Introduction
Overview
In essence Habakkuk follows the standard three-part prophetic message: repentance, judgment, and restoration. However, the style of Habakkuk is quite different from that of the other prophetic books, for the book of Habakkuk is structured as a dialogue between Habakkuk and God.
Habakkuk the Prophet
Scholars largely agree that this prophecy was written by the man whose name serves as the title of the book—the prophet Habakkuk. Very little is known about Habakkuk except that he plainly calls himself a prophet (1:1) and presents for his readers an oracle or pronouncement that the Lord has given him. The name Habakkuk has been associated either with a Hebrew word meaning “embrace” or with an Assyrian plant name hambaququ. Accordingly, some scholars have suggested that Habakkuk was the son of the Shunammite woman to whom Elisha gave the promise, “You will have [embrace] a son in your arms” (2 Kg 4:16). Others, following the second etymology of the name, reason that Habakkuk must have lived and been educated in Nineveh before coming to Judah. Still others put forward the idea that he was Isaiah’s successor by relating Hab 2:1 with Is 21:6. But none of these suggestions are certain. We do know that he was called of God to proclaim God’s word to Judah, which he delivered with fine literary ability, as evidenced in his use of graphic imagery and striking similes. The fact that he uses certain musical terms in chapter 3 and adds a note that the psalm of that chapter is to be sung to the accompaniment of stringed instruments may also point to his having been a Levite (see 1 Ch 25).
Habakkuk and Jeremiah both lived in Judah at about the same time, so they probably knew each other, even though they never mention each other in their books.
Date
Commentators have suggested at least three different dates for Habakkuk’s prophecy. Some suggest the time of Jehoiakim (609–597 BC), so that the conditions against which Habakkuk complains in the first chapter relate largely to the events of the first Neo-Babylonian invasion (ca. 605 BC; see 2 Kg 24:1–4; 2 Ch 36:5–7). Others maintain that the desperate moral circumstances of chapter 1 reflect conditions that existed in Josiah’s time before the copy of the law was found (621 BC). Still others associate the details of Habakkuk’s prophecy with the time of Judah’s most wicked king, Manasseh (686–643 BC).
The third position is to be preferred for the following reasons. First, the circumstances that Habakkuk decries reflect the debased spiritual atmosphere of Manasseh’s day, a time that was so evil that God promised he would bring a total “disaster on Jerusalem and Judah” (2 Kg 21:12). According to 2 Kg 21:1–18 and 2 Ch 33:1–20, Manasseh plunged into Canaanite religious debauchery, including the worship of Baal and Asherah and the establishment of a state astral cult. Even the temple in Jerusalem was desecrated with Canaanite altars and symbols. The king himself not only practiced witchcraft but even sacrificed his own son. God brought judgment on Manasseh by allowing him to be captured by the Assyrian king, most likely Ashurbanipal. Although 2 Ch 33:12–16 reports Manasseh’s repentance and subsequent restoration of true worship, it came too late to have any permanent effect on the spiritual tenor of Judah. Indeed, when his son, Amon, succeeded Manasseh, he reintroduced his father’s wickedness and “increased his guilt” (2 Ch 33:23).
The second reason to date Habakkuk’s prophecy to the time of Manasseh is that the canonical position of Habakkuk between Nahum and Zephaniah, as well as the closeness of theological perspective among the three prophets, would favor the earlier date. Third, it may be that both Zephaniah and Jeremiah knew and utilized Habakkuk’s prophecy (compare 1:8 with Jr 4:13; 5:6; compare 2:10 with Jr 51:58; compare 2:12 with Jr 22:13–17; compare 2:20 with Zph 1:7). Finally, because Manasseh was carried into captivity in the latter part of his reign and subsequently repented and initiated several religious reforms, a date shortly before or after the western campaign of Ashurbanipal of Assyria in 652 BC cannot be far from wrong. Therefore, Habakkuk probably authored his prophecy about 655–650 BC.
The occasion of this prophecy is rooted in Habakkuk’s spiritual perplexities about God’s seeming indifference to great moral decay and outright spiritual apostasy. Habakkuk agonizes over the immorality, inequities, and inequalities rampant in the society of his day. He cannot reconcile such conditions with the presence of a holy and just God. Therefore, he takes his soul-searching concerns to God himself. His prophecy describes his dialogue with God—his questions and God’s assuring replies. God’s answers also reveal something as to the nature of his person and work in Israel and with all people, so that this short book contributes greatly to OT theology.
Theological Themes
Theologically, the book of Habakkuk makes it clear that God is not only eternal and glorious but also sovereignly active in guiding all of earth’s history to his desired end. God is revealed in his Word as a God of justice and mercy who has provided for the salvation of the faithful and the deliverance of his people, Israel. Experientially, Habakkuk’s short prophecy reminds the believer of the possibility of intimate communion with God that can overcome the deepest depression and the darkest seasons of doubt.
Structure
Structurally, the third chapter of Habakkuk’s prophecy displays such stunning literary and thematic differences that critical scholars have often assigned it to independent origin. Some scholars even consider 3:16–19 to be a further independent unit.
It is evident that a basic difference in thematic emphasis exists between the first two chapters (Habakkuk’s perplexities and God’s answers) and chapter 3 (the prophet’s prayer and praise). Chapter 3 includes some old epic material (3:3–15) that had been passed down through generations of Israelites since Moses’s day. These two portions also evince distinct literary styles, the first two chapters being written in a familiar prophetic style that makes use of oracles, laments, and woes all in classical Hebrew, whereas the epic material of 3:3–15 is written in an older poetic style that contains some very difficult grammatical constructions and rare words. Nevertheless, the unity and single authorship of Habakkuk can be demonstrated from at least three conclusive facts. First, a common theme runs throughout the prophecy, namely, that God sovereignly controls the affairs of history. Second, demonstrable points of internal dependence and relation exist between the various portions, such as Habakkuk’s patient waiting on the Lord (2:1–3, 20; 3:2, 16–19), his consistent portrayal of the godless (1:4, 13; 3:13), his reception of the Lord’s answer to his perplexities (1:5; 2:2; 3:2, 16), and his confidence that the Lord will not utterly destroy his people (1:12; 3:1–2, 16–19). Finally, only with the closing verses of the third chapter is there a satisfactory answer to all of the prophet’s uncertainties. Accordingly, the prophecy must be viewed as the product of one author, Habakkuk.
Outline
1. The Prophet’s Perplexities and God’s Explanations (1:1–2:20)
A. First Perplexity (1:1–4)
B. First Explanation (1:5–11)
C. Second Perplexity (1:12–17)
D. Second Explanation (2:1–20)
2. The Prophet’s Prayer and God’s Exaltation (3:1–19)
A. The Prophet’s Prayer (3:1–2)
B. The Prophet’s Praise (3:3–15)
C. The Prophet’s Pledge (3:16–19)