BIBLE STUDY --- BOOKS OF THE TANAKH {TREISAR}

BOOK OF HABAKKUK

Eighth book of the Minor Prophets in the Old Testament.

AUTHOR

Little is known about the prophet Habakkuk apart from information that may be gained from the book of Habakkuk itself. In 1:1 and 3:1 he is called a prophet, a spokesman for YHVH to his fellow Israelites. The prayer of chapter 3 contains several musical designations {Habakkuk 3:1, 3, 9, 13, 19}. Such technical notations suggest that the author had some responsibility for the temple music. If that is so, he may have been a member of one of the Levitical families. The apocryphal book Bel and the Dragon contain a reference to Habakkuk as “the son of Joshua of the tribe of Levi,” possibly reflecting such a tradition. The book portrays Habakkuk as a man of deep moral sensitivity who rebelled at the injustice that characterized the society of his day.

DATE

Although it is difficult to date the prophecy of Habakkuk precisely, several clues to its date appear in the text. In 1:5-6 the prophet refers to the Chaldeans whom YHVH is “rousing.” The Chaldeans were originally a group of loosely organized tribes who occupied a large portion of the Assyrian Empire. They were a constant source of trouble to their Assyrian Adonais. Eventually, the Chaldeans successfully rebelled against the Assyrian power, placing Nabopolassar on the throne {625–605 BC}. The Chaldeans then ruled all of Babylonia, establishing the Babylonian Empire and inaugurating a period of extensive expansion. Because the Chaldeans came to power about 625 BC, many scholars think that the prophecy of Habakkuk was written shortly before that time. The book would have been written then, within the reign of Josiah {640–609 BC}. Habakkuk 1:6 does not necessarily refer to the initial rise of the Chaldeans. Their reputation was already established as warlike and cruel, for the prophet described them as cruel and violent; they are said to march across the world and conquer it {1:6-8}. Their reputation for military prowess seems to fit best with a time after the battle of Carchemish {605 BC}, when Nebuchadnezzar II defeated the Egyptians and established the Babylonians as an important world power, but it is also possible that their reputation was gained from the Babylonian conquest of Nineveh in 612 BC. The social conditions in Habakkuk’s day seem to fit with a time toward the end of the reign of Judah’s King Josiah. Although Josiah’s reign was characterized by far-reaching religious reforms, initiated by the discovery of the Book of the Law during renovations in the temple {2 Kings 22:8}, Habakkuk describes society as filled with “destruction and violence” {Habakkuk 1:3}. An unfair judicial system led to oppression of the righteous {verse 4}. Because it is also possible that he was referring to the world at large, it seems best to date Habakkuk’s ministry as starting between 612 and 605 BC, and continuing during the reign of Jehoiakim {609–598 BC}.

BACKGROUND

The historical period inaugurated by King Josiah’s death was one of the most bitter in the history of the kingdom of Judah. In 612 BC the Babylonians destroyed the Assyrian city of Nineveh, and in two years they eliminated the last vestiges of formal Assyrian rule in Mesopotamia. The Egyptians, who had been allies of the Assyrians, sought to solidify their hold on the western portion of the former Assyrian Empire. They marched to Carchemish, an important city on the Euphrates River, where they were opposed by Josiah, who died in the battle there. The Egyptians placed Jehoiakim on the throne in place of Jehoahaz, the rightful successor of Josiah. Jehoiakim was an Egyptian vassal, and the land of Judah was forced to pay heavy tribute. The faith of many people might understandably have begun to falter in that time. The religious reforms under Josiah had resulted not in national blessing but in the loss of their freedom. The tenor of society had changed from one of relative stability to one of oppression and violence {see Jeremiah 22:17}. In 604 BC the Babylonians advanced into the Syro-Palestinian area, encountering only weak resistance. At that time Jehoiakim transferred his allegiance to Nebuchadnezzar, who continued his advance to the south. When Pharaoh Neco’s army challenged the invaders, both sides suffered heavy losses and Nebuchadnezzar retreated to Babylon. The vacillating Jehoiakim then transferred his loyalty to Egypt. In 598 BC the Babylonians again advanced into Syro-Palestine, beginning a campaign that led to the fall of Jerusalem in 586 BC.

PURPOSE AND THEOLOGICAL TEACHING

The main purpose of Habakkuk’s prophecy is to explain what a godly person’s attitude should be toward the presence of evil in the world. It also addresses the nature of YHVH’s justice in punishing moral evil. The teaching of the book is set forth in an interesting pattern of crucial questions by the prophet about YHVH’s activity in history. His questions may reflect deep doubts and concerns, or they may be a literary device for reflecting the questions that people in his society were asking. In the psalm at the end of the book, the prophet shows that he has reached an understanding of YHVH’s purposes, and he rests in utter submission to YHVH. One of the prophet’s chief problems was the seeming inactivity of YHVH, as evil continued unpunished. YHVH’s answer was that he does punish evil in his own time and with his chosen instruments. The world is not an arena in which evil continually triumphs. History testifies to the fall of tyrants and wicked nations. The godly person thus interprets history in terms of faith -- trusting YHVH and affirming YHVH’s righteous rule in the world. The book of Habakkuk does not explain why YHVH has allowed evil in the world. It does affirm that a righteous person will see YHVH’s activity in history through the eyes of faith. Chapter 3 eloquently expresses that theme as Habakkuk looks at history and recounts YHVH’s gracious activity on behalf of his people. One of the most important theological concepts in the book is that of YHVH’s sovereign activity in history. Habakkuk affirms YHVH’s control of all history and demonstrates that even the godless nations are subject to his control. Their rise and fall is determined not by the fortuitous course of events but by YHVH.

CONTENT

THE FIRST COMPLAINT AND ITS RESPONSE {1:1-11}

The prophecy of Habakkuk begins with a series of questions reflecting the prophet’s deep feelings over the wrongs rampant in his society. He begins by asking how long he will have to cry to YHVH, who does not seem to hear. Many have asked that question as they see evil present in a world governed by the sovereign YHVH. The answer that the prophet received was unusual. Adonai was surely doing something about the evil in his society; he was raising up the Chaldeans as an instrument of his wrath to punish the people of Judah. The description of the Chaldeans in 1:6-11 is filled with bold metaphors that depict them as an awesome force pillaging as they advance in their conquests. One might well wonder, as the prophet did, why YHVH would use such a tool to accomplish his purposes. The prophet’s first complaint reflects a number of perplexing problems. Why does YHVH not do something about evil? Why does he allow it to continue? YHVH does not always seems to respond when people want him to. Furthermore, when YHVH did answer, he said he would punish the evil in Judah by using the Babylonians. The prophet’s prayer was answered, but in a way he did not expect. YHVH would use a hated and wicked nation to punish the wrongs of his own people. Habakkuk must have been perplexed at this, but he could take comfort in one fact: YHVH was still in control of history {Habakkuk 1:5-6}. YHVH governed the rise and fall of nations, using even wicked ones to accomplish his will.

THE SECOND COMPLAINT AND ITS RESPONSE {1:12–2:5}

The answer to the first complaint was not enough for Habakkuk. He acknowledged that YHVH had “decreed the rise of these Babylonians to punish and correct us for our terrible sins” {1:12}. But he goes on to say, “You are perfectly just in this. But will you, who cannot allow sin in any form, stand idly by while they swallow us up? Should you be silent while the wicked destroy people who are more righteous than they?” {verse 13}. He implies that YHVH observes the wicked Chaldeans but does not punish them for their wrongs. Habakkuk still cannot understand how YHVH can use a wicked nation to punish his own people. But Habakkuk did learn something from YHVH’s first response. He began his second complaint with the affirmation “O ADONAI my YHVH, my Holy One, you who are eternal -- is your plan in all of this to wipe us out? Surely not!” {1:12}. The prophet probably had in mind the previous verse, which declared that the YHVH of the Chaldeans was their own military might. In contrast, Judah’s YHVH is eternal and not transitory like the fleeting strength of armies and nations. Habakkuk’s problem was still not resolved, for he next described the rapacious nature of the Chaldeans, wondering how YHVH could use them to punish Judah. The Chaldeans were like fishermen, catching people in their nets and then worshiping their nets {1:15-16}. Habakkuk asked YHVH if the Chaldeans would continue emptying their nets and slaying the nations {verse 17}. Having posed his questions, the prophet waited to see what YHVH’s response would be {2:1}. Adonai replied that his answer should be written in large, clear letters, for it was certain {verse 2}, but it would not be fulfilled immediately {verse 3}. What follows is one of the greatest verses about faith in the whole Old Testamen {2:4}. The words “the righteous will live by their faith” became the touchstone of Paul’s message and of the Protestant Reformation. The apostle Paul appealed to Habakkuk 2:4 in his exposition of the doctrine of justification by faith {Romans 1:17; Galatians 3:11}. This passage was also important in the New Testament book of Hebrews {Hebrews 10:38-39}. The word “faith” in the Old Testament basically means “firmness” or “strength.” The root of the word is used to describe the supporting posts of a door {2 Kings 18:16} and firm support for a peg {Isaiah 22:23}. When used of YHVH, the word has the sense of faithfulness or of unwavering commitment to his promises. Referring specifically to human faith, it means unwavering trust in the YHVH who promised. Faith in the Old Testament is not an abstract concept but rather is commitment to YHVH. It is not characterized by works but by an attitude of wholehearted trust in YHVH. YHVH affirms in Habakkuk 2:4 that a truly righteous person will live by unwavering trust in YHVH, trust that remains firm in spite of trials. Yeshua taught the same thing in the parable of the sower {Matthew 13:21}, and it is also expressed in James 1:12. YHVH’s answer to Habakkuk’s complaint was that he does punish evil, but in his time and his way. A truly righteous person will not lose faith because evil is not immediately eliminated or the wicked quickly punished. Faith trusts in the sovereignty of YHVH’s righteous rule in this world.

A TAUNT-SONG CELEBRATING THE FALL OF THE CHALDEANS {2:6-20}

After hinting at the fall of the Chaldeans, the prophet composes a taunt-song in which he depicts the gloomy future of that nation. When the Babylonian Empire fell to a coalition of Medes and Persians, the prophetic elements in Habakkuk’s poem became historical reality. The prophet affirms that Babylon’s “debtors” will arise against her {Habakkuk 2:7}. This expression implies that some nations would suddenly arise to bring about Babylon’s downfall. The reason for the destruction of Babylon is cited in 2:8: “You have plundered many nations; now they will plunder you”. The Old Testament principle of retributive justice teaches that YHVH’s moral Law extends not only to believers but to unbelievers as well. The great building efforts of the Babylonian king Nebuchadnezzar seem to be implied in 2:9-11. The prophet says that even the stones and beams of his cities will cry out, as though protesting the fact that the city was built with blood {verses 11-12}. Habakkuk condemns the Chaldeans, not only for their inhuman cruelty, but also for the shameful way in which they treated their captive peoples. The prophet pictures this degrading treatment in a vivid metaphor, saying it is like making others drunk in order to gaze on their shame {2:15}. Habakkuk concludes his taunt-song with a denunciation of Chaldean idolatry, pointing out the folly of those who make YHVHs from wood and stone {2:18-19}. The Chaldeans, like other pagan peoples, attributed their success to their idols. The prophet implies that because such trust is groundless -- their idols are powerless to help them -- Babylon will fall. Habakkuk goes on to make a striking contrast between Adonai and the idols created by people: “Adonai is in his holy Temple. Let all the earth be silent before him” {2:20}. YHVH is real and he is sovereign. The prophet’s word is that the earth should wait in hushed silence for the judgment that will surely come.

THE PRAYER OF HABAKKUK {3:1-19}

The prophecy of Habakkuk closes with a prayer, reminiscent of some of the Old Testament psalms. It contains a superscription {3:1} and several musical notations. Some have argued that this chapter is not originally Habakkuk’s, because it does not fit the narrative flow of the book. They regard the chapter as originating in the postexilic period. However, the psalm could have been written by the prophet and added to his prophetic oracles, either by himself or by a secretary. The musical notations do not necessarily point to a later period, because many psalms have such musical directions, and their pre-exilic date has been substantiated by linguistic and historical studies. The prayer is similar to the message of Habakkuk. In it he affirms that YHVH will judge his enemies {3:16}, and he praises YHVH’s sovereignty {verse 3}. Both themes are prominent in the prophetic oracles of chapters 1 and 2. The prayer is filled with assurances of YHVH’s power and justice. It forms a fitting conclusion to the body of the book, in which the prophet questioned divine providence. It demonstrates that the prophet had come to a place of unshakeable faith as he observed YHVH’s activity in history.