THE BOOK OF
HABAKKUK

Title

This prophetic book takes its name from its author and possibly means “one who embraces” (1:1; 3:1). By the end of the prophecy, this name becomes appropriate as the prophet clings to God regardless of his confusion about God’s plans for His people.

Author and Date

As with many of the Minor Prophets, nothing is known about the prophet except that which can be inferred from the book. In the case of Habakkuk, internal information is virtually nonexistent, making conclusions about his identity and life conjectural at best. His simple introduction as “the prophet Habakkuk” may imply that he needed no introduction, since he was a well-known prophet of his day. It is certain that he was a contemporary of Jeremiah, Ezekiel, Daniel, and Zephaniah.

The mention of the Chaldeans (1:6) suggests a late seventh century B.C. date, shortly before Nebuchadnezzar began his military march through Nineveh (612 B.C.), Haran (609 B.C.), and Carchemish (605 B.C.), on his way to Jerusalem (605 B.C.). Habakkuk’s bitter lament (1:2–4) may reflect a time period shortly after the death of Josiah (609 B.C.), days in which the godly king’s reforms (cf. 2 Kin. 23) were quickly overturned by his successor, Jehoiakim (Jer. 22:13–19).

Background and Setting

Habakkuk prophesied during the final days of the Assyrian Empire and the beginning of Babylonia’s world rulership under Nabopolassar and his son Nebuchadnezzar. When Nabopolassar ascended to power in 626 B.C., he immediately began to expand his influence to the north and west. Under the leadership of his son, the Babylonian army overthrew Nineveh in 612 B.C., forcing the Assyrian nobility to take refuge, first in Haran and then Carchemish. Nebuchadnezzar pursued them, overrunning Haran in 609 B.C. and Carchemish in 605 B.C.

The Egyptian king Necho, traveling through Judah in 609 B.C. to assist the fleeing Assyrian king, was opposed by King Josiah at Megiddo (2 Chr. 35:20–24). Josiah was killed in the ensuing battle, leaving his throne to a succession of three sons and a grandson. Earlier, as a result of discovering the Book of the Law in the temple (622 B.C.), Josiah had instituted significant spiritual reforms in Judah (2 Kin. 22, 23), abolishing many of the idolatrous practices of his father Amon (2 Kin. 21:20–22) and grandfather Manasseh (2 Kin. 21:11–13). Upon his death, however, the nation quickly reverted to her evil ways (cf. Jer. 22:13–19), causing Habakkuk to question God’s silence and apparent lack of punitive action (1:2–4) to purge His covenant people.

Historical and Theological Themes

The opening verses reveal a historical situation similar to the days of Amos and Micah. Justice had essentially disappeared from the land; violence and wickedness were pervasive, existing unchecked. In the midst of these dark days, the prophet cried out for divine intervention (1:2–4). God’s response, that He was sending the Chaldeans to judge Judah (1:5–11), creates an even greater theological dilemma for Habakkuk: Why didn’t God purge His people and restore their righteousness? How could God use the Chaldeans to judge a people more righteous than they (1:12–2:1)?

God’s answer that He would judge the Chaldeans also (2:2–20), did not fully satisfy the prophet’s theological quandary; in fact, it only intensified it. In Habakkuk’s mind, the issue crying for resolution is no longer God’s righteous response toward evil (or lack thereof), but the vindication of God’s character and covenant with His people (1:13). Like Job, the prophet argued with God and, through that experience, he achieved a deeper understanding of God’s sovereign character and a firmer faith in Him (cf. Job 42:5, 6; Is. 55:8, 9). Ultimately, Habakkuk realized that God was not to be worshiped merely because of the temporal blessings He bestowed, but for His own sake (3:17–19).

Interpretive Challenges

The queries of the prophet represent some of the most fundamental questions in all of life, with the answers providing crucial foundation stones on which to build a proper understanding of God’s character and His sovereign ways in history. The core of his message lies in the call to trust God (2:4), “the just shall live by his faith.” The NT references ascribe unusual importance, theologically, to Habakkuk. The writer of Hebrews quotes Habakkuk 2:4 to amplify the believer’s need to remain strong and faithful in the midst of affliction and trials (Heb. 10:38).

The apostle Paul, on the other hand, uses the verse twice (Rom. 1:17; Gal. 3:11) to accentuate the doctrine of justification by faith. There need not be any interpretive conflict, however, for the emphasis in both Habakkuk and the NT references goes beyond the act of faith to include the continuity of faith. Faith is not a one-time act, but a way of life. The true believer, declared righteous by God, will habitually persevere in faith throughout all his life (cf. Col. 1:22, 23; Heb. 3:12–14). He will trust the sovereign God who only does what is right.

I. SUPERSCRIPTION (1:1)

1:1 burden. A weighty, heavy oracle of judgment (cf. 1:5–11; 2:2–20) is often depicted by this term when employed by the prophets to announce God’s wrath against sin (e.g., Is. 13:1; 15:1; 17:1; 19:1; Nah. 1:1; Zech. 9:1; 12:1; Mal. 1:1). saw. God’s message to Habakkuk took the form of a vision.

II. THE PROPHET’S PERPLEXITIES (1:2–2:20)

A. His First Complaint (1:2–4)

1:2–4 In Habakkuk’s first complaint, he perceived that God appeared indifferent to Judah’s sin. Jealous for His righteousness and knowing that a breach of the covenant required judgment (cf. Deut. 28), Habakkuk questioned God’s wisdom, expressing bewilderment at His seeming inactivity in the face of blatant violations of His law. The Jews had sinned by violence and injustice and should have been punished by the same.

1:2 how long shall I cry. The phrase, reflecting the prophet’s impatience, is frequently used by the psalmist to express similar thoughts of perplexity (cf. Pss. 13:1, 2; 62:3; Jer. 14:9; Matt. 27:46).

1:2, 3 Violence . . . iniquity . . . trouble . . . plundering. Judah’s society is defined with four terms denoting malicious wickedness by which one morally and ethically oppresses his neighbor, resulting in contention and strife.

1:2 And You will not save. The prophet wanted a cleansing, purging, chastening, and revival among the people that would return them to righteousness.

1:4 law is powerless. Lit. the “law is chilled, numbed” (cf. Gen. 45:26; Ps. 77:2). It had no respect, was given no authority. As hands rendered useless by cold, the effectiveness of the law was paralyzed by the corruption of Judah’s leaders (cf. Eccl. 8:11).

B. God’s First Response (1:5–11)

1:5–11 In response to Habakkuk’s perplexity and pleading, God broke His silence, informing him that He was not indifferent to Judah’s sin; but rather than revival, He was sending the “terrible and dreadful” judgment (v. 7).

1:5 Look . . . watch . . . Be utterly astounded! The series of commands is plural, indicating that the wider community of Judah and Jerusalem was to take note of this imminent invasion. Paul quotes this text in Acts 13:41.

1:6–8 The Chaldeans (Babylonians) would come at the behest of the divine commander. He is the Sovereign who brings this people of ruthless character and conduct to invade Judah. The Chaldeans are described as self-assured, self-sufficient, self-deified, and deadly (cf. Jer. 51:20).

1:8 evening wolves. These were wolves who had suffered hunger all day long and were forced to prowl into the night for food. Like wolves, Babylon’s army displayed extraordinary stamina and an undaunted eagerness to attack for the purpose of devouring the spoils of victory.

1:10 Whether it be royal authority or physical obstacles, the Babylonian army marched forward with nothing but scorn for those in their path. heap up earthen mounds. Rubble and dirt were piled up against the fortress or city wall as a ramp to gain entry.

1:11 to his god. Though the Chaldeans were God’s instruments of judgment, their self-sufficiency and self-adulation planted the seeds for their own destruction (described in 2:2–20), as they stood guilty of idolatry and blasphemy before the sovereign Lord.

C. His Second Complaint (1:12–2:1)

1:12–2:1 Habakkuk, in his reaction to the perplexing revelation (vv. 5–11), declared his confidence in the Lord (v. 12), then unveiled his second complaint, namely, how could the Lord use a wicked nation (the Chaldeans) to judge a nation (Judah) more righteous than they (vv. 13–17)? The prophet ended by expressing his determination to wait for an answer (2:1).

1:12 O LORD my God . . . Holy One. Although the prophet could not fully comprehend the sovereign workings of his righteous God, he expressed his complete faith and trust. As he rehearsed the unchangeable character of God as eternal, sovereign, and holy, he became assured that Judah would not be completely destroyed (cf. Jer. 31:35–40; 33:23–26). Under the faithful hand of God, he realized that the Chaldeans were coming to correct, not annihilate. O Rock. A title for God which expresses His immovable and unshakeable character (cf. Pss. 18:2, 31, 46; 31:2, 3; 62:2, 6, 7; 78:16, 20, 35).

1:13 purer eyes. In spite of the prophet’s expressions of faith and trust, he found himself in even further perplexity. The essence of Habakkuk’s next quandary is expressed in this verse: If God is too pure to behold evil, then how can He use the wicked to devour a person more righteous than they? Would not God’s use of the Chaldeans result in even greater damage to His righteous character?

1:14–17 Lest God had forgotten just how wicked the Chaldeans were, Habakkuk drew attention to their evil character and behavior. Life was cheap to the Chaldeans. In the face of their ruthless tactics of war, other societies were “like fish of the sea, like creeping things that have no ruler over them.” In light of their reputation (vv. 6–10), how could God have unleashed this ruthless force upon another helpless people?

1:16 sacrifice . . . burn incense to their dragnet. If that is not enough, the prophet added that they attributed their gain to their own military might, rather than to the true God.

1:17 empty their net. How long will the aggressor (the Chaldeans) be permitted to pursue injustice and engage in such wickedness? Can God tolerate it indefinitely?

2:1 stand my watch. Comparing himself to a watchman (cf. Ezek. 3:17ff.; 33:7–11), standing as a sentinel upon the city walls, Habakkuk prepared to wait for God’s answer and to ponder his reply.

D. God’s Second Response (2:2–20)

2:2–20 In response to Habakkuk’s second complaint (1:12–2:1), the Lord announced that He would judge the Chaldeans as well for their wickedness. His reply included: (1) the instructions to write it down, as a reminder that it would surely occur (vv. 2, 3); (2) a description of the character of the wicked in comparison to the righteous (vv. 4, 5); and (3) the pronouncement of five woes describing the Chaldeans’ demise (vv. 6–20).

2:2, 3 Write the vision. Habakkuk was to record the vision to preserve it for posterity, so that all who read it would know of the certainty of its fulfillment (cf. similar language in Dan. 12:4, 9). The prophecy had lasting relevance and, thus, had to be preserved. Although a period of time would occur before its fulfillment, all were to know that it would occur at God’s “appointed time” (cf. Is. 13; Jer. 50, 51). Babylon would fall to the Medo-Persian kingdom of Cyrus c. 539 B.C. (cf. Dan. 5).

2:2 That he may run who reads it. Perhaps this refers (1) to clarity of form, so even the one who runs by it may easily absorb its meaning, or (2) to clarity of content, so that the courier could easily transmit the message to others.

2:4 the proud. While the context makes this an obvious reference to the Chaldeans, the passage introduces the marks which distinguish all wicked people from all righteous, regardless of ethnic origin. Two opposing characteristics are here contrasted. The proud trusts in himself; the just lives by his faith. the just shall live by his faith. In contrast to the proud, the just will be truly preserved through his faithfulness to God. This is the core of God’s message through Habakkuk. Both the aspect of justification by faith, as noted by Paul’s usage in Romans 1:17 and Galatians 3:11, as well as the aspect of sanctification by faith, as employed by the writer of Hebrews (10:38), reflect the essence of Habakkuk; no conflict exists between the two. The emphasis in both Habakkuk and the NT references goes beyond the act of faith to include the continuity of faith. Faith is not a one-time act, but a way of life. The true believer, declared righteous by God, will persevere in faith as the pattern of life (cf. Col. 1:22, 23; Heb. 3:12–14).

2:5 The diatribe against the Chaldeans served as the basis for the denunciations described in verses 6–20. They were proud and greedy. Like hell and death (cf. Prov. 1:12; 27:20; 30:15, 16), they were never satisfied but always wanted more.

2:6–20 Five woes, in the form of a taunt song, were pronounced upon the Chaldeans in anticipation of their eventual judgment. Presented in five stanzas of three verses each, the five woes were directed at five different classes of evildoers.

2:6–8 The first woe charged extortion, i.e., plundering nations under threat of great bodily harm for the purpose of making themselves rich. As a result, they were to become plunder for those nations who remained.

2:6 all these. A reference to all the nations that suffered at the hands of the Babylonians. Woe. An interjection often used in prophetic literature to introduce a judicial indictment or a sentence of judgment (Is. 5:8, 11, 18, 20–22; Jer. 22:13; 23:1; Amos 5:18; 6:1). many pledges. The Babylonians exacted heavy taxation of conquered nations. Such action often accompanied loans with excessive interest made to the poor (cf. Deut. 24:10–13; 2 Kin. 4:1–7; Neh. 5:1–13).

2:7 your creditors. The survivor nations, from whom taxation was extorted (cf. v. 8).

2:9–11 The second charge, of premeditated exploitation borne out of covetousness, was a continuation of verses 6–8. The walls of their houses, built with stones and timbers taken from others, testified against them (v. 11).

2:9 set his nest on high. Wanting to protect themselves from any recriminations their enemies might seek to shower upon them, the Chaldeans had sought to make their cities impregnable and inaccessible to the enemy (cf. Is. 14:13, 14).

2:10 You give shameful counsel. The Chaldean leaders, by counseling to kill, shamed themselves and harmed their souls.

2:12–14 The third woe accuses them of being ruthless despots, building luxurious palaces by means of bloodshed and forced labor. Like a fire that burns everything given to it, their labors would all be futile, having no lasting value (v. 13; cf. Mic. 3:10).

2:14 filled. In contrast to the self-exaltation of the Chaldeans, whose efforts come to naught, God promised that the whole earth would recognize His glory at the establishment of His millennial kingdom (cf. Num. 14:21; Ps. 72:19; Is. 6:3; 11:9).

2:15–17 The fourth charge is debauchery, wherein Babylon forced others to become intoxicated and poisoned, making them behave shamefully and become easy prey. As a result, they too would be forced to drink the cup of God’s wrath and exposed to public shame (cf. Jer. 49:12).

2:16 uncircumcised. This word refers to “foreskin,” expressing in Hebrew thought the greatest contempt, the sign of being an alien from God. See note on Jeremiah 4:4. cup of the LORD’s right hand. A metaphor referring to divine retribution, served up by His powerful right hand (cf. Ps. 21:8). What the Chaldeans had done to others would also be done to them (vv. 7, 8). shame will be on your glory. Carrying out the metaphor of drunkenness, here is a reference to the humiliation of “shameful spewing.” The very thing in which they gloried would become the object of their shame. While the Lord’s glory would be “as the waters cover the seas” (v. 14), Babylon’s glory would be covered with shame.

2:17 violence. The reference may be to the ruthless exploitation of trees and animals, providing building materials, firewood, and food, which often accompanied military campaigns. Lebanon’s beautiful cedars were plundered for selfish purposes (cf. Is. 14:7, 8; 37:24). It also includes the slaughter of men. Verse 17b suggests that it may symbolize Israel and her inhabitants, whom Nebuchadnezzar conquered (cf. 2 Kin. 14:9; Jer. 22:6, 23; Ezek. 17:3).

2:18–20 The fifth accusation is idolatry, exposing the folly of following other gods (cf. Is. 41:24; 44:9). The destruction of the Chaldeans would demonstrate the superiority of the Lord over all gods.

2:19 Awake! . . . Arise! Compare the sarcasm with that of Elijah’s words to the prophets of Baal on Mt. Carmel (1 Kin. 18:27; cf. Jer. 2:27).

2:20 holy temple. A reference to heaven, from where the Lord rules (Ps. 11:4) and answers the prayers of those who seek Him (1 Kin. 8:28–30; Ps. 73:17). keep silence. In contrast to the silence of the idols (v. 19), the living, sovereign ruler of the universe calls all the earth to be silent before Him. None can assert his independence from Him; all the earth must worship in humble submission (cf. Ps. 46:10; Is. 52:15).

III. THE PROPHET’S PRAYER (3:1–19)

3:1–19 The reference to “Habakkuk the prophet” (cf. 1:1) marks a transition. The argumentative tone of the previous chapters, in which he cried for divine interference, is transformed into a plea for God’s mercy (v. 2), a review of God’s power (vv. 3–15), and a chorus of praise for God’s sustaining grace and sufficiency (vv. 16–19). But while the tone changes, a strong, thematic connection remains. Having been informed of God’s plan of judgment, Habakkuk returns to the matter of Judah’s judgment, pleading for mercy.

A. Petition for God’s Mercy (3:1, 2)

3:1 Shigionoth. The precise meaning is unknown (its singular form occurs in the heading to Ps. 7). In light of the musical notation at the end of chapter 3, it is thought that it has a musical-liturgical significance, and that this chapter was sung.

3:2 Your speech. A reference back to 1:5–11 and 2:2–20, where the Lord informed Habakkuk of His plans for judging Judah and the Chaldeans. revive Your work. Knowledge of the severity of God’s judgment struck Habakkuk with fear. As though God’s power had not been used in a long time, the prophet asked the Lord to “revive” (lit. “to quicken”), to repeat His mighty saving works on behalf of His people, Israel. In the midst of the years. In the midst of His punishment of Judah at the hand of the Chaldeans, the prophet begged that God would remember mercy.

B. Praise of God’s Power (3:3–15)

3:3–15 Using figures from God’s past intervention on Israel’s behalf, taken from the deliverance of His people from Egypt and the conquest of Canaan, Habakkuk painted a picture of their future redemption. The Exodus from Egypt is often used as an analogy of the future redemption of Israel at the beginning of the Millennium (cf. Is. 11:16).

3:3 Teman . . . Mount Paran. Teman, named after a grandson of Esau, was an Edomite city (Amos 1:12; Obad. 9). Mount Paran was located in the Sinai peninsula. Both allude to the theater in which God displayed great power when He brought Israel into the land of Canaan (cf. Deut. 33:2; Judg. 5:4).

3:3, 4 The Shekinah glory, which protected and led Israel from Egypt through the wilderness (cf. Ex. 40:34–38), was the physical manifestation of His presence. Like the sun, He spread His radiance throughout the heavens and the earth.

3:5 pestilence . . . fever. Recalling the judgment attending Israel’s disobedience to the covenant given at Sinai (Ex. 5:3; Num. 14:12; Deut. 28:21, 22; 32:24), Habakkuk accentuated the sovereign agency of God’s judgments. Both were a part of the divine entourage.

3:6, 7 The entire universe responds in fear at the approach of Almighty God (cf. Ex. 15:14). As at the creation (Is. 40:12), the earth and its inhabitants are at His disposal.

3:7 Cushan . . . Midian. Probably referring to one people living in the Sinai peninsula region (cf. Ex. 2:16–22; 18:1–5; Num. 12:1, where Moses’ wife was identified as being both Midianite and Cushite).

3:8–15 With rhetorical vividness, Habakkuk addressed the Lord directly, rehearsing His judicial actions against anything that opposes His will.

3:8 Your horses . . . Your chariots. Symbolic descriptions of God defeating the enemy (cf. 3:11, 15).

3:9 Oaths were sworn over Your arrows. The Lord’s arrows were commissioned under divine oaths (cf. Jer. 47:6, 7).

3:11 sun and moon stood still. As prominent symbols of God’s created order, the sun and moon are subservient to His beckoning. The imagery is reminiscent of Israel’s victory over the Amorites at Gibeon (Josh. 10:12–14).

3:12 trampled. Lit. “threshed,” the term is often used to depict military invasions and the execution of judgment (cf. Judg. 8:7; 2 Kin. 13:7; Is. 21:10; 25:10; Dan. 7:23; Amos 1:3).

3:13 salvation with Your Anointed. Both the parallelism with verse 13a (“Your people”) and the numerous contextual allusions to the Exodus make this a likely reference to Moses and the chosen people of Israel, who, as God’s anointed, achieved victory over Pharaoh and the armies of Egypt (cf. Ps. 105:15). Ultimately, it foreshadows a subsequent, future deliverance in anticipation of the Messiah (cf. Ps. 132:10–12) promised in the Davidic covenant (cf. 2 Sam. 7:11–16). struck the head from the house of the wicked. This is a possible reference to either the pharaoh of the Exodus, whose firstborn was slain, or to the king of the Chaldeans, whose house was built by unjust gain (2:9–11).

3:14 They came out . . . to scatter. A possible reference to the pursuit of fleeing Israel at the Red Sea by Pharaoh’s army (Ex. 14:5–9). Like the poor, Israel appeared to be easy prey for the pursuing Egyptians.

3:15 You walked through the sea. Another reference to God’s miraculous, protective intervention on behalf of Israel at the Red Sea. The historical event demonstrates His sovereign rulership of the universe and provides assurance to the troubled prophet that the Lord could be counted on to save His people once more.

C. Promise of God’s Sufficiency (3:16–19)

3:16–19 Habakkuk ended the prophecy with renewed commitment and affirmation of faith, expressing unwavering confidence in God.

3:16 rest. The Lord had answered his prayer (v. 1); the Lord would vindicate His righteousness and ultimately restore a truly repentant people (cf. 2:4). While the answer satisfied Habakkuk, the thought of a Chaldean invasion of his people has also left him physically exhausted and overwhelmed (cf. Jer. 4:19). Nevertheless, the prophet could “rest in the day of trouble” because he knew the Lord would judge righteously.

3:17, 18 I will rejoice in the LORD. If everything that was normal and predictable collapsed, the prophet would still rejoice. Obedience to the covenant was a requisite element to the enjoyment of agricultural and pastoral prosperity (Deut. 28:1–14). Though disobedience would initiate the covenant curses (Deut. 28:31–34, 49–51), the prophet affirmed his commitment to the Lord; his longing and joyful desire was for God Himself.

3:19 The LORD God is my strength. God’s response to Habakkuk’s perplexities not only promised divine wrath but also provided assurance of divine favor and hope. Security and hope were not based on temporal blessings but on the Lord Himself. This is the essence of 2:4: “the just shall live by his faith.” like deer’s feet. As the sure-footed deer scaled the precipitous mountain heights without slipping, so Habakkuk’s faith in the Lord enabled him to endure the hardships of the imminent invasion, and all of his perplexing questions. To the Chief Musician. This chapter possibly served as a psalm for temple worship (cf. 3:1).

Further Study

Feinberg, Charles L. The Minor Prophets. Chicago: Moody, 1980.

Kaiser, Walter C., Jr. Habakkuk, in vol. 23 of The Preacher’s Commentary. Nashville: Thomas Nelson, 1992.