Scofield Reference Bible Notes/Habakkuk

by Cyrus Ingerson Scofield

Book Introduction - Habakkuk

Read first chapter of Habakkuk
It seems most probable that Habakkuk prophesied in the latter years of Josiah. Of the prophet himself nothing is known. To him the character of Jehovah was revealed in terms of the highest spirituality. He alone of the prophets was more concerned that the holiness of Jehovah should be vindicated than that Israel should escape chastisement. Written just upon the eve of the captivity, Habakkuk was God's testimony to Himself as against both idolatry and pantheism.
The book is in five parts:

• Habakkuk's perplexity in view of the sins of Israel and the silence of God, 1:1-4. Historically this was the time of Jehovah's forbearance because of Josiah's repentance (2Ki22:18-20).
• The answer of Jehovah to the prophet's perplexity1:5-11.
• The prophet, thus answered, utters the testimony to Jehovah, 1:12-17; but he will watch for further answers, 2:1.
• To the watching prophet comes the response of the "vision," 2:20.
• All ends in Habakkuk's sublime Psalm of the Kingdom.

As a whole the Book of Habakkuk raise and answers the question of God's consistency with Himself in view of permitted evil. The prophet thought that the holiness of God forbade him to go on with evil Israel. The answer of Jehovah announces a Chaldean invasion (Habakkuk 1:6), and a world- wide dispersion Habakkuk 1:5). But Jehovah is not mere wrath; "He delighteth in mercy" (Micah 7:18), and introduces into His answers to the perplexed prophet the great promises, ; Micah 1:5; 2:3,4,14,20.

CHAPTER 1

Verse 1

burden See note 1, (See Scofield "Isaiah 13:1").

Verse 5

for I will work
Verse 5 anticipates the dispersion "among the nations" (cf) Deuteronomy 28:64-67. While Israel as a nation is thus dispersed, Jehovah will "work a work" which Israel "will not believe." Acts 13:37-41, interprets this prediction of the redemptive work of Christ. It is significant that Paul quotes this to Jews of the dispersion in the synagogue at Antioch.

CHAPTER 2

Verse 2

run that readeth it
Not, as usually quoted, "that he that runneth may read," but, "that he may run that readeth"; i.e. as a messenger of the "vision." Cf. Zechariah 2:4,5

Verse 3

appointed time
To the watching prophet comes the response of the "vision" Habakkuk 2:2-20). Three elements are to be distinguished:

• (1) The moral judgment of Jehovah upon the evils practised by dispersed Israel (Hab 5-13,15-19).
• (2) The future purpose of God that, practised by dispersed Israel (Habakkuk 2:5-13,15-19).
• (2) The future purpose of God that, "the earth shall be filled with the knowledge of the glory of Jehovah, as the waters cover the sea" (Habakkuk 2:14). That this revelation awaits the return of the Lord in glory is shown
• (a) by the parallel passage in Isaiah 11:9-12 and
• (b) by the quotation of verse 3 in Hebrews 10:37,38 where the "it" of the "vision" becomes "he" and refers to the return of the Lord. It is then, after the "vision" is fulfilled, that "the knowledge of the glory," etc, shall fill the earth. But
• (3) meantime, "the just shall live by his faith." This great evangelic word is applied to Jew and Gentile in Romans 1:17 to the Gentiles in Galatians 3:11-14 and to Hebrews (especially) in Hebrews 10:38. This opening of life to faith alone, makes possible not only the salvation of the Gentiles during the dispersion of Israel "among the nations" ; Habakkuk 1:5; Galatians 3:11-14 but also makes possible a believing remnant in Israel while the nation, as such, is in blindness and unbelief, (See Scofield "Romans 11:1") with neither priesthood nor temple, and consequently unable to keep the ordinances of the law. Such is Jehovah! In disciplinary government His ancient Israel is cast out of the land and judicially blinded 2 Corinthians 3:12-15 but in covenanted mercy the individual Jew may resort to the simple faith of Abraham ; Genesis 15:6; Romans 4:1-5 and be saved. But this does not set aside the Palestinian See Scofield "Deuteronomy 30:3" and Davidic See Scofield "2 Samuel 7:16". Covenants, for "the earth shall be filled," etc. (Habakkuk 2:14),and Jehovah will again be in His temple (Habakkuk 2:20). Cf. ; Habakkuk 2:14,20; Romans 11:25-27

Verse 5

hell
Sheol is, in the O.T., the place to which the dead go.

• (1) Often, therefore, it is spoken of as the equivalent of the grave, merely, where all human activities cease; the terminus toward which all human life moves (e.g. Genesis 42:38 grave Job 14:13 grave Psalms 88:3 grave
• (2) To the man "under the sun," the natural man, who of necessity judges from appearances, sheol seems no more than the grave-- the end and total cessation, not only of the activities of life, but of life itself. Ecclesiastes 9:5,10
• (3) But Scripture reveals sheol as a place of sorrow 2 Samuel 22:6; Psalms 18:5, 116:3; in which the wicked are turned Psalms 9:17 and where they are fully conscious ; Isaiah 14:9-17; Ezekiel 32:21 see, especially, Jonah 2:2 what the belly of the great fish was to Jonah that sheol is to those who are therein). The sheol of the O.T. and hades of the N.T. (See Scofield "Luke 16:23") are identical.

Verse 13

is it not Or, it is not of the LORD, etc., i.e. though permitted in His providence, not His plan. Cf. Micah 4:2-4.

Verse 14

For the earth shall be filled
Cf. Isaiah 11:9 which fixes the time when "the earth," etc. It is when David's righteous Branch has set up the kingdom. (See "Kingdom (O.T.)," ; 2 Samuel 7:9; Zechariah 12:8 also, "Kingdom (N.T.)," ; Luke 1:31-33; 1 Corinthians 15:28. Habakkuk's phrase marks an advance on that of Isaiah. In the latter it is "the knowledge of the Lord." That, in a certain sense, is being diffused now; but in Habakkuk it is "the knowledge of the glory of the Lord," and that cannot be till He is manifested in glory ; Matthew 24:30; 25:31; Luke 9:26; 2 Thessalonians 1:7; 2:8; Jude 1:14. The transfiguration was a foreview of this. Luke 9:26-29.

Verse 18

trusteth (See Scofield "Psalms 2:12")

CHAPTER 3

Verse 1

Prayer
Prayer in the O.T. is in contrast with prayer in the N.T. in two respects:

• (1) In the former the basis of prayer is a covenant of God, or an appeal to his revealed character as merciful, gracious, etc. In the latter the basis is relationship: "When ye pray, say, Our Father" Matthew 6:9.
• (2) A comparison, e.g. of the prayers of Moses and Paul, will show that one was praying for an earthly people whose dangers and blessings were earthly; the other for a heavenly people whose dangers and blessings were spiritual.

Verse 7

Cushan
Or, Ethiopia.

Verse 11

at the light
Or, thine arrows walked in the light, etc.

Verse 17

Although
i.e. despite the afflictions of Israel in dispersion, the prophet will rejoice because of the Lord, as yet to return to His temple.