Grow your Faith with Habakkuk

By Robert Spendera

Bob Spender is Professor and chair of the division of Biblical Studies at Lancaster Bible College. He is in fellowship at Monterey Bible Chapel in Leola, PA.

Introduction

What an amazing book is the work of Habakkuk. This gem is tucked away in a group of greatly neglected Old Testament books called the Minor Prophets. Eighth in a list of twelve (at least according to the Massoretic Text) its scant three chapters carry a profound message of faith and assurance quite relevant for the third-millennium believer.

Outline of Habakkuk

The book of Habakkuk divides nicely into two parts, each beginning with a title about the prophet. [1] The opening dialog between the prophet and God (1:1–2:5) concludes with a series of five messages of woe (woe oracles, 2:6–20). These woe oracles are collected into a taunt-song as indicated by the title (2:6). The second part is a psalm (theophanic hymn) that both praises the Lord and illustrates the faith of Habakkuk (3:1–19).

The Prophet and The Book

Little is known about the life of the prophet Habakkuk. Jewish tradition has linked him with the Habakkuk of the Apocryphal book of Bel and the Dragon which is an addition to Daniel in the Septuagint. More recent scholarship links Habakkuk with the priests in the temple, primarily on the basis of the opening and closing notes of chapter three, but there is little firm evidence to support either of these suggestions. The text clearly tells us that Habakkuk was a prophet and the endnote to chapter three suggests that he may have had musical abilities.

The book of Habakkuk is unique among the prophetic writings for several reasons. Prophets generally brought God’s revelation to the people, but this book begins with the prophet bringing questions to God. The usual proclamations of God’s authority, “Thus says the Lord,” (messenger formula) are not found in Habakkuk. In addition, his use of traditional genre (מַּשָּׂא, maśśāʾ or ‘burden’ and the lament) is developed in unusual ways in this book.

God called this unique individual to help Israel by strengthening his, and ultimately their, faith in the Lord. One can only pray that a thorough study of this insightful book will do the same today.

Setting of the Message

Habakkuk served during a time of domestic trouble and international turmoil. The final years of the seventh century bc found Israel growing in rebellion toward God and fading in political strength. At the same time Babylon was on the rise toward empire status. In the final quarter of the seventh century, King Josiah attempted a sweeping reform to call Israel back to God and the institutions of His word. His reform, which was supported by the prophet Jeremiah (Jer. 22:15), was not embraced by the population at large. Following Josiah’s untimely death (609 bc) were four kings, two of whom only ruled for three months. Each was a relative of Josiah (three sons and a grandson) and each was ungodly (2 Kings 23:31–24:20). Zedekiah, the fourth ruler, was on the throne when Babylon conquered Jerusalem.

Toward the end of the seventh century Nabopolassar liberated Babylon from the Assyrian hegemony and, with the help of the Medes, attacked and destroyed key Assyrian centers over a period of fourteen years. Egypt, aware of the Mesopotamian power struggle, attempted to assert its presence in the area but was eventually defeated by Nabopolassar’s son, Nebuchadnezzar, in 605 bc.

The growth and solidification of the Babylonian kingdom appears to be the best context for the message of Habakkuk. We learn from Habakkuk that the Babylonian army was on the move (1:6) and its military ability was being felt abroad (1:7–11) making a date just prior to 605 bc an acceptable date for his ministry.

Little did Judah know that within 20 years Jerusalem would be burned and reduced to rubble. The warnings provided by Habakkuk’s contemporaries, Jeremiah, Zephaniah and Nahum, went unheeded as the nation plummeted away from its godly roots. Habakkuk’s message was another warning to the people about the coming danger, yet it also provided hope to those who were faithful to the Lord during those difficult times.

The Opening Dialogue, 1:1–2:20

Habakkuk’s First Question, 1:1–4

The oracle which Habakkuk the prophet saw. How long, O LORD, will I call for help, and You will not hear? I cry out to You, “Violence!” Yet You do not save. Why do You make me see iniquity, and cause me to look on wickedness? Yes, destruction and violence are before me; strife exists and contention arises. Therefore the law is ignored and justice is never upheld.

Habakkuk’s first question abruptly raises the issues of human evil and God’s silence. For some time the prophet had been troubled by the increase of evil in society. His cry of “Violence!” (חָמָס, ḥāmās, 1:2) provides the opening tone of the book. For a long time his repeated cries of violence (the word occurs 6 times in the book) went unanswered. Habakkuk then became increasingly disturbed about God’s silence. He was silent concerning the rampant evils of His people and toward the prayers of His prophet. For Habakkuk God was not listening.

The prophet’s opening cry is directed to God. His initial words, “How long,” parallel the psalms of distress or lament psalms (cp. Ps. 13). This cry, like the plea of the lament psalm, is both intimate and desperate. [2] Only God can adequately answer such a plea.

Habakkuk is terribly upset over the growing evil of his people. By piling up synonyms for evil he emphasizes the degree of corruption in Israel. Six different words for evil are used in verse three. The central pair, “destruction and violence” [3] (שֹׁד and חָמָס, šōd̠ and ḥāmās), occurs frequently in the prophets (Amos 3:10; Isa. 60:18; Jer. 6:7; 20:8 and Ezek. 45:9), [4] with the word for “violence” (ḥāmās) echoing the opening cry (1:2). Although this word can be used to speak of evil in a general sense, in the prophets it often reflects the oppression of people in an urban setting (Jer. 6:7; Amos 3:10; Mic. 6:12; Zeph. 1:9). Habakkuk sees himself and those like him increasingly surrounded by violence.

The third pair of words, “strife and contention,” suggests the legal network of society gone awry. The word “strife,” (רִיב, rîb̠) speaks of a legal controversy, a controversy, which for the prophets, was between the Lord and His people. [5] The word, “contention,” (מָדֹוֹן, mād̠ôn) more frequently identifies domestic disputes. [6] The legal nature of these terms leads one to reflect upon the frequency of litigation as a solution in our own society. The more violence increases the more laws are enacted to curb the violence. But laws cannot stop violence, only people can, and people need a change of heart for that (Rom. 6:6–7).

Habakkuk’s concluding complaint centers on the perversion of justice. Due to the pervasiveness of evil in society the law (torah or God’s instruction) has become ineffective. As a result justice was being perverted or ignored. Any who were attempting to follow the will of God felt helpless and surrounded by evil (1:4).

God’s Answer, 1:5–11

Look among the Nations, 1:5

Look among the nations! Observe! Be astonished! Wonder! Because I am doing something in your days—You would not believe if you were told.

The Lord begins His answer to Habakkuk with a string of commands (imperatives). Two of the verbs repeat the charges of Habakkuk’s complaint. “You make me see (ראה, rʾh)…you cause me to look on,” (נבט, nb̠t̠̣) said the prophet (v. 3). “Look! (ראה, rʾh), See! [Observe!] (נבט, nb̠t̠̣),” answers the Lord as He teaches the prophet that his perspective was insufficient (v. 5). The Lord raised Habakkuk’s eyes from his local surroundings to a global perspective by challenging him to look “among the nations” (1:5). [7] God begins to reveal His plan, which must have surprised Habakkuk. The news is so incredible that Habakkuk would not have believed it had it not been a revelation from the Lord.

God’s word has a way of surprising those who read it seriously. After all, it cuts like a sharp sword (Heb. 4:12). The Lord was teaching Habakkuk that his concern about sin and God’s silence fell short of the full picture. Believers also need that reminder. At times the pressure of surrounding events obscures our vision and we need a fresh jolt from God’s word.

The Chaldean Threat, 1:6–11

For behold, I am raising up the Chaldeans, That fierce and impetuous people who march throughout the earth to seize dwelling places which are not theirs.

The announcement that follows becomes the basis for additional concern and leads to Habakkuk’s second question. God is raising up the Chaldeans (1:6)! “Just who are the Chaldeans?” might have been a legitimate question on the mind of Habakkuk’s audience especially if the message is dated before 605 bc.

The Chaldeans migrated into the lower Euphrates region (the Sea land) around the ninth century bc. Initially they lived as tribal groups in fortified towns but as they grew stronger various Chaldean leaders attempted to snatch Babylon from the Assyrian clutches. Assyrian reprisals were successful and sometimes brutal until Nabopolassar finally liberated the city from the Assyrian control. With the help of the Medes, Nabopolassar and his son Nebuchadnezzar defeated the Assyrians, resisted growing opposition from the Egyptians, and established the neo-Babylonian empire. These were Chaldean kings, and the Babylon they ruled was eventually responsible for bringing down the city of Jerusalem and kingdom of Judah. [8]

These new rulers of Babylon (the Chaldeans) spent a number of years securing their position in the Tigris-Euphrates region, and only after Nebuchadnezzar’s defeat of the Egyptians in 605 bc at the battle of Carchemish did Judah feel the impact of their power. Yet Judah had already been in touch with Babylon and may have considered the nation to be a favorable ally. During the time of Hezekiah the Babylonian ruler, Marodach-baladan (Marduk-apla-iddina II), made overtures toward Judah to gather support for his resistance toward Assyria. But the prophet Isaiah rebuked Hezekiah for his handling of the matter and warned the king about the coming Babylonian threat (Isa. 39:6). Now, many years later, that prophecy was materializing for Judah.

A Poem of Disaster, 1:7–11

They are dreaded and feared. Their justice and authority originate with themselves. Their horses are swifter than leopards and keener than wolves in the evening. Their horsemen come galloping, their horsemen come from afar; They fly like an eagle swooping down to devour. All of them come for violence. Their horde of faces moves forward. They collect captives like sand. They mock at kings, and rulers are a laughing matter to them. They laugh at every fortress, and heap up rubble to capture it. Then they will sweep through like the wind and pass on. But they will be held guilty, they whose strength is their god.

Habakkuk 1:7–11 is a marvelously composed poem describing the ferocity of the Babylonian army. It effectively describes the nature of the force that would descend upon Judah and Jerusalem. The poem is full of descriptive language accentuating the success and speed of the Babylonian military machine. Babylon will be quick and unstoppable.

Additionally, the poem moves from a description of the military (8), to the spoils of war (9–10), and on to the victorious outcome (11), much like the account of a successful battle. All of this drives toward the important conclusion that the Babylonians are guilty. But the Lord’s revelation to Habakkuk left the prophet more troubled than before. At the same time it provided him with insight into God’s work on a global scale.

Where is Justice?

The horror of God’s announcement that He was raising up the Chaldeans is amplified by His description of their warlike nature. Habakkuk was struggling with the perversion of justice (מִשְׁפָּט, mišpāt̠̣) among his own people (1:4). At least Israel had a standard that recognized God (His word), but Babylon, because of its great power, could define justice in convenient ways. Babylon set its own standard of justice (mišpāt̠̣, 1:7). So Israel’s departure from God’s law moved God to send a people whose system of justice was quite different from the values of the Hebrew covenant.

Justice needs a foundation, an ethical standard. If God’s word does not inform justice, then the foundation shifts to a replacement, like the Koran, the word of a dictator, or the whim of popular opinion. The Christian must be informed from the Word of God and must use the Word of God to inform others. The Lord’s illustrations using light (Luke 8:16) and salt (Matt 5:13) signify a believer’s responsibility to take the message of Jesus Christ to a world with shifting standards.

God’s announcement must have been a shock to the prophet. Habakkuk’s complaint about the violence (ḥāmās) of his people (1:2–3) is met by God’s statement that He is sending a people bent upon violence (ḥāmās) against Judah (1:9).

Fast and Ferocious

Figurative language dominates the description of Babylon’s military forces. They are compared to fast and ferocious animals and their disposition is one of disdain (1:8). Repeated statements about Babylon’s mockery point to its callous attitude and remind Habakkuk’s readers that the small fortresses and opposition armies will be no match for that mighty nation. Babylon’s success, noted by an unending stream of captives, becomes part of Habakkuk’s second question to the Lord (1:9, cp. 1:17).

But Babylon is not sovereign, God is. Power and success for Babylon will eventually lead to arrogance and self-deception. Their strength, attributed to their gods, becomes like a god to them. So the Lord holds them guilty. The phrase, “he is guilty” (v. 11), employs a word that is well-known from the sacrificial system (אָם, ʾāšēm). [9]

Habakkuk’s Second Question, 1:12–17

We are not told how long it took for Habakkuk to formulate his second question to the Lord. The nature of his complaint suggests that he was immediately and profoundly disturbed by how the Lord had answered him so it may not have been long before he was again talking to the Lord (1:12–17).

The Nature of God, 1:12–13

Are You not from everlasting, O LORD, my God, my Holy One? We will not die. You, O LORD, have appointed them to judge; And You, O Rock, have established them to correct. Your eyes are too pure to approve evil, and You can not look on wickedness with favor. Why do You look with favor on those who deal treacherously? Why are You silent when the wicked swallow up those more righteous than they?

God is holy and He is eternal. Such is the emphasis that opens the prophet’s second question (1:12). Habakkuk knows the character of God and notes that Israel’s future is dependent upon God’s very nature as the eternal God. [10] Even the term “Rock,” a title for God that relates back to Deuteronomy 32, boldly pictures the durable foundation that God provides.

Habakkuk was a man of faith. His questions arise from knowing the Lord and from a believing heart. God is interested in expanding Habakkuk’s faith, as He is with any who love Him. For Habakkuk, God is “my Holy One” (1:12; 3:3). This title for God is informed by the many statements found in the book of Leviticus that challenge the people to be holy because of the holiness of the Lord (e.g. Lev. 11:45; 19:2; 20:26, etc.).

For Habakkuk the holiness of God lies at the heart of the issue. Following two statements about God’s holiness, he asks two questions. How can a holy God endorse such a wicked and idolatrous nation like Babylon? And why is God silent (1:13)? Further aggravating the matter is God’s use of Babylon to judge Judah. For Habakkuk, any scale of religion should tip in the favor of God’s people.

Habakkuk’s Parable, 1:14–17

Why have You made men like the fish of the sea, like creeping things without a ruler over them? The Chaldeans bring all of them up with a hook, drag them away with their net, and gather them together in their fishing net. Therefore they rejoice and are glad. Therefore they offer a sacrifice to their net and burn incense to their fishing net; because through these things their catch is large, and their food is plentiful. Will they therefore empty their net and continually slay nations without sparing?

Habakkuk adds an illustration to emphasize his point. The Lord’s descriptive poem (1:7–11) is now met by Habakkuk’s parable (1:14–17). [11] People are pictured as leaderless fish in the sea and the Babylonian military as the fishermen. The comparison is appropriate since the nets of the Babylonians were no match for the helpless hoards that they captured.

Two terms (fish and creeping things, 1:14) are used to represent the expansive vulnerability of those who fall prey to Babylon’s conquest. Since creeping things were usually considered unclean (Lev. 11:44, 46), while fish with scales were clean (Lev. 11:9), Habakkuk’s illustration may be global in its scope. This would accord well with the Lord’s description of Babylon as being successful against “kings” and “rulers” (1:10).

Shifting from conquered to conqueror, three terms describe the Babylonian military machine: the fishing net, the drag net, and the hook (1:15). [12] Ancient armies had a number of weapons available to them including chariots, hand-held weapons, and machines for siege warfare. In this verse the illustration represents the inescapable nature of their conquest rather than the individual items of weaponry.

Habakkuk bolsters his argument with two observations and a question. [13] First, he notes that the armies “rejoice and are glad” (1:15). There is no remorse as they conquer and gather their captives. This observation is in harmony with the Lord’s previous description of the Babylonians as callous conquerors (1:10), so Habakkuk agrees. Habakkuk then endorses another point of the previous poem, that they are idolatrous (1:11). Through fishing imagery he pictures the Babylonians as worshiping their nets (1:16). Carl Armerding points out that the two words, “sacrifice,” and “burn incense,” when used together always denote an idolatrous concept. [14] So the Babylonians are not only very successful, but they attribute their success to their gods. Such was a common practice among ancient nations who saw battles as a contest not only between human forces but also the gods of each nation (1 Kings 20:23).

The Silence of God

Habakkuk then poses his final question. Why does the Lord allow such a wicked nation to be so successful (1:13)? His question again implies that God is silent about the whole issue. This seems to be most troubling to Habakkuk despite the fact that God is in dialog with His prophet.

Sooner or later the seeming silence of God becomes a significant issue in the life of any believer. During difficult times one is quick to ask the question, “Where are you Lord?” Habakkuk was struggling with the silence of God. When God did speak, it only seemed to make things worse. Habakkuk struggled even more with what the Lord was going to do. Certainly this provides us with some insight. At times the silence of God is part of the process for growing faith. God often limits the amount of information for our own good and His ultimate glory. I wonder how many times the blind man of John 9 asked why he was blind? When the Lord did open his eyes (and understanding), it brought great glory to God (9:38).

The Lord Speaks Again, 2:1–5

The Lord Answers, 2:1–2

I will stand on my guard post and station myself on the rampart; and I will keep watch to see what He will speak to me, and how I may reply when I am reproved. Then the LORD answered me.

Habakkuk then assumes the role of a watchman as he waits for the Lord’s reply. This position, borrowed from the military, emphasizes the grave responsibility of a prophet to warn the people. A moving description of Ezekiel as a watchman is provided in his book (3:17; 33:2–6). “Watchman,” is not an official title, but a description that is first used by Hosea (9:8) [15] and later endorsed by Micah (7:7).

Remarkably the text goes on to read, “Then the Lord answered me and said,” (2:2). Don’t miss that! The Lord answered Habakkuk as He did Job and Abraham before him. He did not always answer those who questioned Him. Frequently He answered in ways they did not expect, but when He spoke it was worth listening. Believers today need to be reminded that the Lord, who spoke through miracles in the past, has spoken today in His Son (Heb. 1:1). In Christ, each Christian should be able to affirm that the Lord has “answered me.”

Surrounding the Lord’s answer are instructions to announce it (Hab. 2:2–3) and a lengthy taunt-song to illustrate it (2:6–20). Some take the taunt-song as a separate unit but a careful examination of its content reveals it to be a part of God’s answer to Habakkuk.

The Vision, 2:2–3

Then the LORD answered me and said, Record the vision and inscribe it on tablets, that the one who reads it may run. For the vision is yet for the appointed time; It hastens toward the goal and it will not fail. Though it tarries, wait for it; For it will certainly come, it will not delay.

Visions were experiential revelations from God that were mediated through a chosen messenger. They were seen by prophets and described to the people. The Lord tells Habakkuk to write the vision but to keep it simple. By writing clearly on tablets the message would be easily read (2:2, cp. Isa. 8:1). [16] Correct placing would insure public visibility and reminded the reader of God’s assurance. The vision would be fulfilled. But how soon? Even Habakkuk wrestled with the answer to that question.

The tension between God’s timing and human time is evident from the list of temporally related words found in verse three. Waiting becomes a matter of faith, as the Lord informs Habakkuk that he must wait (2:3). This was the task of a watchman. And it is the task of those who are faithful. If the prophecy is dated to 606 bc, or closer to the more auspicious 605 bc, then Jerusalem would remain for another 19 years and Babylon for another 66 years. [17]

Resting Faith, 2:4–5

Behold, as for the proud one, his soul is not right within him; But the righteous will live by his faith. Furthermore, wine betrays the haughty man, so that he does not stay at home. He enlarges his appetite like Sheol, and he is like death, never satisfied. He also gathers to himself all nations and collects to himself all peoples.

After instructing Habakkuk about the vision, how he should record it (2:2), and the surety of its fulfillment (2:3), the Lord switches back to the disturbing matter of the Babylonians. He announces that Babylon is “proud” (2:4) and “haughty” (2:5), a statement that must have been an encouragement to the prophet.

Even though the military success of the Babylonian army could be described in powerful and awesome terms (1:7–11), and even though the Lord was using them to judge Israel, He still held them accountable. After all, Babylon’s soul was “not right” (2:4). By contrast, however, the stability and guide of the righteous one is his faith. By faith, not by right of conquest, not by power, or wine, or wealth, but by faith, will he live.

Living By Faith, 2:4

A great deal has been written on Paul’s use of Habakkuk 2:4 in Galatians and Romans. Its use in Hebrews (10:38) adds further weight to the importance of this verse in New Testament thought. In each case the emphasis is upon the concept of faith, which is in complete harmony with Habakkuk. God was telling the prophet that His followers were to be marked by a different lifestyle than either the coming Babylonians or the evil Israelites. The righteous, including Habakkuk, must learn to live (must keep on living) by faith.

In Galatians (3:11), the earliest citation, Paul is exasperated by the movement of the believers towards law over gospel (3:1ff). His Old Testament quotations (Gal. 3:6, 8, 10, 11, 12), including Habakkuk 2:4, add up to a critical assessment of faith over the law. This too, is the emphasis of Romans (1:17). Many have seen the stress in Romans on “the righteous”, and while there is some truth to that, the greater emphasis is upon justification by faith. Paul is not citing Habakkuk 2:4 as a proof text, but as an illustration of how basic (and old) this principle really is. In Hebrews the quotation occurs in a discussion about living or staying the course when challenged to compromise (10:36). But even there the greater emphasis is upon faith, as Hebrews 11 so eloquently portrays.

Growing Faith

Believers need to affirm that God’s desire is for faith to grow (Eph. 4:13; 2 Thess. 1:3–4). Faith is not to be static but dynamic. One grows in faith by listening to the Lord. That is what Habakkuk did. Growing faith takes patience and dependency. A growing faith needs to wait upon the Lord and trust Him while waiting. Faith also grows as a result of teaching and encouragement (Luke 17:5–10). In addition, a dynamic faith produces results (2 Cor. 10:15). Habakkuk’s psalm of praise (chapter 3) illustrates both the growth and fruit of his faith.

God’s challenge to live by faith must have been an encouragement for Habakkuk, as well as any that felt surrounded by the injustice of the time. But difficulties would increase with the approach of the Babylonians. Nebuchadnezzar personally directed eight of nine campaigns to the west during the first ten years of his reign. [18] Appropriately, Babylon is personified as the grave with its insatiable appetite for human life. Habakkuk’s earlier portrayal of the Babylonian military was correct (1:14–17) and during such tumultuous times living by faith is the key.

Believers are encouraged to trust the Lord when they cannot fully understand the circumstances of a given situation. That does not mean that our faith is irrational. The Lord tells us to love Him with our mind (Luke 10:27), and that position is only achieved by faith in the Lord Jesus Christ.

Taunting Babylon, 2:6–20

Scholars have debated both the unity and the authenticity of the taunt-song. [19] For some, this taunt (2:6–20) is to be understood as an entirely separate unit, perhaps addressed to Babylon or even to Israel. Others believe the taunt clearly supports the message of Habakkuk. While it is true that the genre changes at verse six, indications from context support a unified account joining the taunt-song to the Lord’s dramatic answer to the prophet.

After the Lord informs Habakkuk about the vision (2:2–3) He then announces (Behold, הִנֵּה, hinnēh) the guilt of Babylon (2:4a–5) and the concomitant requirement of the righteous (2:4b). Indeed, the righteous are surrounded by the proud even in His announcement. The taunt-song is linked to the previous material by the pronoun “these” (לֶּה, ʾēlleh, 2:6), which refers to the conquered of verse five who join in song against Babylon. They will rejoice with a mocking song of judgment at the demise of Babylon.

Five messages of woe (woe oracles) make up this taunt, where the Lord lists the crimes leveled against the aggressive Babylonians. Woe oracles are frequently collected in groups and appear to share a similar structure. They begin with the word “woe,” quickly identify the audience, then state the crimes, and usually list a judgment. Woes apparently carried an emotional impact, but any attempt to force them into a standardized pattern should be avoided.

First Woe: Aggression, 2:6–8

Will not all of these take up a taunt-song against him, even mockery and insinuations against him and say, “Woe to him who increases what is not his—for how long—and makes himself rich with loans?” Will not your creditors rise up suddenly, and those who collect from you awaken? Indeed, you will become plunder for them. Because you have looted many nations, all the remainder of the peoples will loot you—because of human bloodshed and violence done to the land, to the town and all its inhabitants.

The first woe (2:6–8) is leveled against the aggression of the Babylonians with the temporal adverb “how long” (עַד־מָתַי, ʿad̠ māt̠ay) echoing the prophet’s opening impatience (1:2). Habakkuk was waiting to see God’s hand and the Lord reminded him that faith, at times, needs to be patient (cp. James 1:3). Now, Babylon’s spoiling of the nations, a topic of the Lord’s description (1:9) and the prophet’s parable (1:17), becomes a matter for judgment. Babylon will be plundered by the nations they attacked. The use of the word pair “nations” and “peoples” connects to the objects of this litany of crimes (2:5) and reminds the reader of the global scope of Babylon’s violence.

Closing the first woe oracle is a reminder of the ruthlessness of ancient Babylon. The nation was guilty of human bloodshed and violence (a key concept of this book). But Israel was also guilty of shedding blood (Isa. 4:4; Jer. 2:34) and violence (Isa. 59:6; Mic. 6:12; Ezk. 7:23). No sin goes unnoticed by the Lord. Babylon was guilty. But Judah was too. This accusation is repeated at the end of the fourth woe. Like the cry of one victimized it will not disappear until eventually answered.

Second Woe: Greed, 2:9–11

Woe to him who gets evil gain for his house to put his nest on high, to be delivered from the hand of calamity! “You have devised a shameful thing for your house by cutting off many peoples; so you are sinning against yourself. Surely the stone will cry out from the wall, and the rafter will answer it from the framework.

Driving the Babylonian machine was incessant greed. The success of conquest not only provided Babylon with more goods to bolster their economy, it also gave them a false sense of security. Like Obadiah (Obad. 4) the prophet pictures their prideful position as a nest precariously placed (Hab. 2:9). God’s warning points to their shame, a term often associated with idolatry in the prophets (e.g. Hos. 9:10; Jer. 3:24; 11:13), that here refers to the egregious evil of the Babylonian army as they kill and capture without sense or sensitivity. More oblique is verse eleven that pictures the house groaning as it falls apart. Perhaps the falling framework is testifying against the evil of Babylon in feathering its nest. In any case it becomes a graphic reminder of the end of those who seek gain outside of God.

Third Woe: Injustice, 2:12–14

Woe to him who builds a city with bloodshed and founds a town with violence! Is it not indeed from the Lord of hosts that peoples toil for fire, and nations grow weary for nothing? For the earth will be filled with the knowledge of the glory of the Lord, as the waters cover the sea.

Accusations of injustice and bloodshed take center stage in the third woe (2:12–14) as the evils of Babylon continue to be listed. Earlier, Habakkuk noted that the success of Babylon was due to its continual conquests (1:17). Here the extent of Babylon’s corruption is taken to the very founding of the city. Babylon was indeed a magnificent city. Its size and beauty, again under development by Sadam Hussein, is often described in works on ancient history. [20]

There is less amplification of Babylon’s crimes in this center woe, since the focus shifts to the Lord. Great wealth and achievements pale before the Lord of all. Even those nations that complain about Babylonian aggression are only working toward a self-serving emptiness. [21] Without the Lord human accomplishments are devoid of lasting value. Eventually Babylon would fall to a greater power and the fruit of its labor would be burned in the fire (2:13).

Believers too are builders, but we are building on a different foundation. How appropriate is the reminder by the apostle Paul that all of our labors will be subjected to God’s trying fire. They will either be refined, bringing a reward, or perish as the chaff (1 Cor. 3:10–15). In a coming day the full implications of Habakkuk’s statement will be realized as the earth is filled with the Lord’s glory beyond anyone’s scope or comprehension.

Combining a promise of God (Num. 14:21) with a prophecy about the Messianic age (Isa. 9:11), Habakkuk speaks of a time when all the Lord’s enemies will be subdued (1:14). [22] The universal scope of the knowledge of the Lord’s glory is a reminder of a coming day when the Lord will expand each believer’s understanding (1 Cor. 13:12) and even cause unbelievers to recognize the supremacy of the Lord Jesus Christ to the glory of God (Phil. 2:10–11).

Fourth Woe: Inhumanity, 2:15–17

Woe to you who make your neighbors drink, who mix in your venom even to make them drunk so as to look on their nakedness! You will be filled with disgrace rather than honor. Now you yourself drink and expose your own nakedness. The cup in the Lord’s right hand will come around to you, and utter disgrace will come upon your glory. For the violence done to Lebanon will overwhelm you, and the devastation of its beasts by which you terrified them, because of human bloodshed and violence done to the land, to the town and all its inhabitants.

Warnings against drunkenness are found in several places in the Bible, (e.g. Prov. 23:29–35; 31:4–5). Causing one’s fellow to become drunk is a violation on two counts, the evil of inebriation and that of enticement. [23] The fourth woe (2:15–17) adds another evil to the list, that of intended violation. A modern analogy might compare Babylon’s behavior to that of “date rape,” where a time of social interaction becomes a means to a violent end. The metaphor ultimately condemns Babylon for the violence done to any that stood in its way.

Nakedness was not only a part of ancient captivity (Isa. 20:4), it was a frequent euphemism for sexual relations in Old Testament times (Lev. 18:7ff.). This accusation expands as it condemns Babylon for its shameful treatment of captives. Behind the concept of nakedness may also be Babylon’s worship of gods through human sexuality.

The boomerang effect, already used in the first woe (2:8), emphasizes the principle of Scripture that what a person sows is what he will reap (Prov. 26:27; Gal. 6:7). Babylon, who caused others to drink its woe will drink the Lord’s cup of judgment. Those who have caused exposure will be exposed as their glory is turned to shame (2:16).

Before condemning Babylon’s behavior believers need to reflect upon their own position before the Lord. In humility we must confess that our sin would eternally separate us from the Lord were it not for the work of Christ. Because the Lord Jesus Christ was willing to drink the judgment of His Father’s cup, we have been provided eternal salvation (Luke 22:4).

The shame coming to Babylon is emphasized by the use of two similar sounding words as the Lord announces a change from honor (physical splendor) to utter disgrace. When judgment turns upon Babylon, they will be filled with shame (קָוֹּון, qālôn), and disgrace (קִיקָוֹּון, qîqālôn) will replace any glory they had (2:16).

Reverberating throughout the message of Habakkuk is the word “violence” (ḥāmās). Babylon’s violence had not gone unnoticed. It would be punished. The nation directed its violence toward the best of other nations (Lebanon) as well as creation itself (2:17). [24] But, as Habakkuk’s refrain implies, it was ultimately the shedding of human blood that concerned the Lord (2:8, 17).

Fifth Woe: Idolatry, 2:18–19

What profit is the idol when its maker has carved it, or an image, a teacher of falsehood? For its maker trusts in his own handiwork when he fashions speechless idols. Woe to him who says to a piece of wood, “Awake!” to a mute stone, “Arise!” And that is your teacher? Behold, it is overlaid with gold and silver, and there is no breath at all inside it.

Unlike the first four woes the fifth (2:18–20) has often been rearranged or completely rejected by interpreters. Instead of beginning the oracle, the word “woe” is nested in the middle (2:19). Additionally, the woe is about idolatry rather than the aggressive evils of Babylon. But one should always approach the text of God’s Word carefully instead of quickly accepting such a critical position. Indeed, the basis of Babylon’s behavior was their idolatrous system. This was already noted in the Lord’s poem (1:11) and Habakkuk’s parable (1:16). In that sense the oracle is foundational to the others. Their idolatry is condemned because it exposes the basis of their ungodly system.

Idolatry is a major theme of the pre-exilic prophets. They saw it as a widespread sign of covenant failure and rebellion against God. The idol parodies of Isaiah (44:9–20) and Jeremiah (10:3–10) are scathing portrayals of the foolishness of idolatry. Habakkuk’s fifth woe parallels these parodies.

Human hands formed idols. Some were carved, while others were cast. Great expense (gold and silver) and time were invested in the making of idols.

Yet they remained the products of human labor, blind helpless images. Even the elaborate rituals to fuse the deity with the idol never could awaken them out of their representative state. [25] They remained silent witnesses to the futility of human efforts. Worship of images promoted false hopes and ultimately provided no profit (2:18).

The Lord’s Holy Presence, 2:20

But the Lord is in His holy temple. Let all the earth be silent before Him.

The dialogue and five woes conclude with an announcement that the Lord is in His holy temple (2:20). The silence of the earth before a holy God also sets the stage for Habakkuk’s statement about the earth’s obligation to praise its Creator in the next part of the book (3:3).

In what sense is the Lord in His holy temple? The expression is not an attempt to localize God, but to exclaim the majesty of His presence. This temple is not Solomon’s temple (which would still have been standing), but God’s presence. Even Solomon recognized that the temple could never be God’s earthly address, but only a place where He chose to meet with His people (1 Kings. 8:27). God in His temple sits as supreme sovereign over all.

For Babylon (and Israel) idols were dumb and could never speak, because they had no breath (2:19). The silence of God, however, was a manifestation of His sovereign will. Habakkuk learned that the silence of God was more a matter of human perception than God’s inactivity. Our current culture places such an emphasis upon perception that many miss the work of God because they believe Him to be silent. On the other hand, the silence of earth often portends coming judgment. It is the calm before the storm (Amos 8:3; Zech. 2:13; cp. Rev. 8:1). This becomes very evident in the next chapter.

What a privilege the Christian has to enter directly into the presence of the Lord without fear of reprisal (Heb. 10:19–22). Believers ought to use every opportunity available to praise the Lord and worship the Savior. Because we do not fear the silence of coming judgment, we ought to respond with the sacrifices of praise (1 Peter 2:5).

Habakkuk’s Conclusion, 3:1–19

A prayer of Habakkuk the prophet, according to Shigionoth (3:1).

Chapter three provides a powerful conclusion to this great book. Several musical notations indicate that it is a musical composition. The opening term (שִׁגְיֹנֹות, šîḡyōnôt̠) is probably a melody indicator (cp. Ps. 7:1), while the endnote, “upon the stringed instruments,” calls for musical accompaniment. We are told that it was a prayer composed by Habakkuk, and its use of “Selah” (3:3, 9, 13), along with the musical notations, suggest that it was sung and enjoyed by later generations as well.

This chapter is quite different from the previous dialog and woes, yet the repeated note of authorship, “by Habakkuk the prophet” (3:1), provides a clear connection to the prophet. Suggestions regarding its literary form range from a lament to a thanksgiving song, with many holding to the view that it was a poem eventually sung in the temple. [26] Some scholars reject the authenticity of this chapter, but it provides a good illustration of how the prophets often worked as their own editors. [27]

An important feature of Bible study is to observe the use of pronouns and determine each referent. Habakkuk’s personal plea (3:2) is followed by a magnificent description of the Lord’s coming using third person forms (3:3–6). A change back to the first person signals the end of the description and transitions to the next section of the psalm (3:7). The second part of the psalm moves on a more personal level by employing second person forms (3:8–15). Finally, the psalm ends with Habakkuk’s personal reaction to his encounter with the Lord (3:16–19).

Opening Prayer, 3:2

LORD, I have heard the report about You and I fear. O LORD, revive Your work in the midst of the years, in the midst of the years make it known; In wrath remember mercy.

Habakkuk begins his prayer with the covenant name of God, Yahweh. This is reminiscent of his opening cry (1:2) and, as a result of the vision, the prophet now stands in greater awe of the Lord. The encounter has changed him forever. No longer does he accuse the Lord of not hearing (1:2) because he has heard the report (“the hearing”) of the Lord. [28] This plea is quite different from the opening complaint, for now the prophet knows that the Lord is not silent, and he wants to see more of God’s work (3:2). This is often the case with a believer who is seeking God. When the Lord reveals Himself, it often kindles a hunger for even more.

But Habakkuk is a prophet and, as such, speaks up for his people by uttering the plea that the Lord would remember mercy in wrath (3:2). The word “mercy,” (רַם, raḥēm), is a revealed attribute of the Lord (Ex. 33:19) and reflects the tender feelings that a mother has for the fruit of her womb. [29] Habakkuk’s fear of coming judgment is genuine but his knowledge of God’s merciful character is equally genuine, so he intercedes for his people.

The Appearance of the Lord, 3:3–7

The Lord Comes, 3:3–5

God comes from Teman, and the Holy One from Mount Paran. Selah. His splendor covers the heavens, and the earth is full of His praise. His radiance is like the sunlight; He has rays flashing from His hand, and there is the hiding of His power. Before Him goes pestilence, and plague comes after Him.

Recalling the wilderness period, the next section of the psalm begins and ends with southern geographical references (Hab. 3:3, 7). Exact locations for these places have yet to be determined, but their general location in the Sinai parallels the poetic description of God’s movement during the wilderness period. [30]

God’s presence begins as a global brilliance, too awesome to view, but too powerful to miss (3:4), as judgment follows at His heels (3:5). Finally, the quaking of the mountains and the trembling of nations signal the arrival of the Lord (3:6).

The Lord’s coming causes the heavens to shine with His glory while the earth reacts with joyful praise (3:3). Such universal praise is both warranted and prophetic. The synonymous parallelism in the second half of verse three effectively carries a sense of the future manifestation of God’s glory. Already the Old Testament understands that praise is due to God (Ps. 48:10; Isa. 42:10), but the thought that all the earth will praise God moves toward an eschatological goal (Zeph. 3:19–20) yet to be fulfilled (Phil. 2:11).

People veil their eyes from the sun, but imagine experiencing the power of God’s glory. The Lord’s radiance is so great that He conceals His glory much like He covered Moses in the cave with His hand as He passed by him (Ex. 33:22). But the brilliance seeps out, allowing the prophet to view the rays of His glory. Yet, there is another dimension to God’s presence. The plague, visited upon Egypt during the Exodus, will come upon those who resist God. Babylonians beware! But Judah must also take note. Judah’s sins have become worse than the surrounding nations (2 Kings 21:11; cp. Deut. 28:20–22), so the plague will include God’s people.

The Lord Arrives, 3:6–7

He stood and surveyed the earth; He looked and startled the nations. Yes, the perpetual mountains were shattered, the ancient hills collapsed. His ways are everlasting. I saw the tents of Cushan under distress, the tent curtains of the land of Midian were trembling.

Sinai’s topography moves in the presence of the Lord. The mountains, a picture of timeless stability, are rearranged by the power of His presence. Historically this recalls God’s appearance on Mount Sinai when the mountain shook amidst lightning, thunder, and smoke (Ex. 19:18–19). Habakkuk’s vision, however, is preparation for a yet future coming of the Lord. Any form of God’s revelation provides assurance to the eye of faith. So the prophet was willing to wait, for he knew that God’s ways are eternal (3:6).

God’s measurement of the land is a mark of His sovereignty. Things that cannot be measured easily fall under His authority (Isa. 40:12; Jer. 31:37). He arrives and like a commander before battle carefully surveys the landscape. At His arrival the nations tremble. They “jump” (נָתַר, nāt̠ar) out of the way at His coming (Hab. 3:6). [31] What can they possibly do in the presence of God?

Every generation wrestles with the coming of the Lord. Habakkuk learned to wait faithfully and accept the fact that God would come, but in His own time. Believers are encouraged to look for the return of the Lord Jesus Christ (Titus 2:13). As time progresses faith is challenged, especially in view of growing apostasy (2 Peter 3:4). Dangerous to the truth of the return of Christ are the date-setters like Harold Camping, whose failures cause more confusion than stability. [32] Rather, the Lord calls His own to faithfully serve Him, like Habakkuk, as they learn to watch and pray (Matt. 26:41).

At the close of the first section of the psalm Habakkuk again speaks of his own experience (3:7). He testifies to the power of God’s coming by pointing to the distress of surrounding tribes. The metaphorical use of tents and tent curtains not only speaks of the homes of these tribes but of their nomadic lifestyle. [33] Their reaction is vividly portrayed as trembling at the presence of God.

Habakkuk’s Address to the Lord, 3:8–15

The Lord’s Anger, 3:8

Did the LORD rage against the rivers, or was Your anger against the rivers, or was Your wrath against the sea, that You rode on Your horses, on Your chariots of salvation?

Habakkuk next addresses the Lord as the Savior of Israel (3:8–15). Using military language, he describes the Lord’s triumphal march across land and sea. That Habakkuk draws closer to the Lord in this section is signaled by his consistent use of the second person and his switch from Eloah (God, 3:3) to Yahweh (Lord, 3:8). [34]

How are we to understand the Lord’s anger against the rivers and sea? Some scholars have suggested strong connections to Canaanite mythology where Baal defeats the sea (Yam), but the authors of Scripture never endorsed Canaanite mythology, and the language used by Habakkuk is not necessarily dependant upon it. [35] Instead, the question is rhetorical. Did the Lord come to fight these natural forces? No, He came riding on His chariots of salvation to deliver His people. Behind Habakkuk’s description of this salvation is the Exodus experience. God did not fight against the sea, but used its power to defeat the Egyptian army.

The Lord’s Battle, 3:9–12

Your bow was made bare, the rods of chastisement were sworn. Selah. You cleaved the earth with rivers. The mountains saw You and quaked; The downpour of waters swept by. The deep uttered forth its voice, it lifted high its hands. Sun and moon stood in their places; they went away at the light of Your arrows, at the radiance of Your gleaming spear. In indignation You marched through the earth; in anger You trampled the nations.

The Lord as Warrior has arrived (3:6), and the battle has begun (3:9). Just as warriors raised their bows, having committed themselves to the battle, so the Lord commences the fight (3:9). Allusions to God’s work in the past at the Red Sea (Ex. 14:21), the Jordan River (Josh. 3:17), and the Kishon River (Jud. 4:15, 5:4, 21) enhance this description of God’s presence. Habakkuk’s description also anticipates a time when the Lord will visit His judgment upon the sea and rivers including the Euphrates (Rev. 16:3–4, 12; 21:1).

Creation reacts dramatically to the coming of the Lord (3:10–11). Mountains and rivers move, while the sun and moon stand at attention, a phenomenon reminiscent of God’s miracle during the days of Joshua (Josh. 10:13). The shaking of the mountains and the movement of bodies of water often accompany Old Testament theophanies (cp. Ex. 19:16–18; Jud. 5:4–5). Descriptions like this are a reminder of the Lord’s authority over all of creation.

The Lord’s Salvation, 3:13

You went forth for the salvation of Your people, for the salvation of Your anointed. You struck the head of the house of the evil to lay him open from thigh to neck. Selah.

But God is not coming just to disturb nature. He comes to save Israel. The word “salvation,” used twice in verse thirteen, echoes the opening question (3:8). The Lord has come to save His people. That fact brings Habakkuk closer to an appreciation of God’s activity. The Lord will come in judgment against Israel, and against Babylon, but He will also come to save His people. [36]

Salvation, directed at the Lord’s people, is also applied to “Your anointed” (3:13). Who is the anointed? Scholars differ widely on their interpretation of this phrase. Most normally the term “anointed one” (māšîaḥ) refers to an individual (prophet, priest, or king) who was selected by anointing. But this term is also used to refer to a future individual of eschatological import (Messiah). [37] Suggestions for its use here include Moses, [38] the Davidic king, [39] Israel, [40] Cyrus, [41] and Jesus Christ. [42]

The context portrays the Lord (not a king) delivering His people, and since “Your anointed” is parallel to “Your people,” it is best to understand “anointed” as a reference to God’s people, Israel. Use of the singular “anointed one” leads some interpreters to take it as a reference to the king, but it may simply be a collective use of the term. The Lord’s anger goes out against the nations who have opposed His people. His victory, then, was over the enemy that is represented as the “head of the house of evil” (3:13).

Historically the evil head may refer to Pharaoh, who led Egypt against Israel. For the prophet it would be equally relevant to see a coming judgment upon the king of Babylon. But there is also a future dimension to Habakkuk’s psalm that envisions God’s triumph over all evil. So whether the reference includes the Exodus, the Exile or an eschatological enemy, it places the victory squarely with the Lord. To this, the psalm adds its third “Selah” (3:13).

The Lord’s Victory, 3:14–15

You pierced with his own spears the head of his throngs. They stormed in to scatter us; their exultation was like those who devour the oppressed in secret. You trampled on the sea with Your horses, on the surge of many waters.

Defeat brings humiliation to an enemy, and the Lord’s victory is further marked by the enemy’s senseless self-slaughter (3:14). Babylonian arrogance leads the people into a trap, and they fall into the pit that they had dug for another.

A prophet’s job included intercession for and identification with the people. Habakkuk does both. Having interceded for those who were troubled by growing evil conditions in Judah (1:4), he now includes himself in coming judgment. [43] Certainly the Babylonian scourge will fall upon the wicked, but it will also come upon Israel so the prophet will suffer with his people.

Habakkuk’s address to the Lord ends as it began, with the Lord’s triumphal march over the sea (3:8, 15). It actually surrounds Habakkuk’s description of the Lord as a Warrior who delivers! The Lord has provided salvation for His people in the past, and He will do so in the future, for He is a saving God. But is the audience a believing people? Do they have enough faith to obey God’s word and change their ways? The evidence of history shows that the nation rejected the Lord and was sent into captivity.

Habakkuk’s Conclusion, 3:16–19

I heard and my inward parts trembled, at the sound my lips quivered. Decay enters my bones, and in my place I tremble. Because I must wait quietly for the day of distress, for the people to arise who will invade us. Though the fig tree should not blossom and there be no fruit on the vines, though the yield of the olive should fail and the fields produce no food, though the flock should be cut off from the fold and there be no cattle in the stalls, yet I will exult in the LORD, I will rejoice in the God of my salvation. The Lord GOD is my strength, and He has made my feet like hinds’ feet, and makes me walk on my high places. For the choir director, on my stringed instruments.

The final four verses provide a dramatic conclusion to the book of Habakkuk. The prophet reverts to the first person for his closing testimonial and ends on a note of assurance.

Habakkuk has been listening to the Lord. In the psalm his listening forms a parenthesis around the theophany (3:2, 16). As a prophet he has been called to receive the vision of God and to pass it on to his people. But Habakkuk’s hearing has also changed him. He trembles both from his encounter with the Lord and his realization of coming disaster. God is no longer silent for the prophet. Judgment will come. The Babylonians will invade and Habakkuk is called to wait it out (3:16).

To express his faith Habakkuk envisions a disaster using key agricultural and animal terms that embrace the major elements of Israel’s economy. The fig and vine are often used for symbols of peace, while the word pair “sheep” and “cattle” can represent the totality of a person’s possessions. [44] Habakkuk is expressing the strength of his faith in practical terms. Though all fails, through thick and thin, he will keep trusting the Lord.

But not only will he trust the Lord during the coming difficulties, he will do so joyously. Both verbs of verse eighteen emphasize the volitional nature of his statement. [45]

Waiting Faithfully

Habakkuk has learned that the waiting of faith and the waiting of doubt produce vastly different results. Doubt raises fears and creates turmoil. As Christians we can learn from Habakkuk on this matter. The best thing to do with our doubt is to take it to the Lord. Our willingness to struggle with the Lord will produce a greater faith. And a willingness to wait in faith merges our desire to serve with submission to the Lord’s authority.

The Lord has come, not just to startle nature and nations, but to save His people. Salvation and faith are closely linked in this book. For Habakkuk, the silent Lord (1:2) has become the strong Lord (1:19). Further, his view of a God who did not deliver (verb from the root יָשַׁע, yāšaʿ, 1:2) became the “God of my salvation,” (noun from the root yāšaʿ, 3:18). Remember too, that Habakkuk is rejoicing in God even though disaster looms on the horizon. He has understood the vision of God. He has applied it to his life in a very practical way, and he rises above the turmoil to walk in high places with God (3:19).

Like Habakkuk the growth of our faith can give us the surefooted nature of the deer, so that we too can walk in the heights with our Lord. Ironically, high places in the Old Testament were often places of idolatry, but God wanted Israel to destroy centers of idolatry and to eradicate the names of the places from the land (Deut. 12:3). In faith the believer can walk with the Lord in new and higher ground.

Habakkuk’s closing note reminds us that this psalm, uttered first as a prayer, continued to be used by Israel in song. After the exile they again rejoiced in the victory of faith and God’s salvation.

Notes

1. A slight variation is the three-part division of the book where the taunt-song (2:6–20) is understood as a separate unit.
2. W. Brueggemann, The Message of the Psalms (Minneapolis: Augsburg, 1984), 54.
3. Biblical citations are from the New American Standard Bible, (The Lockman Foundation, 1995), unless otherwise noted.
4. According to H. J. Stoebe, “šōd̠ emphasizes the active doing, ḥāmās the nature or consequence of the deed,” (TLOT, 1:437). William Holliday holds that one term ḥāmās represents a more enduring violence while šōd̠ indicates a violence that will pass away (Jeremiah [Philadelphia: Fortress Press, 1986], 1:208). For H. Haagh however, the frequent combination of these terms suggests that they are to be viewed as one concept (TDOT, 4:480–1).
5. NIDOTTE, 3:1105–06.
6. NIDOTTE, 1:941.
7. The Lord’s ability to open eyes is an interesting reminder of His power. A physical example of this can be found in 2 Kings 6:17.
8. A good summary of the Neo-Babylonian rise to power can be found in Amelie Kuhrt, The Ancient Near East c. 3000-330 B.C. (New York: Routledge, 1995), 2:582–597.
9. ʾāšam, “to be guilty,” occurs most often in Leviticus and Numbers with regard to sin and sacrifice (NIDOTTE 1:554). The word is used by the prophets for Israel’s guilt and the guilt incurred by those who are opposed to God’s people (Jer. 2:3; 50:7; Ezk. 25:12). A quick survey of the English versions reveals the difficulty of translating this verse. See F. F. Bruce, “Habakkuk,” in The Minor Prophets, edited by Thomas E. McComisky, (Grand Rapids: Baker), 1993, 2:850, for a helpful survey of the major issues involved in translation.
10. According to Jewish tradition the reading of the Hebrew Massoretic Text, “we will not die,” was one of eighteen textual changes deliberately made by the scribes to show respect for God. This tradition understands a change from “You will not die,” (a reference to God) to “we will not die,” (a reference to Israel), but there is no textual support for the change. See Ellis R. Brotzman, Old Testament Text Criticism: A Practical Introduction,” (Grand Rapids: Baker, 1994), 117–118.
11. Ernst Wendland rightly draws attention to the irony of God’s poem of praise for the enemy and sees intentional sharpness in Habakkuk’s reply, which he refers to as “his barbed little parable of the ravenous net of a rapacious enemy,” “‘The Righteous Live By Their Faith’ in a Holy God: Complementary Compositional Forces and Habakkuk’s Dialogue with the Lord,” JETS 42 (Dec., 1999): 609.
12. The “hook” was a singular fishing hook but was used to tether captives (Isa. 37:29 and Ezek. 19:4). Ancient pictures show captives being led away with hooks or rings in their lips (ANEP, 447) and held in nets (ANEP, 298, 307).
13. The two observations and his final question are all introduced by the same adverbial “therefore,” (עַל־ן, ʿal kēn, vv. 15, 16, 17) showing the movement of his parable toward the final question.
14. “Habakkuk,” in The Expositor’s Bible Commentary, edited by Frank E. Gaebelein (Grand Rapids: Zondervan, 1985), 7:508.
15. Joseph Blenkinsopp, Ezekiel (Louisville: John Knox Press, 1990), 28.
16. The phrase “the one who reads it may run,” may mean that the message is to be proclaimed by a runner (cp. NIV) or that it is to be written so clearly that it would be easily read (cp. CEV and TEV). While prophets did run (Jer. 23:21), the present context suggests that the recording of the vision should be plain so it could be easily understood. This was the understanding of the Dead Sea Scroll of Habakkuk, Bruce, 2:859.
17. Jerusalem fell in 586 bc or 19 years after the Battle of Carchemish, while Babylon lasted until 539 bc when it was taken by the Persians, or 66 years after 605 bc .
18. Kuhrt, 2:591.
19. The Hebrew מָשָׁל, māšāl basically means “a comparison” and can refer to a parable (Ezk. 20:49), a proverb (Ezk. 12:22), a byword (Joel 2:17), or a mocking song (Isa. 14:4), NIDOTTE, 2:1134. Context (the parallel line) supports the idea of a taunt-song.
20. For example see the brief but fine descriptions by Walter C. Kaiser, Jr. A History of Israel (Nashville: Broadman & Holman, 1998), 415–16 or Amelie Kuhrt, The Ancient Near East c. 3000-330 B.C., 2:593. On Hussein’s rebuilding see Douglas Jehl, “Look who’s stealing Nebuchadnezzar’s thunder,” New York Times, 146:50811 (6/2/97) A4.
21. J. J. M. Roberts applies the statement to the oppressed nations who are unable to enjoy the fruit of their own labor because of Babylon’s conquest, Nahum, Habakkuk, and Zephaniah (Louisville: Westminster John Knox, 1991), 123. The concept of fruitless endeavor is well-known among the prophets (Isa. 55:2 and Hag. 1:6), and it would be consistent with the use of the word pair “nations” and “peoples” in Habakkuk.
22. On the combination of these two passages by Habakkuk, see O. Palmer Robertson, The Books of Nahum, Habakkuk, and Zephaniah (Grand Rapids: Eerdmans, 1990), 195.
23. William Holliday understands such forced drinking as a means of causing shame. This would be consistent with intent of verse 16, “Plausible Circumstances for the Prophecy of Habakkuk,” Journal of Biblical Literature 120:1 (Spring, 2001): 129.
24. Lebanon, a majestic area north of Israel, is used in Scripture to represent earthly glory, fine quality, and pride. See Leland Ryken, James C. Wilhoit, and Tremper Longman III, Dictionary of Biblical Imagery (Downers Grove, IL: InterVarsity Press, 1998), 499, and the helpful summary in Kenneth L. Barker and Waylon Bailey, Micah, Nahum, Habakkuk, Zephaniah, NAC (Nashville: Broadman & Holman Publishers, 1999), 344–45. Ancient Near Eastern warfare was leveled against nature because of a deeply-seated belief in the fertility of all living things as controlled by the gods. God’s law, however, kept the distinction clear (Deut. 20:19). Today the distinction between humans, as created in the image of God, and the rest of creation is again being blurred.
25. Idols were supposedly endowed with a sacred presence through an elaborate ritual called the “opening of the mouth,” A. Leo Oppenheim, Ancient Mesopotamia (Chicago: University of Chicago Press, 1964), 186.
26. Ralph Smith, Micah-Malachi, WBC (Waco, TX: Word Books, 1984), 114–15.
27. Jeremiah, for example, worked on his own book under the direction of the Lord and added material to it (36:32). See also the helpful comments by C. Hassell Bullock in An Introduction to the Old Testament Prophets (Chicago: Moody Press, 1986), 34.
28. All three words, “You do not hear” (1:2), “I have heard” (3:2), and “the report” (3:2) are from the same root: שָׁמַע, šāmaʿ, “to hear.”
29. Both the word “mercy” (רַחֲמִים, raḥămîm) and the word “womb” (רַחַם, raḥam) derive from the same root. The association of tenderness shared by these terms has been noted by a number of scholars, NIDOTTE 3:1093.
30. More detailed information can be found in the Baker Encyclopedia of the Bible, ed. Walter A. Elwell, 2 vols. (Grand Rapids: Baker, 1988). Teman seems to refer to a city in Edom, although it is also used to represent the whole of Edom, 2:2042. Paran seems to be an abbreviation for the Desert of Paran (located in central Sinai), making the mention of the mountain a metaphor, perhaps of Mount Sinai, 2:1616. Cushan (3:7) is only found here in the Bible, so is the most obscure site of the four, while Midian seems to refer to a people who lived on the fringes of Edom to the southern Sinai, 2:1456.
31. The word נָתַר, nāt̠ar (Hiphil, “cause to jump”) is used of leaping insects (like grasshoppers or locusts) in Leviticus 11:21. Comparisons using grasshoppers for the weakness of people before a greater power are already known in the Old Testament (Num. 13:33; Isa. 4:22) making this a likely connection.
32. For Camping’s movements see Joe Maxwell, “Camping misses end-times deadline,” Christianity Today 38 #12 (Sept. 24, 1994): 84; and Dave Shiflett, “Tate—Houses of Worship: Depart Out!,” Wall Street Journal, Eastern Edition, (Feb. 1, 2002), W.13.
33. The exact locations of Midian and Cushan (not Cush) are unknown. Some take them as being south of Israel, in continuity with the earlier locations (3:3), while others identify them with the enemies of Israel during the Judges to express God’s movement from south (3:3) to north (3:7). Cushan would then be taken as Israel’s Mesopotamian foe, Cushan-rishathaim (Jud 3:8), while Midian is the enemy during the time of Gideon (Jud 6:1), Robertson, The Books of Nahum, Habakkuk, and Zephaniah, 228.
34. David Prior, The Message of Joel, Micah and Habakkuk (Downer’s Grove, IL: InterVarsity, 1998), 268.
35. Robertson, The Books of Nahum, Habakkuk, and Zephaniah, 232.
36. Salvation in the Old Testament emphasized physical deliverance but, at times, included a spiritual hope from the Lord, R. Spender, “Salvation,” in Baker Encyclopedia of the Bible, ed. Walter Elwell, (Grand Rapids: Baker, 1979), 2:1884.
37. NIDOTT 2:1126.
38. Richard D. Patterson, Nahum, Habakkuk, Zephaniah, in The Wycliffe Exegetical Commentary (Chicago: Moody Press, 1991), 252.
39. Smith, 116.
40. Willem A. Van Gemeren sees it as the “messianic community,” Interpreting the Prophetic Word (Grand Rapids: Zondervan, 1990), 173, while Gerhard Van Groningen identifies it as God’s chosen covenant people, Messianic Revelation in the Old Testament (Grand Rapids: Baker Book House, 1990), 31.
41. Argued most clearly by Robertson, The Books of Nahum, Habakkuk, and Zephaniah, 237–38.
42. Supported by Walter C. Kaiser, Jr. Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi, Mastering the Old Testament (Dallas: Word Publishing, 1992), 185, but absent from his later work The Messiah in the Old Testament, 1995. See also Armerding, 7:531.
43. The Hebrew text of 3:14 reads, “to scatter me,” as in the KJV. Some English versions (NIV, NAS) read, “to scatter us,” so as to include the people. But the prophet is simply viewing himself in the midst of God’s work.
44. NIDOTTE 1:708
45. The verbs are cohortatives, which express a speaker’s strong desire, Bruce Waltke and M. O’Connor, An Introduction to Biblical Hebrew Syntax (Winona Lake, IN: Eisenbrauns, 1990), 573.