It is sin that has procured the shortness and the miseries of this life, as Moses lamentably sets out before the Lord, who is full of pity. But his prayer opens with a fourfold comfort for the church against temporal troubles and this world’s miseries.
1. The Lord’s Kindness to His People in All Ages
The first comfort is drawn from the Lord’s kindness to His people in all ages. “Lord, thou hast been our dwelling place in all generations” (Psalm 90:1)
When we pray therefore, we must lay hold on the offer of God’s kindness according to the covenant of grace, and look on God as gracious to us in Christ. Moses here, and others elsewhere, when they come as supplicants in prayer they begin with renewed acts and expressions of faith.
God’s people in any given place and age are one body with God’s people in all ages preceding and following. They may lay claim to all the privileges of God’s people before them. Here the church in Moses’ time joins itself with all the Lord’s people in former times, for the use of succeeding ages which were yet to come. “Lord, thou hast been our dwelling place in all generations.”
The Lord’s people are strangers in the earth, partly because they have no certain residence in this world, and partly because they have such a poor reception among the people of the world, but especially because at heart, in their affections, they are pilgrims in this world. However, this does not mean they lack a resting place. They have a dwelling in heaven, that is, God Himself, in whom they dwell by faith. They find in Him rest, and food, and protection, and comfort. In fact, in His heart they have had a lodging “in all generations.”
The troubles and miseries of this life make the godly to search out what participation they have in God, and another life. What pinches them on earth makes them seek their abundance in heaven.
2. The Decree of the Eternal Covenant
The second comfort of the believer against the miseries of this short life is taken by Moses from the decree of their election and the eternal covenant of their redemption, settled in the purpose and counsel of the blessed Trinity for their advantage. In this covenant it was agreed before the world existed that the Word to be incarnate would be the Saviour of the elect. Moses says, “Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God” (verse 2).
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Habakkuk’s message is a definitive response to the problem of sin that so troubled the prophet. The life, death, and resurrection of Jesus Christ reveal both the certainty of God’s final victory over evil and the possibility of salvation through His Messiah. In light of these truths, we can celebrate God’s patience in withholding judgment and do our utmost to bring the gospel to the ends of the earth until His return (2 Peter 3:9).

Habakkuk’s deep desire for God-honoring justice and his strong negative reaction to its absence make his book all too relevant to contemporary readers. Inundated as we are with disturbing news and images from around the world, the sheer scale of the problem will appear overwhelming if we do not view it in light of the gospel. Furthermore, Habakkuk’s awareness of his own moral shortcomings and those of his compatriots show that the problem of sin is deeply rooted in human nature, and so includes all of us. But despite the gravity of the situation in Judah and beyond its borders, God’s answers to the prophet’s exasperated prayers bring him from a state of doubt and despair to one of firm faith and joy, even before anything has changed in Judah or abroad.
Three elements of this short book stand out for both their contribution to the prophet’s spiritual reorientation and their potential to guide our attitudes, actions, and expectations in a world that seems as unhinged and self-destructive as the ancient Near East in the late seventh century BC.
1. God is not indifferent to injustice in Judah.
This truth amounts to a direct rebuttal of what seems to be Habakkuk’s assumption at the beginning of the book. He does not go so far as to accuse God of injustice, but unless God does something, that conclusion appears to be inevitable (Hab. 1:2–4). God’s response to the prophet is patient and instructive. His commitment to bring judgment against sinful Judah (Habakkuk’s initial concern) shows that His covenantal commitment to His people does not guarantee their immunity to sin’s consequences. God is not indifferent to injustice.
But when God reveals to the prophet that He will use the Babylonians to punish Judah, Habakkuk is again mystified. Presuming that Judah is “more righteous” than Babylon (Hab. 1:13), he implies that if God were to allow this, this too would be to countenance evil (Hab. 1:13).
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The Regulative Principle of Worship has been a part of the worshiping community of the Lord from the beginning.  It defines our worship and regulates it to the glory and pleasure of God.  Traditionally, the principle identifies elements of worship that should be included in the Church’s offerings whether of the Old Covenant or the New.  It guides us so that we might offer the Lord His due…It covers the elements of the ministry of the Word of the Lord, prayer, offerings, music, etc. but might it also address our dress?

It was a few minutes before the start of our worship service and I was trying to personally greet as many people as I could.  A young man came in and took a seat.  He was a first-time visitor and I especially wanted to speak to him.  I found that he had recently moved to our city to take a position as a musician with our local symphony orchestra. What I remember most about him was the way he was dressed.  I don’t usually notice such things but his clothing was striking.  He was wearing pretty ratty denim shorts, a wrinkled t-shirt and flip flops.  I’m sure he was comfortable but I found myself being otherwise.  As the morning went along, I realized I was thinking about his clothing a lot and I was becoming more and more…perturbed.  I knew he didn’t, he couldn’t, dress that way for an orchestral performance that likely required him to wear a black-tie tuxedo.  Why, I thought, would he, then, dress so casually for church?  It was as though he intentionally, with forethought, dressed as slovenly as he could for worship.  He couldn’t have appeared more discourteous for coming into the presence of the Lord.  Why?  And why did it bother me so?
The Regulative Principle of Worship has been a part of the worshiping community of the Lord from the beginning.  It defines our worship and regulates it to the glory and pleasure of God.  Traditionally, the principle identifies elements of worship that should be included in the Church’s offerings whether of the Old Covenant or the New.  It guides us so that we might offer the Lord His due.  How else could we know how to worship except for God’s own direction and instruction.  But how far does such direction go?  It covers the elements of the ministry of the Word of the Lord, prayer, offerings, music, etc. but might it also address our dress?
God in His Scriptures tells us what the teaching and preaching of His Word should look like (Matt. 4:17; Acts 15:35; 2 Tim. 2:1-2; 4:1-4).  He teaches us how to pray to Him (Matt. 6:5-13; 1 Thess. 5:17-18), directs us how to give to Him (Matt. 6:2-4; 2 Cor. 8:1-5; 9:7), shows, even models for us how to sing His praises (Zeph. 3:17 NIV).  He regulates these but does He also regulate how we should be clothed before Him in worship?  Spiritually speaking, absolutely!
We can only appear in the presence of God clothed in the righteousness of Christ.  This is a cardinal truth of the gospel.  Our natural, spiritual condition is one of depravity, guilt and unrighteousness.  The Lord, however, dwells in holiness and possesses only purity and righteousness.  Never the twain shall meet!  But once we are in Christ by repentance and faith through the gospel of Jesus, we’re covered in His righteousness imputed and gifted to us in grace.  Notice the language the Bible uses for this.  “I will rejoice greatly in the Lord, my soul will exult in my God; for He has clothed me with garments of salvation, He has wrapped me with a robe of righteousness, as a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels” (Isa. 61:10). “For all of you who were baptized into Christ have clothed yourselves with Christ” (Gal. 3:27). “…and put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth” (Eph. 4:24).  Clearly, we cannot enter into the presence of Him whose “eyes are too pure to approve evil [nor] look on wickedness with favor” (Hab. 1:13) without having our sin covered by the righteousness of Christ.
We must be clothed in Him under His gospel.  That’s the covering of the soul but what about the covering of the body?  Does worship before the Lord affect this covering?  Does the Scripture in any way regulate this?
This isn’t even a question often asked within broad evangelicalism but should it be?  Isn’t it a bit trivial?  Where would we go to even begin to find an answer?  Perhaps the worship found in Genesis 4 can give us a starting point.
Brothers Cain and Abel were involved in the first recorded act of worship in the Scripture presumably having been taught this by their father.  In verses four and five we’re told that the Lord found Abel’s worship acceptable but not Cain’s.  The difference in God’s response surely has to do with the distinction made concerning their respective sacrifices which was indicative of the spiritual condition of their hearts.  Cain is said to have brought an offering of the fruit of the ground with no further characterization made about it (v. 3).  On the other hand, Abel sacrificed to the Lord from his flock what was designated to be “of the firstlings…and of their fat portions” (v. 4).  The “firstlings” is simply the first from the flock; off the top as we could say.  The “fat portions” of the sacrifice under the Old Covenant were considered to be the best part of the animal that could be offered as an honor to the Lord  (See Gen. 45:18; Lev. 3:14-16; Ezek. 34:3).   Abel offered God the first and the best he had.  Shouldn’t this truth guide our worship of the Lord even today?  How would it work?
On a personal level, I have followed the monthly practice of making the first check I write be our tithe to the church.  My wife and I want to give the Lord from the first of His blessings to us right off the top.  Is this required?  No, but we desire to do it this way from hearts that are thankful to Him.  In our congregation some years ago, we changed the Sunday morning schedule from Sunday School first to corporate worship being first.  We found that people were a bit tired in worship after spending time in a study class and we wanted to offer the Lord in worship the first and the best of our time.  Don’t we all do this naturally in our churches?  In worship we use the best musicians from our congregations, we’re led by the elders who can best guide us to honor Christ, we have the best preaching available.  But what about how we dress?  Shouldn’t we come before the Lord in the best clothing we have?
For me that means a suit and tie; I don’t own anything better so that’s what I wear.  Doesn’t dressing in the best we have as we come into the Lord’s presence honor Him and show our respect by following Abel’s example of giving Him our first and best?  Then what about my young musician friend?  If his clothing that morning in church was the best he had to wear, I would have no problem with it.  None.  In fact, I would thank God that he had come to worship with the saints spiritually clothed in the righteousness of Christ and physically clothed in his best.
So, does the Bible require us to dress up when we go to church?  Not necessarily.  But why wouldn’t we?
Dr. Randy L. Steele is a Minister in the Bible Presbyterian Church and serves as Pastor of Providence BPC in Albuquerque, NM.
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