So the law is paralyzed,
Habakkuk 1:4
and justice never goes forth.
For the wicked surround the righteous;
so justice goes forth perverted.
Habakkuk continues to recount what he sees is wrong with the world around him. Because God seemingly ignores peoples’ violations of his law and inhibit justice, the wicked flourish while the righteous perish.
Weary Obedience
The word law is תּוֹרָ֔ה (torah), the name of the first five books of the Bible. It stems from verbs meaning to throw/shoot or to instruct/teach. In both cases, someone acting out this verb is providing direction. The Torah is God’s instruction for us, providing direction on how to live.
The Torah is described as being “paralyzed” (פ֣וּג, pug), meaning to turn cold or grow weary. This rare term occurs only four times in the Bible. When Joseph’s brothers returned to their father to tell him Joseph was still alive, “his heart became numb (pug), for he did not believe them” (Genesis 45:26). On the other hand, the tired Psalmist moans, “I am feeble (pug) and crushed; / I groan because of the tumult of my heart” (Psalm 38:8).
Right vs Wrong
The word for wicked (רָשַׁע, rasha) is an antonym of the word for righteous (צַדִּיק, tzadik). A rasha is someone characterized by wicked intent, while a tzadik is focused on doing what is right and just.
Several verses group these opposing words together. When Abraham pleaded for God to not destroy Sodom and Gomorrah, he asked, “Will you indeed sweep away the righteous (tzadik) with the wicked (rasha)?” (Genesis 18:23). Fast forward to the Exodus story. After the seventh plague, Pharaoh declares, “This time I have sinned; the LORD is in the right (tzadik), and I and my people are in the wrong (rasha)” (Exodus 9:27), or more literally, “The Lord is righteous, and I and my people are wicked.” Psalm 1 contrasts the wicked and righteous. While the righteous are like a healthy, well-watered tree, the wicked will perish.
Habakkuk will again complain in verse 13 how God allows the wicked to swallow up the righteous.
Crooked Justice
The second line could more literally be translated as “and justice will not go forth to endure”. That final word is נֶ֖צַח (netzach), which has the idea of a long duration of time, often translated “forever”. For instance: “How long, O LORD? Will you forget me forever (netzach)?” (Psalm 13:1).
When he says justice is perverted (עָקַל, akal) on line four, this verb is used only here. It has a couple of noun forms which mean twisted, winding, or crooked. For instance, “But those who turn aside to their crooked ways (akalkal) / the LORD will lead away with evildoers (po’alei aven, see note on verse 3)! / Peace be upon Israel!” (Psalm 125:5).
These lines parallel one another, repeating how “justice (mishpat) goes forth”. In the first instance, it does not endure to go out. In the second instance, it goes out but bent and out of shape.
Justice for the Wicked and Righteous
In a courtroom scenario, a rasha is guilty while the tzadik is innocent. The Lord mandated proper justice at Mount Sinai: “You shall not pervert the justice (mishpat) due to your poor in his lawsuit (riv). Keep far from a false charge, and do not kill the innocent and righteous (tzadik), for I will not acquit (tzadak) the wicked (rasha). And you shall take no bribe, for a bribe blinds the clear-sighted and subverts the cause of those who are in the right (tzadik)” (Exodus 23:6-8).
Jeremiah, living at the same time as Habakkuk, described the situation this way (The -im ending makes a word plural):
Righteous (tzadik) are you, O LORD,
Jeremiah 12:1
when I complain (riv) to you;
yet I would plead my case (mishpatim) before you.
Why does the way of the wicked (rashim) prosper?
Why do all who are treacherous thrive?
While Psalm 1:6 says the “way of the wicked” will perish, Jeremiah sees the “way of the wicked” prospering. How God could allow this to happen?
To Ponder…
What do you want to endure? Are you actively making it endure?
What is the result of society numbing itself to God’s instructions and withholding justice? What happens when the righteous/innocent are condemned while the wicked/guilty are acquitted? How do we encourage or allow this to happen in our own day?
Habakkuk does not understand why God allows so much injustice around him. Do you ever ask God big questions like this? The Bible is filled with people like Habakkuk and Jeremiah who were not afraid to question God. In the case of these prophets, God even answered! Might he have a similar answer for our questions?