Habakkuk 1:3-Habakkuk’s Third, Fourth and Fifth Complaints to the Lord in Prayer

Habakkuk 1:1 The following is the message which God revealed to Habakkuk the prophet: 1:2 How long, Lord, must I cry for help? But you do not listen! I call out to you, “Violence!” But you do not intervene! 1:3 Why do you force me to witness injustice? Why do you put up with wrongdoing? Destruction and violence confront me; conflict is present and one must endure strife. 1:4 For this reason the law lacks power, and justice is never carried out. Indeed, the wicked intimidate the innocent. For this reason justice is perverted. (NET)

Now, we come to Habakkuk 1:3, which continues the first major section of the book.

Like verse 2, this verse contains two questions, however, verse 3 has three complaints whereas verse 2 had two.

In the first question, Habakkuk asks the Lord, God of Israel as to why He caused him to witness acts of injustice?

The noun ʾā·wěn means “injustice” since the word pertains evil conduct or morally objectionable behavior.

This word contains the figure of metonymy which means that injustice is put for acts of injustice.

Therefore, this word is used of actions which are in disobedience to the moral aspect of the Mosaic Law, namely, the ten commandments and is also used of disobedience to the command to love one’s neighbor as oneself and love the Lord your God with your entire being and strength.

This is indicated by the fact that the citizens of the southern kingdom of Judah were under the authority of the Mosaic Law.

The second question defines specifically the first in that it explains in more detail what he meant by the first.

In this second question, the prophet asks the Lord as to why He caused him to observe wicked acts, thus, Habakkuk is defining acts of injustice as being wicked acts.

In this second question, we noted that the noun ʿā·māl means “wickedness” since the word pertains to the emotion of anguish associated with witnessing sinful behavior, especially by those who are the recipients of such evil acts.

This word also contains the figure of metonymy which means that wickedness is put for acts of wickedness.

Therefore, this word is used of the wickedness performed Habakkuk’s fellow citizens which caused the prophet great anguish.

Now, in verse 3, Habakkuk’s first complaint defines specifically what is meant by his second question and asserts that he was experiencing destructive acts of violence in his presence.

Therefore, this first complaint is defining acts of injustice mentioned in the first question and wicked acts mentioned in the second as being destructive acts of violence.

In this first complaint, the noun šōḏ means “destruction” since the word pertains to acts of violence and oppression.

Specifically, the word pertains to the state of having objects destroyed as a result of acts of violence.

Here the word refers to the destruction brought about by acts of violence committed by the citizens of the southern kingdom of Judah.

As was the case in Habakkuk 1:2, the noun ḥāmās here in this first complaint in verse 3 means “violence” since it pertains to a strong, fierce, destructive force resulting in acts that maim, destroy or kill often implying lawlessness, terror and lack of moral restraint.

Here the word is used with reference to sinful violence committed by these unrepentant apostate Jews living in Habakkuk’s day and age.

Habakkuk is employing the figure of hendiadys in order to communicate one idea with these two words “violence” and “destruction.”

Here in Habakkuk 1:3, the noun ḥāmās intensifies the meaning of the noun šōḏ and together they are expressing the idea of the citizens of Judah committing “destructive acts of violence.”

Thus, Habakkuk is asserting that the destruction of the kingdom of Judah’s society is the direct result of its citizens committing acts of violence against each other.

The noun ḥāmās intensifies the meaning of the noun šōḏ which together not only here appear in Habakkuk 1:3 but also in Jeremiah 6:7 and 20:8.

The second complaint in Habakkuk 1:3 presents the result of first and asserts that conflict is present.

In this complaint, the noun rîḇ means “conflict” since the word pertains to conflict between two or more parties often with emphasis on the feelings between the parties.

Here it refers to the conflict between the citizens of the southern kingdom of Judah with emphasis on the animosity between them.

Therefore, with this second complaint, Habakkuk is asserting that conflict in the form of animosity existed between the citizens of Judah as a direct result of destructive acts of violence being committed by them against each other.

In other words, great animosity existed among the citizens of Judah as a direct result of committing destructive acts of violence against each other, which was in violation of the Mosaic Law and specifically the command to love one’s neighbor as oneself.

The third complaint in verse 3 presents the result of the second and asserts that contention arises.

In this complaint, the noun mā·ḏôn means “contention” since the word pertains to contentious speech or a dispute where there is strong disagreement.

Here it refers to the contention among the citizens of the southern kingdom of Judah.

Therefore, with this third complaint, Habakkuk is asserting that contention arose among the citizens of Judah as a direct result of the conflict between them.

In other words, contentious words were being exchanged among the citizens of Judah as a result of the conflict between them, which manifested itself in destructive acts of violence, which were in violation of the Mosaic Law and specifically the command to love one’s neighbor as oneself.

As we noted, the book of Habakkuk was written in 605 B.C. during the reign of Jehoiakim since Habakkuk 1:6 records the God of Israel informing the prophet Habakkuk that He was about to empower the Babylonians to be His instrument to judge the unfaithful in the kingdom of Judah.

Thus, the text says that this attack had not yet taken place and was imminent.

Consequently, the book of Habakkuk was must have been written just prior to the first of three Babylonian invasions led by Nebuchadnezzar which took place in 605 B.C.

Therefore, the book of Habakkuk was written during a period in which Babylon had just defeated Egypt at the battle of Carchemish.

With this great victory, Babylon became the number one super power of the Mediterranean and Mesopotamian regions of the world.

They struck fear in the hearts of every nation in these regions including the kingdom of Judah.

During this period, the majority of the citizens of the southern kingdom were existing in the state of apostasy and committing acts of violence against their fellow citizens.

This is indicated by the contents of Habakkuk 1:4, which asserts that the law lacked power and justice was never carried out, which is a reference to the Mosaic Law not being administered by the citizens of Judah to those committing this violence.

Also, Habakkuk 1:6 we noted records the Lord asserting that He would send the Babylonians to be His instrument to judge those individuals who were committing acts of violence against their fellow citizens.

Second Kings 24-25, Second Chronicles 36, the book of Jeremiah and Daniel record Babylon destroying the southern kingdom of Judah and deporting many of her citizens to their country.

Furthermore, Jeremiah’s description of the violent state of affairs under Jehoiakim in Jeremiah 22:13-17 is very similar to the situation described here by Habakkuk in Habakkuk 1:2-4.

Now, we must remember that long before Habakkuk issued these complaints in Habakkuk 1:2-3 about the apostasy among his fellow citizens of the kingdom of Judah, the Lord was justifiably angry about this same thing.

The Lord had suffered long with these unrepentant citizens of Judah.

Their unrepentant sinful, ungodly conduct was repulsive to the Lord’s holy character.

To Habakkuk, it appeared that the Lord was unconcerned about this situation, but in reality, His righteous indignation was about to be expressed in judgment against the southern kingdom as He makes clear in Habakkuk 1:5-11.

We also must remember that Habakkuk’s complaints to the Lord in prayer about his unrepentant fellow citizens was the result of his concern that God’s holy character was not being respected.

We must not lose sight of the fact that Habakkuk was concerned about God’s holy character and in particular that it would be respected by his fellow citizens who were in a covenant relationship with God.

Therefore, his complaints in prayer to the Lord about the ungodly character of his fellow citizens would have been pleasing to the Lord since prayer is asking for what God wants, and God wants His holy character to be respected.