Habakkuk 1:2-4

2. How long shall I cry Literally, have I cried. The Hebrew verb implies the idea “for help,” that is, to bring about a change in the terrible condition in which the prophet finds himself.

Cry out unto thee of violence A further description of the prophet’s cry; literally, I cry unto thee violence. The substance of his cry is the violence of his countrymen; the noun denotes wrongdoing and injury of every kind (Job 19:7; Jeremiah 20:8). Though the prophet, has cried again and again, Jehovah has paid no attention.

Hear… save The fact that Jehovah did not interfere in behalf of the oppressed seemed conclusive evidence that he did not hear the prophet’s cry. It is not to be supposed that the prophet was the only one in Judah who still cried to Jehovah; but because of his intimate fellowship with Jehovah he felt the unrighteousness most keenly; besides, like his contemporary Jeremiah, he may have had to suffer in his own person from the ungodly. The cry uttered by him must have found an echo in the hearts of all who remained loyal to Jehovah.

The prophet’s perplexity finds further expression in Habakkuk 1:3.

Why dost thou show me iniquity The Hebrew word translated “iniquity” is used sometimes with the meaning “affliction,” but more frequently, as here, of moral evil and wickedness (compare Numbers 23:21). This moral evil the prophet is compelled to look upon, but he is convinced that Jehovah has power to stop it, and since he takes no steps toward this he is responsible for its presence. But how can a holy God remain silent in the presence of evil? A serious problem indeed (see on Amos 3:6; Amos 4:6-11; compare Job 23:16-17).

Grievance R.V., “perverseness.” Primarily, labor, toil; in a secondary sense, trouble or distress experienced as a result of oppression or injustice. Here the distress caused by the “violent” and suffered by the oppressed (Isaiah 10:1).

Spoiling R.V., “destruction.” Violent treatment resulting in destruction.

Violence Malicious conduct to injure another. The two words are frequently combined (Amos 3:10; Jeremiah 6:7; Jeremiah 20:8).

Strife and contention Among the members of the Jewish nation; the result of violent and wicked conduct.

The consequence of all this is a state of anarchy, described in Habakkuk 1:4.

Therefore Because Jehovah has allowed wickedness to proceed unhindered.

The law See on Hosea 4:6. Here the term includes the revealed will of Jehovah concerning life and conduct, whatever the method of making it known, or the form in which it existed.

Is slacked Literally, has become numb; has lost its vitality and efficiency.

Judgment The word means sometimes a legal decision; if so here, a legal decision to put an end to wickedness and injustice. It might be rendered also, with R.V., “justice,” that is, a righteous and equitable state of things in the civic and political life.

Doth never go forth An obscure expression. Margin R.V. offers as an alternative, “goeth not forth unto victory.” This rendering is based upon the explanation of the word translated “forever” (“never” minus the negative) in the sense of truth, with which translation may be compared Isaiah 42:3, “justice in truth,” reproduced in Matthew 12:20, “judgment unto victory.” It is better, however, to retain the ordinary rendering “not forever” or “never.” The thought of the clause seems to be: In the present hopeless condition there is no prospect that order, or civic and political righteousness, will ever manifest itself again.

Instead of a causal clause 4b might be understood (G.-K., 148d) as an exclamation, “Indeed, the wicked doth compass about the righteous!” In a hostile sense (Job 3:23; not as in Psalms 142:7). The two nouns are used in a collective sense of two classes within the nation (see Introduction, p. 467; Isaiah 3:10-11; Isaiah 5:23; Zephaniah 1:3). In later times it became customary to refer to heathen oppressors as the wicked in distinction from the righteous Israel. The godless in Israel encompassed the righteous to destroy them.

Wrong judgment proceedeth R.V., “justice goeth forth perverted.” It is the constant complaint of the prophets that under the guise of law rankest injustice was done (Amos 5:7; Isaiah 1:23; Jeremiah 22:16-17, etc.).