The Pulpit Commentary — Habakkuk — Section 20

clmpter tell us thBt he prophesied before that series of invasions by the Chaldeana which ended in the destruction of Jerusalem and the ce.ptivity of the people-probahly between 640 e.nd 610 years before Christ. He was therefore contemporary with Jeremiah and Zepho.nie.h. The book treats of the wickedness of the Jews, the infliction of punishment upon the Che.ldee.ns, and the destruction of the latter in their turn. It has o.lso a splendid ode, composed by the prophet in anticipation of their deliverance from Bo.bylonish captivity. His work is quoted by the apostles (Heh. x. 37, 38; Rom. i. 17; Gal. iii. 11 ; Acts xiii. 41), hence it was regarded as having DiTine authority. His style, in dignity and sublimity, is not surpassed by any of the Hebrew prophets. He is original. Bis utterances are bold e.nd anime.ted; his descriptions graphic and pointed. 'l'he lyric ode contained in the third chapter is eHteemed by most hiblical critics as one of the most splendid and magnificent in the whole compass of Hebrew poetry. The prophet sets forth the cause of the Chaldean invasion, and the great wickedness that abounded in the Jewish nation during his time. This was the burden of his discourse. "The burden which Habakkuk the prophet did see." What was the burden? The heavy judgments impending over his nation. He saw it like a moun- tain with his prophetic eye; nay, he felt it as a mountain on his heart. This doom hanging over the Jewish people was indeed an intolerable weight. The text contains the cry of a good man under the perplexing procedure of God-" 0 Lord, how long shall I cry I" There seem to be two elements in his perplexity. I. GoD's APPAREN1.' DISREGARD TO HIS EARt.'"EBT PRAYER. "0 Lord, how long shall I cry, and thou wilt not hear I" Under the pressure of" the burden" that was resting on his heart, viz. the moral corruption and the coming doom of his country, it would seem that he had often cried unto the Almighty and implored his interposition; but no answer had come. How often have good men in every age felt that God disregarded their supplications! They cried and cried, but no answer came. The heavens seemed like bra.ss; the oracles were hushed. It was thus with the Syro-Phcenician woman. Christ for a time not only treated her application with seeming indifference, but he eveu repulsed her. Why are not the prayers of good men immediately answered? In reply to this question three undoubted facts should be borne in mind. 1. That impor- tunity of soul is necessary to qualify for the appreciation of the mercies sought. It is not until a man is made to feel the deep necessity of a thing that he values it ,vhen it comes. If we obtained from the Almighty what we required by one cry, or even by a series of mere formal applicaiions, the boon would be of doubtful service ; it would scarcely be appreciated, and would fail to fire the soul with the sentiments of devout gratitude and praise. It is not what God gives a man that does him good; it is the state oj mind in which it is received that transmutes it either into a blessing or a curse. "How long shall I cry I" How long? Until the sense of need is so intensified as to qualify for the reception and due appreciation of the blessing. 2. That the exercise of true prayer is in itself the best means of spiritual cultu1'6. Conscious contact witl- God is essential to moral excellence. You must bring the sunbeam to the seed you have sown, if you would have the seed quickened and developed; and you must brin_g God into conscious contact with your powers, if you would have them vivified and brought forth into s(.rength and perfection. True prayer does this; it is the soul realizing itself in the presence of him "who quickeneth all things." 3. That prayers are answered where there is no bestowment of the blessing invoiced. We know not wbat to pray for; and were we to have what we seek, we might be ruine!l. Acquiescence in the Divine will is the highest answer to all true prayer. Christ prayed that the cup should pass from him. It did not pass from him; but, instead, there came to him the spirit of acquiescence in the Divine will: "Not my will, but thine be done." This is all we want. Acquiescence in the Divine will is the moral perfection, dignity, and blessedness of all creatures in the uni verse. With th~se facts let us not be anxious about the apparent disregard of God to our prayers. II. GoD'B APPARENT DISREGARD TO THE MORAL CONDITION OF SOCIETY. .. Whv dost thou show me iniquity, and cause me to behold grievance? for Rpoiling and violence are before me: and there are the.t raise up strife and contention. Therefore the Law is slacked, and judgment doth never go forth: for the wicked doth compa~s about the righteous; therefore wrong judgment proceedeth." The rendering of Delitzsch is both faithful and forceful, "Why dost thou let me see mischief, and thou lookeRt upon BAD.urn:UK. Q 18 THE BOOK OF HABAKKUK. [on. i. 1-17.