The Judgment Foretold

Last time we looked at Habakkuk 1:1-5 and saw the prophet’s great sorrow at the poor state of the people of God who had fallen into terrible sins. We also saw the heavy burden that God gave Habakkuk to bear as a prophet called by God to pronounce a terrifying judgment upon his own people, his own countrymen and neighbors. Today we will look at that fearful judgment as it is recorded for us in the verses that follow in chapter one. Habakkuk was a man to whom the Lord gave a difficult burden to bear but along with that burden God gave him the grace necessary to perform the task appointed to him. Such is the lot of many saints past, present, and future. As our society grows more and more wicked around us, are we willing and ready to bear the heavy burden of witnessing against that corruption even if it means suffering for us? God may not always judge in the same way today as He did in the Old Testament, but there can be little doubt that He will not judge the western world as it rejects the light of the gospel. God may not execute His judgment by means of foreign invaders, but He may very well do so by delivering out land deeper into its sins.

The judgment which God revealed to Habakkuk came upon the wayward people of Judah by means of the Chaldeans. The Chaldeans or Babylonians were soon to become a mighty people and rising power in the world of Habakkuk’s day. However, Habakkuk spoke this prophecy before the Babylonians reached the height of their power. And as a result most of the wayward people of Judah did not believe the prophet’s words. They assured themselves that Jerusalem was the Lord’s city and that God was on their side. They foolishly thought even as they spurned God’s law that Jehovah would always protect them from their enemies. How often did they forget their own history! Did they not remember the miserable days of the Judges? Thus even as God addresses them and reveals the coming judgment, they, as it were, scoff at the very thought of a foreign nation invading their land and destroying Jerusalem.

“Behold ye among the heathen, and regard, and wonder marvelously: for I will work a work in your days, which ye will not believe, though it be told you. For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwelling places that are not theirs” (Habakkuk 1:5-6)

Here the great foolishness of people of Judah is made plain. So confident were they that God’s favor shined upon them that they would not even believe God’s own word to them through the prophet. Unbelief was deeply rooted in the land of Judah and all the while the people believed themselves to be believers. Such is blindness of the deceitful and sinful human heart. They were convinced that God would continue to bless them even though they continued impenitently in their sin. How wrong they were. In the verses that follow God reveals the dreadful nature of the Judgment that will come at the hands of the Chaldeans. The picture which the prophet draws is a chilling one.

“They are terrible and dreadful: their judgment and their dignity shall proceed of themselves. 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. They shall come all for violence: their faces shall sup up as the east wind, and they shall gather the captivity as the sand. And they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every strong hold; for they shall heap dust, and take it.” (Hab. 1:7-10)

Three kinds of people lived in Judah at this time. There were those who were unbelievers and reprobate, who lived in the sphere of the covenant but were not members of the covenant. This section of the Jewish populace was always a corrupting influence in Judah. God’s judgment at the hands of the Chaldeans was the manifestation of His fierce wrath against this carnal seed. For them, God’s judgment was only punishment and retribution, and was aimed at their destruction and condemnation. Second, there were those who, though members of God’s covenant and elect, had fallen deeply into sin and had participated in the apostasy of the nation. For these sinning saints, God’s judgment was a powerful chastisement in which God, as it were, corrected them with many stripes. But they differed from the unbelieving Jews in that, for them, God’s judgment was aimed at their repentance and eventual salvation. It was aimed at awakening them from their stupor and turning them once again to the God whom they had forgotten and betrayed. Finally, there was the faithful and oppressed minority who still feared God and walked in the ways of Jehovah. Though God’s wrath did not fall upon this faithful remnant, they still suffered the consequences of God’s brought upon the nation for its sins. When the Chaldeans swept into Judah bringing destruction and leaving suffering in their wake all of Judah suffered.

We see in these verses a stark example of God’s sovereignty over sin. The Babylonians were a wicked nation and they had no good motive for their invasion of Judah. We should not imagine that the invading armies of the Babylonians were in anyway pursuing a righteous cause. As the text says “they shall come all for violence: their faces shall sup up as the east wind, and they shall gather the captivity as the sand.” The Chaldeans came to murder and plunder, to exalt themselves over another nation as they took twisted delight in the cruelties they inflicted upon the people they conquered. They were driven along the furious path of their conquest by the depravity of their own hearts manifested in their bloodlust and lust for glory. The Lord’s attitude toward their deeds is well expressed by the Psalmist: “The Lord trieth the righteous: but the wicked and him that loveth violence his soul hateth.” (Ps. 11:5) In addition to their sins of cruelty and violence, the Babylonians attributed their victories to their own strength which became their idol. As verse eleven says: “Then shall his mind change, and he shall pass over, and offend, imputing this his power unto his god.”  They added idolatry to their already large list of sins. These crimes of the Babylonians were an affront to God’s justice and demanded His retribution. And yet they were the instruments in God’s hand to administer judgment upon Judah, the chastening rod in His hand. God does no wrong, yet He uses the evil of men to achieve His good purpose. The fact that the Chaldeans were God’s instruments of judgment in no way excuses their crimes.  Indeed, God had every intention of judging them for those crimes.

Thus, even in the proclamation of God’s judgment there was hope and comfort. Habakkuk makes this clear in the chapters that follow. All things are in the hand of God and He works all things for the good of His saints, even the evils which seem so terrible to us that we think nothing good could possibly come from them. We may not know why God allows certain evils to come to pass. The faithful Jews of Habakkuk’s day likely did not understand either. But they took comfort in knowing that God was in control, and that God would in the end save His people. Although the first chapter of Habakkuk is a dark chapter filled with judgment, we shall see the comfort God gives to His afflicted people as it beautifully unfolds in the next two chapters of Habakkuk’s prophecy.

Justin Smidstra


Recently I finished a book called “Washed Away”. It talks about the Flood of 1913 that affected Dayton, Ohio and Fort Wayne, Indiana, among other places.  The massive rainfall associated with this weather system caused significant amounts of  water to fill the streets made a boat the most effective form of transportation in these areas. Those of us in the Grand Rapids area had a significant flood last year as well. In addition, there was major flooding in Colorado last year as well. The first and  most famous flood is the one recorded in the book of Genesis. God was angry with man’s sin. “And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually” (Genesis 6:5). As a result He decided to wipe out everyone in the world with a flood, except for Noah and his family. After building an ark for 120 years, Noah and his family and the animals God sent him entered the ark and spent the next year and ten days there. During this event water came from both above and beneath the earth. The inside of the earth was likely filled with water at this time. Today it is filled with fire.  This flood, though denied by many today, is still considered to be a benchmark for other floods.  During the flooding that happened in Colorado last year, I saw a headline in USA Today that read “Flood of Biblical Proportions”.  After the Genesis flood God promised never to send a flood of waters upon the earth to destroy all mankind.  Why then do we still get floods today? God did not promise that rivers would never again overflow,  or that hurricanes or fast-moving thunderstorms would not drop vast amounts of rain on the earth. Rather He promised that He would never send a flood that would kill most of world’s inhabitants and destroy the whole creation. We do well to remember that God has control over the flood waters that come upon the earth, but those aren’t the only floods He controls. We experience floods of emotions as the result of the experiences that we have, and sometimes we almost drown in them. These afflictions might be the death of a friend or family member, cancer, job loss, the breakup with one’s boyfriend or girlfriend, or anything else we view as evil.  We also experience floods of guilt over our sins. During these troubling times God has promised that “When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee” (Isaiah 43:2). With God’s help, these floods won’t overwhelm us and drag us down. Let us remember that God is faithful, and He brings us through the experiences of this life into heavenly glory.

Kevin Rau

Habakkuk’s Cry

Have you ever read through the Minor Prophets? Those short books at the end of the Old Testament which we can easily forget about are books filled with instruction for us. Their devotional value is immense, and their beautiful manner of expressing deep spiritual truth, often rising to poetic heights, is fit for profitable and sustained meditation. The amazing power of the biblical prophets is that although they brought a particular message to a particular people in a particular time and place, they nevertheless speak the prophetic word of truth as clearly to us as they did to their original audience. The prophets speak with power and proclaim the word of the Lord which speaks to the needs and circumstances of every generation. We have the benefit of looking back and seeing how God fulfilled Old Testament prophecies in the history of Israel. This ought to prompt us then to take all the more seriously the instructions that the prophets offer us today.

In our age of growing darkness when the light of Christianity is waning to twilight here in the West, the warnings, threats, admonishments, and words of judgment as well as comfort are very relevant. Habakkuk’s day was a dark day indeed. Although our day and age does not exactly parallel that of Habakkuk, we cannot avoid drawing a few comparisons with regard to the spiritual state of God’s people. We too live in a day in which the world around us abounds with wickedness. And not only that, in our day as in Habakkuk’s, much of the church world around us has grown unfaithful to her Lord as she chases after and imitates the world rather than her Lord. This is something for which we ought to grieve, just as Habakkuk grieved for the unfaithfulness of Judah. Habakkuk was sent by God as prophet to the southern kingdom to announce the judgment of God, which would come in the form of the Chaldean invasion. It is hard to imagine how difficult it must have been as one of God’s people to herald the severe judgment of God upon the nation of Judah. We are all familiar with the horrifying destruction perpetrated by the Chaldeans. God set a vision of this terrible future before the prophet’s eye; it was the burden he saw and burden he had to deliver to his countrymen. The tone of this prophecy, therefore, is quite sorrowful, even anguished as reflected by the prophet’s cry in the opening verses of the book. Habakkuk begins his prophecy by crying out to God on account of the awful state of God’s unfaithful people. He earnestly sets before God the complaint that so weighed upon his heart.

O Lord, how long shall I cry, and thou wilt not hear! even cry out unto thee of violence, and thou wilt not save! 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. Therefore the law is slacked, and judgment doth never go forth: for the wicked doth compass about the righteous; therefore wrong judgment proceedeth (Habakkuk 1:2–4).

God’s people in Judah had abandoned the heritage of their fathers. Not only had they taken to the idolatry of the heathen, they had abandoned the purity of life that obedience to the Law created. The prophet says that violence and robbery are before him and that he has been made to behold iniquity. Such sins had become normal among God’s covenant people. Thus the society of Judah which ought to have been characterized by godliness was corrupted by the people’s deliberate disobedience to God’s Law. Justice and judgment were perverted, and the covenant people lived in violence and injustice toward one another. Theirs was not a society in which the people lived in love as brethren of a common faith, rather it had become just like the societies of the pagans in which men would rather spoil their neighbor’s goods than seek his wellbeing. Such is mankind’s normal behavior. Aside from the grace of God, man is as ravenous as a wolf and cares for nothing but himself and the gratification of his desires, and values his neighbors insofar as they are of use to him. The violence, robbery, and injustice that have been an unchanging characteristic of human society since the fall can to a large degree be traced to man’s inherent selfishness and self-worship. The only place where such evil can be restrained is in the covenant society of God’s people, a society composed of those whose hearts are renewed and who are committed to serving God rather than themselves and loving their neighbor and seeking his good rather than seeking to use his neighbor merely as a means to self-gratification. That is what Judah should have been and yet violence and injustice reigned among God’s people in Habakkuk’s day. The people of Judah had relapsed and become no different than the world around them. This sorry scene was what drove the godly Habakkuk to such grief and sorrow that he nearly despaired of God’s salvation. He looked upon the hopeless situation of God’s people in which the few righteous who remained were the victims of their brethren’s viciousness and sin and asked that question which had weighed upon so many saints past and present: why do the wicked prosper and the righteous suffer? Where is the Lord’s salvation? Where is his justice for the oppressed?

By all appearances God had allowed the wicked in Judah to triumph. They continued in their sin and abused the poor and righteous with impunity. Even the judges of the land, those whose duty it was to assure justice was done, were complicit in the nation’s grievous sins. In such a situation the faithful may come to wonder if God will ever come to their aid. By putting these questions to God the prophet does not accuse God of injustice or unfaithfulness any more than the Psalmist, when he cries out to God in a similar fashion:

Why standest thou afar off, O Lord? why hidest thou thyself in times of trouble? The wicked in his pride doth persecute the poor: let them be taken in the devices that they have imagined. For the wicked boasteth of his heart’s desire, and blesseth the covetous, whom the Lord abhorreth” (Ps. 10:1-3).

The prophet’s cry just as the Psalmist’s is the outpouring of his heart before God, a heart that is filled with love for God and for God’s righteous commandments, and a heart which is deeply troubled by the unfaithfulness of the covenant people. Yet the prophet’s trust in God is evident. The wicked will not triumph over the faithful. God will ever be the savior of His people. Justice will be done. God’s people will not be oppressed forever. This truth is beautifully expressed later on in the book as the prophecy unfolds. In this regard Habakkuk’s cry is the cry of God’s people to one degree or another in every age. There has never been a time when the righteous have been free of all affliction and persecution; though in some ages that suffering is much more severe than in others. Even in the church world among fellow Christians, sadly, this is true. To a large degree the Lord has protected us from the severe persecution and affliction many of our Christian forbearers have faced. But we cannot assume that it will always be so. The situation of our day seems to show signs of drastic change. How fast things will change is hard to tell.

As we look out upon the church world of our own day it is good to keep such things in mind. As American Christianity becomes more and more worldly and accommodates to the new forms of paganism our modern world has produced, it is likely that the faithful within Christ’s universal church will find themselves pressed and squeezed both by compromised Christians within the church and by the broader society. Faithful Christians will find themselves pressured to conform to our culture’s standard of morality; a morality which enshrines ungodliness as godliness and scorns anyone who does not agree and approve of its vices. Refusal to conform will be met with scorn and marginalization from the nominal church world. We already see this trend to some degree today. Faithful Christians must always be ready to endure injustice for the sake of the truth.

In the end the Lord will vindicate His faithful people, though that does not necessarily exempt them from the troubles that God sends as judgment upon the wicked. That was Habakkuk’s comfort and it is ours as well. We will see this next time when we consider the judgment that Habakkuk foretells will fall upon the people of Judah. In circumstances such as these, it remains for God’s people always to pray. We pray that God’s justice may be done and we are confident that it will be done, even if we do not see the evidence of it here and now. God’s timing is not our timing, but His is a perfect timing. And so Scripture teaches Christians faithfully and patiently to bear whatever afflictions come their way. We are also to pray that God would, if it pleases Him, lead apostatizing churches back to truth. The gradual descent of the contemporary church world ought not to cause us to adopt a fatalistic mentality so that we throw up our hands and regard much of the church world as being as good as gone. Cold indifference to apostasy is even worse. Habakkuk’s cry shows both his righteous anger at the wickedness perpetrated within the church of his day, and a godly sorrow for his erring brethren. A dose of both is healthy. We also, who are called to pray for our enemies, ought all the more to pray for erring Christians and to pray for their repentance and a genuine turning back to the pure doctrine of the gospel. But our requests are always qualified by that great request “Thy will be done,” and we make them in the confidence that His will indeed will be done.

Justin Smidstra