Running Theological Thoughts: Habakkuk 2:6-11

Shall not all these take up their taunt against him, with scoffing and riddles for him, and say,

“Woe to him who heaps up what is not his own—
    for how long?—
    and loads himself with pledges!”
Will not your debtors suddenly arise,
    and those awake who will make you tremble?
    Then you will be spoil for them.
Because you have plundered many nations,
    all the remnant of the peoples shall plunder you,
for the blood of man and violence to the earth,
    to cities and all who dwell in them.

“Woe to him who gets evil gain for his house,
    to set his nest on high,
    to be safe from the reach of harm!
10 You have devised shame for your house
    by cutting off many peoples;
    you have forfeited your life.
11 For the stone will cry out from the wall,
    and the beam from the woodwork respond.

Exegetical Observations: The identity of the speaker of the five woes spoken against the Chaldeans in verses 6-20 seems to be those who the Chaldeans gathered from the nations. These words are spoken as riddles, or proverbs against the Chaldeans.

In 6b-8, the first woe is declared against those who steal what is not theirs and lend unfairly. The object of woe, then, seems to be those who lend money unjustly. In verse 7 the lenders are warned that their debtors will rise against them, and become a spoil to their own debtors. In verse 8 the image of lender and debtor morphs into military imagery. The Woe is the same, however, because the Chaldeans have plundered many nations, they will be plundered. 8b expresses clearly what they are being punished for, for the violence against humanity, land, and cities. In other words, the Chaldeans have violently destroyed, and they will be held accountable for this destruction.

The Second Woe, in verses 9-11, paints a picture of Babylonians trying to build a secure house to avoid the impending judgment. In building their house, read their empire, they have destroyed many, and because of their injustice, they will lose their life (Vs 10). The very stuff, maybe people, who they built their empire with/on will cry out against him.

Theological Comments: In these woes, we see God’s judgment declared against the Chaldeans. This judgment has not yet come, but it will; it is for this justice that the faithful wait for. The Chaldeans, like any bringer of injustice, are greedy, violent, and prideful. Their very violence will be their end. These woes, however, should both encourage the reader and shake the reader. Encourage, because God will bring justice against those who sow injustice. Shake, because the reader realizes that the injustice of the Chaldeans is our injustice. Like the woes to the disciples in Luke 6, these woes warn us against the path of destruction, that is the path of the foolish and prideful, who find their consolation in the things of the world. The woe against the Chaldeans becomes a woe against all of humanity that stands rightly condemned for their idolatry, their pride, and their violence.

Humanity, like the Chaldeans, tries to build up a secure house against the impending judgment of God. We try to secure ourselves, our identity, our happiness, in temporal things, but these very things cry out in judgment against us. In the vein of Augustine, the temporal things cry out and say, we are not to be worshiped, we are but created things like you, worship your creator.

The stone of the wall and the beam of the woodwork, that the Chaldeans build cries out in judgment and points us to the true Rock and true Tree, who saves us from our rightful condemnation and recreates our hearts to love the creator and Lord of the world. Christ is the true Rock and Tree who takes the judgment that the whole human race has earned through their love of self and destruction of others, and cries out and declares all who turn to him as righteous, and transforms their hearts of stone into flesh, their rotten branches are infused into the tree of life. In Christ Judgment and mercy meet and the judgment of our sin is transformed into our salvation.

Running Theological Thoughts: Habakkuk 2:2-5

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Habakkuk 2:2-5

And the Lord answered me:

“Write the vision;
    make it plain on tablets,
    so he may run who reads it.
For still the vision awaits its appointed time;
    it hastens to the end—it will not lie.
If it seems slow, wait for it;
    it will surely come; it will not delay.

“Behold, his soul is puffed up; it is not upright within him,
    but the righteous shall live by his faith.

“Moreover, wine is a traitor,
an arrogant man who is never at rest.
His greed is as wide as Sheol;
like death he has never enough.
He gathers for himself all nations
and collects as his own all peoples.”

 

Observations:

After Habakkuk offers his second complaint to God, he stands on his watch-tower awaiting YHWH’s response, and YHWH answers. He answers Habakkuk by telling him to ‘write the vision’ in big letters on a tablet. YHWH tells Habakkuk that the vision is a future reality and that it will come to pass, though it may seem slow, the reader of the vision must wait for it (vs. 3).

In verse 4, the unrighteous and righteous person are contrasted. The unrighteous man lives in pride, which is cleverly portrayed as a puffed up soul that is crooked. Imagine a huge Thanksgiving Day parade balloon gone all upside down and blown over – that is the prideful person. In contrast, the righteous, who we’ve met twice now (1:4, 13), lives by his faith. In comparison to the prideful person, the righteous await the vision’s fulfillment in humility and trust.

In verse 5,  it seems the vision returns to the prideful person, perhaps as a personification of the Chaldeans who are about to be judged in the following verses. In this verse, the prideful man is portrayed as a ravenous consumer of the whole world, like death and Sheol itself. Unlike the Righteous who waits and trust the prideful consume in greed, frenetic arrogance, and gathers the world like death gathers his victims.

Theological Comments: 

God answers both of Habakkuk’s complaints, showing that all people, both unfaithful Israel, and the violent and arrogant Chaldeans are judged for their sins. God is just in his judgment and does not overlook sin. However, the judgment on the Chaldeans and the whole world will be coming at a future time. God tells Habakkuk to write the vision large, to signify that it will come to pass, but tells Habakkuk that the vision awaits its appointed time; it is coming, but the righteous must await it in faith.

In prophetic literature, there is often a telescoping of events, where the vision refers to something or several somethings in the future. As we read through the Woe’s on the Chaldeans, we will see three levels of telescoping: the judgment of the Chaldeans, the judgment of Sin and death in Christ on the Cross, and the final judgment that all the righteous await in faith.

The vision awaits its appointed time, the appointed time of judgment is the final day, the judgment of the world – the day of the Lord. The day of the Lord is a day of final judgment, which was brought into the present in the crucifixion of Christ. The eschatological judgment of God was transposed into the center of history at the appointed time. It has come in the judgment of the World in the cross of Christ, and yet it still is to come; when the one who took the sins of the world upon himself will judge the world (Matthew 25:31-46).

So the righteous continue to wait; they wait and live by their faith, as the prideful world stumbles on in its consumption and arrogance. The righteous wait and rest in contentment; as the prideful person consumes the world filling up his soul even as he collapses in on himself. What keeps the righteous man buoyant in the midst of the City of Man? What keeps him going as a member of the Pilgrim City of God? The alien righteousness of Christ whose faith the faithful live by.

Paul famously quotes Habakkuk 2:4 in Galatians 3:11, transfiguring the meaning of the text through a Christological reading. Rather than the righteous living by his faith, the righteous now live by faith in Christ. More than that, the righteous have their righteousness not through their works, or their allegiance to God, but through Christ’s righteous life and his faithfulness. The righteous wait in peace, and calm and contentment because they are united to the righteous and faithful one in trusting faith.

Because the righteous receive their righteousness from Christ, the truly righteous one they can rest. Unlike the arrogant, they can be generous and content. The righteous can live righteously because the Righteous One, who is infinite life, was consumed by the greedy jaws of death and Sheol and overcame death with his life. The righteous can rest in contentment and wait as they walk the pilgrim road to the City of God because Righteous one, Jesus Christ lived by faith in God and the righteous who are united to him in faith live in him through the Holy Spirit.

Running Theological Thoughts: Habakkuk 1:12-2:1

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Habakkuk’s Response/second complaint

1:12 Are you not from everlasting,
O Lord my God, my Holy One?
We shall not die.
O Lord, you have ordained them as a judgment,
and you, O Rock, have established them for reproof.
13 You who are of purer eyes than to see evil
and cannot look at wrong,
why do you idly look at traitors
and remain silent when the wicked swallows up
the man more righteous than he?
14 You make mankind like the fish of the sea,
like crawling things that have no ruler.
15 He brings all of them up with a hook;
he drags them out with his net;
he gathers them in his dragnet;
so he rejoices and is glad.
16 Therefore he sacrifices to his net
and makes offerings to his dragnet;
for by them he lives in luxury,
and his food is rich.
17 Is he then to keep on emptying his net
and mercilessly killing nations forever?

2:1 I will take my stand at my watchpost
and station myself on the tower,
and look out to see what he will say to me,
and what I will answer concerning my complaint.

Observations:

Following the Lord’s response to Habakkuk’s lament about the sin and injustice in Israel, Habakkuk responds to the judgment of Judah through the instrument of the Chaldeans. In verse 12 he begins by acknowledging the person and character of God: he is everlasting, the Lord God, the Holy One, in the form of a question. In response to this question, he says, “We shall not die.” Even in the rightful judgment coming from the Chaldeans, Habakkuk is convinced that God is faithful. He is the Lord and Rock who has established judgment and reproof. Yet, in verse 13, Habakkuk ask God, who cannot abide seeing evil, why he sits idly looking at the sin of the Chaldeans who oppress the righteous. Verses 13-17 describe the violence, injustice, idolatry, and extreme luxury of the wicked Chaldeans. Chapter 2 begins with Habakkuk standing, awaiting God’s response to his plea for justice for the righteous who are oppressed by the wicked Chaldeans.

Reflection on Chapter 1: It is worth noting that Habakkuk has now asked God to bring justice to the unjust and wicked in Judah who oppress the Righteous, and the unjust and wicked Gentiles who God uses to bring about the judgment of the wicked in Judah. As we approach chapter 2, we see that neither Jew or Gentile can be righteous or just in their own strength.

Theological Comments:

Habakkuk uses several significant descriptions of God in verses 12-13. In 12a he describes God as everlasting, the covenant LORD, and Holy. He follows this with the statement, “We shall not die.” How do these connect?

God is his eternal, self-sufficient, infinite life. He is totally different from humans, both ontologically, and morally – he is holy. He is the “I am who I am” who has created the world out of nothing, choose Israel out of nothing, and saved Israel out of death and slavery. He is the everlasting covenant God of Israel. Because God is eternal and everlasting because he is self-sufficient and holy, he is free to create and save humanity. Because he is God who is free and loves, “we shall not die.” Habakkuk trusts that the righteous will live because God is who he is.

In the face of God’s righteous judgment, it takes real faith, hope, and love to believe that we shall not die. Habakkuk trusts that even though the judgment, God will be just to the righteous; he will bring justice even as he uses the unjust Chaldeans to bring judgment. Habakkuk as the mediating prophet looks to who God is and sees the infinite and eternal one and puts his faith in him, finds hope in him, and loves for God and his people. How does he love God and God’s people? He loves God by confessing who he is and trusting in him, he loves his people by crying out for justice and salvation; by standing at his watch-post awaiting God’s response (2:1).

Habakkuk’s honest trust in God subverts how many people approach God. We often approach God either as a projection of our worst fears and self-hate, or a placid reflection of our own self-aggrandized prideful goodness. Habakkuk’s honest trust points to the reality that he is actually talking to and interacting with a personal reality: The infinite personal God. God reveals himself to Habakkuk and Habakkuk interacts with him in honest trust. Habakkuk’s honest trust looks to God to preserve his people even as his people deserve judgment. And God in his infinite life and love does just that.

Even in light of God ordaining evil men to bring about his just judgment, Habakkuk trusts that the Lord is the Rock; the steadfast one who brings judgment and mercy. Habakkuk’s declaration of God’s character and trust in him figures Jesus’s own faith in the Father. Jesus, the Rock of our salvation, received the judgment of our sin for our salvation. Jesus could do this because he was fully God – holy, self-sufficient, the covenant God of Israel who saves, sent from the Father as the eternal Son of God – and fully man – taking our sin and judgment through his death on the cross. Because Jesus is the Holy One, the everlasting God, the Lord who creates and Saves, “we shall not die.” In his death, the Triune God does not look idly on sin but deal with it. This brings us to our next topic.

Verse 13 offers us a bit of a puzzle. In 1:3 Habakkuk asks, “Why do you make me see iniquity, and why do you look at wrong?” And yet, Habakkuk then says in vs. 13: “You who are of purer eyes than to see evil and cannot look at wrong, why do you idly look at traitors and remain silent when the wicked swallows up the man more righteous than he?” God is simultaneously too pure to see evil and look at wrong, yet he idly sees evil and remains silent at wrong.”

It is common to say that God is too holy to behold evil, but this is unhelpful because he obviously does see evil, he does behold the traitor. It would seem better to see this metaphor of not beholding evil as both a confirmation of God’s utter holiness and a call for him to act against evil. God’s holiness cannot abide evil, and yet he idly looks upon it. That is the problem; God’s seeming inaction against evil both in Judah and the Chaldeans. How could God abide the evil of the Chaldeans who worship idols, persecute the righteous, and murder by the thousands? Habakkuk is asking God to bring his holiness to bear on the evil in the world, to bring judgment and restoration. What will God do?

To see how God responds to this call, we will turn to Habakkuk chapter 2 in our next post.

Running Theological Thoughts: Habakkuk 1:5-11

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Introduction: In my first post, I introduced the book of Habakkuk, and meditated on the first four verses.

The Lord’s Answer

5 “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.
6 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.
7 They are dreaded and fearsome;
their justice and dignity go forth from themselves.
8 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.
9 They all come for violence,
all their faces forward.
They gather captives like sand.
10 At kings they scoff,
and at rulers they laugh.
They laugh at every fortress,
for they pile up earth and take it.
11 Then they sweep by like the wind and go on,
guilty men, whose own might is their god!”

Observations: In these verses, YHWH responds to Habakkuk’s complaint about Israel’s abnegation of justice and persecution of the righteous with a surprising solution: use a pagan, idolatrous evil nation to judge the righteousness of Judah. YHWH says it himself that this is an extraordinary work, one that is unbelievable. He goes on to describe the kind of nation the Chaldeans are: In summary: hasty, evil, ravenous, violent, and idolatrous. They are a vice-filled nation yet, God raises them up for his purpose of bringing justice on the unjust in Judah.

Theological Comments:

The first thing we must note about this passage is that God is revealing what he is going to do to Judah in response to Habakkuk’s plea for justice. Habakkuk is given a peek into the hidden providence and orchestration of God’s will. God uses nations to bring judgment on other nations. For Israel, this was not for the destruction, but for their discipline. In God’s covenant with Israel, he gave clear direction on what would happen if Israel broke covenant with him (see Leviticus 26 and Deuteronomy 28). To modern eyes, the judgment and the instrument of his judgment may seem harsh, but we must not forget that basically from Israel’s creation out of Egypt they had been in constant rebellion. God graciously forgave them, gave them instructions on how to live with a Holy God and how to live holy with the holy God (the law). Even still, they rebelled and sinned against God. In his response, God shows that he is not looking idly on the sin of Judah, but preparing their judgment.

A question arises in this passage: should we seek to interpret the movement of nations and wars as God’s judgment? I would suggest that the context of this passage leads us to a negative answer. First, we must remember that Habakkuk is a prophet. He has a particular vocation to speak the Word of God to Israel for a specific purpose. Second, God gives Habakkuk insight into his otherwise hidden providential ordering of the world for a specific purpose: to show that God will bring judgment on Israel’s sins. This is a specific revelation of God’s work in the world. In other words, That God uses other nations to judge the sin can be deduced from this passage, how and why and who must be left to God and is not open to human knowledge.

More significant and central to this passage we see that God uses evil and wicked people to bring about his end goal. We can trust God, in the midst of the chaos of the world, that he will bring about his good purposes, and that his purpose is good because he is good. This is not something that is always easy to swallow. As we will see in the rest of the book, the righteous must wait and live by faith.

And yet, there is something deeper revealed here, in light of the whole story of scripture. God uses an unbelievable and indescribable evil to bring about the judgment of evil and the vindication of the righteous, and this signifies the incredible work of Jesus Christ on the cross. God used the epitome and sign of death, torture, and evil: the cross, to accomplish his judgment of sin and the salvation of all those who believe in the one who died.

Yet, unlike the Chaldeans, Jesus is the loving and patient savior, who came to earth in humility and weakness, taking no place for his home. He was mocked and despised and looked to his Father for justice and vindication. He walked in humility, he was slow to anger, and continually had his face turned to his Father. In his death gathered the captives of sin and freed them for true life in the new creation. As the true king of the world, he reigns in justice and humility, with no need to prove himself he does not scoff at rulers but judges in true justice and save. He conquers the fortress of the Evil one not with might or pride but through humility and death. He is the innocent one who dies for the guilty. He is the God-Man who, after his glorious resurrection we call “my Lord and God” (John 20:28). Jesus in his birth, life, death, resurrection, and ascension brings God’s judgment and healing mercy to the world. Jesus comes most surprisingly and reveals the judgment and mercy of God on the most unlikely of Thrones: the Cross.

Jesus is both the righteous one who is surrounded by the wicked (1:4) and God’s judgment on the wicked and the vindication of the righteous (5-11). Unlike the Chaldeans, he brings justice perfectly and mercy more abundantly for all who put their faith in him.

From this passage, we can see that God really cares about bringing justice to the oppressed and judging evil and sin. We also see that he uses surprising means to bring that judgment about: The most surprising way is Jesus Christ.

Running Theological Thoughts on Scripture: Habakkuk Chapter 1:1-4

 

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Introduction:

Good Christian theology is based on excellent and faithful exegesis. As a pastor-theologian my vocation is deeply bound up with the exegeting, interpreting and applying of Holy Scripture. My own inclination in thinking, writing, etc., is to look at the big picture of Scripture and think about how it all relates to God and his works. However, the source of theology is the divine revelation of Scripture, so to do theology well I must be a good exegete.

Being a good exegete requires that I am sensitive to two realities: the literal meaning of the text, what we will call the horizontal meaning. And what the text communicates about who God is, what he is like, and what he calls humans to do, what I will call the vertical meaning of the text (for more on this consider reading Participatory Exegesis by Matthew Levering). In this series, I will offer some theological readings of specific books of Scripture in a running commentary with an eye on the axis of the horizontal and vertical dimensions of good exegesis. To begin this series I turn to a minor prophet, Habakkuk, to discover what the book is about and how it speaks about God, Christ, and humanity.

Instead of offering a detailed introduction to the book of Habakkuk, I suggest you watch this video, made by the brilliant people over at The Bible Project.

It is important to note the time of the prophecies of Habakkuk: Around 626-586 B.C. Israel was divided into two Kingdoms, the Northern and Southern Kingdoms. In 722 BC the Northern Kingdom was conquered by Assyria. Between 626 and 586 BC The southern Kingdom was slowly conquered and brought into exile. The final destruction of Judah and the Temple came in 586 B.C.

The structure of the book, as we saw in the video, is made up of three basic sections: section 1: A dialogue between Habakkuk and YHWH (1:1-2:1); section 2: YHWH’s 2nd response and judgment on the Chaldeans (2:2-22); and section 3: A Psalm of God’s deliverance (3:1-19).

In this first post, I discuss Habakkuk’s first complaint.

Habakkuk 1:1-4: Habakkuk’s first complaint:

The oracle that Habakkuk the prophet saw.

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.

Verse 1:

Observations:

We know nothing about the prophet Habakkuk, expect that he is a prophet. One who the Holy Spirit has called, set apart, and ordered to hear and proclaim the Word of God. This is no lite calling, we need only look at other prophetic callings to see that (Isaiah 6, Ezekiel 1-2). As a prophet,  not only does Habakkuk speak the Word of God to the people, but he speaks to God for his people; for the righteous (see 1.4;13; 2:4). As a prophet of God, he mediates between God and humanity. As a prophet, he puts to voice the complaint of the righteous and confesses the sins of those who have rebelled against God. As a prophet, he speaks of God’s judgment and deliverance. Habakkuk speaks only what he sees. Everything in the book of Habakkuk is something that the prophet “saw” (v 1). This presents to the reader the fact that Habakkuk did not simply make this stuff up, his complaints, the vision of woes, and the deliverance of God are all things he perceives and proclaims from God.

Theological Comments:

Habakkuk’s ministry as a prophet signifies several things about God and the economy of Salvation. First, the Lord God reveals God to humanity. We cannot gain access to who God is and what he does expect through God’s revealing of God.  Second, The office of prophet as one who reveals and mediates points us to Jesus Christ. He is the true prophet who is the very Word of God and the true human who reveals God to humanity and reconciles humanity to God through his infinite life in his death and resurrection. Thirdly, Habakkuk’s receptivity as a prophet, being one who sees, reminds us of the way that Jesus Christ, in the form of a servant (Phil 2:6-9), did only that which he saw the Father was doing (see John 5:18-20). As the Son of God Jesus is equal to the Father, even as he is eternally from the Father, yet, in the form of a servant, he receives and does the will of the Father (which is the will of the triune God). Finally, Habakkuk’s role as a prophet, as one who receives and speaks what he hears, points to the Christian’s vocation as one who witnesses to who God is and what God does.  Christians are called to be witnesses who hear and receive and speak only what they receive and hear from the Triune God.

Verse 2-4:

Observations:

Habakkuk’s complaint opens by calling on YHWH. In using the covenant name of God the whole of who the Lord is and what he has done for Israel is set before the reader. YHWH is the One who rescued Israel from slavery and death, brought them through the Red Sea, made a covenant with Israel. YHWH is the One God who has patiently guided Israel as a rebellious child for hundreds of years.

He is the God who Israel has cried to again and again with the same kind of cry that Habakkuk utters: “how long shall I cry for help and you will not hear?” In these verses, Habakkuk asks three questions as the prophet of God about the injustice and evil in the people of Judah (v 2-3). Judah has wrought violence and iniquity, and all God has done, according to Habakkuk is the look on idly. Judah is in a state of chaos; they are in a state of continual abnegation and perversion of justice, disobedience to the law, and the persecution of the righteous (v 4).

When we consider the canon of Scripture we can see that Judah is in a state of chaos and rebellion much like the time of the Judges. Yet, there remains a righteous contingent who are being oppressed by the wicked. It is on behalf of these righteous few that Habakkuk calls out to God. There is such an overwhelming force of evil that prevents the righteous from following the law (it “is paralyzed”) and doing justice (it is perverted and does not go forth). We will have more to say about the righteous in another blog post. We can gather from this verse that the righteous are those who are persecuted and seek God in the midst of abundant evil.

The mention of the righteous in the midst of evil brings to mind people like Noah, Abraham, Moses, and Joshua. People who God had chosen to show forth his goodness and glory in the midst of the chaos and rebellion of the World. These righteous people are made righteous by their faith in God. In submitting to God’s goodness and plan they join in his work of redemption and salvation.

Yet, the life of the righteous is not an easy one, because they seek the kingdom of God in the midst of the kingdom of the earth, in the midst of the world of chaos and evil. This chaos is found on two levels: The world and Habakkuk’s own people. Habakkuk’s cries out as one of the righteous men who deeply desires to see God bring his justice, goodness, and holiness to bear upon the evil in the world (see chapter 2). In these verses, Habakkuk also cries out on behalf of the righteous for God to deliver them from the evil surrounding them in Judah.

Theological Comments:

In these first few verses, we can see that God is patient with those who are sinful and unjust. He is not quick in his wrath towards injustice. He is patient and waits to the point where the righteous feel as if the injustice and evil have won and overwhelmed the day. God’s patience is not like our patience which quickly wanes thin; he knows his purposes and the end for which he intends his plans to go, the ultimate end and purpose being communion with God in Christ through the Holy Spirit.

These verses reveal that in this world the righteous suffer as they wait for God. This reminds me of Augustine’s concept of the City of Man and the City of God. Those who are of the City of God are on a long pilgrimage to the heavenly city where justice will reign, and the righteous will shine like the noon-day Sun. On this pilgrimage, the City of God and Man are mingled, and those in the City of God walk alongside the city of man. They suffer in the world, in the church, and in their own hearts.

God uses these trials, in the power of the Holy Spirit, to make us like his Son. The eternal Son of God, the truly righteous one, the true prophet and mediator between God and humanity Jesus Christ. In these verses in Habakkuk, we see Jesus Christ, in his life, death, and resurrection as the righteous one surrounded by the wicked. But he was not swallowed by it. Though justice was perverted in the death of Christ – he died as a guilty man though he was innocent – and the law used by the evil one to bring forth more injustice (see Rom. 7 and Galatians 3); God in Christ destroyed death, Sin and the Devil and brought true justice in his death and resurrection.

Those who are in Christ, though they are surrounded by the wicked and unjust, pray for God to bring about his justice just as he did in the unexpected and new-creation resurrection of Jesus Christ. We cry out to our Covenant Lord, Yahweh who, though patient, is not idle, and though quiet is always at work in bringing about his plan for the good of his people.

In our next post, we will see how God responds to Habakkuk’s complaint.