Habakkuk 1:5-11
God's answer to Habakkuk is the comforting assurance, I am working. The place where God is working is indicated by the phrase, Behold ye among the heathen. This is translated by others, “among the nations.” The same word is translated in 13, “them that deal treacherously.” Several suggest that 5 should read, “Behold, ye faithless ones” (i.e., ye faithless Judahites;1 cf. Acts 13:41, where the LXX is followed).2
The admonition, Wonder marvelously, may be translated, “Wonder and be astounded” (RSV). There are in Hebrew two forms of the same verb which Taylor suggests may be reproduced in English by “Shudder and be shocked.”3
The prophet declares, Ye will not believe what God will do. This may have been because it was incredible that the iron colossus of Assyria in fact had feet of clay and would soon come crashing to the ground.4 Or perhaps it would be unbelievable to the Judeans that God would give them into the hands of a foreign nation—them who had the Temple, the sacrifices, and the city of David.
The phrase in your days limits the prophecy to the lifetime of the hearers if we maintain the integrity of the book.
B. THE INSTRUMENT OF GOD'S WORK, 1:6-11
Chaldeans (6) is from the Hebrew word Kasdim, which is the Babylonian and Assyrian word Kaldu, mentioned in Assyrian inscriptions from about 880 B.C. The Kaldu had their home in lower Babylonia. In 721 B.C., Merodach-baladan became king and ruled twelve years (Isa. 39:1). According to inscriptions he was called king of the land of Kaldu. Under Nabopolassar and Nebuchadnezzar the Kaldu became the ruling class in Babylon. At first Nabopolassar seems to have been viceroy of Babylon under Ashurbanipal of Assyria and his successor. However, during an uprising of southern subject peoples, probably in 612 or 611 B.C., he joined forces with the rebels and declared his independence from Assyria.
By the time of the traditional date of Habakkuk, Nabopolassar had been on the throne twenty years and was well known in Judea. This dating would limit the predictive import of the first vision. In an effort to provide for this, Driver maintains that the expression raise up means, “I am raising up so as to establish and confirm,” meaning that Babylon was not yet in a position to challenge the dominion of Assyria.
Habakkuk now proceeds to give a descriptive account of these Chaldean invaders:
1. Their Character (1:6)
The Chaldeans were bitter and hasty—“a fierce nation swayed by violent impulses, which will commit terrible deeds without forethought.”5
2. Their Arrogance (1:7)
The statement, Their judgment and their dignity shall proceed of themselves, is better translated, “Their justice and dignity proceed from themselves” (RSV). The Chaldeans became a “law unto themselves,” assuming political superiority. Judgment is mishpat, found in v. 4 (see comments there); here it implies both legal and moral right. International law was not a concept for such barbarous tribes, nor was there any idea of natural law such as would dictate universal canons of justice. Might made right in their eyes, and upon their own military supremacy they erected their standards of justice.
3. Their Warfare (1:8)
Leopards are considered among the swiftest of animals and also lie in wait for their prey, upon whom they spring with suddenness. Evening wolves are referred to twice in scripture (cf. Zeph. 3:3). They were symbols of fierceness “on account of the sudden ravages which, in the keenness of their hunger, they commit on the flocks at that time of day.”6 Their horsemen shall spread themselves has been interpreted, “Their horsemen press proudly on” (RSV). The eagle refers to a vulture but not a carrion vulture; rather one that sweeps down from the heavens to capture its live prey.
4. Their Conquests (1:9)
This is one of the most difficult verses in the book. The first phrase is rather clear but the next clause is obscure and the text is uncertain. The RSV rendering, “Terror of them goes before them,” is admittedly an emendation of the text. Some commentators give it the meaning of so hastily and eagerly conquering territory that they seem to swallow it up. This interpretation rests on the word which is translated in the KJV as sup up. It is related to a verb in Gen. 24:17 translated, “Give me a drink,” or literally, “cause one to swallow.” Like the east wind with its drying power so effective that it seems to drink the moisture, they “swallow up” their victims.
The most consistent view would appear to be to interpret the passage as referring to their conquests, which resembled the strong east wind driving irresistibly forward.
5. Their Invincibility (1:10)
No power shall be able to withstand the mighty sweep of the Chaldeans. They shall march with derision over all who dare to resist. Heap dust refers to the military tactic of raising mounds to the heights of defenders’ walls. Thus the attacking warriors were on a level with the defenders and nullified the protection of the walls.
6. Their Exaltation (1:11)
The first clause is exceedingly difficult.7 There are apparently three stages in the self-elevation of the Chaldees: (1) They were so elated by the fortresses they had taken that they changed direction and moved on to new conquests, perhaps to Judah. (2)” And they became guilty” (Lehrman) is a phrase omitted by the KJV. (3) The third step is making might their god. This is the consensus in distinction to the KJV, which says they impute his power unto his god. In any case it possibly means that in deifying their own might they became guilty of denying God.
Eaton contends that this description (6-11) does not accurately describe the advance of the Babylonian armies. If this judgment be accepted, it need not disturb us. Habakkuk's vision is an apocalyptic-type description of a visitation of judgment. In fact, some have maintained these invaders to be apocalyptic figures without any particular historical counterparts. An acceptable position seems to be that, whereas this may not be detailed historical description, it is a reference to a definite people and their task as God's instrument.
We have here an implicit philosophy of history which accords with the insights of the great prophets like Isaiah. God is the Lord of history, who makes even the wrath of men to praise Him. He uses men who have other aims, and who attribute their power to other sources, to carry out His purposes in history. Thus His government is assured and at the same time the nations remain accountable for their actions. This faith, however, raises another and perhaps even more acute problem for Habakkuk, which he proceeds to present.