“Why, God? Why?!”

INTRODUCTION “The oracle that Habakkuk the prophet saw.” —‭‭Habakkuk‬ ‭1:1 ESV‬‬‬‬‬‬ Historical Background: Judah, the Latter Seventh through Early Sixth Century BC Have you ever been walking through life, utterly confused by the sequence of events taking place, wondering Where is God? If so, then you will definitely find yourself relating to Habakkuk on a very personal level. The first word that occurs in the original language of Habakkuk’s prophecy is the Hebrew word massa’ or “burden” (Lit. “a load to be lifted”; the ESV renders the term, “oracle”). It is interesting to note that the “burden” Habakkuk is forced to bear in this case is deeply rooted in the things he has witnessed in his lifetime. “The prophet saw” (v. 1), and he was troubled by all that he had seen. He is a prophet under pressure from the burdensome social issues that characteristically plagued his age. A certain sequence of catastrophic events had taken place leading up to and during the course of Habakkuk’s lifetime. This unfortunate sequence of events had left an indelible mark upon Habakkuk’s psyche. Scripture paints him as a man living in uncertain and questionable times, looking for answers. The precise dating of Habakkuk’s “oracle” is, in and of itself, uncertain and questionable. Unlike most of the other prophets in the Old Testament, Habakkuk refrains from referencing the reign of a specific king (or kings) as one of his contemporaries. (This might be on account of the ignominy of the kings who ruled Judah at the time. Habakkuk presumably did not want his writing to be associated with the notoriety of these evil public figures). Nevertheless the prophet does not leave the modern reader completely clueless as to the era in which he lived and wrote. Habakkuk kindly offers little hints here and there throughout his writing. These little hints, or historical allusions (cf. Hab 1:5–6,12; 2:4,17; 3:2; etc.), have helped modern exegetists to date the written prophecy of Habakkuk sometime around 607 or 606 BC (a year or two before the Battle of Carchemish, c. 605 BC; cf. Jer 46:1–12), which means that Habakkuk lived during a time of degradation for Judah. His prophecy is set against the background of the closing decades of the kingdom of Judah, and anticipates the rise of the Neo-Babylonian (“Chaldean”) Empire as the new world-power. Here is a brief synopsis of the world events which came to affect Judah, during Habakkuk’s lifetime (For increased effect, read the following bullet points as if you are a contemporary of Habakkuk reading the major headlines of the day): ● The Kingdom of Samaria (Judah’s sister kingdom to the North) continues to suffer devastation in the aftermath of an Assyrian invasion and mass deportation (c. 722 BC). The Samaritans have endured a century long rule under a cruel and warlike nation (Assyria), whose administrative capital (Nineveh) lies nearly 400 miles to the east. Reports indicate that Samaria is essentially living in a state of subsistence, with little infrastructure, and no effective mode of governance. It is a defeated, enslaved and impoverished land. ● The Southern Kingdom of Judah (Habakkuk’s homeland) manages to maintain its autonomy (at the moment), but is plagued by internal and external strife: social injustice, religious syncretism, and political instability. The latter of which is marked by the recurrence of weak rulers and dubious foreign alliances (cf. Jer 2:18–19, 36–37). King Josiah—Judah’s last good king (640–609 BC), responsible for enacting religious reform in Judah during Habakkuk’s lifetime—dies from the result of battle at Megiddo in 609 BC (2 Chr 35:20–24). His untimely death leaves a vacuum of both morality and power. Josiah is succeeded by Jehoahaz (2 Ki 23:31–33), who reigns for only three months before being deposed by Pharaoh Necho II and deported to Egypt. Pharaoh Necho II then places Eliakim, one of Josiah’s sons, on the throne and changes his name to Jehoiakim (2 Ki 23:34). Powerless puppet regimes have now replaced strong, anointed kings over Judah. The national climate looks bleak for God’s covenantal people. The northern kingdom has already gone into captivity; the southern kingdom is right on the verge of captivity. ● The dominant power of the eighth and seventh centuries BC—the Assyrians—progressively struggles with the culminating effects of a population explosion, sustained drought, economic collapse, and civil war at home, as well as general strife throughout the far reaches of its empire. The Assyrian people themselves contribute largely to the empire’s collapse by sparking the final rebellion. A combined army of the Neo-Babylonians (Chaldeans) and Medes finish the rebellion. Assyria falls (c. 612 BC). Its capital, Nineveh, is utterly destroyed (Nah 1:8). ● Neo-Babylon’s meteoric rise from relative obscurity to a position of world dominance alarms neighboring nations throughout the Near East, including Judah. The Chaldean people, after declaring their independence from the Assyrians in 625 BC, are quickly proving themselves to be a political kingdom and military force to be reckoned with. To their neighbors’ dismay, the Neo-Babylonians are effectively imitating Assyria’s scorched earth policies (cf. Jer 2:15); they are on a warpath across the Fertile Crescent (cf. Hab 1:6–10). The situation gets personal for Judah, when the Neo-Babylonian King, Nebuchadnezzar sets his austere face towards Judah’s Capital, Jerusalem. The winds of change are blowing; a violent storm is brewing; a pot is boiling from the north (see Jer 1:13–14). Judah is forced to endure three Neo-Babylonian invasions; and in turn, a period of mass exile.