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A unique prophetical book

The oracles of Habakkuk come in a unique form, different from any of the other written prophets, in which the prophet brings oracles of judgement upon Judah or the nations. Two chapters of the Book of Habakkuk consist of a dialogue between Habakkuk and Yahweh, while the third is in the form of a prayer, similar to one of the Psalms.

Questions of theodicy

A theodicy is an attempt to defend the difficult theological problem of the apparent contradiction between the sovereignty and justice of God. The word ‘theodicy’ comes from the Greek words for God (theos) and justice (dike). It attempts to answer the question, ‘If God is all-good and all-powerful, why does he allow pain and suffering in the world?’ In this book, Habakkuk is essentially asking similar questions to the Book of Job. The problem arises from the belief that all of history was under the control of a sovereign God, but this belief seems to be in direct and complete conflict with the reality of suffering and evil in the world.

In his book Habakkuk asks if God really is in control, then why is there so much evil in his nation. And if God really is righteous, then why does he allow evil empires to conquer smaller nations and inflict dreadful suffering on them? The historical setting of the ever-growing threat from the Babylonians at the time of Habakkuk would appear to completely contradict the belief in the justice of a sovereign God.

Earlier prophets, including Isaiah, had already predicted invasions from Assyria and Babylon, but this treat from the north was the heart of the problem that Habakkuk was facing. Yes, Judah have been wicked and persistently unfaithful, but they were nowhere near so cruel and depraved as the Assyrians or Babylonians. Habakkuk could not understand why God would call on the Babylonians to destroy the nation of Judah.

Outline of the book

The book has two major sections. The first two chapters are a dialogue between the prophet and God. Habakkuk offers his initial complaint (1:2-4), followed by Yahweh’s reply (1:5-11). Unsatisfied by God’s answer, Habakkuk makes a second complaint (1:12-2:1), and this complaint is rejected by God (2:2-5). Then follows a taunt song against Babylon in which five woes are pronounced against the aggressive empire-builder (2:6-20).

The second section contains Habakkuk’s prayer, in which he remembers God’s theophanies and righteous judgments in history and the confidence of the godly in view of God’s promises (3:1-19).

The title (1:1)

The title is very brief, and very little information is given, “The oracle that the prophet Habakkuk saw”. Unusually the prophet’s father is not named, and it does give any indication of the historical setting.

The words are described as an oracle, which means a pronouncement. In most other books of the prophets the words are described as a vision. As he describes himself as a prophet, Habakkuk may have been a professional prophet, or a member of one of the guilds of the prophets who served in the temple or the royal court.

Habakkuk's first complaint (1:1-4) 'Oh, God, Don't you care!'

The background

There had been major reforms during the reign of Josiah (2 Kg 22-23, 2 Chr 34-35), particularly following the discovery of the Book of the Law in the temple. Sadly, these reforms ended with the death of Josiah at the battle of Megiddo in 609 BC. Under his sons Jehoahaz and Jehoiakim the nation returned to the same situation as under the evil king Manasseh, when the covenant was being ignored and the people being oppressed (2 Kg 23:31-37, 2 Chr 36:2-8). It now appeared that the law had become slack and ineffective (1:3b-4).

The complaint

His first complaint comes in the form of a personal lament, as found in the Psalms, beginning by asking ‘how long’, a common introduction to a lament (as Ps 13:1-2).

Using six different words for injustice - wrong-doing, trouble, destruction, violence, strife and contention, Habakkuk complains to God about the violence and injustice in his nation and that God seems not to care about it. It seems that God is not listening (1:2a), and was remaining silent. The wickedness of the people seemed to go unpunished and the righteous are not saved. He asks God why he has to witness all the wrong-doing in the land.

Essentially, he is questioning whether God is just. Evidently Habakkuk has been asking the question for a long time, and so far God had given him no answer (1:2). Habakkuk sees that justice fails as the wicked surround the righteous. In his heart Habakkuk believed that God was there and that he was just, but this truth was not being matched in his experience.

What was going on?

Habakkuk describes severe oppression of the faithful Jews by the Jewish authorities (v3). One of the key words in Habakkuk is ‘violence’ (1:2,3,9, 2:7,17). The result of the oppression was injustice, and the law of God was proving ineffective to protect the innocent. God's law was intended to bring God’s order into the society of OT Israel, but it was failing to do that. The righteous people, the faithful remnant, who loved God and wanted to follow his law were being mistreated by the wicked majority. Other contemporary prophets make similar complaints, including Zephaniah (Zeph 3:3-4) and Jeremiah (Jer 5:5,26-31).

The law and government were supposed to be a protection, but they were absent or were being perverted. A righteous person should be able to appeal to the law courts for justice, but there was no chance of that. Judgement was perverted. No wonder Habakkuk was complaining.

Yahweh’s answer (1:5-11) 'Watch out! The Babylonians are coming!'

God does not rebuke Habakkuk for his complaint, or contradict what he said, which would imply that God agreed and sympathised with his people in this situation.

‘Look! See! Be astonished! Be astonished!’ (v5). There are four imperatives to draw Habakkuk's attention to what God is going to do. God is doing a new and surprising thing, something so shocking and terrible that he may not believe it. Even though it appeared that God was doing nothing, he already had a plan which he was putting into action.

What is this surprising thing? (v6a-11)

I am rousing the Chaldeans (v6). These are the Babylonians, under Nebuchadnezzar, who will annex nations across the ancient Near East with terrible force. We need to notice that it was God who was rousing them. God is the one who is sovereign over the nations.

Habakkuk is given a gruesome description of the Babylonian army that was coming. Twenty different violent actions are described. They were coming very quickly to conquer land and break down the walls of fortified cities. They bring fear and dread. They are powerful and nothing stops them. They are proud, boasting in their own strength and glory in their own achievements. They will only obey their own rules (1:7), so their violence will be unrestrained. Like the Assyrians, they will capture many people and deport them (1:9).

The Babylonians finally besieged, captured and destroyed Jerusalem, and took its inhabitants to exile in Babylon in 586 BC. They were God’s agent of judgement on the sins of his people, particularly idolatry and injustice.

A God of surprises

For Habakkuk, the surprising shocking thing God will use the evil Babylonians as his tool of judgement in response to his complaint. So the surprise was negative.

In the Book of Acts, Paul quoted this verse when preaching the gospel to the Jews in Pisidian Antioch (Acts 13:41). He did this to show the Jews that the gospel was a surprise and did not fit into their view of God. This is why he warned them not to miss it. So this time the surprise was positive.

Habakkuk's second complaint (1:12-17) 'You must be joking, they are even worse!'

Habakkuk’s response also takes the form a personal lament. Yahweh’s answer was completely the opposite of what Habakkuk wanted. If anything it made his original complaint even more relevant. Habakkuk could not understand that God could use the Babylonians to judge his people, they are even worse than the wicked Jews. However God did tell him to ‘be astonished’.

In his prayer, he maintains a respectful approach to the eternal God, recognising and accepting that God had marked the Babylonians for judgement, meaning that they are his appointed tool to judge his people, and that they had been raised up for this purpose (1:12-13). Habakkuk is confident that Yahweh will remain faithful to his covenant, and not allow the people of Israel to be exterminated (Lev 26:44, Deut 4:27-31, Mal. 3:6). The invasion by the Babylonians can only be a temporary event, before they also will be judged (1:12b).

Habakkuk cannot comprehend or accept that God, who is too pure to look on evil, can look on and watch the wicked Babylonians destroy the Jews. They certainly deserve God’s discipline, but not from the barbaric Babylonians (1:13). Such a punishment seems incompatible with Yahweh’s attributes of justice and holiness. The Babylonians are described as the treacherous and the wicked, and wicked Judah are described as ‘those more righteous’.

Imagery of the evil fisherman (1:14-17)

This is an extended metaphor for the Babylonian conquests. Babylon is like a fisherman, fishing up all the peoples of the ancient Near East. Like schools of fish in the sea, the nations and city-states live independently. Babylon uses the hook, net and seine (drift net) to bring up all the fish in the sea without distinction. Babylon worships its net which gives power to conquer nations. This net represents Marduk, their god of war and chief god over the 3000 Babylonian deities. They then rejoice over their victories and the wealth plundered from the nations with the help of their pagan gods (v16-17).

Habakkuk asks whether this conquering and capture is going to continue forever (v17). Is there any end to it? Will Yahweh continue to allow such a violent pagan nation to continue to fish the nations without being stopped?

Habakkuk the watchman (2:1) 'Lord, I am waiting for your reply'

Habakkuk resigned himself to wait and see what God will do (2:1). Like a sentry on duty, he determined to wait for God to answer his complaint. His waiting for God was also an implicit waiting for the Babylonian doom that threatened.

God’s second reply (2:2-5) 'The proud will be destroyed, but the righteous will be saved by their faith'.

Habakkuk is told to record Yahweh’s second reply on tablets (2:2), so it can be read and the contents made widely known. This is similar to the way Moses recorded the ten commandments on stone tablets (Ex 34:1), and wrote the laws on stone memorials (Deut 27:6-8). Isaiah was told to write the name of his son, Maher-shalal-hash-baz on a large tablet (Is 8:1), as the name was a message to the people.

This message speaks of the end (2:3), of an unknown time in the future when the answer to Habakkuk’s complaint and the resolution of the problem of evil will surely come. Meanwhile, Habakkuk needs to be patient and wait for it. Through all of time, the righteous need to follow Habakkuk’s example and wait for God’s final justice at the second coming of Jesus. A similar message is found in the NT (Lk 18:7-8, 2 Thess 1:5-10, Rev 6:9-11).

Yahweh’s answer is partly directed towards Babylon, who represent all proud greedy empire-building nations who use ruthless power swallow up other nations to gain greater power and influence. Just like death, they are never satisfied. Throughout the Scriptures, Babylon represents an enduring anti-God civilisation, continually opposed to God and his eternal purposes. The arrogant do not endure (2:5), but will be destroyed in God’s judgement.

His answer is also directed towards the righteous, those who are willing to wait for divine justice. It is these who show true faith towards God and will preserved through the judgement.

The righteous will live by their faith (v4)

This is an extremely significant verse in the Bible and in church history. Paul quoted it in Romans (1:16-17), as his key text to show that a person is made righteous before God by their faith, and not their works. It was fundamental in Paul’s argument that righteousness before God was achieved, not by works, but by faith, even in the Old Testament. He was eager to show that the Gospel that he preached was consistent with the revelation in the OT. Abraham was declared righteous before God because of his faith (Gen 15:6), 400 years before the law was given. Paul also quotes this same passage in Galatians (3:11), again to show that righteousness before God is obtained by faith, and not by obeying the law.

It was the passage in Romans that answered Martin Luther's questions about the righteousness of God. He believed that the righteousness of God was a harsh thing, which he had to match and attain by his own efforts. Suddenly he realised that the righteousness of God was a gift bestowed on him, by his faith. It was this realisation that sparked off the Reformation.

Five woes against Babylon (2:6-20)

This is a taunt song in Hebrew poetic form where the enemy is addressed directly, ridiculing them and scoffing at their destruction. They are found in a number of prophetic oracles (Ps 52, Is 14:3-11, Ezek 28:2-10, 32:2-16, Micah 2:4). The fall of Babylon is predicted, and this taunt ridicules them. Even though that at the time of Habakkuk, Babylon looked unbeatable, a time would come when God would judge and bring them down. This would be by the Persians in 539 BC.

Taunt introduced (2:6a)

Each of the five woes, introduced with ‘woe’ or ‘alas’, describe a specific sin of Babylon and what will happen to it as a result. What Babylon did to other nations will be turned around onto them. The ‘you’ in these woes derives from the metaphor of the evil fisherman (1:15-17), in which Babylon is depicted as indiscriminately pulling up the ‘fish’ of the ancient Near East into his evil net. The woes are described as taunting with mocking riddles.

First woe - for plundering nations (2:6b-8)

Babylon had plundered the nations they had captured, and taken the loot home. They had also stolen goods taken in pledge for loans, a form of extortion. However, the time will come when Babylon itself will become loot for the remnant of the nations they had captured, because of the blood they had shed and the violence they had done to others. Babylon’s surviving victims are described as creditors (2:7). The day for settling the accounts will surely come, when they will in turn plunder Babylon.

Second woe - for covetousness and plotting against nations (2:9-11)

Babylon had built her empire by unjust gain, exploiting and plotting the ruin of other nations like a vulture. She thought that she was safe from revenge and impossible to conquer, however downfall will come from inside.

Third woe - for violence (2:12-14)

Babylon had built up her empire by shedding the blood of innocent people they had conquered, however the time will come when she will be judged. The labour to build the city will only be able to feed the flames that will destroy the city. God is the Lord of the armies, the LORD of hosts, who will bring Babylon to an end.

There is a beacon of hope in the midst of all this judgement (v14). The time will come when God’s purposes will be fulfilled and the whole earth will be filled with the knowledge of the glory of God, “the earth will be filled with the knowledge of the glory of the LORD as the waters cover the sea”. This is an inspiring picture of the ultimate triumph of God over wicked men, and the glorious future that the righteous wait for in faith.

Fourth woe - for drunkenness and depravity (2:15-17)

Babylon had led others into sin and debauchery by causing them to become drunk so the Babylonians could expose their nakedness and cause them to be humiliated. The time will come when Babylon will be caused to drink the wine in the cup of the Lord because of the violence shown to conquered nations. The wine cup is a frequent symbol of apocalyptic judgement (Is 51:17-23, Jer 25:15-29, 49:12, 51:7, Lam 4:21, Ezek 23:31-34, Rev 14:10, 16:19, 18:6).

Fifth woe - for pagan idolatry (2:18-20)

The religion of Babylon was to worship useless idols, such as Shamash, Marduk, Ishtar, Ea, Ninurta and Nimrod, all of which had no life and no power. These stone idols cannot speak, and cannot respond or teach. In strong contrast all the earth is called to keep silent before the LORD in his temple. The LORD is not merely the God of Judah, but of the whole earth. Lifeless silent idols are approached with a lot of noise and shouting, in contrast the living awesome God who does speak and who is approached within his temple in silence (v20).

The Prayer of Habakkuk (3:1-19)

Habakkuk responds to God’s reply to his complaints with this prayer of praise and trust in God. He praises and glorifies God, and recalls his actions in the exodus and wilderness. It ends with one of the most inspiring statements of faith and trust in God found anywhere in the Bible.

Title and instructions (v1 & v19b)

This is similar to many of the Psalms. It is Habakkuk's prayer of trust, which was put to music and accompanied by strings (v19b). This would suggest that it was later used in Israel’s worship in the temple. It is described as a prayer, as found in psalms of lament or petition (Ps 17, 86, 90, 102, 142). Shigionoth is an otherwise unknown musical or literary term, which possibly means a dirge. It is also found as the title of some Psalms (Ps 7:1), which proclaim the writer's complete reliance on God's faithfulness. This would fit the message of Habakkuk. The instruction is addressed to the choirmaster, presumably the person in charge of the worship, as found in the headings of around 55 of the psalms. Like several psalms, it is to be played on stringed instruments (Ps 4,6,54,55,67,76), probably including the harp or lyre.

The prayer is punctuated three times by the word ‘selah’ (3:3,9,13). This is another term with an unknown meaning that appears frequently in the Book of Psalms. It is thought it might indicate an interlude, or a change in musical accompaniment. The root of the word is to lift up, or to raise up, perhaps meaning to increase in pitch or loudness.

Lord, revive your awesome work in our time (v2)

Habakkuk begins with a short prayer of intercession, praying for God to show his power. After receiving God’s responses to his two complaints, he was told that he must wait for God’s timing to see ultimate justice on the earth (2:2-3). Habakkuk had heard about what God had done in the past, particularly the exodus from Egypt, and stands in awe of it. However he wants more than this, he wants to see God perform his glorious awesome work in his own time, particularly to show mercy on those with faith in the middle of his judgements on the wicked in his own country, as well as on the Babylonians.

The awesome coming of God in all his glory (v3-7)

The language here reminds us of the Exodus and the appearance of God at Mt. Sinai. For Habakkuk, this was the great work of God in the history of Israel when he brought his people out of slavery and made them into a nation. Habakkuk remembers these events of the Exodus, and looks forward to God’s deliverance in the future when he will judge the nations. He particularly looks back to the introduction to the blessing that Moses gave to each of the twelve tribes, “The LORD came from Sinai, and dawned from Seir upon us; he shone forth from Mount Paran. With him were myriads of holy ones; at his right, a host of his own” (Deut 33:2). Teman and Seir describe the rocky country of Edom. Paran is the wasteland between Sinai and Kadesh-barnea.

He then describes the theophany, the appearance of the glory of God, in the wilderness (v3b-6), particularly through the plagues of Egypt and on Mt Sinai, when God gave the covenant and established Israel as a nation (Ex 19:16-19). The description is combines a great thunderstorm and an earthquake, which made the southern nomadic peoples of Cushan and Midian tremble (v7), similar to the description in Psalm 18 (Ps 18:7-15) and in David’s song (2 Sam 22:8-16). A similar description is found in the song of Deborah and Barak, “LORD, when you went out from Seir, when you marked from the region of Edom, the earth trembled, and the heavens poured, the clouds indeed poured water. The mountains quaked before the LORD, the One of Sinai, before the LORD, the God of Israel” (Judges 5:4-5).

Habakkuk sees far beyond the dramatic events of the exodus to the eschatological future when God will judge the nations and the eternal mountains (v6).

God coming in judgement against Babylon (v8-15)

God is also coming as the divine warrior who fights against the enemies of God’s people. Back in his first complaint (1:2-4), Habakkuk had complained about the injustice in Judah, asking whether God cared, whether he would just ignore the oppression and injustice in the nation. God’s reply was that he would act in an astonishing way, by using the Babylonians, who were far worse, but they in turn will be judged. God will respond to the evil in his nation. He will judge the nations, but in the midst of the wrath he will remember mercy (3:2b), as he did before (3:13), answering Habakkuk’s original complaint.

In this section, the pronoun changes to ‘you’ so Habakkuk is now addressing God directly. God will appear in this dramatic stormy theophany as a great warrior who tramples nations (v9-11), as he had before when he crushed the power of Egypt and humiliated the Pharaoh and his chariots in the waters of the Red Sea, in order to save his own people (v13). This is a message of hope for God’s covenant people, who have a unique relationship with God. They are described as ‘your anointed’, using the word ‘Messiah’ normally referring to an individual, but one who represents the whole people.

God will not ignore the evil in the nation that Habakkuk complained about. The God who came as a warrior against Egypt, will again come in judgement against evil in Judah or Babylon, and save his faithful people. This is God’s answer to Habakkuk’s original complaint. Habakkuk personalises and identifies with this hope by the brief change to the first person, “You pierced with his own arrows the head of his (Pharoah’s) warriors, who came like a whirlwind to scatter us” (v14).

Frightened Habakkuk waits patiently for disaster to strike (v16)

Even though Habakkuk is terrified about what is going to happen, and is overwhelmed by the vision, he waits patiently, knowing that he can trust in God. The destruction of Pharaoh long ago will soon happen to the great empire of Babylon, and to any godless empire who follows them. Babylon fell to the armies of the Medes and Persians in 539 BC. The fall of Babylon will happen on ‘the day of calamity’, which foreshadows the final day of the LORD at the final judgement.

Confidence and joy in the LORD (v17-19)

This is a wonderful declaration of trust in the Lord, in spite of the circumstances. Even though there is drought, famine and suffering in Judah now, Habakkuk has confidence in God’s promises and can rejoice in the God of his salvation. This hope is not based on human emotions, or the current situation, but on the eternal promises of God to his covenant people. Like David, the psalmist, he can climb the heights with the feet of a deer (Ps 18:32-33).

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