habakkuk

Background

Author.   As with many others, next to nothing is known of our author: of his family and times only the faintest hints exist, and these are far from conclusive. Little more can be said than that he was a prophet (1:1; 3:1). The legend concerning him in the apocryphal “Bel and the Dragon” is utterly unreliable.

Unity of composition.   Inasmuch as there is an obvious break in the content of the book at chapter 3, the composition of that chapter has been the subject of some investigation, with a mythological background commonly posited for the psalm of chapter 3. While the imagery may reflect a contemporary mythology, the theology and history are perfectly consistent with the Old Testament. The inscriptions of 1:1 and 3:1 provide sufficient evidence for the unity of the whole book.

Date of composition.   La Sor notes that in light of the lack of internal specificity dates from 700 to 300 have been proposed. The weight of current scholarship however generally favors a late seventh century date, primarily because of the imminence of a Babylonian invasion of Judah (1:6–11). The extreme disbelief of the prophet that God would use such a notorious nation (1:5, 13–17) suggests a date late enough for them to have established a reputation for power (1:7–11) and viciousness. Prefer then a date around the time of the Battle of Carchemish (605).

Historical setting.   Similar to Zephaniah, Habakkuk’s setting seems to be the last quarter of the seventh century. Judah is in decline morally, despite the great reforms of Josiah (622), because of the perverse reigns of Manasseh and Amon. Assyria is in decline politically, while Babylon is beginning to expand to its eventual dominant borders. In 612 Babylon conquered the Assyrian capital of Nineveh. In 609 Egypt sought to bolster the remains of Assyria against the further aggression of Babylon (at which time Josiah was killed by Neco’s advancing armies). In 605 the power of Egypt was broken by Babylon at Carchemish. As Nebuchadnezzar sought to subjugate Egypt completely he was forced to return home to claim the recently vacated throne. As he returned, he gathered the best and brightest of Judah’s manpower (including Daniel) and took them to Babylon to show off his conquering prowess. Thus political control of Israel passed from Assyria to Egypt to Babylon, with very little autonomous rule in between.

Argument

The first two chapters consist of a dialogue between the prophet and God, with two sections of puzzlement and question from the prophet (1:2–4, 13—2:1) followed by answers from God (1:5–12; 2:2–20). The third chapter is a hymn of praise to God for his irreversible election and redemption of Israel.

The prophet begins by complaining to God about the wickedness of Judah, the people of God. He asks why God does not act in judgment (1:2–4). God obliges with the promise of severe judgment at the hand of the fearsome Babylonians (1:5–11) for the purpose of chastening Israel (1:12). At this answer the prophet is even more perplexed. While Judah is in sin, without question Babylon is far more sinful and deserving of judgment. How then could God condone the greater wickedness of Babylon (1:13—2:1)?

God begins his response with a statement of assurance that what he is about to pronounce will come to pass without fail (2:2–3). The pronouncement of judgment on Babylon then begins with God’s general condemnation of pride (2:4–5). From there the judgment takes the shape of five more specific woes ranging from another assurance of Babylon’s fall linked to her sin of rapacity (2:6–8) to the final ironic assurance that she who trusted in idols would ultimately stand before Yahweh, further implying divine judgment (2:18–20).

The prophet’s decision to append at this point a psalm of praise (his own original composition) reflects his response to the preceding. In light of God’s plan to judge Judah by the sword of Babylon, and in turn to overthrow Babylon, the prophet is consumed with praise to God for his wisdom and righteousness. His initial instinct is to pray for divine mercy toward Judah (3:2). Thereupon he recalls God’s acts on Israel’s behalf in delivering her from Egypt (3:3–15). His coming in spectacular array (3:3–7) and his marshalling of forces against both natural (3:8–11) and human (3:12–15) barriers to Israel’s freedom cause the prophet to overflow with praise that God brings security even in the face of Sinaitic curse (3:16–19).

Outline

I. Title  1:1

II. Dialogue between the Prophet and God  1:2—2:20

A. First question: The guilt of Israel  1:2–4

1. No answer to pleas for help  1:2

2. No action to remedy injustice  1:3–4

B. Answer: God’s incredible plan to elevate Babylon  1:5–12

1. The plan announced  1:5–6

2. Description of Babylonians: power, arrogance  1:7–11

3. God’s Purpose: to punish (not destroy) Israel  1:12

C. Second question: The greater guilt of Babylon  1:13—2:1

1. Babylon’s greater wickedness  1:13

2. Babylon’s inhumanity  1:14–15

3. Babylon’s idolatry  1:16–17

4. The prophet’s anticipation of reply  2:1

D. Answer: God’s intention ultimately to destroy Babylon  2:2–20

1. Final resolution requires patience  2:2–3

2. Babylon’s guilt: arrogance  2:4–5

3. Babylon’s condemnation: 5 woes  2:6–20

a) The plunderer to be plundered  2:6–8

b) The empire founded on oppression to be exposed  2:9–11

c) The empire built on bloody conquest to be displaced  2:12–14

d) The violent destroyer to be destroyed  2:15–17

e) The idolater to stand before Yahweh  2:18–20

III. Hymn of Praise: for Redemption of Israel  3

A. Title  3:1

B. Prayer for contemporary mercy  3:2

C. Poetic recital of Israel’s redemption  3:3–15

1. God’s coming to act  3:3a

2. God’s awesome appearance  3:3b–7

3. God’s acts to deliver Israel  3:8–15

a) Upsetting nature  3:8–11

b) Upsetting people  3:12–15

D. Response of confidence  3:16–19