Seventh-day Adventist Bible CommentaryHabakkuk 1

HABAKKUK INTRODUCTION 1. Title. The title of this book, like those of other books of the Minor Prophets, is simply the name of the author. Habakkuk, Heb. Chabaqquq, is derived from the verb chabaq, “to embrace.” Some have connected the name with the Akkadian ha̮mbaququ, the name of an aromatic garden plant. The name Habakkuk occurs nowhere else in the Old Testament. 2. Authorship. Nothing more is known of Habakkuk than what is revealed in his book. Whether, like Amos (see on Amos 7:14), Habakkuk was called by God from some other occupation, or whether he was specially trained for his calling in the schools of the prophets is not recorded. Among the famous scroll finds of Khirbet Qumrân (see p. 86; see also Vol. I, pp. 31– 34) was one scroll dealing with the book of Habakkuk. Upon examination it proved to be an ancient midrash, or commentary, consisting of short passages quoted from Habakkuk followed by the writer’s interpretation of the passages. The writing is well preserved, but unfortunately there are many gaps, or lacunae. The commentary consists of 13 columns of writing and covers only the first two chapters of Habakkuk. The manuscript has been dated c. 100 B.C., about the time of the two Isaiah scrolls (see p. 87). Along with the more complete Isaiah scroll (1QIs, see p. 87) the Habakkuk Commentary has been published in facsimile plates, together with a parallel text in modern Hebrew characters, edited by Millar Burrows (The Dead Sea Scrolls of St. Mark’s Monastery, Vol. 1 [New Haven: American Schools of Oriental Research, 1950]). The primary importance of the Habakkuk Commentary to Biblical scholarship is not in the comments themselves, interesting though they may be, but rather in the Bible text itself. This text, copied by some ancient sectarian scribe (probably an Essene), antedates by almost a millennium the oldest manuscripts of the Masoretic text (see Vol. I, pp. 34, 35). Hence it is invaluable for any textual study of the book of Habakkuk. See on chs. 1:4, 17; 2:1, 4, 5, 15, 16. 3. Historical Setting. It appears that this book was written during a time of deep apostasy (PK 386), probably sometime during the latter part of the reign of Manasseh, during the reign of Amon, or during the first part of the reign of Josiah. It seems most likely that the ministry of Habakkuk followed rather closely the ministry of the prophet Nahum. This view is favored by the position of the book in both the Hebrew and the Greek canon. The evils in general that Habakkuk attributes to his people, and of which he complains, also point to this period. The general date 630 B.C. has been assigned to his prophecy for reasons listed on p. 23. The prophet well knew the crisis that Babylon was soon to bring upon his people because of their sins, a crisis that would result finally in the captivity of Judah. Habakkuk forewarned the nation of this crisis and also predicted the divine judgment upon idolatrous and iniquitous Babylon, the enemy of God and His people. 4. Theme. Though Habakkuk regrets Judah’s sins and knows that his people deserve punishment, he is concerned about the outcome of their afflictions. He is concerned also about the destiny of the instrument God uses to inflict this punishment, the Chaldeans, who seem to be blessed with increasing prosperity. God responds to His servant’s questioning heart, and shows Habakkuk that the chastening of the Israelites is for their

ultimate good, while the earthly prosperity of the wicked, represented by Babylon, will pass away because of divine judgment. In the “prayer” of ch. 3 this book is climaxed by a graphic depiction of the doom of the ungodly and the triumphant reward of the righteous. In this contrast it is God’s purpose to reveal to the prophet how the swelling pride of the Chaldeans, and likewise that of all the wicked, leads to death, while the trustful submission of the righteous to God through faith leads to life. In this emphasis upon holiness and faith Habakkuk takes his place with Isaiah as a gospel prophet. The book of Habakkuk provides a solution to the problem of why God permits sinners to flourish, comparable to the solution provided by the book of Job to the problem of why God permits saints to suffer (see Vol. III, p. 494). Habakkuk sincerely loved the Lord and earnestly longed for the triumph of righteousness, but he could not understand why God seemingly permitted the apostasy and crime of Judah to go unchecked and unpunished (Hab. 1:1–4; cf. Jer. 12:1). God informs him that He has a plan for checking and punishing Judah for its evil ways, and that the Chaldeans are to be the instrument by which He will accomplish this plan (Hab. 1:5–11; see pp. 31, 32; cf. Isa. 10:5–16). This explanation gives rise to another problem in Habakkuk’s mind—How can God use a nation more wicked than Judah to punish Judah? How can such a plan be reconciled with divine justice (ch. 1:12–17)? Rashly, yet in all earnestness and innocence, Habakkuk demands an answer from God (ch. 2:1). Momentarily passing by the rashness of Habakkuk’s demand, God assures the prophet of the certainty of His purpose with respect to Judah (vs. 2, 3), and then points out to Habakkuk his need for humility and faith (v. 4). God proceeds to enumerate the sins of Babylon (ch. 2:5–19). He is fully aware of the treachery and wickedness of Babylon and assures Habakkuk that He, God, is still in control of the affairs of earth. Accordingly, all men, including Habakkuk, would do well to “keep silence” before Him (v. 20), that is, not question the wisdom of His ways. Realizing that he has overstepped the bounds of propriety by presuming to challenge the divine wisdom and will, Habakkuk humbly repents. In the same breath, however, his earnest, devoted concern about Judah as the chosen instrument of God’s plan on earth (see pp. 26, 27) leads to the plea that divine justice will be seasoned with mercy (ch. 3:1, 2). This prayer is followed by a revelation of divine glory and power which shows God at work for the salvation of His faithful ones and for the overthrow of their foes (vs. 3–16). The book closes with Habakkuk’s affirmation of confidence in the wisdom and eventual success of the divine plan (vs. 17–19). 5. Outline. I. The Problem: Divine Forbearance With Judah and Babylon, 1:1–17. A. Habakkuk’s complaint about wickedness in Judah, 1:1–4. B. God’s plan for dealing with Judah, 1:5–11. C. Habakkuk’s remonstrance against God’s plan, 1:12–17. II. The Solution: Confidence in the Wisdom and Success of God’s Plan, 2:1–20. A. Habakkuk demands an answer, 2:1. B. God recommends confidence in the wisdom and success of His plan, 2:2–4, 20. C. God enumerates the national sins of Babylon, 2:5–19. III. Habakkuk’s Response, 3:1–19. A. Intercession for divine action and mercy, 3:1, 2. B. A vision of judgment and deliverance, 3:3–16.

C. Habakkuk’s affirmation of faith in God, 3:17–19.

Burden. Heb. maśśa’, an “utterance” (see on Isa. 13:1). Prophet. Of the other Minor Prophets, only Haggai and Zechariah claim for themselves the title “prophet.”

How long. The prophet was greatly distressed on account of his people’s sinfulness and the results certain to follow. From the language he employs it seems that Habakkuk had brought his perplexity to God for some time, and yet God did “not hear,” that is, He apparently did nothing to stop the evils in Judah. Habakkuk implies he is more interested in righteousness and justice than God appears to be. Violence. Heb. chamas, wrongs in general, not necessarily involving the infliction of bodily harm upon another, as the English word “violence” suggests.

Spoiling. Heb. shod, “violence,” or “devestation,” often referring to destruction caused by plundering. Violence. See on v. 2. The last clause of v. 3 in the LXX reads, “Judgment has gone against me, and the judge receives a reward.”

Law. Heb. torah (see on Deut. 31:9; Prov. 3:1). Slacked. Heb. pug, “to grow numb.” The prophet attributed the paralyzing of the law’s effectiveness among the inhabitants of Judah to God’s failure to stop this iniquity. For “slacked” the LXX has “frustrated.” However, the Hebrew reading of the Masoretic text is confirmed by the reading of the Hebrew text quoted in the recently discovered Habakkuk Commentary of the Dead Sea scrolls (see p. 1047). Compass. To surround with evil intent (see Ps. 22:12, 13). As a result the righteous are victimized by the wicked, and “judgment” is wrested and perverted in its relation to them. Judgment. Or, “justice.”

Among the heathen. God proceeds to answer the prophet’s complaint. He charges Habakkuk to look among the surrounding nations for the one that God will use to punish His people for their sins. The LXX begins this verse with, “Behold, ye despisers,” which rendering Paul quotes in Acts 13:41. Wonder marvellously. When God’s punishment comes suddenly, it will strike terror into hearts. In your days. Since Habakkuk had asked “how long” (v. 2) this iniquity would be permitted to continue, the Lord assures him that the divine wrath will come in the time of those then living. Not believe. An indication of the severity of the coming judgment.

Chaldeans. Heb. Kaśdim (see on Dan. 1:4). The nation of Babylon is now revealed as the agent of divine anger whom God will “raise up” to serve His purpose.

Hasty. Heb. nimhar, “impetuous.” This foretells the rapid movement of Babylonian conquests, aptly represented by the figure of the “eagle’s wings” of Daniel’s prophecy (see on Dan. 7:4).

Their judgment. So strong and self-confident were the Chaldeans that they acknowledged no power but their own, crediting their grand attainments to their own abilities (see Dan. 4:28–30).

The leopards. The swiftness of the leopard in catching his prey is proverbial (see on Dan. 7:6). Evening wolves. Or, “evening jackals.” These animals are the most fierce at night, when they are prowling around for food (see Jer. 5:6; Zeph. 3:3). Spread themselves. The context favors the LXX reading, “ride forth”; that is, advance to conquer. Eagle. Heb. nesher, “a vulture,” or “an eagle.” Moses had prophesied that if Israel turned away from God, the people would be punished for their sins by a nation with horses so swift that they are fittingly compared to eagles (Deut. 28:47–50).

For violence. “Violence,” the previously mentioned sin of Judah (see on v. 2), will now be the punishment inflicted upon Judah by the Chaldeans. Sup up. Heb. megammath, a word whose meaning is obscure. It occurs only here in the OT, and owing to the uncertainty of its definition, the whole clause has been translated in many different ways in the various versions. East wind. See on Jer. 4:11; 18:17. The Hebrew word translated “east wind” may also be translated “eastward.” As the sand. A figure indicating the large number of prisoners and the spoils that would be taken. This quite naturally agrees with the previous figure of the dreaded “east wind” with its columns of wind-blown sand.

Scoff. From the heights of their own self-esteem (see on v. 7), the Babylonians would look down on and laugh at foreign kings and princes. Heap dust. An allusion to the making of a mound or embankment of earth to attack a city (see on 2 Sam. 20:15; see also illustration in Vol. II, facing p. 64). The LXX reads, “cast a mound.”

Pass over. Meaning either to pass on, or proceed forward, through the land, or to pass all bounds in pride. Offend. God is “offended” because the Babylonians attribute their success to their own strength and skill, making their own might their god (see on v. 7). The prophet implies that the nation that is used to punish Judah will itself be punished for its own sins.

Art thou not? Habakkuk, speaking for his people, appeals to God for mercy that they do not perish (vs. 12–17). Looking beyond the forbidding prospects of the present, the prophet affirms, in faith, “We shall not die” (see PK 386). Judgment. Here used in the sense of “punishment.” Mighty God. Heb. Ṣur, “Rock” (see Deut. 32:31; 2 Sam. 22:3, 47). This title emphasizes the thought that God is a sure and unmoved support of His people. The final clause of the Hebrew text quoted in the Habakkuk Commentary of the Dead Sea scrolls (see p. 1047) reads, “O Rock as One chastising him hast Thou ordained him.”

Purer eyes. Since the sinless nature of God cannot tolerate “evil” (see Ps. 5:4–6) and cannot countenance “iniquity” (see Ps. 145:17), the prophet is perplexed as to why

God should permit the Chaldeans to “deal treacherously” against His people. They are idolaters, and far worse—at least from Habakkuk’s point of view—than Judah. How, then, can God in justice use them to punish Judah? Than he. That is, than the “wicked” man.

Fishes. The righteous man is often as dumb and helpless under a wicked oppressor as fish are in the nets of fishermen. Creeping things. See Ps. 104:25. No ruler. In the Habakkuk Commentary of the Dead Sea scrolls this last clause reads, “As a crawling thing over which to rule” (see Gen. 1:26).

They. Literally, “he,” that is, the “wicked” man (see on v. 13). Take up. Here the prophet shows figuratively how the Babylonians conquer nations, the fishing tackle representing the Chaldean armies. However, this same figure could represent the activity of any wicked person.

They sacrifice. Literally, “he sacrifices.” A metaphorical way of indicating that the Chaldeans did not acknowledge the true God, but credited their success to their own skillful means (see on Hab. 1:7; cf. Isa. 10:12, 13).

They. Literally, “he” (see on vs. 13, 15). Empty. The prophet asks whether the Chaldeans shall be allowed to go on conquering, to continue to “empty their net,” only to refill it again with the spoils of war. Verse 17 in the Hebrew text quoted in the Habakkuk Commentary of the Dead Sea scrolls (see p. 1047) reads, “He shall therefore draw his sword continually to slay nations without showing mercy.”