A Prayer of Faith: A God Who Delivers    audio (5MB)

Habakkuk 3:1-19

Good morning.
Before I preach on Habakkuk chapter three, I’d like to pose a question that I hope everyone will devote a little time to in quiet reflection, as I speak for the next twenty minutes.
It’s been my experience that preachers will often ask rhetorical questions in sermons, sometimes with a knowing look and a gentle tilt of the head. Stagecraft aside, they do this because preachers don’t want us to be passive pew-sitters, they want us to be actively thinking through the implications of a given point.
My question is quite straightforward, but the proper response has consequences that directly affect everyone in church today.
The question is this: for what purpose were we created?

Let’s pray.
Our Father in heaven we come before you now in the name of Jesus Christ, and by the power of his Spirit, to worship you through your holy Word. Please soften our hearts this morning, and help us to be receptive to your gentle leading. Please hone our minds as we listen, so that we can take hold of the truths presented to guide us. And finally, please convict our spirits so that we will move from thought to deed, to be doers and not simply hearers of your message. Amen.
A fortnight ago the Vicar introduced us to Habakkuk, a prophet of Judah who lived towards the end of the seventh century Before Christ. You might remember that after Solomon’s death around 930 BC, the kingdom built up by his father David was divided into the northern kingdom of Israel, and the southern kingdom of Judah. Neither was particularly well governed, and neither was particularly faithful to God.
Just before Habakkuk came on the scene, a good king of Judah named Josiah set about restoring proper worship of God in Jerusalem. He met with some success, but unfortunately, politics of the day were against him. The major players on the world’s stage were changing, and Palestine was directly in the gaze of three competing Empires: a weakening Assyria to the north and north east, a stable Egypt to the south, and a growing Babylon to the east. Josiah sought to profit from the insecurity by confronting Egypt, but this strategy didn’t end well for him. Pharaoh Necho won the battle at Carchemish, King Josiah died of his wounds, and his spiritual reforms died with him. The people of Judah then lost sight of what it meant to be faithful to God’s covenant; justice was forgotten; consequently, the powerful ruthlessly exploited the powerless.
In all likelihood Habakkuk was a priest. So he knew what it meant to stand before God offering sacrifices on behalf of the people of Judah, hoping to secure Yahweh’s mercy to turn away his wrath. But as Habakkuk looked around he saw nothing but wickedness, and it broke his heart. Habakkuk the priest was faithful to God, and his expectation was that God would be faithful to his promises. He expected God would apply the covenant curses to the disobedient; that he would punish the wicked, and restore peace. So Habakkuk prayed. And he prayed. And he prayed.
Now I’m confident that I’m not the only person here this morning, who has ever prayed for what I thought were the right reasons, but finished thinking my petitions went no higher than the ceiling. Many prayers have been offered up by Christians over the years; many believers have fervently called on God to do ‘something’, only to hear ‘nothing’. 
So imagine Habakkuk’s surprise when God answered him. Just imagine how wide his eyes grew when God said, ‘yes’ the people do need punishing.
So I’ll unleash on Judah a bloodthirsty, brutal, vicious, and violent nation of heathens to execute my righteous judgment. How would you have responded to this, were you were standing in Habakkuk’s sandals? Would you have wondered if the proposed ‘cure’ for the social wickedness, was considerably worse than the ‘disease’ of disobedience?
Habakkuk certainly did. His entire framework of who God was, and how he should act, was turned on its head. The theology didn’t seem to fit, so he spent time in prayerful reflection. ‘God’, he said, ‘how can you use the unrighteous to punish unrighteousness?’ Like Job Habakkuk knew that he had Yahweh’s attention, and that sooner or later God would respond. But his was a pretty tough question, he thought, and it might take God a little time to mull it over. So Habakkuk kept faith, and he patiently waited for God’s reply. 
Last week George preached on chapter two, which was God’s response to Habakkuk’s challenge. George convincingly demonstrated that a sovereign and eternal God was well within his rights to use the unrighteous as a tool to punish unrighteousness. That despite them being agents of God’s wrath, the unrighteous would be still held accountable for the evil they did. Despite whatever pain, harm and suffering evil men may inflict upon the world; despite their arrogance in rejecting God and his plans; despite however dire things may outwardly seem, ‘the righteous shall live by his faith’. This promise is one of the most significant in all of Scripture; in fact it’s the very bedrock of Christian salvation. We’ll speak a little more on this, later.
Scripture presents life itself as being a gift that’s received gratefully from the Lord’s hand. So the person who trusts in God’s grace for his very existence shall live; he will survive the devastations of God’s inevitable judgment on wickedness. The promise was true to Habakkuk in the seventh century Before Christ; it was true when Paul reframed and restated it almost 660 years later, and it’s just as true for us, today.
But there was more to chapter two. We must never lose sight of the natural inclination of fallen beings, which is to create for ourselves ‘gods’ in our image, ‘idols’ that we willingly bow down to and worship. In Habakkuk’s day they were made of wood, stone, bronze and gold. For us, they’re often constructed of bricks and mortar; or precious metals, or thin sheets of polymer.
But anything that we afford as having greater worth than God in Christ is an idol. Anything that divides our loyalties, or that challenges the worship that’s due to God alone, is idolatry. And if we engage in idolatry, then we court God’s inevitable judgment.
So chapter two ended with God reminding Habakkuk of the rightful dispositions of the Creator and the created: “Yahweh is in his holy temple; let all the earth keep silence before him.” 
Habakkuk had begun his dialogue with Yahweh, attempting to understand the mystery of a Holy God relating to a sinful people. Although he may not have fully grasped the implications of God’s responses, he realises that he stands in the presence of the Lord’s holy temple, and he reverences in awe. Habakkuk is fully convinced of God’s abiding lordship, of his justice in judging all who violate his holy law. But he’s also convinced of the infinite mercy of a Creator who grants life to everyone who will trust in him, and in the provisions he’s promised for the sinner.
So instead of a stern rebuke for having the audacity to complain to God, to challenge him; Habakkuk receives a word of comfort. He receives consolation; he receives reassurance. Part and parcel of true worship, now as then, is the capacity and the opportunity we have to honestly and authentically approach God asking, ‘why?’ ‘Why’? God’s not challenged by our tears, he’s not embarrassed or ashamed by our brokenness. He welcomes us. He embraces us. He offers comfort and he extends grace.
If you have your Bibles with you today, and you should, please turn to Habakkuk chapter three. You’ll find it immediately after chapter two.
In many translations chapter three is headed with something like, “Habakkuk’s Prayer”. Perhaps a more appropriate heading would be, “Habakkuk’s Plea”, as it takes the form of a psalm of submission. That it is a psalm indicates that the chapter was part and parcel of Israel’s corporate worship; so it’s something of a pity that it’s been largely forgotten in the liturgy of the Christian Church.
Chapter Three
1 A prayer of Habakkuk the prophet, according to Shigionoth.
 2 Yahweh, I have heard the report of you,
and your work, Yahweh, do I fear.
In the midst of the years revive it;
in the midst of the years make it known;
 in wrath remember mercy.
Throughout the Old Testament the normal reaction to God revealing himself, and his plans for his people, was worship. Habakkuk understood that Judah was going to face an incredible calamity. Because the nation had lost sight of God’s requirement for social justice, severe punishment was inevitable. Yet despite the ‘hearing and fearing’ Habakkuk was determined to trust in God’s capacity for mercy. Judah’s was to be punishment with purpose, and not simply the capricious actions of a disengaged, deranged, or distant deity.
I sometimes wonder if we western Christians have lost sight of the biblical principle of ‘sowing and reaping?’ Compared to our brothers and sisters in the Two Thirds World, it’s much easier for us to become comfortable, perhaps even compartmentalised in our faith. Possibly even to the extent that we might forget that our God demands justice, and holiness, in every aspect of our lives. I recognise that I often need to be reminded of this myself. To my enduring shame there are seasons when I’m less Habakkuk and more Judahite. But God is gracious, he is merciful, and by placing us in the Church he’s surrounded us with people who will challenge, confront, care and nurture. And this can only be a good thing.
And now it’s time for one of those knowing glance, tilting head, get-you-thinking rhetorical, preacher-esque questions: does your worldview accommodate a God who uses evil to punish spiritual complacency or lethargy? Does your worldview accommodate a God who enables suffering in order to generate the preconditions for repentance?
If it does, than you can be thankful that in his wrath God is merciful. If it doesn’t, then I can but humbly suggest that you prayerfully study Scripture, and reconsider.
3 God came from Teman,
 and the Holy One from Mount Paran.
— Shelach
His radiance covered the heavens,
and the earth was full of his praise.
 4  His brightness was like the light;
rays flashed from his hand;
and there he veiled his power.
 5  Before him went pestilence,
and plague followed at his heels. 
 6 He stood and measured the earth;
he looked and shook the nations;
then the eternal mountains were scattered;
the everlasting hills sank low.
His were the everlasting ways.
 7 I saw the tents of Cushan in affliction;
     the curtains of the land of Midian did tremble.
Habakkuk’s prayer was answered with a vision, in a manifestation of God galloping to the battle from the wilderness where he first made himself known to Israel. As he comes, God’s radiance lights up the sky above, and is reflected on the earth below. At his approach even nature violently convulses; the earth is compelled to acknowledge its Lord and Creator. It worships. And unfortunately for them, the Bedouin who live in the path of God’s advance experienced its disturbing effects: the wind and the earthquake blew their tent curtains about, and filled the people with fear. But God doesn’t manifest himself in this way only to those who are outside of his covenant. You might remember that when Elijah found shelter in a cave at Horeb, and was called out of it to stand before Yahweh, “a great wind” attended God’s passing, and was followed by an earthquake, “splitting the mountains and breaking rocks in pieces” (1 Kings 19:11).
When Yahweh comes to effect judgment, he doesn’t come quietly. He doesn’t whisper, and he doesn’t approach gently. We should always remember that ours isn’t a tamed or domesticated God. When angered, he’s a God of thunder, fire and storm. The earth trembles before his wrath, so how much more should we? 
 8  Was your wrath against the rivers, Yahweh?
Was your anger against the rivers,
 or your indignation against the sea,
when you rode on your horses,
 on your chariot of salvation?
 9 You stripped the sheath from your bow,
calling for many arrows.
— Shelach
 You split the earth with rivers.
 10  The mountains saw you and writhed;
the raging waters swept on;
 the deep gave forth its voice;
 it lifted its hands on high.
 11  The sun and moon stood still in their place
at the light of your arrows as they sped,
at the flash of your glittering spear.
 12  You marched through the earth in fury;
     you threshed the nations in anger.
The description of God’s advance is quickly followed by a description of the energy he unleashes when delivering his people. Yahweh, Israel’s covenant God is now portrayed as a Divine Warrior, riding hard against the enemy. Once more the natural order acknowledges its Creator, worshipping the Lord of Hosts as his chariot flashes by. But God’s impact on nature is purely incidental; as we’ll see in the next few verses, the purpose of his coming is to vindicate his people against those who oppress them.
 13  You went out for the deliverance of your people,
for the deliverance of your anointed.
You have crushed the head of the house of wickedness,
laying him bare from thigh to neck.
— Shelach
14 You pierced with his own arrows the heads of his warriors,
who came like a whirlwind to scatter me,
rejoicing as if to devour the poor in secret.
 15  You trampled the sea with your horses,
the surging of mighty waters.
Verse 13 finally declares the true purpose of Yahweh’s advance: it has been for the deliverance of his people. The image is of God crushing the head of the wicked nation, figuratively splitting him in two. His warriors are completely defeated; they lie pierced before God; their destruction is absolute. Yahweh of Hosts is a jealous God, a Divine Warrior who tramples underfoot those who would raise their hands against his people.
And in the final book of the Christian canon, this self-same Divine Warrior is identified as being the Word of God, the King of Kings and Lord of Lords. Jesus is presented as the leader of the armies of heaven, seated astride a white horse. From his mouth proceeds a sharp sword with which to strike down the nations, whom he shall then rule with a rod of iron. And he treads the winepress of the fierceness and wrath of Almighty God (Revelation 19:14-16).  Ours isn’t a tamed or domesticated Saviour.
16 I heard, and my body trembles;
my lips quivered at the sound;
 rottenness enters into my bones;
my legs tremble beneath me.
Yet I will quietly wait for the day of trouble
to come upon people who invade us.
17 Though the fig tree should not blossom,
nor fruit be on the vines,
the produce of the olive fail
and the fields yield no food,
the flock be cut off from the fold
and there be no herd in the stalls,
18  yet I will rejoice in Yahweh;
     I will take joy in the God of my salvation.
 19 Yahweh, the Lord, is my strength;
 he makes my feet like the deer's;
he makes me tread on my high places.
To the choirmaster: with stringed  instruments.
At the vision of Yahweh’s incomparable power and majesty Habakkuk’s bones turn to water and he’s left without strength. But Habakkuk got what he’d prayed for—the assurance that the vindication of divine righteousness was on the way. So he was content to wait quietly for retribution to overtake the invaders.
God’s lordship over creation meant that as he could overthrow the military might of the Babylonians, he could also give plenty instead of scarcity. And while it’s easy to have faith in God when the good things of life are in abundance, what happens if they’re withheld? Habakkuk paints a pretty bleak picture, so how could life be sustained under such conditions?
The answer is found in a response of faith: “I will rejoice in Yahweh; I will take joy in the God of my salvation!”
It’s both right and proper to give thanks to God in appreciation for his goodness when he blesses us. But when things are lacking, to rejoice in God for his own sake is the surest evidence of pure faith. Consequently, the vision had its desired effect on Habakkuk, who with no visible means of support, received strength from the God in whom he trusted. “The righteous shall live by his faith”. And, after quoting this very confession the writer of the Letter to the Hebrews states, “faith is the assurance of things hoped for, the conviction of things not yet seen” (Hebrews 11:1). Habakkuk had faith that God would surely act when the time came, granting relief from famine and deliverance from oppression. But regardless of the future, God is himself, his people’s strength and song.
To sum up, although only a very small book, Habakkuk is important to us as Christians because it spells out very clearly the links between God’s deliverance, and righteousness through faith. It teaches that violence is never unlimited, it will never go unchecked, and it will never go unpunished by a holy and just God. Ultimately, however, the New Testament teaches us that the defeat of injustice and ungodliness doesn’t occur in demonstrations of superior military might and power. To the contrary, injustice is able to be defeated because God subjected himself to the violence of the cross. While Habakkuk marvelled that God would use the injustice of the Babylonian Empire to ‘deliver’ Judah; the most astounding use of injustice for the deliverance of God’s people involved Jesus Christ. In keeping with Habakkuk’s vision, the supreme expression of human injustice was also the beginning of the end of all injustice.
William Cowper is probably my favourite English poet, and the final stanza to his hymn “On joy and peace in believing”, is powerful. It reads:
    Though vine nor fig tree neither
        Their wonted fruit shall bear,
    Though all the field should wither,
        Nor flocks nor herds be there,
    Yet God the same abiding,
        His praise shall tune my voice;
    For, while in him confiding,
        I cannot but rejoice.
At the very beginning of the sermon I posed the question, “for what purpose were we created?”
According to the Westminster Catechism, the answer is: “to worship God and enjoy him forever.”
Let’s pray.
Heavenly Father we thank you for the blessings that we enjoy in this country, for the freedoms and the privileges that many elsewhere lack. In our abundance help us to remember the poor; the dispossessed; the down-trodden, and the outcast. Pray help us to never become blind to issues of social justice and inequity; but to be open-handed in our giving, to model both grace and graciousness to the weak. This we ask in the name of your Son, our Lord and Saviour, Christ Jesus. Amen.