Tuesdays Are for the Old Testament
9/3/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Thirty-Five: Habakkuk." In Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House. (517-524).
Lessing and Steinmann observe that Habakkuk's message is relatively plain, thus showing how the power of God works in His people (Lessing & Steinmann 2014, p. 517). There are suggestions within the book that Habakkuk was involved with livestock as well as being in some role in the temple. They date the oracles between 612 and 587 B.C.
Critical scholarship observes that the psalm found in Habakkuk chapter three is not present in a commentary from Qumran, though the entire work is present in the Septuagint (Lessing & Steinmann 2014, p. 517). Though some commentators suggest the first two chapters have different authorship than the third, the themes are consistent and both parts have superscriptions identifying Habakkuk as the author.
The work is internally identified as an "oracle," and, like other such works, considers what Yahweh has done in the past, projecting conclusions about his future actions (Lessing & Steinmann 2014, p. 518). Chapter three diverges from the oracle to being entitled as a prayer, and is musical in form. Lessing and Steinmann observe that textual issues have been identified in chapter three, where the Masoretic Text and the Septuagint tend to have differences (Lessing & Steinmann 2014, p. 519).
The historical issue surrounding the identification of "the wicked" is a challenge in Habakkuk (Lessing & Steinmann 2014, p. 519). The term refers in 1:4 to unbelievers in Judah, but in 1:13 to the Babylonians. This points to a date between 609 and 587, when both could be identified at the same time. The Chaldeans are being raised up as a unified people, previously separated into the Medes and the Chaldeans, once they overthrew Assyria in 612 (Lessing & Steinmann 2014, p. 520).
The suffering of the righteous is a prominent theological theme in Habakkuk (Lessing & Steinmann 2014, p. 520). Despite the calls of the righteous for divine help, it was not materializing. God's solution, bringing an unbelieving nation to destroy Judah, was not what the righteous would hope for. the unrighteous seem to prevail (Lessing & Steinmann 2014, p. 521). In the end, the Babylonians will fall themselves. Yahweh is more willing to tolerate sin than we might expect. Yet, the love of God is still working in his people. The hymn of chapter three expresses the confidence which Habakkuk has found at last.
The life of faith is a second prominent theme in Habakkuk (Lessing & Steinmann 2014, p. 521). God's people are to trust in Torah and to live by faith. God has an appointed time to bring evil to an end (Lessing & Steinmann 2014, p. 522).
Christ may be seen in Habakkuk as he, like the prophet, laments before the Father. Lessing and Steinmann particularly note this in John 11 and in the cries dereliction on the cross (Lessing & Steinmann 2014, p. 522). Sin and grace appear as violence and sin are decried, but will be addressed by God's work of judgment which will come upon the wicked of Judah, then of Babylon, leaving a righteous remnant (Lessing & Steinmann 2014, p. 523). God redeems and restores His people.
9/3/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Thirty-Five: Habakkuk." In Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House. (517-524).
Lessing and Steinmann observe that Habakkuk's message is relatively plain, thus showing how the power of God works in His people (Lessing & Steinmann 2014, p. 517). There are suggestions within the book that Habakkuk was involved with livestock as well as being in some role in the temple. They date the oracles between 612 and 587 B.C.
Critical scholarship observes that the psalm found in Habakkuk chapter three is not present in a commentary from Qumran, though the entire work is present in the Septuagint (Lessing & Steinmann 2014, p. 517). Though some commentators suggest the first two chapters have different authorship than the third, the themes are consistent and both parts have superscriptions identifying Habakkuk as the author.
The work is internally identified as an "oracle," and, like other such works, considers what Yahweh has done in the past, projecting conclusions about his future actions (Lessing & Steinmann 2014, p. 518). Chapter three diverges from the oracle to being entitled as a prayer, and is musical in form. Lessing and Steinmann observe that textual issues have been identified in chapter three, where the Masoretic Text and the Septuagint tend to have differences (Lessing & Steinmann 2014, p. 519).
The historical issue surrounding the identification of "the wicked" is a challenge in Habakkuk (Lessing & Steinmann 2014, p. 519). The term refers in 1:4 to unbelievers in Judah, but in 1:13 to the Babylonians. This points to a date between 609 and 587, when both could be identified at the same time. The Chaldeans are being raised up as a unified people, previously separated into the Medes and the Chaldeans, once they overthrew Assyria in 612 (Lessing & Steinmann 2014, p. 520).
The suffering of the righteous is a prominent theological theme in Habakkuk (Lessing & Steinmann 2014, p. 520). Despite the calls of the righteous for divine help, it was not materializing. God's solution, bringing an unbelieving nation to destroy Judah, was not what the righteous would hope for. the unrighteous seem to prevail (Lessing & Steinmann 2014, p. 521). In the end, the Babylonians will fall themselves. Yahweh is more willing to tolerate sin than we might expect. Yet, the love of God is still working in his people. The hymn of chapter three expresses the confidence which Habakkuk has found at last.
The life of faith is a second prominent theme in Habakkuk (Lessing & Steinmann 2014, p. 521). God's people are to trust in Torah and to live by faith. God has an appointed time to bring evil to an end (Lessing & Steinmann 2014, p. 522).
Christ may be seen in Habakkuk as he, like the prophet, laments before the Father. Lessing and Steinmann particularly note this in John 11 and in the cries dereliction on the cross (Lessing & Steinmann 2014, p. 522). Sin and grace appear as violence and sin are decried, but will be addressed by God's work of judgment which will come upon the wicked of Judah, then of Babylon, leaving a righteous remnant (Lessing & Steinmann 2014, p. 523). God redeems and restores His people.
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