Habakkuk 1:2
O LORD, how long shall I cry, and thou wilt not hear! even cry out unto thee of violence, and thou wilt not save!
Original Language Analysis
Cross References
Historical Context
Habakkuk prophesied during the late 7th century BC, likely between 609-605 BC, during the final years of Judah's independence before the Babylonian exile. This was a period of profound moral and spiritual decay. King Josiah's reforms (622 BC) had brought temporary revival, but after his death, Judah quickly reverted to idolatry and injustice under his sons Jehoahaz and Jehoiakim.
The political situation was volatile. Egypt had killed Josiah at Megiddo (609 BC) and briefly controlled Judah. Then Babylon defeated Egypt at Carchemish (605 BC), establishing Nebuchadnezzar as the dominant power. Habakkuk lived in this transitional period, witnessing violence, legal corruption, and the oppression of the righteous by the wicked within Judah itself.
Unlike most prophets who delivered God's message to the people, Habakkuk engages in dialogue with God on behalf of the people. His book is structured as a conversation—complaint, divine response, further questioning, and finally submission and praise. This literary form makes Habakkuk unique among the prophetic books, more akin to Job's wrestling with divine justice.
Questions for Reflection
- How does Habakkuk's honest lament challenge modern assumptions that faith means never questioning God?
- In what areas of life are you tempted to believe God is silent or inactive, and how does Habakkuk's approach to prayer speak to that?
- What does it mean to bring our hardest questions to God while still trusting His character and sovereignty?
- How does living in a time of moral decline and injustice test your faith, and what can you learn from Habakkuk's example?
Analysis & Commentary
O LORD, how long shall I cry, and thou wilt not hear! even cry out unto thee of violence, and thou wilt not save! Habakkuk opens his prophecy with a raw, honest lament that resonates with believers throughout history who have wrestled with God's apparent silence in the face of injustice. This is no flippant complaint but a profound theological struggle—how can a righteous God allow wickedness to flourish unchecked?
The prophet's cry "how long" (עַד־אָנָה/ad-anah) appears frequently in the Psalms and prophetic literature, expressing not doubt in God's existence but perplexity about His timing. Habakkuk witnessed the decline of Judah under corrupt kings like Jehoiakim, where violence, injustice, and covenant-breaking had become normalized. Yet God seemed distant, unresponsive to the prophet's prayers.
This verse establishes a crucial biblical principle: honest questioning before God is not unfaith but deep faith. Habakkuk doesn't turn away from God in his confusion—he turns toward God, pressing into prayer even when answers seem absent. The prophetic tradition affirms that lament is a form of worship, trusting God enough to bring Him our hardest questions.
Theologically, this verse introduces the problem that the entire book addresses: theodicy—God's justice in a world filled with evil. Habakkuk's complaint will receive an answer, though not the one he expects. God will reveal that He is indeed working, using the Babylonians as His instrument of judgment. This raises even deeper questions about how God works through wicked nations, questions that ultimately point toward the cross, where God's justice and mercy meet.