In this brief and plaintive strain we have -

I. AN EARNEST HEART REFLECTING UPON THE PREVAILING INIQUITY. Whatever may have been the exact date of this prophecy, it is clear that the writer stood connected with the close of the kingdom of Judah, the eve of the Captivity, and that he presents to us, in a few graphic touches, a vivid description of the depravity then prevailing in the land. He bitterly laments over:

1. The insecurity of property. "Spoiling and violence are before me" (ver. 3).

2. The strifes of parties and factions. "And there are that raise up strife and contention" (ver. 3).

3. Laxity in the administration of the Law. "The Law is slacked, and judgment doth never go forth" (ver. 4).

4. The good suffering unjustly at the hands of the evil. "The wicked doth compass about the righteous " (ver. 4).

5. The openness and audacity of wrong doers in this evil course. He speaks of all this iniquity as being patent to the observer. Sometimes, "vice, provoked to shame, borrows the colour of a virtuous deed;" but in this instance there Has no attempt at concealment or disguise, and no sense of shame. "Spoiling and violence are before me (ver. 3).

II. AS EARNEST HEART YEARNING FOR THE ESTABLISHMENT OF RIGHTEOUSNESS, AND IMPATIENT OF DELAY. The life of piety is undoubtedly the happy life (Psalm 1:1). Still, it is not always sunshine, even with the good. There are times in their experience when the sky becomes overcast, and when they become depressed and sad at heart. Although possessing the firstfruits of the Spirit," the pledge and the earnest of the enjoyment at length of a fulness of blessing, they often "groan within themselves" (Romans 8:23). And a very large ingredient in the cup of sorrow the good have to drink is that occasioned by beholding the blighting effects of sin. As they witness men unprincipled in their dealings, impure in their speech, dishonourable in their transactions, and as they note the pernicious influence and effects of such conduct, their hearts are rendered sad, and they are constrained to long ardently for the time when sin shall be completely vanquished, when it shall be banished from this fair universe of God, and when there shall come in all its perfection the reign of truth and righteousness, peace and love. This spirit runs through the prophet's mournful strain (vers. 2-4). We recognize it also in the words of David, "Oh let the wickedness of the wicked!" etc. (Psalm 7:9), and of Jeremiah (Jeremiah 14:8, 9), and impelled by it many are crying today, "Why is his chariot so long in coming? Why tarry the wheels of his chariot?"

III. AN EARNEST HEART DIRECTING ITS IMPASSIONED APPEAL TO GOD IN PRAYER. (Ver. 2.) The seer did not question the Divine rectitude, but his spirit was perturbed at the delay, and he yearned with a holy impatience for the vindication of the honour of his God. And under such conditions no course is so commendable as that of pouring our plaint into the ear of Infinite Love. Prayer at such seasons will be found helpful:

1. In tranquillizing the spirit, quieting and subduing agitation, and imparting a sense of restfulness and peace.

2. In linking our human weakness to God's almighty strength, and thus fitting us for reviewed service to him. "Toil, pain, doubt, terror, difficulty, - all retreat before the recognition of a great life purpose wrought out in entire dependence upon Heaven."

3. In causing light to shine through the dark cloud of mystery, helping us to understand the Divine plan (Psalm 73:16, etc.), and so preparing the way for our exchanging the mournful elegy for the rapturous melody of thankful and adoring praise. - S.D.H.

The question to be answered is this: How long will God suffer His people to pray, and still neglect to hear? Answer —

1. Till they see the plague of their own hearts — till each one sees his own. individual iniquities, and lies in the dust before God.

2. Till the Church feels that she stands in the gap between God and a sin destroyed world.

3. Till they are willing to do whatever of duty He requires, in addition to praying.

4. Till they move the stumbling-blocks out of the way of a revival of His work.

5. If God sees in His people any disposition to withhold from Him the glory of the work He does. We see from this subject —(1) Why so many prayers seem to be offered in vain.(2) We see some of the causes of spiritual declension in the Church.(3) The subject shows how we should set about raising the Church from her low estate.(4) We see the duty of every Christian to search well his own heart. The hindrances to revivals are the sins of individuals. Each Christian, therefore, must search and purify himself.(5) How fearful is the Church's responsibility; and how great should be her watchfulness, lest by her apathy, her selfishness, or her unbelief, she hinder the work of the Lord.

(National Preacher.)

I. GOD'S APPARENT DISREGARD TO HIS EARNEST PRAYER. Under the pressure of that "burden" which was resting on his heart, namely, 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. 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 importunity 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 when it comes. "How long shall I cry?" Until the sense of need is so intensified as to qualify for the reception and due appreciation of the blessing. Another fact that should be borne in mind is —

2. That the exercise of true prayer is in itself the best means of spiritual culture. Conscious contact with 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 bring God into conscious contact with your powers, if you would have them vivified and brought forth into strength and perfection. True prayer does this; it is the soul realising itself in the presence of Him "who quickeneth all things."

3. That prayers are answered where there is no bestowment of the blessing invoked. "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 universe. With these facts let us not be anxious about the apparent disregard of God to our prayers.

II. GOD'S APPARENT DISREGARD TO THE MORAL CONDITION OF SOCIETY. "Why dost Thou show 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 cloth compass about the righteous; therefore wrong judgment proceedeth." The substance of this is the old complaint, "Wherefore doth the way of the wicked prosper?" Two facts should be set against this complaint.

1. The good have the best of it, even in this life.

2. The evil will have the worst of it in the next life.

(Homilist.)

The prophet is deeply afflicted, for there is little religion in the land, and as little of the true service of God. The one in reality is the measure of the other, although there may often seem more religion than righteousness. He does not, however, begin with attacking vice and irreligion and sin. He knows better than to do this. He carries his complaint to God, and in this way he would find some relief from his perplexity. The prophet expostulates with his God. His work seems almost hopeless, but he is a godly man, and he turns instinctively from man to God. Assuredly there is an expostulation of faith as well as of presumption. It may be good for the prophet, and for those in like circumstances, that at times God is silent. It is not that the prophet distrusts the justice or the mercy of God; it is rather, that in his impatience he would set times and seasons for His working. The times in which the prophet lived were times of ungodliness, of violence, and of misrule. Every one did that which was right in his own eyes. To correct this, the merely human sense of right is powerless. In such times, righteous men, such as wished to "lead a tranquil and quiet life in all godliness and gravity," must go to the wall. Even thus they cannot escape injustice and violence, scorn and oppression, from the many who have no belief in the Unseen, and who act accordingly. And so they are compassed about with wickedness. The mercy of God may be compassing them about, but for the time they can hardly see any evidences of it, and they are almost in despair. They are tempted to think that "all the foundations of the earth are moved," and to say, "God hath forsaken the earth."

(P. Barclay, M. A.)

The prophet does not here teach the Jews, but prepares them for a coming judgment, as they could not but see that they were justly condemned, since they were proved guilty by the cry and complaints made by all the godly. .Now this passage teaches us that all who really serve and love God, ought, according to the prophet s example, to burn with holy indignation whenever they see wickedness reigning without restraint among men, and especially in the Church of God. There is indeed nothing which ought to cause us more grief than to see men raging with profane contempt for God, and aa regard had for His law and for Divine truth, and all order trodden under foot. When therefore such a confusion appears to us, we must feel roused, if we have in us any spark of religion. If it be objected that the prophet exceeded moderation, the obvious answer is this, — that though he freely pours forth his feelings, there was nothing wrong in this before God, at least nothing wrong is imputed to him: for wherefore do we pray, but that each of us may unburden his cares, his griefs, and anxieties, by pouring them into me bosom of God? Since then God allows us to deal so familiarly with Him, nothing wrong ought to be ascribed to our prayers, when we thus freely pour forth our feelings, provided the bridle of obedience keeps us always within due limits, as was the case with the prophet; for it is certain that he was retained under the influence of real kindness. Our prophet here undertakes the defence of justice; for he could not endure the law of God to be made a sport, and men to allow themselves every liberty in sinning. He can be justly excused, though he expostulates here with God, for God does not condemn this freedom in our prayers. The end of praying is, that every one of us pour forth his heart before God.

( John Calvin.)

In listening to a great organ, played by the hand of a master, there is often an undertone that controls the whole piece. Sometimes it is scarcely audible, and a careless listener would miss it altogether. The lighter play goes on, ebbing and flowing, rising and sinking, now softly gliding on the gentler stops, and now swelling out to the full power of the great organ. But amid all the changes and transpositions this undertone may be heard, steadily pursuing its own thought. The careless listener thinks the lighter play the main thing; but he that can appreciate musical ideas, as well as sounds, follows the quiet undertone of the piece, and finds in it the leading thought of the artist. So men see the outward events of life, the actions, the words, the wars, famines, sins; but underneath all God is carrying out His own plans, and compelling all outward things to aid the music He would make in this world.

(Christian Age.)

Babylonians, HabakkukChaldeaBehaviour, Cried, Cry, Ears, Listen, O, Outcry, Salvation, Save, Shut, Till, Violence, Violent, Voice, Wilt, Yet1. Unto Habakkuk, complaining of the iniquity of the land,
5. is shown the fearful vengeance by the Chaldeans.
12. He complains that vengeance should be executed by them who are far worse.

Habakkuk 1:2

     5230   beggars
     5831   depression
     8640   calling upon God
     8722   doubt, nature of

Habakkuk 1:1-4

     5821   criticism, among believers

Habakkuk 1:2-3

     8615   prayer, doubts

Habakkuk 1:2-4

     1075   God, justice of
     5265   complaints
     5815   confusion
     8672   striving with God
     9210   judgment, God's

Though These Eternal Moral Obligations are Indeed of Themselves Incumbent on all Rational Beings,
even antecedent to the consideration of their being the positive will and command of God, yet that which most strongly confirms, and in practice most effectually and indispensably enforces them upon us, is this; that both from the perfections of God, and the nature of things, and from several other collateral considerations, it appears, that as God is himself necessarily just and good in the exercise of his infinite power in the government of the whole world, so he cannot but likewise positively …
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

The End of the War
'And the Lord gave unto Israel all the land which He sware to give unto their fathers; and they possessed it, and dwelt therein. 44. And the Lord gave them rest round about, according to all that He sware unto their fathers: and there stood not a man of all their enemies before them; the Lord delivered all their enemies into their hand. 45. There failed not ought of any good thing which the Lord had spoken unto the house of Israel; all came to pass. 'Then Joshua called the Reubenites, and the Gadites, …
Alexander Maclaren—Expositions of Holy Scripture

The Holiness of God
The next attribute is God's holiness. Exod 15:51. Glorious in holiness.' Holiness is the most sparkling jewel of his crown; it is the name by which God is known. Psa 111:1. Holy and reverend is his name.' He is the holy One.' Job 6:60. Seraphims cry, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory.' Isa 6:6. His power makes him mighty, his holiness makes him glorious. God's holiness consists in his perfect love of righteousness, and abhorrence of evil. Of purer eyes than …
Thomas Watson—A Body of Divinity

"But we are all as an Unclean Thing, and all Our Righteousnesses are as Filthy Rags,"
Isaiah lxiv 6, 7.--"But we are all as an unclean thing, and all our righteousnesses are as filthy rags," &c. This people's condition agreeth well with ours, though the Lord's dealing be very different. The confessory part of this prayer belongeth to us now; and strange it is, that there is such odds of the Lord's dispensations, when there is no difference in our conditions; always we know not how soon the complaint may be ours also. This prayer was prayed long before the judgment and captivity came …
Hugh Binning—The Works of the Rev. Hugh Binning

Habakkuk
The precise interpretation of the book of Habakkuk presents unusual difficulties; but, brief and difficult as it is, it is clear that Habakkuk was a great prophet, of earnest, candid soul, and he has left us one of the noblest and most penetrating words in the history of religion, ii. 4b. The prophecy may be placed about the year 600 B.C. The Assyrian empire had fallen, and by the battle of Carchemish in 605 B.C., Babylonian supremacy was practically established over Western Asia. Josiah's reformation, …
John Edgar McFadyen—Introduction to the Old Testament

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