Article #3 on Seeing Christ in a Theater of Typology
Romans 1:16-17, Hebrews 10:37-39, & Acts 13:40-41
Habakkuk is not very well known among modern bible students. As a Prophet of God, some would argue that he contributed very little to the whole counsel of God provided in Scripture. Hasty readers lightly esteem the brevity of his message. Nevertheless, somehow, the prophecies of Habakkuk found place in the New Testament. Habakkuk is explicitly quoted by the Apostles a total of three times in the New Testament, and these quotations appear at strategic moments of argumentation while they are preaching the Gospel.
“For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.” – Rom. 1:16-17
“Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.” – Hab. 2:4
Romans 1:16-17 needs no introduction. It ranks as one of the most memorable verses about the Gospel among conservative fundamentalist Christians in modern times. Paul was quoting Habakkuk 2:4 in Romans 1:17. Under inspiration, Paul could have quoted from anywhere to prove his point about salvation by faith according to the Gospel of grace, but instead he was moved to quote Habakkuk. A striking prophecy from a lightly esteemed Prophet is shedding light on the power of the Gospel in the New Testament! Evidently, there is converting power in Habakkuk 2:4. Similarly, it could be said, there is persevering power in Habakkuk 2:4, seeing that this prophecy is also quoted in Hebrews 10:38.
“For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.” – Heb. 10:37-39
Our salvation in the past, present, and future is entirely accomplished by grace through faith in the Gospel of Jesus Christ. Paul’s focus here in Hebrews 10:37-39 is on perseverance, or salvation in the future, but the means of saving grace was all the same. Therefore, under inspiration, Paul could find no better prophecy of the Old Testament than Habakkuk 2:4 to drive the point home.
Now is the time to start asking questions. How has Habakkuk become so despised in modern times? There must be something readers find despicable about his message, even though it isn’t void of Gospel truth. Naturally, the Jews in ancient times didn’t like Habakkuk either. Therefore, in the throes of preaching the Gospel to the Jews at one of the synagogues in Antioch of Pisidia, Paul was moved to quote Habakkuk 1:5 in Acts 13:40-41 as a warning to the Jews who were hardening their hearts.
Now is the time to start asking questions. How has Habakkuk become so despised in modern times? There must be something readers find despicable about his message, even though it isn’t void of Gospel truth. Naturally, the Jews in ancient times didn’t like Habakkuk either. Therefore, in the throes of preaching the Gospel to the Jews at one of the synagogues in Antioch of Pisidia, Paul was moved to quote Habakkuk 1:5 in Acts 13:40-41 as a warning to the Jews who were hardening their hearts.
“Beware therefore, lest that come upon you, which is spoken of in the prophets; Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.” - Act 13:40-41
“Behold ye among the heathen, and regard, and wonder marvellously: for I will work a work in your days, which ye will not believe, though it be told you. For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwellingplaces that are not theirs.” – Hab. 1:5-6
Habakkuk was despised of old because the Jews were displeased at his terrifying message about the judgment of God through Babylon. Similarly, the Jews of the 1st century were troubled to hear how God would “turn to the Gentiles” if they rejected the Gospel of Jesus Christ (Acts 13:46-47, 18:6, 28:28). This was true even for the Jews in the days of Josiah! The Jews couldn’t fathom how God would show favor to the Babylonians, even in using them as an instrument of chastisement and judgment upon the Jews. Speaking of this, Habakkuk asked God:
“…Wherefore lookest Thou upon them that deal treacherously, and holdest Thy tongue when the wicked devoureth the man that is more righteous than he?” – Hab. 1:13
Habakkuk was preoccupied with the judgment of God through Babylon in a simple and easily understood storyline that flows through the first two chapters of the book. Shamefully, even Habakkuk was offended at his own message of prophecy! Jewish readers could empathize. Habakkuk’s struggle was clearly documented as a central theme of the book (Hab. 1:1-4, 12-17, 2:1). This struggle was put on display before Israel so everyone could identify with it and be corrected. Habakkuk exemplified what the Jews should do in such circumstances as he wrestled in prayer and humbly expected to be reproved by God for the way that he responded to the prophetic message given to him (Hab. 2:1).
“I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved.” – Hab. 2:1
Habakkuk didn’t want the judgment of God to come through Babylon, and neither did the Jewish people of the Kingdom of Judah. Therefore, Habakkuk was personifying the corporate displeasure of all the Jews when they heard about the judgment of God through Babylon. But Habakkuk’s story didn’t end there! Habakkuk humbled himself and prayed, and God graciously opened his eyes to see the divine goodness of this terrible judgment (Hab. 2:14, 20). The book ends with Habakkuk boldly declaring that he will “rejoice in the LORD” during the tribulation of the coming divine judgment (Hab. 3:16-19). This is a marvelous change of heart.
🎶The Song of Habakkuk🎶
Only a mighty meeting with God could bring about such a change in Habakkuk, and mighty meetings with God seldom happen without songs memorializing the revelations that the Prophets received in the presence of the LORD. Habakkuk’s song was titled, “A prayer of Habakkuk the Prophet upon Shigionoth.” (Hab. 3:1). A note of instruction is given at the conclusion of the prophecy where Habakkuk wrote, “To the chief singer on my stringed instruments.” (Hab. 3:19). The full body of the song is provided in Habakkuk 3:2-19.
Readers immersed in the flow of the narrative would have been stunned at the final chapter of the book. Habakkuk’s change of heart was announced by a very beautiful song! Literally, Habakkuk chapter 2 is abruptly interrupted by nothing more than a song in chapter 3 – a song that must be rife with powerful revelations if it produced such a change in Habakkuk. Hebrew readers would also have recognized the skillfulness of the song in how it is an acrostic that is synthetically rhyming through a repetition of ideas according to Hebrew poetry.
The song begins with Habakkuk interceding in prayer with great fear because he perceived the great and unstoppable wrath of God coming upon his generation (Hab. 3:2). The content of the song then brings before readers the most important scenes of divine wrath in the Law and the Book of Joshua. These mighty encounters of divine glory in history reveal the dangerous and deadly power of divine wrath in the following order: firstly, divine wrath as it was manifest against the Jews during the intercession of Moses at the peak of Sinai (Hab. 3:3-4); secondarily, divine wrath as it was manifest against the Canaanites during the war of Joshua’s generation (Hab. 3:5-15). These two scenes occupy the majority of the song in Habakkuk 3:3-15.
Habakkuk precedes and follows this content with acknowledgements that provide context for the song in Habakkuk 3:2 and Habakkuk 3:16-19. These acknowledgements indicate that divine wrath will soon come for the Jews through the armies of Babylon. Literally, this meant that the LORD was going to corporately abandon the Jewish people and join the armies of the Chaldeans to use them as instruments of divine justice in the punishment of the Kingdom of Judah (Deut. 32:30, Isa. 30:17; Jer. 25:8-12; Ezek. 10:18-22, 11:22-25). Habakkuk was overcome with fear and trembling at the vision (Hab. 3:16).
Readers of the 1st century could personally identify with this situation because Rome was playing the part of Babylon in their generation. Rome destroyed Jerusalem in 70 A.D. as a judgment of God upon the Jews. Meanwhile, divine wisdom made the Jews read about the “Yeshua” of God performed for Joshua the “Mashiach” in a Theater of Typology hoping it would strike a chord (Hab. 3:13). The meditations of the elect would then be guided down a path of discovery to realize the Gospel of Habakkuk.
The song begins with Habakkuk interceding in prayer with great fear because he perceived the great and unstoppable wrath of God coming upon his generation (Hab. 3:2). The content of the song then brings before readers the most important scenes of divine wrath in the Law and the Book of Joshua. These mighty encounters of divine glory in history reveal the dangerous and deadly power of divine wrath in the following order: firstly, divine wrath as it was manifest against the Jews during the intercession of Moses at the peak of Sinai (Hab. 3:3-4); secondarily, divine wrath as it was manifest against the Canaanites during the war of Joshua’s generation (Hab. 3:5-15). These two scenes occupy the majority of the song in Habakkuk 3:3-15.
Habakkuk precedes and follows this content with acknowledgements that provide context for the song in Habakkuk 3:2 and Habakkuk 3:16-19. These acknowledgements indicate that divine wrath will soon come for the Jews through the armies of Babylon. Literally, this meant that the LORD was going to corporately abandon the Jewish people and join the armies of the Chaldeans to use them as instruments of divine justice in the punishment of the Kingdom of Judah (Deut. 32:30, Isa. 30:17; Jer. 25:8-12; Ezek. 10:18-22, 11:22-25). Habakkuk was overcome with fear and trembling at the vision (Hab. 3:16).
Readers of the 1st century could personally identify with this situation because Rome was playing the part of Babylon in their generation. Rome destroyed Jerusalem in 70 A.D. as a judgment of God upon the Jews. Meanwhile, divine wisdom made the Jews read about the “Yeshua” of God performed for Joshua the “Mashiach” in a Theater of Typology hoping it would strike a chord (Hab. 3:13). The meditations of the elect would then be guided down a path of discovery to realize the Gospel of Habakkuk.
Yeshua (Salvation), Joshua (Jesus),
Mashiach (Messiah), & the Tree (Cross)
“Thou wentest forth for the salvation [yeshua] of thy people, even for salvation [yeshua] with thine Anointed [Mashiach]; thou woundedst the head out of the house of the wicked [the Tree], by discovering the foundation unto the neck. Selah.” – Hab. 3:13
Readers would recognize that Habakkuk 3:13 was speaking about the well-known historical figure named Joshua, and this happened to be the same name given to Jesus of Nazareth who was recently rejected by the Jews and crucified on a Tree (Matt. 1:21, Num. 13:8, 16, Heb. 4:8; Josh. 10:24-26; Acts 5:30, 10:39, 13:29). It was common knowledge among the Jews that the name Jesus was the Hellenized version of Joshua.
The Jews would be puzzled to read how Habakkuk 3:13 refers to Joshua as the “Mashiach” or the “Anointed” of God, because the Joshua of the Old Testament does not deserve this title. The only people in the Old Testament who were legally anointed were Priests and Kings, and Joshua was not occupying either of these offices (Priests: Lev. 4:3, 5, 16, 6:22; 1 Sam. 12:3; Kings: 1 Sam. 2:10, 35, 24:5-6, 10, 26:90, 11, 16, 23, 2 Sam. 1:14, 16, 19:21, 22:51, 23:1, 2 Chron. 6:42, Ps. 18:50, 20:6, 84:8-9, 89:38, 51, 132:10, 17, Lam. 4:20). If Joshua was a Levite, he could have been a Priest. If Joshua was born into the tribe of Judah, he could have been a King. Joshua was born into the tribe of Ephraim, so there was no lawful reason for him to be anointed (Josh. 8:30-31, 19:49-50).
Readers of the 1st century may try to resist thinking about the Joshua of the New Testament at this point. Hopefully, they would decide to resort to the Scriptures for more clarity about the “Mashiach”. The Jews would then be forced to remember the two most important prophecies of the Old Testament that refer to the Messiah as the “Mashiach” in Psalm 2:2 and Daniel 9:25-26. Essentially, these prophecies describe how the Messiah would be publicly rejected and killed by the Jews in a united effort with the heathen, but not for His own sins, and therefore the Messiah would ultimately triumph over His persecutors by ushering in the Kingdom of God upon the earth.
The Jews would be puzzled to read how Habakkuk 3:13 refers to Joshua as the “Mashiach” or the “Anointed” of God, because the Joshua of the Old Testament does not deserve this title. The only people in the Old Testament who were legally anointed were Priests and Kings, and Joshua was not occupying either of these offices (Priests: Lev. 4:3, 5, 16, 6:22; 1 Sam. 12:3; Kings: 1 Sam. 2:10, 35, 24:5-6, 10, 26:90, 11, 16, 23, 2 Sam. 1:14, 16, 19:21, 22:51, 23:1, 2 Chron. 6:42, Ps. 18:50, 20:6, 84:8-9, 89:38, 51, 132:10, 17, Lam. 4:20). If Joshua was a Levite, he could have been a Priest. If Joshua was born into the tribe of Judah, he could have been a King. Joshua was born into the tribe of Ephraim, so there was no lawful reason for him to be anointed (Josh. 8:30-31, 19:49-50).
Readers of the 1st century may try to resist thinking about the Joshua of the New Testament at this point. Hopefully, they would decide to resort to the Scriptures for more clarity about the “Mashiach”. The Jews would then be forced to remember the two most important prophecies of the Old Testament that refer to the Messiah as the “Mashiach” in Psalm 2:2 and Daniel 9:25-26. Essentially, these prophecies describe how the Messiah would be publicly rejected and killed by the Jews in a united effort with the heathen, but not for His own sins, and therefore the Messiah would ultimately triumph over His persecutors by ushering in the Kingdom of God upon the earth.
“The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his Anointed [Mashiach], saying,” – Psalm 2:2
“Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah [Mashiach] the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah [Mashiach] be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.” – Dan. 9:25-26
Hopefully, readers would then remember how the Law leads us to the Tree of the Book of Joshua (Josh. 10:24-26; Acts 5:30, 10:39, 13:29). Literally, this is how the Bible conducts readers in the school of God. Genesis, Exodus, Leviticus, Numbers, and Deuteronomy lead readers to the Tree in the Book of Joshua. In this way the Law is our Schoolmaster leading us to the Cross of Jesus Christ. The striking similarities are communicating an undeniable message, something that couldn’t be attributed to mere coincidence. Joshua hung up the Kings of the Canaanites upon Trees for the salvation of the people in the satisfaction of the wrath of God (Josh. 10:24-26). Jesus Christ legally became “the Head” of “the House of the Wicked” through divine imputation and died on behalf of all mankind, and His death upon a Tree is the salvation of “Yeshua” the “Mashiach” (Acts 5:30, 10:39, 13:29).
This is the Gospel of Habakkuk. All readers must do is connect the dots! This would be especially easy for 1st century Jews. However, there is much more to be seen here that will only deepen and enlarge the Gospel. Habakkuk has much more to offer to mature believers. The aforementioned realizations are only surface level and introductory. This song brings before readers the most important scenes of divine glory in the Law and the Book of Joshua so that we might comprehend how this corresponds to the Cross of Jesus Christ. Specifically speaking, these mighty encounters of divine glory reveal the dangerous and deadly power of divine wrath, and we need to labor to see how this dangerous and deadly power of divine wrath was absorbed by Jesus Christ at the Cross of Calvary.
This is the Gospel of Habakkuk. All readers must do is connect the dots! This would be especially easy for 1st century Jews. However, there is much more to be seen here that will only deepen and enlarge the Gospel. Habakkuk has much more to offer to mature believers. The aforementioned realizations are only surface level and introductory. This song brings before readers the most important scenes of divine glory in the Law and the Book of Joshua so that we might comprehend how this corresponds to the Cross of Jesus Christ. Specifically speaking, these mighty encounters of divine glory reveal the dangerous and deadly power of divine wrath, and we need to labor to see how this dangerous and deadly power of divine wrath was absorbed by Jesus Christ at the Cross of Calvary.
Habakkuk 3:2, 16
“O LORD, I have heard thy speech, and was afraid: O LORD, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy.” – Hab. 3:2
“When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble: when he cometh up unto the people, he will invade them with his troops.” – Hab. 3:16
Habakkuk was shaken to the core by the prophetic vision of divine judgment coming through Babylon. The Seer was beholding the excellencies of divine wrath upon the Jews! Therefore, Habakkuk gave himself to intercession. The body of the song is preceded and followed by intense and fearful acknowledgements of divine wrath (Hab. 3:2, 16).
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Habakkuk 3:3-4
“God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise. And his brightness was as the light; he had horns coming out of his hand: and there was the hiding of his power.” – Hab. 3:3-4
Being in the throes of intercession, this scene would be especially important for Habakkuk. Bible students would recognize that Habakkuk was speaking about the glory of God at mount Sinai (Ex. 19:16-20). Amazingly, a divine Light was seen coming from nearly 100 miles away on the northern horizon from the vantage point of Sinai (Deut. 33:2, Hab. 3:3-4, Judges 5:4-5). However, something much more specific was intended by Habakkuk in bringing this scene before readers. In Habakkuk 3:4, the Prophet proceeded to describe Moses in the throes of intercession at the peak of Sinai, when the wrath of God was kindled against Israel to destroy them (Ex. 33:21-22, 1 Kings 19:11-12). Marvelous details are given about how this wrath was visibly manifested while Moses was being shielded from it and hardly surviving it (1 Tim. 6:16)! Essentially, Habakkuk was compelling readers to gaze upon the excellencies of the wrath of God against Israel in this unique moment of near annihilation.
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Habakkuk 3:5-7
“Before him went the pestilence, and burning coals went forth at his feet. He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways are everlasting. I saw the tents of Cushan in affliction: and the curtains of the land of Midian did tremble.” – Hab. 3:5-7
Moses’ intercession was successful. Therefore, historically, the LORD proceeded to accomplish the stated objective of the Abraham Covenant by driving out the Canaanites from the Promised Land. This scene presents to readers the excellencies of divine wrath upon the Egyptians and the Canaanites, as it was manifest in burning diseases, in how this wrath was melting the hearts of nations like the mountains of the wilderness, and especially the men in Cushan and Midian. (Sicknesses & Diseases: Ex. 15:26, Deut. 7:15 ; 1 Sam. 5 :1-6 :21, Deut. 28:27, 35, 60; Hornets : Ex. 23:27-28, Deut. 7:20, Josh. 24 :12; Cushan & Midian: Deut. 2:25, Num. 22:3-4, Amos 2:9-11, Josh. 2:9, 11, 24, 5:1, 9:24, Ex. 15:15-16, 23:27, Deut. 11 :25, 28 :10; Dividing Inheritance: Deut. 32:7-14, Gen. 10:25, 11:9, Acts 17:26; Deut. 2:1-3:29)
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Habakkuk 3:8-12
“Was the LORD displeased against the rivers? was thine anger against the rivers? was thy wrath against the sea, that thou didst ride upon thine horses and thy chariots of salvation? Thy bow was made quite naked, according to the oaths of the tribes, even thy word. Selah. Thou didst cleave the earth with rivers. The mountains saw thee, and they trembled: the overflowing of the water passed by: the deep uttered his voice, and lifted up his hands on high. The sun and moon stood still in their habitation: at the light of thine arrows they went, and at the shining of thy glittering spear. Thou didst march through the land in indignation, thou didst thresh the heathen in anger.” – Hab. 3:8-12
This scene presents to readers the excellencies of the wrath of God against the Canaanites, specifically, in how this wrath was impacting the sea, mountains, hills, and rivers during the march of the armies of Israel to the Promised Land (Ps. 114:4, 68:16). The physical reaction of the earthly elements along the marching path of Israel was stunning (Judges 5:4-5)! Hence, the questions being posed: “Was the LORD displeased against the rivers? Was Thine anger against the rivers? Was Thy wrath against the sea…?” (Hab. 3:8). The questions were asked and answered, with the word, “Thou didst march through the land in indignation, Thou didst thresh the heathen in anger.” (Hab. 3:12). This confirmed that God was indeed angry with the Canaanites, and these earthly things were catching a glimpse of the divine wrath that was coming from the Face of God (1 Tim. 6:16).
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Habakkuk 3:13-15
“Thou wentest forth for the salvation of thy people, even for salvation with thine anointed; thou woundedst the head out of the house of the wicked, by discovering the foundation unto the neck. Selah. Thou didst strike through with his staves the head of his villages: they came out as a whirlwind to scatter me: their rejoicing was as to devour the poor secretly. Thou didst walk through the sea with thine horses, through the heap of great waters.” – Hab. 3:13-15
This scene brings before readers the battle that won the war in the conquest of the Promised Land. This battle, recorded in Joshua 10, was being referred to by Habakkuk when he described the sun and moon standing still in Habakkuk 3:11. God was so furious with the Canaanites that He lengthened the day of judgment! Literally. He refused to wait another day to satisfy divine justice in the annihilation of these wicked souls. The excellencies of divine wrath manifest against the Canaanites are virtually unparalleled in biblical history. Therefore, spectators might be made to wonder how this wrath would ever be appeased. Hence, the climax of the body of the song, in Habakkuk 3:13-14, guides readers to behold the power of the Tree in the Book of Joshua. All this great and terrible wrath was satisfied at the Tree (Josh. 10:24-26; Acts 5:30, 10:39, 13:29).
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Habakkuk 3:16-19
“When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble: when he cometh up unto the people, he will invade them with his troops. Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: Yet I will rejoice in the LORD, I will joy in the God of my salvation. The LORD God is my strength, and he will make my feet like hinds' feet, and he will make me to walk upon mine high places. To the chief singer on my stringed instruments.” – Hab. 3:16-19
True to his name, Habakkuk ended the song embracing the tribulation. The Prophet accepted Babylon as a necessary divine judgment. This was not done grudgingly. Habakkuk was not resigning to his fate out of a sense of duty or obligation. Habakkuk was worshipping! While fully embracing the coming destruction, Habakkuk was rejoicing in the salvation of the LORD with all sincerity and gratitude. This is a marvelous change of heart! One that we all need as believers in the Last Days.
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