Episode Transcript
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Habaca Kabaka, chapter one. I'll
just read the first four verses. Listen,
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for this is the word of the
Lord, the Oracle that Habaca,
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the Prophet saw. Oh Lord,
how long shall I cry for help and
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you will not hear? Or cry
to you violence and you will not save?
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Why do you make me see iniquity? Why do you idly look at
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wrong? Destruction and violence are before
me, strife and contention arise, so
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the law is paralyzed and justice never
goes forth, for the wicked surround the
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righteous. So justice goes forth perverted. That's for the reading of God's word
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me. He bless it to us. May Be seated. That's right,
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our gracious henly father, we ask
that you would take your word, that
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you would apply your word to our
hearts by Your Holy Spirit, help us
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to cling to your word this evening, help us to see our savior here
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in these words. And we asked
that you would length in our faith in
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Christ this evening, help us to
see your victory for us, that we
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would respond and praise to you.
But then it's in Jesus name that we
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pray. Amen. Well, I'm
not a full time pastor. I used
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to be. Now during the school
week I get to hang out with middle
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schoolers and one of the things I
do during the school year is I teach
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middle schoolers, severn, the eighth
graders, history, ancient history and medieval
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history. And it's been a few
years I've done this now and I realize
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that I spend a lot of my
time in the classroom, possibly more time
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in the classroom answering questions, more
time answering questions then going over the lesson
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that I've spent hours preparing, and
I really enjoy this. Right when when
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students come to you with questions,
they're frequently very curious. There there means
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they're interested, it means they're engaged
in the subject. They want to know
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more about some battle, usually the
one to fill in some missing details about
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a person's life. Maybe they want
to know how some of these ancient laws
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actually worked and applied in everyday situations. But there's many questions that are far
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more mundane. In a classroom of
twenty six students, you can imagine the
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kinds of mundane questions you get.
What's Today's date? Right? Can I
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go to my locker? Can I
get a drink of water? Right?
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All these things that kind of interrupt
the flow of a class. But every
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once in a while, I mean
the iron middle schoolers, every once in
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a while you get a question that's
downright rude and truly I know that they're
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being rude when they ask how much
longer is there in this class? Really,
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do I really have to take notes
on this subject? Well, yes,
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and all of us, from a
very early age, are well practiced
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at using questions to complain, aren't
we? When will they be done with
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these roads? Why don't they ever
listen? Well, that's what I thought
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of this evening. When I turn
to Habaka, Chapter One. In our
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passage we're let in on the prayer
of Habakak. He's a prophet and he's
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praying to the Lord. And yet
as he's bringing questions with his prayer,
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as he's bringing crushed questions before the
throne of grace, we quickly see these
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questions are actually complaints. Just look
at the first couple verses. Right,
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oh Lord, how long shall I
pry for help and you will not hear?
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Or cry to you violence and you
will not save? Why do you
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make me see iniquity? Why do
you idly look at wrong? Do you
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hear then the desperation with these very
questions, the desperation in habaccocks prayer.
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He tells us here of the trials
that he is enduring as a prophet in
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Judah. He's looking around at all
the violence, at all, the destruction,
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at all of the sin that he's
seeing. The reason for there to
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be so much strife and contention is, as he says, because justice isn't
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being rendered. I mean, when
there's no justice, there's no stability.
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When there's no justice, power and
fear just take over. I mean,
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the law is supposed to uphold the
righteous and judge the wicked, but when
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the wicked, as he says,
outnumber and surround the Righteous, then the
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law is ineffective. He's describing for
us here a disturbing breakdown in this society,
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and he doesn't really have a plan, does he? He doesn't know
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how to fix this problem. He's
just crying out for help. Do you
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feel the despair in that? It's
not. Why aren't they listening to me?
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It's a Lord. Why aren't you
answering he's looking out at a world
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that has been turned upside down.
The righteous suffer and the wicked or prospering.
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Lawlessness is trampling over law and order. It's as if words have lost
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their meaning, as the wicked get
to interpret what is just and unjust.
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That the means that the justice which
gets administered is not justice at all,
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but is the height of lawlessness,
coming from the very courts. And as
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violence gets rewarded, as the powerful
prey on the weak, the law,
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which ought to defend the upright,
goes forth rendering the rewarding the ungodly punishing
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the righteous. And so do you
see how desperate this is, which explains
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why he's not really crying out to
the people to fix themselves. He's not
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even crying out to the king of
Judah to solve this problem. He's crying
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out to the Lord. And although
we don't know much about the prophet have
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Bacca, this opening line tells us
a lot. As he cries out to
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the Lord, we see that this
isn't the first time he's called out for
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relief. It indicate that he's been
seeking the Lord in prayer frequently. Surely
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He's been making request after request,
as things only get worse and worse.
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There's this frustration that attends his complaints. He's been crying out to the Lord
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so regularly that he's now to the
point where he can conclude that God is
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neither hearing nor saving. As much
as the Prophet is disturbed by the violence
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and the destruction that surrounds him,
do you hear what disturbs him even more?
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What's worse? The suffering, the
injustice that he sees? Or is
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it that God seems to be silent
to the injustice, to the suffering?
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I mean, doesn't that ring true
for you in the midst of your own
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suffering? When things are wrong,
when things are broken, doesn't it feel
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like anything that's not fixing the problem
is only making it worse? I mean,
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imagine getting ambulance to a hospital only
to sit in a waiting room,
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or calling nine hundred and tent one
only to be put on hold. When
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things are that desperate, anything not
rushing to your aid is only making it
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worse. So do you hear this
frustration in in the Prophet's prayer, calling
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out right that that by delaying,
you're letting the toxins advance? By staying
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silent, you're letting the infection take
hold. By not responding, aren't you
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letting the criminals escape, get away
with it for the profit here that the
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longer things stay broken, the worse
they're going to get. And with all
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of his questions that he's asking,
what does Ha Baccic ultimately want? What
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is he really crying out for it? Does he want answers to these questions,
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or does what he really want actions? Here's a little bit of pastoral
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wisdom for you. If someone ever
asks you why do you never blank do
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the dishes, mow the lawn?
At that point they're not looking for a
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discussion. No words can satisfy that
kind of frustration or complaint. Right when
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someone's asking that question. They want
action, not answers. The Prophet here
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is looking for the Lord to act
and it's the Lord's apparent inactivity which is
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driving his frustration. So do you
see the problem? The Prophet sees only
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violence and destruction and not justice,
and the Prophet only hears silence from the
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Lord in response to such sins.
And if I could take just one more
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minute and show you how much worse
the situation is, it's even more awful
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than everything I've said up to this
point. What makes this situation even more
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desperate is that these laws, which
are being twisted and ignored and abused are
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not simply the laws of men.
This law that is being rendered in effective
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and paralyzed is not just the wisdom
of some counsel or the edict of a
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king, it's the very law of
God. And it's not just another pagan
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nation that's committing such atrocities of injustice. This is in Jerusalem, it's Judah.
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It's the people of God, those
set apart by God himself to be
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his own possession. This is the
same people who were set in distinction from
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the nation's called to be wholly even
as God is holy. This is the
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people who have received the very words
of God, they have received the law
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of God. This is the nation
which received a holy charter from the mountain
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of God, from the very mouth
of the Lord. And so it's not
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just any law which is paralyzed here. It's God's law which is not bringing
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about justice. And it's not just
any people who are choking down the righteous,
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it is the people of God.
And so do you see how silence,
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silence to this issue, brings so
much deeper pain, so much more
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dread. So can you understand the
Prophet's complaints here? Can you understand those
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fears and the frustrations that he's feeling. And yet, and yet, do
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you notice that even here, even
at the height of his questioning and complaining,
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what is he doing? He's praying, he's still praying. Such confusions,
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such questions, are not driving him
away from prayer, it's not driving
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him away from God. In fact, it's such questions which are driving him
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to his Lord, where he addresses
God as Lord, as Yah Way,
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using his covenant name by which God
made himself known to his people. He's
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not just crying out to a physician, to any old judge, he's not
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just requesting help from a human who
may fail to hear or act recklessly.
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He's calling out to the Lord,
to the very author of justice itself.
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Now, in reading these few verses
and reading this prayer of Habacic, a
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part of me really wishes I could
make it simple for you. Party wishes
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I could just tell you either either
don't really pray like Habaca right, with
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prayers and attitudes that that challenge God's
timing, or maybe question God's reasons.
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I wish I could tell you never
do that, or maybe I should tell
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you to pray more like Habacca,
with the with the honesty to pray with
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boldness, crying out to God even
in times of doubt. The actual answers
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probably somewhere in the middle of those
things, and that's fine. But,
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but, no, that that's not
why the Lord inspired the Prophet with these
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words. He's not really giving us
a lesson in prayer here. Either do
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this or don't do this. Right. The reason God inspired this prayer from
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the lips of the Prophet is to
bring us to his same concern. Do
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you feel the same concern? Do
you feel the same questions, the same
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dread, the same confusion? As
HABACCA raises these questions. The Lord would
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have you to understand this complaint so
well in order that you would truly understand
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the answer he brings throughout this book. For God is doing here is he
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is raising this all important question.
When sin, when violence, abound,
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is it the law that is paralyzed, the law which offers blessing in life
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to the righteous, the law which
promises curses and death to the disobedient?
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When these blessings and curses seem to
fall short, is it the law that
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is failing, or is the law
actually fulfilling its function? This is the
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exact issue that Paul wrestles with in
Romans seven, when he asks what shall
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we say? That the law is
sin by no means right. It's not
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the the law that is it at
fault. The law is not to be
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blamed. So so who is it
fault? As he goes on, if
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it had not been for the law, I would not have known sin.
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And later he says so though the
law is holy, the commandment is holy
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and righteous and good. Did that
which is good then bring death to me?
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By no means, he says,
it was sin producing death in me
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through what is good, in order
that sin might be shown to be sin.
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Do you see them? For Habaccic? The lack of righteousness means the
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law is paralyzed. It means that
the law is ineffective. And yet this
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is what the law does. It
reveals sin to be sin. Was the
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law of God, given that life
and righteousness might be found through obedience.
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The law not only reveals the perfect
standard of our God, it also reveals
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to us and to Israel how sinful
and how fallen we are. So it's
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not the law that is ineffective or
or paralyzed when it reveals what Sin Truly
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is. It's our own sinful human
heart. It's not the laws fault that
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people fail and fall short of its
heavenly precepts. It's us, our it's
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us, it's ourselves who are to
blame. And the law here fulfills its
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function in Judah and in ourselves when
it reveals our deepest need, for what
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the heart truly needs is not new
laws or more laws, or even fewer
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laws, because no law can produce
life, because no law can give to
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us a new heart. Only God
can provide that. And so do you
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see why the Prophet here praise that
he doesn't fully understand, though he questions
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and doubts and dreads his circumstances,
he still takes his complaints to the Lord,
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for even the law reveals it is
the Lord who will uphold justice.
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And so I love how our Lord
here inspires not only the answer to these
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complaints, but even the complaints themselves. For here, at the end of
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Israel, nearing the end of Judah's
time in the land, the Lord is
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at work revealing his true plans,
his true purposes to his people. His
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right ultimate goal for human history is
not contained in the peace of a nation
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like Judah, rather even here,
in this complaint, he is drawing our
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eyes away from Judah to an ultimate
answer to injustice, an ultimate answer to
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our own sinful condition. The ultimate
answer to strife and to injustice will not
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be found in laws, as perfect
as they are, nor will the ends
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are be found in the Lord casting
aside laws. Now, such complaints cause
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us to see that that we recognize
the need for the law to be fulfilled
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and we recognize the sin in our
heart which shows that we could never be
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the ones to do it. And
I love that. This is Paul's exact
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point in Romans eight, verse three, where he says, for God has
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done what the law, weakened by
the flesh, could not do by sending
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his own son in the likeness of
sinful flesh and for sin. He condemned
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sin in the flesh in order that
the righteous requirement of the law might be
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fulfilled in US, who walk not
according to the flesh but according to the
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spirit. So, in that context, is the law paralyzed? Yes,
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because of our sinfulness. The law
cannot produce righteousness. The law cannot produce
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what it demands the very righteousness of
God, which is exactly why God has
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done what the law could not do
and makes him both just and the justifier
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of the ungodly. As Christ both
fulfills the law and pays the ultimate penalty
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against Sin, all righteousness is fulfilled
and and sinners deserving of death are instead
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given life. Is the law,
then, contrary to the promises of God?
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Certainly not, for if a law
had been given that could give life,
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then righteousness would indeed be by the
law, as Paul says in Galatians
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three. But the scripture imprisoned everything
under sin so that the promise by faith
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in Jesus Christ might be given to
those who believe the law cannot declare a
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sinner to be righteous unless that sinner
is clothed in the righteousness of Christ.
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Therefore, people of God, believe
upon Christ and boldly pray with zeal for
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the glory of God, I mean
Christ, till taught us to pray your
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will be done on earth as it
is in heaven, which means that we
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ought to cry out for for justice. When we see injustice as abound,
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means that we cry out for righteousness. And as we cry out for Justice
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and for righteousness, we will see
those who should know better acting in selfrighteous
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ways and we continue to pray for
forgiveness, realizing that we rely not upon
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our own righteousness, but our strength
is to be found in the Lord of
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life, for even when we do
not find immediate relief from our suffering,
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we see how he has already worked
all things for our good and for his
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glory. In Christ, I mean
they're on the cross. Our Lord used
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mankind's greatest sin, man crimes,
greatest rebellion, the crucifixion of God in
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the Flesh. He used this ultimate
evil act for our greatest good, life
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and salvation in our risen savior.
So it as we cry out and in
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pain and confusion, asking how long
will the powerful tyrannize the week? How
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long will the boastful drown out the
humble? We're not left with a God
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who is silent, as he will
even hear answer abacus prayer. Rather,
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we have a God who has already
spoken, who has already said to us
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in revelation twenty two. Behold,
I am coming soon. How long?
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I am coming soon, bringing my
recompense with me to repay each one for
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what he has done. I am
the Alpha and the Omega, the first
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and the last, the beginning in
the end. Bless there those who wash
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their robes so that they may have
the rights to the tree of life,
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that they may enter the city by
the gates. Amen
