This week we are studying the first chapter of Habakkuk. More than any of the other prophetic books, Habakkuk provides a glimpse into the nature of the relationship between Yahweh and his messengers. Habakkuk is not delivering an oracle to the people. His book is not a recording of a sermon with “Thus saith” or “Woe to you.” His book is a prayer dialogue that was once personal and became public. What we find in his back and forth with God is a bold honesty on the part of the prophet and a gentle sincerity emanating from Yahweh.
Superscription
Habakkuk does not provide much in the way of a biographical sketch in his superscription, not his town of origin, his father’s name, or the name of any reigning kings during his ministry. Even his name is of questionable etymology. Habak either stems from the Hebrew word for “embrace” or an Akkadian root for garden flower.
The book begins “the oracle that the prophet Habakkuk saw” (1:1). Blink and you will miss an important detail. Habakkuk’s name includes the title “prophet.” He is the only preexilic prophet to have his name associated with the title. And there are only two postexilic books in the Bible that use the title prophet in their superscription: Haggai (1:1) and Zechariah (1:1). Biblical scholars theorize that the inclusion of the prophetic title in Habakkuk indicates that he was a professional prophet at the Jerusalem Temple. Habakkuk is familiar with temple liturgy, as will become apparent in the last section. His inclusion among the elites of Jerusalem stands in contrast to a messenger like Amos who was a shepherd turned prophet operating on the margins.
Despite the short superscription, there are historical hints later in the text that help date the prophet’s ministry. In chapter one, Yahweh announces the rise of the Babylonians and describes their rapid advance across the Ancient Near East. Scholars deduce from this clue that the prophet’s ministry had to date before the Babylonians took on an international superpower status. Habakkuk also has to date before the three successive Babylonian invasions of Jerusalem (605, 597, and 586 BCE). Otherwise, Yahweh’s announcement is more a flash of the obvious than a divine revelation
The book opens with Habakkuk lamenting the poor spiritual health of Judah. It is unlikely the prophet would have complained about Judah’s disobedience to the law if he were writing during the reign of the righteous King Josiah (630-609 BCE). Josiah implemented many religious reforms, including the purging of the Assyrian cult from the land. Josiah also encouraged a return to the covenantal obligations in the Torah, but Habakkuk describes the law in his day as being paralyzed. Habakkuk was most likely a witness to the reversal of Josiah’s reforms during the reign of King Jehoiakim (608-598 BCE). Although Jehoiakim was the son of Josiah, he disregarded the Torah laws and allowed for the return of idol worship.