressed, the wealthy were cleverly circumventing the law for their own selfish ends. Moral behavior had dropped to an all time low, deceit and wrong doings were even exalted. How characteristic this has been of every nation in every age—and yet such were the shameful conditions flourishing among God’s typical people. Even the priestly class had become corrupted and the people languished—where could they find relief? And so the prophet expectantly turns to God, appealing for an explanation of why such evil should be permitted. But surely he was not prepared for the answer that came from the Lord! Starting in verse five, the Lord replies and instead of quieting the fears of the prophet, begins to detail what he would do. He would raise up the dreaded forces of the Babylonians and permit them ruthlessly to invade Judah and avenge God, although unwittingly, for the sins of his people. "Terrible and dreadful" would be their recompense, "for violence" would they come, their faces "as the east wind," "more fierce than the evening wolves," "deriding every stronghold," "gathering captivity as the sand." At the time, this must have seemed like an incredible prophecy. The Babylonians were not yet recognized as a world power, for Egypt reigned supreme. Necho, King of Egypt, had seized the kingdoms around the Mediterranean area, and placed a puppet, Jehoiakim, on the throne of Judah. The Egyptian armies had proven themselves invincible and would surely defend Jerusalem from all enemies. Who, then, could believe such a forecast? But in quick succession Nineveh fell to the advancing Babylonians and their ensuing victory over the Assyrians at Carchemish also meant the weakening of Egypt. Judah thereupon came under the sphere of Nebuchadnezzar and was forced to pay tribute after Jerusalem had been besieged and Jehoiakim bound. Within less than 20 years Jerusalem would be utterly devastated and the people taken captive. Habakkuk understandably was perplexed by this revelation. While recognizing that Judah had been unfaithful and deserved punishment, he could not understand why the Lord would permit such a catastrophe at the hands of a nation even more wicked than they. Fervently he prayed: "Thou art of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously, and holdeth thy tongue when the wicked devoureth the man that is more righteous than he?" (1:13). And thus, the setting for the moving words of the second chapter. A Vision of the End Time In Habakkuk 2:1-3 we read:
Certainly, that the prophet did not fully understand these words, and yet he surely received a blessing. In a general way God was revealing to Habakkuk that he had worked out a master plan for righting the wrongs and injustices of both the conqueror and the conquered of all nations in every age. In due time the details of this plan would be revealed and in the end its outworking ensured. More specifically, we believe a major fulfillment of this prophecy is taking place in our day. In Hebrews 10:35-39, Paul quotes from Habakkuk and applies the vision to the second coming of Christ. Primarily we believe it is the promised kingdom, as it is inaugurated during the period of Christ’s presence, that is alluded to by the prophet. Many Bible Students feel that Pastor Charles Taze Russell was a faithful watchman upon the antitypical watchpost and upon the tower. He was privileged to "write down" a vision of biblical truth and "make it plain upon tables." The book The Divine Plan of the Ages, with its illuminating chart and explanation of the times and seasons, has served as a key for unlocking the Bible. God’s loving plan of salvation and the truths of the ransom, restitution, high calling, and nearness of the kingdom have all been made plain. But we notice that the prophecy seems to make reference to a time delay with respect to the fulfillment of the vision: "though it tarry, wait for it." We are keenly aware of the high hopes and expectations which have been set forth in the past by faithful and watchful followers for the deliverance of the church at various dates. With the benefit of hindsight, now we can see that these expectations of the church’s exaltation and establishment of the kingdom were merely surmisings and honest deductions, but were not founded on clear scripture. Unquestionably, there was great disappointment, and the whole concept of a divinely planned earthly kingdom was discredited in the minds of the worldly-wise. But what a comfort the words of the prophecy bring to us today, who are still patiently waiting for the Lord’s appointed time: "though it [seem to] tarry, wait for it, because it will surely come, it will not delay!" Faith of the Just Rewarded Verse four of chapter two contains these sublime words: "Behold the soul of the wicked one is disturbed and not at rest; but the righteous one ever liveth in his trustful faith" (composite translation). Throughout the age these words have been true, that the just would live by their faith. This would not be by confidence in their own might or status but by faith in the promises of God. The Apostle Paul was so impressed by these words that he quoted them, and drew applications based upon them no less than three times (see Rom, 1:17; Gal. 3:11; and Heb. 10:38). In the remaining verses of chapter two, there is set forth a five-fold woe against the proud invaders (vs. 6, 9, 12, 15, and 19). In considerable detail the insidious evils of the oppressor are spelled out. These descriptions are fitting not only of the Chaldeans of old but of the cruel and selfish power groups and evil institutions of our day and throughout history: "He increaseth that which is not his," "hast spoiled many nations," wreaked "violence to the land [and] city," "coveteth an evil covetousness . . . that he may set his nest on high," "cutting off many people and . . . sinned against thy soul," "buildeth a town with blood and establisheth a city by iniquity," giveth his neighbor drink [and is] filled with shame for glory." The end of the oppressor is sure, for the Lord is sovereign over all and will work his righteous will in due time. Again we see illustrated the general principle that God will bring down the proud and honor the humble and upright. Happily, as the chapter closes, we are given a cursory glimpse of the beauties of the kingdom blessings. Verse 14 reads, "For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea," and verse 20, "But the Lord is in his holy temple: let all the earth keep silence before him." God is to be universally worshipped by a grateful creation and all false gods and evil systems will be destroyed. What a contrast to present conditions, with the restless masses of humanity in open rebellion and a veritable famine in the land for spiritual truth and the knowledge of God. Preview of God’s Mercies The concluding chapter takes the form of a prayer by Habakkuk, which in the Hebrew is expressed in beautiful poetic style and sublime terms. By inspiration and the use of highly symbolic language, the prophet graphically portrays the day of Jehovah’s vengeance when he punishes not only his wayward typical people but all the nations of the earth. As all evil systems are swept away by the Lord’s indignation, the mountains (kingdoms) shake, the tents of Cushan are afflicted, and the curtains of Midian tremble—picturing God’s interposition and deliverance of his people from their foes. In the darkness of the mounting clouds of trouble, even the sun and moon stand still: the light of the gospel and its reflection in the law are, for a time, not discernible. But the destructive work of that day is designed merely to prepare the earth for the restoration of righteousness and the blessing of all mankind to take place in the kingdom to follow. Early in his closing prayer, the prophet, fearful of the calamity about to befall Judah, pleads to God: "O Lord, revive thy work in the midst of the years, in the midst of the years make known: in wrath remember mercy" (3:2). "The midst of the years" may refer to the chronological mid-point in God’s 7,000 year program of redemption, extending from the fall of Adam to the restoration at the close of the mediatorial reign. Habakkuk may have been requesting, in the very day of God’s wrath in which he lived, that God would demonstrate his love and mercy toward mankind in some tangible way. A majority of Bible scholars think that Habakkuk prophesied early in the reign of Jehoiakim, about 20 years prior to Nebuchadnezzar’s destruction of Jerusalem. According to the Bowen/Russell chronology (Volume 2 of Studies in the Scriptures), the mid-point of the 7,000 year period was 626 years plus three months prior to the B.C.-A.D. dividing point, or the year 627 B.C. How fascinating that, if we trace out the actual years of Jehoiakim’s reign (628-618 B.C., according to the above chronological framework), the mid-point of the 7,000 years falls precisely within this range. We think the Lord heeded the prophet’s request to make known his mercy "in the midst of the years" in several ways. The mid-point of the 7,000 year plan of God brought to a close the 3,500 year "evening" (or beginning) aspect of the system of types that foreshadowed grander things to come and opened up the 3,500 year "morning" (or later) system of realities and fulfillments. Thus, in the very day of God’s wrath upon Israel, the grand hope of that which is to come, based upon the sure word of God’s promise, was highlighted. A vision of the end time kingdom had already been given; now the Lord enlarged upon it by revealing the role of the Anointed One: "Thou wentest forth for the salvation of thy people, even for salvation with thine anointed; thou woundest the head out of the house of the wicked, by discovering the foundation unto the neck" (3:13). Our Lord was revealing in couched terms that his anointed (the Messiah, the Christ to come) would carry out the key role in the divine plan of salvation. We, of course, can appreciate this more fully in the aftermath of our Lord’s first advent and the teachings of the New Testament. We see Jesus, who gave himself as the ransom, as that "once for all" sacrifice so crucial to the outworking of redemption for the human creation. And we also have greater knowledge of how our Lord eventually will deal the death blow to the wicked one who for a time has been permitted to usurp God’s authority in ruling the earth. Satan’s empire also is to be thoroughly demolished, from "the foundation to the neck." A Final Admonition The name Habakkuk means "an embracer, one who takes another in his arms and presses him to his heart." Surely such a name for this prophet could not have been by coincidence. In the closest, most tender terms Habakkuk offers his message of comfort for us today. "For there is yet a vision for the appointed time, and it speaketh of the end, and it will not deceive." As the Lord’s people, let us respond to the prophet’s embrace and ever be mindful of the vision of the kingdom in all its beauty. This vision has not deceived our predecessors laboring through the harvest period; neither does it deceive us today. May we emulate the prophet who, though he began his final prayer with trembling, ended in a song of triumph: "Although the fig tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: yet I will rejoice in the Lord, I will joy in the God of my salvation" (3:17, 18). The prophet’s faith was so well established that he could reach out in rejoicing to the fulfillment of the vision, even though its tangible evidences seemed elusive. It mattered not that the prosperity of Israel would tarry; that the church would not be yet blessing the world and seemed impotent and ineffective; nor that mankind’s restoration to perfection remained an unaccomplished goal. May Habakkuk’s confident faith in the sure outworking of the Father’s plans be our portion as well! |