You've successfully subscribed to With Christ on the Mountain Top
Great! Next, complete checkout for full access to With Christ on the Mountain Top
Welcome back! You've successfully signed in.
Success! Your account is fully activated, you now have access to all content.
Success! Your billing info is updated.
Billing info update failed.

God and Geopolitics (1): The Wicked Surround the Righteous (2017-1022)

. 7 min read

Message video, with dramatized Scripture reading

21-22
Oct 2017, Christ Mountain Top
Call
to Worship,
Psalm 37.1-11
Children,
Luke 17.5-10
Message,
Habakkuk 1.1 – 2.5
Mission
Moment: Lighthouse report
We have much
to learn from Habakkuk. He is dealing personally and theologically with a
situation with some parallels to our own time. 
I say “some parallels” because every event and situation are
unique.  The theological questions he
faces have something in common with the conversations about judgment, justice,
revenge, the end of all things, the clash of cultures, grace, faith, and God
that were and are part of our response to 9-11 and the continued war on terror.
The same themes show up in conversations around our terrible hurricane season,
rumors of war, and the outbreak of mass casualty events. 
Habakkuk’s
short book includes reference to an international debt crisis; a surge in
addiction; an escalation of violence; employment, wage, and trade issues; and
natural and environmental disaster.  To
me, the most remarkable thing about biblical prophecy is not prediction of the
future coming of Christ (which is admittedly amazing) but the ability to speak
timeless truth.  Today I am not going to
draw all the parallels.  I encourage you
to take some time to read the three chapters of this book this week.  Today, we’ll focus on Habakkuk’s dilemma, his
crisis of faith in his own time.
We know
nothing about Habakkuk the man.  All we
have is this book, and the book gives us nothing to locate it in history except
the reference to the rise of the Chaldeans – in Babylon, modern Iraq – a
reference that places Habakkuk in the southern kingdom of Judah.  It opens with a dialogue, a conversation,
between Habakkuk and the LORD, first the prophet speaking and then God
responding.  It continues with five
“woe’s”, traditional oracles of judgment. 
And, it concludes with a prayer in song form, clearly meant for use in
worship.  That final prayer-song will be
our focus next week.
            The dialogue reflects on the justice
of God in an unjust world.  It addresses
the urgent question for Habakkuk: What if God uses evil people to mete out
justice?  Isn’t that inherently
unjust? 

I
remember Christian religious leaders in our nation declaring that the 9-11 attacks
were the judgment of God upon our nation. 
Then, and now, I found the remarks, personally, offensive.  And the fact that Osama bin Laden likewise
viewed the attacks as the judgment of God? 
Well, that gives cause for pause. 
The parallels, of course, break down. 
Habakkuk’s ministry took place 2600 years ago and the historical situation
was quite different.  The questions, the
theological questions, the faith issues, have some overlap and resonance with
Habakkuk’s struggle.  We’ll focus on
Habakkuk and his faith.
How
long?
  Habakkuk is shocked by the
violence and injustice of his time.  “How
long shall I cry for help, and you will not listen?  Or cry to you, “Violence!” and you will not
save?” (1.2).  “The law becomes slack and
justice never prevails.  The wicked
surround the righteous – therefore judgment comes forth perverted” (1.4).
            We read this in the paper almost
every day.  Trusted church leaders
embezzle church funds. Police violence has multiple victims – not only the victims
of the violence itself, but also the thousands of police officers that take
their calling as “peace officer” seriously and the communities that most need
to be able to trust the police. Politicians spend way too much time lobbing
insults at each other and not enough time working together. Judges funnel kids
to private detention centers and take millions in kickbacks. Teachers and
pastors are convicted for crimes against children. Angry people violently
attack people at concerts.
            “Judgment comes forth perverted.”  And these things are all the more difficult
when it is our cultural leaders, including pastors, teachers, police officers,
political leaders, those who are supposed to represent our integrity, virtue,
and values, who are so publically perverted.
But if
Habakkuk is shocked by the violence and injustice in his own land, he is about
to be stunned by God’s retort.  “Look at
the nations, and see!  Be astonished!  Be astounded!” (1.5).  The Chaldeans?  The instrument of God’s justice in the
world?  But even the LORD declares,
“Their justice and dignity proceed from themselves” (1.7) and “Their own might
is their god!” (1.11).  We know of people
like this, people who think they are exempt from the rules, people who really
believe that they are exceptional because they are powerful.  And an entire nation of prideful, powerful
people who take pleasure in causing pain and suffering are to be God’s
instrument of justice?  Astonished,
astounded?  Indeed.
            Why?  Habakkuk responds with our question: “Why are
you silent when the wicked swallow those more righteous than they?”
(1.13).  Note, first of all, that the
prophet asks the “why” question out loud, of God. It’s totally acceptable for
you and I to do the same. Now, as to the specific “why” of the prophet: It is
the age-old question based on the idea that all things must be accounted for in
life, that we should and do get what we deserve, that our relative
righteousness is our merit . . . a view of life and justice that is as entirely
ignorant of the ways of God’s grace as it is of the mysteries of God’s
justice.  Here is a clue to the mysteries
of Habakkuk, and to the mysteries of our big questions of global politics and
local economics: Grace and Justice cannot be separated.
Habakkuk
stations himself as a watchman, “to see what he [the LORD] will say to me, and
what I will answer concerning my complaint” (2.1).  Note: the Hebrew text reads “what I will
answer” while other ancient texts read “what he (the LORD) will answer”.  The Hebrew reading fits best with the
dialogical pattern of the text. 
            The LORD gives Habakkuk a vision,
but Habakkuk does not give us the details. 
“It speaks of the end”, it is worth waiting for.  The righteous are vindicated, the proud get
their just desserts.  Otherwise, just
when we’d like to know the details of the program, Habakkuk is silent.
            The church sign, not visible at the
speed of a car
            “Write the vision . . . so that a
runner may read it” (2.2).  BIG print is
required.  This is a road sign for God’s
people in a hostile, violent, and unjust world. 
What’s on it?  Not the details of
the vision, but – like any bill board – the broad strokes: “The righteous [the
just] live by their faith. . . . The arrogant do not endure” (2.4-5).
“The
righteous live by their faith”?  What
does Habakkuk mean by that statement?  We
are much more familiar with the New Testament quoting this text and placing it
in the context of personal salvation. 
Its location in the context of global justice – its original location! –
throws us off.  One dimension seems
readily apparent: The righteous live by faith in God’s justice, even when there
is so much evidence to the contrary, so much violence and perverted judgement
in the world.  We trust in God’s justice
and wait for it, even if we have to wait to the end of days. 
            Another dimension – and the one that
the New Testament was importing – is that we do NOT live by our own
righteousness.  That, of course, is what
Habakkuk assumed would be just: “The wicked surround the righteous” (1.4).  “Why are you silent when the wicked swallow
those more righteous than they?” (1.13). 
To live by faith means that we trust not only in God to bring judgment,
but in God to bring grace, because we cannot depend on being more righteous
than our neighbor or our enemies.
            This remains a very difficult thing
today.  I speak with many people who are
disillusioned with the injustice and violence in the world and the moral
inequity of good people who are struggling when the arrogant are apparently
blessed.  Despite our desire, you cannot
have it both ways.  If we want to trust
in our own righteousness, in being “more righteous” than others, we still have
to deal with the very real injustice in the world. 
This
dialogue, this conversation, between Habakkuk and the LORD teaches us several
things.
            First, when we consider justice, we
must allow for some matters to be settled at the end of days.  “If it seems to tarry, wait for it”
(2.3).  This waiting is an expression of
trust, of faith.
            Second, God accepts what Habakkuk
assumes, that justice (and judgment) is a manifestation of God.  “The LORD has made himself known, he has
executed judgment” (Psalm 9.16). God’s rule in the world is not yet complete,
but it does come with both justice and judgment.
            Third, when we envy the wicked,
whether that is the envy of desire or of revenge, we must, as today’s psalm
says “not fret” because it “leads only to evil” (Psalm 37.1-11).  “The arrogant do not endure” (Habakkuk 2.5).
            Fourth, we must live by faith, not
by our own righteousness.  Living by our
own righteousness is the quickest route to pride, and “the arrogant do not
endure”.  We put our faith in the
righteousness of God, the judgment and mercy, the grace and justice, poured out
in and upon Jesus Christ on our behalf.
As it turns
out, it is a good thing that Habakkuk doesn’t give us the details of his
vision.  If he had, we’d spend all our
time dissecting that instead of paying attention to the large print on the bill
board: “The righteous live by faith.”
            The waiting in the text (“if it
seems to tarry, wait for it”) is not passive or idle.  It is LIVING, making choices, doing what is
just and right, not giving in to the pervasive violence and selfishness that
surrounds us.  It is living, conscious
that, in the end, God will overcome; justice will win out; the world will be
transformed, made new, made right.  It is
living by faith, putting our trust in this God of justice, and joining God in
victory, even now.
            Habakkuk stations himself as a watchman,
“to see what he [the LORD] will say to me, and what I will answer
concerning my complaint” (2.1).  We
looked at what the LORD said, the message of the vision.  But we do not hear – at least in this portion
of the text – Habakkuk’s response.  God’s
message begs one of the prophet, and from us. 
Will we live by faith?
Resources:

Heschel, Abraham J.  1962.  The
Prophets: An Introduction,
volume 1