Read the Passage: Habakkuk 1:1-17

Authorship and Date – As with several of the other Minor Prophets, little is known about the prophet Habakkuk. Indeed, the name Habakkuk does not occur outside of this book, although several New Testament authors cite the prophet’s writings, especially Hab. 2:4 (cf. Rom. 1:17; Gal. 3:11; Heb. 10:38). Since Habakkuk is formally identified as a prophet, it is possible that he was well-known in his own day and needed no introduction. Because of the musical structure and allusions in this book (cf. Hab. 3:19) it is possible Habakkuk was a Levite who served in the Temple choir. The apocryphal book Bel and the Dragon (1:30–42), as well as the Septuagint, claim Habakkuk was a Levite and that he was used by God to feed Daniel when he was in the lions’ den (cf. Dan. 6). The lack of information about Habakkuk reinforces the idea that the message is more important than the messenger. While this book is not dated, it seems likely that it was written after the death of King Josiah in 609 BC and before the Babylonian siege of Jerusalem in 605 BC, certainly before 586 BC. If this is accurate, Habakkuk would have been a contemporary of the prophets Jeremiah, Ezekiel, Daniel, Nahum, and Zephaniah.

Purpose and Theme – Historically speaking, Habakkuk was writing at the time of the end of the Assyrian empire and during the ascension of the Babylonian (or Chaldean) empire. The Hebrew ruler during the writing of Habakkuk was likely the evil king Jehoiakim (609–598 BC). Godly King Josiah (641–609 BC), who had rediscovered the law in 622 BC, had been killed in 609 BC at Megiddo by Pharaoh Necho (cf. 2 Chron. 35:20–24). While Josiah had reformed many of the evil practices of his father Amon (643–641 BC) and grandfather Manassah (697–643 BC), upon his death the Israelites returned to their evil ways. It was this seemingly unchecked personal and social evil—which was marked by economic collapse, declining productivity, moral decay, injustice, oppression, and disinterest in God—that prompted Habakkuk to begin his interaction with God. The theme of this book, then, can be summed up with the question, “Is God just?”

Structure and Outline – The structure of the book of Habakkuk is fairly straightforward, as it contains two questions, two answers, and a psalm of praise.

• The Prophet’s First Question (1:1–4)
• God’s First Response (1:5–11)
• The Prophet’s Second Question (1:12–17)
• God’s Second Response (2:1–20)
• The Prophet’s Psalm of Praise (3:1–19)

Unchecked Immorality (1:1–4)

This book begins by identifying Habakkuk as a prophet. While there were many writing prophets in the Old Testament, it is unusual for them to be explicitly labeled as such. Furthermore, we learn that this book was a “burden” (Hab. 1:1), which could be rendered as oracle, vision, or prophecy. In Hab. 1:1–4 we see the prophet’s first question to God. Here Habakkuk, who was bold and unafraid in his inquires of God, openly asked, “How long shall I cry and you will not hear?” (Hab. 1:2). With this question, which is asked some 65 times in the Bible (cf. Ps. 73), Habakkuk was essentially accusing God of being unjust for allowing seemingly unchecked sin and public injustices, identified in Hab. 1:2–4 as violence, iniquity, trouble, strife, plundering, contention, wickedness, and perverse judgment. It seems that Habakkuk believed God was indifferent toward Israel’s sins.

Coming Justice (1:5–11)

God’s response to Habakkuk’s complaint is both unexpected and interesting. Perhaps Habakkuk desired an explanation from God or even personal deliverance. Yet, God’s response was one of widespread judgment, as He declared, “I will work a work in your days which you would not believe though it were told you” (Hab. 1:5). In the details that follow the Lord describes the evil nature and practices of the Chaldeans whom He was raising up to use as an instrument of judgment against the sinful Israelites. In Hab. 1:6–11 God describes the Babylonians as bitter, hasty, terrible and dreadful. Furthermore, God cites the Chaldeans’ violence, scoffing, scorn, derision, transgressions, and offenses. While God’s use of a sinful nation to judge Israel may seem counterintuitive, it should not be surprising, for God had promised to judge Israel for her sins (cf. Deut. 28:15–68).

Instruments of Evil (1:12–17)

As the Lord had predicted at Hab. 1:5, Habakkuk could not fathom that God would use the wicked Babylonians to judge Israel. God’s claim that he would use the sword of the Chaldeans to punish His people prompted a second question from Habakkuk, which is recorded in Hab. 1:12–17. In short, Habakkuk’s question was, “Why do you look on those who deal treacherously and hold your tongue when the wicked devours a person more righteous than he?” (Hab. 1:13). Whereas Habakkuk’s first inquiry related to the timing of judgment, his second question centered on the nature of judgment. Note that Habakkuk’s claim in Hab. 1:13 that God cannot look upon sin shows a misunderstanding, for this is not taught elsewhere in Scripture. Indeed, while God cannot sin, He must look upon sin—in fact, even become sin for us (cf. 2 Cor. 5:21)—in order to save mankind.

Application Questions:

1. What do you know about the book of Habakkuk? Are you familiar with any verses or teachings from this book?
2. Have you ever questioned God? Have you ever accused God of injustice because of seemingly unchecked sin or personal loss?
3. Have you ever misunderstood God? Have you ever witnessed God using evil and sin, perhaps even in your own life, for His own purposes?
4. Did the Chaldeans know that they were being used by God to punish sin and evildoers (cf. Isa. 10:5–7, 15)?
5. Does God’s sovereignty include His use of the sins of man for His own purposes? If so, how can this be explained?