Habakkuk 1:4Meaning & Commentary from the Church Fathers

Therefore, delivering justice is a significant task, and the incorruptible judge, who refuses to distort the verdict against the righteous, mirrors the wisdom and majesty of the Divine; conversely, a judge who accepts bribes defies God and opposes the most sacred values, as he corrupts the purity of truth, declaring “what is evil is good and what is good is evil,” viewing darkness as light and light as darkness (Isaiah 5:20).

The prophet illustrates how the violation of this supreme commandment leads to the ruin of all law; if one disobeys the most essential duty, they are likely to disregard lesser obligations as well. He stands as a witness to the oppression, stating that when right judgment is overlooked, the law becomes void, and the righteousness of judgments is not fulfilled to please You, O Sovereign, and “the wicked shall prevail over the righteous.” God rebukes the Jewish assembly through the mouths of prophets, conveying that “its leaders judge for bribes” (Micah 3:11) and again through Isaiah, declaring: “Your silver has become dross, your wine is mixed with water. Your leaders are rebellious, loving gifts, pursuing bribes, neglecting justice for orphans, and failing to care for widows” (Isaiah 1:22-23).

It seems the prophet Habakkuk intends to act in accordance with the Proverb: “Whatever your eyes see, you shall speak” (Proverbs 25:8). He ultimately reveals the foundation of God’s incomprehensible patience, which is as long-suffering as He wills, for God is good; yet from a human perspective, His patience seems boundless. In relation to Christ, “the judgment of corruption was executed, and the law was nullified.” Those who ought to have honored Him as God and recognized Him as a miracle-worker, the Jewish leaders continually disparaged and sought to malign Him, leaving no derogatory remark unspoken. They accused Him of driving out demons by Beelzebub and labeled Him aglutton and a possessed individual. Rather than being acknowledged as the Savior and Redeemer of all, these wretched men cruelly condemned Him to death, issuing an unjust sentence, despite the law clearly stating: “You shall not kill the innocent and righteous” (Exodus 23:7). Christ rebuked them for their unwillingness to contemplate truth and holiness, remaining silent and turning a blind eye to Moses’ teachings. On one occasion, when they harshly criticized Him for acting in a divine capacity on the Sabbath, He said: “I performed one miracle, and you are all astonished. For this reason, Moses gave you circumcision—not that it originated with Moses, but with the patriarchs; and on the Sabbath, you circumcise a man. If a man can be circumcised on the Sabbath, should the law of Moses be discredited? Are you angry with me because I healed the entire man on the Sabbath? Do not judge by appearance, but judge with righteous judgment” (John 7:21-24).

Likewise, righteous King Josiah was slain by the Egyptian king, and Daniel, Ananias, Mishael, and Azariah were taken captive, with the Babylonian lord holding power while Belshazzar indulged himself with God's sacred vessels in the company of harlots. Thus, the prophet reflects on the conditions during his lifetime, adhering to the clear simplicity of historical narration as previously mentioned.

Conversely, referencing the understanding found in the translation of the LXX, it depicts a collective grievance from the holy ones toward God regarding the unjust verdicts levied against them, where innocent blood is shed amidst persecution. Whenever they do appear before the judges of their time, however, judges might accept bribes, condemning the innocent while exonerating the guilty. This complaint can apply not only to the judges of the world but occasionally to church leaders as well, who may, for monetary gain, distort the law, failing to reach a proper resolution, allowing the unrighteous to triumph over the just. As a result, the sin of the affluent often garners more defense in the courts than the truth of the impoverished. This provokes the lament that the judgments are twisted.

Nevertheless, we should not fret over the unfairness present in this world, given that in the beginning, Cain, the wicked, took the life of the righteous Abel, and later Esau asserted dominance in his father’s household, forcing Jacob into exile. The Egyptians oppressed the descendants of Israel, compelling them to produce bricks and clay. Similarly, our Lord, against whom the grievance is raised, was crucified by the Jews while the criminal Barabbas was set free. A single day would hardly suffice to enumerate the numerous instances of suffering endured by the righteous at the hands of the powerful wicked throughout history.