I. Name

The book itself says nothing as to the author, nor have we any mention of him elsewhere in the Scriptures. But Hebrew tradition is as prolific as history is reticent. It tells us he was the son of the Shunammite woman raised up by Elisha, 2 Kings 4, and that he was transported by an angel to Babylon to provide for Daniel when cast into the lions' den. From a study of his book a few facts are gathered which help us to determine his place. He is called a Nabi, Prophet, a term not applied to anyone but a recognized divine teacher. His name signifies, "One who embraces," which Luther understands to mean, "One who embraces his people, takes them in his arms, comforts them." From the closing words, 3:19, it has been inferred that he was of the tribe of Levi and took part in the song service of the temple.

II. Date

This must be decided entirely from internal evidence. The obscurity of the historical allusions has given rise to many suggestions, ranging from the time of Manasseh to that of Jehoiakim. The more precise date will be determined by our understanding of the references in the text. If the wrong complained of by the prophet is that committed by the chosen people themselves, and the avengers are the Chaldaeans, who in turn will suffer for their oppressions, then the latter part of Manasseh's reign or the beginning of that of Josiah seems the proper date. And this idea is strengthened by the fact that during the reign of Josiah the prophets Jeremiah and Zephaniah told of the coming of the Chaldaeans, at the bidding of God, to punish his rebellious people, and both these prophets allude to the prophecy of Habakkuk, showing he must have preceded them in such a message. This would fix the time about 650-625 B. C. Budde assigns it to 626-621 B. C. Those who wish to bring the prophet and the subject of his prophecy nearer together fix on a period a little before 600 B. C.

III. Unity of the Book

The unity of the book has been questioned by some who regard the poem, Ch. 3, as a post-exilic addition, on account of its likeness to the Psalms assigned to that period. But it forms a natural conclusion to the book and there is nothing in the ideas which demands a later date unless it be the directions given for the rendering of the Psalm, Ch. 3, in public worship, and these are in harmony with what we know of the musical service of Josiah's time. Besides, the Psalms might as well have quoted from Habakkuk as Habakkuk from the Psalms.

The book is easily divided into three sections:

1. In the form of a dialogue between himself and God the prophet asks why violence and injustice go unpunished, 1:1-4. God replies that He has prepared an instrument for the punishment of wrong-doers, even a "bitter and hasty nation," the Chaldaeans, whose swift and terrible advance no one can resist until they have executed His purpose of judgment, 5-1 1. The prophet then appeals to God to spare his people in the day of such a visitation, and God answers that the proud oppressor will finally meet his just doom, while he that fears God will be rescued, 1:12 to 2:4.

2. In the second chapter the prophet utters a parable, a taunting proverb against the Chaldaean oppressor, which he puts in the mouth of all who have suffered by his oppression. This parable consists of five parts, the first four of which begin with the word "Woe." In succession he denounces the rapacity of the Chaldaeans, 6-8; declares that their wrong-doing will be their ruin, 9-1 1; that their magnificence, being the result of greed, will end in vanity, 12-14; denounces their heartless cruelty toward those whom they have conquered, 15-17; and scouts their trust in idols who are nothing compared with Jehovah before whom all the earth must stand in awe, 18-20.

3. In the third chapter the prophecy rises into poetic form in a lyric ode, which for sublime imagery and elegance of expression has few equals in Hebrew poetry. The prophet prays that in the midst of the prevailing wickedness and oppression Jehovah will remember mercy. Then follows one of the most marvelous conceptions of God and His coming to avenge His oppressed people. Jehovah is seen marching forth from Teman, or Edom, His glory illuminating the heavens, the earth trembling beneath Him. The mountains are scattered at His approach and the tempest roars about Him. The nations flee in terror but fail to escape His punishment, 2-12. When he seeks a reason for such an appearance of Jehovah he is told it is for the salvation of His people, His anointed ones, 13-15. The poem ends with a statement of the confidence produced in the prophet by this revelation of Jehovah. Though all nature should perish he will rejoice in Jehovah, the God of his salvation, 16-19.

Besides the beauty of style and the loftiness of conception which mark the book, there are two thoughts which stand out with great prominence. One is the calm assurance of absolute justice in God. No one, not even the chosen people, can escape. Even though the wicked rise to great power it is that they may be destroyed, while he that trusts in the Lord will always be safe. The second is embodied in the declaration, "The just shall live by His faith, or in His faithfulness," a truth which has been used by the great Apostle as one of the foundation stones of our Christian life. Rom. 1:17; Gal. 3:11.

LITERATURE

Commentaries: Orelli; G. A. Smith, The Book of the Twelve Prophets; Keil and Delitzsch; Pusey. Hengstenberg's Christology; Robertson Smith, The Prophets of Israel; Farrar, The Minor Prophets; article "Hosea" in Bible Dictionaries of Smith and Hastings; Introductions of Driver, Keil, Bleek; Stanley, History of the Jewish Church.