Authorship
The name Habakkuk (Ḥabaqquq) might come from the root word “embrace” (ḥabaq).[1] We know nothing about Habakkuk beyond what we have here in his book.
Date
The book doesn’t offer a date for itself, so we need to rely on internal evidence to surmise a date. Since the Chaldeans are well-known (Hab. 1:6-10), this likely places Habakkuk’s ministry before 605 BC, when the Babylonians made their first deportation of the people of Judah. Moreover, the book implies that the Assyrians had already fallen at the battle of Nineveh in 612 BC (Hab. 1:12-17; 2:6-20). Archer dates the prophet sometime around 608 and 607 BC.[2]
Is Habakkuk 3 a later addition?
Critics charge that chapter 3 is a later interpolation based on two central arguments: (1) the genre switches from prophetic literature to a psalm in chapter 3 and (2) the Dead Sea Scrolls contain the Habakkuk Commentary in Cave One, but the commentary does not include chapter 3.
Response to Argument #1. The genre of the psalms dates as early as David (Amos 6:5). Even if critics hold that the genre of the psalms is post-exilic, we see no reason for accepting this—especially when we consider the vast tradition that David wrote scores of psalms ~1,000 BC.
Response to Argument #2. Several responses can be made: First, the absence of chapter 3 is consistent with the critical view, but it doesn’t prove their view, because it is an argument from silence. Second, Habakkuk chapter 3 is a psalm, and it may not have been deemed important to comment on this section. Third, the Septuagint contains all three chapters. Fourth, the commentator may have intended to finish the commentary, but ran out of time. In fact, the document includes “a sizable space for a column of text which was never written out.”[3]
Main theme of Habakkuk
Habakkuk focuses on the problem of God’s judgment for Israel. He wrestles through the fact that God is judging the nation, while other nations (seemingly more sinful) are going unpunished. How can this be the work of a loving God? Habakkuk choses to wait on God (Hab. 2:1)
Habakkuk 1
Summary: The prophet wonders why God is allowing evil in Israel. God tells him that he is going to bring Babylon as an agent of his judgment (vv.5-6). But why would God use these evil people to judge his people, who are less evil (v.13)?
Lament #1
(1:1) Habakkuk “saw” his prophecy.
(1:2) Believers in suffering often asked the question, “How long?” (Ps. 6:3; 13:1-2; 80:4; 89:46; Jer. 12:4; Zech. 1:12). The “violence” is the injustice and brutality of the Babylonians taking over Judah. Habakkuk wrestles emotionally and intellectually with the problem of evil.
(1:3) Habakkuk sees the problem of evil all around him. He seems to prefer to be blissfully ignorant to the problem (“Why do You make me see iniquity?”).
(1:4) It isn’t that the law was ignored, and then evil existed. The order is that evil and injustice existed, and then the law was ignored.
God’s response
(1:5) The “astonishment” and “wonder” do not refer to salvation, but suffering. To a Jewish person, the destruction of Jerusalem by the Babylonians (v.6) would have created “a national crisis and a theological crisis.”[4] This is why Habakkuk pictures them as in a state of non-belief at witnessing this event.
(1:6) God “raised up” the Babylonians to judge the Jewish people.
(1:7) These people don’t look to God as the basis of moral goodness and moral authority. Rather, they look to themselves. This is a form of “self-deification.”[5]
(1:8) The people will be hunted like animals by hunters who are compared to animals (cf. Deut. 28:49-50).
(1:9) The captives are compared to “sand” in the sense that there are too many to count.
(1:10) Since the Babylonians were their own moral authority, they deride and scoff at any other source—even other kings and kingdoms. They build siege ramps out of “rubble” to capture cities.
(1:11) Even though the Babylonians are immensely powerful, Habakkuk gives a short explanation that “they will be held guilty” by God. Not much more needs to be said. These people who deify themselves (“They whose strength is their god”) will face the true God in judgment.
Lament #2
(1:12) God sovereignly used the Babylonians to judge the sinfulness of the nation of Israel.
(1:13) The word “look” (rāʾāh) harkens back to verse 3. Habakkuk is wrestling with two concepts: (1) his knowledge of God’s character (“Your eyes are too pure to approve evil, and You can not look on wickedness with favor”), and (2) the reality of evil in the world (“Why do You look with favor on those who deal treacherously?”). How can both of these propositions be true? Moreover, why would God use Babylon (an extremely evil nation) to judge Judah (a far less evil nation)?
(1:14-15) The comparison to fish seems to imply that humans are vulnerable (v.14). Likewise, the Babylonians are seen as the powerful and deadly fishermen, who easily capture and kill the “fish” (v.15). The evil acts of the Babylonians causes them to “rejoice” and be “glad.” Clearly, these are evil people! It’s easy to see why Habakkuk would be disturbed by God using them to judge Israel.
(1:16) They make idols out of their military “strength” (v.11).
(1:17) The word “sparing” (ḥāmal) can also be translated “mercy” (NIV). It is used of “holding back or refraining from an action, and commonly of pity as the attitude that causes one to hold back or remove from harm.”[6] The Babylonians killed these nations without mercy or regret.
Habakkuk 2
Summary: Habakkuk decides to stay as a watchman (v.1). God is judging the nation of Israel because of their wickedness. But he promises that the righteous shall live by faith (v.4). This is a passage often repeated in the NT. It shows that faith is the key to being delivered from the judgment of God.
(2:1) Habakkuk was emotionally and intellectually wrestling with God. Yet he continues to show up, rather than shut down. He comes to God to listen—not to teach. He even expects that God will “reprove” him and his thinking.
God’s response
(2:2) The “vision” (ḥāzôn) refers to a “revelation” from God.[7] Habakkuk was supposed to write out the vision, which we find in his book.
“Running” with the prophecy could refer to a herald delivering the message (1 Sam. 4:12; 2 Sam. 18:19-27; Esth. 3:13, 15; 8:10, 14; Jer. 51:31), or a prophet who is giving out the message (cf. Jer. 23:21).[8]
(2:3) The fulfillment of this prophecy is likely the reign of Babylon. Prophecy is not likely, but “certain.”
(2:4) The “proud” (ʿāp̱al) means “puffed up” or “swelling.”[9]
Multiple NT passages cite this verse (Rom. 1:17, Gal. 3:11, and Heb. 10:38). The reason the NT authors cite this passage is likely because it shows how to get out from under the judgment of God. So far, Habakkuk wondered why God would use the Babylonians to judge Israel. Here, the way out is through “faith.”
(2:5) Ironically, the Babylonians were destroyed because of the pride and drunkenness (Dan. 5).
(2:6) The people around the proud man will see his downfall—even if he himself cannot.
(2:7-8) The “creditors” are the people who survived the Babylonian Empire’s reign. These people will take revenge on Babylon.
(2:9-11) The imagery is that the walls of the Babylonian house are disagreeing with each other, falling apart.
(2:12-14) The Babylonians built their empire on violence (v.12). God, however, states that this is not going to succeed (v.13), and God’s glory will actually fill the Earth—not a human empire (v.14).
(2:15-17) The imagery of being “drunk” is used throughout the prophets to describe God’s judgment. Here, the Babylonians try to use this to get other nations to “pass out,” but God uses this on the Babylonians.
(2:18-20) The contrast is being the dead and lifeless idols (vv.18-19) and the sovereign and living God (v.20).
Habakkuk 3
Summary: Habakkuk prays for mercy (v.2). He learns that he needs to wait on God’s judgment for the nations (v.16).
(3:1) This is a prayer and a psalm in the lament genre.[10] The word “prayer” (tep̱illāh) is used to describe other lament psalms (Ps. 17; 86; 90; 102, 142).
The meaning of “Shigionoth” is unclear—though it could refer to a musical genre.[11]
(3:2) Habakkuk asks God to “revive” the nation to the place where it should be. This is an admission that the nation has strayed from God’s will. Even though the nation deserves “wrath,” Habakkuk asks God for “mercy” based on God’s character and covenant with the people.
(3:3-4) Teman is in Edom and occupied by the Edomites.[12] Mount Paran isn’t exactly known, because the region of Paran is so vast. The glory and “splendor” of God stretches across the whole world.
(3:5) Even though God is glorious, he is also the God of judgment.
(3:6) The reader would think that the “mountains” and “hills” were permanently. But God in his judgment is the one who is “everlasting.”
(3:7) The Midianites are clearly known, but the Cushites are not. Although, Moses’ wife was both a Midianite and a Cushite (Ex. 2:18-22; 18:1-5; Num. 12:1).
(3:8) The allusion to “sea” and “horses” and “chariots” is an allusion back to the Exodus event (Ex. 14).
(3:9) The words in this verse are “obscure” and difficult to translate.[13] However, the imagery seems to allude to the Flood (Gen. 6-8) as type of judgment. The reference to the “bow” and God splitting the earth apart with “rivers” could be the referent here.
(3:10) Again, this seems to be referring to some form of judgment (similar to the Flood?) that God would bring on the Earth.
(3:11) God’s glory and light will be so overwhelming that they will make the sun and moon disappear by comparison.
(3:12) God doesn’t just conquer the “earth.” He also conquers the “nations.” This is a case of poetic intensification.
(3:13) This begins to answer Habakkuk’s question from 1:2-4. God will save his people and his “anointed” (māšîaḥ) or messiah.
The “head of the house of evil” implies a single person. Armerding is reluctant to identify this person whom God will destroy.[14]
(3:14-15) The armies of this “head of the house of evil” seem to be winning the war (v.14) until God steps in to crush them (v.15).
Habakkuk’s reaction to this prophecy
(3:16) After reflecting on all of this violence, suffering, and future judgment, Habakkuk still feels shaken. His original question is answered (1:2-4), but he still feels emotionally disturbed.
(3:17-18) All of these things “represent the bases of Israel’s agricultural economy.”[15] Even if the economy was crashing (v.17), Habakkuk determines to “exult in the Lord” (v.18). Armerding comments, “It was for this joy set before him that Habakkuk could set his face to confront and endure the intervening affliction.”[16]
(3:19) The imagery here is of a deer who can delicately walk on the mountain sides without losing his foothold and falling to his death. Similarly, because Habakkuk takes his strength from God, he can go through danger without losing his footing.
[1] Archer, G., Jr. (1994). A survey of Old Testament introduction (3rd. ed., p. 395). Chicago: Moody Press.
[2] Archer, G., Jr. (1994). A survey of Old Testament introduction (3rd. ed., p. 396). Chicago: Moody Press.
[3] Archer, G., Jr. (1994). A survey of Old Testament introduction (3rd. ed., p. 397). Chicago: Moody Press.
[4] Armerding, C. E. (1986). Habakkuk. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 502). Grand Rapids, MI: Zondervan Publishing House.
[5] Armerding, C. E. (1986). Habakkuk. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 503). Grand Rapids, MI: Zondervan Publishing House.
[6] Armerding, C. E. (1986). Habakkuk. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 508). Grand Rapids, MI: Zondervan Publishing House.
[7] Armerding, C. E. (1986). Habakkuk. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 511). Grand Rapids, MI: Zondervan Publishing House.
[8] Armerding, C. E. (1986). Habakkuk. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 511). Grand Rapids, MI: Zondervan Publishing House.
[9] Armerding, C. E. (1986). Habakkuk. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 512). Grand Rapids, MI: Zondervan Publishing House.
[10] Armerding, C. E. (1986). Habakkuk. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 523). Grand Rapids, MI: Zondervan Publishing House.
[11] Armerding, C. E. (1986). Habakkuk. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 523). Grand Rapids, MI: Zondervan Publishing House.
[12] Armerding, C. E. (1986). Habakkuk. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 524). Grand Rapids, MI: Zondervan Publishing House.
[13] Armerding, C. E. (1986). Habakkuk. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 529). Grand Rapids, MI: Zondervan Publishing House.
[14] Armerding, C. E. (1986). Habakkuk. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 531). Grand Rapids, MI: Zondervan Publishing House.
[15] Armerding, C. E. (1986). Habakkuk. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 533). Grand Rapids, MI: Zondervan Publishing House.
[16] Armerding, C. E. (1986). Habakkuk. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 533). Grand Rapids, MI: Zondervan Publishing House.