Habakkuk 1:13

KJV

[Thou art] of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously, [and] holdest thy tongue when the wicked devoureth [the man that is] more righteous than he?

KJV (with Strong's)

Thou art of purer {H2889} eyes {H5869} than to behold {H7200} evil {H7451}, and canst {H3201} not look {H5027} on iniquity {H5999}: wherefore lookest {H5027} thou upon them that deal treacherously {H898}, and holdest thy tongue {H2790} when the wicked {H7563} devoureth {H1104} the man that is more righteous {H6662} than he?

Complete Jewish Bible

Your eyes are too pure to see evil, you cannot countenance oppression. So why do you countenance traitors? Why are you silent when evil people swallow up those more righteous than they?

Berean Standard Bible

Your eyes are too pure to look upon evil, and You cannot tolerate wrongdoing. So why do You tolerate the faithless? Why are You silent while the wicked swallow up those more righteous than themselves?

American Standard Version

Thou that art of purer eyes than to behold evil, and that canst not look on perverseness, wherefore lookest thou upon them that deal treacherously, and holdest thy peace when the wicked swalloweth up the man that is more righteous than he;

Commentary

### SUMMARY
Habakkuk 1:13 encapsulates the prophet's profound theological struggle, questioning God's justice and methods. Having received God's shocking revelation that the wicked Babylonians would be used to punish Judah, Habakkuk appeals to God's intrinsic holiness and purity, asking how a perfectly righteous God can tolerate, seemingly overlook, or even ordain the triumph of a nation far more wicked than His own people, allowing them to "devour" those who are comparatively more righteous. This verse articulates the classic problem of theodicy, wrestling with divine sovereignty and the presence of evil and suffering in the world.

### CONTEXT
* **Literary Context:** Habakkuk 1:13 marks the climax of the prophet's second complaint to God, following God's initial, startling response. The book opens with Habakkuk's first lament over the rampant injustice, violence, and moral decay within Judah itself, where the law is paralyzed and justice does not prevail ([Habakkuk 1:2-4](/habakkuk/1-2-4 "Habakkuk's First Complaint: Injustice in Judah")). God's answer, delivered in [Habakkuk 1:5-11](/habakkuk/1-5-11 "God's Response: The Rise of Babylon"), reveals His plan to raise up the ruthless and terrifying Chaldeans (Babylonians) as His instrument of judgment. This divine decree deeply perplexes Habakkuk, leading to his second, more intense complaint in [Habakkuk 1:12-17](/habakkuk/1-12-17 "Habakkuk's Second Complaint: Why Babylon?"). Verse 13 specifically articulates the core of his dilemma: how can a holy God use an unholy people to judge His own, who, despite their failings, are still "more righteous" than their pagan conquerors? This sets the stage for God's further revelation in [Habakkuk 2](/habakkuk/2 "Habakkuk Chapter 2 - God's Answer and Woes").
* **Historical & Cultural Context:** The book of Habakkuk is set during a tumultuous period in Judah's history, likely in the late 7th century BCE, prior to the Babylonian exile. The Assyrian Empire, which had long dominated the Near East, was in decline, and the Babylonian (Chaldean) Empire was rapidly rising to prominence under Nebuchadnezzar. Judah itself was caught between these shifting powers, experiencing internal moral decay despite periods of attempted reform under kings like Josiah. The people of Judah, though often unfaithful to their covenant with Yahweh, still considered themselves God's chosen people, distinct from the idolatrous and brutal nations around them. The Babylonians were known for their military prowess, cruelty, and polytheistic worship, making their impending invasion a profound theological crisis for Habakkuk and his contemporaries. The idea of God using a foreign, pagan nation as an instrument of judgment was not entirely new in Israelite history (e.g., Assyria), but the sheer ruthlessness and idolatry of Babylon intensified the prophet's struggle to reconcile God's character with His actions.
* **Key Themes:** Habakkuk 1:13 is central to several key themes woven throughout the book. Firstly, it powerfully asserts **God's Absolute Holiness and Purity**. The opening declaration about God's "purer eyes" establishes His unblemished moral character, setting up the tension with His perceived inaction or paradoxical action. This theme is foundational to understanding God's nature, as seen in passages like [1 John 1:5](/1_john/1-5 "God is Light and in Him is no darkness"). Secondly, the verse grapples directly with the **Problem of Divine Justice (Theodicy)**. Habakkuk's "wherefore lookest thou" is a classic cry of perplexity regarding why God permits evil or uses seemingly unjust means to achieve His purposes. This wrestling with God's ways is a recurring motif in wisdom literature and prophetic books. Finally, the verse highlights the **Suffering of the Comparatively Righteous**. The phrase "devoureth the man that is more righteous than he" underscores the prophet's distress over Judah's fate. While acknowledging Judah's sin, Habakkuk views them as less wicked than Babylon, raising questions about the fairness of divine retribution and the apparent triumph of the ungodly over those who, however imperfectly, still bear God's name. This theme foreshadows the ultimate resolution of faith in [Habakkuk 2:4](/habakkuk/2-4 "The Righteous Shall Live by His Faith").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Purer (Hebrew, _ṭâhôwr'_):** This word signifies a state of being clean, pure, or undefiled, whether physically, ceremonially, or morally. In Habakkuk 1:13, it emphasizes God's absolute moral perfection and intrinsic separation from all evil. His "eyes" (a metaphor for His perception and judgment) are so untainted that they cannot tolerate or condone wickedness. This establishes a fundamental attribute of God's character that makes His subsequent actions (or perceived inaction) so perplexing to the prophet.
* **Look (Hebrew, _nâbaṭ'_):** Used twice in the verse, this verb means to "scan," "look intently at," or "regard with pleasure, favor, or care." When the text states God "canst not look on iniquity," it implies that God cannot behold evil with approval, tolerance, or passive acceptance. However, when Habakkuk asks, "wherefore lookest thou upon them that deal treacherously," he uses the same verb, expressing his bewilderment that God seems to be intently observing the Babylonians' wickedness without intervening to stop it, or even worse, allowing it to proceed as part of His plan. The contrast highlights the prophet's dilemma.
* **Devoureth (Hebrew, _bâlaʻ'_):** A primitive root meaning "to make away with (specifically by swallowing)" or generally "to destroy." This vivid and violent verb paints a picture of total consumption, like a predator swallowing its prey. It powerfully conveys the destructive, overwhelming, and merciless nature of the Babylonian conquest, emphasizing the utter subjugation and annihilation of the "more righteous" by the wicked. The imagery underscores the prophet's horror at the perceived injustice.

#### Verse Breakdown
* **"[Thou art] of purer eyes than to behold evil, and canst not look on iniquity":** This opening declaration establishes God's absolute holiness and moral impeccability. It asserts that God's very nature is antithetical to evil; He cannot gaze upon sin with approval or passive tolerance. His "eyes" represent His perfect discernment, moral judgment, and active aversion to all that is unrighteous. This foundational truth about God's character is the bedrock of Habakkuk's faith, making the following question all the more agonizing.
* **"wherefore lookest thou upon them that deal treacherously, [and] holdest thy tongue":** This is Habakkuk's anguished rhetorical question. He challenges God, asking why He seems to be passively observing the treacherous, deceitful, and violent actions of the Babylonians without intervening. The phrase "holdest thy tongue" implies God's silence or inaction in the face of egregious evil, suggesting a lack of immediate judgment or rebuke against the wicked aggressors. The prophet's perplexity stems from the apparent contradiction between God's holy nature and His perceived tolerance of the wicked.
* **"when the wicked devoureth [the man that is] more righteous than he?":** This clause specifies the nature of the injustice that so troubles Habakkuk. The "wicked" refers to the Babylonians, while "the man that is more righteous than he" refers to Judah. While Judah was certainly sinful, Habakkuk perceives them as comparatively more righteous than the idolatrous and brutal Babylonians. The verb "devoureth" vividly portrays the violent, consuming, and overwhelming nature of the Babylonian conquest, highlighting the prophet's distress that God would allow a less righteous people to be utterly destroyed by a more wicked one. This raises profound questions about divine justice and the suffering of God's people.

#### Literary Devices
Habakkuk 1:13 employs several potent **literary devices** to convey the prophet's deep theological struggle. The verse opens with a direct address to God, a form of **apostrophe**, where the speaker turns away from the audience to address an absent person or personified abstraction. This direct address immediately establishes the personal and urgent nature of Habakkuk's complaint. The core of the verse is a powerful **rhetorical question**: "wherefore lookest thou upon them that deal treacherously, [and] holdest thy tongue when the wicked devoureth [the man that is] more righteous than he?" This question is not seeking information but expresses the prophet's profound bewilderment, grief, and challenge to God's apparent inaction or paradoxical justice. It serves to highlight the tension between God's declared character and His perceived behavior. Furthermore, the descriptions of God having "purer eyes" and "look[ing] on iniquity" or "hold[ing] thy tongue" are instances of **anthropomorphism**, attributing human physical characteristics (eyes, tongue) and actions (looking, holding one's tongue) to God. This device makes God's attributes and actions more relatable and comprehensible to human understanding, emphasizing His moral discernment and His perceived silence in the face of injustice. The vivid imagery of the "wicked devoureth" also functions as a powerful **metaphor**, likening the Babylonian conquest to a predatory act of consumption, underscoring its brutal and destructive nature.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Habakkuk 1:13 stands as a timeless articulation of the problem of evil and divine justice, a struggle that resonates throughout biblical history and human experience. It forces us to confront the tension between God's absolute holiness and His sovereign allowance or even orchestration of suffering and injustice in the world. The prophet's lament is not a denial of God's character but an earnest plea for understanding, rooted in the conviction that God *is* good and righteous, even when His ways are inscrutable. This verse underscores the biblical teaching that God is never indifferent to evil, nor does He condone it, yet His timing and methods of judgment often transcend human comprehension. The divine response to Habakkuk's complaint, culminating in the declaration that "the just shall live by his faith" ([Habakkuk 2:4](/habakkuk/2-4 "The Righteous Shall Live by His Faith")), reveals that true understanding and peace come not from fully grasping God's intricate plans, but from unwavering trust in His righteous character and ultimate purposes, even amidst apparent chaos.

* [Psalm 73:1-17](/psalms/73-1-17 "Asaph's Struggle with the Prosperity of the Wicked")
* [Job 21:7-16](/job/21-7-16 "Job's Questioning of the Wicked's Prosperity")
* [Romans 11:33-36](/romans/11-33-36 "The Unsearchable Wisdom and Knowledge of God")

### REFLECTION AND APPLICATION
Habakkuk 1:13 offers profound spiritual nourishment for those who grapple with the stark realities of suffering and injustice in a world where God's presence can sometimes feel distant or His actions incomprehensible. The prophet's honest, direct, and even challenging dialogue with God models a form of faith that is not afraid to ask the hard questions, to voice confusion and pain, yet remains anchored in the fundamental truth of God's holiness. In our own lives, when we witness overwhelming evil, systemic injustice, or personal suffering that seems to contradict God's goodness, this passage invites us to bring our complaints and perplexities directly to Him, knowing that He is big enough to handle our doubts and that His character is ultimately trustworthy. It reminds us that God's perspective is infinitely greater than our own, and His purposes, though often hidden, are always just and ultimately redemptive. Our call is not to fully comprehend every detail of His plan, but to cultivate a resilient faith that trusts in His unwavering righteousness, even when the wicked seem to prosper and the righteous suffer. This verse encourages us to wait patiently for God's unfolding revelation and to find peace in His ultimate sovereignty.

#### Questions for Reflection
* **How do you reconcile God's absolute holiness with the presence of evil and suffering in the world?**
* **In what areas of your life or the world do you find yourself asking, "wherefore lookest thou?" and how do you bring these questions to God?**
* **What does Habakkuk's example teach us about honest lament and persistent faith in the face of divine mystery?**
* **How can remembering God's ultimate justice strengthen your trust when circumstances seem to contradict His character?**

### FAQ

**Does God truly "look on" or "hold His tongue" when evil occurs?**

Answer: Habakkuk's question in [Habakkuk 1:13](/habakkuk/1-13 "Habakkuk's Complaint: God's Purity vs. Injustice") is a rhetorical expression of his perplexity, not a theological statement about God's literal inaction or indifference. The prophet knows God is holy and cannot condone evil. His lament reflects the human struggle to reconcile God's perfect character with the apparent delay or paradoxical nature of His justice. Biblically, God is never truly passive or silent in the face of evil. He is actively involved in His creation, even when His methods or timing are beyond human comprehension. His "looking" can imply observation for the purpose of future judgment, and His "silence" often precedes a decisive, powerful intervention, as seen in God's subsequent response to Habakkuk. Passages like [Psalm 50:21](/psalms/50-21 "God's Judgment on the Wicked") show that God's silence does not mean approval, but rather a gathering of evidence for a coming reckoning.

**What does it mean for Judah to be "more righteous" than Babylon, given their sins?**

Answer: The phrase "more righteous" (Hebrew, _tsaddîyq_) in [Habakkuk 1:13](/habakkuk/1-13 "Habakkuk's Complaint: God's Purity vs. Injustice") is a comparative statement, not an absolute one. It does not imply that Judah was perfectly righteous, as the opening verses of Habakkuk clearly detail their widespread injustice and violence ([Habakkuk 1:2-4](/habakkuk/1-2-4 "Habakkuk's First Complaint: Injustice in Judah")). Rather, it highlights that Judah, despite its failings, was still in covenant relationship with Yahweh, the one true God. They possessed God's law and a history of divine revelation, unlike the pagan Babylonians who were steeped in idolatry, extreme brutality, and had no knowledge of God's covenant standards. Habakkuk's point is that even with Judah's sins, they were morally superior to their intended conquerors, making God's choice of Babylon as an instrument of judgment seem counterintuitive and deeply troubling to the prophet.

### CHRIST-CENTERED FULFILLMENT
Habakkuk 1:13, with its agonizing question about God's tolerance of evil and the suffering of the comparatively righteous, finds its ultimate and most profound answer in the person and work of Jesus Christ. The prophet's dilemma—how can a holy God look upon iniquity, and why does He allow the wicked to devour the righteous?—is resolved not by God explaining away evil, but by God Himself entering into the depths of human suffering and injustice. The "man that is more righteous" who is "devoured" by the wicked finds its perfect fulfillment in Jesus, the only truly righteous One ([1 Peter 3:18](/1_peter/3-18 "Christ Suffered for Sins, the Righteous for the Unrighteous")). On the cross, God did not "hold His tongue" or "look on iniquity" passively; instead, He poured out His wrath on sin, making Christ, who knew no sin, to be sin for us ([2 Corinthians 5:21](/2_corinthians/5-21 "Christ Became Sin for Us")). God's "purer eyes" could not behold evil without judgment, and that judgment fell upon His own Son, who bore the full weight of humanity's iniquity. Thus, the very problem Habakkuk wrestled with—God's holiness in the face of evil—is answered through the cross, where God's justice and His love perfectly met ([Romans 3:25-26](/romans/3-25-26 "God's Righteousness Through Faith")). Furthermore, the "devouring" of the righteous One ultimately led to His triumph over death and evil, securing ultimate justice and salvation for all who believe ([Colossians 2:15](/colossians/2-15 "Christ's Triumph Over Principalities and Powers")). Through Christ, God's silence is broken by the gospel, and His ultimate victory over all treachery and wickedness is assured, transforming Habakkuk's lament into a song of faith and hope in the coming King ([Philippians 2:9-11](/philippians/2-9-11 "Christ's Exaltation")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 5:4

For thou [art] not a God that hath pleasure in wickedness: neither shall evil dwell with thee.

Psalms 5:5

The foolish shall not stand in thy sight: thou hatest all workers of iniquity.

Psalms 34:15

The eyes of the LORD [are] upon the righteous, and his ears [are open] unto their cry.

Psalms 34:16

The face of the LORD [is] against them that do evil, to cut off the remembrance of them from the earth.

Jeremiah 12:1

¶ Righteous [art] thou, O LORD, when I plead with thee: yet let me talk with thee of [thy] judgments: Wherefore doth the way of the wicked prosper? [wherefore] are all they happy that deal very treacherously?

Jeremiah 12:2

Thou hast planted them, yea, they have taken root: they grow, yea, they bring forth fruit: thou [art] near in their mouth, and far from their reins.

Habakkuk 1:3

Why dost thou shew me iniquity, and cause [me] to behold grievance? for spoiling and violence [are] before me: and there are [that] raise up strife and contention.