The why leads to the who. Doubts lead to answers.
A pronouncement that Habakkuk the prophet received in a vision:
Who was Habakkuk? This introductory line is all the information we are given. It is noteworthy that he appends the titular ‘the prophet’ to his name. Haggai and Zechariah are the only other instances of this and they were post-exilic messengers of God. A prophet’s role was to declare the message of God to the people but this book uniquely and entirely consists of dialogue between Habakkuk and Jehovah. His role is almost priestly in that he has initiated a conversation, pleading, even expostulating, with God for his own concerns and likely for those of the minority of his compatriots who have remained loyal to Jehovah. With prophets in general it is Jehovah who has something to say to the people and so commissions a man to carry the message.
Concluding his book he adds
‘To the director; with my stringed instruments.’
From this we can further deduce that he was musically gifted. We might jump to the conclusion that he was a Levite. However this cannot be proven – all the official musicians were drawn from the tribe of Levi but they did not have a monopoly on musicality, the most famous singer and songwriter of scripture came from the tribe of Judah.
When did he live and work? If he was a Levite chorister or musician then this had to be prior to the destruction of the temple in Jerusalem by Nebuchadnezzar, but the context makes this equally clear. Verses five and six of chapter one tell us that the Chaldeans had not yet been raised up against Judah. The battle of Carchemish happened in the fourth year of the reign of Jehoiakim (Jer 36:1) thus ending the hegemony of Egypt. So is the raising up of Babylon referring to that against Egypt or the subsequent rising against Jehoiakim in, probably, his fifth year (Jer 36:9)? Either way we can deduce an approximation for the timing of this conversation. This makes Habakkuk the last of the Minor Prophets to Judah.
Overview: The book is in two parts; firstly the dialogue between Habakkuk and Jehovah and secondly his prayer and vision presented in song, even dirges.
Habakkuk’s first complaint:
1:1-4 - Jehovah, why are you failing to punish the nation of Judah?
Jehovah’s first answer:
1:5-11 - The Chaldeans will do so!
Habakkuk’s second complaint:
1:12- 2:1 - You what? Jehovah, why are you proposing to use a nation even more wicked than us to do so?
Jehovah’s second answer:
2:2 – 2:20 - Yes, I’m allowing the Chaldeans to do it but they won’t get away with their violence and idolatry! Five woes for the Babylonians.
Habakkuk’s prayer for mercy:
3:1-19 - In which he recollects past events of salvation: a manifestation of God’s power and glory. All this leaves him overwhelmed (v16), determined (v17), and in ecstasy (vv18-19).
The prayer commences in v2, is then interrupted in v3 by what might be a vision or perhaps a historical poem, and then recommences in v16 with Habakkuk in a state of shock. He has poured out his heart in prayer and has discovered the ‘peace of God that surpasses all understanding’ (Phil 4:7).
[Habakkuk]
How long, O Jehovah, must I cry for help, but you do not hear?
How long must I ask for help from violence, but you do not intervene?
Why do you make me witness wrongdoing?
And why do you tolerate oppression?
Why are destruction and violence before me?
And why do quarrelling and conflict abound?
So law is paralysed, and justice is never carried out.
For the wicked surround the righteous; that is why justice is perverted.
[Jehovah]
Look among the nations and pay attention!
Stare in amazement and be astounded; for something will happen in your days that you will not believe even if it is told to you.
For here I am raising up the Chaldeans, the ruthless and impetuous nation.
They sweep through vast stretches of the earth to seize homes not theirs.
They are frightening and fearsome.
They establish their own justice and authority.
Their horses are swifter than leopards, and they are fiercer than wolves in the night.
Their war-horses gallop forward; their horses come from far away.
They swoop down like the eagle rushing to feed.
All of them come bent on violence.
The assembling of their faces is like the east wind, and they scoop up captives like sand.
They scoff at kings and laugh at high officials.
They laugh at every fortified place; they pile up a dirt ramp and capture it.
Then they move forward like the wind and pass through, but they will become guilty, because they credit their power to their god.
[Habakkuk]
Are you not from everlasting, O Jehovah?
O my God, my Holy One, you do not die.
O Jehovah, you appointed them to execute judgement; my Rock, you established them for punishment.
Your eyes are too pure to look on what is evil, and you cannot tolerate wickedness.
Why, then, do you tolerate the treacherous and keep silent when a wicked man swallows up someone more righteous than he is?
Why do you make man like the fish of the sea, like creeping things that have no ruler?
All of these he hauls up with a fish-hook.
He catches them in his dragnet, and he gathers them in his fishing net.
That is why he rejoices greatly.
That is why he offers sacrifices to his dragnet and makes sacrifices to his fishing net; for by them his portion is rich, and his food is choice.
Will he then keep emptying out his dragnet?
Will he go on slaughtering nations without compassion?
At my guard post I will keep standing, and I will station myself on the rampart.
I will keep watch to see what he will speak by means of me and what I will reply when I am reproved.
[What will Habakkuk say to the reproof that he anticipates from Jehovah for the temerity in questioning the Most High? The prophet has indeed been bold in his freedom of speech with Him who is under no obligation to reply.]
[Jehovah]
Write down the vision, and inscribe it clearly on tablets, so that the one reading aloud from it may do so easily.
[No reproof but a reward – a vision! Firstly he had to see the vision. He then had to make a permanent record so that others could benefit. He was not to be selfish. And his rendering was to be as simple as possible so that all those reading would understand and likewise benefit.] For the vision is yet for its appointed time, and it is rushing toward its end, and it will not lie.
Even if it should delay, keep in expectation of it!
For it will without fail come true.
It will not be late!
[The phrase ‘appointed time’ reminds us of Daniel’s prophecies which self-evidently point to the time of the end. The date is set – it will not be late. We might cry ‘how long’ but in remaining in expectation we prove that any delay is in our perception and not in God’s timetable. Faith. Unshakeable faith knows that it will arrive on time – to the second. Compare Hebrews 10:37.] Look at the one who is proud; he is not upright within himself.
But the righteous one will live by his faithfulness.
[If he should draw back, my soul has no pleasure in him: but the just shall live by my faith – LXX] [Both parts quoted in Hebrews 10:38 in reverse order but with the author using the Septuagint version ‘shrink back’ rather than the normally translated proud and devious.] Indeed, because the wine is treacherous, the arrogant man will not reach his goal.
He makes his appetite as large as the Grave; he is like death and cannot be satisfied.
He keeps gathering all the nations and collecting for himself all the peoples.
Will not all of these speak a proverb, an allusion, and riddles against him?
[First Woe - Usury and Debt] They will say: ‘Woe to him who accumulates what is not his — for how long? — and who makes even greater his own debt!
Will not your creditors rise up suddenly?
They will wake up and violently shake you, and you will become something for them to plunder.
Because you plundered many nations, all the rest of the peoples will plunder you, because of your shedding men’s blood and your violence to the earth, to the cities and those living in them.
[Second Woe - Fraud and Oppression] Woe to the one who makes evil gain for his house, so as to set his nest on the height, to escape the grasp of calamity!
[Those who defraud and oppress their fellow men will pay for their iniquity no matter how high they build their refuges]
You have plotted shame against your house.
By wiping out many peoples you sin against yourself.
For a stone will cry out from the wall, and from the woodwork a rafter will answer it.
[Third Woe - Violence and Bloodshed] Woe to the one who builds a city by bloodshed, and who establishes a town by unrighteousness!
Look! Is it not from Jehovah of armies that peoples will work hard to feed the fire, and that nations tire themselves out for nothing?
For the earth will be filled with the knowledge of the glory of Jehovah As the waters cover the sea.
[Fourth Woe - Immorality] Woe to the one who gives his companions something to drink, adding to it rage and anger, to make them drunk, in order to look on their nakedness!
You will be glutted with dishonour rather than glory.
You too—drink and expose your uncircumcised condition.
The cup in the right hand of Jehovah will come around to you, and disgrace will cover over your glory;
For the violence done to Lebanon will cover you, and the destruction that terrified the beasts will come upon you, because of your shedding men’s blood and your violence to the earth, to the cities and those living in them.
[Fifth Woe - Idolatry] Of what benefit is a carved image when its maker has carved it?
Of what benefit is a metal statue and a teacher of lies, even though its maker trusts in it, making worthless gods that are speechless?
Woe to the one who says to a piece of wood, “Awake!” or to a speechless stone, “Wake up! Instruct us!”. Look! It is overlaid in gold and silver, and there is no breath at all within it.
But Jehovah is in his holy temple.
Be silent before him, all the earth!'
[Habakkuk’s Prayer]
O Jehovah, I have heard the report about you.
I am in awe, O Jehovah, of your activity.
In the midst of the years bring it to life!
[In the midst of the years – possibly ‘in our time’, ‘in these years’, i.e. soon! He wanted everyone to recognise Jehovah’s activity, and at a definite time.] In the midst of the years make it known.
May you remember to show mercy during the turmoil.
[In the midst of the years - Habakkuk understands that there will be a prolonged period of time, seventy years of Babylonian dominance, during which time he prays that Jehovah does not remain silent. He seeks mercy during those years of distress.] [Turmoil is coming. The nation deserves it. Nevertheless Habakkuk knows that Jehovah is a merciful God and that punishment from Him is always just and proportionate to the crime.]
[Theophany - a Divine Manifestation]
God came from Teman, the Holy One from Mount Paran. (Selah)
[Teman was a city of the Edomites, a noted centre of wisdom (Jer 49:7), and a location en-route to the Promised Land for the Israelites (Deut 33:2). Paran – mountains and plateaux of limestone generally forming the wilderness of Sinai and where the people were completely dependant on God for water.] His majesty covered the heavens; with his praise the earth was filled.
His brightness was like the light.
Two rays flashed from his hand, where his strength was hidden.
Before him went pestilence, and burning fever followed at his feet.
[Possibly a reference to the scourge that killed thousands when Israel engaged in immorality with the daughters of Moab at Shittim.] He stood still and shook the earth.
With a look, he made nations leap.
The eternal mountains were smashed, and the ancient hills bowed down.
The paths of long ago are his.
I saw trouble in the tents of Cushan.
The tent cloths of the land of Midian trembled.
[The Midianites were primarily nomadic tent dwellers. Cushan is likely analogous with Midian.] Is it against the rivers, O Jehovah, is it against the rivers that your anger is burning?
Or is your fury against the sea?
[Is Jehovah really angry with inanimate water? The references here obviously refer to the events at the Jordan and at the Red Sea. He was clearly pleased to show his supremacy over his own creation and to use the power within for the salvation of his own people.] For you rode on your horses; your chariots were victorious.
[Pharaoh’s chariots were completely defeated. As an invincible leader of military hosts Jehovah rides to victory and crushes his foes. Note the vision given to Elisha’s attendant at Dothan.] Your bow is uncovered and ready.
The rods are assigned with an oath. (Selah)
You split the earth with rivers.
Mountains writhed in pain at the sight of you.
A downpour of waters swept through.
The deep roared with its voice.
It lifted its hands high.
[Perhaps Deborah’s victory against Jabin and Sisera aided by a torrential downpour and flash-floods in the Kishon Valley.] Sun and moon stood still in their lofty abode.
[As it did when Joshua defeated the enemies of Gibeon.] Your arrows went out like the light.
The lightning of your spear was brilliant.
You marched through the earth with indignation.
You trampled the nations in anger.
You went out for the salvation of your people, to save your anointed one.
You crushed the leader of the house of the wicked.
It was exposed from the foundation to the top. (Selah)
You pierced the head of his warriors with his own weapons when they stormed out to scatter me.
They were overjoyed to devour an afflicted one in secret.
Through the sea you trod with your horses, through the surging of vast waters.
[Jehovah himself lead his people through the Red Sea. No obstacle could prevent their progress. The implication of the whole strophe from v12 is that this completed the deliverance of the people and the destruction of their enemies. Here ends the prophetic poem so as to return to the prayer begun in v2]
[The Effect]
I heard and I trembled within;Back[Belly, bowels, innermost parts all agitated and perturbed] at the sound my lips quivered.
[No longer having the function of speech] Rottenness entered my bones;[Deprived of all his strength, a wasting consumption, decay] my legs beneath me were shaking.
[He reeled and stumbled, trembling as above] But I quietly wait for the day of distress,[Habakkuk foresees a day of tribulation on the horizon and yet, having prepared himself, is carried over a threshold into a place of repose and calm. Interestingly the word distress (tsarah) is used for Peninah ‘her rival’ in First Samuel.] for it is coming upon the people who attack us.
[Distress for some means salvation for others. Divine retribution is targeted and just – always!] Although the fig tree may not blossom,[Early figs were harvested from May with the main crop continuing through to August and September] and there may be no fruit on the vines;[Grapes were equally a summer fruit as the figs] although the olive crop may fail,[Olives were gathered in the autumn, October and November] and the fields may produce no food;[The grain crops were collected in the Spring] although the flock may disappear from the pen, and there may be no cattle in the stalls;[Flocks and cattle were over-wintered in and around the farmstead] yet, as for me, I will exult in Jehovah; I will be joyful in the God of my salvation.
[As noted from the previous verse with Habakkuk’s choice of failing harvests encompassing the entire agricultural year, even though his world is collapsing around him, nothing will prevent him from exulting in Jehovah and being joyful, absolutely convinced that trust in his God is the only route to salvation.] The Sovereign Lord Jehovah is my strength; he will make my feet like those of a deer and cause me to tread on high places.
[What a total transformation! From lurking in the shadows of doubt and question Habakkuk has undergone a metamorphosis into a beautiful creature that has emerged and been elevated into the sunlight of joy, exultation, strength and absolute certainty.]