Habakkuk by Heath A. Thomas

Abstract

Reviewed by: Habakkuk by Heath A. Thomas Matthew Seufert heath a. thomas, Habakkuk (Two Horizons Old Testament Commentary; Grand Rapids: Eerdmans, 2018). Pp. xiv + 234. Paper $25. Heath Thomas has produced an engaging theological commentary on the prophecy of Habakkuk. He writes clearly, precisely, and with conviction. It is plain that he has wrestled seriously with the theological issues involved (e.g., suffering, lament prayer, God's silence, God's faithfulness, and faith); even those who would disagree with some of his theological conclusions will find here a thoughtful conversation partner. A fifty-six-page introduction covers typical introductory issues (e.g., author; date; historical, canonical, and literary context; and structure) alongside some not-so-traditional elements (including, e.g., fifteen pages of "a rather impressionistic survey of Habakkuk in the reading of the church [from the apostolic period through the modern], focusing upon major thinkers and significant works" [p. 44]). Thomas sees two major literary parts to the book, both indicated by the superscription that heads them: an oracle (Hab 1:1–2:20) and a prayer (3:1-19). The oracle is subdivided into two complaints (1:2-4; 1:12–2:1) and two divine responses (1:5-11; 2:2-20) and the prayer into an introduction (3:2), the description of the divine march to Egypt (3:3-15), and the prophet's response (3:16-19). Discussion of the first part (Habakkuk 1–2) spans pp. 59-138, mixed with a couple of excursuses, one on the power of lament prayer and one on the power of silence, while the second part (Habakkuk 3), excluding the pages given for T.'s translation and some sparse translational notes, is given only six pages of commentary; an excursus on the power of memory follows. "This poem [Hab 3] is one of the most difficult in the Old Testament due to the prevalence of unique grammatical forms, archaic language, highly stylized poetry, [End Page 309] succinctness, and cosmic symbolism that is, for many, shrouded in mystery" (p. 142). "The challenges that arise … afford monograph-level work just on the third poem alone" (p. 143). T. recommends the work of Francis I. Andersen (Habakkuk: A New Translation and Commentary [AB 25; New York: Doubleday, 2001]) and Theodore Hiebert (God of My Victory: The Ancient Hymn in Habakkuk 3 [HSM 38; Atlanta: Scholars Press, 1986]) to anyone looking for a thorough analysis of the poem and reports that his own discussion "engages critical issues as an avenue leading into theological discussion" (p. 142). While I agree that a commentary series that seeks to bridge the gap between exegesis and theological discussion is not the place for a fifty-page discussion of the poem's textual issues, I think it deserves more discussion than six pages. One of the struggles of any theological-exegetical work is to ensure that the theological discussions are firmly rooted in the exegesis of the text. I think T. does a really good job of this. For Habakkuk 1–2, he gives notable attention to the historical, philological, and literary contexts and from there moves to focused theological discussion. Another struggle, though, is to allow the text to flourish via careful exegesis so that the strands of theology present in the text are not overlooked. It would be hard to conclude that there are no significant theological points that have been missed, even if only underemphasized, by such a quick look at chapter 3 (e.g., God's majesty, power, wrath, immanence; and human fear). Following the commentary proper, part 2 of the book explores theological issues in three sections: major themes of Habakkuk in relation to the Old and New Testaments (i.e., sin's destruction, waiting on the Lord, righteous suffering, God, Israel and the nations, hope, faith in God's faithfulness, and the promised end), with each theme receiving about a page of discussion; Habakkuk and prayer; and Habakkuk and spiritual formation. The discussion of lament prayer is especially prominent in T.'s commentary. He defines lament as "a kind of prayer that voices a complaint to God about distress, and it is uttered to persuade God to act on the sufferer...