{"id":22780,"date":"2022-09-24T09:41:49","date_gmt":"2022-09-24T14:41:49","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-habakkuk-31\/"},"modified":"2022-09-24T09:41:49","modified_gmt":"2022-09-24T14:41:49","slug":"exegetical-and-hermeneutical-commentary-of-habakkuk-31","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-habakkuk-31\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Habakkuk 3:1"},"content":{"rendered":"

A prayer of Habakkuk the prophet upon Shigionoth. <\/i><\/b><\/h3>\n

1 2<\/strong>. Introduction<\/p>\n

1<\/strong>. A prayer of Habakkuk<\/em> ] The only part of the passage which is strictly prayer is Hab 3:2<\/em><\/span>. But the whole poem is nothing but an amplification of the words “renew thy work.” The earnest direction of the poet’s mind towards God, and its absorption and loss of itself in the thought of Him and His operations is a prayer. For this wider idea of prayer cf. 1Sa 2:1<\/span>; Psa 72:20<\/span>. Comp. the title to Psalms 90<\/span>.<\/p>\n

upon Shigionoth<\/em> ] The word is plur. of Shiggaion in the title of Psalms 7<\/span> and may mean a wild, tumultuous and ecstatic poem. The word “upon” in such superscriptions appears to mean “after the mode of,” “to the music of” Shigionoth.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

A prayer of Habakkuk – <\/B>o<\/SUP>. The prayer of the prophet, in the strictest sense of the word, is contained in the words of Hab 3:2<\/span>. The rest is, in its form, praise and thanksgiving, chiefly for Gods past mercies in the deliverance from Egypt and the entering into the promised land. But thanksgiving is an essential part of prayer, and Hannah is said to have prayed, whereas the hymn which followed is throughout one thanksgiving . In that also these former deliverances were images of things to come, of every deliverance afterward, and, especially, of that complete divine deliverance which our Lord Jesus Christ performed for us from the power of Satan 1Co 10:11<\/span>, the whole is one prayer: Do, O Lord, as Thou hast done of old; forsake not Thine own works. Such were Thy deeds once; fulfill them now, all which they shadowed forth. It is then a prayer for the manifestation of Gods power, and therewith the destruction of His enemies, thenceforth to the Day of Judgment. Cyril: Having completed the discourse about Babylon, and having fore-announced most clearly, that those who destroyed the holy city and carried Israel captive shall be severely punished, he passes suitably to the mystery of Christ, and from the redemption which took place partially in one nation, he carries on the discourse to that universal redemption, whereby the remnant of Israel, and no less the whole world has been saved.<\/P>

Upon Shigionoth – <\/B>The title, Shiggaion, occurs only once besides Ps. 7<\/span>. Upon, in the titles of the Psalms, is used with the instrument , the melody , or the first words of the hymn, whose melody has been adopted The two first are mentioned by a Jewish Commentator (Tanchum) with others, in his delight, or his errors, in the sense, that God will forgive them. This, which the versions and Jewish commentators mostly adopt, would be a good sense, but is hardly consistent with the Hebrew usage. Shiggaion of David, as a title of a Psalm, must necessarily describe the Psalm itself, as Mismor of David, Michtam of David, Tephillah of David, Maschil of David. But Shiggaion, as a great error, is not a title: nor does it suit the character of the Psalm, which relates to calumny not to error.<\/P>

It probably, then, means a psalm with music expressive of strong emotion, erratic or dithyrambic. Habakkuks title, on Shigionoth (plural) then would mean upon, or (as we should say,) set to music of psalms of this sort The number three remarkably predominates in this psalm (Hab 3:6<\/span> has 15 words, in five combinations of three words; Hab 3:3<\/span>, Hab 3:10<\/span> have 12 words, in four 3s: Hab 3:4<\/span>, Hab 3:9<\/span>, Hab 3:19<\/span> have 9 words in three 3s: Hab 3:5<\/span>, Hab 3:12<\/span>, Hab 3:15<\/span>, Hab 3:18<\/span> have 6 words in two 3s: Hab 3:17<\/span> is divided into 4-3-3-4-3-3; Hab 3:8<\/span> is 3-3-3-3-2; Hab 3:11<\/span> is 4-3-3; Hab 3:16<\/span> is 3-3-3-2-2-2-3. This forces itself on every reader. Delitzsch quotes the Meor. Enaim, i. 60, The prayer of Habakkuk goeth on threes) yet so that long measures are succeeded by very short.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Hab 3:1-2<\/span><\/p>\n

A prayer of Habakkuk the prophet upon Shigionoth.<\/em><\/p>\n<\/p>\n

God devoutly addressed<\/strong><\/p>\n

This chapter presents to us God in three aspects, as devoutly addressed, as poetically portrayed, and as triumphantly enjoyed.<\/p>\n


I. <\/strong>It was composed for general use. It is not an extemporaneous address; it is a settled form of devotion. Pre-arranged forms of devotion are both scriptural and expedient. There is a set form given to the priests for blessing the people in Num 6:2-3<\/span>. Psa 92:1-15<\/span>. is called a psalm for the Sabbath, and 102. a prayer for the afflicted. Hezekiah commanded the Levites to praise the Lord in the words of David and of Asaph the seer, which is Psa 106:1-48<\/span>. And Christ Himself gave His disciples a form of prayer. Whilst it is scriptural it is also expedient. To get a whole congregation into the channel of devotion, a pro-arranged form seems desirable.<\/p>\n


II. <\/strong>It was in prospect of a terrible calamity. O Lord, I have heard Thy speech, and was afraid. Terrible was the calamity now looming on the vision of the prophet. The Chaldean army was approaching; the ruthless troops would soon be in his country, sack Jerusalem its metropolis, and bear his countrymen away into captivity. In view of this the prayer is addressed. Call upon Me in the day of trouble, etc. Surely, if men fully realised the predicted judgments that will fall on this world, prayer would be the habitude of their souls.<\/p>\n


III. <\/strong>It was for a revival of divine work. Revive Thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy. Kiel thus renders the passage–Jehovah, Thy work in the midst of Thy years call to life, in the midst of the years make it known. This may mean, Perfect the work of delivering Thy people; let not Thy promise lie as it were dead, give it new life by performing it. Do it now, in the midst of the years, when our calamities are at their height, when <\/strong>Thy wrath seems to be at high tide and terrible. Now revive Thy work. Three thoughts are suggested–<\/p>\n

1. <\/strong>The work of human deliverance is the work of God.<\/p>\n

2. <\/strong>This work of God may appear to decline.<\/p>\n

3. <\/strong>This decline of Gods work can only be overcome by His intervention. Revive Thy work. (Homilist<\/em>.<\/em><\/strong>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

CHAPTER III <\/P>

The prophet, being apprised of the calamities which were to be<\/I><\/P>

brought on his country by the ministry of the Chaldeans, and<\/I><\/P>

the punishments which awaited the Chaldeans themselves, partly<\/I><\/P>

struck with terror, and partly revived with hope and confidence<\/I><\/P>

in the Divine mercy, beseeches God to hasten the redemption of<\/I><\/P>

his people<\/I>, 1, 2.<\/P>

Such a petition would naturally lead his thoughts to the<\/I><\/P>

astonishing deliverance which God vouchsafed to the same people<\/I><\/P>

of old; and the inference from it was obvious, that he could<\/I><\/P>

with the same ease deliver their posterity now. But, hurried<\/I><\/P>

on by the fire and impetuosity of his spirit, he disdains to<\/I><\/P>

wait the process of connecting these ideas, and bounds at once<\/I><\/P>

into the midst of his subject: “God came from Teman,” c.<\/I>, 3.<\/P>

He goes on to describe the majesty and might which God<\/I><\/P>

displayed in conducting his people to the land of promise,<\/I><\/P>

selecting the most remarkable circumstances, and clothing them<\/I><\/P>

in the most lofty language. As he goes along, his fancy becomes<\/I><\/P>

more glowing, till at length he is transported to the scene of<\/I><\/P>

action, and becomes an eyewitness of the wonders he describes.<\/I><\/P>

“I beheld the tents of Cushan in affliction,”<\/I> 4-6.<\/P>

After having touched on the principal circumstances of that<\/I><\/P>

deliverance which he celebrates, he returns to what passed<\/I><\/P>

before them in Egypt his enthusiasm having led him to begin<\/I><\/P>

in the midst of his subject<\/I>, 7-15.<\/P>

And at last he ends the hymn as he began it, with expressing<\/I><\/P>

his awe of the Divine judgments, and his firm trust in the<\/I><\/P>

mercy and goodness of God while under them; and that in terms<\/I><\/P>

of such singular beauty, elegance, and sublimity, as to form a<\/I><\/P>

to proper conclusion to this admirable piece of Divinely<\/I><\/P>

inspired composition<\/I>, 16-19.<\/P>

It would seem from the title, and the note appended at the<\/I><\/P>

end, that it was set to music, and sung in the service of the<\/I><\/P>

temple.<\/I> <\/P>

NOTES ON CHAP. III<\/P>

<\/P>

Verse 1<\/span>. A prayer of Habakkuk – upon Shigionoth.<\/B><\/I>] See the note on the title<\/I> of Ps 7:1<\/span>, where the meaning of Shiggaion<\/I> is given. The Vulgate has, pro ignorantiis, for<\/I> ignorances<\/I>, or sins committed in ignorance; and so it is understood by the Chaldee<\/I>. The Syriac<\/I> has nothing but merely, A<\/I> prayer of Habakkuk<\/I>. And the Septuagint<\/I>, instead of Shigionoth<\/I>, have , with a hymn<\/I>, which is copied by the Arabic<\/I>.<\/P>

<\/P>

I suspect that the title<\/I> here given is of a posterior<\/I> date to the prophecy. It appears to interrupt the connection between this and the termination of the preceding verse. See them together: – <\/P>

Hab 2:20<\/span>: “But the Lord is in his holy temple: Be silent before him, all the earth.<\/P>

<\/P>

Hab 3:2<\/span>: O Lord, I have heard thy speech: I have feared, O Lord, thy work.<\/P>

As the years approach thou hast shown; As the years approach thou makest known.<\/P>

In wrath thou rememberest mercy.”<\/P>


<\/P>

The prophet may here refer to the speech<\/I> which God had communicated to him, Hab 1:1-11<\/span>; Hab 2:4-20<\/span>, and the terror with which he was struck, because of the judgments denounced against Jerusalem. I have followed the version of Apb. Newcome<\/I> in this first<\/I> verse. The critical reader may consult his notes, and the various readings of Kennicott<\/I> and De Rossi<\/I>.<\/P> <\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

A prayer:<\/B> the prophet required the earth Should be silent before God, and now gives them example; he waits on and prays to God in his holy temple: some say it is a prayer of intercession, and that the word carrieth it so. Habakkuk the prophet: see Hab 1:1<\/span>. <\/P>

Shigionoth; <\/B>a musical note, say some, and such note as the Jews have no certain knowledge of. Others say Shigionoth<\/I> is ignorances, which the prophet doth confess, and sueth for the pardon of; both he and the people had erred, were offended at the darkness of Divine providences, and needed pardon as well as instruction: or it may be a prayer on occasion of the many and great changes Providence wrought in the affairs of the world and the church. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

1. prayer<\/B>the only strictlycalled prayers are in Hab 3:2<\/span>.But all devotional addresses to God are called “prayers”(Ps 72:20<\/span>). The Hebrew<\/I>is from a root “to apply to a judge for a favorable decision.”Prayers<\/I> in which praises<\/I> to God for deliverance,anticipated in the sure confidence of faith, are especiallycalculated to enlist Jehovah on His people’s side (2Ch 20:20-22<\/span>;2Ch 20:26<\/span>). <\/P>

upon Shigionoth<\/B>amusical phrase, “after the manner of elegies,” or mournfulodes, from an Arabic<\/I> root [LEE];the phrase is singular<\/I> in Ps7:1<\/span>, title. More simply, from a Hebrew<\/I> root to “err,””on account of sins of ignorance.<\/I>” Habakkuk thusteaches his countrymen to confess not only their more grievous sins,but also their errors<\/I> and negligences,<\/I> into which theywere especially likely to fall when in exile away from the Holy Land[CALVIN]. So Vulgate<\/I>and AQUILA, and SYMMACHUS.”For voluntary transgressors” [JEROME].Probably the subject would regulate the kind of music. DELITZSCHand HENDERSON translate,”With triumphal music,” from the same root “to err,”implying its enthusiastic irregularity.<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

A prayer of Habakkuk the prophet upon Shigionoth.<\/strong> Of the name, character, and office of the prophet, [See comments on Hab 1:1]<\/span>. This chapter is entitled a “prayer” of his, a supplicatory one, put up in an humble and earnest manner, and in the exercise of faith, and under the influence of a spirit of prophecy. He before had a vision of the coming of Christ, and of what enemies would rise up, and obstruct his kingdom and interest in the world; and here lie prays that these obstructions might be removed, and that the kingdom of Christ, in its full extent and glory, might take place in the world; and is a prayer of faith, as he prayed it might be, he believed it would be; and left this prayer behind him, for the use and instruction of the church in all ages, until the whole should be accomplished. It seems to be composed after the manner of the psalms of David, to make it the more pleasant and agreeable; and that it might be the more regarded, and be more fitted for the public use and service of the sanctuary: this appears from the style of it, which is poetical, lofty, and sublime; from the frequent use of the word “Selah”, peculiar to the psalms of David, Hab 3:3<\/span> and from the direction of it to the chief singer on the stringed instruments, Hab 3:19<\/span> and from the phrase “upon”, or “according to Shigionoth” here, which the Septuagint version renders “with a song”; and so the Arabic version, “after [the manner] of a song”; for this word seems to be the plural of Shiggaion, the title of the seventh psalm Ps 7:1<\/span>; which was either the name, title, or first word of some song or songs, according to which this was to be sung; or the name of the tune with which it was to be sung; or of the instrument on which was to be sung: it very probably designs, and may called, an “erratic” or “wandering” song, because of the variableness of its metre, and of its tune. The Vulgate Latin version wrongly interprets it, “for ignorances”; as if this was a prayer of the prophet’s for the pardon sins of error and ignorance committed by himself, or by others, or both; which sense is favoured by the Targum,<\/p>\n

“a prayer which Habakkuk the prophet prayed, when it was revealed unto him concerning the length (of time) which (God) gave to the wicked; that, if they would return to the law with a perfect heart, they should be forgiven all the sins which they had committed before him as ignorance:”<\/p>\n

but there does not appear throughout the whole prayer one single petition for the pardon of any sin at all.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

The song has a special heading, after the fashion of the psalms, in which the contents, the author, and the poetical character of the ode are indicated. The contents are called t e phillah <\/em>, a prayer, like Psa 17:1-15<\/span>; 86; 90; 102, and Psa 142:1-7<\/span>, not merely with reference to the fact that it commences with a prayer to God, but because that prayer announces the contents of the ode after the manner of a theme, and the whole of the ode is simply the lyrical unfolding of that prayer. In order, however, to point at the same time to the prophetic character of the prayer, that it may not be regarded as a lyrical effusion of the subjective emotions, wishes, and hopes of a member of the congregation, but may be recognised as a production of the prophets, enlightened by the Spirit of Jehovah, the name of the author is given with the predicate “the prophet;” and to this there is added , to indicate the poetico-subjective character, through which it is distinguished from prophecy in the narrower sense. The expression “upon Shigionoth” cannot refer to the contents or the object of the ode; for although shiggayon <\/em>, according to its etymon shagah <\/em> = shagag <\/em>, to transgress by mistake, to sin, might have the meaning transgression in a moral sense, and consequently might be referred to the sins of transgressors, either of the Judaeans or the Chaldaeans, such an assumption is opposed both to the use of shiggayon <\/em> in the heading to Psalm 7, and also to the analogy between al shigyonoth <\/em>, and such headings to the psalms as al haggittth <\/em>, al n e gnoth <\/em>, and other words introduced with al <\/em>. Whilst shiggayon <\/em> in Psa 7:1<\/span> indicates the style of poetry in which the psalm is composed, all the notices in the headings to the psalms that are introduced with al <\/em> refer either to the melody or style in which the psalms are to be sung, or to the musical accompaniment with which they are to be introduced into the worship of God. This musico-liturgical signification is to be retained here also, since it is evident from the subscription in Hab 3:19<\/span>, and the repetition of Selah<\/em> three times (Hab 3:3<\/span>, Hab 3:9<\/span>, Hab 3:13<\/span>), that our hymn was to be used with musical accompaniment. Now, as shagah <\/em>, to err, then to reel to and fro, is applied to the giddiness both of intoxication and of love (Isa 28:7<\/span>; Pro 20:1<\/span>; Pro 5:20<\/span>), shiggayon <\/em> signifies reeling, and in the terminology of poetry a reeling song, i.e., a song delivered in the greatest excitement, or with a rapid change of emotion, dithyrambus<\/em> (see Clauss on Psa 7:1<\/span>; Ewald, Delitzsch, and others); hence , after dithyrambs, or “after the manner of a stormy, martial, and triumphal ode” (Schmieder).<\/p>\n

Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n

The Prophet’s Prayer.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD>

B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 600.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE>

      1 A prayer of Habakkuk the prophet upon Shigionoth.   2 O LORD<\/B>, I have heard thy speech, and<\/I> was afraid: O LORD<\/B>, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy.<\/P>

      This chapter is entitled a prayer of Habakkuk.<\/I> It is a meditation with himself, an intercession for the church. Prophets were praying men; this prophet was so (He is a prophet, and he shall pray for thee,<\/I> Gen. xx. 7<\/I><\/span>); and sometimes they prayed for even those whom they prophesied against. Those that were intimately acquainted with the mind of God concerning future events knew better than others how to order their prayers, and what to pray for, and, in the foresight of troublous times, could lay up a stock of prayers that might then receive a gracious answer, and so be serving the church by their prayers when their prophesying was over. This prophet had found God ready to answer his requests and complaints before, and therefore now repeats his applications to him. Because God has inclined his ear to us,<\/I> we must resolve that therefore we<\/I> will call upon him as long as we live.<\/I> 1. The prophet owns the receipt of God’s answer to his former representation, and the impression it made upon him (v.<\/I><\/span> 2<\/span>): “O Lord! I have heard thy speech, thy hearing<\/I>” (so some read it), “that which thou wouldst have us hear, the decree that has gone forth for the afflicting of thy people. I received thine,<\/I> and it is before me.” Note, Those that would rightly order their speech to God must carefully observe, and lay before them, his speech to them. He had said (ch.<\/I><\/span> ii. 1<\/span>), I will watch to see what he will say;<\/I> and now he owns, Lord, I have heard thy speech;<\/I> for, if we turn a deaf ear to God’s word, we can expect no other than that he should turn a deaf ear to our prayers, Prov. xxviii. 9<\/span>. I heard it, and was afraid.<\/I> Messages immediately from heaven commonly struck even the best and boldest men into a consternation; Moses, Isaiah, and Daniel, did exceedingly fear and quake.<\/I> But, besides that, the matter of this message made the prophet afraid, when he heard how low the people of God should be brought, under the oppressing power of the Chaldeans, and how long they should continue under it; he was afraid lest their spirits should quite fail, and lest the church should be utterly rooted out and run down, and, being kept low so long, should be lost at length. 2. He earnestly prays that for the elect’s sake<\/I> these days of trouble<\/I> might be shortened,<\/I> or the trouble of these days mitigated and moderated, or the people of God supported and comforted under it. He thinks it very long to wait till the end of the years;<\/I> perhaps he refers to the seventy years fixed for the continuance of the captivity, and therefore, “Lord,” says he, “do something on our behalf in the midst of the years,<\/I> those years of our distress; though we be not delivered, and our oppressors destroyed, yet let us not be abandoned and cast off.” (1.) “Do something for thy own cause: Revive thy work,<\/I> thy church” (that is the work of God’s own hand,<\/I> formed by him, formed for him); “revive<\/I> that, even when it walks in the midst of trouble,<\/I>Psa 138:7<\/span>; Psa 138:8<\/span>. Grant thy people a little reviving in their bondage,<\/I>Ezr 9:8<\/span>; Psa 85:6<\/span>. Preserve alive thy work<\/I>” (so some read it); “though thy church be chastened, let it not be killed; though it have not its liberty, yet continue its life, save a remnant alive, to be a seed of another generation. Revive the work of thy grace<\/I> in us, by sanctifying the trouble to us and supporting us under it, though the time be not yet come, even the set time,<\/I> for our deliverance out of it. Whatever becomes of us, though we be as dead and dry bones, Lord, let thy work be revived,<\/I> let not that sink, and go back, and come to nothing.” (2.) “Do something for thy own honour: In the midst of the years make known,<\/I> make thyself known, for now verily thou art a God that hidest thyself<\/I> (Isa. xlv. 15<\/span>), make known thy power, thy pity, thy promise, thy providence, in the government of the world, for the safety and welfare of thy church. Though we be buried in obscurity, yet, Lord, make thyself known; whatever becomes of Israel, let not the God of Israel be forgotten in the world, but discover himself even in the midst of the dark years, before thou art expected to appear.” When in the midst of the years<\/I> of the captivity God miraculously owned the three children in the fiery furnace, and humbled Nebuchadnezzar, this prayer was answered, In the midst of the years make known.<\/I> (3.) “Do something for thy people’s comfort: In wrath remember mercy,<\/I> and make that known. Show us thy mercy, O Lord!<\/I>” Ps. lxxxv. 7<\/span>. They see God’s displeasure against them in their troubles, and that makes them grievous indeed. There is wrath in the bitter cup; that therefore they deprecate, and are earnest in begging that he is a merciful God and they are vessels of his mercy. Note, Even those that are under the tokens of God’s wrath must not despair of his mercy; and mercy, mere mercy, is that which we must flee to for refuge, and rely upon as our only plea. He does not say, Remember our merit, but, Lord, remember thy own mercy.<\/I><\/P>

<\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

<\/strong><\/p>\n

HABAKKUK – CHAPTER 3<\/p>\n

HABAKKUK’S RESPONSE OF FAITH<\/p>\n

Verses 1-19:<\/p>\n

Verse 1 begins <\/strong>an ode or devotional address to God, by Habakkuk, called “prayer”; v. 2 begins the direct appeal to the Lord. All devotional addresses to God are called “prayers,” Psa 72:20<\/span>. The phrase “upon Shiginoth” is a musical phrase, regarding mournful odes, odes sung in confession and regret for grievous sins and wrongs, 1Sa 26:21<\/span>. The phrase is singular, regarding David, Psalms 7 “Shiggaion of David.” The phrase also joins the mournful odes with Divine praise.<\/p>\n

Verse 2 testifies <\/strong>that Habakkuk has heard (understood or comprehended) the communication from the Lord, concerning judgment, and is in reverential awe and fear, v. 16. He then appeals to the Lord to revive, renew, or re-vitalize His work in the midst of the years of Israel’s calamity, Psa 80:19<\/span>. He calls upon God to remember mercy, in the midst of His judgment, Isa 43:1<\/span>; Psa 85:6<\/span>; Psa 65:9<\/span>; Psa 90:16-17<\/span>; Isa 51:9-10<\/span>.<\/p>\n

Verse 3 declares <\/strong>that God came (of His own accord and will) from Teman, south of Judea, also called Seir and Edom. He is described as the Holy One (Heb singular “Eloah”), from mount Paran, the only time used by a minor prophet, though used by Isaiah, Daniel, Job, and Moses in Deuteronomy. This refers to God’s revealing Himself <\/strong>in radiant glory, to Israel, in the Paran desert area of Sinai, when He gave the Law to Moses, for Israel, Deu 33:2<\/span>; Exo 34:33<\/span>; 2Co 4:7-11<\/span>; Mat 17:2<\/span>; Mar 9:2<\/span>. Selah is a musical or poetic pause, at the end of a strophe, or stanza of an Hebrew poem.<\/p>\n

Verse 4 describes <\/strong>the radiant glory, of the one true God, when He gave the law on mount Sinai (from Teman). His brightness was as the noonday sun, with horns coming out of his hands (a symbol of might and power). And there was an hiding or “veiling” of His power. See Job 37:21<\/span>; Pro 4:18<\/span>; Exo 34:29-30<\/span>; Exo 34:35<\/span>; Psa 18:8<\/span>; Psa 104:2<\/span>; Exo 24:17<\/span>. See also Psa 31:20<\/span>; Psa 18:11<\/span>.<\/p>\n

Verse 5 describes <\/strong>God’s going before Israel upon her entrance into Palestine, from Egypt, as He sent a pestilence of emerods upon the Philistines, to weaken them, so that Israel conquered them, as described 1Sa 5:9-11<\/span>. Judgment went before Israel, against their foes, like burning coals or searing heat, a pestilence from God to overcome her enemies, as she entered her covenant land, Deu 32:24<\/span>; Psa 18:8<\/span>; Jdg 4:10<\/span>.<\/p>\n

Verse 6<\/strong> relates the acts of God, before and on behalf of Israel, often in the past. He had “stood”, like a warrior, and “measured,” like a just judge, to parcel out land, for the tribes of Israel, while driving out their enemies from before them, Mic 2:4<\/span>. The mountains and hills had remained reverent and in submission before Him, as the everlasting Creator and their sustainer. In His character and ways, as the everlasting and unchangeable God, He is good and just, and follows His own people, Heb 13:8<\/span>; Job 22:15<\/span>.<\/p>\n

Verse 7 affirms <\/strong>that Habakkuk had seen, or observed in a vision, the tents (dwellings of) Cushan or Ethiopia in their impoverished afflictions, and the curtains or tents of Midian, as the people trembled under oppression. There was an area east of the Arabian Gulf called Cush or Ethiopia, where God laid affliction on Midian, (where Moses got his wife) because of their wrongs against His people, Num 12:1<\/span>; Num 25:17-18<\/span>. The nations had trembled as they saw the affliction of God upon the oppressors of His people.<\/p>\n

Verse 8 rhetorically <\/strong>asks, wasn’t God’s displeasure against the Egyptian oppressors of His people, and the Philistine oppressors to the extent that He rolled back, stayed the waters of both the Red Sea and the Jordan river and her tributaries, in providing escape of His people from oppression, to lead them into His promised land of rest for them? The idea is He did, Psa 104:3<\/span>; Psa 104:5<\/span>. As a white horse rider to victory, to bring and announce salvation or liberation, God is presented Psa 18:11<\/span>; Psa 68:4<\/span>; See also Deu 33:26-27<\/span>.<\/p>\n

Verse 9 affirms <\/strong>that God had followed Israel, (the twelve tribes) to preserve the integrity of His oath or pledge to Abraham, Isaac, and Jacob, and to their direct lineage, Gen 12:1-3<\/span>; Psa 68:11<\/span>; Psa 78:8<\/span>; Luk 1:73<\/span>; Luk 1:73<\/span>; Nakedness of the bow suggested His continual intent to defend the people of His oath-pledge, Deu 32:40-42<\/span>. The cleaving of the rivers and earth refers to His use of His creation, both to protect His people in times of conflict, as in the opening of the Red Sea and the Jordan for their passage, and to His cattle, Exodus ch. 14, 15, Exo 17:6<\/span>; Num 20:10-11<\/span> See also Jos 3:14-17<\/span>.<\/p>\n

Verse 10 attributes <\/strong>obedience of nature to the voice of God, for the help of His people, with whose welfare He was still concerned. Mountains shake, tremble, or writhe, and waves become tranquil at His voice. Since nature obeys the voice of her master, why should not His people? From the height of mountains, to the depth of rivers and the sea, reverent obedience and awe are given to the Master of the universe, Exo 19:16<\/span>; Exo 19:18<\/span>; Jdg 5:4-5<\/span>; Psa 68:8<\/span>; Psa 77:18<\/span>; Psa 114:4<\/span>; Exo 14:22<\/span>; Jos 3:16<\/span>.<\/p>\n

Verse 11 asserts <\/strong>that the planets, the sun and the moon, responded to the bidding of God, in times of both war and peace; All these were created and Divinely directed for the protection or chastening of men and nations, to the glory of God, whom Israel was called to serve, Jos 10:12-13<\/span>; Job 37:15<\/span>; Jos 10:10-11<\/span>; Isa 10:17<\/span>.<\/p>\n

Verse 12 describes <\/strong>acts of Divine judgment, connected with the protection and salvation of Israel. God marched through the enemy line with solemn and majestic indignation, and threshed them in His anger, for His people, Israel’s sake, v. 8; Psa 77:19<\/span>; Psa 78:8<\/span>; Jdg 5:4<\/span>: Mic 4:13<\/span>.<\/p>\n

Verse 13 recounts <\/strong>and certifies that God went forth for the salvation, liberation, or deliverance of His people, even for deliverance in close association or affinity with His anointed leaders, Moses, Joshua, and David. These men, as anointed leaders and liberators, were foreshadows of the Great Deliverer, the Messiah, Jesus Christ, Psa 89:19-20<\/span>; Psa 89:38<\/span>; Isa 63:11<\/span>; Lam 4:20<\/span>. Habakkuk then asserts that the Lord wounds the head of the house of the wicked, the prince or leader, even from the foundation-prince or ruler up to the neck, who opposed Him and oppressed His people, Psa 110:6<\/span>; Jos 11:10<\/span>; Jdg 4:2-3<\/span>; Jdg 4:13<\/span>; See also Isa 8:8<\/span>; Isa 30:28<\/span>; Jos 10:24<\/span>; Jos 11:8<\/span>; Jos 11:12<\/span>. The necks of conquered princes were put under the foot of Israel’s leaders, and the first-born of Egypt were cut off.<\/p>\n

Verse 14 continues <\/strong>an account of God’s past actions toward His enemies. Warlike nations meet the like fate of royal houses in bitter times of war. God used His enemies’ own staves or swords in village battles, confusing and causing the enemy to turn and attack one another, to their own destruction, 1Sa 14:20<\/span>; 2Ch 20:23-24<\/span>. The enemy came violently, like a fierce moving wind, to destroy God’s people, the poor of Israel especially, secretly, Psalms 109 : Like a lion, they sought to pounce upon Israel, as their prey, Psa 17:12<\/span>.<\/p>\n

Verse 15 reminds <\/strong>that the Lord from olden times walked or marched through the sea with His horses. No obstacle on sea or land could restrain His conquest in battle, as He went before His people, from Egypt, through the Red Sea, the wilderness journey, the floods of the Jordan, and into the cities of the Philistines, Psa 65:7<\/span>. He led them, as a Shepherd goes before his flock, standing between them and danger, meeting and providing their every need, Psa 77:19<\/span>.<\/p>\n

Verse 16 describes Habakkuk’s <\/strong>emotions of despond when he saw a vision of God’s coming judgment on Judea, inflicted by the Chaldeans. His belly trembled, as the belly was considered by many of the Jews to be the center of emotions, yearnings, and compassions, Jer 31:20<\/span>; His lips also quivered at the judgment vision of God’s full purpose of punishment, first by the Chaldeans upon Israel, then of the judgment that should be turned upon Chaldea from other foes. The feelings of alarm went through Habakkuk’s body, belly and bones, from head to feet, then he, though trembling at the calamity, asserted that he would find rest in God, Isa 26:3<\/span>. The king of Chaldea was to invade Judea with his troops, to take her captive soon, yet Habakkuk had had a vision, told the vision, and rested in the Lord, to be protected in it. as Daniel was told to do, Dan 12:8-10<\/span>.<\/p>\n

Verse 17 admits <\/strong>the prophet’s acceptance from God, that Israel’s fig trees, olives, fields, herds, flocks and stalls shall not prosper, when judgment falls upon them from the Chaldeans. Yet, he would exult in the Lord that His people were not cut off forever, Isa 58:11<\/span>; Job 13:15<\/span>; Psa 4:7<\/span>; Psa 43:3<\/span>; Psa 43:5<\/span>.<\/p>\n

Verse 18 rings <\/strong>out with the prophets’ rejoicing in the Lord, and purpose to continue rejoicing, because he had beheld in the vision, that certain hour of victory and deliverance for himself and his people, Isa 41:16<\/span>; Isa 61:10<\/span>, as Paul also expressed 1Co 15:58<\/span>; Rom 8:28<\/span>; Php_4:4; Joh 14:13<\/span>; 2Co 5:10<\/span>.<\/p>\n

Verse 19 recounts <\/strong>Habakkuk’s complete trust in and casting himself upon the Lord God for all his then present and future needs and hopes. The Lord’s strength was “his” strength, to walk and to climb upon every high place of responsibility, to God and his fellowman, Psa 27:1<\/span>; His feet would be made swift as the hind’s, to escape his enemies, as he was Divinely sustained to ascend high places of eminence and safety, 2Sa 22:34<\/span>; Psa 18:33<\/span>; Deu 32:13<\/span>; Deu 33:29<\/span>. The verse (or ode) ends on a note of victory and joy, Isa 38:20<\/span>.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

There is no doubt but that the Prophet dictated this form of prayer for his people, before they were led into exile, that they might always exercise themselves in the study of religion. We indeed know that God cannot be rightly and from the heart worshipped but in faith. Hence, in order to confine the dispersed Israelites within due limits, so that they might not fall away from true religion, the Prophet here sets before them the materials of faith, and stimulates them to prayer: and we know, that our faith cannot be supported in a better way than by the exercise of prayer. <\/p>\n

Let us then bear in mind, that the way of fostering true religion, prescribed here to the miserable Israelites while dispersed in their exile, was to look up to God daily, that they might strengthen their faith; for they could not have otherwise continued in their obedience to God. They would, indeed, have wholly fallen away into the superstitions of the Gentiles, had not the memory of the covenant, which the Lord had made with them, remained firm in their hearts: and we shall presently see that the Prophet lays much stress upon this circumstance. <\/p>\n

He calls it his own prayer, (48) not because he used it himself privately, or composed it for himself, but that the prayer might have some authority among the people; for they knew that a form of prayer dictated for them by the mouth of a Prophet, was the same as though the Spirit itself was to show them how they were to pray to God. The name, then, of Habakkuk is added to it, not because he used it himself, but that the people might be more encouraged to pray, when they knew that the Holy Spirit, through the Prophet, had become their guide and teacher. <\/p>\n

There is some difficulty connected with the word שגינות, sheginut. The verb שגג, shegag, or שגה, shege, means, to act inconsiderately; and from שגה, shege, is derived שגיון, shegiun. Many render it, ignorance; some, delight. Some think it to be the beginning of a song; others suppose it to be a common melody; and others, a musical instrument. Thus interpreters differ. In the seventh Psalm David, no doubt, calls either a song or some musical instrument by the word שגיון, shegiun. Yet some think that David bears testimony there to his own innocency; and that, as he was not conscious of having done wrong, his own innocency is alone signified by the title: but this is a strained view. The word is taken in this place, almost by common consent, for ignorances: and we know that the Hebrews denominate by ignorances all errors or falls which are not grievous, and such things as happen through inadvertence; and by this word they do not extenuate their faults, but acknowledge themselves to be inconsiderate when they offend. Then שגיון, shegiun, is no excusable ignorance, which men lay hold on as a pretext; but an error of folly and presumptions, when men are not sufficiently attentive to the word of God. But perhaps the word שגינות, sheginut, being here in the plural number, ought to be taken for musical instruments. Yet as I would not willingly depart from a received opinion, and as there is no necessity in this case to constrain us to depart from it, let us follow what had been already said,—that the Prophet dictates here for his people a form of prayer for ignorances, that is, that they could not otherwise hope for God’s forgiveness than by seeking his favor. (49) And how can we be reconciled to God, except by his not imputing to us our sins? <\/p>\n

But the Prophet, by asking for the pardons of ignorances, does not omit more grievous sins; but intimates that though their conscience does not reprove men, they are yet not on that account innocent and without guilt; for they often inconsiderately fall, and their faults are not to be excused for inadvertence. It is, then, the same thing as though the Prophet reminded his own people, that there was no remedy for them in adversity but by fleeing to God, and fleeing as suppliants, in order to solicit his forgiveness; and that they were not only to acknowledge their more grievous sins, but also to confess that they were in many respects guilty; for they might have fallen through error a thousand times, as we are inconsiderate almost through the whole course of our life. We now, then, perceive what this word means, and why the Prophet spoke rather of ignorances than of other sins. But I shall not proceed farther now, as there is some other business. <\/p>\n

(48) The more correct rendering here would be, “A Prayer (or rather, An Intercession) by Habakkuk the Prophet;” that is, It was a prayer composed by him. The preposition [ ל ] before Habakkuk, as often before David in the Psalms, would be better rendered in this way, than by “of;” for the meaning is, not that it was his prayer, that is, one offered up by him, but that it was composed by him. “A Psalm of David,” ought to be, “A Psalm by David.”— Ed. <\/p>\n

(49) This explanation, adopted by Calvin, is derived originally from Aquila and Symmachus, who rendered the phrase, ἐπι ἀγοηματων, —respecting oversights or errors: and they have been followed by Jerome, Vulgate, etc. The prior version of the Septuagint is, μετ ᾿ ὠδδης, —with an ode that this prayer is composed in metre, is evident from the word, “Selah,” and from the conclusion of the chapter. The most probable meaning of the word is what Drusius has suggested, and adopted by Grotius, Marckius, and Henderson, and that is, that it refers to a peculiar metre, a kind of composition, which from its irregularity is called erratica cantio , an erratic verse. “The prayer of Habakkuk,” says Drusius, “was to be sung according to the odes which they called Sigionoth. ” To the same purpose is what Grotius says, that is, it is “a song according to the notes of an ancient ode which began with this word.” It is derived from [ שגה ], to go astray, to wander, that is, in this instance, from the regular metre of an ode. It is an erratic ode, that is, one containing varieties. It may be thus paraphrastically expressed, “According to the notes of the irregular ode;” or, as it is in the margin of our Bibles, “According to variable songs or tunes.”— Ed. <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

HABAKKUK-OR A PROPHETS HARD PROBLEMS<\/strong><\/p>\n

Hab 1:1<\/strong><\/span> to Hab 3:19<\/strong><\/span><\/strong>.<\/strong><\/p>\n

IT is no easy task to treat the Book of Habakkuk and be silent concerning its difficulties. While every one of the Minor Prophets has been the subject of much discussion on the part of students, conservative and critical, this Book of Habakkuk has been the storm-center for such controversy. Its date is undetermined. And while it probably belongs to the reign of Jehoiakim, about 607 B. C., no man can affirm that to be a fact. The peculiar circumstance of a separate style in each of the three chapters has also raised the question as to whether Habakkuk wrote them all; and if so, whether at one time, or on separate, possibly somewhat widely removed, occasions. The enemy here described has also been made the ground of much dispute, although that, to me, is settled by the text itselfhe was the Chaldean. It were vain to lead you into the intricacies of these questions, presenting the arguments pro and con upon each separate point, since the same could not result in an agreement of opinion. I purpose, therefore, to pass them over, grave as they may be, with merely having called attention to them.<\/p>\n

Of Habakkuk himself we know nothing save his name. There are many traditions about him, the most popular of which is that he was a priest, and the son of Joshua of the tribe of Levi. But that this may not be the truth is clear from the fact that other traditions, with equal weight of age, speak concerning the birth of Habakkuk and his parentage, and lay claim to equal exactness. Some have insisted that he was a contemporary of Jeremiah, which is probably true. The one thing we do know is that he was the Prophet of God.<\/p>\n

George Adam Smith calls attention to a unique fact concerning this Prophet, namely, he assumes a different attitude from that which characterized his contemporaries. The most of them had addressed the nation Israel on behalf of God. They called attention to Israels sin; they proclaimed Israels doom; they pleaded with Israel to repent; they promised Israel pardon and peace when once he had turned about. Habakkuk, on the contrary, speaks to God on behalf of Israel. He sees the awful condition of his people and propounds to God the question, Why is this permitted? He strives to find out the Divine purpose in permitting tyranny and wrong; he seeks the solution of the great problems of life; he wants to know why Gods work in the world is not successful at every point, why sin is not overthrown, and the adversary brought to an ignominious end.<\/p>\n

The Book takes the form of a dialogue, with questions by the Prophet, and answers on the part of God. Sharp questions they were, and hard questions every one; questions that men before him had asked, questions everyone of which skeptics now make capital. The very name of the Prophet Habakkukor Struggler is suggestive of the fact that, as Jacob wrestled with God for his blessing, so Habakkuk strives with God for a solution of the problems of life.<\/p>\n

This leads me, therefore, to the first suggestion,<\/p>\n

THE PROPHETS HARD PROBLEMS<\/strong><\/p>\n

These problems assume three or four phases at his lips. He wants to know several things.<\/p>\n

First of all, Why are my prayers unanswered?<\/p>\n

O L,ord, how long shall I cry, and Thou wilt not hear! even cry out unto Thee of violence, and Thou wilt not save! (Hab 1:2<\/em><\/span><\/em>).<\/em><\/p>\n

It is an old question! Many a man had asked it before Habakkuk. Many a man, since that time, has repeated the sentiment. In fact every man, at some point in his life, is troubled with this very problem, Why are my prayers unanswered? What one of us but has had an hour with this interrogation point? What one of us but has been in anguish over this problem? I listened only a few days since to one who asserted that she was angry when her prayers were unanswered, and felt tempted not to pray again. And in that respect she was not alone. We have seen our own children in the same mood. They have made requests of us and we have not granted them. Requests which to them seemed reasonable enough, and we have not regarded them; and they have plied and pestered us with that troublesome Why! Why! Why! It is a word with which men have annoyed God from time immemorial.<\/p>\n

But the Prophet has another problem of equal importance.<\/p>\n

Why is gross iniquity permitted?<\/strong><\/p>\n

Why dost Thou shew me iniquity, and cause me to behold grievance? for spoiling and violence are before me: and there are that raise up strife and contention.<\/em><\/p>\n

Therefore the Law is slacked, and judgment doth never go forth: for the wicked doth compass about the righteous; therefore wrong judgment proceedeth (Hab 1:3-4<\/em><\/span>).<\/em><\/p>\n

How many, many times must the minister meet that same inquiry? John Stewart Mills raised that question and saw no sufficient answer to it, and turned skeptical and said, If there is a God He is not Almighty or He would put an end to war, and pain, and death and trouble and every cry.<\/p>\n

Mr. Ingersoll gave expression to the same idea in these words, But here is my trouble, I find this world made on a very cruel plan. Life feeds on life; justice does not always triumph; innocence is not a perfect shield; I do not understand itA God that has life feeds on life; every joy in the world born of some agony! I do not understand why in this world, over the Niagara of cruelty, should run this flood of blood. If there be a God He understood this. He knew when He withheld His rains from Russia that the famine would come. He saw the dead mothers; He saw the empty breasts of love; and He saw the helpless babes. There is my trouble. It was one of the hours in Ingersolls life when he came down from flippant rhetoric and really presented a serious problem. But it was a problem not original with Ingersoll; every man since Adam has felt the same perplexity, and propounded the same questions.<\/p>\n

And when God makes answer to Habakkuk, He raises a third question almost as difficult as those already presented, for in his answer, he says,<\/p>\n

Behold ye among the heathen, and regard, and wonder marvellously: for I will work a work in your days, which ye will not believe, though it be told you.<\/em><\/p>\n

For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwellingplaces that are not theirs.<\/p>\n

They are terrible and dreadful: their judgment and their dignity shall proceed of themselves.<\/p>\n

Their horses also are swifter than the leopards, and are more fierce than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far; they shall fly as the eagle that hasteth to eat.<\/p>\n

They shall come all for violence: their faces shall sup up as the east wind, and they shall gather the captivity as the sand.<\/p>\n

And they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every stronghold; for they shall heap dust, and take if (Hab 1:5-10<\/em><\/span>).<\/em><\/p>\n

This answer involves the Prophet in further difficulty, and he puts it in another question:<\/p>\n

Shall the sinner, used as a scourge, escape?<\/strong><\/p>\n

O Lord, Thou hast ordained [the Chaldeans] for judgment; and, O mighty God, Thou hast established them for correction.<\/em><\/p>\n

Thou art of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously, and boldest Thy tongue when the wicked devoureth the man that is more righteous than he?<\/p>\n

He cannot understand why God should take a people of insatiable ambition, or covetous character, of cruel customs, of drunkenness, debauch and idolatry and make them a scourge for His erring children; and he wants to know whether these Chaldeans will be allowed to devastate forever, and will not themselves have to stand in judgment? That question comes up under many circumstances. Here is an insolent child whose conduct invites chastisement, but her cruel guardian brutally beats her. She deserves a certain punishment, but shall one who is worse than she administer it, and then escape herself unscourged?<\/p>\n

Here is a man who has gone against his mothers advice and despised his fathers counsel, and contracted the habit of drink, and by his debauches he has squandered his fathers substance and broken his mothers heart and insulted God. He deserves reproof, and one day the saloonist knocks him down and beats him until he is blue in the face, and sends him home to be bedridden for many days. He has only reaped whereon he has been sowing; his judgment is perfectly just. But shall that saloonist go unscathed? Will God approve this act and overlook the character of the man who accomplished it? That is Habakkuks question.<\/p>\n

These are not the questions of an Ancient. They are your questions and mine. They enter into the problems that now press upon the thoughtful for solution. They uncover some of the deepest, darkest mysteries of life, and while they are older than even Habukkuk, they are as new as the rising of this mornings sun, or the last breath one has drawn. But, thanks be to God, they are not unanswerable questions!<\/p>\n

Follow this prophecy of Habakkuk a little further and you will find<\/p>\n

JEHOVAHS READY REPLIES <\/strong><\/p>\n

He denies leaving true prayers in neglect. In answer to the charge that He had let Habakkuks cries go unanswered, God replies, No, no!<\/p>\n

Behold ye among the heathen, and regard, and wonder marvellously: for I will work a work in your days, which ye will not believe, though it be told you.<\/em><\/p>\n

For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwelling places that are not theirs.<\/p>\n

Mark you God does not say here that He is answering every mans prayer; nor even that He is answering every prayer that any man may put up. There are some prayers that never will be answered. To some He is compelled to say, Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. <\/em>But we know, on the contrary, This is the confidence that we have in Him, that, if we ask any thing according to His will, He heareth us: and if we know that He hear us, whatsoever we ask, we know that we have the petitions that we desired of Him (1Jn 5:14-15<\/em><\/span><\/em>).<\/em><\/p>\n

Delay on His part is no sign of indisposition. Because we cannot see the answer at once, it is not conclusive evidence that none is coming. Faith does not always ask to see; it accepts on the ground of a promise, and waits in confidence, Gods own good hourThe just shall live by His faith,<\/em> we hear this same Prophet saying; and to live and believe that God is at work, even when the movements of His hand do not appear, is to show that one understands Him.<\/p>\n

I often think of that little poem which should be a comfort to praying people; to mothers whose prayers for their sons have not been answered, to wives who have watched, till weary, for the conversion of their husbands, to friends who have long sought the sobriety of some dear one addicted to drink: <\/p>\n

Unanswered yet! The prayer your lips have pleaded <\/p>\n

In agony of heart these many years?<\/p>\n

Does faith begin to fail? Is hope departing?<\/p>\n

And think you all in vain those falling tears?<\/p>\n

Say not the Father hath not heard your prayer,<\/p>\n

You shall have your desire, sometime, somewhere!<\/p>\n

Unanswered yet! Nay, do not say ungranted <\/p>\n

Perhaps your part is not yet wholly done.<\/p>\n

The work began when first your prayer was uttered,<\/p>\n

And God will finish what He has begun.<\/p>\n

If you will keep the incense burning there,<\/p>\n

His glory you shall see, sometime, somewhere!<\/p>\n

And God also answers his second question.<\/p>\n

Iniquity shall not go unpunished.<\/strong> He will execute judgment against apostate Israel by the terrible Chaldeans. And then He will call that Chaldean to account for his conduct. In other words every man, and nation, that forgets God and walks in folly, and delights in sin, shall feel the hand of correction, or hear the sentence of judgment. In my recent visit to the South I have been studying somewhat that ever present and disturbing question of mob-violence, although most of it has been occurring lately on our side of the Mason and Dixon line. It would seem that the last few weeks has recorded a carnival of that rapine and murder which is the expression of brute-lust on the part of those who wear the name of men, but whose behavior is below that of the basest beasts of the field. Some of these have met summary justice at the hands of an outraged public, and certain newspapers, with a mind for turning all things to political account, have been passing extended judgment upon the process. I am in sympathy with most all they have said against mob law. It is not for the public weal; no good citizen will advocate it. But I have been chagrined, beyond measure, at the strange silence concerning the acts of those brute-beasts who make mob law almost a social necessity. A few days since I conversed with a colored barber in Texas and asked him what he thought of the likelihood of a race war. And he talked more good hard sense in ten minutes than some partisan newspapers would utter in ten months. He said, The worst thing that ever happened in Texas in the way of mob violence was the burning and torture of a black man at Paris, but my opinion is they didnt give him enough. When I recall, he said, that the child of his attack was only four years of age, and that he was not content to gratify his lusts on this darling little one, but in his murderous spirit, tore her limb from limb and scattered the fragments of one of earths white angels with ruthless hand, I said, let them do what they will, and Ill never so far identify myself with that brute as to take up a race cudgel because he happened to be of my color. I have no objection to make to punishing the guilty. If men dont like the feel of the rope around their necks, and the flame against their flesh, let them quit the devilish conduct that calls for it.<\/p>\n

What I object to, he added, is such conduct as has lately characterized Evansville, Indiana, where, when one man commits a crime, a whole community are persecuted for it because they happen to be of his color. It was refreshing to listen to such intelligence after some of the rantings to which the newspapers have lately treated us. Say what you will, the guilty man will answer somewhere for awful conduct. He may have to answer to the flames; he may have to answer to the very enemies of God, for God sometimes makes His enemies to execute judgment for Him. A mob is the enemy of God, but who will say that its work is always unjust? A serpent is the very symbol of Satan himself, and rests under Divine condemnation, and yet, it is written into the Word, concerning certain ones,<\/p>\n

Though they dig into hell, thence shall Mine hand take them; though they climb up to Heaven, thence will I bring them down:<\/em><\/p>\n

And though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from My sight in the bottom of the sea, thence will I command the serpent, and he shall bite them:<\/p>\n

And though they go into captivity before their enemies, thence will I command the sword, and it shall slay them: and I will set Mine eyes upon them for evil, and not for good.<\/p>\n

Ah, these are the threats that turn pale the faces of brutal offenders, for God will make them good.<\/p>\n

And yet Jehovah always judges according to character.<\/strong> He knows the difference between the righteous and the wicked. He may send rain both upon the just and the unjust. But, after all, He will commend the just; and pass against the unjust His sentence of condemnation. Listen to this word from the Prophet, reporting God, Behold, his soul which is lifted up is not upright in him:but the just shall live by His faith.<\/em> And then he continues to describe the proud man<\/em> who transgresseth by wine,<\/em> * * neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied,<\/em> and he declares that against him that ladeth himself with thick clay enemies shall rise up suddenly to bite him, and vex him, and make booty of him, and because he spoiled many they shall spoil him.<\/strong><\/p>\n

He uncovers also the character of the covetous man (Hab 2:9-11<\/em><\/span><\/em>)<\/em> and lays bare his character who builds a town with blood, and establishes a city by iniquity<\/strong> (Hab 2:12<\/em><\/span><\/em>).<\/em> He pronounces his woe against the man who gives his neighbor drink; that putteth the bottle to him and maketh him drunken; and the graven-imager whose proudest product is a dumb idol. And He reminds all these that the Lord is in His holy Temple, <\/em>which is only another way of saying that He will call them every one to account. God judges on the basis of character. He will not at all acquit the wicked; but the righteous shall forever find in Him a Friend. He does care whether the dwellers upon this earth are fair or foul, brutal or beautiful; He does not look upon all men, taking equal pleasure in every one. I tell you that God never loves the wicked, but He ever more loves the good, the true, the noble; His very character requires Him to hate baseness, falsehood, and evil. Iniquity is as an abomination unto Him; righteousness is His delight, and when at last the great white throne judgment is set up, men will be separated upon the basis of character, and judged every man according to his works. The righteous shall hear Him saying, Come, ye blessed of My Father, inherit the Kingdom prepared for you from the foundation of the world.<\/em> And the impenitent and wicked shall listen to this sentence of doom, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels.<\/em><\/p>\n

Who would change? Who would take a single holy man and cast him out of Heaven, and who would bring into the Celestial City any thing that defileth, [or] worketh abomination, or maketh a lie?<\/em> Ah, beloved, God will be justified when He speaks, and clear when He judges, and His replies will be the solution of our hard problems.<\/p>\n

But there remains a third chapter to this Book. Its original form was doubtless blank verse. It is worthy to be bound with the Psalms. It is<\/p>\n

A HYMN OF PRAISE AND TRUST<\/strong><\/p>\n

The new style is introduced into this third chapter. It is vivid, and even more vigorous than the foregoing prophecy. Here is a sweep of vision which includes centuries. And the exultation of spirit is indicative of the fact that when one gets at Gods reason for things he can rejoice in spite of adverse surroundings. I believe with St. Augustine, this Psalm has references to the first and second advents of Jesus Christ; and yet with Calvin also, I know that it refers to Gods guidance of Israel from the time of the Egyptian plagues to the days of Joshua and Gideon.<\/p>\n

But passing over this historical reference, and for present purposes leaving undiscussed the prophetic element, I want you to see what Habakkuk has to say concerning Jehovah.<\/p>\n

He remarks on the majesty of God.<\/strong><\/p>\n

God came from Teman, and the Holy One from mount Par an. Selah. His glory covered the heavens, and the earth was full of His praise.<\/em><\/p>\n

And His brightness was as the light; He had horns coming out of His hand: and there was the hiding of His power (Hab 3:3-4<\/em><\/span>).<\/em><\/p>\n

But what tongue ever attempted this theme but to falter and fail? The majesty of God is beyond the flash of human imagination. One who contemplates it will speedily feel the insufficiency of speech, and yet long to express himself; so he may join with Kempthorn: <\/p>\n

Praise the Lord, ye heavens adore Him,<\/p>\n

Praise Him, angels, in the height;<\/p>\n

Sun and moon, rejoice before Him,<\/p>\n

Praise Him, all ye stars of light.<\/p>\n

Praise the Lord! for He hath spoken,<\/p>\n

Worlds His mighty voice obey;<\/p>\n

Laws which never shall be broken,<\/p>\n

For their guidance He hath made.<\/p>\n

He trembles before the might of God<\/strong> (Hab 3:5-15<\/em><\/span><\/em>). <\/em>It is well for men to realize that Gods will is the law of the universe, and to that will all must bow, either by volition, or else coercion; for, when God cannot command our affectionate obedience, He will restrain, by His might, our disobedience; and He is able. He, whose voice breaketh the cedars of Lebanon, at whose touch the everlasting rocks tremble, who bindeth the clouds with a cord, and excels all angels in strength; He whose hand hurled, from the lofty battlements of Heaven, Satan, and sent after him his every satellite; at whose word the mountains rocked, and in answer to whose request the tempestuous sea ceases from its tossing and is calm, is One before whom the Prophet did well to tremble. And every knee does well to bow, and every tongue to confess. And yet, if one but make peace with Him, that infinite power becomes his security and defense and the subject of jubilant song.<\/p>\n

In all our Makers grand designs,Almighty power with wisdom shines.His works through all this wondrous frame Declare the glory of His Name.<\/p>\n

He rejoices in the grace of God.<\/strong><\/p>\n

Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: Yet I will rejoice in the Lord, I will joy in the God of my salvation.<\/em><\/p>\n

The Lord God is my strength, and He will make my feet like hinds feet, and He will make me to walk upon mine high places. To the chief singer on my stringed instruments (Hab 3:17-19<\/em><\/span><\/em>).<\/em><\/p>\n

A few years since Dwight L. Moody and Robert G. Ingersoll passed from the stage of action. They were born within a few months of each other, and died within a few months of each other; and died each one as he had lived. As types of character they were poles apart. One was serious and the other scornful; one prayerful, the other profane; one reverent, the other addicted to ridicule of holy things. One a student of the Bible for soul-culture, and the other a railer against it, for silver and gold. The deathbed scene of one was the gate of Heaven; that of the other the desolation of darkness. One received and enjoyed the grace of God; the other resisted and rejected the same! One still lives in thousands of converts, great schools, conquering churches, philanthropic and benevolent movements a multitude; the other in souls steeped in skepticism, and in bodies bloated by bad conduct.<\/p>\n

Choose ye this day!<\/em><\/p>\n

I will rejoice in the Lord, I will joy in the God of my salvation.<\/p>\n

<\/span><\/strong><\/p>\n

Fuente: The Bible of the Expositor and the Evangelist by Riley<\/b><\/i><\/h4>\n

CHAPTER XVIII<\/strong><\/p>\n

THE PROPHETS POETIC PRAYER<\/p>\n

VISION OF GOD IN JUDGEMENT . . . Hab. 3:1-15<\/span><\/p>\n

RV . . . A prayer of Habakkuk the prophet, set to Shigionoth. O Jehovah, I have heard the report of thee, and am afraid: O Jehovah, revive thy work in the midst of the years; In the midst of the years make it known; In wrath remember mercy. God came from Teman, and the Holy One from mount Paran. His glory covered the heavens, And the earth was full of his praise. And his brightness was as the light; He had rays coming forth from his hand; And there was the hiding of his power. Before him went the pestilence. And fiery bolts went forth at his feet. He stood, and measured the earth; He beheld, and drove asunder the nations; And the eternal mountains were scattered; The everlasting hills did bow; His goings were as of old. I saw the tents of Cushan in affliction; The curtains of the land of Midian did tremble. Was Jehovah displeased with the rivers? Was thine anger against the rivers, Or thy wrath against the sea, That thou didst ride upon thy horses, Upon thy chariots of salvation? Thy bow was made quite bare; The oaths to the tribes were a sure word. Thou didst cleave the earth with rivers. The mountains saw thee, and were afraid; The tempest of waters passed by; The deep uttered its voice, And lifted up its hands on high. The sun and moon stood still in their habitation. At the light of thine arrows as they went, At the shining of thy glittering spear. Thou didst march through the land in indignation; Thou didst thresh the nations in anger. Thou wentest forth for the salvation of thy people, For the salvation of thine anointed; Thou woundedst the head out of the house of the wicked man, Laying bare the foundation even unto the neck. Thou didst pierce with his own staves the head of his warriors: They came as a whirlwind to scatter me; Their rejoicing was as to devour the poor secretly. Thou didst tread the sea with thy horses, The heap of mighty waters.
LXX . . . A PRAYER OF THE PROPHET AMBACUM, WITH A SONG. O Lord, I have heard thy report, and was afraid; I considered thy works, and was amazed: thou shalt be known between the two living creatures, thou shalt be acknowledged when the years draw nigh; thou shalt be manifested when the time is come; when my soul is troubled, thou wilt in wrath remember mercy. God shall come from Thaeman, and the Holy One from the dark shady mount Pharan. His excellence covered the heavens, and the earth was full of his praise. And his brightness shall be as light; there were horns in his hands, and he caused a mighty love of his strength. Before his face shall go a report, and it shall go forth into the plains, the earth stood at his feet and trembled: he beheld, and the nations melted away: the mountains were violently burst through, the everlasting hills melted at his everlasting going forth. Because of troubles I looked upon the teats of the Ethiopians: the tabernacles also of the land of Madiam shall be dismayed. Wast thou angry, O Lord, with the rivers? or was thy wrath against the rivers, or thine anger against the sea? for thou wilt mount on thine horses, and thy chariots are salvation. Surely thou didst bend thy bow at sceptres, saith the Lord, The land of rivers shall be torn asunder. The nations shall see thee and be in pain, as thou dost divide the moving waters: and deep uttered her voice, and raised her form on high. The sun was exalted, and the moon stood still in her course; thy darts shall go forth at the light, at the brightness of the gleaming of thine arms. Thou wilt bring low the land with threatening, and in wrath thou wilt break down the nations. Thou wentest forth for the salvation of thy people, to save thine anointed: thou shalt bring death on the heads of transgressors; thou hast brought bands upon their neck. Thou didst cut asunder the heads of princes with amazement, they shall tremble in it; they shall burst their bridles, they shall be as a poor man devouring in secret. And thou dost cause thine horses to enter the sea, disturbing much water.<\/p>\n

COMMENTS<\/strong><\/p>\n

Having been answered in no uncertain terms by God Himself, Habakkuk bows in prayer. There are no further questions, only the recognition of Gods sovereign authority over nations and peoples and a hymn of faith.<\/p>\n

The prayer of recognition comprises Hab. 3:1-15<\/span> of chapter three. The hymn of faith comprises the remainder of the book. This chapter will become well used by the Jews in intercession and meditation during the years of Babylonian captivity.<\/p>\n

(Hab. 3:1-2<\/span>) Habakkuk owns the receipt of Gods answer to his questions and the impression made upon him by the answers. He confirms having heard Jehovahs speech. (Hab. 3:2<\/span>)<\/p>\n

In Hab. 2:1<\/span> he had set himself to see how God would answer his unanswerable logic. Now he knows. He is struck with consternation by Jehovahs response. His concern now turns to Judah during the impending captivity. He is concerned lest they be utterly rooted out from being kept so long. He prays that, as God has manifest Himself in this vision, so He will strengthen the people in the midst of the years.<\/p>\n

The prophet prays earnestly that for the elects sake these days of trouble may be shortened or the trouble of those days mitigated and the people supported and comforted.<\/p>\n

Interestingly, this intercessory prayer is couched in terms of concern for thine own work rather than in the terms of national pride as was used in challenging God with the second question. (Hab. 1:12<\/span> -ff) Apparently Habakkuk has become convinced that the people were for Gods sake rather than their own.<\/p>\n

Rather than praying for national or racial glory, he now entreats God to act for His own honor and praise.
Even those who are under Gods wrath must not despair of His mercy! The prophet has learned the ultimate lesson. Men must trust God rather than instructing Him.<\/p>\n

(Hab. 3:3-15<\/span>) It has been the usual practice of Gods people, when in distress and ready to fall in dispair, to help themselves by recollecting their experiences, and reviving them, (cp. Psa. 77:5<\/span>) and pleading them with God in prayer, as He seems sometimes to plead with Himself. (cp. Isa. 63:11<\/span>)<\/p>\n

So the prophet here looks back to Gods first forming of His people, when He brought them miraculously out of Egypt into Canaan, which was then possessed by mighty nations. These words and wonders done in time past are magnificently described here to encourage greater faith on the part of the people during captivity.<\/p>\n

1. God appeared in His glory, as never before nor since (Hab. 3:3-4<\/span>) The visible display on Mount Sinai (Deu. 33:2<\/span>) is meant. Then the Lord came down . . . in a cloud (Exo. 19:20<\/span>). He appeared as a devouring fire. His glory covered the heavens which glowed with the reflection of His appearance. The earth was full of His praise (or splendor) as people at a distance saw the cloud and fire on Mount Sinai and marvelled at Israels God.<\/p>\n

His brightness outshown the sun. Even Moses face glowed when he came down from the Mount. The rays shone not directly from the face of God but around the side of His hand as He hid His face. There was a hiding of His power.<\/p>\n

2. The prophets prayer turns (Hab. 3:5<\/span>) to the plagues by which God had delivered the people from Pharaoh. The pestilence which slew the first-born, the burning coals when the plague of hail mingled with fire, the diseases which blasted Egypt . . . these were at His feet. . . at His coming . . . at His command.<\/p>\n

3. He divided Canaan to His people Israel, and expelled the nations before them. (Hab. 3:6<\/span>) (cp. Deu. 32:8-9<\/span>) He exerted such power that the nations which stood in Israels way crumbled and fell as the walls of Jericho. The mountain shook, even Sinai. (Psa. 68:7-8<\/span>)<\/p>\n

And His ways are everlasting. He has lost none of His terrible power. All the nations still rise and fall at His command. (Habakkuk has learned his lesson well.)
Jehovahs covenants are unchangeable, despite outward appearances. His mercy endures forever.
All the inhabitants of the neighboring nations are called to note the lesson the prophet has learned. Cushan and the Midianites are especially to take warning.<\/p>\n

In the days of Othniel, God delivered Cushan into his hand. (Jdg. 3:8<\/span>) In the days of Gideon, a barley cake, in a dream, overthrew the tent of Midian. (Jdg. 7:18<\/span>) Habakkuk sees in these historic events the same principles Jehovah has set forth in the five woes.<\/p>\n

4. He divided the Red Sea and the Jordan when they stood between Israel and Gods purpose in the people. (Hab. 3:8<\/span>) One might have thought God was displeased with the rivers and that His wrath was against the sea, had one been unaware of Gods purpose in this activity.<\/p>\n

As a general at the head of an army, so God rode at the head of Israel in His chariots of salvation. Habakkuk returns to this in Hab. 3:15<\/span>. When they came to enter Canaan, the Jordan, which at that time of year overflows its banks, was divided. (Jos. 3:15<\/span>) When the difficulties in the way of Israels salvation seem insuperable as an overflowing river, then God in His might breaks them as He divided the waters.<\/p>\n

The deep uttered his voice (Hab. 3:10<\/span>), i.e. the Red Sea and the Jordan were divided, the waters roared and made noise as though sensible to Jehovahs restraint. They lifted up their hands (or sides) on high, for the waters stood upon a heap. (Jos. 3:16<\/span>) The Lord was mightier than they. (Psa. 90:3-4<\/span>)<\/p>\n

With the dividing of the Jordan and the sea, notice is again given to the trembling of the mountain as if the stopping of the waters gave a shock to the adjacent hills. (Psa. 114:3-4<\/span>) The whole creation is yielded to God.<\/p>\n

5. He arrested the sun and the moon to bring about Israels victories (Hab. 3:11<\/span>). (Cp. Jos. 10:12<\/span> -ff) Attempts have been made by defenders of the Bible to explain this phenomena on scientific terms. Some such attempts have smacked of dishonesty. We will do better to take God at His word in such matters. Once we have accepted the principle of direct divine intervention in human history, such miracles are no problem.<\/p>\n

6. He carried on and completed Israels victories over the nations of Canaan. (Psa. 136:17-18<\/span>) This is largely insisted upon here as a proper plea with God to enforce the present petition, that He will restore them again to the land of which they were put in possession at the cost of so many lives and miracles.<\/p>\n

Many expressions are used here to describe the conquest of Canaan. Gods bow was made naked, i.e. drawn from its case. He marched through the land in indignation, as scorning to let the Canaanites any longer possess it. He threshed through the nations, despising their confederacies. He Wounded the head . . . of the house of wicked men, i.e. he destroyed the families of the Canaanites.<\/p>\n

Some question how a loving God could do what He did to the Canaanites. God answered that question to Habakkuks satisfaction in chapters one and two.<\/p>\n

In giving Israel so many bloody victories, God made good His promises to their fathers, (Hab. 3:9<\/span>) The promises were made for the sake of the entire world (as we have seen).<\/p>\n

Chapter XVIIIQuestions<\/p>\n

The Prophets Poetic Prayer<\/p>\n

1.<\/p>\n

Habakkuks final chapter is a poetic prayer. Its two sections are __________ and __________.<\/p>\n

2.<\/p>\n

How does Gods answer to his second question strike Habakkuk?<\/p>\n

3.<\/p>\n

With what is the prophet primarily concerned in the first section of his prayer?<\/p>\n

4.<\/p>\n

Why does the prophet recall the past events of Gods people?<\/p>\n

5.<\/p>\n

List the past events alluded to here.<\/p>\n

6.<\/p>\n

How can a loving God do what Jehovah did to the Canaanites in their overthrow by Israel?<\/p>\n

7.<\/p>\n

The second section of Habakkuks prayer . . . the Hymn of Faith, shows the prophet progressing from __________ to __________.<\/p>\n

8.<\/p>\n

What is the best way to prepare for a day of adversity?<\/p>\n

9.<\/p>\n

In remembering Gods past dealing with Israel, Habakkuks fright gave way to __________.<\/p>\n

10.<\/p>\n

How do you account for the optimism with which Habakkuk closes?<\/p>\n

For Gaza shall be forsaken, and Ashkelon a desolation: they shall drive oat Ashdod at the noonday, and Ekron shall be rooted up . . . lit the houses of Ashkelon shall they lie down in the evening . . . (Zep. 2:4<\/span>; Zep. 2:7<\/span>).<\/p>\n

It was about this time that wild hordes of mounted nomads from the Caucasus swept into Mesopotamia, looting and ravaging. They forced their way through Palestine as far as the frontiers of Egypt. These were the Scythians. The Prophet Zephaniah foresaw with honor the havoc they would wreak in Palestine. Galloping Scythian horsemen, practising their characteristic shooting over the shoulder, decorate the lid of this bronze Etruscan urn.<\/p>\n

And he will stretch out his hand against the north, and destroy Assyria (Zep. 2:13<\/span>).<\/p>\n

This prophecy of Zephaniah was fulfilled only twelve years after the death of Ashurbanipal. The Chaldeans, one of whom had been Merodach\/baladan, the ally of King Hezekiah of Judah, had succeeded at last after a long and fruitless struggle against their mortal enemies the Assyrians, in making themselves masters of Babylon, and had allied themselves with a people from Iran, the Medes. The first city to fall before their joint assault was Ashur, which was taken in 614 B. c. This reconstruction shows the north\/west side of this impressive metropolis, the oldest of the great cities of the Assyrian empire, lying on the west side of the Tigris, with its massive Temple of the god Ashur, who was its patron deity.<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

(1) Upon Shigionoth.<\/strong>This term points, not to the contents of the composition, but either to its metrical structure or its musical setting. See on the Inscription of Psalms 7<\/span>. Inasmuch as this ode is throughout an account of the deliverance anticipated by prayerful faith, it is called not a Psalm, mizmr,<\/em> but a Prayer, t<\/em>philth.
<\/em><\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

III.<\/strong><\/p>\n

(1-15) A hymn describing a future self-manifestation of Jehovah on Israels behalf, accompanied by the signs and wonders of the early history. It is impossible to give the English reader an idea of the rhythmical structure of this beautiful composition. We will only observe that it is independent of the arrangement in verses, and that the poem (except in Hab. 3:7-8<\/span>; Hab. 3:13<\/span>, fin.<\/em>) consists of lines each containing exactly three words.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

1<\/strong>. <\/strong> Habakkuk <\/strong> On the authorship of the poem see Introduction, pp. 472ff. <\/p>\n

Upon Shigionoth <\/strong> R.V., “set to Shigionoth.” The singular of the noun occurs in Psa 7:1<\/span>, “Shiggaion of David.” The exact meaning of this and other technical musical terms in the psalm titles is not known. It seems to be related to a verb “to reel,” which is used of the giddiness of intoxication and of love. The primary meaning of the noun would seem to be “reeling”; as a musical term it probably denotes a particular style of poetry or music, or both; a song sung with great excitement, or with a rapid change of emotion. Such a poem is Psalms 7<\/span>. The prayer of Habakkuk is said to be set to Shigionoth, that is, it is arranged and is to be sung after the manner of these “reeling songs.” Schmieder paraphrases it, “after the manner of a stormy, martial, and triumphant ode.”<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Chapter 3 Habakkuk’s Prayer.<\/p>\n

<\/strong><\/p>\n

‘A prayer of Habakkuk the prophet set to Shigionith.’<\/p>\n

This third chapter consists of ‘a prayer of Habakkuk’ in the light of his visions. It includes an initial prayer, followed by a meditation on the glory of God as revealed in His powerful movement towards, and entry into Canaan, but with a wider connotation relating it to the whole earth. For YHWH is the great Deliverer of His people.<\/p>\n

Thus in his meditations he is setting forth God’s effective power, using thoughts and ideas from the Exodus and Conquest, which were seen in Israel as the highest expression of His delivering power. It then concludes with praise and worship.<\/p>\n

‘Shigionith.’ Compare the introduction to Psalms 7<\/span> where it is in the singular. Compare also introduction to Psalms 6<\/span>; Psalms 8<\/span>; Psalms 12<\/span> etc. They are clearly musical directions.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

Hab 3:11-15<\/strong><\/span> The Army of the Lord <\/strong> <\/em><\/strong> We see a description of an army in Heb 3:11-15<\/span> with their arrows and spears marching and making battle. We know in the beginning of Habakkuk that God will use the Chaldeans to punish Israel. Thus, we can understand its literal significance. However, this prophecy also has a figurative meaning, in that God’s army of angels will also bring redemption by making battle against the enemy. My mother had two visions of an army of angels dressed like Roman soldiers carrying spears for battle and marching in a troop. This army of God is alluded to in the divine title “Lord of Hosts” and “Lord of the Sabaoth.”<\/p>\n

Hab 3:19<\/strong><\/span> The LORD God is my strength, and he will make my feet like hinds’ feet, and he will make me to walk upon mine high places. To the chief singer on my stringed instruments.<\/p>\n

Hab 3:19<\/strong><\/span><\/strong> <\/strong> Comments <\/em><\/strong> Hab 3:19<\/span> uses figurative language to describe God’s children being able to walk above the circumstances of this life. The prophet describes the mountain goats and antelope that live on the high cliffs, having the amazing ability to navigate the steep slopes with their hooves feet. This characteristic of being sure-footed on such difficult terrain, living on a higher elevation than its predators, is applied to those people who serve the Lord. However, the condition that God’s children must meet is described in the preceding verse (Hab 3:18<\/span>), which tells us to worship the Lord in the midst of our trials and difficulties. This genuine worship moves the heart of to protect and deliver His children. The principle of praise unto the Lord, and His response to deliver is seen in Psa 8:2<\/span> and Mat 21:16<\/span>.<\/p>\n

Psa 8:2<\/span>, “Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger.”<\/p>\n

Mat 21:16<\/span>, “And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?”<\/p>\n

Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n

<\/p>\n

Jehovah’s Majestic Coming to Judgment<\/p>\n

v. 1. A prayer of Habakkuk, the prophet,<\/strong> in the form of the Davidic psalms, upon Shigionoth,<\/strong> after the manner of a dithyramb, in reeling, exciting time, with triumphal music. <\/p>\n

v. 2. O Lord, I have heard Thy speech,<\/strong> the announcement of the judgment of punishment through the Chaldeans, and was afraid. O Lord, revive Thy work,<\/strong> call into existence once more the former way of dealing with Thy people, as well as the double judgment of which the prophecy had spoken till now, in the midst of the years, in the midst of the years make known,<\/strong> so that the delay in bringing eventual redemption to His people may not be too great; in wrath,<\/strong> namely, while He expressed His indignation through the punishment carried out by the Chaldeans, remember mercy,<\/strong> so that the severity of the punishment might be tempered at least to some extent. The prophet having thus announced the theme of his psalm, he immediately launches forth in his prayer. <\/p>\n

v. 3. God came from Teman,<\/strong> Cf Deu 33:2<\/span>, the eastern division of Edom, and the Holy One from Mount Paran,<\/strong> the mountainous country between Idumea and Egypt. Selah. <\/strong> The description shows the Lord approaching from this region with all the glory of His majesty. His glory covered the heavens,<\/strong> extending as far as the eye could see, and the earth was full of His praise,<\/strong> so that His splendor covered its whole expanse. “The flaming glory of Jehovah filling everything is a vision of such excessive sublimity that one scarcely dares to follow the prophet in spirit to meditate upon it. ” (Lange. ) <\/p>\n

v. 4. And His brightness was as the light,<\/strong> bursting forth as the sunlight when the ball of the sun rises above the horizon; He had horns,<\/strong> the rays of the sun as it first appears, coming out of His hand,<\/strong> on either side, the appearance of God being attended with brilliant light; and there was the hiding of His power,<\/strong> His almighty power, as it were, being veiled by the splendor of His appearance. <\/p>\n

v. 5. Before Him went the pestilence,<\/strong> or, the plague goes before Him, and burning coals went forth at His feet,<\/strong> the excessive heat of the fever of various pestilences, these angels of death being His attendants on His triumphal march. <\/p>\n

v. 6. He stood and measured the earth,<\/strong> calmly standing, amidst the general commotion, as the Judge of the world, measuring the countries and their doings, or causing them to shake in terror, in order to execute judgment; He beheld and drove asunder the nations,<\/strong> making the heathen tremble; and the everlasting mountains were scattered,<\/strong> or, “the primeval mountains burst asunder,” dissolving in dust, the perpetual hills did bow,<\/strong> the hills of the early world sink down. His ways are everlasting,<\/strong> or, “the paths of olden time, He follows them. ” As He once came in earthquakes and terrible manifestations of His majesty in order to make Israel His covenant nation, so He may once more be expected to come to Judgment. <\/p>\n

v. 7. I saw the tents of Cushan,<\/strong> of the Ethiopian armies. in affliction,<\/strong> in the distress of terror; and the curtains,<\/strong> the tent-cloths, of the land of Midian did tremble,<\/strong> that is, all the inhabitants of the heathen countries round about were filled with terror. <\/p>\n

v. 8. Was the Lord displeased against the rivers? Was Thine anger against the rivers?<\/strong> literally, “Was it against the rivers that was kindled, Jehovah, was it against the rivers that Thy wrath was kindled?”. Was Thy wrath against the sea that Thou didst ride upon Thine horses and Thy chariots of salvation?<\/strong> the winds and clouds being considered the vehicles bearing the Lord as He goes forth to redeem His people. The cause of His dividing the Red Sea and the Jordan was not His displeasure against these waters, but His intention of interposing for His people’s salvation. <\/p>\n

v. 9. Thy bow was made quite naked,<\/strong> drawn forth from the quiver and made ready to send forth its arrow, according to the oaths of the tribes, even Thy word,<\/strong> literally, “sworn are the scourges by the word, rods of chastisement are sworn by the word,” that is, the chastisements of Jehovah are definitely decided upon and even supported by oaths. Selah. Thou didst cleave the earth with rivers,<\/strong> as when masses of water rush from the mountains, or when tidal waves cut deep gullies into the earth. <\/p>\n

v. 10. The mountains saw Thee, and they trembled,<\/strong> shaken by storms and earthquakes; the overflowing of the water passed by,<\/strong> a torrent of water, from subterranean sources or as the result of a cloudburst, rushes along; the deep,<\/strong> the abyss of the ocean, uttered His voice and lifted up His hands on high,<\/strong> in a mighty noise accompanying their breaking forth. <\/p>\n

v. 11. The sun and moon stood still in their habitation,<\/strong> or have entered their dwelling, so that a terrifying darkness ensues; at the light of Thine arrows they went and at the shining of Thy glittering spear,<\/strong> as God manifested Himself as the judge of the world, executing justice and righteousness upon all men. <\/p>\n

v. 12. Thou didst march through the land in indignation,<\/strong> through all the countries of the earth; Thou didst thresh the heathen in anger,<\/strong> stamping them under foot. <\/p>\n

v. 13. Thou wentest forth for the salvation of Thy people,<\/strong> Israel, as representative of all true children of God, even for salvation with Thine Anointed,<\/strong> all the leaders of the people being types of the Messiah, by whom the Lord’s kingdom would be permanently established. Thou woundedst the head out of the house of the wicked,<\/strong> crushing the Chaldean nation with its ruler, typical of the anti-Christian forces, by discovering the foundation unto the neck,<\/strong> laying bare the foundations being the same as razing the entire building to the ground. Selah. <\/p>\n

v. 14. Thou didst strike through with his staves,<\/strong> piercing with the spear or weapons of the wicked one, the head of his villages,<\/strong> the ruler of his hordes, or the chief of his princes, so that the soldiers of the hostile armies would turn one against the other; they came out as a whirlwind to scatter me,<\/strong> rushing in to disperse the people of Israel; their rejoicing was as to devour the poor secretly,<\/strong> that is, the enemies are like assassins, who delight in pouncing upon the unsuspecting wayfarer and in taking his life. <\/p>\n

v. 15. Thou didst walk through the sea with Thine horses,<\/strong> as when Jehovah destroyed the army of Pharaoh and delivered His people, through the heap of great waters,<\/strong> upon the billows of great waters, the expression serving to bring out the almighty power of Jehovah in the deliverance of His people. Thus the majesty of the Lord in overcoming all His enemies is set forth in a word-painting of singular beauty and power, with the Messianic background clearly in evidence. <\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

EXPOSITION<\/strong><\/p>\n

Hab 3:1-19<\/span><\/strong><\/p>\n

Part II<\/strong>. PSALM<\/strong> OR<\/strong> PRAYER<\/strong> OF<\/strong> HABAKKUK<\/strong>.<\/p>\n

Hab 3:1<\/span><\/strong><\/p>\n

1. The title.<\/em> A prayer.<\/strong> There is only one formal prayer in the ode, that in Hab 3:2<\/span>; but the term is used of any devotional composition; and, indeed, the whole poem may be regarded as the development of the precatory sentences in the proemium. (For other hymns in the prophetical books, see Isa 24:1-23<\/span>, and Isa 35:1-10<\/span>.; Eze 19:1-14<\/span>.; Jah 2<\/span>.; Mic 6:6<\/span>, etc.; and as parallel to this ode, comp. Deu 33:2<\/span>, etc.; Jdg 5:4<\/span>, etc.; Psa 68:7<\/span>, etc.; Psa 77:13-20<\/span>; Psa 114:1-8<\/span>.; Isa 63:11-14<\/span>.) Of Habakkuk the prophet.<\/strong> The name and title of the author are prefixed to show that this is no mere private effusion, but an outpouring of prophecy under Divine inspiration. Upon Shigionoth<\/strong> (comp. title of Psa 7:1-17<\/span>.); Septuagint, , “with song;” Vulgate, pro ignorantiis. <\/em>For this latter rendering Jerome had etymological ground, but did not sufficiently consider the use of shiggayon <\/em>in Psa 7:1-17<\/span>; where it indicates the style of poetry, nor, as Keil shows, the fact that all the headings of Psalms introduced, as the present, with al<\/em>, refer either to the melody, or accompaniment, or style in which they were to be sung. The Revised Version gives, “set to Shigionoth;” and the expression is best explained to mean, in an impassioned or triumphal strain, with rapid change of emotion, a dithy rambic songa description which admirably suits this ode.<\/p>\n

Hab 3:2<\/span><\/strong><\/p>\n

2. The proemium, in which the prophet expresses his fear at the coming judgment, and prays God in his wrath to <\/em>remember mercy. Thy speech;<\/strong> or, the report of thee;<\/em> the declaration made by God in the preceding chapters concerning the punishment of the Jews and the destruction of the Chaldeans. The LXX<\/strong>; regarding the ambiguity of the Hebrew, gives a double rendering, , <\/em>and , “I heard thy report,” and “I considered thy works.” Pusey considers that both meanings are intended, viz. both what God had lately declared, and all that might be heard of God, his greatness and his workings. Was afraid. <\/strong>The revelation of God’s interposition makes the prophet tremble. Revive thy work.<\/strong> God’s work is the twofold judgment spoken of above; and the prophet prays God to “quicken” and make it live, because, though it brings temporary distress upon his countrymen, it will also cause the destruction of their enemies, and re-establish the Jews and crown them with salvation, and make the glory of God known to all the earth. Dr. Briggs translates, “Jahveh, I have heard the report of thee; I fear, Jahveh, thy work. In the midst of the years revive him (Israel).” He explains God’s “work” to be his acts in theophanyhis judgment, especially as in Hab 3:16<\/span>, the cause of fear to the psalmist. In the midst of the years.<\/strong> The “years” are the period between the announcement of the judgment and its final accomplishment (Hab 2:3<\/span>); the prophet prays that God would manifest his power, not merely at the extreme limit of this epoch, but earlier, sooner. This overthrow of the world power forms, as it were, the central point of history, the beginning of a new age which shall culminate in the Messianic kingdom. Make known.<\/strong> Let all the earth know and acknowledge thy work. The LXX<\/strong>. have given two or more versions of this passage, one of which is remarkable. Thus they read, “In the midst of two animals ( ) thou shalt be known; when the years draw nigh thou shalt be well known; when the time is come thou shalt be revealed.” The rendering, “two animals,” arises from a confusion of words but many of the Fathers, who were conversant with the Greek Scriptures, saw herein a reference to the incarnation of our blessed Lord, as lying in the stable at Bethlehem between the ox and the ass, which was the mystical explanation of Isa 1:3<\/span>, “The ox knoweth his owner, and the ass his master’s crib.” Others interpreted the two animals of the two thieves between whom Christ was crucified; or of angels and men; or Jews and Gentiles; or the two Testaments; or Moses and Elias. Others again accented the word so as to understand “two lives,” the present and the future, in the midst of which the Judge shall appear; or the life of Christ before his death and after his resurrection. There is a great truth underlying most of these interpretations, namely, that this magnificent hymn is concerned with the victories of Christ and his Church. In wrath remember mercy. When thine anger is displayed by sending the Chaldeans against us, remember thy mercy, and make a speedy end of our misery, and mitigate our enemies’ cruelty. The LXX<\/strong>. gives a double version, “In the troubling of my soul, in wrath, thou wilt remember mercy.”<\/p>\n

Hab 3:3-15<\/span><\/strong><\/p>\n

3. The prophet or the congregation depicts in a majestic theophany the coming of God to judge the world, and its effect symbolically on material nature, and properly on evil men.<\/em><\/p>\n

Hab 3:3<\/span><\/strong><\/p>\n

In this episode Habakkuk takes his imagery from the accounts of God’s dealings with his people in old time, in Egypt, at the Red Sea, at Sinai, at the Jordan, in Canaan; he echoes the songs of Moses and Deborah and the psalmist; and he looks on all these mighty deeds as antici-pative of God’s great work, the overthrow of all that opposes and the establishment of the kingdom of Messiah. God<\/strong> (Eloah<\/em>) came from Teman. <\/strong>The words are connected with Moses’ description of the Lord’s appearance at Sinai (Deu 33:2<\/span>; comp. Jdg 5:4<\/span>). As he then came in glory to make a covenant with his people, so will he appear again in majesty to deliver them from the power of evil and to execute judgment. The verbs throughout are best rendered in the present. The prophet takes his stand in time preceding the action of the verb, and hence uses the future tense, thus also showing that he is prophesying of a great event to come, symbolized by these earlier manifestations. Habakkuk here and in Hab 1:11<\/span> trees the word Eloah<\/em>, which is not found in Jeremiah, Ezekiel, or the other minor prophets; it occurs once in Isaiah, twice in Deuteronomy, and frequently in Job. There is no ground for the contention that its employment belongs to the latest stage of Hebrew. Teman<\/em>; i.e.<\/em> Edom; Vulgate, ab Austro <\/em>(see notes on Amo 1:12<\/span> and Oba 1:9<\/span>). In Moses’ song the Lord is said to come from Sinai. Habakkuk omits Sinai, says Pusey which was the emblem of the Law, and points to another Lawgiver, like unto Moses, telling how he who spake the Law, God. should come in the likeness of man. The Holy One. A name of God (Hab 1:12<\/span>), implying that he will not let iniquity pass unpunished, and that he will preserve the holy seed. Mount Paran.<\/strong> The mountainous district on the northeast of the desert of Et-Tih. <\/em>The glory of the Lord is represented as flashing on the two hilly regions separated by the Arabah. They both lay south of Canaan; and there is propriety in representing the redeemer and deliverer appearing in the south, as the Chaldean invader comes from the north. The LXX<\/strong>. adds two translations of the word “Pharan,” viz. “shady,” “rough;” according to its etymology it might also mean “lovely.” Selah<\/strong>; Septuagint, . This term occurs also in verses 9, 13, and frequently in the Psalms, but nowhere else, and indicates some change in the music when the ode was sung in the temple service. What is the exact change is a matter of great uncertainty. Some take it to indicate “a pause;” others, connecting it with salah<\/em>, “to lift up,” <\/em>render it “elevation,” and suppose it means the raising of the voice, or the strengthening of the accompaniment, as by the blast of trumpets. The meaning must be left undetermined, though it must be added that it is always found at the end of a verse or hemistich, where there is a pause or break in the thought, or, as some say, some strongly accented words occur. His glory covered the heavens.<\/strong> His majestic brightness spread over the heavens, dimming the gleam of sun and stars; or it may mean his boundless majesty fills the highest heavens and encompasses its inhabitants. His praise. This is usually explained to signify that the earth and all that dwell therein, at this glorious manifestation, utter their praise. But there is no allusion as yet to the manner in which the appearance is received, and in verse 6 it produces fear and trembling; so it is best to take “praise” in the sense of “matter of praise,” that glory “which was calculated to call forth universal adoration” (Henderson).<\/p>\n

Hab 3:4<\/span><\/strong><\/p>\n

His brightness was as the light;<\/strong> brightness appeareth like light, <\/em>The sunlight is meant, as Job 31:26<\/span>; Job 37:21<\/span>; Isa 18:4<\/span>. He had horns coming out of his hand; <\/strong>i.e.<\/em> rays of light on either side. The comparison of the first rays of light to the horns of the gazelle, according to Keil, is common in Arabic poetry (comp. Exo 34:29<\/span>, Exo 34:30<\/span>). In the original passage, Deu 33:2<\/span>, we read, “At his right hand was a fiery Law unto them”a reference to the two tables of stone, perhaps resplendent with light. The “hand” in our text is a general expression, and is not to be taken with any special reference to lightning launched by the hand (which is not a scriptural expression), nor to works effected by God’s agency, but simply as signifying that the light of his presence streamed forth from both sides, i.e.<\/em> everywhere. There was the hiding of his power.<\/strong> There, in that ineffable light, was the hiding place of his majesty. He clothes himself with light as with a garment (Psa 104:2<\/span>), and the splendour is the mantle of that presence which eye of man cannot behold (Exo 24:17<\/span>; 1Ti 6:16<\/span>). Farrar quotes Psa 18:11<\/span>, “He made darkness his secret place;” and Milton<\/p>\n

“Dark with excess of light his skirts appear.”<\/p>\n

Septuagint, <\/em>, which rendering has arisen from taking the adverb sham <\/em>as a verb (sam<\/em>), <\/em>and mistaking the meaning of the following word.<\/p>\n

Hab 3:5<\/span><\/strong><\/p>\n

After describing the splendour of the theophany, the prophet now turns to the purpose and effects of God’s appearing. He comes to avenge and judge, therefore before him went the pestilence.<\/strong> Before him stalks plague, to punish his enemies and the disobedient, as in Egypt, in Canaan (Exo 23:27<\/span>; 1Sa 5:9<\/span>, 1Sa 5:11<\/span>); and among his own people (Num 11:33<\/span>; Num 14:37<\/span>, etc.; Le Num 26:25<\/span>). For “pestilence” the LXX<\/strong>. reads “word.” Burning coals went forth at his feet. “Fiery belts” followed his advance, “hailstones and coals of fire” (Psa 18:12<\/span>, Psa 18:13<\/span>); as in Psa 97:8<\/span>, “A fire goeth before him, and burneth up his enemies on every side.” But, regarding the parallelisms of the hemistiches, it is better to take resheph <\/em>in the sense of “fever heat,” as in Deu 32:24<\/span>; scorching fever follows in his train. Jerome translates the word, diabolus, <\/em>looking on the evil spirit as the agent of the Divine vengeance. The Jews, he says, had a tradition that Satan was called Reseph, <\/em>from the speed of his movements. The LXX<\/strong>. has, “It (the word) shall go forth into the plains,” which Jerome interprets, “shall make the crooked straight and the rough ways smooth.”<\/p>\n

Hab 3:6<\/span><\/strong><\/p>\n

He stood, and measured the earth.<\/strong> God takes his stand, and surveys the earth which he is visiting in judgment. As his glory filled the heavens, so now he with his presence paces the earth, measuring it, as it were, with his foot. He considers, too, all the doings of the children of men, and requites them accordingly. Vulgate, Stetit, et mensus est terram. <\/em>So the Syriac. On the other hand, the LXX<\/strong>. gives, , “The earth stood and quaked.” Thus the Chaldee, and many modem commentators, “rocketh the earth.” This rendering seems to anticipate what follows, and is not so suitable as the other, though it is quite admissible. Drove asunder. <\/strong>Dispersed and scattered. Septuagint, , “nations melted away.” Others translate, “made to tremble” (Exo 15:15<\/span>, etc.). The everlasting mountains.<\/strong> Mountains that have lasted as long as creation, and are emblems of stability and permanence (Deu 33:15<\/span>). Were scattered; <\/strong>or, were shattered <\/em>(comp. Mic 1:4<\/span>; Nah 1:5<\/span>). His ways are everlasting.<\/strong> This is best taken alone, not as connected grammatically with the preceding clause, and epexegetical of the “hills and mountains,” which are called God’s “ways,” i.e.<\/em> his chief creative acts, as Job 40:19<\/span>; Pro 8:22<\/span>; but it means that, as God acted of old, so he acts now; “The ancient ways of acting are his” (Pro 31:27<\/span>). “He reneweth his progresses of old time” (Delitzsch). The eternal, unchangeable purpose and operation of God are contrasted with the disruption of “the everlasting hills.” The Greek and Latin Versions connect the words with what precedes. Septuagint, , <\/em>“The everlasting hills melted at his everlasting goings;” Vulgate, Incurvati sunt colles mundi ab itineribus aeternitatis ejus, <\/em>where the idea seems to be that the high places of the earth are God’s paths when he visits the world.<\/p>\n

Hab 3:7<\/span><\/strong><\/p>\n

As God moves in his majesty the various nations are struck with fear, as of old were the peoples that heard of the Exodus (see Exo 15:14-16<\/span>). <\/em><\/strong>I saw<\/strong>. In prophetic vision (1Ki 22:17<\/span>). The tents of Cushan; LXX<\/strong>.. “the tents of the Ethiopians;” Vulgate, tentoria <\/em>AE<\/em><\/strong>thiopiae<\/em>. “Cushan” is not Chushan-Rishathaim, the Mesopotamian king mentioned in Jdg 3:1-31<\/span>; but is a lengthened form of Cush (as Lotan<\/em> for Lot, <\/em>Gen 36:20<\/span>), the biblical name for Ethiopia. Here the African country is meant, lying along the west coast of the Red Sea. In affliction.<\/strong> Panic-stricken. The prophet particularizes what he had said above generally of the nations hostile to the people of God. The curtains; t<\/strong>he tent curtains; Vulgate, pelles. <\/em>Both “tents” and “curtains” are used by metonymy for their inhabitants. Midian<\/strong>. The country on the Gulf of Akaba, the eastern arm of the Red Sea. Ethiopia and Midian are named, as God is supposed to advance from the south.<\/p>\n

Hab 3:8<\/span><\/strong><\/p>\n

Interrupting his description of the theophany, the prophet asks the motive of this wrathful revelation. This is done, not with expectation of an answer, but giving life and vigour to the composition. Such sudden transitions are not uncommon (camp. Jdg 5:12<\/span>; Psa 78:19<\/span>, etc.). Was the Lord displeased against the rivers? <\/strong>Was it against the rivers, O Jehovah? was thy wrath kindled against the rivers? <\/em>Was God angry with inanimate nature, when he showed his power, for instance, in the Nile and the Jordan and the Red Sea? God meant more by these acts. He showed his supremacy over all creation, and his will to save his people and to crush all opposition to the execution of his great design (see Psa 106:9<\/span>; Psa 114:3<\/span>, etc.). That thou didst ride upon thine horses.<\/strong> The prophet speaks of the Lord as a Leader of a mighty host which came with chariots and horses to defend the Israelites and to crush their foes (comp. Psa 18:10<\/span>). And thy chariots of salvation.<\/strong> “And,” which is not in the Hebrew, is better omitted, the clause being an explanation of “thine horses.” The chariots come for the salvation<\/strong>, i.e.<\/em> the deliverance, of Israel (Hab 3:13<\/span>). Some translate, “Thy chariots are salvation;” as the Septuagint, : and Vulgate, et quadrigae tuae salvatio. <\/em>It comes to the same thing, whichever rendering we adopt.<\/p>\n

Hab 3:9<\/span><\/strong><\/p>\n

The prophet continues his description of the Lord as “a man of war” (Exo 15:3<\/span>). Thy bow was made quite naked. <\/strong>The sheath of the bow was laid aside to make it ready for use. In the Assyrian monuments the bow case forms part of the quiver, and holds only the lower half of the bow. It was fastened to the side of the chariot or carried at the back of the archer. (For the general sense, comp. Deu 32:40<\/span>, etc.; Psa 45:5<\/span>.) In the Revelation (Rev 6:2<\/span>) he that sits on the white horse has a bow. According to the oaths of the tribes, even thy word;<\/strong> i.e. <\/em>thou doest all this to confirm the promises of deliverance and salvation made to the tribes of Israel This sense is satisfactory; but the Hebrew text is corrupt, and cannot be explained with any certainty. The Revised Version gives,” The oaths to the tribes were a sure word;” in the margin, “Sworn were the chastisements (Hebrew, ‘rods’) of thy word.” Thus Dr. Briggs: “Sworn are the rods of thy word.” Orelli translates,” Oaths, rods of the word,” and explains the clause to mean that the Lord comes to execute the denounced punishment, which proceeds from his mouth like chastising rods. The word mattoth<\/em> is translated “tribes” (as in 2Ch 5:2<\/span>) or “rods.” Keil contends for the latter, as instruments of chastisement, rendering,” Rods are sworn by word” Henderson, taking the words as a military signal, curiously translates, “‘Sevens of spears’ was the word.” Pusey supports the Authorized Version, which, indeed. gives a good sense, and is probably correct It is virtually supported by Jerome, who has, “Suscitans suscitabis arcum tuum, juramenta tribubus quae locutus es,” “Thou wilt awaken the oaths,” which, so long as the evil prospered, seemed to be forgotten and sleeping. The LXX<\/strong>. emits the word rendered “oaths,” and translates mattoth, <\/em>, thus: <\/em> , “Thou didst surely bend thy bow against sceptres.” Selah<\/strong>. A pause ensues before the introduction of a new series of natural phenomena, accompanying the Lord’s epiphany (see on verse 3). The next clause would be more fitly joined with verse 10. Thou didst cleave the earth with <\/strong>(or, into<\/em>) <\/em>rivers<\/strong>. This refers to some catastrophe like that which happened at the Flood, when “the fountains of the great deep were broken up” (Gen 7:11<\/span>; comp. Psa 77:16<\/span>). Others think that the allusion is to the miracles at the Red Sea, or Sinai, or Rephidim in the wilderness, as in Psa 74:1-23<\/span>.; 78<\/span>.; 105<\/span>. But though the prophet glances at such particular circumstances, his scope is more general.<\/p>\n

Hab 3:10<\/span><\/strong><\/p>\n

The mountains saw thee, and they trembled;<\/strong> literally, were in pain, Septuagint, . The words point to the phenomena of an earthquake, as Sinai shook at the presence of the Lord (Exo 19:18<\/span>; Psa 114:6<\/span>). So Virgil, ‘AE<\/strong>n.,’ 6:256<\/p>\n

“Sub pedibus mugire solum, et juga coepta moveri<\/em><\/p>\n

Silvarum Adventante des<\/em>.”<\/p>\n

For “mountains,” the LXX<\/strong>. reads, “peoples” The overflowing of the water passed by<\/strong>; the talent of water passed along. <\/em>Cataracts of rain fell, as in the Deluge. “The windows on high are open, and the foundations of the earth do shake” (Isa 24:18<\/span>). Those who confine the reference to past events see here an intimation of the passage of the Jordan (Jos 3:15<\/span>, Jos 3:16<\/span>). The deep uttered his voice. <\/strong>The mass of waters in the ocean and under the earth rears mightily as it bursts forth (Gen 49:25<\/span>; Deu 33:13<\/span>). His hands. Its waves (Psa 98:8<\/span>). Septuagint, , <\/em>“the height of its form.”<\/p>\n

Hab 3:11<\/span><\/strong><\/p>\n

The sun and moon stood still in their habitation;<\/strong> or, stand still, or withdraw into their habitation. <\/em>They hide themselves in the tabernacles whence they are said to emerge when they shine (Psa 19:4<\/span>, etc.). Overpowered with the splendour of God’s presence, the heavenly luminaries hide their light in this day of the Lord (comp. Isa 13:10<\/span>; Joe 2:2<\/span>, Joe 2:10<\/span>, Joe 2:31<\/span>; Joe 3:15<\/span>; Amo 5:20<\/span>; Mat 24:29<\/span>). The miracle of Joshua (Jos 10:12<\/span>, etc.) may have suggested some of the language here, but the idea is quite different. At the light of thine arrows they went;<\/strong> i.e.<\/em> the sun and moon fled away discomfited at the glory of God’s weapons, his arrows gleaming with light. The idea may be that, in the absence of the sun and moon, the terrific scene was illuminated only by flashes of lightning. “Lightnings” are sometimes celled God’s “arrows,” as in Psa 18:14<\/span>; Psa 77:17<\/span>, etc.; but the image here is rather of the arms of a warrior. Many supply the relative in the sentence, and render, “arrows which shoot along.” This seems to be unnecessary, and is not supported by the versions. There is no special reference to the hailstorm at Beth-horon, which discomfited the Cananites, but enabled the Israelites to pass on to victory (Joshua, loc. cit<\/em>.). It is the terror of the judgment that is adumbrated, when the Lord shall come in flames of fire (2Th 1:8<\/span>), and the heavens shall be dissolved, and the elements shall melt with fervent heat (2Pe 3:12<\/span>).<\/p>\n

Hab 3:12<\/span><\/strong><\/p>\n

Thou didst march through the land in indignation; <\/strong>thou treadest the earth in .fury. <\/em>The mighty Judge stalks over the earth (Hab 3:6<\/span>; comp. Jdg 5:4<\/span>; Psa 68:7<\/span>). It is a general statement, and not to be confined to the successes of Joshua and the destruction of the Canaanites. Septuagint, , with the alteration of a letter,” Thou wilt bring low the land with threats.” Thou didst thresh the heathen<\/strong> (nations<\/em>) in anger;<\/strong> Septuagint, <\/em>(“thou wilt break in pieces”) . Jerome here renders the verb, obstupefacies; <\/em>but elsewhere, as Isa 28:28<\/span>; Hos 10:11<\/span>; Amo 1:3<\/span>, he uses triturare <\/em>which gives the best meaning. The kindred figure is found in Mic 4:13<\/span>; Isa 63:1<\/span>, etc.<\/p>\n

Hab 3:13<\/span><\/strong><\/p>\n

Thou wentest forth.<\/strong> The prophet specifies the end which these manifestations were designed to effect. God is said to “go forth” when he intervenes for the aid of his people, as Jdg 5:4<\/span>; 2Sa 5:24<\/span>; Isa 42:13<\/span>. For salvation with thine anointed;<\/strong> In salutem cum Christo tuo <\/em>(Vulgate); <\/em> ( , Alex; Sin.), “to save thine anointed”. If the signification of the word “with” (eth<\/em>) be pressed, the passage is taken to mean that, as God manifested himself in old time for the salvation of his people with his chosen “Christ,” Moses; so he will hereafter reveal his power for the destruction of the Chaldeans with his chosen “Christ,” Cyrus. But this is too definite, and cannot be shown to be intended. The “anointed one,” again, is not the nation of Israel, for the term is always applied to a single individual and never to the people collectively; so here it is the theocratic king who is meantfirst, the representative of David; and secondly, the Messiah. God reveals himself for the salvation of his people in union with the work especially of his anointed Son, Christ. This is how the passage is taken by Eusebius (‘Dem. Evang.,’ 4.16), . It must be confessed, however, that most modern commentaters translate, “for the salvation of thy anointed,” taking the last expression (contrary to all usage) to mean the Israelites, as being a kingdom and nation of priests (Exo 19:6<\/span>). In this case the present clause is merely a repetition of the preceding one. Thou woundedst the head out of the house of the wicked; <\/strong>thou<\/em> dashest in pieces the head<\/em>. As in the following clause the metaphor of a house is plainly employed, “the head” must be taken for the gable or topmost ridge. “The house of the wicked” is an allegorical description of the Chaldaic dominion and its king; and the prophet declares that God will smite with destruction both the ungodly monarch and the kingdom that opposes itself. Some commentators see here an allusion to the primeval sentence (Gen 3:15<\/span>): others to the destruction of the Egyptians’ firstborn; others to the incident of Jael and Sisera (Jdg 5:26<\/span>). If the prophet’s language was influenced by any of these matters, his view and his oracle are concerned with the mighty future. The LXX<\/strong>. has, “Thou wilt east death upon the heads of the evil.” By discovering <\/strong>(literally, making naked<\/em>) <\/em>the foundations unto the neck<\/strong>. “By” is better omitted. Keil supposes that “the neck” is the central part of the house, looking from the gable downwards; though why this should be so called is not apparent; and the wording of the original, “the foundations even to the neck,” compels us to connect the two words together, and will not allow us to interpret “the neck” of some higher part of the building. The general meaning is plainthe metaphorical house is destroyed from summit to base, the destruction beginning at the gable is carried on to the very foundations According to this view, “the neck” should mean the very lowest basis of the walls. Henderson (after Capellus and others) suggests that we should read “rock,” a word derived from the same root. Septuagint, , <\/em>“Thou didst raise chains unto the neck.” It is possible that the mention of “the head,” just above, has led the prophet to use the term “neck” in order to express the utter destruction of the whole body. Selah<\/strong>. Another solemn pause ensues.<\/p>\n

Hab 3:14<\/span><\/strong><\/p>\n

Thou didst strike through with his staves; <\/strong>thou didst pierce with his own spears. <\/em>Thou dost turn on the Chaldeans and all thine enemies the destruction which they intended for others. The people meet with the same fate as the royal house (Hab 3:13<\/span>); Vulgate, maledixisti sceptris ejus, <\/em>which seems to be a mistranslation. The head of his villages<\/strong> (). There is a difficulty in arriving at the meaning of this last word. The LXX<\/strong>. renders it, “mighty men;” Jerome, “warriors;” Chaldee, “army;” Delitzsch and many modern critics, “hordes” or “inhabitants of the plain;” others again, “rulers” or “judges.” The most probable version is either “warriors” or “hordes.” The head, i.e. <\/em>collectively the heads of his warlike troops. They came out <\/strong>(or, who rush<\/em>) as a whirlwind to scatter me <\/strong>(see the description of the Chaldees, Hab 1:6<\/span>, etc.). The prophet identifies himself with his people. (For the figure of the whirlwind, comp. Isa 41:16<\/span>; Jer 13:24<\/span>; Hos 13:3<\/span>.) Dr. Briggs renders, “Thou dost pierce with his rods the chief, when his rulers are rushing in to scatter me.” Their rejoicing was as to devour the poor secretly;<\/strong> or, as in ambush, to devoter the helpless. <\/em>They exult in acting the part of robbers and murderers, who lurk for the defenceless and afflict the poor (Psa 10:8<\/span>, etc.). As is equivalent to “as it were.” Vulgate, Sicut ejus qui. <\/em>“The poor” are primarily the Israelites, and then all meek worshippers of God.<\/p>\n

Hab 3:15<\/span><\/strong><\/p>\n

The Exodus is the type of the deliverance of God’s people. Thou didst walk through<\/strong> (didst tread<\/em>) <\/em><\/strong>the sea with thine horses; <\/strong>literally, thou treadest the sea, thy horses, <\/em>the horses being explanatory. The prophet takes his imagery from Exo 15:1-19<\/span>. He represents God as a warrior in his chariot, leading the way through the waters to the destruction of his enemies and to the salvation of his own people. Through the heap of great waters; <\/strong>or, upon the surge of mighty waters. <\/em>The verse may also be rendered, Thou treadest the seathy horses <\/em>(tread<\/em>) the heap of great waters <\/em>(Psa 77:19<\/span>). Past mercies and deliverances are types and pledges of future.<\/p>\n

Hab 3:16<\/span><\/strong>, <\/strong>Hab 3:17<\/span><\/strong><\/p>\n

4. The contemplation of the Divine judgments produces in the people of God at first, fear and trembling at the prospect of chastisement<\/em><\/p>\n

Hab 3:16<\/span><\/strong><\/p>\n

When I heard.<\/strong> “When” is better omitted. “I heard” the report of thee (vex. 2). The LXX<\/strong>. refers to Hab 2:1<\/span>, rendering, “I watched.” If the former part is the paean of the congregation, the present is the prophet’s own utterance expressive of his dismay at the prospect before him. My belly trembled.<\/strong> My inmost part, my inward self, trembled with fear (comp. Isa 16:11<\/span>). My lips quivered at the voice.<\/strong> My lips quivered with fear at the voice of God that sounded in me (Hab 2:1<\/span>), proclaiming these awful judgments. The word rendered” quivered” (tsalal<\/em>) is <\/em>applied to the tingling of the ears (1Sa 3:11<\/span>; 2Ki 21:12<\/span>), and implies that the prophet’s lips so trembled that he was scarcely able to utter speech. The LXX<\/strong>. renders, “from the voice of the prayers of my lips.” Rottenness entered into my bones. <\/strong>This is an hyperbolical expression, denoting that the firmest, strongest parts of his body were relaxed and weakened with utter fear, as if his very bones were cankered and corrupted, and there was no marrow in them. And I trembled in myself.<\/strong> The last word (tachtai<\/em>) is rendered variously: “under me,” according to the Greek and Latin Versions, i.e.<\/em> in my knees and feet, so that I reeled and stumbled; or, “in my place,” on the spot where I stand (as Exo 16:29<\/span>). That I might rest in the day of trouble;<\/strong> better, I who shall rest in the day of tribulation. <\/em>The prophet suddenly expresses his confidence that he shall have rest in this affliction; amid this terror and awe he is sure that there remaineth a rest for the people of God. This sentiment leads naturally to the beautiful expression of hope in the concluding paragraph (Hab 2:17<\/span>, etc.). Keil and others render, “tremble that I am to wait quietly for the day of tribulation;” that I am to sit still and await the day of affliction. But Pusey denies that the verb (nuach<\/em>) <\/em>ever means “to wait patiently for,” or “to be silent about;” its uniform signification is “to rest” from labour or from trouble. Thus the Septuagint, , <\/em>“I will rest in the day of affliction;” Vulgate, Ut requiescam in die tribulationis. <\/em>When he cometh up unto the people, he will invade them with his troops.<\/strong> This should be, When he that invades with bands comes up against the people; i.e.<\/em> in the day when the Chaldeans attack the Israelites. Septuagint, <\/em> : “To go up against the people of my sojourning;” Vulgate, Ut ascendam ad populum aecinctum nostrum, <\/em>which is thus explained: “I will bear all things patiently, even death itself, that I may attain to the happy company of those blessed heroes who fought for their country and their God.” It is obvious to remark that this is a gloss, not on the original text, but on the erroneous version.<\/p>\n

Hab 3:17<\/span><\/strong><\/p>\n

The prophet depicts the effects of the hostile invasion, which are such as to make the natural heart despair. Although the fig tree shall not blossom. <\/strong>The devastations of the enemy leave the country bare and uncultivated. The Chaldeans, like the Assyrians and Egyptians, cut down and burnt the fruit-bearing trees of the countries which they invaded (comp. Deu 20:19<\/span>; Isa 9:10<\/span>; Isa 37:24<\/span>; Jer 6:6<\/span>). The trees most useful and abundant in Palestine are mentioned (comp. Deu 6:11<\/span>; Hos 2:12<\/span>; Joe 1:7<\/span>; Mic 4:4<\/span>; Mic 6:15<\/span>, etc.). The labour of the olive shall fail; <\/strong>literally, shall lie<\/em>. The “labour” is the produce, the fruit. Though the yield shall disappoint all expectation. The use of the verb “to lie” in this sense is found elsewhere; e.g. <\/em>Isa 58:11<\/span>; Hos 9:2<\/span>. So Horace, ‘Carm.,’ 3.1, 30, “Fundus mendax;” and ‘ Epist.,’ 1.7. 87, “Spem mentita seges.” The fields; the cornfields (Isa 16:8<\/span>). The flock shall be cut off from the fold. There shall be no flocks in the fold, all having perished for lack of food. “Omnia haec<\/em>,” says St. Jerome, “auferentur a populo, quia inique egit in Deum creatorem suum<\/em>.”<\/p>\n

Hab 3:18<\/span><\/strong>, <\/strong>Hab 3:19<\/span><\/strong><\/p>\n

5. In spite of the terror produced by these judgments, the true Israelite is blessed with hope of salvation and joy in the Lord.<\/em><\/p>\n

Hab 3:18<\/span><\/strong><\/p>\n

Yet I will rejoice in the Lord. <\/strong>Unshaken in confidence, the prophet, representing the faithful Israelite, expresses his unbounded joy at the prospect of salvation which opens to him beyond the present affliction. The psalmist often thus shews his exulting faith (see Psa 5:7<\/span>; Psa 13:6<\/span>; Psa 17:14<\/span>, Psa 17:15<\/span>; Psa 31:19<\/span>). I will joy.<\/strong> I will shout for joy; my joy shall express itself outwardly. The God of my salvation<\/strong> (see note on Mic 7:7<\/span>). The God who judges the nations to procure the final salvation of his people. Septuagint, , <\/em>“God my Saviour;” Vulgate, In Deo Jesu meo. <\/em>From this gloss of St. Jerome some of the Fathers have argued for the existence in this passage of a revelation of the incarnation of Christ and the redemption wrought by him.<\/p>\n

Hab 3:19<\/span><\/strong><\/p>\n

The Lord God is my strength;<\/strong> more accurately, Jehovah, the Lord, is my strength, <\/em>from Psa 18:32<\/span>; comp. Psa 27:1<\/span>. He will make my feet like hinds’ feet<\/strong> (Psa 18:33<\/span>). He makes me active and swift-footed as the gazelle, as a lusty warrior (2Sa 1:23<\/span>; 2Sa 2:18<\/span>) should be. So by the help of God I shall be superior to my enemies. He will make me to walk upon mine high places. <\/strong>The expression is used properly of God (Mic 1:3<\/span>), and elsewhere, says Keil, to denote the victorious possession and government of a country (see Deu 32:13<\/span>; Deu 33:29<\/span>). Here it signifies that believing Israel shall overcome all opposition and dwell in safety in its own land. To the chief singer<\/strong> (musician<\/em>) <\/em>on my stringed instruments <\/strong>(neginoth<\/em>). <\/em>This is a musical direction, answering to the heading in Psa 27:1<\/span>, and implies that the ode is committed to the conductor of the temple music, to be by him adapted for the public service to the accompaniment of stringed instruments. Such directions are elsewhere always found at the beginning, not the end, of psalms (see Psa 4:1-8<\/span>.; 6<\/span>.; 54<\/span>.; 55<\/span>.; 67<\/span>.; 76<\/span>.). It has been thought that the suffix of the first person, “my stringed instruments,” denotes that Habakkuk had a right to take part in the temple service, and was therefore a Levite; but it is very doubtful whether this suffix is not a clerical error, as Kuenen and Ewald suppose, or merely paragogic. Certainly neither the Greek, Latin, nor Syriac Versions afford it any confirmation. These versions make the subscription part of the ode. Thus LXX<\/strong>; , , <\/em>He maketh me to mount upon the high places, that I may conquer by his song;” Vulgate, Super excelsa mea deducet me victor <\/em>(victori, <\/em>Cod. Amiat.) in psalmis canentem.<\/em><\/p>\n

HOMILETICS<\/strong><\/p>\n

Hab 3:2<\/span><\/strong><\/p>\n

The prayer of an alarmed prophet.<\/strong><\/p>\n

I. <\/strong>THE<\/strong> PROPHET<\/strong>‘S ALARM<\/strong>.<\/p>\n

1. <\/strong>Its cause. The report of Jehovah; i.e. <\/em>the communication received from Jehovah concerning the punishment of Judah and the destruction of Chaldea. Habakkuk not the first man that had been afraid at the hearing of God’s voice (Gen 3:10<\/span>; Exo 3:6<\/span>), at the thought of his presence (Job 23:15<\/span>), at the manifestation of his power (Psa 65:8<\/span>), at the contemplation of his judgments (Psa 119:120<\/span>). Nor will they who hear the fame of his doings in the past or the announcement of his “judgments to come,” as both of these are unfolded in Scripture, fail to be similarly affected. Like the Canaanites before the advance of Joshua and his host, their hearts will melt in them for fear (Jos 2:11<\/span>). What excited terror in the breast of Habakkuk was the prospect Jehovah’s “report” opened up before him! Though a pious man and a prophet, he was at the same time a philanthropist and a patriot, who could not contemplate without a shudder the decimation of his people or the desolation of his country; and neither can the Christian anticipate without apprehension those chastisements that are promised to himself for correction of his backslidings, and to the Church for her recovery from doctrinal aberration or spiritual declension. It may be better to fall into God’s hands, because his mercies are great, than to fall into those of man (2Sa 24:14<\/span>); but in any case it is a fearful thing to fall for judgment into the hands of the living God (Heb 10:31<\/span>). Again, the fierce whirlwind of retribution, which in the end should throw down the eagle’s nest of Chaldean pride and blow up the crackling flames in which its palaces and temples were to be destroyed, raised within him awe-inspiring conceptions of the omnipotence of Jehovah which made him tremble, even though the downfall of Chaldea meant the deliverance of Judah; and so, although the final destruction of the ungodly will be to the saints a cause of rejoicing (Rev 18:20<\/span>), it will also inspire them with a solemn awe of the Divine holiness and justice, majesty and power.<\/p>\n

2<\/strong>. Its cure. <\/em>Prayer. Different from Adam, who, having heard God’s voice, ran from God, Habakkuk, in his alarm, betook himself to God. Hiding from God, the custom of sinners; hiding in God, the comfort of saints (Psa 143:9<\/span>). Suitable for all times (Eph 6:18<\/span>; Php 4:6<\/span>; 1Th 5:17<\/span>), prayer is specially appropriate for bad times (Psa 1:1-6 :15). In addition to the promise that God will be a Refuge for the oppressed, a Refuge in times of trouble (Psa 9:9<\/span>), and to the fact that good men in all ages have found him so (Psa 48:3<\/span>; Psa 91:2<\/span>; Jer 16:19<\/span>), the practice of pouring one’s fears (Psa 34:4<\/span>) as well as complaints (Psa 142:2<\/span>) and requests (Php 4:6<\/span>) into the ear of God seems justified by this, that he who by his judgment causes, is by his wisdom and mercy best able to remove alarms.<\/p>\n

II.<\/strong> THE<\/strong> PROPHET<\/strong>‘S PRAYER<\/strong>.<\/p>\n

1<\/strong>. Its fervent. <\/em>Intimated by the repetition of the term “Jehovah,” and by the three short sentences of which the prayer is composed. Souls labouring under strong emotion commonly express themselves in brief and broken ejaculations, rather than in long and polished periods.<\/p>\n

2<\/strong>. Its tenor. A threefold petition.<\/p>\n

(1)<\/strong> For the acceleration of Jehovah’s work. “O Lord, revive thy work in the midst of the years.” The work referred to was the purification of Judah by means of the Chaldean exile, and the salvation of Judah by the ultimate overthrow of her oppressor. It was thus a picture of God’s work in all agesthe deliverance of the individual believer and of the Church in general, first through the afflictions and trials of life from the moral defilement of sin; and second, through the overthrow (by Christ’s cross and rule) of the enemies of both from the legal and spiritual bondage of sin. The prophet craved that Jehovah might not defer the completion of Judah’s redemption till the end of the time which had been appointed for this purpose, but that he might cause his work to live (not suffer it to go to sleep, but quicken and revive it), no that it might be finished in the midst of the years, and Judah’s reformation and emancipation brought about long before the stipulated period had arrived. Thus his prayer was one the believer might offer for himself, that God would perfect that which concerned him (Psa 138:8<\/span>), would carry on his work of grace within him (Php 1:6<\/span>), making all things work together for his good (Rom 8:28<\/span>), causing tribulation to work in him patience, etc. (Rom 5:3<\/span>), and afflictions to yield him the peaceable fruits of righteousness (Heb 12:11<\/span>), as well as to work out for him a far more exceeding, even an eternal weight of glory (2Co 4:18<\/span>); and would crown that work by completely effecting his deliverance from the curse and power of sin, from the terror of death, the darkness of the grave, the misery of hell. It was also a petition which the Church might present for herself, that she might be purified, extended, completed, glorified, net after long waiting, but soon, in the middle of the years. “Even so, come [quickly], Lord Jesus” (Rev 22:20<\/span>).<\/p>\n

(2)<\/strong> For the manifestation of Jehovah’s glory. “In the midst of the years make it known.” Make it known, the prophet meant, that the work of punishing and purifying Judah by means of exile in Babylon is thy work; no shall it comfort Judah and awe Babylon. Make it known that the deliverance of Judah by means of the overthrow of Babylon is thy work; so again shall Judah rejoice and the nations of the earth be afraid. The believer and the Church may aide ask that God’s work in dealing with them should be manifest, not to themselves merely, but to the world at large. This would both sustain them and impress the world. Until affliction is seen to be God’s work, it does little good to the soul; till the world perceives that God is in the Church, it will not cease to persecute and hinder the Church.<\/p>\n

(3)<\/strong> For the dispensation of Jehovah’s mercy. Habakkuk’s plea was not merit. He knew well that what he asked could not be granted on the score of justice.<\/p>\n

“‘Tis from the mercy of our God<\/p>\n

That all our hopes begin.”<\/p>\n

LESSONS<\/strong>.<\/p>\n

1<\/strong>. That God’s voice should excite alarm even in the hearts of good men is no mean proof of the fallen state of mankind generally.<\/p>\n

2<\/strong>. It is a good sign of grace when an alarmed soul betakes itself to God.<\/p>\n

3<\/strong>. The pre-eminence which belongs to redemption over all the other works of God.<\/p>\n

4<\/strong>. The only power that can awaken dead souls or revive unspiritual and decadent Churches is God.<\/p>\n

5<\/strong>. The chief hope of man lies in the mercy of Heaven, not in the goodness of himself.<\/p>\n

Hab 3:3-5<\/span><\/strong><\/p>\n

An ideal theophany: 1. The onward march of the Deity.<\/strong><\/p>\n

I. <\/strong>HIS<\/strong> PERSON<\/strong> DESIGNATED<\/strong>.<\/p>\n

1<\/strong>. God, or Eloah, the Strong or Powerful One. <\/em>A name for the Supreme used for the first time by Moses (Deu 32:15<\/span>) to portray God as the Creator of Israel, and employed by Habakkuk “to designate God as the Lord and Governor of the whole world” (Keil). Omnipotence an essential attribute of Divinity (Gen 17:1<\/span>; Jos 4:24; 1Ch 29:12<\/span>; Job 36:5<\/span>; Job 42:2<\/span>; Psa 62:11<\/span>); the impotence of heathen idols was the best proof that they were no gods (Isa 45:20<\/span>; Jer 2:28<\/span>).<\/p>\n

2<\/strong>. The Holy One. <\/em>An appellation given to God at least three times in the Psalter (Psa 71:2<\/span>; Psa 78:41<\/span>; Psa 89:18<\/span>), twice in Jeremiah (Jer 50:29<\/span>; Jer 51:5<\/span>), once in Ezekiel (Eze 39:7<\/span>), once in Hosea (Hos 11:9<\/span>), twice in Habakkuk (Hab 1:12<\/span>; Hab 3:3<\/span>), and occurring frequently in Isaiah. Equally with strength is purity an indispensable quality in the Supreme; and this no less than that in an infinite measure and degree. An unholy God could not be all-powerful, all-wise, all-just, or all-good. Holiness the guarantee and guardian of the other attributes of his nature. Least of all could an unholy God be either a Saviour or a Judge of men.<\/p>\n

II.<\/strong> HIS<\/strong> GLORY<\/strong> DEPICTED<\/strong>.<\/p>\n

1<\/strong>. Its extent. <\/em>All-pervading, irradiating the entire universe, covering the heavens and spreading over the earth (Eze 43:2<\/span>), What is here declared of the material or symbolic presence of Deity is true of his real, though unseen, presence (Psa 8:1<\/span>; Psa 19:1<\/span>; Isa 6:3<\/span>).<\/p>\n

2<\/strong>. Its brightness. <\/em>Resembling the light, i.e. <\/em>the sun, to which Scripture likens God himself (Psa 84:11<\/span>), and Christ (Mat 4:2<\/span>; Joh 9:5<\/span>), who is God’s Image (2Co 4:4<\/span>), the Brightness of his Father’s glory, and the express Image of his Person (Heb 1:3<\/span>). In exact accordance with the prophet’s thought, God is represented as covering himself with tight as with a garment (Psa 104:2<\/span>), and as dwelling in the light which no man can approach unto (1Ti 6:16<\/span>); white Christ is ever set forth as the highest expression of the uncreated glory of the Supreme (Joh 1:14<\/span>).<\/p>\n

3<\/strong>. Its manifestation. <\/em>Emitting rays or shooting forth beams on all sides, like the rising sun (Keil, Delitzsch), an emblem suggestive of the partial and gradual, though universal, manner in which the Divine glory unveils itself to intelligent spectators on earth (Job 26:14<\/span>).<\/p>\n

4<\/strong>. Its power. <\/em>Emanating from his hand, like rays darting forth from the sun’s disc, or like horns shooting out from the head of a gazelle (Pusey, Fausset). The allusion may have been to the lightnings which flashed forth from the cloud upon Mount Sinai (Exo 19:16<\/span>); but the underlying thought is that one principal aspect of God’s glory is the exhibition of power which he furnishes to men in the material creation (Isa 40:26<\/span>, Isa 40:28<\/span>), in the phenomena of nature (Job 36:22<\/span>, etc.), and in the scheme of grace (1Co 1:24<\/span>).<\/p>\n

5<\/strong>. Its essence. <\/em>Hidden, unsearchable, unfathomable, the above-mentioned coruscations of his glory being not so much unveilments as concealments of his ineffable Personality, not so much exhibitions as hidings of his power. That which may be known of God from the outshinings of his glory is the fact, not the fulness, of his power and Godhead, The grand truth symbolized by the cloudy pillar infolding brightness, viz. that Israel’s God was a God that, while discovering, yet hid himself (Isa 45:15<\/span>), was in the Incarnation exemplified and emphasized (cf. Joh 1:14<\/span> with Joh 7:27<\/span>), and is receiving confirmation by every advance the human mind makes in knowledge (Job 11:7-9<\/span>; Job 26:9<\/span>; Job 37:23<\/span>; Psa 145:3<\/span>; Psa 147:5<\/span>; Isa 40:28<\/span>; Rom 11:33<\/span>). Agnoscticism a witness to the truth here stated.<\/p>\n

III.<\/strong> HIS<\/strong> ADVANCE<\/strong> DESCRIBED<\/strong>.<\/p>\n

1<\/strong>. The quarter whence he comes<\/em>. Teman and Paran, i.e. <\/em>the country south of Judah or Idumea, and Paran the desert region lying between Judah and Sinai (see Exposition). Separated only by the Wady-el-Arabah, the two localities were intended to indicate the Sinaitic region as the spot whence this sublime theophany of the future should proceed. In so defining its starting point, the prophet probably wished to suggest a variety of thoughts, as e.g.<\/em> that the future glorious manifestation of Jehovah was rendered possible, and even probable, by what had in the past occurred at Sinai; that it would proceed in the line of that earlier theophany, and be a carrying out of the Divine policy therein revealed a policy of mercy and judgment, of salvation and destruction; and that in it, as in the ancient Apocalypse, both the power and the holiness of God would be signally displayed. True of the Divine advent in the overthrow of Babylon, these thoughts were also realized in the advent of the fulness of the times, and will be conspicuous in the final advent at the close of human history.<\/p>\n

2<\/strong>. The purpose for which he comes. <\/em>To execute judgment upon the ungodly world, and so to effect the deliverance of his people. This was to be the object of his interposition in the overthrow of Babylon, as it had been in the destruction of Egypt; this was the end aimed at in the first coming of the Saviour, the redemption of his Church by the annihilation of her foes; this will be the purpose of his appearing at the end of the world, to complete the redemption of his people by completing the punishment of the ungodly.<\/p>\n

3<\/strong>. The attendants by whom he is served. <\/em>Pestilence in front, and fiery belts in the rear, signifying that God will be accompanied with sufficient instruments to effect his purpose. “Death and destruction of all sorts are a great army at his command (Pusey).<\/p>\n

Learn:<\/p>\n

1<\/strong>. The certainty of a future manifestation of Jehovah in the Person of the glorified Christ.<\/p>\n

2<\/strong>. The double object for which that glorious manifestation of Christ will take place.<\/p>\n

Hab 3:6<\/span><\/strong>, <\/strong>Hab 3:7<\/span><\/strong><\/p>\n

An ideal theophany: 2. The wonderful acts of the Deity.<\/strong><\/p>\n

I. <\/strong>MEASURING<\/strong> THE<\/strong> EARTH<\/strong>, AND<\/strong> DRIVING<\/strong> ASUNDER<\/strong> THE<\/strong> NATIONS<\/strong>.<\/p>\n

1<\/strong>. Measuring the earth<\/em>; i.e.<\/em> either surveying it with his all-seeing glance whereat there is universal consternation (Fausset), or measuring it out among the peoples on its surface, as Joshua partitioned the Holy Land after its conquest among the tribes (Pusey). Both ideas are historically true, no Divine interposition of any magnitude occurring among earth’s inhabitants without bringing with it to thoughtful minds a conviction that the hand and eye of God are at work, and leaving after it, as a result, a rearrangement of the map of the globe. The marginal reading, “shaking the earth,” causing it to reel (Delitzsch, Keil), as David says it trembled on the occasion of Jehovah’s coming down on Mount Sinai (Psa 68:8<\/span>), presents also a valuable truth that the Divine providential government of the world, especially when it takes to deal with long established iniquity for the purpose of punishing and destroying the same, is calculated to inspire awe among earth’s inhabitants (Psa 99:1<\/span>), as it did when it broke the pride of Egypt (Exo 15:14<\/span>), as it was to do when it overthrew the Chaldean power, and as it will do when it hurls the mystical Babylon to the abyss (Rev 18:19<\/span>). This the thought contained in the parallel clause.<\/p>\n

2<\/strong>. Driving asunder the nations. <\/em>“He beheld and drove asunder [or, ‘made to tremble’] the nations.” He so paralyzed them with fear that he drove them asunder, rendering combination amongst them impossible.<\/p>\n

II.<\/strong> SCATTERING<\/strong> THE<\/strong> MOUNTAINS<\/strong> AND<\/strong> BOWING<\/strong> THE<\/strong> HILLS<\/strong>. Not the lesser heights of comparatively recent formation, but the primeval altitudes, whose hoary peaks have witnessed the passing by of millenniums, and whose roots go down amid the granite bars of the earth (Psa 90:2<\/span>). These by his encampment on their summits he causes to crumble, resolve themselves into dust, and vanish into nought (Nah 1:5<\/span>; Mic 1:4<\/span>). The image may point to “the convulsions on Mount Sinai and to the earthquake which announced the descent of the Most High” (Adam Clarke), but it signifies the utter impossibility of even the strongest forces of nature, whether in matter or in man, resisting the advance of God, and that because his ways are older than even the everlasting hills (Psa 90:2<\/span>) are the only things on earth to which everlastingness belongs. “The everlasting ways of the everlasting God are mercy and truth” (St. Bernard, quoted by Pusey).<\/p>\n

III.<\/strong> TERRIFYING<\/strong> THE<\/strong> HEATHEN<\/strong> AND<\/strong> PUNISHING<\/strong> THE<\/strong> ADVERSARIES<\/strong> OF<\/strong> HIS<\/strong> PEOPLE<\/strong>.<\/p>\n

In prophetic vision Habakkuk beheld the impression made upon the neighbouring nations through which Jehovah passed on his march from Teman to the Red Seathe Cushites or African Ethiopians on the west “in affliction;” and the Midianites towards the east, “trembling.” A different interpretation makes Cushan the Mesopotamian king, Chushan-Rishathaim, who oppressed Israel eight years in the time of the Judges (Jdg 3:8-10<\/span>), and Midian the last enemy who seduced Israel into sin when on the borders of the promised land (Num 25:17<\/span>), and came up against them after they had settled in it (Jdg 6:4-11<\/span>). In this case the prophet selects the judgments executed upon theseupon the first by Othniel, upon the second by Gideonas typical of the inflictions that would fall upon Jehovah’s enemies at his future coming.<\/p>\n

Learn:<\/p>\n

1. <\/strong>The sovereignty of God over men and kings.<\/p>\n

2<\/strong>. The duty and wisdom of recognizing God’s hand in the movements of nations and in the phenomena of nature.<\/p>\n

3<\/strong>. The impossibility of defeating the ultimate realization of God’s purposes, whether of judgment or of mercy.<\/p>\n

Hab 3:8<\/span><\/strong><\/p>\n

An ideal theophany: 3. The terrible wrath of the Deity.<\/strong><\/p>\n

I. <\/strong>ITS<\/strong> VISIBLE<\/strong> MANIFESTATIONS<\/strong>. The prophet conceives Jehovah as “a warlike hero equipped for conflict,” depicts him as marching forth against his enemies, and throwing all nature (especially its rivers and seas, emblems of the earth’s populations) into consternation, and inquires of him what had been the cause of his vehement displeasure. The form of the question suggests that Jehovah’s anger had not been directed against inanimate nature, but that the commotions visible in the rivers and the seas were only symbols of his wrath against men.<\/p>\n

II.<\/strong> ITS<\/strong> SECRET<\/strong> DESTINATION<\/strong>. It was aimed at a threefold purpose.<\/p>\n

1<\/strong>. The destruction of his enemies<\/em>. Of these the rivers and seas were merely emblems (Hab 3:14<\/span>).<\/p>\n

2<\/strong>. The salvation of his people. <\/em>Jehovah’s horses and chariots were horses and chariots of salvation (Hab 3:13<\/span>). “The end of God’s armies, his visitations and judgments, is the salvation of his elect, even while they who are inwardly dead perish outwardly also” (Pusey).<\/p>\n

3<\/strong>. The vindication of his own honor. <\/em>His bow had been land was to be) made quite bare, i.e.<\/em> drawn from its scabbard in fulfilment of the oaths he had given to the tribesfirst to Abraham, then to Isaac, next to Jacob, and afterwards to Davidthat he would deliver them from the hand of their enemies (Luk 1:73-75<\/span>); or, accepting the marginal translation, because “sworn were the chastisements [literally, ‘rods’] of his word,” i.e. because <\/em>the threatenings he had uttered against his people’s enemies (Deu 32:40-42<\/span>) were as sure as the promises of deliverance bestowed upon his people themselves.<\/p>\n

Learn:<\/p>\n

1<\/strong>. That the wrath of God is as much a reality as the love of God is.<\/p>\n

2<\/strong>. That the destruction of God’s enemies is as sure as is the salvation of his friends.<\/p>\n

3<\/strong>. That in both God will be glorified.<\/p>\n

Hab 3:9-16<\/span><\/strong><\/p>\n

An ideal theophany: 4. The glorious interposition of the Deity.<\/strong><\/p>\n

I. <\/strong>NATURE<\/strong>‘S HOMAGE<\/strong> TO<\/strong> THE<\/strong> JUDGE<\/strong>. (Hab 3:10<\/span>, Hab 3:11<\/span>.) Jehovah’s presence on that great and terrible day will be attested by a succession of marvels.<\/p>\n

1<\/strong>. Wonders in the earth.<\/em><\/p>\n

(1)<\/strong> The cleaving of the earth with rivers (Hab 3:9<\/span>) may point to the bursting forth of waters from the deep places of the earth, which are again opened as at the Flood (Gen 7:11<\/span>) through violent convulsions, or to the overflowing of the land by the agitated and swollen waters, as also happened on the occasion of that appalling catastrophe (Gen 7:11<\/span>, Gen 7:17<\/span>, <\/em>Gen 7:19<\/span>).<\/p>\n

(2)<\/strong> The trembling of the mountains, which writhe as if in pain, may contain an allusion to earthquakes and similar cataclysms.<\/p>\n

2<\/strong>. Wonders in the sea<\/em>. The tempest of waters passed by, the deep uttered his voice, and lifted up his hands on high” (Hab 3:10<\/span>). These words possibly allude to what occurred both in the Flood and in the dividing of the Red Sea and the Jordan.<\/p>\n

3<\/strong>. Wonders in the sky. <\/em>“The sun and moon stood still in their habitation: at the light of thine arrows they went, at the shining of thy glittering spear” (Hab 3:11<\/span>), as they did in the time of Joshua, when Jehovah fought for Israel against Gibson (Jos 10:13<\/span>). Compare the description in the Apocalypse of the great day of the wrath of the Lamb (Rev 6:12-16<\/span>).<\/p>\n

II.<\/strong> THE<\/strong> WRATHFUL<\/strong> PROCEDURE<\/strong> OF<\/strong> THE<\/strong> JUDGE<\/strong>.<\/p>\n

1<\/strong>. Marching through the land in indignation<\/em>. The land referred to is in the foreground Chaldea, and in the background the whole earth, which, no less than Babylon, will have become an object of Divine displeasure.<\/p>\n

2<\/strong>. Threshing the nations in anger. <\/em>Not the Chaldean people only, but all the peoples who, like them, shall have become the oppressors of God’s heritage, all the nations that have not known or served God, will experience the strokes of his anger.<\/p>\n

3<\/strong>. Wounding the head of the house of the wicked, laying bare the foundation even to the neck. <\/em>The wicked one is first the Chaldean king, the head of the Chaldean power, and lastly that wicked one whom Christ will destroy with the brightness of his coming (1Th 4:8<\/span>). The image is that of complete destruction (see Exposition).<\/p>\n

4<\/strong>. Piercing with his own staves the head of his warriors <\/em>or hordes. These were the Chaldean troops, whom the prophet saw coming up against himself and Israel as a whirlwind to scatter them, as highway murderers lying in wait to devour the poor secretly, but whom he also beheld falling upon and destroying one another, wounding themselves with their own swords (cf. 1Sa 14:20; 2Ch 20:23<\/span>, 2Ch 20:24<\/span>). So will God’s enemies in the end consume and devour one another.<\/p>\n

5<\/strong>. Overcoming every obstacle that might be supposed to hinder his purpose, <\/em>viz. the execution of wrath upon his foes, or the deliverance of his people.<\/p>\n

III.<\/strong> THE<\/strong> MERCIFUL<\/strong> PURPOSE<\/strong> OF<\/strong> THE<\/strong> JUDGE<\/strong>. This was (and always will be) the salvation of his people and of his anointed, i.e.<\/em> of his people Israel and Judah with their Davidic king, then of his believing Church with its anointed Head. If God executes judgment upon the ungodly, it is because otherwise the salvation of the godly cannot be secured.<\/p>\n

LESSONS<\/strong>.<\/p>\n

1<\/strong>. The certainty of a day of judgment. <\/p>\n

2<\/strong>. The terrifying aspect to the wicked of the glory of God. <\/p>\n

3<\/strong>. The infinite fierceness of the wrath of the Almighty. <\/p>\n

4<\/strong>. The ability of God to execute his purposes both of judgment and salvation. <\/p>\n

5<\/strong>. The graciousness towards believers of all God’s interpositions.<\/p>\n

Hab 3:17-19<\/span><\/strong><\/p>\n

Sorrowing, yet rejoicing.<\/strong><\/p>\n

I. <\/strong>THE<\/strong> CASE<\/strong> SUPPOSED<\/strong>. A complete failure of all creature comforts.<\/p>\n

1. <\/strong>Extremely unusual. <\/em>Even the worst are seldom reduced to the bare boards of absolute privation (Psa 145:9<\/span>; Mat 5:45<\/span>). David confesses in old age that he had “never seen the righteous forsaken, nor his seed begging bread” (Psa 37:25<\/span>).<\/p>\n

2<\/strong>. Not impossible or unknown. <\/em>Persons, and these by no means always the ungodly, but sometimes the good, the excellent of the earth, the pious, the people who fear God and keep his commandments, who believe in his Word and delight in his ways, have been known to be placed in circumstances of utter destitution, such as Habakkuk so touchingly describes. Whether Habakkuk himself was in it, he expected that he might be, as he foresaw that many of his countrymen would be when the terrible Chaldean invasion came. Job had experience of such a situation as Habakkuk portrayed (Job 1:13-22<\/span>); Paul (2Co 11:27<\/span>) and many others both before and since have known it.<\/p>\n

3<\/strong>. Always sad. <\/em>No blossom on the fig tree, no fruit upon the vine, no harvest from the olive trees or cornfields, no flocks in either fold or stall. Everything gone. Every prop and stay takenmoney scattered to the winds by unsuccessful trading, household furniture arrested and sold to pay debt, means of earning a livelihood gone, friends vanished just at the moment when most required, children laid down with sickness when money to pay for medical relief is wanting, health precarious through age or infirmity. When a case like this occurs it is sad.<\/p>\n

4<\/strong>. Yet it might be worse. <\/em>It would be if a Christian were to lose not the creature comforts merely, but the Creator himself, from whom these comforts flow. Let a man lose what he may, so long as he has God and Jesus Christ, the Bible and the throne of grace, with the gift of forgiveness and the hope of heaven, he is not utterly undone.<\/p>\n

II.<\/strong> THE<\/strong> RESOLUTION<\/strong> TAKEN<\/strong>. TO<\/strong> “rejoice in the Lord.”<\/p>\n

1<\/strong>. Sensible. <\/em>If a man loses three-fourths of his fortune, it may be natural to grieve over what is lost, but it cannot fail to strike one as more sensible to make much of and rejoice in what remains. So a good man, when he sees his creature comforts taken from him, will show himself a wise man by letting these go without too great indulgence in sorrow and cleaving to the Creator, who is infinitely more precious than all besides.<\/p>\n

2<\/strong>. Satisfactory. <\/em>What remains to the good man after the departure of creature comforts is the best part of his estate. It is the part he can least want; he might do without his fig trees, etc; but not without his God; and the part that is most satisfyingfig trees, etc; might feed the body, but only God can support a soul; and the part that is most permanentthe only part that is permanent, all earthly things being subject to decay.<\/p>\n

3<\/strong>. Sanctifying. <\/em>No man can make and keep it without becoming holier and better because of it. He who rejoices in God will gradually grow like God.<\/p>\n

4<\/strong>. Profitable. <\/em>It will come back to him who adopts it in blessings upon his head. If any man will delight in God. God will delight in him, will rejoice over him to do him good.<\/p>\n

III.<\/strong> THE<\/strong> CHERISHED<\/strong> EXPECTATION<\/strong>. That God would perfect his salvation.<\/p>\n

1<\/strong>. By imparting to him strength. <\/em>“Jehovah, the Lord, is my Strength.” The man who used these words had made three great discoveries:<\/p>\n

(1)<\/strong> that man’s strength at the best is little better than weaknessin the domain of the body, and in that of the mind, but chiefly in that of the spirit;<\/p>\n

(2)<\/strong> that the source of all strength, whether physical, intellectual, or spiritual, for the human being, is God (Zec 10:12; 2Co 3:5<\/span>; 2Co 9:8; 2Co 10:4<\/span>; Eph 3:20<\/span>; Col 1:11<\/span>); and<\/p>\n

(3)<\/strong> that this Divine strength is indispensable for enabling the soul to cling to God in the day of trouble and season of calamity (Php 1:6<\/span>; Php 2:13<\/span>; 1Pe 1:5<\/span>).<\/p>\n

2<\/strong>. By inspiring him with alacrity or zeal. <\/em>“He maketh my feet like hinds’ feet;” i.e. <\/em>maketh them lithe and nimble, active and steady, skilful to climb, and tenacious to hold on like those of the female deer, which quickly scents danger, and bounds along with safety among the crags and cliffs of its native haunts. The language is descriptive of one who, in the season of adversity, in the hour of trial, temptation, and danger, is quick to discern, eager in adopting, and steadfast in pursuing the path of duty, which for him, as for all, is the path of safety. Moreover, the man who rejoices in God will commonly find himself advised in due season of the approach of danger, assisted in ascertaining the path of duty, and strengthened both to enter upon and adhere to it.<\/p>\n

3<\/strong>. By exalting him to safety. <\/em>“He maketh me to walk upon mine high places.” The man who can rejoice in God will sooner or later find that God has begun to exalt him beyond common men:<\/p>\n

(1)<\/strong> has set him on a high place of safety beyond the reach of condemnation; <\/p>\n

(2)<\/strong> is setting him upon a high path of moral and spiritual elevation; and <\/p>\n

(3)<\/strong> will set him in the end upon a high throne of glory.<\/p>\n

Learn:<\/p>\n

1<\/strong>. The vanity of creature comforts. <\/p>\n

2<\/strong>. The sweetness of Divine comforts. <\/p>\n

3<\/strong>. The secret of true happiness. <\/p>\n

4<\/strong>. The certainty of final glory.<\/p>\n

HOMILIES BY S.D. HILLMAN<\/strong><\/p>\n

Hab 3:1<\/span><\/strong><\/p>\n

Prayer and praise.<\/strong><\/p>\n

This chapter records the remarkable “prayer” or “Code” of Habakkuk. The superscription contained in the first verse and a cursory glance at the chapter as thus described may be found suggestive of important teachings respecting the sacred exercises of prayer and praise. Note<\/p>\n

I.<\/strong> THE<\/strong> TEACHINGS<\/strong> CONCERNING<\/strong> PRAYER<\/strong>.<\/p>\n

1<\/strong>. We do well to solicit present blessings. “In the midst of the years make known” (verse 2); i.e. <\/em>he sought the Divine manifestation in mercy to be granted to his people in his own day.<\/em><\/p>\n

2<\/strong>. We should recount God’s goodness in the past. The prayer abounds in reminiscences of God’s favour as bestowed upon his chosen in the days of yore.<\/p>\n

3<\/strong>. The comprehensive nature of prayer. This prayer of Habakkuk contains<\/p>\n

(1)<\/strong> petition; <\/p>\n

(2)<\/strong> adoration; <\/p>\n

(3)<\/strong> devout contemplation of God in his character and works; <\/p>\n

(4)<\/strong> review of his providential doings; and, <\/p>\n

(5)<\/strong> pervading the whole, the spirit of confiding and joyous trust.<\/p>\n

II.<\/strong> THE<\/strong> TEACHINGS<\/strong> CONCERNING<\/strong> PRAISE<\/strong>.<\/p>\n

1<\/strong>. The desirability of employing in this exercise the devout compositions of God’s servants in past ages, which have been preserved, in his Word.<\/p>\n

2<\/strong>. The appropriateness of the language of prayer as the medium of expressing praise to God. “The prayers of David the son of Jesse” are contained and expressed in his Psalms. “The prayer of Habakkuk” is also “an ode” set to music, and used at his suggestion in the liturgical services of the temple.<\/p>\n

3<\/strong>. The importance of cultivating correct musical expression in the presentation of the sacrifice of praise to God. The tones should be in harmony with the character of the thoughts and sentiments of the words being sung. This is probably the meaning of the expression, “upon Shigionoth’ (verse 1), ‘al shigyonoth <\/em>meaning “in wandering measures,” the tones to be varied according to the character of the thoughts and words. The term “Selah,” used by him (verses 3, 9,13), and the direction, “To the chief singer on my stringed instruments,” with which he closes his book, also indicate the carefulness in execution the prophet would have exercised. All true worship to God must proceed from humble and trusting hearts, and be presented “in spirit and in truth,” and this is perfectly compatible with regard for all that is cultured and artistic in method. Our motto should be, “The best for the Lord.”S.D.H.<\/p>\n

Hab 3:2<\/span><\/strong><\/p>\n

Prayer for revival.<\/strong><\/p>\n

The revival of God’s work stands intimately connected with prayer. The Holy Spirit is the Author of all true quickening of the Divine life in the souls of men, and his renewing and sanctifying influences are secured in response to earnest supplication (Eze 36:37<\/span>; Mal 3:10<\/span>; Act 1:14<\/span>; Act 2:1<\/span>). “It is visionary to expect an unusual success in the human administration of religion unless there were unusual omens. Now, an emphatic spirit of prayer would be such an omen. And if the whole or greater number of the disciples of Christianity were, with an earnest unfailing resolution of each, to combine that Heaven should not withhold one single influence which the very utmost effort of conspiring and persevering supplication would obtain, it would be the sign of a revolution of the world being at hand” (John Foster). Observe –<\/p>\n

I.<\/strong> PRAYER<\/strong> FOR<\/strong> REVIVAL<\/strong> INVOLVES<\/strong> AN<\/strong> INTELLIGENT<\/strong> APPREHENSION<\/strong> OF<\/strong> THE<\/strong> STATE<\/strong> OF<\/strong> THE<\/strong> AGE<\/strong>, AND<\/strong> THE<\/strong> CHURCH<\/strong> IN<\/strong> THE<\/strong> AGE<\/strong>, IN<\/strong> WHICH<\/strong> IT<\/strong> IS<\/strong> OFFERED<\/strong>. The language of the prophet in the former part of his prophecy indicates the possession by him of an insight into the character and needs both of the Hebrew nation and Church in his day; and this acquaintance prepared his mind and heart for pleading so earnestly for a revival of God’s work Our own age and the state of religion in it claims our thoughtful regard. Reflection upon it will show the imperative need there is for the possession of a higher measure of spirituality, consecration, Christian intelligence and courage, and will impel the utterance of the earnest cry, “O Lord, revive thy work” (Hab 3:2<\/span>).<\/p>\n

II.<\/strong> PRAYER<\/strong> FOR<\/strong> REVIVAL<\/strong> WILL<\/strong> BE<\/strong> PROMPTED<\/strong> BY<\/strong> ANXIOUS<\/strong> CONCERN<\/strong> IN<\/strong> VIEW<\/strong> OF<\/strong> THE<\/strong> EVIL<\/strong> CONSEQUENCES<\/strong> RESULTING<\/strong> FROM<\/strong> THE<\/strong> PREVAILING<\/strong> DEGENERACY<\/strong>. “O Lord,” cried the prophet, “I have heard thy speech, and I was afraid.” Jehovah had spoken unto him in vision, unfolding the terrible judgments which should overtake his people in consequence of their apostasy, and this vision of coming Divine chastisement filled him with terror; and with the real concern of a true patriot in view of the disastrous issue to which, through the prevailing iniquity, the national interests were tending, he implored Divine interposition and help (“O Lord, revive,” etc.). The Christian patriot in our own land has reason for anxious solicitude as he views the present in its relation to the future. He knows that there is danger lest the temporal prosperity <\/em>enjoyed in this age should result in the cherishing of pride, in conformity to the world, and in apathy in holy service; and lest the intellectual activity <\/em>prevailing should lead to the weakening of conviction, the cherishing of doubt, and resulting in complete indifference in relation to spiritual realities. All this occasions him serious concern, which is intensified as he beholds multitudes in whom these dire effects have been already wrought; and in this spirit of solicitude he is led to the throne of grace, and to cry with impassioned earnestness, “O Lord, revive thy work.”<\/p>\n

III.<\/strong> PRAYER<\/strong> FOR<\/strong> REVIVAL<\/strong> IS<\/strong> EVER<\/strong> DIRECTED<\/strong> TO<\/strong> THE<\/strong> SECURING<\/strong> OF<\/strong> SPIRITUAL<\/strong> RESULTS<\/strong>. “In wrath remember mercy” (Hab 3:2<\/span>). The seer knew by revelation that his nation, owing to its sinfulness, should be overtaken by judgment, and should fall into the power of the Chaldeans; and in his prayer he did not ask for the reversal of this. Divine wrath must follow transgression, but he prayed that in the midst of this God would “remember mercy,” in other words, that he would so interpose as to sanctify the dark experiences looming in the future, drawing his erring people nearer to himself, so that they might trustfully pass through the painful discipline in store for them, and come out of it at length purified as gold. And so ever true prayer for revival seeks the spiritual renewal of men; it solicits the manifestation of the Divine mercy in delivering the plants of his own planting from the blighting effects of sin, and in causing them to abound in all holy excellence and grace.<\/p>\n

IV.<\/strong> PRAYER<\/strong> FOR<\/strong> REVIVAL<\/strong> IS<\/strong> IMPATIENT<\/strong> OF<\/strong> DELAY<\/strong>. It seeks a present blessing. “In the midst of the years, in the midst of the years make known” (Hab 3:2<\/span>); i.e.<\/em> without lingering, without postponement, forthwith, in the seer’s own time. “How long, O Lord, how long?” “Thy kingdom come;” “It is time for thee to work.”S.D.H.<\/p>\n

Hab 3:3-18<\/span><\/strong><\/p>\n

God in history.<\/strong><\/p>\n

On reading these verses containing the ode of Habakkuk we find that they abound in historical allusions. The prophet recalled to mind the Divine interpositions both in mercy and in judgment which had taken place in the bygone days, and in the light of them contemplated the position and prospects of his people in his own time. This course was a very customary one with the Hebrew bards. They were eminently patriotic, and delighted to touch upon the national experiences of sorrow and conflict, of joy and triumph; and, indeed, to such an extent did they carry this, that an acquaintance with the facts of Jewish history is essential in order that we may apprehend the meaning and appreciate the beauty of their poetic strains. But whilst thus national, these sacred songs, in that they refer to principles which are of general application, and to experiences which are common to humanity, are felt by us to be universal in their character, and to belong unto us as well as to the Hebrews, that in reference to them “there is neither Jew nor Greek,” in that they are calculated to instruct and edify, to stimulate and strengthen us all. Viewing in this light the celebrated “ode” of Habakkuk here recorded, we see illustrated in it the great fact of God’s working in human history, together with the design and influence of this Divine operation.<\/p>\n

I.<\/strong> SEE<\/strong> ILLUSTRATED<\/strong> HERE<\/strong> THE<\/strong> FACT<\/strong> OF<\/strong> THE<\/strong> DIVINE<\/strong> WORKING<\/strong> IN<\/strong> HUMAN<\/strong> HISTORY<\/strong>. Looking back, the prophet traced this working:<\/p>\n

1<\/strong>. In the giving of the Law on Sinai (comp. verses 3, 4, with Deu 33:2<\/span>; Jdg 5:4<\/span>, Jdg 5:5<\/span>; Psa 68:8<\/span>; Teman being another name for Seir). The manifestation of “the eternal light” is thus fittingly compared to the rising of the sun, heaven and earth reflecting his glory. The coming of God in judgment was the thought which, in the circumstances, was necessarily the most vividly present to the prophet’s mind; and his allusion here to the manifestation of God in his infinite purity served as an appropriate prelude to this.<\/p>\n

2<\/strong>. In the plagues which fell upon the Israelites in the desert, as the result of their disobedience (comp. verse 5 with Deu 32:24<\/span>). The plague is referred to as going before God, like the ancient shield bearer before the warrior (1Sa 17:7<\/span>), or the courier before the man of rank (2Sa 15:1<\/span>); and pestilence as coming after, as an attendant following his master.<\/p>\n

3<\/strong>. In the effects produced upon the Midianites by the advance of the hosts of God’s chosen (comp. verses 6, 7 with Exo 15:13-15<\/span>).<\/p>\n

4<\/strong>. In the dividing of the Red Sea and the passage of the Jordan (comp. verse 8 with Exo 15:8<\/span>; Psa 114:3-5<\/span>). Verse 8 clearly has reference to these Divine interpositions, although the poet, rising with his theme, looked beyond those events and took a wider sweep, and beheld God as going forth, the Divine Warrior in his chariot of salvation, to put his foes to confusion and to effect deliverance for his own.<\/p>\n

5<\/strong>. Expressions also are used in verses 11-15 which, though somewhat veiled, doubtless suggested to the Hebrews, as they raised this song of praise, the sun standing still in Gibeon, and the moon in the valley of Ajalon, in the time of Joshua’s victory over the Amorites (verse 11); the tragedy of the slaughter of Sisera, the representative of the head of the Canaanitish tribes (verses 13, 14); and the complete discomfiture of the Canaanites (verse 12). So that the “ode” sets forth God’s hand in the events connected with the Jewish nation, and in this way illustrates most forcibly the great fact of the Divine working in human history through all the ages.<\/p>\n

II.<\/strong> SEE<\/strong> EXPRESSED<\/strong> HERE<\/strong> THE<\/strong> DESIGN<\/strong> OF<\/strong> THE<\/strong> DIVINE<\/strong> WORKING<\/strong> IN<\/strong> HUMAN<\/strong> HISTORY<\/strong>. This is ever wise and good (verse. 13). God rules over all, making all events contribute to the working out of his purposes of love and mercy in the interests of the whole race. Earthly rulers pursue their own ends, and are prompted by considerations of glory and ambition, but their working is in subjection to the Divine control. “The king’s heart,” etc. (Pro 21:1<\/span>). Nothing can befall us, whether individually or nationally, without the permission of our heavenly Fathernothing. too, which he cannot or will not overrule to the advancement of our highest interests.<\/p>\n

“All change changing<\/p>\n

Works and brings good;<\/p>\n

And though frequent storms, raging,<\/p>\n

Carry fire and flood;<\/p>\n

And the growing corn is beaten down,<\/p>\n

The young fruits fall and moulder,<\/p>\n

The vessels reel, the mariners drown<\/p>\n

Awing the beholder;<\/p>\n

Yet in evil to men is good for man.<\/p>\n

Then let our heart be bolder,<\/p>\n

For more and more shall appear the plan<\/p>\n

As the world and we grow older.”
(T.T. Lynch.)<\/p>\n

By a process of Divine evolution, God causes the upheavings and commotions of all kinds which occur in the history of the world to result in the good of humanity; and whilst there is occasion for us, as we note his hand in human history, to say to him with reverence and awe, “In anger thou marchest through the earth; in wrath thou treadest down the nations” (Revised Version), yet we find abundant reason for adding, in the spirit of true adoration, “Thou goest forth for the salvation of thy people, for the salvation of thine anointed<\/em>“ <\/em>(verse 13).<\/p>\n

III.<\/strong> SEE<\/strong> SUGGESTED<\/strong> HERE<\/strong> THE<\/strong> INFLUENCE<\/strong> THIS<\/strong> THOUGHT<\/strong> OF<\/strong> THE<\/strong> DIVINE<\/strong> WORKING<\/strong> IN<\/strong> HUMAN<\/strong> HISTORY<\/strong> EXERTS<\/strong> UPON<\/strong> LOYAL<\/strong> HEARTS<\/strong>.<\/p>\n

1<\/strong>. In view of God’s terribleness in judgment which marks his working in human history, such are filled with sacred awe. The prophet represents his whole being as convulsed with terror as he thought of the retributions God would, in righteousness, inflict (verse 16).<\/p>\n

2<\/strong>. In view of God’s gracious purpose, in all his interpositions to save, restore, and bless the race, such are inspired with holy joy. Hence, strange paradox! whilst oppressed in spirit they are also glad in heart. “They tremble and rejoice,” and this is their rapturous song in the night, expressive of their whole-souled trust through all, “Although the fig tree shall not blossom,” etc. (verses 17-19).S.D.H.<\/p>\n

Hab 3:4<\/span><\/strong> (last clause)<\/strong><\/p>\n

The Divine concealments.<\/strong><\/p>\n

“The hiding of his power.”<\/p>\n

I.<\/strong> IN<\/strong> THE<\/strong> CONTEMPLATION<\/strong> OF<\/strong> THE<\/strong> NATURE<\/strong> AND<\/strong> OPERATIONS<\/strong> OF<\/strong> OUR<\/strong> GOD<\/strong> WE<\/strong> ARE<\/strong> MET<\/strong> BY<\/strong> THE<\/strong> DIVINE<\/strong> CONCEALMENTS<\/strong>. He is a God “that hideth himself” (Isa 45:15<\/span>); “He doeth great things past finding out,” etc. (Job 9:10<\/span>); “He giveth no account of any of his matters” (Job 33:13<\/span>); “He maketh darkness his secret place” (Psa 18:11<\/span>); “How unsearchable,” etc.! (Rom 11:33<\/span>).<\/p>\n

1<\/strong>. We realize this as we think of his Being and perfections. “Who by searching,” etc.? (Job 11:7<\/span>). He is veiled to us by the very covering of his splendour. “Who coverest thyself,” etc. (Psa 104:2<\/span>).<\/p>\n

2<\/strong>. And we also realize this as we think of his working. <\/em>Mystery meets us in every department of his operations. The scientist and the theologian alike become baffled in their researches, the former having to admit his partial failure as he strives to penetrate the mystery of the universe, and the latter being perplexed at the seeming inequality of God’s ways in the providential government of the world, and feeling himself enclosed as with a veil when he ventures to inquire into the high themes of revelation. “There is the hiding of his power.” Notice<\/p>\n

II.<\/strong> CERTAIN<\/strong> COURSES<\/strong> ARE<\/strong> OPEN<\/strong> TO<\/strong> US<\/strong> IN<\/strong> VIEW<\/strong> OF<\/strong> THIS<\/strong> GREAT<\/strong> FACT<\/strong>.<\/p>\n

1<\/strong>. There is that which is pursued by the sceptic. He reasonsGod cannot be known; therefore all thought on the part of man concerning him is needless and vain; all worship of him is folly; all structures reared by his servants to his honour mean waste; his very existence is but a possibility. Here we have the old atheism, banishing God from his universe; the old atheism, only arrayed in a newer and more subtle guise,<\/p>\n

2<\/strong>. There is, however, “a more excellent way.” Though our God is infinitely beyond our poor stretch of thought, yet he may be known by us. Beyond the comprehension of human reason he is nevertheless present to faith, and deigns to reveal himself to the pure and loving heart. And we do well to remember this, and to repose the trust of our hearts in him, and then to set ourselves to inquire whether, after all, the partial obscurity of the Divine nature and operations may not be wisely and graciously as well as necessarily designed. And pursuing this course, such quieting thoughts as the following, bearing upon the Divine concealments, will be suggested to us.<\/p>\n

(1)<\/strong> That our personal well being is advanced by this partial concealment which characterizes our God. It would not be well for us to have complete knowledge of him or his purposes and plans, since then there would be no room for the exercise of faith, patience, resignation; life would cease to be a time of discipline; and there would be no scope for trial and no stimulus to earnest and thoughtful inquiry.<\/p>\n

(2)<\/strong> That these Divine Concealments, whilst they are for our good, also contribute to the advancement of the Divine glory. “It is the glory of God to conceal a thing” (Pro 25:2<\/span>). It is in this way that he makes his power felt; that he indicates his superiority to man and his independence of him (Isa 40:13<\/span>, Isa 40:14<\/span>).<\/p>\n

(3)<\/strong> That whilst much is thus concealed, everything essential to man’s salvation is clearly unfolded.<\/p>\n

III.<\/strong> GOD<\/strong> SOMETIMES<\/strong> CAUSES<\/strong> LIGHT<\/strong> TO<\/strong> FALL<\/strong> UPON<\/strong> HIS<\/strong> HIDDEN<\/strong> WAYS<\/strong> AND<\/strong> REVEALS<\/strong> HIMSELF<\/strong> AND<\/strong> HIS<\/strong> OPERATIONS<\/strong> MORE<\/strong> FULLY<\/strong> TO<\/strong> THE<\/strong> VIEW<\/strong>.<\/p>\n

1<\/strong>. It has been so in reference to the sacred Scriptures. During the lapse of ages God gradually drew back the veil, revealing more of his will than had been unfolded before.<\/p>\n

2<\/strong>. It has been so in the working out of the purpose of redeeming mercy. In the cross of Christ there was expressed the power as well as the wisdom of God; but there was the hiding of this Divine power. The spectators of the scene at Calvary saw only the weakness, and the cross was suggestive to them of shame and reproach and dishonour; but there was power there, although hidden, which soon began to be felt, one of the criminals crucified at the side of the Saviour being the first to experience it. The macerated body of the Redeemer was taken down from the cross, and laid in the sepulchre hewn out of the rock; and again there was the hiding of God’s power, and it seemed as though death had conquered; but with the dawn of the first day of the week this power became revealedthe mighty Victor rose, despite seal and guard, the earnest and pledge of the ultimate resurrection of all his saints.<\/p>\n

3<\/strong>. And it has been so in human experience. In the dark days of sorrow there has been realized “the hiding of God’s power;” but there has followed the revelation of his loving purpose and the making clear to troubled hearts that in all “his banner over them was love.” And this shall be made still more manifest hereafter, for the eternal day shall break, and the shadows flee away forever!S.D.H.<\/p>\n

Hab 3:17<\/span><\/strong>, <\/strong>Hab 3:18<\/span><\/strong><\/p>\n

Songs in the night.<\/strong><\/p>\n

The thought underlying these intensely human words is that of holy and triumphant joy manifesting itself on occasions when in the ordinary course of things the very opposite experience might naturally have been expected. The writer was under the elevating influence of sincere piety, and his rapturous outburst sets forth the truth that true religion excites within its recipients such thoughts, inspires within them such emotions, and imparts to them such confidence, as to enable them, even when all is adverse in their experience, to rejoice and shout aloud for joy. These songsters can break forth in song, not only in fair weather, when the sun is shining and the sky is clear and blue, and when all nature is full of exhilaration, but also when the sun is withdrawn, and when no rift can be traced in the dark clouds.<\/p>\n

I.<\/strong> THE<\/strong> GOOD<\/strong> IN<\/strong> CIRCUMSTANCES<\/strong> OF<\/strong> EXTREMITY<\/strong>.<\/p>\n

1<\/strong>. The language employed is figurative, and strikingly suggests to us circumstances of the deepest human need. The fruit of the fig tree was an extensive article both of food and commerce. The vine was diligently cultivated from the earliest times, and, with its rich clusters of grapes and its refreshing shade, became a very appropriate symbol of prosperity; whilst the olive, living from age to age, and yielding an abundant supply of oil, was also typical of abundance. Hence the failure of all these indicates the deepest affliction, the direst calamity (Psa 105:33<\/span>), and the picture of desolation is rendered still more complete when, in addition to these, the bread corn is represented as ceasing, and the flocks and herds as being cut off (Hab 3:17<\/span>).<\/p>\n

2<\/strong>. These adverse circumstances befell the nation, and, as the result of the Chaldean invasion, the direst woes had to be experienced.<\/p>\n

3<\/strong>. The children of men still have to pass through such dark seasons. There is extremity arising from<\/p>\n

(1)<\/strong> temporal want occasioned by reverses in circumstances;<\/p>\n

(2)<\/strong> slander, charges having no foundation in truth, being made and resulting in mistrust and alienation;<\/p>\n

(3)<\/strong> mental depression, the strong man being brought down to the weakness of the child, the sturdy oak becoming feebler than the bruised reed;<\/p>\n

(4)<\/strong> bereavement, home being rendered “desolate as birds’ nests, when the fledglings have all flown.”<\/p>\n

II.<\/strong> THE<\/strong> GOOD<\/strong>, CIRCUMSTANCED<\/strong> THUS<\/strong>, STAYING<\/strong> THEMSELVES<\/strong> UPON<\/strong> GOD<\/strong>, AND<\/strong> ON<\/strong> HIM<\/strong> AS<\/strong> WORKING<\/strong> IN<\/strong> ALL<\/strong> FOR<\/strong> THEIR<\/strong> SALVATION<\/strong>. “In God,” “the God of my salvation” (Hab 3:18<\/span>). The thought which appears specially to have been present to the mind of the prophet was that of adversity as being God’s loving discipline to result in the perfecting of the tried, and resulting in their salvation: “the God of my salvation.” A picture called “Cloudland,” by a German painter, viewed at a distance appears a mass of gloom and cloud, but on closer inspection every cloud is an angel or an angel’s wing; and so our sorrows, when interpreted in the light of this gracious design of our God, become changed into blessings. The thought that God is with us in our darkest experiences, working for our salvation and to secure to us the highest good, that the narrow path through which he, our Captain, causes us to fight our way will bring us to “the prize of our high calling,” is indeed inspiring, and grasping it we may well press on, raising high our banners, and cheering the way and the conflict with music and song.<\/p>\n

III.<\/strong> THE<\/strong> GOOD<\/strong>, THUS<\/strong> RESTING<\/strong> IN<\/strong> GOD<\/strong> AND<\/strong> APPREHENDING<\/strong> HIS<\/strong> GRACIOUS<\/strong> DESIGN<\/strong>, BEING<\/strong> RENDERED<\/strong> TRANQUIL<\/strong> AND<\/strong> TRIUMPHANT<\/strong> AND<\/strong> INSPIRED<\/strong> WITH<\/strong> HOLY<\/strong> JOY<\/strong>. “Yet will I rejoice in the Lord, I will joy,” etc. (Hab 3:18<\/span>). The joy of the wicked ceases when the fig trees cease to blossom, and the vines to yield their fruit (Hos 2:11<\/span>, Hos 2:12<\/span>), for it lies upon the surface; but the joy of the holy lies deep in the soul, and is a settled and abiding possession, and triumphs under the darkest circumstances of life. Illustrations: David (Psa 42:7-9<\/span>); Asaph (Psa 73:2<\/span>, Psa 73:24<\/span>, Psa 73:25<\/span>); Paul and Silas (Act 16:25<\/span>). Resting in God and apprehending his loving working in our life experiences, he will prove himself our Strength and Song, and will become our Salvation.S.D.H.<\/p>\n

Hab 3:19<\/span><\/strong> (first clause)<\/strong><\/p>\n

God our Strength.<\/strong><\/p>\n

“The Lord God is my Strength.”<\/p>\n

I.<\/strong> THE<\/strong> LORD<\/strong> GOD<\/strong> IS<\/strong> OUR<\/strong> STRENGTH<\/strong> IN<\/strong> THE<\/strong> CONFLICT<\/strong> WITH<\/strong> SIN<\/strong>. Men are drawn into sin in the hope of securing some personal gratification; they yearn after some unattained good, some unrealized satisfaction, and they yield to the enticements of evil in the hope of securing that for which they are thus craving. But the man whose hope is in God, and to whom he is his “exceeding joy,” has parted with these earthly yearnings; in proportion as the higher and the eternal has gained an influence over him, this attachment to the lower and the fleeting has been rooted out. With hearts uncentred from the true God, the Chaldeans craved worldly dominion, and in seeking this “rejoiced to devour the poor secretly” (Hab 3:14<\/span>), whereas Habakkuk with God as his Portion was as unaffected by the vanities of earth as dwellers inland are by the noise of the distant sea. So the good, rejoicing in God, are unallured by the baits of temptation, and are rendered strong to war against evil.<\/p>\n

II.<\/strong> THE<\/strong> LORD<\/strong> GOD<\/strong> IS<\/strong> OUR<\/strong> STRENGTH<\/strong> IN<\/strong> THE<\/strong> MIDST<\/strong> OF<\/strong> THE<\/strong> ADVERSE<\/strong> SCENES<\/strong> OF<\/strong> LIFE<\/strong>. Man, seeking his satisfaction in earthly things, must be feeble indeed when these fail him, since, with thoughts and affections centred in these, as they depart they leave him without comfort and in a state of orphanage. But he who has sought and found his satisfaction in God has remaining with him, when things seen and temporal have taken their flight, the unseen and the eternal to cheer and gladden his soul. Hence he is strong, and in the light of the Divine teaching and the Divine love can calmly look at his sorrows until, interpreted thus, they become to him light afflictions which are but for a moment, and which work for him a far more exceeding and eternal weight of glory.<\/p>\n

III.<\/strong> THE<\/strong> LORD<\/strong> GOD<\/strong> IS<\/strong> OUR<\/strong> STRENGTH<\/strong> IN<\/strong> HOLY<\/strong> SERVICE<\/strong>. Such service is ever attended with difficulties and discouragements, and it is only as we lift up our eyes to the everlasting hills, rejoicing in God and becoming strengthened by him, that we can grapple with these and overcome them. It was this prophet’s strong faith and delight in his God that enabled him to prove himself so true a witness in the corrupt age in which his lot was cast. It has ever been the case that the men who have been the most effective workers for God have been the men to whom his living Presence has been an intense reality.<\/p>\n

IV.<\/strong> THE<\/strong> LORD<\/strong> GOD<\/strong> WILL<\/strong> CONTINUE<\/strong> TO<\/strong> BE<\/strong> THE<\/strong> STRENGTH<\/strong> OF<\/strong> HIS<\/strong> PEOPLE<\/strong> WHEN<\/strong> THEIR<\/strong> TIME<\/strong> OF<\/strong> SERVICE<\/strong> SHALL<\/strong> CLOSE<\/strong>. Whether this prophet lived to see the devastation of his country which he predicted, we cannot tell, the accounts of his life being so meagre and for the most part apocryphal. We know, however, that, from the state of mental doubt and distress in which he was when he commenced his prophecy (Hab 1:2<\/span>), he fought his way to unswerving trust in God; for his brief prophecy, opening with the expression of his ardent yearning for more light in reference to the mystery of God’s ways, closes with notes of triumphant confidence and hope. Often, doubtless, as his faith became strengthened, did he feel himself in life to be so raised and elevated through his hope and joy in God, as to be like the hind bounding joyously to the high places: and raised above the tumults of earth, though not in heaven, yet in “heavenly places” he communed with his God. Even so we should believe that, as his life terminated, he calmly departed in peace, having seen God’s salvation. And all faithful servants of Heaven shall find that when heart and flesh fail, God will be the Strength of their hearts and their Portion forever. Happy, then, in life and in death such as can say from their inmost souls, “The Lord is my Strength”S.D.H.<\/p>\n

HOMILIES BY D. THOMAS<\/strong><\/p>\n

Hab 3:1<\/span><\/strong>, <\/strong>Hab 3:2<\/span><\/strong><\/p>\n

God devoutly addressed.<\/strong><\/p>\n

“A prayer of Habakkuk the prophet upon Shigionoth. O Lord, I have heard thy speech, and was afraid: O Lord, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy.” This chapter is considered to be one of the most magnificent compositions of the inspired volume. It was intended undoubtedly to impart consolation in view of the tremendous calamities which were approaching from the Babylonian invasion. “It exhibits,” says Dr. Henderson, “a regular ode, beginning with a brief but simple exordium, after which follows the main subject, which is treated in a manner perfectly free and unrestrained, as the different topics arose one after the other in the excited mind of the prophet) and finishes with an epigrammatic resumption of the point first adverted to in the introduction.” The whole chapter presents to us God in three aspectsas devoutly addressed, <\/em>as poetically portrayed, <\/em>and as triumphantly enjoyed. <\/em>These two verses present him to us in the first aspectas devoutly addressed. “A prayer of Habakkuk the prophet upon Shigionoth.” Henderson renders the word “shigionoth,” “with triumphant music,” which indicates that the ode was in all probability intended for the liturgical service in the templet but to be set to the freest and boldest music. Perhaps the prophet himself was an accomplished musician, as well as a bard of the first order. Three things are to be observed in relation to this devout address.<\/p>\n

I.<\/strong> IT<\/strong> WAS<\/strong> COMPOSED<\/strong> FOR<\/strong> GENERAL<\/strong> USE<\/strong>. It is not an extemporaneous <\/em>address; it is a settled form of devotion. Prearranged forms of devotion are both scriptural and expedient. There is a set form given to the priests for blessing the people in Num 6:23-26<\/span>. Psa 92:1-15<\/span>. is called “a psalm for the sabbath,” Psa 102:1-28<\/span>. “a prayer for the afflicted.” Hezekiah commanded the Levites to “praise the Lord in the words of David, and of Asaph the seer,” which is Psa 106:1-48<\/span>. And Christ himself gave his disciples a form of prayer. Whilst it is scriptural, it is also expedient. <\/em>It is absurd to suppose that a minister can properly lead the devotions of a congregation by impromptu utterances. The well known apathy of congregations under the influence of extemporaneous prayers shows it cannot be done. For the individual <\/em>himself, the extemporaneous prayer is all that is needed, for it is the “soul’s sincere desire, uttered or unexpressed” But to get a whole congregation into the channel of devotion, a prearranged form seems desirable.<\/p>\n

II.<\/strong> IT<\/strong> WAS<\/strong> IN<\/strong> PROSPECT<\/strong> OF<\/strong> A TERRIBLE<\/strong> CALAMITY<\/strong>, “O Lord, I have heard thy speech, and was afraid.” Terrible was the calamity now looming on the vision of the prophet. The Chaldean army was approaching; the ruthless troops would soon be in his country, sack Jerusalem its metropolis, and bear his countrymen away into captivity. In view of this calamity the prayer is addressed. The threatened judgments of hell may well drive men into the presence of God to sue for mercy. “Call upon me in the day of trouble,” etc. Surely, if men fully realized the predicted judgments that will fall on this world, prayer would be the habitude of their souls.<\/p>\n

III.<\/strong> IT<\/strong> WAS<\/strong> FOR<\/strong> A REVIVAL<\/strong> OF<\/strong> DIVINE<\/strong> WORK<\/strong>. “Revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy.” Keil thus renders the passage: “Jehovah, thy work in the midst of thy years call to life, in the midst of the years make it known.” This may meanPerfect the work of delivering thy people; let not thy promise lie as it were dead, give it new life by performing it. Do it now, in the midst of the years, when our calamities are at their height, when thy wrath seems to be at high tide and terrible. Now, “revive thy work.” Three thoughts are suggested:<\/p>\n

1<\/strong>. The work of human deliverance is the work of God<\/em>. This is true of all deliverancespersonal, domestic, national, temporal, and spiritual<\/em>. He alone can effectually deliver man.<\/p>\n

2<\/strong>. This work of God may appear to decline.<\/em> The perils may thicken, the disease grow more desperate, and all things seem as if God had given up his work. This is often the case with religion in the<\/p>\n

3<\/strong>. This decline of God<\/em>‘s work can only be overcome by his intervention. <\/em>“Revive thy work.”D.T.<\/p>\n

Hab 3:3-15<\/span><\/strong><\/p>\n

God poetically portrayed and practically remembered.<\/p>\n

“God came from Teman, and the Holy One from Mount Paran. Selah,” etc. The Bible contains many grand songs and odes. There is the song that Moses taught Israel to sing (Exo 15:1<\/span>). There is the triumphant song of Deborah and Barak (Jdg 5:1-31<\/span>.). There is the song of Hannah, the mother of Samuel (1Sa 2:1<\/span>). There is the song of David bewailing the death of Saul and Jonathan (2Sa 1:19<\/span>), and his song of thanksgiving after the communication of Nathan respecting the building of the temple (2Sa 7:18<\/span>). There is the song of Hezekiah after he had received comfort in his sickness and recovered his health (Isa 38:9-20<\/span>). There is the song of the blessed Virgin, Magnificat; <\/em>the song of Zacharias, Benedictus; <\/em>the song of Simeon, Nunc dimittis. <\/em>But this song of Habakkuk stands in peerless splendour amongst them all. Here the majesty of God in Jewish history is poetically portrayed <\/em>and practically remembered.<\/em><\/p>\n

I.<\/strong> POETICALLY<\/strong> PORTRAYED<\/strong>. God is here presented, not as he is in himselfthe Absolute One, whom “no one hath seen or can see,” nor as he appears to philosophical or logical minds, but as he appears to a lofty imagination divinely inspired. To the prophet’s imagination he appears as coming from Teman and Mount Paran, which refers to the visible display of his glory when he gave the Law upon Mount Sinai amidst thunders and lightnings and earthquakes. Then, indeed, his glory covered the heavens. People at a distance witnessed the splendour of his appearance and shouted his praise. He seemed encircled in surpassing radiance; his brightness was as the light; he “had horns coming out of his hand,” and there was the “hiding of his power.” Henderson renders it, “Rays streamed from his hand, yet the concealment of his glory was there.” The idea, perhaps, is that the brightness that was seen was not his full glory, but mere scintillations or emanations of those infinite abysses of his unrevealed and unrevealable glory. What is revealed of God is as nothing compared with the unrevealed. “Before him went the pestilence, and burning coals went forth at his feet.” Or, as Keil renders it, “Before him goes the plague, and the pestilence follows his feet.” The reference is, perhaps, to the plagues which he brought upon the Egyptians in order to obtain the deliverance of his people. “He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways are everlasting.” “He stands, and sets the earth reeling: he looks, and makes nations tremble, primeval mountains burst in pieces, the early hills sink down: his are the ways of the olden time” (Keil). “While,” says Henderson, “Jehovah is marching forth to the deliverance of his people, he stops all of a sudden in his progress, the immediate effects of which are universal consternation and terror.” “I saw the tents of Cushan in affliction: and the curtains of the land of Midian did tremble.” “When he drove asunder the nations of Canaan,” says an old writer, “one might have seen the tents of Cushan in affliction, and the curtains of the land of Midian trembling, and all the inhabitants of the neighbouring countries taking alarm. He struck consternation into the heart of his enemies.” “Was the Lord displeased against the rivers? was thine anger against the rivers? was thy wrath against the sea, that thou didst ride upon thine horses and thy chariots of salvation? The bow was made quite naked, according to the oaths of the tribes, even thy word? Thou didst cleave the earth with rivers.” “‘Was it against rivers, O Jehovah, against the rivers, that thy wrath was kindled? that thou ridest hither upon thy horses, thy chariots of salvation? Thy bow lays itself bare. Thou splittest the earth into rivers.’ The ode, taking a new turn, now passes from the description of the coming of God to an address to God himself. To the mental eye of the prophet God presents himself as Judge of the world, in the threatening attitude of a warlike hero equipped for conflict, so that he asks him what is the object of his wrath. The question is merely a poetical turn given to a lively composition, which expects no answer, and is simply introduced to set forth the greatness of the wrath of God; so that in substance it is an affirmation. The wrath of God is kindled over the rivers, his fury over the sea” (Keil). The riding upon horses is a figurative representation of the celerity of his triumphant progress. “The mountains saw thee, and they trembled: the overflowing of the water passed by: the deep uttered his voice, and lifted up his hands on high.” “The mountains saw thee, they were in pain: the inundation of water overflowed; the abyss uttered its voice, it raised its hands on high.” “The mountains being the most prominent objects on the surface of the globe, Habakkuk reiterates in a somewhat prominent form what he had expressed in the sixth verse in order to preserve the impression of the tremendous character of the transactions to illustrate which they had been figuratively introduced” (Henderson). “The sun and moon stood still in their habitation: at the light of thine arrows they went, and at the shining of thy glittering spear” (see Jos 10:12<\/span>, Jos 10:13<\/span>). Some, however, suppose that the reference here is to the surpassing splendour of the Divine manifestation, that the heavenly orbs withdraw altogether from the fear and horror that pervade all nature, which are expressed in the mountains by trembling, and in the waters by roaring, and in the sun and moon by obscuration. God is here viewed as a warrior whose darts are so brilliant that sun and moon pale before them. “Thou didst march through the land in indignation, thou didst thresh the heathen in anger.” The special reference here may be to his march in leading the children of Israel through the wilderness, and smiting down his enemies. “Thou wentest forth for the salvation of thy people, even for salvation with thine anointed; thou woundedst the head out of the house of the wicked, by discovering the foundation unto the neck.” “Having described, in language of the most sublime and terrible import, the manifestations of Jehovah in reference to his enemies, Habakkuk now proceeds to specify in express terms the end which they were designed to answer, viz. the deliverance and safety of the chosen people, and then depicts their fatal effects in the destruction of every hostile power” (Henderson). “‘Thou didst strike through with his staves the head of his villages: they came out as a whirlwind to scatter me: their rejoicing was as to devour the poor secretly. Thou didst walk through the sea with thine horses, through the heap of great waters.’ Thou goest out to the rescue of thy people, to the rescue of thine anointed one: thou dashest in pieces the head from the house of the wicked one, laying bare the foundation even to the neck. Thou piercest with his spears the head of his hordes which storm hither to beat me to powder, whose rejoicing is as it were to swallow the poor in secret. Thou treadest upon the seas: thy horses upon the heap of great waters. The Lord, at whose coming in the terrible glory of the majesty of the Judge of the world, all nature trembles and appears to fall into its primary chaotic state, marches over the earth, and stamps or tramples down the nations with his feet (compare the kindred figure of the treader of the wine press in Isa 63:1<\/span>, Isa 63:6<\/span>). Not all nations, however, but only those who are hostile to him; for he has come forth to save his people and his anointed one. The perfects in verses 13-15 are prophetic, describing the future in spirit as having already occurred” (Keil). Now, all this sublime representation of God is poetic, <\/em>highly poetic. It is the characteristic of poetry that it ascribes to one class of objects attributes that belong to another; and in this ode we find attributes ascribed to the Creator which belong to the creature. For example, he is here represented as moving from one place to another, from Teman and from Paran; as standing, “he stood,” etc.; as conquering his enemies by human weapons; as riding upon horses and driving in chariots; and as fired with indignation. All this is human. The Infinite One does not move from place to place, does not stand in any one spot, knows no rage, fury is not in him. Whilst in this ode the attributes of the creature are applied to the Creator, we find also the attributes of the living ascribed to dead and insentient existences. The mountains are here represented as writhing and in pain, the deep as uttering its voice and lifting up its hands. But whilst we take this as a poetic representation, we must not fail to notice some of the grand truths which it contains.<\/p>\n

1<\/strong>. That God<\/em>‘s glory transcends all revelations. <\/em>The brightness of the Shechinah, in which he appeared on Sinai and elsewhere to the Jews, however effulgent, was but a mere scintillation of the infinite splendour of his Being, the mere “hiding of his power.” All his glory as seen in nature, both in the material and spiritual universe, is but as one ray to the eternal sun.<\/p>\n

2<\/strong>. That God<\/em>‘s power over the material universe is absolute. <\/em>He makes the mountains tremble, and the seas divide, and the orbs of heaven stand still. In the Apocalypse the refulgent glory of the judgment throne is represented as causing the material universe to melt away before it. And before a full manifestation of himself, what are mountains, rivers, sun, and stars? Mere vapours on the wings of the storm.<\/p>\n

3<\/strong>. That God<\/em>‘s interest in good men is profound and practical. <\/em>All his operations, as here poetically described, are on behalf of his chosen people. Though he is high, he has respect to the lowly, and to that man he ever looks who is of a contrite and humble spirit.<\/p>\n

II.<\/strong> PRACTICALLY<\/strong> REMEMBERED<\/strong>. Why did the prophet recall all these Divine manifestations made to the Hebrew people in past times? Undoubtedly to encourage in himself and in his countrymen unbounded confidence in him at the critical and dangerous period in which they were placed. The Chaldean hosts were threatening their ruin, the political heavens were black with thunderclouds under which his countrymen might well shiver and stand aghast. Under these perilous circumstances he turns to God; he calls to mind and portrays in vivid poetry what he had been to his people in ancient times.<\/p>\n

1<\/strong>. He recalls the fact that God had delivered his people in ancient times from perils as great as those to which they were now exposed. <\/em>From the Egyptians, the Canaanites, the Philistines, etc.<\/p>\n

2<\/strong>. That God had done this by stupendous manifestations of his power. <\/em>Manifestations of his power in the sea, in the mountains, in the orbs of heaven, etc.<\/p>\n

3<\/strong>. That what God had done for his people he would continue to do. <\/em>“His ways are everlasting,” or, as Keil renders it, “His are ways of the olden times.” The idea, perhaps, is that he has an eternal plan, fixed and settled. What he has done for them he will still do. Thus the prophet remembered the days of old, and took courage.D.T.<\/p>\n

Hab 3:16<\/span><\/strong><\/p>\n

Horror of God.<\/strong><\/p>\n

“When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble: when he cometh up unto the people, he will invade them with his troops.” “Having finished the poetic rehearsal of the mighty acts of Jehovah on behalf of his people in ancient times, which he had composed in order to inspire the pious with unshaken confidence in him as their covenant God, Habakkuk reverts to the fear which had seized him on hearing of the judgments that were to be inflicted upon his country by the Chaldeans” (Henderson). Our subject is horror of God; <\/em>and we offer three remarks on this state of mind.<\/p>\n

I.<\/strong> IT<\/strong> IS<\/strong> AN<\/strong> ABNORMAL<\/strong> STATE<\/strong> OF<\/strong> MIND<\/strong>. The benevolent character of God, and the moral constitution of the soul are sufficient to show that it was never intended that man should ever dread his Maker or be touched with any servile feelings in relation to him. Unbounded confidence, cheerful trust, loyal love,these are the normal states of mind in relation to the Creator. How has the abnormal state arisen? The history of the Fall shows this, “I heard thy voice in the garden, and was afraid.” Having sinned, a sense of guilt came to the conscience, and conscience under the sense of guilt invested almighty love with attributes of terror. Horror of God springs from a sense of guilt.<\/p>\n

II.<\/strong> IT<\/strong> IS<\/strong> AN<\/strong> UNNECESSARY<\/strong> STATE<\/strong> OF<\/strong> MIND<\/strong>. God is not terrible. There is nothing in him to dread. “Fury is not in me.” He is love. His voice to man:<\/p>\n

1<\/strong>. In all nature <\/em>is, “Be not afraid.” The smiling heavens, the blooming earth, the warbling songsters of the air, in all he says to man, “Be not afraid.”<\/p>\n

2<\/strong>. In all true philosophy <\/em>is, “Be not afraid.” All things which true philosophy looks into show benevolence m intention, and breathe the genius of love.<\/p>\n

3<\/strong>. In all true Christianity <\/em>is, “Be not afraid.” Corrupt Christianity, it is true, makes him horrific; but the Christianity of Christ reveals him in love and in love only. In Christ he comes down in man to man, and demonstrates his love.<\/p>\n

III.<\/strong> IT<\/strong> IS<\/strong> A PERNICIOUS<\/strong> STATE<\/strong> OF<\/strong> MIND<\/strong>. Horror is a pernicious <\/em>state of mind in every way. It is pernicious to the body. <\/em>The language of the text implies this, “When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself.” The prophet’s alarm drove back the blood from the extremities to the heart, his flesh grew cold, contracted, his voice quivered, and his very bones seemed to rot. Horrific feeling is inimical to physical health. But dread of God is even more pernicious to soul.<\/em><\/p>\n

1<\/strong>. It destroys its peace. <\/em>Fear shakes every power of the soul as the winds shake the leaves of the forest.<\/p>\n

2<\/strong>. It depresses its powers. <\/em>All the faculties of the soul shrink and shiver under the influence of fear, as the herds of the mountain at the approaching thunderstorm.<\/p>\n

3<\/strong>. It distorts its views. <\/em>Fear of God gives men horrid ideas of him. It has forged all the theologies, both in heathendom and Christendom, that have frightened men. It is fear that has given men that Calvin Deity which frightens the millions away from the glorious gospel of the blessed God.<\/p>\n

CONCLUSION<\/strong>. Let us preach to men the God of Christ, the God who says to all men, “It is I: be not afraid”D.T.<\/p>\n

Hab 3:17-19<\/span><\/strong><\/p>\n

The possibilities in the life of a good man.<\/strong><\/p>\n

“Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: yet I will rejoice in the Lord, I will joy in the God of my salvation,” etc. “The desolation here so graphically and forcibly described is that which was to be effected by the Chaldeans, whose army would consume or destroy the best and most necessary productions of the land; not only seizing upon the cattle and devouring the fruits of the earth, but so injuring the trees as to render them incapable of yielding any produce. The passage contains the most beautiful exhibition of the power of true religion to be found in the Bible. The language is that of a mind weaned from earthly enjoyments, and habituated to find the highest fruition of its desires in God. When every earthly stream is dried up, it has an infinite supply in his all-sufficient and exhaustless fulness.” Our subject isThe possibilities in the life of a good man<\/em>.<\/p>\n

I.<\/strong> THE<\/strong> GREATEST<\/strong> MATERIAL<\/strong> DESTITUTION<\/strong> IS<\/strong> POSSIBLE<\/strong> TO<\/strong> A GOOD<\/strong> MAN<\/strong>. It is possible for the fig tree not to blossom, etc. Man lives by the fruits of the earth. These may fail from one of two reasons.<\/p>\n

1<\/strong>. From human neglect. <\/em>It is the eternal ordinance of God, that what man wants from the earth for his existence he must get from it by labourskilful, timely, persevering labour. The earth gives to the brute what he wants without his labour, because the brute is not endowed with qualifications for agricultural work. But man must labour, and this arrangement is wise and beneficent. It promotes health, imparts vigour, and develops faculties both intellectual and moral. Let man cease to cultivate the soil, and the earth will fail to support him either with the right animal or vegetable productions.<\/p>\n

2<\/strong>. From Divine visitation. <\/em>The mighty Maker can, and sometimes does, wither the fruits of the earth, destroy the cattle of the fields. He does this sometimes without instrumentality, by mere volition; sometimes with the feeblest instrumentalitylocusts, worms, etc.; sometimes with human instrumentalitywar, etc. We say the greatest material destitution is possible <\/em>to a good man. Possible? It is frequent. In all ages some of the best men have been found in the most destitute circumstances. Even Christ himself had nowhere to lay his head; and the apostles, what had they?<\/p>\n

II.<\/strong> THE<\/strong> HIGHEST<\/strong> SPIRITUAL<\/strong> JOY<\/strong> IS<\/strong> POSSIBLE<\/strong> TO<\/strong> A GOOD<\/strong> MAN<\/strong>. “I will rejoice in the Lord, I will joy in the God of my salvation.” “Spiritual joy,” says Caleb Morris, “is a free, full, and overflowing stream, that takes its rise in the very depth of the Divine essence, in the immutability, perfection, abundance, munificence, of the Divine nature. While there is a God, and that God is happy, there is no necessity that there should be any unhappy Christians.” What is it to “joy in God”?<\/p>\n

1<\/strong>. It is the joy of the highest contemplation. <\/em>The joys of contemplation are amongst the most pure and elevating which intelligent creatures can experience. These rise in the character according to their subjects. The highest subject is God, his attributes and works.<\/p>\n

2<\/strong>. It is the joy of the most elevating friendship. <\/em>The joys of friendship are amongst the chief joys of earth; but the joys of friendship depend upon the purity, depth, constancy, reciprocity of love; and friendship with God secures all this in the highest degree.<\/p>\n

3<\/strong>. It is the joy of the sublimest admiration. <\/em>Whatever the mind admires it enjoys, and enjoys in proportion to its admiration, whether it be a landscape or a painting. Moral admiration is enjoyment of the highest kind, and this in proportion to the grandness of the character. Admiration of Divine excellence is the sublimest joy. “I will joy in God.” To joy in God is to bask in sunshine, is to luxuriate in abundance, is to revel in the immensity of moral beauty, is to dwell with God.<\/p>\n

III.<\/strong> THE<\/strong> HIGHEST<\/strong> SPIRITUAL<\/strong> JOY<\/strong> IN<\/strong> THE<\/strong> MIDST<\/strong> OF<\/strong> THE<\/strong> GREATEST<\/strong> MATERIAL<\/strong> DESTITUTION<\/strong> IS<\/strong> POSSIBLE<\/strong> TO<\/strong> A GOOD<\/strong> MAN<\/strong> “Although” every material blessing is gone, “I will rejoice.” Good men have always been enabled to do so. They have been happy in poverty, exultant in prisons, and even triumphant in the martyr’s flames. Having God with them, they have had the reality without the forms, they have had the crystal fountain rather than the shallow and polluted streams. Like Paul, they have “gloried in tribulation,” etc. All things have been theirs. In material destitution they felt:<\/p>\n

1<\/strong>. In God they had strength. <\/em>“The Lord God is my Strength.” “As thy day, so shall thy strength be.”<\/p>\n

2<\/strong>. In God they had swiftness. <\/em>“He will make my feet like hinds’ feet.” The reference is here, perhaps, to the swiftness with which God would enable him to flee from the dangers which were overtaking his country. It is, however, a universal truth that God gives to a good man a holy alacrity in duty. Duty to him is not a clog or a burden, but a delight.<\/p>\n

3<\/strong>. In God they had elevation. <\/em>“He will make me to walk upon mine high places.” “They that wait upon God shall renew their strength; they shall mount up with wings as eagles,” etc; up upon the mountains, far too high for any enemies to scale. “God, <\/em>willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath: that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us” (Heb 6:17<\/span>, Heb 6:18<\/span>).D.T.<\/p>\n

Fuente: The Complete Pulpit Commentary<\/b><\/i><\/h4>\n

Hab 3:1-2<\/span><\/em><\/strong>. <\/strong>A prayer of Habakkuk<\/em><\/strong><\/strong> Shigionoth <\/em>signifies wanderings. <\/em>This word of the prophet seems to relate both to the deviations <\/em>of the Jewish people from God’s law, and also to their wandering, or being removed from their land on that account. Aquila, Symmachus, and Theodotion, render the word ignorances. <\/em>So the Vulgate ignorantiis. <\/em>See Parkhurst on the word . Habakkuk having been informed by God of his design to send the Jews into captivity for their sins, and of his determination that they should serve the Babylonians seventy years, took upon him, as became his office, to intercede with God on their behalf. He begins his prayer for them with laying before the Lord, Hab 3:2<\/span> the distress into which he was thrown by the judgments denounced against them; beseeching him, that he would shorten the time determined for their captivity, and restore them to their country before it was expired. Mr. Green renders the verse, <\/p>\n

“O Jehovah, I have heard thy report:” (that is to say, what thou hast revealed concerning the captivity.)
“I am in pain, O Jehovah, for thy work:” (that is to say, for all that he had done among the Jews, and among other nations by means of the Jews, for the honour of his great Name.) <\/p>\n

“In the midst of the years revive it;” (that is to say, restore the Jews to their own land, before the years determined for their captivity are expired. See Psa 85:6-7<\/span>.) <\/p>\n

“In the midst of the years shew compassion.”
“In wrath remember mercy.” See his new version of this chapter. <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

THE THEOPHANY
CHAPTER 3<\/p>\n

[Title and Introduction<\/em> (Hab 3:1-2<\/span>). The Prophet represents Jehovah as appearing in glorious Majesty on Sinai<\/em> (Hab 3:3-4<\/span>). He describes the Ravages of the Plague in the Desert<\/em> (Hab 3:5<\/span>). The Consternation of the Nations<\/em> (Hab 3:6-10<\/span>). Reference to the Miracle at Gibeon<\/em> (Hab 3:11<\/span>). Results of the Interposition of God on Behalf of his People<\/em> (Hab 3:12-15<\/span>). Subject of the Introduction resumed<\/em> (Hab 3:16<\/span>). The Prophet asserts his Confidence in God in the midst of anticipated Calamity.<\/em> Parallels to this Ode: Deu 33:2-5<\/span>; Jdg 5:4-5<\/span>; Psa 68:7-8<\/span>; Psa 77:13-20<\/span>; Psalms 114<\/span> : Isa 63:11-14<\/span>.C. E.]<\/p>\n

1 A prayer of Habakkuk, the prophet: with triumphal music.1<\/span><\/p>\n

2 O Jehovah! I have heard the report of thee, I am afraid;<\/p>\n

O Jehovah ! revive thy work in the midst of the years;
In the midst of the years make it known:
In wrath remember mercy.<\/p>\n

3 God2<\/span> comes from Teman,3<\/span><\/p>\n

And the Holy One from mount Paran.4<\/span> Selah.<\/p>\n

His splendor covers the heavens,
And the earth is full of his glory.<\/p>\n

4 And the brightness is like the sun;<\/p>\n

Rays5<\/span> stream from his hand;<\/p>\n

And there is the hiding6<\/span> of his power.<\/p>\n

5 Before him goes the plague;<\/p>\n

And burning pestilence follows his feet.<\/p>\n

6 He stands and measures7<\/span> the earth:<\/p>\n

He looks, and makes nations tremble:
The everlasting mountains are broken in pieces
The eternal hills sink down:
His ways8<\/span> are everlasting.<\/p>\n

7 I saw the tents of Cushan9<\/span> in trouble:<\/p>\n

The tent-curtains of the land of Midian tremble.<\/p>\n

8 Was it against the rivers it burned, O Jehovah?<\/p>\n

Was thine anger against the rivers?
Was thy fury against the sea?
That thou didst ride upon thy horses,
In thy chariots of victory.<\/p>\n

9 Thy bow is made entirely bare:<\/p>\n

Rods10<\/span> [of chastisement] are sworn by the word. Selah.<\/p>\n

Thou cleavest the earth into rivers.<\/p>\n

10 The mountains saw thee, they writhe;<\/p>\n

A flood of water passes over:
The abyss utters its voice;
It lifts up its hands on high.<\/p>\n

11 Sun, moon, stood back in their habitation,11<\/span><\/p>\n

At the light of thine arrows, which flew,
At the shining of the lightning of thy spear.<\/p>\n

12 In anger thou marchest through the earth;<\/p>\n

In wrath thou treadest down the nations.<\/p>\n

13 Thou goest forth for the salvation of thy people;<\/p>\n

For the salvation of thine anointed:
Thou dashest in pieces the head from the house of the wicked,
Laying bare the foundation even to the neck. Selah.<\/p>\n

14 Thou piercest with his own spears the chief of his captains,<\/p>\n

That rush on like a tempest to scatter me;
Their rejoicing is to devour, as it were, the poor in secret.<\/p>\n

15 Thou treadest upon the sea with thy horses,<\/p>\n

Upon the foaming of many waters.<\/p>\n

16 I heard, and my bowels trembled;<\/p>\n

At the sound my lips quivered;
Rottenness entered my bones;
I tremble in my lower12<\/span> parts,<\/p>\n

That I am to wait13<\/span> quietly for the day of distress,<\/p>\n

When he that approaches the nation shall press upon it.<\/p>\n

17 For14<\/span> the fig tree will not blossom;<\/p>\n

And there is no produce on the vines;
The fruit of the olive tree fails,
And the fields bear no food:
The flock is cut off from the fold;
And there are no cattle in the stalls.<\/p>\n

18 But I will exult in Jehovah,<\/p>\n

And rejoice in the God of my salvation.<\/p>\n

19 Jehovah, the Lord, is my strength,<\/p>\n

And makes my feet like the hinds,
And causes me to walk upon my high places.
To the precentor,15<\/span> with my stringed instruments.<\/p>\n<\/p>\n

EXEGETICAL<\/strong><\/p>\n

The prophecy of the judgment of the world, under the form of a theophany, and already prepared by Hab 2:14<\/span>, immediately follows, like Zep 1:7<\/span> (comp. Zec 2:13<\/span>), the emphatic favete linguis:<\/em> let all the world be silent before the Lord. That its contents are evidently just as much prophetic as the previous is evident from their entirely original character and from their having reference throughout to the future; and it has been furnished by the prophet himself (comp. Introd.) with the liturgical heading, subscription, and intermediate sign (Selah<\/em>, Hab 3:3<\/span>; Hab 3:9<\/span>; Hab 3:13<\/span>), for the reason that it is, in fact, by its rhythm, diction, and formal finish, conformed to the hymns and psalms adapted to performance [in the public service]. It is solely the application of a subjective notion of a palm on the part of Delitzsch and Keil, when they make the entire song a mere lyrical effusion of subjective emotions, an echo of chaps, 1 and 2 in the soul of the poet inspired with poetic feeling. Compare on Hab 3:2<\/span>. It can be said at the most, that theclosing lyrical verses, 1619, sustain a relation to the prophecy proper similar to that of Nah 2:12<\/span> ff. to Nah 2:1-11<\/span>; but they do not cease thereby to belong to the prophecy. That the poetic form is selected has its reason in the fact, that as all prophecy involuntarily utters itself poetically in consequence of the elevation of the soul freed from the earth, so also the highest degree of the prophetical inspiration includes, at the same time, the highest degree of the poetical. We have examples of this in the prophecies of Isaiah and Micah, which, in their greatest height, strike up the key of the Psalms. It entirely contradicts the thoroughly original and grand character of the hymn, when Delitzsch does not even allow it to pass as original, but brings it down to an imitation of Psalms 77<\/span> The reasons for this opinion, which Delitzsch brings together with great pains, and the most plausible of which he repeats in the Commentary on the Psalms<\/em>, are only of a subjective demonstrative power; a more exact examination is not in place here, since the question for the understanding [of the hymn] is an equivalent one. Hupfeld gives the positive counter proof. Psalms 3<\/span> p. 345, Observ. 69.)<\/p>\n

According to the contents the hymn is composed of the following constituent parts:<\/p>\n

I. The prophecy of the theophany itself; Hab 3:2-15<\/span>.<\/p>\n

II. The application of this prophecy; Hab 3:16-19<\/span>.<\/p>\n

The prophecy itself (Hab 3:2-15<\/span>) is divided into<\/p>\n

(a<\/em>) The introitus<\/em>, Hab 3:2<\/span>, five lines.<\/p>\n

(b<\/em>) First chief part: the approach of God, Hab 3:3-7<\/span>, sixteen lines.<\/p>\n

(c<\/em>) Transitus<\/em>, Hab 3:8<\/span>, five lines.<\/p>\n

(d<\/em>) Secon chief part: the operations of the judgment, Hab 3:9-13<\/span>, sixteen lines.<\/p>\n

(e<\/em>) The concluding strophe, Hab 3:14-15<\/span>, seven lines.<\/p>\n

The application is divided into two strophes of six lines each, and a concluding strophe [Abgesang, Collect<\/em>] of five lines. [The rhythmical structure is determined somewhat differently, to wit, by the recurring Selah<\/em>, which, in the second place, where it might be expected on account of the symmetry, is substituted in the text by a very old intermediate space; the theme of the hymn is divided into the following symmetrical groups: (1) seven lines (Hab 3:2-3<\/span> b); (2) fourteen lines (Hab 3:3-7<\/span>); (3) seven lines (Hab 3:8-9<\/span> b); (4) fourteen lines (Hab 3:9-13<\/span>); (5) seven lines (Hab 3:14-15<\/span>). The symmetry of the structure extends even (as is frequently the case in the Proverbs of Solomon) to the separate members, which generally (only with the exception of Hab 3:7-8<\/span> c, Hab 3:13<\/span> cHab 3:14<\/span>, Hab 3:16<\/span> d) consist of three words. [This of course refers to the Hebrew text.C. E.] The knowledge of this is not unimportant for the interpretation. Comp. on Hab 3:15<\/span>.]<\/p>\n

The form of the theophany, i.e.<\/em> of an appearance of God for judgment accompanied with the agitation of all the powers of nature and elements, is quite peculiar to the hymnology of the Old Testament and entirely born of its [O. T.] spirit. It is, namely, the correlate of the first appearance of the kind at the giving of the law upon Mt. Sinai (Exo 19:16<\/span> ff.), which in its turn refers back to the first appearances of God manifesting himself to the patriarchs: compare particularly, Genesis 15<\/span>. From that appearance the hymns, which refer to a historical theophany, take their start, Deuteronomy 33<\/span>; Judges 5<\/span> (comp. Psa 68:8<\/span> ff; Psa 77:10<\/span> ff.); Psalms 18<\/span>, which sums up the battles of God for his anointed, in the form of the theophany (comp. 2Ki 6:17<\/span>), is included with these. But the use [of the O. T. hymns] is not restricted to this [a historical theophany]. For as God gave his law with such a proof of his glory, so also will the fulfillment and execution of the law, the judgment<\/em>, be accompanied by such an appearance of God, coming either as then from the south out of the wilderness, or down from heaven. Of this the prophetic<\/em> Psa 50:7<\/span> treat; furthermore Isa 30:27<\/span> ff; Isa 64:1<\/span> ff. (with Isa 63:19<\/span> b) [19 b begins Isa 64:1<\/span> in the A. V.; but in the Hebrew Original, LXX., Vulgate, and Luthers Version, it closes chap. 63C. E.]; and most fully this prophecy. It lies in the nature of the subject, that in prophecies of this kind prophetic vision, poetic intuition, symbolism, and reality, are interwoven in a manner that cannot be fully explained by the finite understanding.<\/p>\n

Heading.<\/em> A Prayer<\/strong>, a general name of a song that can be sung in worship, hence also a collective name of the Psalms (Psa 72:20<\/span>), of Habakkuk<\/strong>,this passage shows plainly that the in the headings of the Psalms also is intended to indicate the authorthe prophet<\/strong> (comp. chap. 1 Hab 3:1<\/span>) after the manner of the dithyramb.<\/strong> This liturgical definition is, like almost all preserved in the O. T., obscure; and its signification, since tradition is entirely unreliable in these things, can only be conjectured. Probably it is to be traced, like , Psa 7:1<\/span> (comp. Clauss on the passage), to the root , to err, reel<\/em>, and accordingly signifies, as a plur. abstr., the mode of the reeling song, the cantio erratica<\/em>, the Dithyramb. [The Dithyramb (Epich., p. 72, Herod., 1:23, and Pindar) was a kind of poetry chiefly cultivated in Athens, of a lofty but usually inflated style, originally in honor of Bacchus, afterwards also of the other gods. It was always set in the Phrygian mode, and was at first antistrophic, but later usually mono-strophic. It was the germ of the choral element in the Attic tragedy. It was sung to the flute, whilst the rest of the chorus danced in a circle round the altar of the god. From this circumstance the dithyrambic choruses were called Cyclian.C. E.] It has no connection with the contents of the prophecy.<\/p>\n

[Keil: As shgh<\/em>, to err, then to reel to and fro, is applied to the giddiness both of intoxication and of love (Isa 28:7<\/span>; Pro 20:1<\/span>; Pro 5:20<\/span>), shiggyn<\/em> signifies reeling, and in the termination of poetry a reeling song, i. e.<\/em>, a song delivered in the greatest excitement, or with a rapid change of emotion, dithyrambus.<\/em>C. E.]<\/p>\n

Introitus.<\/em> Hab 3:2<\/span>. Jehovah, I have heard thy report<\/strong> [rather the report of thee:<\/em> the genitive is that of the objectC. E.]; not that mentioned Hab 1:5<\/span> ff.; Hab 2:2<\/span> ff.; for he had not only heard that, but also written it down, and published it; but the report which he is just about to announce (comp. the retrospective reference, Hab 3:16<\/span>; Oba 1:1<\/span>; Jer 49:14<\/span>; Jonah 1<\/span>); the report of the grand appearance of Jehovah, in the impending judgment, which is drawing near, for the purpose of visiting with punishment the Holy Land, and that with a twofold power of execution (comp. Amo 1:2<\/span>); so that in the Holy Land laid waste and purified by the judgment, God by means of the judgment overthrows the spoilers. The separate acts meet in a picture, as in Psalms 18<\/span>, before the vision of the seer. Before the power of this theophany rising upon his vision, and because the first moment16<\/span> enters into his consciousness as a fellow sufferer with others (Mic 1:8<\/span>) the prophet recoils: Therefore I tremble, I am afraid. This is the result of the manifestation of the mighty deeds of God (Exo 15:14<\/span>; Psa 18:45<\/span>). Jehovah revive thy work in the midst of the years.<\/strong> What work is meant? Hab 1:5<\/span> spoke of a work which was to be accomplished in a wonderful manner, and under that was understood the desolation of the earth by the Chaldan. That work cannot be meant here; for although the prophet, without human weakness, has to communicate the severe chastisements of God, yet he cannot directly pray for them. That work, moreover, was not called , but it was a work by itself, whose distinguishing feature was the fact, that, although ordained of God, it nevertheless wrought out itself, it had its power and energy in itself (Hab 1:7<\/span>). A work of grace must be intended, by which Jehovah proves Himself, in his peculiar, well-known way, the Holy One of Israel (Hab 1:12<\/span>), a work by means of which the impending calamities are endurable (comp. , Psa 138:7<\/span>). And certainly the meaning is here; quicken it in the midst of the years; has the meaning of revivifying, of quickening anew (Psa 80:19<\/span>; Psa 85:7<\/span> [6]), a work of grace, which had occurred once already in the beginning of the years, and whose recurrence Israel now needs, in order to be joyful again. And this consists with no other act of God than the deliverance from Egypt, which is described, Psa 44:2<\/span>, in entirely similar words, and so this passage understands Psa 77:13<\/span>. It stands in fact at the beginning of the years, namely, at the beginning of the national existence (Hos 11:1<\/span>). Then do thy work anew in the midst of the years; in the midst of the years make known;<\/strong> the imperative continued by the imperfect as in Psa 31:2<\/span> ff.; to make known is the same as to accomplish before all eyes (Psa 103:7<\/span>). The explanation of the work, which has been given, agrees well not only with the circumstance that in fact in the following context (comp. namely, the old paths, Hab 3:6<\/span>) a return of the wonderful works, that were performed at the time of that deliverance, is predicted, but also with the concluding clause: in wrath<\/strong> (comp. Isa 28:21<\/span>) remember mercy<\/strong>, which, according to what has been said, evidently means, if thou intendest to humble us again, do thou also again deliver us.<\/p>\n

The announcement follows the exclamation of feeling: Hab 3:3-7<\/span>.<\/p>\n

The approach of Jehovah from the South.<\/em> Eloah<\/strong> (poetic archaism instead of , comp. Deu 32:15<\/span>) comes from Teman, and the Holy One<\/strong> (comp. on Hab 1:12<\/span>) from the mountains of Paran.<\/strong> The southern country, as in Judges 5<\/span> and Psalms 68<\/span> (), the point from which God sets out, because He approaches from Sinai (Psa 68:9<\/span> [8]), is introduced (compare Deuteronomy 33<\/span>) by the enumeration of two divisions, namely, Teman, which is the same as Edom, and forms the East division (comp. Oba 1:9<\/span> with Jer 49:22<\/span>); and the mountainous region of Paran, between Edom and Egypt (1Ki 11:18<\/span>), forming the West division. Compare the peri-phrase, Gilead and Manasseh, Ephraim and Judah (Psa 60:9<\/span>), for Canaan. In regard to the Selah<\/em>, compare Sommer, Bib. Essays<\/em>, Hab 1:1<\/span> ff., Delitzsch, Psalter<\/em> (1867), p. 70 ff. While God approaches, his splendor covers the heavens<\/strong> (comp. Psa 8:1<\/span>), the clear brightness of his glory making its appearance (Psa 104:1<\/span> f.; Luk 1:78<\/span>), which like the purple light of the morning (Hos 6:3<\/span>) covers the heavens, and like a sea of fire sinks on the earth: and the earth is filled with his glory<\/strong> (comp. Hab 2:14<\/span>; Isa 6:3<\/span> f.). , properly praise<\/em>, here by metonymy the object of praise, is synonymous with , as in Psa 66:2<\/span>. The flaming glory of Jehovah filling everything, is a vision of such excessive sublimity, that one scarcely dares to follow the prophet in spirit to meditate upon it.<\/p>\n

Hab 3:4<\/span>. Out of this glorythe veil of Godbursting upon the view, shoot forth lightnings like rays (comp. Psa 18:13<\/span>; Mat 24:27<\/span>), like the rays of the rising sun through the morning sky: a brightness bursts forth like sunlight<\/strong> (Isa 5:30<\/span>), and horns<\/strong>, i.e.<\/em> rays (Exo 34:29<\/span> f.) are at his side<\/strong> [hand<\/em>]. The Arabic poetry and popular language also call the first rays of the rising sun horns, antlers, and conformably with this they call the sun himself a gazelle (comp. Psa 22:1<\/span>). Hence also the dual, is used in a general sense: at the side, equivalent to on both sides; compare the expression, before and behind [at his presence, at his feetC. E.], in the following verse (Delitzsch). [ signifies literally from his hand, but since the hand is by the side, it is equivalent to at his side. As the disc of the sun is surrounded by a splendid radiance, so the coming of God is inclosed by rays on both sides. The suffix in refers to God.C. E.] And there<\/strong>, in this radiant splendor, is the veil<\/strong>, properly the hiding of his omnipotence (comp. Eze 1:27<\/span>). He is so resplendent himself, that even the light is only his garment (Psa 104:2<\/span>). The garment of his omnipotence, by virtue of which He is judge of the world, and at the service of which are the satellites of the judgment.<\/p>\n

Hab 3:5<\/span>. Before Him goes the plague, and burning pestilence follows his feet.<\/strong> So had Hos 13:14<\/span> predicted it: I will be thy plague, O death (the plague, which provides for thee the victim), I will be thy pestilence, O grave. With these angels of death he had, approaching from the south, destroyed also the army of Sennacherib (2Ki 19:35<\/span>).<\/p>\n

Hab 3:6<\/span>. Then He stands<\/strong> (He alone is calm amidst all the violent commotion, comp. Mic 5:3<\/span>) and measures the earth<\/strong>. The measuring, is a function of God as the judge of the world; also in Psa 60:8<\/span> (Kal is employed to signify parcelling out tracts of land, comp. Mic 2:4<\/span>), and Isa 65:7<\/span> (requiting with the right measure), comp. 2Sa 8:2<\/span>. He measures the earth, i.e.<\/em>, He measures the countries and their practices, in order to execute a right judgment. [Delitzsch and others more conformably to the parallelism, following the Targum: He sets [the earth] reeling; however, the signification ( =) cannot be verified.] He looks<\/strong>, examines with a scrutinizing look (Psa 10:14<\/span>), and makes the heathen tremble.<\/strong> [ is the Hiphil<\/em> of , and means to cause to shake or tremble.C. E.] God is a spirit, and his spiritual acts are of complete energy and efficiency; his hearing is granting; his seeing, helping or judging; his rebuking, annihilation. Then the primeval mountains<\/strong>, the unchangeable [mountains] (Mic 6:2<\/span>; comp. Deu 33:15<\/span>) burst asunder; the hills of the early world sink down.<\/strong> His are the paths of olden time, i.e., He follows them:<\/strong> the paths in which He then conducted his people from Egypt into the land [of Canaan] (68:25 [24]).<\/p>\n

Hence also now, as then (comp. Exo 15:14<\/span> ff.) the nations on both sides of the way fall into fear and confusion. It is quite plain that Hab 3:7<\/span>, in which the borderers on the Red Sea, on the east and west, are mentioned as the trembling nations, refers to that event [the deliverance from Egypt] of the ancient time. I, the prophet, see<\/strong>, in vision, the tents of Cushan<\/strong>, i.e.<\/em>, Cush, Ethiopia, west, on the sea, in affliction<\/strong> (comp. Jer 4:15<\/span>). (So Luther, Gesenius, Maurer, Delitzsch, Keil, Hitzig, and others. According to the Targum, Talmud, Cushan of Mesopotamia is meant (Jdg 3:8<\/span> ff.) [which I let pass, it does not agree with the arrangement, Lath.]; Ewald considers it the same as Jokshan). [Smith, Dict. of the Bible<\/em>, art. Chushan, thinks that Cushan is possibly the same as Cushan-rishathaim (A. V. Chushan-) King of Mesopotamia (Jdg 3:8<\/span>; Jdg 3:10<\/span>). See article, Cushan.C. E.] The curtains of the land of Midian<\/strong>, on the east of the Red Sea, tremble.<\/strong><\/p>\n

Hab 3:8<\/span>. A lyrical intermediate strophe, which, at the same time, serves as a connecting link with what follows: the poet stops in the description, in order to take a new start (compare similar pauses, Gen 49:14<\/span>; Jdg 5:12<\/span>; Psa 68:20<\/span> ff; Psa 18:21<\/span> ff.). He inquires after the purpose of the approaching God. The question is evidently not put for an answer; but it is a poetical form. Was it against the rivers, O Jehovah, against the rivers that thy wrath was kindled?<\/strong> Jehovah is in the vocative, because it would [otherwise] be connected with by . [The Hebrew idiom is to burn to<\/em> one (scil.<\/em>, anger), to feel angry, be wroth.<\/em> See Nordheimers Heb. Gram<\/em>., vol. 2 p. 227.C. E.] Or was thy fury against the sea?<\/strong> The sea and rivers also retire before the approaching glory of God (Psa 114:3<\/span>; Psa 114:5<\/span>). connects cumulative questions, even when they have nothing disjunctive in them (Gen 37:8<\/span>). That thou didst ride upon thy horses<\/strong>, the cherub wings of the wind (Psa 18:11<\/span>) upon thy chariot of salvation?<\/strong> The elements, clouds and winds, here as everywhere, servants, messengers, media of the manifestation of God (Psa 104:4<\/span>), are symbolized as horses and chariots, because the judgment is a warlike act of the Lord of Hosts, and chariots and horses are the instruments of war (Mic 5:9<\/span> [10]). [When complex terms receive a suffix, they can stand, according to Hebrew idiom, in the stat. constr., Ewald, sec. 291 b.] [This construction is poetical.C. E.] The signification of victory<\/em> for , denied by some, is evidently implied in that of salvation, both here and in Isa 59:17<\/span>, and in the passages, where the noun occurs in the plural (Ps. 18:51, and other places). [Keil: By describing. the chariots of God as chariots of salvation, the prophet points at the outset to the fact, that the riding of God has for its object the salvation or deliverance of his people.C. E.] With this warlike turn the transition is immediately made to<\/p>\n

The second principal part<\/em>, Hab 3:9-13<\/span>, which describes how the judgment is put in execution. Hab 3:9<\/span> a, b, continues the picture of God as the warrior, begun in Hab 3:8<\/span>. Thy bow is made quite bare.<\/strong> [It is unnecessary to invent, with the interpreters, for , the stem nudare<\/em>, which has no exi tence, of which the form [in question] would be the 3 fem. imp. Niph.; it is the 3 imp Kal from (Isa 32:11<\/span>), comp. from (Pro 11:15<\/span>). is an anomalous feminine form of the infin. absolute from the cognate stem (comp. Ewald, sec. 240 d.; 312 b, 2); and so the words are closely connected: it would have been prosaic and according to rule to have said .] [Gesenius, Frst, and Keil take from , and noun.C. E.] Gods judgment is represented as an arrow upon the string also in Psa 21:13<\/span> [12] comp. Lam 3:12<\/span>). But the bow, and in general Gods weapons of war, are not to be taken in the strictest literal sense, but they are, as the prophet adds in explanatory apposition, the scourges sworn by the word.<\/strong> has nowhere the signification of arrow, which would suit excellently the bow, and which is held by some interpreters (e.g.<\/em>, Meier, Stud. u. Krit.<\/em>, 1842, 1031 f.); even in Hab 3:4<\/span> it can at the most, as in 2Sa 14:17<\/span>, signify spears. Were it to be actually taken in this sense, then, since it introduces a new figure, it must be joined to by . But certainly the indicates that here the figure passes over into the thing [reality]; hence we understand, as we have said, the clause rather as an explanatory adjunct, and accordingly as scourges, calamities; compare this usage of the language for the chastisements threatened by the prophets: Mic 6:9<\/span> (hear the rod !); Eze 7:11<\/span>; Isa 10:5<\/span>; Isa 9:3<\/span>; Isa 14:5<\/span>. They are sworn to by the word, i. e.<\/em> the Word of God; comp. Mic 6:9<\/span>; Deu 32:40<\/span> f.; and as to the absolute use of for the omnipotent Word of God, which opens a way for his great deeds in the world, compare Psa 68:34<\/span> [33]; 11 [12]. is in the acc. instr. like , Psa 17:13<\/span>. The participle (comp. Eze 21:23<\/span> [28] is separated from this instrumentalis belonging to it, because it should stand emphatically at the beginning, and for the same reason it is also placed before its substantive; consequently it is to be considered as the stat. constr., , like , Mic 5:4<\/span> (5). Delitzsch gives a synopsis of more than a hundred explanations of this difficult passage). After the Selah<\/em> the prophet turns again, Hab 3:9 c12<\/span>, to the description of the powerful catastrophe of Nature which, according to the parallelism pervading the Holy Scriptures between the mikrokosmos and makrokosmos, man and visible nature, accompanies the judgment. With streams thou dividest the earth.<\/strong> [Delitzsch, Bumlein, Keil: into rivers thou dividest the earth; without sense; Hitzig: Thou dividest rivers to earth; Ewald: Thou dividest streams to land, etc.]. Our translation [, acc. instr. like ] is justified by Mic 1:4<\/span>, where the surface of the earth is cleft into gulleys by the masses of water rushing from the mountains.<\/p>\n

Hab 3:10<\/span>. Whence the torrents? The mountains saw thee and trembled, the water-flood rushes on.<\/strong> Thunder-storm and violent rains, as a representation of the most powerful agitation of the elements, accompany the theophany, comp. on Micah, at the place cited. From the mountains the prophet turns to the extreme opposite, the depths of the sea: the abyss raises its voice<\/strong>the deep water, that surrounds the main-land (Jon 2:6<\/span>) and lies spread out under the main-land (Gen 49:25<\/span>) is here, like the mountains, poetically personified. The voice of the abyss is the roaring of the waters shut up underneath (Job 28:14<\/span>). It raises its hands on high.<\/strong> is not the subject-nominative, which would yield no sense, since the height cannot stretch out its hands over itself; but it is the accusative of direction (2Ki 19:22<\/span>). The archaic form is selected for pictorial effect, instead of the current form . By the hands of the abyss one will properly understand the waves of water thrown visibly on high, which, as at the Deluge, break through the flood-gates of the earth (Nah 2:7<\/span>), and unite with the gushing rains from heaven (comp. Gen 7:11<\/span>).<\/p>\n

Hab 3:11<\/span>. The sun, the moon<\/strong>, either, enter into their dwelling, i. e.<\/em>, withdraw so that one sees them no more, and darkness comes on (Delitzsch, Hitzig, Keil); or, stand still<\/strong>, continue standing terrified in their place<\/strong>, just where they were standing at the beginning of the judgment. The latter, on account of and the reference to Joshua 10<\/span> is the more probable, is a place of abode (comp. Ps. 49:26 with Psa 103:16<\/span>); the precise idea of dwelling arises only from the addition of (1Ki 6:13<\/span>; 2Ch 6:2<\/span>).<\/p>\n

At the light of thine arrows, which flew, at the shining of thy spear.<\/strong> The holy majesty of God manifesting itself is turned to the majesty of a judge executing justice; the holy light into the devouring fire (Isa 10:17<\/span>).<\/p>\n

The discourse, Hab 3:12-13<\/span>, turns directly to the acts of judgment connected with the salvation of Israel: In anger thou marchest<\/strong> (poetical expression, as in Jdg 5:4<\/span>; Psa 68:8<\/span>) the land<\/strong>, first of all the Holy Land, since He comes from Sinai (comp. Mic 1:2<\/span>). In indignation thou thrashest the heathen<\/strong>, as of old (Psa 68:22<\/span> [21]).<\/p>\n

Hab 3:13<\/span>. Thou wentest forth for the salvation of thy people<\/strong>, as a nom. verb. is construed with the Acc. (Ewald, sec. 239 a)for the salvation of thy anointed<\/strong>, by whom, according to the parallelism, is to be understood not so much the unworthy Jehoiakim as the nation itself (Psa 84:10<\/span> [Psa 84:9<\/span>]; Psa 105:15<\/span>). (LXX, Rosenmuller, Ewald, Hitzig.)<\/p>\n

Thou crushest the head<\/strong> (Psa 110:6<\/span>) of the house of the wicked, laying bare the foundation even to the neck.<\/strong> The house of the wicked is the Chaldan nation viewed as a family; compare the house of Israel, Psa 115:12<\/span>, and above. Whilst it is compared to a human body (compare the inverted comparison, Job 22:16<\/span>; Ecc 12:3<\/span> f.) its entire destruction (, Jo. Schmid) is represented by the enumeration of the separate parts, head, lower extremities, and neck. The infin. abs. , to lay bare, i. e.<\/em>, from the foundation, to raze to the ground (Psa 137:7<\/span>) stands as the abl. gerundii, Ges., sec. 131, 2.<\/p>\n

The concluding portion [of the description of the theophanyC. E.], Hab 3:14-15<\/span>, carries out this thought still further. It differs from what precedes by beginning with shorter rhythms. Thou piercest through with his spear<\/strong> (comp. on Hab 3:9<\/span>), with the weapons of the wicked one (comp. Psa 7:17<\/span> (16), the head of his princes, comp.<\/strong> , Jdg 5:7-11<\/span>; LXX. on the same passage, and Ges., s. v. in Thes.<\/em> The signification of hordes (Delitzsch, Keil) cannot be evolved from the circumstance that designates an inhabitant of the , the plain: the passage treats of warriors, who have entered by force, not of peaceful settlers. His princes, they rush in<\/strong> (comp. Hab 1:11<\/span>) to disperse me, properly to scatter me: the prophet speaks in the name of the people; and they rejoice as if they were allowed to devour the poor in secret;<\/strong> literally, whose rejoicing is, as it were, in devouring, etc. (comp. Psa 10:5<\/span> ff.). The concomitanti as in Hab 3:11<\/span>.<\/p>\n

Hab 3:15<\/span>. Thou treadest upon the sea, Thy horses upon the billows of great waters.<\/strong> Usually, Thou walkest on the sea (Umbreit, Hitzig) or Thou walkest through the sea (Delitzsch, Keil) with thy horses.<\/em> The exposition has its origin in the Masoretic interpunction, which, in following the rhythmical structure of the hymn, unites the first three words. But already in the preceding verse the rhythmical unity does not consist of three, but of two words; and even if in Hab 3:15<\/span> we take the number three as a foundation [of rhythmical unity] the rhythmical arrangement indicated by the Masorites would still not involve the logical (comp. Psa 30:8<\/span>). Our exposition is much simpler, by which the last four words, with the verb , which is naturally to be supplied, form a sentence. In this way the dragging occasioned by the following ace. instr. as well as the still more pompous conception of the second member disappears, and the clause [156] stands in apposition. has then both constructions, with as in Deu 11:24<\/span>, and with the Acc. as in Job 20:15<\/span>. Following Psa 77:20<\/span> (19) Delitzsch finds in the passage a reminiscence of the Red Sea; Hitzig understands by the sea the host of the enemy. The latter on account of the connection with what immediately precedes, is the more probable (comp. Isa 17:12<\/span> ff.). And it appears to me nearest the truth according to the joint connection of the combined thoughts: As thou didst once lead thy people through the Red Sea, and marching before didst cast down the waters, so wilt thou now march through, renewing thy work (Hab 3:2<\/span>) and treading down the surging mass of the enemys host.<\/p>\n

The Subjective Application of the Prophecy<\/em> follows, with trembling, but confident faith, in the third principal part, Hab 3:16-19<\/span>. After the vast picture has rolled past his eyes, the prophet looks back to the beginning. I have heard this<\/strong>,this divine judgment just described, which depends upon the sad condition of the lands being overrun by the Chaldans;my belly trembled<\/strong> (comp. Isa 16:11<\/span>). At the cry<\/strong>, crying aloud, my lips quivered.<\/strong> Gew.: At the sound my lips quivered (Delitzsch, chattered). cannot mean to chatter, for the lips do not chatter, but the teeth. We translate it according to the analogy of and , Exo 20:7<\/span>; Psa 24:4<\/span>; comp. Isa 15:5<\/span>. Rottenness<\/strong>, the feeling of complete weakness (Pro 12:4<\/span>) comes into my bones, and under me<\/strong>, down to my feet (Ewald, sec. 217 k), I tremble: that I<\/strong> (, quod<\/em>, as in 1Sa 2:23<\/span>; Psa 89:52<\/span>) am to wait quietly<\/strong> (, of silent submission, as in Lam 3:26<\/span>) for the day of distress<\/strong> (comp. on Hab 3:2<\/span> and on Oba 1:12<\/span>), for the approach of him against the people, who is about to oppress them.<\/strong> , sensu infenso<\/em>, as in Job 20:27<\/span>. After the grand consolatory picture, the prophet once more indulges, for himself and his hearers, in this gloomy view, which he draws of the nearest future.<\/p>\n

Hab 3:17<\/span>. For the fig tree will not blossom, and no yield will be on the vinethe fruit of the olive tree fails:<\/strong> it shrivels up. [Kleinert translates , das Ansetzen, die Frucht-anstze des Oelbaums;<\/em> it is literally fruit of the olive tree. Compare the phrase to bear fruit.C. E.] Figs, wine, olive tree are mentioned as the noblest products of the land (Mic 4:4<\/span>; Mic 6:15<\/span>). And the corn-field yields no food.<\/strong> , fields, is plurale tantum<\/em>, with a singular signification, equivalent to hence construed with the singular (Ges., sec. 146, 2). The flock is away<\/strong>, literally cut off from the fold, and there are no cattle in the stalls.<\/strong> As in Joel 1 f. the desolation caused by the enemy (e. f.) seems to be summed up with the natural calamities that befall the land (ad).<\/p>\n

But out of the distress the prophet, and with him the people, raises his eye to the object of faith, gathering words of hope and confidence from the Psalms, as in Mic 6:7<\/span>. Hab 3:18<\/span>. But I<\/strong>used emphatically to express the antithesis: notwithstanding all that, just as in Mic 7:7<\/span>will rejoice upon Jehovah.<\/strong> , not in<\/em> God, but as in the verbs expressing delight generally, indicating the ground of the joy, comp. , Luk 1:47<\/span>. I will exult in the God of my salvation<\/strong>, who procures my salvation, and upon whom my salvation rests (Hab 3:13<\/span>; Mic 7:7<\/span>). For<\/p>\n

Hab 3:19<\/span>. Jehovah, the Lord<\/strong>, the God of Israel, whom other nations do not have, nor know (Mic 4:5<\/span>; comp. Gen 9:25<\/span> (26)), is my strength (<\/strong>Psa 27:1<\/span><\/strong>), and He makes my feet like hinds;<\/strong> a concise comparison, equivalent to the feet of hinds, borrowed from Psa 18:34<\/span> (33). This is not merely a figure for warlike activity in pursuing, but more commonly for the irresistible strength, which springs from confidence in God (comp. Isa 40:29<\/span> ff.), (Delitzsch). He makes me to walk on my high places<\/strong> (from Psa 18:34<\/span> (33); comp. Deu 33:29<\/span>),upon the heights of salvation, which stand at the end of the way of tribulation, and which only the righteous man climbs by the confidence of faith (Hab 2:4<\/span>). With this prospect of faith resulting from Hab 3:4-15<\/span>, the hymn closes naturally and beautifully.<\/p>\n

The Liturgical Subscription<\/em>,to the chief singer on my stringed instruments<\/strong>,corresponds to the heading, Hab 3:1<\/span> (compare the Introduction, 3). cannot, as Hitzig thinks, represent the stat. abs.; but it is, as in these musical expressions generally, the of accompaniment (Psa 33:2-3<\/span>). Habakkuk accordingly dispatched his hymn to the director of the temple-music (comp. the Comm. on Psa 4:1<\/span>), and stipulated for the accompaniment of the performance. To accompany the hymn for the praise of God with stringed instruments was customary among those skilled in music (Psa 77:7<\/span> (6)), Not merely the Levites, but also other prominent members of the congregation and moved by the Spirit, as, e. g.<\/em>, the king, had the right and were accustomed to do this in the temple (Isa 38:20<\/span>).<\/p>\n

[Keil: The last words, , do not form part of the contents of the supplicatory ode, but are a subscription answering to the heading in Hab 3:1<\/span>, and refer to the use of the ode in the worship of God, and simply differ from the headings in Ps. 4, 6<\/span>.,54, 55, 67, and 76. through the use of the suffix in . Through the words, to the president<\/em> (of the temple-music, or the conductor) in accompaniment of my stringed playing<\/em>, the prophet appoints his psalm for use in the public worship of God accompanied by his stringed playing. Hitzigs rendering is grammatically false, to the conductor of my pieces of music; for cannot be used as a periphrasis for the genitive, but when connected with a musical expression, only means with<\/em> or in the accompaniment of (<\/em><\/em> instrumenti or concomitanti<\/em>). Moreover, does not mean pieces of music, but simply a song, and the playing upon stringed instruments, or the stringed instrument itself (see at Psalms 4<\/span>). The first of these renderings gives no suitable sense here, so that there only remains the second, viz.: playing upon stringed instruments. But if the prophet, by using this formula, stipulates that the ode is to be used in the temple, accompanied by stringed instruments, the expression bingnthai<\/em>, with my<\/em> stringed playing, affirms that he himself will accompany it with his own playing, from which it has been justly inferred that he was qualified, according to the arrangements of the Israelitish worship, to take part in the public performance of such pieces of music as were suited for public worship, and therefore belonged to the Levites, who were entrusted with the conduct of the musical performance of the temple.<\/p>\n

Alexander on Isa 38:20<\/span> : The singular form, my songs<\/em>, refers to Hezekiah as the author of this composition; the plurals, we will sing<\/em> and our lives<\/em>, to the multitude who might be expected to join in his public thanksgiving, not only at first, but in after ages.<\/p>\n

Kleinert has adduced no proof, except the single case of Hezekiah, which does not seem to be conclusive, that others besides Levites were accustomed to take part in the performance of the Temple-music. David divided four thousand Levites into twenty-four classes, who sang psalms and accompanied them with music. Each of these classes was superintended by a leader, placed over it; and they performed the duties, which devolved upon them, each class a week at a time in succession, 1Ch 16:5<\/span>; 1Ch 23:4-5<\/span>; 1Ch 25:1-31<\/span>; comp. 2Ch 5:12-13<\/span>. This arrangement was continued with occasional interruptions. 2Ch 5:12-14<\/span>; 2Ch 29:27<\/span>; 2Ch 35:15<\/span>; Ezr 3:10<\/span>; Neh 12:45-47<\/span>; 1Ma 4:54; 1Ma 13:51.C. E.]<\/p>\n

DOCTRINAL AND ETHICAL<\/strong><\/p>\n

Concerning the nature of the theophany see the Exegetical Exposition.
The works of God are all profoundly connected with one another. The soul of this connection is the revelation-principle, the light.<\/em> With the shining of the light the physical creation begins, and each day is a copy of it [the physical creation] (Psalms 104<\/span> :, comp. Herder, WW. zur Rel. u. Theol.,<\/em> 1:56 ff.; 5:70 ff.); from a fresh shining in [upon us] of the light the prophets expect the removal of the disturbance in the moral world (Hos 6:3<\/span>; Isaiah 9<\/span> and this hymn); and every governing act from the spirit of God is a prefiguration of this future [renovation] (2Sa 23:4<\/span>). A shining of the light into the darkness, is the fulfillment of these expectations (Joh 1:5<\/span>). The connection between the economy of the Old Testament and that of the New is this, that the spiritual meaning is evolved, with increasing clearness, from the physical groundwork. But this is in the midst of the years. At the end of the years the entire physical<\/em> nature will be restored to the sphere of the spiritual<\/em> light.<\/p>\n

For between these two spheres there exists also an indissoluble connection. As the destruction of the original moral unity between God and mankind reflected itself on nature (Genesis 3<\/span>), (and hence the prophets expect the removal of terrors and discord from the time of the salvation [the last time, or time of the Messiah], Isaiah 11<\/span>), so the last consequence of sin, the judgment, is accompanied by the fearful commotion of the elements; before the avenging God march the most terrible judgments: the sighing of nature (Romans 8<\/span>) becomes groaning and shrieking; but these again are only the travail-throes of the pure and glorious new birth. After the darkness and terror at the death of Jesus follows the resurrection of the dead.<\/p>\n

On the other hand the coming of God to the judgment is organically connected with the issue of the document, according to which the judgment is to take place. It is a coming from Sinai. And as a coming to the relief and deliverance of captive Israel, it is associated with the prototype of their deliverances,their emancipation from Egypt. It is indeed always something new, which Jehovah does, and yet always only a revival of the old; He is a steadfast and unchangeable God, and perfectly uniform in his manifestations, and always acknowledges the beginnings of his actions. However strange his works and revelations appear, considered a priori<\/em>, so strange that the view of them is unsupportable; yet when He goes forth, He goes forth for the salvation of his people. He is a faithful and concealed God.<\/p>\n

Every renewal of the wrath and pity of God is one of the gradual fulfillments of the protevangelium (Genesis 3<\/span>), that the serpent is indeed permitted to bruise the holy seed on the heel, on account of sin, but that again and again its head is crushed (Hab 3:14<\/span>); and it is a gradual revival of the proto-prophecy (1 Kings 19<\/span>), according to which, the still small voice, in which God is, comes, after the wild agitations of the terrible judgment which goes before Him.<\/p>\n

In this all-embracing unity of the work of God lies the key to the understanding of intuitive prophecy. Standing upon its watch-tower (Hab 2:1<\/span>) it sees, over the scene of confusion, the work of God in its unity and entireness, as if its parts were placed side by side, and it leaves to the succession of time to carry into effect successively the parts of that [work], which it sees as one. Thus the individual fulfillments are like coverings, which drawn over the picture and transparent, fall off one after the other, until the substance, which lies in the nature of God Himself, the Cabodh<\/em> [glory] of Jehovah, shall arrive at its perfect manifestation. In the mean time it finds in the combined view ground enough to rejoice on [ber<\/em>, see on Hab 3:18<\/span>C. E.] God, for the certainty of salvation is the true central feature of the picture. God is neither in the storm, and tempest, and earthquake, which go before Him, neither is He in the fiery chariots and horsemen; but behind all these in the still small voice. When those events going before have purified the high places, God sets his people likewise purified upon them. Then Mount Zion is higher than all mountains (Micah 5<\/span>).<\/p>\n

Crusius: The things, which the prophets announce, are exhibited (complexe<\/em>) in a comprehensive picture, so that they are taken into the eye all at once in their whole extent, or , i. e.<\/em>, according to the form, which the thing will have at the time of its full accomplishment.<\/p>\n

Schmieder (on Hab 3:13<\/span>): The picture might be still more comprehensive, if, in accordance with Dan 2:31<\/span> ff., we conceive the entire succession of hostile empires as the image of one man or house, whose colossal size falls under the judgments of God, after its head is broken off.<\/p>\n

Beck: The promise enters upon a new active development, when corruption of morals and distress reached with rapid steps their culminating point in the Exile. As on the one side the character of guilt and penal liability impressed itself always more generally and more perceptibly upon the life, soon the other side, particularly among the better sort, a despair of the means of delivery lying within their own reach, and a longing for reconciliation and redemption, directed to help from another source, must always have increased the more, but without being able to find thoroughly its true development and satisfaction otherwise than in the ground of Divine grace. For from it proceeds the consolation of deliverance and reconciliation, in such a manner, however, that the future salvation is never to be expected in a human way, but only from the Word and Arm and Spirit of Jehovah.<\/p>\n

HOMILETICAL<\/strong><\/p>\n

The consolation of prophecy in the last tribulations of the people of God.<\/em><\/p>\n

1. These tribulations must and will come (Hab 3:2<\/span> a, 16<\/span>, 17<\/span>).<\/p>\n

2. But the same God, who decrees them, will also turn them away and put down all his enemies (Isa 54:10<\/span>) (Hab 3:2 b15<\/span>).<\/p>\n

3. And the final salvation is certain, therefore the Church can already, in the midst of troubles, maintain a joyful heart (Hab 3:18-19<\/span>).<\/p>\n

Hab 3:2<\/span>. It is enjoined in the kingdom of God to rejoice with trembling. That easy indifference, which relies upon the forbearance and promises of God, without considering, with profound earnestness, his powerful wrath and the severity of his judgments, is a disposition of heart not well pleasing to Him. Rather from the knowledge that no one can stand before Him, if he will only consider (Hab 3:6<\/span>) what sin and wrong are done, ought the prayer for mercy to come from every lip. If some are saved, yet no one has any claim to it; for it is alone his<\/em> work.<\/p>\n

Hab 3:3<\/span>. The eye of the prophet standing upon his watch-tower turns to the south. In that direction lay Bethlehem, whence, according to Micah, the Messiah was to come.<\/p>\n

Hab 3:4-5<\/span>. The hand of God is also in that, which appears to us the most hostile and the least consistent with his nature full of life and light. If men do not prepare a way for Him, then He must prepare it for Himself.<\/p>\n

Hab 3:6<\/span>. The judgment proceeds according to strict justice, not in precipitate, but in holy, rigorously distributive wrath; without respect of persons, but with strict regard to the facts. The highest things in the world, which appear to the eye of man altogether unassailable and indestructible, sink before the glance of Gods eye into dust and nothing. The Word is everywhere Gods weapon and instrument. By the Word of his mouth all things were created; before the Word they perish; the Word is a hammer, which breaks the rocks. Wind and sea are obedient to Him; what will men oppose? They raise their weapons (Hab 3:14<\/span>) in order to destroy themselves mutually; they do not hurt Him. If He cuts off the head of wickedness, then the remainder of it, though it flow like a sea, will not be able to continue, but it will be crushed.<\/p>\n

Hab 3:10<\/span> f. It is a great matter, that we have the power to be tranquil in the time of tribulation, but it is not easy (Mat 26:37<\/span> ff.). And it is the less easy since the affliction is not caused merely by the wickedness and provocation of the enemy, but by the presence of Gods hand besides. In this lies the smarting sting of the chastisement.<\/p>\n

Hab 3:18<\/span>. But yet this sorrow is not worthy to be compared with the glory, which is to be revealed in us? If we are of good cheer when cast down, then we are the more certain that He will place us upon the high places. It is this alone that can banish from us what is not Gods power, and what is unworthy of his salvation; what troubles us. Hard as it is for us to bring ourselves to this, we will then nevertheless be tranquil and free. The lighter the burden the swifter the course to salvation (Hab 2:3<\/span>).<\/p>\n

Luther: Hab 3:2<\/span>. The prophet says: History says this of thee, that thou art such a wonderful God as to afford help in the midst of trouble; thou castest down and raisest up; thou destroyest when thou intendest to build, and killest him to whom thou givest life (1Sa 2:6<\/span> ff.); thou doest not as the world does, which at the very beginning attempts to prevent misfortune and continues involved in it, but thou bringest us into the midst of it, and drawest us out again. In the midst of the years<\/em> means just at the right time: He knows well how to find the means to render help neither too soon, nor too late. For in case He brought help too soon we would not learn to despair of ourselves and would continue presumptuous; in case He brought it too late, we would not learn to believe. To revive<\/em> and to make known<\/em> are nearly the same thing, only that to revive is to perform the miracle and bring relief; but to make known means that we should be sensible of and delight in it. He who desires to be saved must learn so to know God. It is consolatory to believers, but intolerable to the ungodly.<\/p>\n

Hab 3:6<\/span>. At the Red Sea He stood between Israel and the Egyptians, and measured off the land so that the Egyptians could not proceed farther than He had allotted to them.<\/p>\n

Hab 3:16<\/span>. A joyful heart is half the man, a sorrowful heart makes even the bones weak.<\/p>\n

Hab 3:19<\/span>. The Lord is still my God. Of this we will be so glad, that we will run and spring like hinds, so nimble are our feet to become; and we will no longer wade and creep in mire, but for perfect delight we will soar and fly in the high places and do nothing but sing joyfully and pursue all kinds of delightful employment. This is to take place when the Babylonian sceptre is cursed and destroyed, and we are redeemed and the kingdom comes.<\/p>\n

Starke: Hab 3:1<\/span>. Preachers must pray earnestly for the welfare of their hearers and of the whole church.<\/p>\n

Hab 3:2<\/span>. The remembrance of God is not an inactive, but an active and busy remembrance, since He actually increases faith, and causes the faithful to taste his sweetness, presence, and assistance. Even if He scourges his children, He does not cease to be their father, and to remember his mercy (Lam 3:33<\/span>).<\/p>\n

Hab 3:3<\/span>. The reason that God causes the great deeds which He has done of old to be written down, is that such deeds may be made known to all men upon earth, and that men may thence learn his majesty and glory.<\/p>\n

Hab 3:7<\/span>. We should ascribe to God the brave deeds of great heroes, by which they have assisted the Church of the Lord.<\/p>\n

Hab 3:9<\/span>. God bends, as it were, his bow, when He would warn impenitent people of coming calamity.<\/p>\n

Hab 3:12<\/span>. When God intends to execute penal judgments, He proceeds by degrees.<\/p>\n

Hab 3:15<\/span>. The ungodly man is like a tempest, which passes by and vanishes; but the righteous man continues forever.<\/p>\n

Hab 3:16<\/span>. The pious, as well as the godless, are terrified at the divine threatenings, but with a great difference.<\/p>\n

Hab 3:18<\/span>. In tribulation we ought not to look only upon the blows which we suffer, but also upon the gracious deliverance which ensues.<\/p>\n

Hab 3:19<\/span>. Servants of God do not despise music, but only give directions how it should be properly used in the praise of God.<\/p>\n

Pfaff: Hab 3:2<\/span>. Behold how merciful and kind God is. In the midst of tribulation He remembers mercy, yes, in the midst of tribulation He causes his children to feel the strongest consolations.<\/p>\n

Hab 3:3<\/span>. How great is the majesty of our God, proof of which He has given in the giving of his law and in the destruction of his enemies.<\/p>\n

Hab 3:8<\/span> ff. As God formerly led his Israel gloriously into the land of Canaan and protected them against his enemies, so will He also gloriously protect the spiritual Israel of the New Covenant against all enemies.<\/p>\n

Rieger: Hab 3:1<\/span>. So can contemplation and prayer even at this day alternate in the treatment of the prophetic Word.<\/p>\n

Hab 3:2<\/span>. The prophet shows in the very beginning what was in the bottom of his heart, namely, a calm, holy fear of God occasioned by the past, and a good confidence acquired for the future. Gods work in Christ Jesus, and the making of it known to the whole world, fell in the middle of the worlds age, as it was fitting for the light of the world. If at the same time confusion may seem to exist on the earth, and judgments, of whatever kind they may be, may press upon a people, yet on account of this grace, which is through Christ Jesus, mercy is conspicuous far above judgment.<\/p>\n

Hab 3:3-15<\/span>. The prophet recalls in his memory how God had judged from the beginning of the world, and how all former proofs in the midst of Israel give a ground of hope and confidence for the future; because all the works and ways of God in their great diversity have nevertheless a coherent relation, and always meet in this, that in tribulation God yet remembers mercy, and that from the most terrible commotions still something gracious comes forth.<\/p>\n

Hab 3:16<\/span> ff. But indeed if one discovers a view of the kingdom of God, be it ever so beautiful, behind the judgments, yet it fills him with dread that room is to be made for the good only thus, and we are reminded of what will still thereby be stripped from us and ours. Nevertheless the mind gains relief: leave me only, when all is gone, thyself, and Jesus and thy Word; then the mind remains contented and humble, and one is preserved from all vexation at the ways of God.<\/p>\n

Schmieder: On Hab 3:3<\/span>. The prophet is here a poet, who soars by separate images easily under stood to the mental vision of the inexpressible majesty of the holy God in his active character of judge also hereafter, when the new enemies oppress the and deliverer. All his powerful operations in nature, the power of the sun, storm, earthquake, and flood, all the recollections of former divine judgments, he employs as insufficient images in order to indicate how everything lofty in nature, all the power of the nations, must vanish before the power of God. The impending judgment upon the empire of the Chaldans and the deliverance of Israel from Babylon serve him only as a suggestion, in order to announce in the midst of the years of the worlds course the great deeds of God, which lead in the very last time to the full revelation of God on all sides we find a lasting and firm consolation and of his kingdom.<\/p>\n

Schlier: Hab 3:10<\/span> ff. The head of the enemy was broken. Pharaoh and his entire host were drowned in the depths of the sea. So will it be also hereafter, when the new enemies oppress the Lords people; their head, a second Pharaoh, shall perish with all his people; as certainly as the hand of the Lord then smote the enemy upon the head, so certainly will it happen to them on every day of affliction.<\/p>\n

Tarnov: Hab 3:16<\/span> ff. The pious are terrified at Gods threatenings; the wicked, on the contrary, despise them at first in proud security; but afterward, when calamity afflicts them, they entirely lose their courage and perish.<\/p>\n

L. Osiander: Hab 3:19<\/span>. When we are assailed on all sides we find a lasting and firm consolation within, that our God, the God of our salvation, is our Saviour and Redeemer. For after reconciliation and forgiveness of sins, what harm can external attacks do to us? Comp. Isa 33:24<\/span>.<\/p>\n

Footnotes:<\/strong><\/p>\n

[1]<\/span> [Hab 3:1<\/span>. , upon shigyonoth<\/em>. Keil derives it from , to err<\/em>, then to reel to and fro<\/em>, a reeling song, i. e.<\/em>, a song delivered in the greatest excitement, dithyrambus; after dithyrambs, or after the manner of a martial and triumphal ode. Kleinert: nach Dithyrambenweise<\/em>.<\/p>\n

Gesenius derives it from , perhaps i. q. ,, to be great<\/em>, the letters and being interchanged.<\/p>\n

[2]<\/span>[Hab 3:3<\/span>. , not used by any of the minor prophets except Habakkuk, in this verse and in Hab 1:11<\/span>. It is most frequently used in the book of Job.<\/p>\n

[3]<\/span> [Hab 3:3<\/span>., at, or on the right hand<\/em>, hence the south, the quarter on the right hand, when the face is toward the east.<\/p>\n

Teman was a country probably named after the grandson of Esau (Gen 36:11<\/span>); perhaps a southern portion of the land of Edom, or, in a wider sense, that of the sons of the East, Beni-Kedem<\/em>. Eusebius and Jerome mention Teman as a town in their day distant fifteen miles (according to Eusebius) from Petra, and a Roman post. Smiths Dict. Bib<\/em>.<\/p>\n

[4]<\/span>[Hab 3:3<\/span>., Deu 33:2<\/span>. See Smiths Dictionary of the Bible<\/em>, art. Paran, and Robinsons Bib. Res. in Pal<\/em>., etc., vol. 1, pp. 186 and 552.<\/p>\n

[5]<\/span>[Hab 3:4<\/span>., in the dual, poetical for rays of light. Arabic poets compare the first rays of the rising sun to horns<\/em>, and hence give to the sun the poetical name of gazelle. Compare . Gesen., Lex<\/em>. Kleinert: Strahlen sind ihm zur Seite<\/em>.<\/p>\n

[6]<\/span>[Hab 3:4<\/span>, etc. , and there<\/em>in the sun-like splendor, with the rays emanating from itis the hiding of his omnipotence, i.e<\/em>, the place where his omnipotence hides itself. The splendor forms the covering of the Almighty God. Keil.<\/p>\n

[7]<\/span>[Hab 3:6<\/span>., derived by some from , to measure<\/em>, and by others from , to be moved, to be agitated<\/em>. The LXX. read: ; the Vulgate has: mensus est terram<\/em>. Luther renders it: und mass das Land<\/em>; Keil: sets the earth reeling<\/em>; Kleinert: und misst die Erde<\/em>.<\/p>\n

[8]<\/span>[Hab 3:6<\/span>. . Henderson considers these words as epexegetical of the preceding, and translates them: His ancient ways<\/em>. Keil understands it as a substantive clause, and to be taken by itself: everlasting courses, or goings are to him<\/em>, i. e. He now goes along as he went along in the olden time<\/em>. Kleinert: Die Pfade der Vorzeit schlagt er ein<\/em>.<\/p>\n

[9]<\/span>[Hab 3:7<\/span>., a lengthened form for . Whether it is intended to designate the African or the Arabian Cush is disputed. Gesenius, Maurer, Delitzsch, and others contend for the former; but the connection of the name with that of , is decidedly in favor of the latter. Henderson.<\/p>\n

[10]<\/span>[Hab 3:9<\/span>. is a very obscure clause, and has not been satisfactorily explained. Henderson renders it: Sevens of spears was the word. LXX,: , ; the Vulgate: juramenta tribubus qu, locutus es<\/em>: Luther: wie du geschworen hattest den Stammen<\/em>; Kleinert: die durchs Wort beschworenen Zuchtruthen<\/em>.<\/p>\n

[11]<\/span>[Hab 3:11<\/span>., the in this word indicates direction. The sun and moon withdrew to their habitation<\/em>.<\/p>\n

[12]<\/span>[Hab 3:16<\/span>., the lower part, what is underneath<\/em>. , what is underneath me<\/em>, i. e., my lower parts<\/em>.<\/p>\n

[13]<\/span>[Hab 3:16<\/span>.This clause explains the great fear that fell upon him. Vulgate: ut requiescam in die tribulationis<\/em>. The LXX. do not translate . Luther: O dass ich ruhen mchte zur Zeit der Trbsal<\/em>. Kleinert: dass ich ruhig entgegenharren soll dem. Tage der Angst<\/em>.<\/p>\n

[14]<\/span>[Hab 3:17<\/span>. may be rendered although<\/em>, as in the A. V., or though<\/em>, as by Henderson: or it may be translated, what time, when<\/em>; but it can also be rendered like the Greek , or the Latin enim<\/em>. The LXX. render it in this verse by ; the Vulgate translates it enim<\/em>; Luther, denn<\/em>; and Kleinert, denn da<\/em>. The sense is substantially the same in either case.<\/p>\n

[15]<\/span>[Hab 3:19<\/span>., from the Piel of , signifying, to be over<\/em> anything, to be chief<\/em>, to superintendDem Gesangmeister<\/em>.C. E.]<\/p>\n

[16]<\/span>[Moment<\/em>, among other meanings, has that of essential element, part of a whole. The two momenta, that make up the prophetic vision here, are destruction and purufication. It is the first which cause the prophet to recoil.C. E.]<\/p>\n

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange<\/b><\/i><\/h4>\n

CONTENTS<\/p>\n<\/p>\n

We have in this Chapter the Prophet still at his devotions; in which he celebrates the wonders of redemption, and yet more the glorious God of redemption.<\/p>\n<\/p>\n

Hab 3:1<\/span><\/p>\n<\/p>\n

Various have been the opinion of the learned concerning the word Shigionoth; The word itself is no doubt the plural of Shiggnion, which the Septuagint have rendered Song. But some derive it from the Arabic Schaga, to be in trouble. Be this however as it may, one thing is certain, and that is the most important for us to know, the prayer of the Prophet is in the full view of the glorious redemption by Christ, and therefore it is a prayer of faith.<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

A Prayer for Middle Life<\/p>\n

Hab 3:2<\/span><\/p>\n

<\/strong><\/p>\n

What we commonly call a revival of religion is the conversion of the young on a large scale. But when youth, with its energies and hopes, is delivered from this present evil world and translated into the kingdom of God’s dear Son, this is not revival. It is the access of life to life. But when those who have-known life of nature and of the spirit find it sinking in the midst of the years, to have it restored by the Divine breath this is indeed revival.<\/p>\n

I. In the midst of the years make known<\/em> is a prayer not for a change of surroundings, but for lordship over them. And this mastery comes to us only in one way. God in Christ must disclose Himself. We must return to the Lord, and receive from Him the deep and vital power we have lost. If we seek Him we shall find Him, and all in Him. He meets us and shows us what we are, and what in Him we may be. More than the vanished splendour of the heavenly vision which quickened our youth comes back to us, and with it the spring returns.<\/p>\n

II. To do more we must be more. To be more we must see more of God. It is the Divine Appearing that liberates and reveals the forces of the soul. It breaks the chains which bind the spirit, whatever they may be. To many the deliverance is from intellectual indolence. They have for years learned nothing and forgotten much. To look round on their books is to see that they no longer care to comprehend the difficulties of their times. To preachers this is fatal. Nor will Christian laymen, as they are called, ever do the work they ought to do for Christ in this country till they are willing to become serious students of the Bible and of theology. A beginning of days to many preachers would be to take possession of some new province of literature, as Robert Hall did when, after sixty, he studied Italian to read Dante; as Arnold did when, two years before his death, he began Sanskrit, pleading that he ‘was not so old as Cato when he learned Greek’. How many weary and starved congregations listen hopelessly to a dejected preacher who will never give them a word, a phrase, or a thought they have not heard hundreds of times. An appearing of God to such a man would send him to his desk and keep him there. Even among those who by conscientious toil keep their service on a high level, many shrink too soon from the effort to face and comprehend the thought and purpose of the new time. They need not subject their hearts to this as to a thing inevitable. Those who have fresh visions of God will never lose their grasp over young minds, or their power to deal with new problems. While the promise of the young should be, and ever will be, hailed with ardent affection, there is something greater and more beautiful even than that a spirit revived in the midst of the years compelling those who judged it and thought themselves done with it to revise their verdict, and entering, though late, into its heritage of power and peace.<\/p>\n

III. For others this making known means the snapping of some chain of habit. Some indulgence, some selfishness, some sin not clearly recognized by conscience, is keeping out the light Freed from it, the soul enters into the great liberty of a new life. Perhaps it is taught for the first time the secret of Christian love. Nothing but the Divine enlargement will ever teach us this. Only the life in God makes us rich and interprets that saying, ‘All things are yours’. The enlarged experience of God’s love as we, ‘being rooted and grounded in love,’ look into the Father’s face and the Saviour’s heart, makes us love one another, and to him who loves all things become new.<\/p>\n

W. Robertson Nicoll, Ten Minute Sermons,<\/em> p. 131.<\/p>\n

Revivals Their Necessity<\/p>\n

Hab 3:2<\/span><\/p>\n

<\/strong><\/p>\n

I. <\/em> In What Does Revival Consist?<\/strong> <\/p>\n

a. In quickening believers to a higher life. <\/p>\n

b. In awakening the Church to her Divinely appointed mission. <\/p>\n

c. In leading sinners to Christ. <\/p>\n

II. The Absolute Necessity for Revivals.<\/strong> <\/p>\n

d. They heal breaches and restore harmony. <\/p>\n

e. They call out all the strength of the Church. <\/p>\n

f. Churches must perish without converts. <\/p>\n

g. A real revival brings out the character of the wicked they yield or rebel. <\/p>\n

h. Influence on communities. <\/p>\n

III. How Revivals may be Secured.<\/strong> <\/p>\n

i. By the study of God’s Word. <\/p>\n

j. By self-examination and forsaking of sin. <\/p>\n

k. By meditating on the condition of the unsaved. <\/p>\n

l. By united and persevering prayer. <\/p>\n

m. By faithful preaching of the gospel. <\/p>\n

C. Perren, Revival Sermons,<\/em> p. 104.<\/p>\n

The Hiding of the Divine Power<\/p>\n

Hab 3:4<\/span><\/p>\n

<\/strong><\/p>\n

These words are part of a hymn on the self-revelation of God. They contain one of those flashes of insight and profound understanding which so often mark the utterances of Hebrew Psalmists and Prophets. The writer beheld a sudden unveiling of the glory of God, a glory the very light and splendour of which became the hiding-place of the Divine Power.<\/p>\n

I. This fact is writ large in the physical universe. We do not usually realize the might behind what we see. Things are so serenely still and steady that we but vaguely apprehend the greatness of the power that holds and sustains them. If the power that silently pervades the universe were let loose without the restraints and direction of wisdom and goodness, confusion and destruction immeasurable and beyond imagination would at once ensue. And yet, even the greatest upheavals give but a faint indication of the reality behind.<\/p>\n

II. On the field of history the same truth is illustrated. Every attentive reader recognizes the presence of a power that makes for righteousness, and against which nothing can ultimately prevail. Yet this power is usually hidden from the actors on the stage, so much so that they often imagine themselves masters of affairs. Statesmen and soldiers conceive that they are the arbiters of national and world destinies, but what is all the skill of men compared with that Unseen Power which works in silence age after age, and eventually disposes of men and nations?<\/p>\n

III. God consistently conceals His power. What then has this well-attested fact to suggest to us? It brings home God’s supreme regard for character. He could not have made Himself known by displays of might such as would have compelled submission, for that would have been contrary to His spirit and character. He would have been Master without any self-revelation, and His purpose would thus have been defeated. It was far more important that man should know Him as good, true, and loving than as infinitely powerful. By this method all that is best in the human heart is touched and called out. By concealing His power He gives scope for our freedom and thus provides for the proper discipline and development of character.<\/p>\n

References. III. 16. H. Melvill, Penny Pulpit,<\/em> No. 2038. E. Paxton Hood, Christian World Pulpit,<\/em> vol.xxviii. p. 45. III. 17, 18. G. A. Sowter, Sowing and Reaping,<\/em> p. 73. III. 17-19. J. P. Gledstone, Christian World Pulpit,<\/em> vol. xxiv. p. 51. III. 19. A. Raleigh, Old Testament Outline,<\/em> p. 277.<\/p>\n

Fuente: Expositor’s Dictionary of Text by Robertson<\/b><\/i><\/h4>\n

II<\/p>\n<\/p>\n

THE BOOK OF HABAKKUK INTRODUCTION AND INTERPRETATION<\/p>\n

<\/strong><\/p>\n

The theme of this chapter is the prophecy of Habakkuk. As regards the author, nothing more is known of him, no reference is made to him in any other portion of the Scriptures besides what is given in Hab 1:1<\/span> . The name is a little peculiar. It means to embrace, or to be embraced. It found its application to the prophet in that he kept very close to God. Apparently he was well known, for he styles himself “the prophet,” which may or may not imply that he was prominent in prophetic circles. But it does imply that he was well known. He was a contemporary of Jeremiah, although they make no reference whatever to each other. Thus while Jeremiah was preaching his great sermons and seeking to lead Israel back to God, Habakkuk was also grappling with another great problem.<\/p>\n

The date of this book is almost certainly in the reign of Jehoiakim between 609 and 605 B.C. We put it subsequent to 609 B.C., because the conditions which the prophet describes could hardly have existed during the reign of Josiah. We put it before 605 B.C., for it seems altogether likely that he wrote before Nebuchadnezzar inflicted that terrible defeat on Pharaoh-Necho at Carchemish and became the supreme ruler in western Asia. In the book of Habakkuk, Chaldea, or Babylonia, was the rising power, but had not yet come to its highest pinnacle of greatness. The evil conditions of the time fit the earlier half of the reign of Jehoiakim.<\/p>\n

The prophecies in the book of Jeremiah seem to imply that exactly the same evils existed then as were depicted by Habakkuk. We also find that he makes no reference to Assyria or Nineveh, its capital, which shows that Nineveh was destroyed at this time, and the power of Assyria was forever crushed. He does refer to the Chaldeans, and it was shortly before and after the destruction of Nineveh that the Chaldean power was rising to its place of supremacy. Putting things together then, it seems most likely that it was written between the years 609 and 605 B.C. in the reign of Jehoiakim.<\/p>\n

The style of the book is almost classical. Habakkuk is one of the most original of the Hebrew writers. He is a sublime poet. Though we have only one of his poems preserved to us, it is one of the finest poems in Hebrew literature. He is a literary genius of the highest type, almost equal to that of Isaiah. There are many textual difficulties in his prophecy; the text has in some places suffered corruption, as we shall see as we proceed with the study of it.<\/p>\n

It is well for us to note at this point that there were four great prophets prophesying or preaching in this period. There was Jeremiah, one of the greatest of the prophets; there was Zephaniah, whom we studied in our last chapter; there was Habakkuk, who perhaps did comparatively little preaching, but who lived during that period; and then in Jer 26<\/span> there is reference to a certain prophet named Uriah, who prophesied the destruction of Jerusalem, fled into Egypt to escape the wrath of Jehoiakim, was brought back to Jerusalem and slain. These four prophets were contemporaries. Jeremiah was saved because he had a friend among the princes; Zephaniah was a prince himself and therefore he escaped; Habakkuk, we know nothing about; he probably was in obscurity, as he seems to be more of a writer than a preacher. Uriah suffered martyrdom at the hands of the wicked and unscrupulous king.<\/p>\n

Jeremiah’s problem was to warn Israel of her sins, predict the coming destruction, prophesy of the preservation of the remnant and the restoration to their own land again after the exile, and thus be the means of preserving religion among the exiles, securing their return and preparing the way for the glorious age that should follow. The prophecy of Zephaniah was very similar to that, but the prophecy of Habakkuk is different. Habakkuk is not a preacher in the same sense in which Zephaniah and Jeremiah were. It is no part of his talk to warn the people of their sins, to warn them against the impending destruction at the hands of Babylon, to seek to induce, if possible, repentance on their part and to promise a future return and restoration. That is not his problem.<\/p>\n

In Habakkuk we see what is called speculation in Israel. I am not sure that we have the beginning of speculation here, but we certainly have speculation, or we have an instance of the mind of a prophetic man, dealing with one of the most perplexing problems that could ever occupy the attention and thought of a mortal being. It is not how Israel shall escape the punishment of her sins, but it is this problem: Why does God allow this evil to exist? How is it that God can allow Israel to go on in this state? How is it that God permits this moral evil? And then when he projected that problem, he received his answer from Jehovah, and the answer is this: Israel is allowed to go on in her iniquity, but God is going to raise up the Chaldean power to punish her for her sins, and she must suffer destruction because of those sins at the hands of that power.<\/p>\n

Then another question comes upon the horizon. The Chaldeans were terrible and ruthless warriors, worse than the Jews in Judah and Jerusalem, and how can a holy God who has pure eyes too pure to look upon evil how could he permit such a nation as Chaldea to swallow up a nation vastly better than themselves? In answer to this question he takes his stand upon what he calls his watchtower, the watchtower of history, to observe God’s providences and see what God is going to do. God gives him a vision and tells him to write it on a tablet. What did it mean? It is the settlement of the great problem troubling the mind of Habakkuk. Habakkuk gets his answer, and the answer is that the nation of the Chaldeans carried within themselves the principle of death, and must perish through their iniquity as truly as Judah must perish because of her iniquities. The triumph of the Babylonian power is but temporary.<\/p>\n

God in the future will work out his principle of righteousness, providence will vindicate itself, and in Hab 3<\/span> we have the prophet’s vision of God marching through history, and he pictures him as few poets have ever pictured God in his providential management of the world and its affairs. The question is then, How can God, holy and pure and righteous as he is, permit this evil in Judah and in Babylonia? It will be observed at once that it is a profound question, one of the most perplexing questions that ever troubled the human mind. Habakkuk is not the only one who has asked that question. How is it that God permits the colossal evils that have been going on for millenniums in this world? What is the meaning of it all? Such questions have troubled many minds.<\/p>\n

The following is a convenient analysis of the book of Habakkuk:<\/p>\n

Introduction: The title, (Hab 1:1<\/span><\/strong> ).<\/p>\n<\/p>\n

I. The prophet’s problems (Hab 1:2-2:4<\/span><\/strong> ).<\/p>\n

<\/strong><\/p>\n

1. The prophet’s cry (Hab 1:2-4<\/span> ).<\/p>\n

2. Jehovah’s answer (Hab 1:5-11<\/span> ).<\/p>\n

3. A new problem (Hab 1:12-17<\/span> ).<\/p>\n

4. The prophet’s attitude (Hab 2:1<\/span> ).<\/p>\n

5. Jehovah’s explanation (Hab 2:2-5<\/span> ).<\/p>\n<\/p>\n

II. The prophet’s proclamations (Hab 2:6-3:19<\/span><\/strong> ).<\/p>\n

<\/strong><\/p>\n

1. The vision of destruction in five woes (Hab 2:6-20<\/span> ).<\/p>\n

2. The prophet’s prayer and psalm (Hab 3:1-19<\/span> ).<\/p>\n

The prophet cries against injustice and oppression (Hab 1:2-4<\/span> ). Abominable iniquities were prevailing in Judah and Jerusalem under the reign of that wicked king. The prophet was unable to restrain himself, and he broke forth, “O, Jehovah, how long shall I cry, and thou wilt not hear?” This cry is not necessarily the cry of prayer; it is the cry of distress, the cry that arises from a heart which feels that something is wrong, feels it deeply, and cries out to God because of it. It may include prayer, but it is not primarily prayer. He has been crying to God because of this iniquity and God doesn’t seem to be listening: “Thou wilt not save! How long must I continue?”<\/p>\n

“I cry out unto thee of violence,” and that word “violence” is the word they used when any great crime was being committed, as murder or robbery. It is one of the strongest words in the language. Instead of crying, “Murder,” he would say, “Violence.” It means that the worst of evils prevailed in the city and in the land. “And thou wilt not save I” How long is God going to stand this condition of affairs and not save us from it?<\/p>\n

Then he raises another question: “Why dost thou show and cause me to see iniquity, crookedness, perverseness? for destruction and violence are before us; and there is sin and contention.” That was the condition of affairs in the reign of Jehoiakim. The law found in the Temple not long before this and which was promulgated under good King Josiah and accepted by the nation, with the king at its head, “is slackened, and justice doth never go forth; for the wicked doth compass about the righteous; therefore justice goeth forth perverted.” It will be observed that the sins mentioned here are those that Amos charged against Northern Israel, that Jeremiah and Micah especially charged against Southern Israel, the same conditions, and the same iniquities prevailing. Such is the prophet’s cry.<\/p>\n

There is a great difference of opinion among interpreters regarding this oppression, violence, and perversion of justice, as to how it arose. Some maintain that it was because of the oppression of the Chaldeans; and others that it was the oppression of Egypt, for during this time Judah and Jerusalem were swaying between these powers; at one time Assyria, then Babylonia, and then Egypt. But this explanation does not fit the case. It was not a case of foreign oppression. Foreign oppression did not cause the law to be slack and justice and judgment to be perverted. Foreign oppression would not necessarily affect the social, commercial, and religious life of the people. The prophet had in mind evidently the actual condition of Israel during the reign of Jehoiakim when wickedness prevailed among the people, especially in Jerusalem itself.<\/p>\n

Jehovah’s answer to the cry of the prophet (Hab 1:5-11<\/span> ) is that he is going to raise up the nation of the Chaldeans and they are going to be the means of punishing Israel for her sins. God calls attention first of all to the great wonder he is going to perform: “Behold, ye among the nations, and look and wonder marvelously, for I am working a work in your days,” which shows that the Chaldeans now rising up on the horizon had not yet attained their greatest height. “Behold, I am working a work in your days, which ye will not believe, though it be told you.”<\/p>\n

Assyria and Nineveh had been crushed and it was almost inconceivable to them that another nation would be raised up, almost as cruel and as rapacious as was Nineveh herself. He has done that many times in history and since the days of Habakkuk. What a wonder that people have not believed, although it has been told them. In Hab 1:6<\/span> this is explained: “I raise up the Chaldeans.” Let us note particularly the description of this nation: “that bitter and hasty nation,” swift in their movements, could strike blows where they were least expected, “that march through the breadth of the earth to possess dwelling places that are not theirs.” That was the purpose of all their conquests, to seize upon possessions not theirs, the same as was the purpose of Assyria and Nineveh. “They are terrible and dreadful; their judgment and their dignity proceed from themselves,” not from any higher source. “Their horses are swifter than the leopards, and are more fierce than the evening wolves; their horsemen shall spread themselves, and shall come from afar; they shall fly as the eagles that hasteth to devour.” A very vivid description of the swiftness with which the Babylonian army marched.<\/p>\n

They shall come for what? Hab 1:9<\/span> , “They come all of them for violence; the set of their faces is forward; and they gather captives as the sand. Yea, he scoffeth at kings, and princes are a derision unto him; he derideth every stronghold; for he heapeth up dust, and taketh it.” They will gather the people together like heaps of dust, no matter whether kings, princes, or strongholds, the Chaldeans will gather them together as they would gather dust in their hands. “Then shall he sweep by as a wind, and shall pass over, and be guilty,” or commit sin, “even he whose might,” whose strength, whose prowess, “is his god.” There is such a thing as a deifying of force, the worship of strength, or a man making his strength his god, or a man making money his god. Why? Because money is power. The Babylonian made his might his god; he worshiped his strength, and Babylonia is not the only nation that has done that same thing.<\/p>\n

Habakkuk (Hab 1:12-17<\/span> ) expresses a very beautiful faith in God and a very high and holy conception of him: “Art not thou from everlasting, O Jehovah my God, my Holy One? we shall not die.” He voices the consciences of the very best people of Israel, God’s people. “We shall not die. O Jehovah, thou hast ordained him [the Chaldeans] for judgment; and thou, O Rock, hast established him for correction.” That is why the Chaldeans have been raised up. Then he goes on: “Thou that art of purer eyes than to behold evil, and that canst not look on perverseness,” and this is what gives rise to his problem, “Wherefore lookest thou upon them that deal treacherously, and boldest thy peace when the wicked swalloweth up the man that is more righteous than he; and makest men as the fishes of the sea, as the creeping things, that have no ruler over them?” He goes on with his description: “He taketh up all of them with the angle, he catcheth them in his net, and he gathereth them in his drag: therefore he rejoiceth and is glad.”<\/p>\n

Here is a nation that treats every other nation and people as if they were mere fish of the sea; he casts his great conquering net in and brings it up full, as mere fish to be devoured or thrown away. How can God look upon such things as that, such a nation treating God’s own people in this way? That is his problem. Then he goes on with the description, verse Hab 1:16<\/span> : “Therefore he sacrificeth unto his net, and burneth incense unto his drag; because by them his portion is fat, and his food plenteous.” Then the question arises, “Shall he therefore empty his net, and spare not to slay the nations continually?” Is God going to let such a rapacious and insatiable monster go like that, devouring the people forever?<\/p>\n

The prophet’s attitude toward this question (Hab 2:1<\/span> ) was a waiting attitude, or the attitude of faith and honesty. The prophet in receiving an answer to this great question as to what providence means by permitting such, says, “I will stand upon my watch, and set me upon the tower, and look forth to see what he will speak with me, and what I shall answer concerning my complaint.” I will take my stand upon my tower where I can observe what God is going to do and what God will answer to my complaint; how he will answer my question.<\/p>\n

Jehovah’s explanation of the new problem is that the Chaldean principle is the principle of death, but the righteous have within them the principle of life: “Jehovah answered me, and said, Write the vision, and make it plain upon tablets, that he may run that readeth it.” Let the people see what is coming; write your vision plainly so that when a man sees it and reads it, he will run. And when the vision was written and they saw it, they felt like running. The vision, he says, is for the appointed time, this is a vision of coming destruction, the coming judgment, the overwhelming power of the Chaldeans: “The vision is for the appointed time, it hasteth toward the end, and shall not lie.” It is true, though it tarry, wait for it: it will surely come, it will not delay. Now he repeats the statement, making it emphatic, to impress upon them the fact that that vision which Habakkuk saw of the coming destruction of judgment must certainly come.<\/p>\n

I think you will find in Hab 2:4<\/span> , the greatest text in Habakkuk and one of the greatest texts of the Bible: “Behold, his soul is puffed up, it is not upright in him; but the righteous shall live by his faith.” Behold, the soul of the Chaldean is puffed up, elated with mirth, with self-sufficiency; “but the righteous one shall live by his faithfulness.” This is the text upon which Paul bases his theology and his interpretation of Christianity, and he uses it more than once. Let us try to find the interpretation of it: “The righteous shall live in his faithfulness.” The word here is “faithfulness,” not merely faith. The root of it is the word which means faith, and from which we get our word “amen”. It means faithfulness, integrity, perseverance, and especially, steadfastness. Applied to business life it means integrity and steadfastness; to family life, faithfulness of father and mother, husband and wife, and child. Applied in every other respect we can interpret it by the word “faithfulness”.<\/p>\n

Paul says, “The just shall live by faith,” that is, the soul shall find forgiveness and new life in Jesus Christ through the exercise of faith in his gospel. It implies there also the doctrine of perseverance and steadfastness. The just man, the righteous man shall live by his faithfulness, not merely by believing once in Jesus Christ, or believing once in God, but lie shall go on living by that faith in steadfastness and perseverance in his belief.<\/p>\n

This is the great characteristic of Job, that he was proved to be steadfast, and the finest commentary, explanation of the doctrine of perseverance, or the preservation of the saints, is the book of Job. That is the principle of life, the principle by which the righteous shall live, by which Judah and Israel shall live, but the principle that animates the soul of the Chaldeans is pride, self-sufficiency, which unbalances all his powers and is the principle of death. It is suicide. That is the vision upon the tablet, great and eternal principles: that sin is suicide; that faithfulness is life. This is Habakkuk’s great contribution to the Old Testament theology.<\/p>\n

Jehovah illustrates his answer in Hab 2:5<\/span> . The proud, treacherous, insatiable Chaldean shall become a proverb to the nations: “Yea, moreover, wine is treacherous, a haughty man, that keepeth not at home,” means this: As wine will make a man drunk, it also makes him treacherous, with a tendency to wander away; so the Chaldean, drunk with his conquests, proud, self-sufficient, wandering everywhere wherever he can find anything to satisfy his lusts for conquest. As wine creates an appetite never satisfied, so the drunkenness that comes from conquests enlargeth his desire as Sheol, the underworld, with its insatiable maw that is never satisfied, “but gathereth unto him all nations and heapeth unto him all peoples.” It is conquest, the lust for dominion and power, that is as insatiable as death and Sheol.<\/p>\n

Hab 2:6<\/span> says that the nations would take up a parable against him, a taunting proverb. Here he pictures the downfall of Babylon, who because of her greed, oppression, and plunder should have nations rise up against her and taunt her. Five songs, or five woes, follow:<\/p>\n

1. The plunderer shall in turn be plundered, Hab 2:6-8<\/span> : “Woe to him that increaseth that which is not his! how long? and that ladeth himself with pledges!” That is, making himself a debtor to all these nations by taking their possessions; and by continually treating the nations this way, he made all the nations his creditors, and he himself was debtor to them all. “Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booty unto them? Because thou hast plundered many nations, all the remnant of the peoples shall plunder thee, because of men’s blood, and for the violence done to the land, to the city, and to all that dwell therein.”<\/p>\n

2. A house built by evil gain shall witness against its owner, Hab 2:9-11<\/span> : “Woe to him that getteth an evil gain for his house, that he may set his nest on high, that he may be delivered from the hand of evil!” That is a picture of many businessmen and other men of the present age, who set up a nest for themselves on high to be reserved for a rainy day. “Thou hast devised shame to thy house, by cutting off many peoples, and hast sinned against thy soul. For the stone shall cry out of the wall, and the beam out of the timber shall answer it,” a figurative expression, that the house built thus will witness against its owner.<\/p>\n

3. The capital built by blood shall be as fuel to the fire, Hab 2:12-14<\/span> : “Woe to him that buildeth a town with blood, and establisheth a city by iniquity!” just as Nineveh and Babylon were established by iniquity. “Behold, is it not of Jehovah of hosts that the peoples labor for the fire, and the nations weary themselves for vanity?” That is the case because Jehovah hath decreed it. “For the earth shall be filled with the knowledge of the glory of Jehovah, as the waters cover the sea,” a fine text, which goes to show that the city being built by blood shall be burned, shall be destroyed, but Jehovah’s cause will triumph.<\/p>\n

4. The producer of drunkenness and shame shall in turn be put to shame, Hab 2:15-17<\/span> : “Woe to him that giveth his neighbor drink, to thee that addest thy venom and makest him drunken also, that thou mayest look on their nakedness!” What is the meaning? Not simply giving one drink and compelling him to drink, but it means that he oppressed the people, brought them down to degradation, weakness, and shame, in order that he might gloat over their wretched, shameful condition, the figure being drawn from Noah when he got drunk and lay in his tent in a shameful condition.<\/p>\n

Now Chaldea was to make all nations drunk, bring them down to shame and degradation and gloat over their condition. Then the woe follows: “Thou art filled with shame, and not glory; drink thou also, and be as one uncircumcised; the cup of Jehovah’s right hand shall come round unto thee, and foul shame shall be upon thy glory. .For the violence done to Lebanon shall cover thee, and the destruction of the beasts, which made them afraid; because of men’s blood, and for the violence done to the land, to the city, and to all that dwell therein.”<\/p>\n

5. The gross idolatry of Babylon disappoints the idol maker, Hab 2:18-20<\/span> : “What profiteth the graven image, that the maker thereof hath graven it; the molten image, even the teacher of lies, that he that fashioneth its form trusteth therein, to make dumb idols?” Then he says in Hab 2:19<\/span> , “Woe unto him that saith to the wood, Awake; to the dumb stone, Arise! Shall this teach? Behold, it is overlaid with gold and silver, and there is no breath at all in the midst of it.” Compare that with Isa 44<\/span> for a description of idolatry. Then he goes on: “But Jehovah is in his holy temple: let all the earth keep silence before him.” A splendid contrast that is, one of the finest in all the world’s literature, between the idols of Babylon and Jehovah, the living God.<\/p>\n

Hab 3<\/span> is in the form of a poem, picturing the theophany, the appearance of God as he is executing his vengeance in the world and saving his people: the picture of God appearing on the horizon of history, combining the elements that we find portrayed in the deliverance from Egypt, the bringing of Israel into Canaan, and some of the great historical deliverances that followed. A company of Savants in France gathered together and each one was to bring one of the finest quotations of poetry that he could discover, and Benjamin Franklin appeared with them on invitation and contributed his part to the program by reading this poem of Habakkuk. They were enraptured, wanted to have it published, wanted to know whence it came, who wrote it, where it was found, and thought it the finest thing they had ever heard. Franklin simply referred them to this book in the Bible.<\/p>\n

In this proclamation concerning righteousness the viewpoint is that of the majesty of Jehovah, and the consequent triumph of his people. In the first movement the prophet declares his recognition of the divine interference, his consequent fear, and breathes a prayer for the revival of Jehovah’s work (Hab 3:2<\/span> ). He then proceeds to celebrate the greatness of Jehovah as manifested in his dealings with his ancient people. This k a review of God’s work in the history of Israel, in an exalted strain of poetry, Hab 3:3-15<\/span> : At Sinai (Hab 3:3-4<\/span> ); the plagues in the desert (Hab 3:5<\/span> ) ; the terror of the nations at Israel’s coming (Hab 3:6-7<\/span> ); crossing the Red Sea and the Jordan (Hab 3:8-10<\/span> ); Joshua at Bethhoron (II) ; conquest of the land (Hab 3:12-15<\/span> ). In the last section of the poem the prophet expresses fear and faith concerning the judgment. The contemplation of the judgment on the “puffed up” had filled him with fear, yet he triumphed in God. Describing the circumstances of utter desolation, he declares his determination in the midst of them to rejoice (Hab 3:16-19<\/span> ). This view of the mountaintop faith of the prophet here furnishes a fitting conclusion of our study of this prophet. May his faith and spirit possess us!<\/p>\n

QUESTIONS<\/p>\n

<\/strong><\/p>\n

1. What is the biblical information concerning the author of Habakkuk?<\/p>\n<\/p>\n

2. What is the date of this book and the circumstances fixing it?<\/p>\n<\/p>\n

3. What of the style and literature of this book?<\/p>\n<\/p>\n

4. What four great prophets of this period were contemporary and what the problem of each?<\/p>\n<\/p>\n

5. What other question arises in this connection?<\/p>\n<\/p>\n

6. Give an outline of this book.<\/p>\n<\/p>\n

7. What is the cry of the prophet, what its nature and cause, what the prevailing condition, what the theories respecting this oppression and what the real state of affairs?<\/p>\n<\/p>\n

8. What is Jehovah’s answer to the cry of the prophet, what the destructive work of the Chaldeans and the characteristics of their army (Hab 1:5-11<\/span> )?<\/p>\n<\/p>\n

9. What of Habakkuk’s faith in Jehovah and what new problem arises here (Hab 1:12-17<\/span> )?<\/p>\n<\/p>\n

10. What is the prophet’s attitude toward this question (Hab 2:1<\/span> )?<\/p>\n<\/p>\n

11. What is Jehovah’s explanation of the new problem, what specific charge to the prophet and why this special commission?<\/p>\n<\/p>\n

12. What was the writing on the tablet and what Paul’s use of it?<\/p>\n<\/p>\n

13. How does Jehovah illustrate his answer (Hab 2:5<\/span> )?<\/p>\n<\/p>\n

14. What was to be the attitude of the nations toward this devouring monster?<\/p>\n<\/p>\n

15. What is the first woe (Habakkuk 2:-8)?<\/p>\n<\/p>\n

16. What is the second woe (Hab 2:9-11<\/span> )?<\/p>\n<\/p>\n

17. What is the third woe (Hab 2:12-14<\/span> )?<\/p>\n<\/p>\n

18. What is the fourth woe (Hab 2:15-17<\/span> )?<\/p>\n<\/p>\n

19. What is the fifth woe (Hab 2:18-20<\/span> )?<\/p>\n<\/p>\n

20. What is the literary form of Hab 3<\/span> , what the contents Hi general, and what historic incident of the use of this poem?<\/p>\n<\/p>\n

21. Give more specifically the contents of this poem?<\/p>\n

Fuente: B.H. Carroll’s An Interpretation of the English Bible<\/b><\/i><\/h4>\n

Hab 3:1 A prayer of Habakkuk the prophet upon Shigionoth.<\/p>\n

Ver. 1. A prayer of Habakkuk the prophet<\/strong> ] Habakkuk signifieth a wrestler, that by closing striveth to get the better, as hath been before noted on Hab 1:1<\/span> . To close with the adversary is the best way to supplant him, or to avoid the blow: so is running into God the way to escape him. The prophet had heard God’s speech and was afraid, Hab 3:2<\/span> . He saw his wrath ready to break forth, and therefore gets in with him by this prayer. He knew that, <\/p>\n

“ Flectitur iratus voce rogante Deus<\/em> ”( Ovid).<\/p>\n<\/p>\n

God suffereth himself often to be overcome by the prayers of his people; and yieldeth much unto them when most bitterly bent, Mat 24:20<\/span> ; he therefore sets shoulders and sides to work, and wrestles lustily in this chapter. He knew it was a prophet’s work to pray as well as preach; and between these two to divide his time. “God forbid” (saith Samuel, who is reckoned the first of prophets, Act 3:24 ), “that I should sin against the Lord in ceasing to pray for you: I will also teach you the good and right way,” 1Sa 12:23<\/span> . So doth this prophet; he both preferreth a prayer (the word say some, signifieth such a prayer as is made by a mediator before a judge; we have an advocate with the Father, 1Jn 2:1 ), and dedicated the same to the people, to be used by them in the time of the captivity: which yet they shamefully neglected to do, as Daniel acknowledgeth, Dan 9:13<\/span> ; or if they did anything towards it, they merely sought themselves in it, and so lost their labour, Zec 7:5<\/span> ; whereas had they prayed as here is prescribed, confessing their sins, and beseeching God not to deal with them after their deserts, but according to his ancient lovingkindnesses, that never fail, they might have found mercy, Lam 3:22<\/span> . The altar of incense stood against the mercy seat; and, Rev 9:13<\/span> , the prayers of the saints from the four corners of the earth sound and do great things in the world, make it ring. It was the speech of a learned man; If there be but one sigh come from a gracious heart it fills the ears of God, so that God hears nothing else. <\/p>\n

<\/p>\n

Upon Shigionoth<\/strong> ] Vocabulum musicum est, cuius ratio Hebraeis ignota,<\/em> saith Buxtorf; it is a musical term, the reason whereof is unknown to the Hebrew doctors to this day. Yet Rabbi Salomon (and with him most interpreters) rendereth it pro ignorantiis,<\/em> for ignorances, or as touching his own and his people’s errors; which the prophet here (convinced by God’s former answer to his expostulation) confesseth with confusion of face. Ignorance surely is a blushful sin; especially if affected and delighted in (as the Hebrew word seemeth to imply, confer Pro 5:1<\/span> ; Pro 20:1 ). Private ignorance, though it do somewhat excuse a man ( sc.<\/em> a tanto<\/em> from so much not a tote,<\/em> from everything, Luk 12:47 ), yet is it a sin to be confessed and bewailed; for Christ died for the not knowing of the people, Heb 9:7<\/span> , , and destruction is threatened, pro nonscientia,<\/em> or lack of knowledge, Hos 4:6<\/span> . But Calvin well observeth here, that the prophet by begging pardon for ignorances, doth not omit his own and the people’s more grievous sins; but showeth that men must also be sensible of their lesser lapses, and cry out with David (after whose example this whole song is framed), “Who can understand his errors” (or ignorances, unwitting and inconsiderate sins)? “O cleanse thou me from secret faults,” Psa 19:12<\/span> .<\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

Shigionoth. The pl, of Shiggaion (compare Psa 7), a crying aloud. See App-65. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

Chapter 3<\/p>\n

Now in chapter 3 it is a psalm, it is,<\/p>\n

A prayer of Habakkuk the prophet upon Shigionoth ( Hab 3:1 ).<\/p>\n

Now about the seventh psalm or so, I think it is upon the Shiggaion, which is the same thing, and it is with loud crying. So this is to be read with loud crying. I’m not gonna try it, but this is the prayer of Habakkuk, no doubt, prayed with loud crying; a lamentation sort of like Jeremiah. He said,<\/p>\n

O LORD, I have heard thy speech, and was afraid ( Hab 3:2 ):<\/p>\n

“Lord, I’ve heard what you told me You’re gonna do, and it’s frightened me. You told me You’re gonna use the Babylonians as Your whip, as Your instrument to thresh Your people. But, God, that frightens me.”<\/p>\n

But, O Lord, revive thy work ( Hab 3:2 )<\/p>\n

The word revive literally means “keep alive thy work.”<\/p>\n

in the midst of the years make known; in wrath remember mercy ( Hab 3:2 ).<\/p>\n

Basically, the prophet is saying, “God, I cried unto You and told You my complaint that You weren’t doing anything. And You told me You were doing something, and I don’t understand what You’re doing, but Lord, just keep doing it. I’m fearful for what I heard, but Lord, keep doing it. Keep working, Lord. Keep alive Thy work, but don’t forget to be merciful in the midst of the years, and in Your wrath remember mercy.”<\/p>\n

Now he describes how that<\/p>\n

God came from Teman ( Hab 3:3 ),<\/p>\n

That is, from the area of the Edomites.<\/p>\n

the Holy One from mount Paran. His glory covered the heavens ( Hab 3:3 ), <\/p>\n

Now he’s going into glorious prophetic description of the coming again of Jesus Christ. As He comes, He’ll be coming from the area of south and east from Jerusalem to the Mount of Olives. “As lightning shineth out of the east to the west so shall the coming of the Son of man be.” Isaiah said, “Who is this with His robes dyed red and from Bozrah with the robes that are dipped in blood” ( Isa 63:1 ), and so forth. So coming. The brightness was as the light; His glory first of all covered the heavens,<\/p>\n

and the earth was full of his praise ( Hab 3:3 ).<\/p>\n

Oh, I can hardly wait.<\/p>\n

His brightness was as the light; and he had horns coming out of his hands ( Hab 3:4 ):<\/p>\n

Or radiations coming out of His hands. Have you ever seen where the sun beyond the clouds radiates on up above, and this is the same idea in the Hebrew. The radiations coming forth, the brightness of the light, and out of His hands these radiations.<\/p>\n

and there was the hiding of his power. Before him went the pestilence ( Hab 3:4-5 ),<\/p>\n

That is, the Great Tribulation that will precede His coming.<\/p>\n

and the burning coals went forth at his feet. He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, and the perpetual hills did bow: his ways are everlasting ( Hab 3:4-6 ).<\/p>\n

Read in the book of Revelation of the great cataclysmic judgment and the changes that are coming upon the earth during the Great Tribulation period prior to the return of Jesus Christ. For every mountain and every island will flee. The ocean beds will be changed. Tremendous cataclysmic changes are gonna take place upon the surface of the earth prior to the return of the Lord and the great judgment of God.<\/p>\n

I saw the tents of Cushan [that would be Ethiopia] in affliction: and the curtains of the land of Midian [that would be Saudi Arabia] did tremble. Was the LORD displeased against the rivers? was thy anger against the rivers? was thine anger against the sea, that thou didst ride upon thy horses and thy chariots of salvation? Thy bow was made quite naked, according to the oaths of the tribes, even thy word. Thou didst cleave the earth with rivers. The mountains saw thee, and they trembled: the overflowing of the water passed by: the deep uttered his voice, and lifted up his hands on high. The sun and the moon stood still on their habitation: at the light of thine arrows they went, and at the shining of thy glittering spear. Thou didst march through the land in indignation ( Hab 3:7-12 ),<\/p>\n

Indignation is a word in the Old Testament that is commonly used for the period of the Great Tribulation of the New Testament.<\/p>\n

Thou didst march through the land in indignation, thou didst thresh the heathen in anger ( Hab 3:12 ).<\/p>\n

Who did He thresh? The church, His children, His people? No. That’s inconsistent with God. The great judgment is directed against the heathen, not against God’s people.<\/p>\n

Thou wentest forth for the salvation of thy people, even for the salvation with thine anointed;<\/p>\n

You see, indignation and His wrath upon the heathen. But for His people, salvation; that is, deliverance.<\/p>\n

thou woundest the head out of the house of the wicked, by discovering the foundation unto the neck. Thou did strike through with his staves the head of his villages: they came out as a whirlwind to scatter me: their rejoicing was as to devour the poor secretly. Thou didst walk through the sea with thine horses, and through the heap of great waters. When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself that I might rest in the day of trouble: when he cometh up unto the people, he will invade them with his troops ( Hab 3:13-16 ).<\/p>\n

The great day of the wrath of the Almighty God as He, with indignation, smites the heathen, and as described here by Habakkuk, but then in the midst of all of this, the great desolation that will take place as the result of God’s judgment coming upon the earth. The prophet declares, because he is a man of faith,<\/p>\n

Although the fig tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there be no herd in the stalls ( Hab 3:17 ):<\/p>\n

We are told that during the period of the Great Tribulation that there’s going to be a severe famine throughout the earth. You talk about inflation. A measure of wheat, about a quart of wheat, will be sold for a day’s wages. You that are putting your money in gold and silver, the Bible warns you against that. So if you bought in gold at $8.50 and you’re weeping and howling, just know that James said, “Go to that weep and howl, for the miseries that have come upon you, for you’ve laid up your treasures for the last days, but your gold and silver is cankered.” You know you can’t eat it. Hey, put… you know, if you want to invest and be the richest man in the Tribulation, put your money in wheat; future’s in wheat. You can be the richest man in the Tribulation, if riches are your desire. Better to just put your trust in Jesus and lay up for yourself treasures in heaven and escape the Great Tribulation. But there will be a time of tremendous famine that is coming upon the earth.<\/p>\n

Can you imagine what will be done to the agriculture of the earth if we, say, have a major nuclear war between the United States and Russia? With all of the strontium-90 fall out, it would so poison all of the crops, all of the food as to make them inedible. Even the milk, because the cows eating the grass, and the grains and so forth would be getting the strontium-90. Those that were dissolved in the heat of the epicenter would be much better off than those who survived the initial blast, only to starve to death later or to be killed as someone is trying to take away the food that they’ve stored fifty feet underground to keep it from being radiated. Oh, I’ll tell you, the scenario of the aftermath of an atomic war would be so horrible, I pray that God will have mercy upon me and let one of those bombs go off directly overhead if there is to be such a confrontation by and among men. I don’t understand the mentality that is trying to survive an atomic holocaust. I have no desire to, if man gets that far, I have no desire to survive it. I’m too old.<\/p>\n

Now the prophet has been talking about this great day of indignation, judgment. And although the fig tree shall not blossom, no fruit in the vines, no olives in the olive trees, no grain fields, no flocks, no herds. Yet, in spite of all of this,<\/p>\n

I will rejoice in the LORD ( Hab 3:18 ),<\/p>\n

The word rejoice in the Hebrew is literally “leap for joy.” As North Carolina did the other night after winning the NCAA championships. Did you see those guys? Man! What leaping for joy. What spinning around.<\/p>\n

I will joy in the God of my salvation ( Hab 3:18 ).<\/p>\n

That word joy is a Hebrew word giyl, which is to spin around under the influence of a great emotion such as joy. I’ll jump for joy in the Lord. I’ll spin around in the God of my salvation. Not jump for joy because of the famine, because of the desolation.<\/p>\n

There is, again, something wrong with the teaching that you’re supposed to thank God for everything. You can thank God in everything, but you can’t thank Him for everything. There’s a vast difference. I, many times, weep over the situations, though I still joy in the Lord. It’s only as I keep the right perspective, and keep my eyes upon the Lord, and realize His eternal plan and program that I can rejoice. As I look around at the world, I weep. But when I look at God’s eternal plan and realize it’s not gonna be long, I rejoice, I jump for joy. I spin around when I think of the Lord coming again, and the glory of the Lord, the knowledge of the glory of the Lord covering the earth, as the waters cover the sea. Oh, I can spin around and rejoice in that. Though I have a very difficult time dealing with the current social issues of our day with any kind of joy, or gladness, or happiness.<\/p>\n

The LORD God is my strength ( Hab 3:19 ),<\/p>\n

Oh, what a glorious declaration to be able to make, “God is my strength.” I feel sorry for those people who are trusting in their own strength, in their own abilities. Because always, always your strength is limited and has its point of limitations. Where you’ve expended your strength to its fullest extent. Then what? But when the Lord is my strength, there’s no end. How glorious. The Lord God is my strength.<\/p>\n

and he will make my feet like hinds’ feet, [like the deer’s feet, like the goats] and make me to walk upon mine high places ( Hab 3:19 ).<\/p>\n

Then he addresses this psalm.<\/p>\n

To the chief singer on my stringed instruments ( Hab 3:19 ).<\/p>\n

So it was set out in Hebrew poem form, and was to be sung with a cry using the stringed instruments as a background. But yet, one of the most glorious declarations of the coming again of the Lord that we find in the Old Testament. Of course, in the New Testament unfolded even in a greater measure, but from the Old Testament one of the most beautiful passages speaking of the glorious coming of God in power to rule the earth.<\/p>\n

Shall we pray.<\/p>\n

Father, again we thank You for Your purposes and Your plans, and that Your thoughts towards us are good, and not evil. Thoughts of peace that You will bring us to Your expected end. Lord, help us as we wait for Thee. And as we tarry, God, we look at the world, and we realize the pollution, the unrighteousness that seems to prevail, even the conditions as described by Habakkuk. As the other prophet who cried, “Lord, the righteous man ceaseth in the land.” And it would seem that the forces and the tide of evil is so strong, so powerful, so overwhelming, there is no stopping, not even a slowing down. Oh, Lord Jesus, how we long for Thy kingdom to come, and Thy will to be done in this earth even as it is in heaven. How we long, Lord, to see righteousness cover the earth, and the knowledge of the glory of the Lord to cover the earth. Haste the day, Father. Come quickly, Lord Jesus, is our prayer tonight. Amen.<\/p>\n

May the Lord be with you, and may the Lord give you a wonderful week. May His hand just rest upon your life in a very special way. May your faith in God be increased. May the Lord help you, as with those men of faith, to endure because you can see actually what others cannot see, that eternal plan and purpose of God. May God bring you into harmony with His purposes for your life as you walk with Him this week. In Jesus’ name. “<\/p>\n

Fuente: Through the Bible Commentary<\/b><\/i><\/h4>\n

Hab 3:1-15<\/p>\n

THE PROPHETS POETIC PRAYER<\/p>\n

VISION OF GOD IN JUDGEMENT . . . Hab 3:1-15<\/p>\n

Having been answered in no uncertain terms by God Himself, Habakkuk bows in prayer. There are no further questions, only the recognition of Gods sovereign authority over nations and peoples and a hymn of faith. The prayer of recognition comprises Hab 3:1-15. The hymn of faith comprises the remainder of the book. This chapter will become well used by the Jews in intercession and meditation during the years of Babylonian captivity.<\/p>\n

(Hab 3:1-2) Habakkuk owns the receipt of Gods answer to his questions and the impression made upon him by the answers. He confirms having heard Jehovahs speech. (Hab 3:2). In Hab 2:1 he had set himself to see how God would answer his unanswerable logic. Now he knows. He is struck with consternation by Jehovahs response. His concern now turns to Judah during the impending captivity. He is concerned lest they be utterly rooted out from being kept so long. He prays that, as God has manifest Himself in this vision, so He will strengthen the people in the midst of the years. <\/p>\n

Zerr: The Prophet’s Anthem of Praise is recorded in Hab 3:1-9. Habakkuk concludes his message with one of the most vivid and beautiful psalms of the Bible. Verse 1 tells us it is a prayer set to music. Shiginoth is a musical expression. Although obscure, Delitzsch explains it as a species of rhythmical composition, which, from its enthusiastic irregularity, is admirably adapted for songs of victory or triumph. The hymn is divided into three parts: (1) His prayer that God will revive his people (Hab 3:2). (2)A vision of Gods future plan (Hab 3:3-15). (3)And the lesson he had learned (Hab 3:16-19). His prayer is expressed in three lines, Oh Jehovah, I have heard the report of thee and am afraid The report that made him afraid is the speech (KJV) that God had given him in the two previous chapters. He trembled with awe and amazement at the things God had revealed unto him concerning judgements. O Jehovah, revive thy work in the midst of the years (Hab 3:2). Revive thy work of deliverance as in other crises of the past (Compare Psalm 90:13-17). In the midst of the years means at the present time of crisis. The prediction of judgment had been made, the execution of it was yet to come. They needed deliverance immediately, before it was too late. <\/p>\n

Zerr: Shigionoth (Hab 3:1) is the name o[ a certain poetic metre, and this prayer of Habakkuk was composed in accordance with that. Habakkuk acknowledges the threatening predictions of the Lord and declares that he is dreading them. Revive thy work (Hab 3:2)is rendered “preserve alive” in the margin which expresses the thought in the original. It means that while the Lord must execute vengeance upon the wicked yet He is implored to temper justice with mercy. God came from Teman (Hab 3:3). This place was near enough to Sinai to be associated with the giving of the law. It was through this document that God came to the people of Israel. Selah is a musical and poetic term and means a pause in the composition. It is not to be pronounced but only observed as a punctuation mark in literature. . Horns (Hab 3:4) is a figurative symbol of power and glory and it is ascribed to God. God controls pestilences (Hab 3:5) and all the elements of the earth. If such forces are needed to carry out His plans they will be used. Measured (Hab 3:6) is defined “to shake” in the lexicon. That agrees with the verse in general which describes the Lord as having complete control of the earth. Cushan or Cush refers to Ethiopia (Hab 3:7), a country near Egypt, and the prophet saw the Lord in control of that territory. Curtains is defined “A hanging (as tremulous).” The sentence denotes that the Midianttes were caused to tremble by the might of the Lord as they beheld its manifestations against their weakness. <\/p>\n

Zerr: The questions asked in Hab 3:8 should have a negative answer. God has controlled these parts of the earth and many times has disrupted their usual functions, but it was for the purpose ot showing His wrath against the evil Inhabitants. Horses and chariots signify the forces of war and the Lord is always at war with evil influences that He might effect salvation for the righteous. The power and greatness of God, whether in war or peace, is the subject of Hab 3:9. Bow made naked. A bow was an instrument of war and to be made naked denotes that it is uncovered and ready for action. Oaths of the tribes. God had sworn that he would protect the tribes of Israel against their many toes, Selah is explained at verse 3. Cleave the earth with rivers. One of the most wonderful and artistic works of God is the river system ot the earth. These streams of water ever flowing on and on, century after century, through rich or infertile countries, until they reach at last the sea, demonstrates the unchanging law of gravitation. And it all adds up to the conclusion that the God of the universe is allwise and all-powerful.<\/p>\n

In wrath remember mercy. Sinners, then as now, need mercy, not justice, else they would all perish. In every age the prayer of all righteous men has been, Have mercy upon me and hear my prayer (Ps. 4:1). Mercy would not spare an impenitent nation, but it would save the righteous remnant.<\/p>\n

The prophet prays earnestly that for the elects sake these days of trouble may be shortened or the trouble of those days mitigated and the people supported and comforted. Interestingly, this intercessory prayer is couched in terms of concern for thine own work rather than in the terms of national pride as was used in challenging God with the second question. (Hab 1:12 -ff) Apparently Habakkuk has become convinced that the people were for Gods sake rather than their own. Rather than praying for national or racial glory, he now entreats God to act for His own honor and praise. Even those who are under Gods wrath must not despair of His mercy! The prophet has learned the ultimate lesson. Men must trust God rather than instructing Him.<\/p>\n

(Hab 3:3-15) It has been the usual practice of Gods people, when in distress and ready to fall in dispair, to help themselves by recollecting their experiences, and reviving them, (cp. Psa 77:5) and pleading them with God in prayer, as He seems sometimes to plead with Himself. (cp. Isa 63:11). So the prophet here looks back to Gods first forming of His people, when He brought them miraculously out of Egypt into Canaan, which was then possessed by mighty nations. These words and wonders done in time past are magnificently described here to encourage greater faith on the part of the people during captivity.<\/p>\n

1. God appeared in His glory, as never before nor since (Hab 3:3-4). The visible display on Mount Sinai (Deu 33:2) is meant. Then the Lord came down . . . in a cloud (Exo 19:20). He appeared as a devouring fire. His glory covered the heavens which glowed with the reflection of His appearance. The earth was full of His praise (or splendor) as people at a distance saw the cloud and fire on Mount Sinai and marvelled at Israels God. His brightness outshown the sun. Even Moses face glowed when he came down from the Mount. The rays shone not directly from the face of God but around the side of His hand as He hid His face. There was a hiding of His power.<\/p>\n

2. The prophets prayer turns (Hab 3:5) to the plagues by which God had delivered the people from Pharaoh. The pestilence which slew the first-born, the burning coals when the plague of hail mingled with fire, the diseases which blasted Egypt . . . these were at His feet. . . at His coming . . . at His command.<\/p>\n

3. He divided Canaan to His people Israel, and expelled the nations before them. (Hab 3:6) (cp. Deu 32:8-9) He exerted such power that the nations which stood in Israels way crumbled and fell as the walls of Jericho. The mountain shook, even Sinai. (Psa 68:7-8). And His ways are everlasting. He has lost none of His terrible power. All the nations still rise and fall at His command. (Habakkuk has learned his lesson well.). Jehovahs covenants are unchangeable, despite outward appearances. His mercy endures forever. All the inhabitants of the neighboring nations are called to note the lesson the prophet has learned. Cushan and the Midianites are especially to take warning. In the days of Othniel, God delivered Cushan into his hand. (Jdg 3:8) In the days of Gideon, a barley cake, in a dream, overthrew the tent of Midian. (Jdg 7:18) Habakkuk sees in these historic events the same principles Jehovah has set forth in the five woes.<\/p>\n

4. He divided the Red Sea and the Jordan when they stood between Israel and Gods purpose in the people. (Hab 3:8) One might have thought God was displeased with the rivers and that His wrath was against the sea, had one been unaware of Gods purpose in this activity. As a general at the head of an army, so God rode at the head of Israel in His chariots of salvation. Habakkuk returns to this in Hab 3:15. When they came to enter Canaan, the Jordan, which at that time of year overflows its banks, was divided. (Jos 3:15) When the difficulties in the way of Israels salvation seem insuperable as an overflowing river, then God in His might breaks them as He divided the waters. The deep uttered his voice (Hab 3:10), i.e. the Red Sea and the Jordan were divided, the waters roared and made noise as though sensible to Jehovahs restraint. They lifted up their hands (or sides) on high, for the waters stood upon a heap. (Jos 3:16) The Lord was mightier than they. (Psa 90:3-4) With the dividing of the Jordan and the sea, notice is again given to the trembling of the mountain as if the stopping of the waters gave a shock to the adjacent hills. (Psa 114:3-4) The whole creation is yielded to God. <\/p>\n

Zerr: The inanimate things of creation (Hab 3:10) are said to praise the Lord because he controls them by the dictates of His will.<\/p>\n

5. He arrested the sun and the moon to bring about Israels victories (Hab 3:11). (Cp. Jos 10:12 -ff) Attempts have been made by defenders of the Bible to explain this phenomena on scientific terms. Some such attempts have smacked of dishonesty. We will do better to take God at His word in such matters. Once we have accepted the principle of direct divine intervention in human history, such miracles are no problem. <\/p>\n

Zerr: Hab 3:11 refers specifically to the event recorded in Joshua 10. Arrows and spears are instruments of war, and when mentioned figuratively indicate God’s power to overcome an conditions that might be a hindrance to the divine will. Didst (Hab 3:12) is past tense in form but means that God is always able to overcome the heathen nations in whatever land they may be dwelling. <\/p>\n

6. He carried on and completed Israels victories over the nations of Canaan. (Psa 136:17-18) This is largely insisted upon here as a proper plea with God to enforce the present petition, that He will restore them again to the land of which they were put in possession at the cost of so many lives and miracles. Many expressions are used here to describe the conquest of Canaan. Gods bow was made naked, i.e. drawn from its case. He marched through the land in indignation, as scorning to let the Canaanites any longer possess it. He threshed through the nations, despising their confederacies. He Wounded the head . . . of the house of wicked men, i.e. he destroyed the families of the Canaanites. <\/p>\n

Zerr: The events of rescue mentioned in Hab 3:13 are both history and prophecy. God redeemed his people from Egypt and promised to rescue them from Babylon. Hab 3:14 has special reference to the events in Egypt when the children of Israel were about to be delivered. The pronouns are used in a rather indefinite manner; they stand for Egypt or the Lord or tor his people. The thought is that God overthrew all forces of Egypt that had been arrayed against Israel. The event mentioned in Hab 3:15 is recorded in Exodus 14.<\/p>\n

Some question how a loving God could do what He did to the Canaanites. God answered that question to Habakkuks satisfaction in chapters one and two. In giving Israel so many bloody victories, God made good His promises to their fathers, (Hab 3:9) The promises were made for the sake of the entire world (as we have seen).<\/p>\n

Questions<\/p>\n

The Prophets Poetic Prayer<\/p>\n

1. Habakkuks final chapter is a poetic prayer. Its two sections are __________ and __________.<\/p>\n

2. How does Gods answer to his second question strike Habakkuk?<\/p>\n

3. With what is the prophet primarily concerned in the first section of his prayer?<\/p>\n

4. Why does the prophet recall the past events of Gods people?<\/p>\n

5. List the past events alluded to here.<\/p>\n

6. How can a loving God do what Jehovah did to the Canaanites in their overthrow by Israel?<\/p>\n

7. The second section of Habakkuks prayer . . . the Hymn of Faith, shows the prophet progressing from __________ to __________.<\/p>\n

8. What is the best way to prepare for a day of adversity?<\/p>\n

9. In remembering Gods past dealing with Israel, Habakkuks fright gave way to __________.<\/p>\n

10. How do you account for the optimism with which Habakkuk closes?<\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

In the proclamation concerning the righteous, the majesty of Jehovah and the consequent triumph of His people are set forth. It consists of a psalm which is a prayer.<\/p>\n

In the first movement the prophet declared his recognition of the divine interference, and his consequent fear. He then proceeded to celebrate the greatness of Jehovah as manifest in His dealings with His ancient people.<\/p>\n

The last section of the psalm expressed the fear and the faith of the just. The contemplation of the judgment of the “puffed up” had filled the prophet with fear, yet he triumphed in God. Describing the circumstances of utter desolation, he declared his determination to rejoice, and announced his reason for this determination.<\/p>\n

Fuente: An Exposition on the Whole Bible<\/b><\/i><\/h4>\n

the Faith That Is Invincible <\/p>\n

Hab 3:1-19<\/p>\n

This psalm was intended to be sung by the captives during the Exile, which was near. In Hab 3:3-15 there is a recital of the great events in the past. First Sinai, then the victories and deliverances of the book of Judges, the passage of the Red Sea and Jordan, the divine vengeance on the oppressors. But the prophet could not contemplate the future of the Chosen People without dismay. He longed to be at rest before those terrible Chaldean hosts burst upon the land. At the close he breaks into a sublime refrain which has been the solace and song of myriads of believers. If all Gods gifts failed he would still possess the Giver. He could still triumph in God. Indeed, the divine Savior and Friend is often more apparent when the fields and the farmsteads are bare. <\/p>\n

Fuente: F.B. Meyer’s Through the Bible Commentary<\/b><\/i><\/h4>\n

Chapter 3<\/p>\n

The Prayer Of Habakkuk<\/p>\n

The proper object of divine ministry is to abase the soul in the presence of God, and to draw out the heart to Him in worship and adoration. It was so in the case of Habakkuk. He had been admitted into the secret counsels of Jehovah. His word had been brought home in power to his soul. The result is that he prostrates himself before Him in the attitude of prayer and worship. His prayer-poem is one of the sublimest portions of the Old Testament. While he is, as it were, overpowered by the sense of the majesty and omnipotence of God so that he trembles before Him, nevertheless he looks up with confidence to the only One who can bring revival and blessing to His chastened people, so rightfully under His rod because of their sins.<\/p>\n

The term Shigionoth in the introductory line indicates that it was set to music. Blessed is it when all our prayers and supplications are thus made to partake of the character of praise! Be careful for nothing, we are told, but in everything by prayer and supplication, with thanksgiving, let your requests be made known unto God: and the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus (Php 4:6, 7). Praise well befits the lips of sinners saved by sovereign grace, however trying and perplexing their circumstances at times may be. David could compose a psalm to the same measure when in deep affliction. Psalm 7 is described as Shiggaion of David, which he sang unto the Lord, concerning the words of Cush the Benjamite. Cush is generally supposed to be another name for Shimei, who cursed him as he fled from Absalom his son. Shiggaion is the singular of Shigionoth. The actual meaning is not known with certainty; it is supposed to be, A wandering ode. In this measure, the prophet pours out his heart to the all-glorious One, who from of old had been the deliverer and the support of His redeemed people.<\/p>\n

O Jehovah, I have heard Thy speech, he says, and I was afraid.<\/p>\n

O Jehovah, revive Thy work in the midst of the years,<\/p>\n

In the midst of the years make known;<\/p>\n

In wrath remember mercy (ver. 2).<\/p>\n

The word of the Lord filled him with fear as he realized something of the depravity of his own heart and the state of his people. Like Isaiah, he could cry, Woe is me I for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips. On the ground of merit he has nothing to plead. But as he remembers who it is with whom he has to do, he can supplicate with confidence and assurance for revival and blessing.<\/p>\n

Because a people are under the hand of God for their failure to carry out His revealed will is no reason to sink down in despair, and conclude that the candlestick has been removed and all corporate testimony is gone. It is unbelief, not godly subjection, that leads saints to take ground like this. In so writing, one thinks of that movement which in these last days resulted from the recovery of much precious truth which had been treated as a dead letter for centuries. In the practical carrying out of that truth there has been undoubted failure of the most humiliating kind. As a result, God has permitted division and strife to take the place of happy unity and holy fellowship. All this is cause for brokenness and humiliation on our part, but not for utter discouragement. Whatever failure may have ensued, God and His truth abide. That which was from the beginning is still with us, that we may order our ways thereby. To make failure a reason for further unfaithfulness is to walk in self-will, and to lose the force of the very lesson that our God would have us learn. Like Habakkuk, we have reason to take a very low place indeed; but, like him too, we can count upon God to be with us in that low place.<\/p>\n

For revival he pleads-revival, which we know God was pleased to grant when the chastisement had exercised His people. The remnant, delivered from Babylon, own the grace of the Lord in giving a little reviving in their bondage (Ezr 9:8). So, may we be assured, will our God delight to give revival now, though the hour be late, if He discerns among us that same spirit of lowly subjection to His will that we see here.<\/p>\n

The wondrous way in which Jehovah of old had led Jacob like a flock through the wilderness, when He came from Teman and shined forth from mount Paran, when His glory covered the heavens and the earth was full of His praise, is what the prophet contemplates as he pleads for present mercy. Vividly does he describe the march of the Mighty One of Israel through the desert, spreading terror and consternation among the heathen and filling His redeemed with exultation and rejoicing (vers. 3-6). He who had thus cared for His people before, would care for them still, however the enemy might rage.<\/p>\n

Like a glorious panorama, the marvelous scene is unfolded before his eyes. He sees the fiery pillar going before to drive out the hostile nations and to find out a path for the armies of the Lord. He beholds the floods rolling back to permit His chosen to pass through their beds. He notes the mystic river springing from the smitten rock. He takes up the song of the book of Jasher as the sun and the moon obey the word of a man and stand still in their habitation. He hears the shout of the victor and the wail of the vanquished. And as he realizes that the Shepherd of Israel still abideth faithful, though so dreadfully dishonored, his inward parts tremble and his lips quiver at the voice of the Majesty. Rottenness enters into his bones, all self-confidence is gone, and he trembles in himself, that he may quietly rest in the day of trouble that is so soon to come upon the land; yea, that has already begun, for the invader had even then come up with his troops (vers. 7-16).<\/p>\n

All this is but the proof that in Habakkuks soul at least revival had already taken place. Oh, to enter more fully into the same spirit!<\/p>\n

The last three verses are the expression of a truly revived man who has learned to find all his springs in God. The apostle speaks in a similar strain in the 4th chapter of Philippians. In fact, so closely are his words allied to what we have here, that, as noted in the introduction, it would seem that he had this very scripture in mind when writing his epistle.<\/p>\n

Although the fig tree shall not blossom,<\/p>\n

Neither shall fruit be in the vines;<\/p>\n

The labor of the olive shall fail,<\/p>\n

And the fields shall yield no meat;<\/p>\n

The flock shall be cut off from the fold,<\/p>\n

And there shall be no herd in the stalls:<\/p>\n

Yet I will rejoice in the Lord, I will joy in the God of my salvation.<\/p>\n

The Lord God is my strength,<\/p>\n

And He will make my feet like hinds feet,<\/p>\n

And He will make me to walk upon my high places.<\/p>\n

Unto the chief singer, on my stringed instruments.<\/p>\n

How great the difference in the opening and the closing of the burden of Habakkuk! He begins as a man bewildered and confused, who is filled with questions and perplexities; he closes as one who has found the answer to all his questions, and the satisfying portion of his soul in God Himself. This is most blessed. As we thus are permitted to enter into the varied experiences that this man of like passions with ourselves passed through till the Lord alone filled the vision of his soul and satisfied his every longing, likewise resolving all his doubts and difficulties, we get some little sense of what may be the sustaining portion of our own hearts if He be but permitted to have His own way with us in all things. Crops might fail, flocks might be destroyed, fields might be barren, and cattle be cut off; but God would abide, and in Him was abundant supply to meet every need. He is the God of our salvation. He is the strength of our hearts. What more can we crave?<\/p>\n

Happy in this glorious consciousness, Habakkuk, and we too, can walk, in faith, on our high places, far above the mists and snares of earth. Like the goats of the 104th psalm (ver. 18), we will be enabled to mount up to the top of the rocks and dwell in the high hills. Surely if a child of God in the twilight of a past dispensation could so exult and triumph over all circumstances, we who live in the full blaze of the day of grace, may well be stirred up to a holy jealousy, that, continually dwelling in the heavenlies, we may daily be found overcoming through the power of faith!<\/p>\n

The closing line is the dedication, and is unspeakably precious. The Chief Singer on the stringed instruments is, for us, none other than our Lord Jesus Christ, who as the risen One now leads the praises of His redeemed. As His hand sweeps the wonderful strings of the hearts of His people, what strains of heavenly melody greet the ear of our God and Father, and salute angelic hosts unnumbered who are learning through the Church the manifold wisdom of God. In the midst of the assembly will I sing praise unto Thee, He has said, as His Spirit spake through the prophet-poet in the 22d psalm. Whenever His people are gathered unto His peerless name, He is in their midst as the Director of their worship, as well as the Object of their adoration.<\/p>\n

Alas, that so many of our hearts are so often out of tune! Only by constant self-judgment and careful walking in the Spirit shall we be maintained in suited condition to add to the sweetness of the great orchestra of the Chief Singer! <\/p>\n

Fuente: Commentaries on the New Testament and Prophets<\/b><\/i><\/h4>\n

Hab 3:2<\/p>\n

I. The first part of the prayer is, that God would revive His work. (1) God’s working is the great subject of man’s study, that on which man depends, and that which conditions all man’s work. (2) God waits on man’s working. He initiates, and yet He waits on account of the sin and sloth and heedlessness of man, God’s work seems to decline, and God seems to withdraw. It is here that the place for revival is found. (3) What a force there is in the expression when we get down to its simple meaning: Make thy work to live; put power into thy work. How often has the work seemed to have everything but life. Life comes and all is changed. Men feel that God is working. There is a sense of God’s glory. There is a restlessness, and yet a deep peace, and a strong and invincible hope that truth and God shall win the day. (4) The prayer is also that God would make known,-that He would not only work but reveal, not only impart energy but give those wide and clear views of truth which are the food of energy and its guide.<\/p>\n

II. Let us inquire what weight, direction, and colouring are given to the prayer by the phrase attached to both petitions-“in the midst of the years.” It is evident that there is an argument or plea in the words. (1) Is there an argument in the thought that many years are gone beyond recall, and that so many years fewer are to come? (2) The midst of the years seems suggestive of the confusion and darkness of time. (3) The words speak of calamity and loss characterizing the years outwardly, but more than counterbalanced by the prosperity of God’s work. (4) The fleetingness and evanescence of the years rise before us in contrast to the immutable and eternal permanence of the Divine life. (5) The monotony amid all the changefulness of life is suggested by the phrase. To break through this and escape into real change and freshness is the ever needful effort. A revival of God’s work accomplishes this for us.<\/p>\n

J. Leckie, Sermons Preached at Ibrox, p. 258.<\/p>\n

References: Hab 3:2.-Spurgeon, Sermons, vol. xii., No. 725; vol. xxv., No. 1474; J. N. Norton, Every Sunday, p. 129; J. F. Haynes, Christian World Pulpit, vol. xvii., p. 294; Preacher’s Monthly, vol. vi., p. 304.<\/p>\n

Hab 3:4<\/p>\n

I. In the realm of nature there are hidings of God’s power. Though we might become acquainted with the whole created universe of God, we have not exhausted Him. We get lost in our thought of God, and discover afresh that the finite cannot know all the Infinite, and that we have, and must have, only glimpses of His ways and works. See all you can, and after every manifestation you will have to declare there was revelation, but there was the hiding of His power.<\/p>\n

II. In revelations of spiritual truth there are hidings of God’s power. Revelation, like all other things, has been progressive. There has been growth, education, steady and gradual unfolding of the nature and will of God to men. But while much was given, how much was withheld! Are there not flesh revelations to come, through the power of the promised Teacher of the Church in every age? Have we exhausted the treasury so that the scribes of the kingdom can henceforth bring nothing out of it. The prayer, “Speak, Lord, for Thy servant heareth,” will suit every life.<\/p>\n

III. In His providence there are hidings of God’s power. He does not reveal all He has in store for us, or all that He intends us to be at any one moment, or even in successive periods of our history. “His mercies are new every morning, and fresh every evening,” and so their beauty is not lessened, but awakens morning and evening our joy and thankfulness. We do not know for what we are now being prepared. God is educating and disciplining us by various processes. We can see His hand in our life today, but what He intends to bring out of it to-morrow, who can declare? In all human lives there is a hiding of His power, and we have to wait the clear unfolding of His wise and glorious purpose.<\/p>\n

W. Braden, Sermons, p. 43.<\/p>\n

References: Hab 3:4.-J. A. Smith, Christian World Pulpit, vol. iii., p. 235; J. Irons, Thursday Penny Pulpit, vol. xi., p. 221. Hab 3:6.-Spurgeon, Morning by Morning, p. 347.<\/p>\n

Hab 3:16<\/p>\n

We know things which do tremble that they may rest. “I tremble that I may rest” say the magnet, the planet, the bird. So says the heart in its language, the soul in its sorrowings. I tremble that I may rest. “The text is not a melancholy and prophetic foreboding. It is a wise repression of a too vehement self-consciousness,-the assurance that our labour is not guaranteed by our present exuberance, but by a wise and thoughtful fear.<\/p>\n

I. The principle of fear is excited by the sense of God. Job said: “When I consider I am afraid of Him.” When we think wisely and thoughtfully of God we may well tremble. It is the dictate of natural religion. When we look within, so as to know ourselves and what we are, when we meditate and revolve our own imperfectness and impurity, and the holy character of God-well may we say with Job: “When I consider I am afraid of Him.”<\/p>\n

II. Thus, then, there is a use in this trembling, which the Holy Spirit recognizes. We are often shaken by undefined terrors. There seems nothing to make us afraid; but the spirit is overwhelmed-all within us sinks. We are away from home; we are returning from a journey; we feel a weight upon the soul; surely it is the shadow of the invisible God passing by the spirit.<\/p>\n

III. Rest is the issue of trembling. And is it not a great thing to rest in the day of trouble? He who can look death in the face will start at no shadows. Although flesh and heart may faint, the soul rests; and thus, again, we have to say that holy fear is the guardian of the soul, the sentinel of the soul; and that, like an Erl-king, it bears us into real life, into a soothed life, a living and a living faith,-unhurt and unlost through the forest of life and its falling trees, and its perils and storms. A kingdom of peace is set up in the soul. Rest has followed on trembling. (1) Rest from the threatenings of the law; (2) rest from fear of punishment; (3) rest from the assaults of malignant spirits; (4) rest in the day of affliction and death. And perfect will the rest be when it is said: “The trembling is for ever over; thou hast trembled: now rest.” While the dead planets may drift upon their way, and the melancholy and hectic ages roll, we shall be as God is, at rest only, sheltered for ever in the life of the resting Lamb.<\/p>\n

E. Paxton Hood, Christian World Pulpit, vol. xxviii., p. 45.<\/p>\n

The maxim contained in the words of the text may be thus briefly and simply expressed: “Fear, excited by the threatenings of God, issues in ‘rest’ followed by the mercies of God.”<\/p>\n

I. If we regard this maxim simply as a moral proverb, it will be susceptible of much powerful and practical illustration. We need only notice the tremendous distance which, in the estimate even of natural religion, separates us from God; we need only consider the greatness of the Creator’s power, the fearful might of His uplifted arm, the sweeping torrent of His indignation, and all these the more overwhelming when set in contrast with the weakness and imperfection of man; and then we might ask whether, on the simplest principles of reason, we could venture to think there could be safety in scorning God’s threatenings. It is the part even of the commonest prudence to bow meekly before the Lord, and to receive with trembling the messages of His will: and thus the maxim of our text demands to be classed with those sage and sententious proverbs into which is gathered the accumulated wisdom of centuries.<\/p>\n

II. The maxim of our text presents itself in accordance with the whole Gospel of Christ. Notice (1) the use which the Holy Spirit makes of the threatenings of the word-the sinner is brought to tremble in himself. In writing to the Corinthian Church, St. Paul makes use of the following expression: “Knowing therefore the terror of the Lord, we persuade men.” Though there be much in the Bible at which the heart may well shrink and be stricken with dread, it was never designed that the threatenings should seize on a man with a paralyzing grasp. They were rather intended to serve the purpose of solemn, salutary warning, and to lead men to Christ, while the Saviour still waits to receive. He who trembles beneath the Spirit’s teaching, trembles in himself. You may discern nothing on the surface; there may be the same aspect, the same evenness, the same composure; and yet all the while there is passing within the man a vigorous process of renovation, the whole fabric of intellect being shaken. He is trembling in himself; he is actually transformed into a new creature. “Old things have passed away, and all things have become new.” (2) Consider to what this internal trembling leads. Resting follows on trembling. He within whose soul a new creation has arisen on the ruins which have been left by the tremblings of the old: is not he at rest from the threatenings of the law?-for is not Christ the end of the law, for righteousness to every one that believeth? He is at rest from the fear of punishment, at rest from the assaults of malignant spirits, at rest from the terrors of death and the grave.<\/p>\n

H. Melvill, Penny Pulpit, No. 2,038.<\/p>\n

Hab 3:17-18<\/p>\n

The prophet herein declares two things which are of supreme importance in the highest life of man.<\/p>\n

I. He declares the possibility of having joy independently of all external things. Here is a man who has a secret-a man who rises amid the pomp of nature, the productiveness of summer, and says: “Though every light be put out, and every root be withered, I have a joy that cannot be impaired.” Men of that kind stimulate us; they excite inquiry-they turn our hearts into a new direction of thought, expectation, and purpose.<\/p>\n

II. The prophet declares that all his concern is about salvation. Not about secular prosperity. There is a law which says the greater includes the less. Habakkuk has followed the meaning of that law, and made an application of it to his own life and experience. “I will joy in the God of my salvation.” Not in the God of providence only. Salvation includes providence. He who is careful about his soul gathers up his whole life, and is master of the whole situation of his being, prospects, and destiny.<\/p>\n

Parker, City Temple, 1871, p. 273.<\/p>\n

References: Hab 3:17, Hab 3:18.-Clergyman’s Magazine, vol. xiii., p. 85. Hab 3:17-19.-J. P. Gledstone, Christian World Pulpit, vol. xxiv., p. 51. Hab 3:19.-A. Raleigh, Old Testament Outlines, p. 277. 3-Pulpit Analyst, vol. i., pp. 33, 144.<\/p>\n

Fuente: The Sermon Bible<\/b><\/i><\/h4>\n

CHAPTER 3 <\/p>\n

The Vision of the Coming of the Lord<\/p>\n

1. The prophets prayer (Hab 3:1-2) <\/p>\n

2. The coming of the Lord for judgment and redemption (Hab 3:3-15) <\/p>\n

3. The effect upon the prophet (Hab 3:16-19) <\/p>\n

Hab 3:1-2. Once more we hear the voice of the man of God in prayer. Shigionoth is the plural of Shiggaion, and is found in the superscription of Psa 7:1-17. Its meaning is loud crying. The connection with the seventh Psalm is interesting. In that Psalm God appeared to David as the God of judgment, the righteous God who must save His righteous people and condemn the wicked. (See Annotations on Psa 7:1-17.) The prophet had listened to the message and penned it as we have it in the preceding chapter. It struck terror to his heart and he trembled. Therefore he pleads for a revival of the Lords work in the midst of the years. He must have taken a hasty glance over the past history of his people, how God had worked in their behalf in Egypt, redeemed them, led them forth, and the many evidences of the display of His power in behalf of the elect nation. And now, in the midst of years, he asks a revival of this work, the interposition of Jehovah, that He may be known in His power. The text is often quoted in pleading a revival among the dead conditions of Christendom. But it is a revival of the work of the Lord in a very different sense of the word, as we have indicated.<\/p>\n

He knows that wrath is on the way. Not only wrath for the Chaldeans, but for his people, that the unbelieving, the apostates, would also have to face the judgment. Therefore he pleads, In wrath remember mercy. Such is the way of God always. Judgment is His strange work, and mercy is mingled with His judgments. It will be so in connection with the winding up of this present age, when judgment wrath sweeps over the earth, and especially Israels land; He then will have mercy upon His people. The time of wrath will be His time of mercy, the covenant mercies promised to Israel. Thou shalt arise and have mercy upon Zion, for the time to favor her, yea, the set time, is come. And when will that be? When the Lord shall build up Zion; He shall appear in His glory Psa 102:13-28.<\/p>\n

The great inspired ode which follows is one of the greatest sections of prophecy. It is a wonderful theophany the Spirit of God describes. Wrath and mercy are manifested, so that it is an answer to the prophets plea. In wrath remember mercy.<\/p>\n

It has been said, The poet describes a great storm, advancing from the south, the region of Paran and Sinai. In the dark storm clouds he conceives Jehovah to be concealed; the lightning flashes which illumine heaven and earth disclose glimpses of the dazzling brightness immediately about him; the earth quakes, the hills sink, and the neighboring desert tribes look on in dismay (Canon Driver). Thus higher criticism, reduces one of the sublimest inspired prophecies, concerning the future appearing of the Lord, to the level of poetry.<\/p>\n

The great description of His coming must be linked with similar prophecies Deu 33:22; Psa 18:8-50; Psa 18:33-50; Psa 68:8; Psa 68:34; Psa 77:17-20. The great ode, cast in the form of a Psalm, begins with the statement that God cometh from Teman and the Holy One from Mount Paran. Moses in his prophetic blessing also begins with a similar declaration. The LORD came from Sinai, and rose from Seir unto them; He shined from Mount Paran, and He came with the thousands of His saints (angels); from His right hand went a fiery law for them. Just as He was manifested when He had redeemed them out of Egypt, and constituted them His Kingdom people at Sinai Exo 19:1-25, so will He appear again to deliver the remnant of His people from the dominion of the world-power, and judge them as He judged Egypt. He comes from the direction of Edom, for Teman is the southern district of Idumea, while Paran is more southward. Isaiah also beheld him advancing from the same direction. Who is this that cometh from Edom, with dyed garments from Bozrah? Isa 63:1-19. It is unfortunate that the Authorized Version has God came from Teman, when it is God cometh, not a past but a future event. After this opening statement the first Selah is put. This means to pause and to lift up. We are to pause and meditate, and then to lift up our hearts and voices in praise and thanksgiving. It is found seventy-one times in the Psalms and three times in this chapter of Habakkuk.<\/p>\n

His glory covers the heavens, while the earth is filled with His praise. Heaven and earth reflect the glory of the Coming One. How all this corresponds with the divine statements concerning His coming in the New Testament does not need to be pointed out. He comes in power and great glory, in the clouds of heaven, as Daniel beheld Him in the night vision, and as our Lord testified Himself. Brightness fills the sky as He appears in person, while out of His hand glory rays emanate, the hiding of His power. The picture is evidently taken from the rising sun, which shoots forth great rays, heralding its ascending. As Delitzsch remarks, His hand means in a general sense, as signifying the hand generally, and not a single hand only. May we not have here a hint of His hands pierced once, but now emanating glory? Before Him goes the pestilence, indicating the trouble which precedes His coming, when the four apocalyptic riders bring war, famine, pestilence, and death in judgment for this earth.<\/p>\n

With the sixth verse He draws nearer. Up to this point in the theophany He is described as coming forth, like the sun out of His chamber, heaven and earth reflecting His glory, but now He stands and measures the earth; He looks and the nations tremble, while all creation is affected, and earthquakes shake down the mountains.<\/p>\n

Then the prophet sees the tents of Cushan in affliction and the curtains of Midian tremble. Cushan means the Ethiopians, and the Midianites inhabited the Arabian coast along the Red Sea. The past is seen as a prophecy of the future. As He once came at Sinai, when the mountains shook and the hills trembled, and as once the tidings of the Red Sea disaster inspired terror among the neighboring nations, so will it be, only on a larger scale, when He comes in great power and glory.<\/p>\n

The verses which follow (Hab 3:8-15) are in the form of an address to God. The rivers and the seas, and the mountains feel His wrath; they represent symbolically the nations and the world-powers. He is seen marching in anger through the earth and in His fury treading down the nations. It is a majestic picture the Spirit of God gives of that coming day of wrath and judgment.<\/p>\n

But while He comes thus, executing wrath and judgment upon the ungodly, He comes in mercy. He goes forth for the salvation of His people, for the salvation of Thine anointed, that is, the elect nation and the God-fearing, waiting remnant of the last days Psa 105:15. And there will be on the earth in that day the head of the house of the wicked, the ungodly head, the man of sin, the heading up of all apostasy and opposition to God. His doom is predicted in Hab 3:13, followed by another Selah, like Hab 3:3 and Hab 3:9.<\/p>\n

Hab 3:16-19. The prophet now speaks of his own feeling, which reflects the feeling of the godly among the Jews when this great theophany becomes history. There is fear and trembling in view of the coming tribulation. When he heard it he trembled; he is completely prostrated. He desires rest in the day of trouble, the day when the final enemy of Gods people marches through the land. Then faith is triumphant, and in one of the most magnificent outbursts the prophet declares his confidence in his God (Hab 3:17). Such will be the faith of the godly who pass through the time of great trouble. Finally he rejoices in the God of his salvation and declares his hope that his feet will be like hinds feet to escape to the high places. Even so the remnant of Israel will be delivered. We leave the application to the Church-saints with the reader. <\/p>\n

Fuente: Gaebelein’s Annotated Bible (Commentary)<\/b><\/i><\/h4>\n

Prayer <\/p>\n

Prayer in the O.T. is in contrast with prayer in the N.T. in two respects: <\/p>\n

(1) In the former the basis of prayer is a covenant of God, or an appeal to his revealed character as merciful, gracious, etc. In the latter the basis is relationship: “When ye pray, say, Our Father” Mat 6:9. <\/p>\n

(2) A comparison, e.g. of the prayers of Moses and Paul, will show that one was praying for an earthly people whose dangers and blessings were earthly; the other for a heavenly people whose dangers and blessings were spiritual. <\/p>\n

Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n

prayer: Psa 86:1-17,*title Psa 90:1-17, *title <\/p>\n

upon Shigionoth: or, according to variable songs, or tunes, called in Hebrew, Shigionoth. Psa 7:1-17, *title <\/p>\n

Reciprocal: 1Sa 2:1 – prayed Isa 64:1 – that thou wouldest come<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

The Prophet’s Anthem of Praise <\/p>\n

(Hab 3:1-9).<\/p>\n

Habakkuk concludes his message with one of the most vivid and beautiful psalms of the Bible. Verse 1 tells us it is a prayer set to music. Shiginoth is a musical expression. Although obscure, Delitzsch explains it as a species of rhythmical composition, which, from its enthusiastic irregularity, is admirably adapted for songs of victory or triumph.<\/p>\n

The hymn is divided into three parts:<\/p>\n

His prayer that God will revive his people (Hab 3:2).<\/p>\n

A vision of Gods future plan (Hab 3:3-15).<\/p>\n

The lesson he had learned (Hab 3:16-19).<\/p>\n

His prayer is expressed in three lines, Oh Jehovah, I have heard the report of thee and am afraid The report that made him afraid is the speech (KJV) that God had given him in the two previous chapters. He trembled with awe and amazement at the things God had revealed unto him concerning judgements.<\/p>\n

O Jehovah, revive thy work in the midst of the years (Hab 3:2). Revive thy work of deliverance as in other crises of the past (Compare Psalm 90:13-17). In the midst of the years means at the present time of crisis. The prediction of judgment had been made, the execution of it was yet to come. They needed deliverance immediately, before it was too late.<\/p>\n

In wrath remember mercy. Sinners, then as now, need mercy, not justice, else they would all perish. In every age the prayer of all righteous men has been, Have mercy upon me and hear my prayer (Ps. 4:1). Mercy would not spare an impenitent nation, but it would save the righteous remnant.<\/p>\n

His Vision of Salvation <\/p>\n

(Hab 3:3-15).<\/p>\n

In these verses we have a theophany, i.e., a visible manifestation of deity. The prophet, in a vision, sees the mighty God coming down to administer justice upon the earth. He saw God coming from Teman, and the Holy One from Mount Paran. Both Teman and Paran are located in the land of Edom, south of the Dead Sea. The prophet borrows his imagery from the earlier inspired Scriptures. (See especially Deuteronomy 33:2 and Judges 5:4). Just as God came in the old days to deliver Israel from Egypt and lead them safely through the wilderness, so he will come again to rescue his people.<\/p>\n

Selah is another musical notation that marks an interlude and instrumental response, after which the singing recommences. Chapter 3:3b-6 describes the glory and majesty of the great Jehovah and his power to conquer his enemies. His glory covered the heavens like the rising sun. Gods visible presence is often depicted as light, brilliant as the sun (See Ezekiel 1:27-28; Matthew 17:2; Revelation 1:16). Like the sun, he (God) had rays coining forth from his hand. Such pictures of God are not to be interpreted literally. God is invisible (I Tim. 6:15-16). For the mind of finite man to comprehend such a God He must be explained by comparisons with things we do recognize. When described as a man, we call such figures, anthropomorphisms. The great power of God himself was hidden within that brilliant light of his glory. The Hebrews spoke of the divine light as the shekinah, i.e., the glory of the Lord.<\/p>\n

As God comes forth to deal with his enemies, the prophet sees, the pestilence going forth before him to destroy his adversaries and fiery bolts of lightening to smash those who oppose him (Hab 3:5). All things are available for the great Creator to use in judgment. Ezekiel speaks of Gods four sore judgments: the sword (war), famine, evil beasts and pestilence (Ezek. 14:21). David reminds us that Fire and hail, snow and vapor; story wind, fulfilling his word (Ps. 148:8). How could mortal man resist a God so great that even the creatures and the elements serve as his warriors?<\/p>\n

Habakkuk sees God standing and measuring (surveying) the situation on earth and then observing the enemy, he scatters them asunder (Hab 3:6). The eternal mountains (that) were scattered are the nations of the world that He broke and scattered. Mountains often are used to symbolize earthly kingdoms (Isa. 2:2). The everlasting hills refer to ancient kingdoms such as Egypt which had fallen and would fall before Jehovah. We can visualize the vast armies of aliens scattered like chaff before the mighty Lord of Hosts.<\/p>\n

The key of this section is Hab 3:6 c. His goings were as of old. As he had come forth to deliver his people and punish their adversaries in days past, so would he come to deal with their current crisis.<\/p>\n

In verses 7-9 of chapter 3, two heathen nations, Cushan and Midian, are selected as typical of all Gods enemies. Their tents are in affliction and the curtains of their tents did tremble. Tents and curtains stand by metonymy for those who dwell in them. These heathen enemies are terrified at the sight of Israels God. Cushan is, the same as our modem Ethiopia. In ancient times, Ethiopia was one with Egypt. This then looks back to Gods judgments on Egypt in Moses day. So devastating, were those plagues that the Egyptians begged Israel to leave them (Exo 12:31-33). Midian afflicted Israel for seven years. Then God raised up Gideon and by his tiny band of patriots routed and humiliated that heathen nation (Jdg 7:15-25).<\/p>\n

Chapter 3:8-11 is an interjection. He interrupts his description of Gods judgment to ask a series of questions: Was Jehovah displeased with the rivers? This refers to Moses turnings the water of the Nile to blood (Exo 7:20) and to the opening up of Jordan when Israel crossed over (Jos 3:14-17). The sea refers to the Red Sea which opened up to let the redeemed hosts pass over (Exo 14:21-25). The answer to these questions is No. God was not angry with the streams of water. Rather, He manifested his power over these streams and the sea by using them to punish his enemies and to deliver his people.<\/p>\n

Like a conquering king, Jehovah is pictured as riding through the land in his battle chariot with his bow in hand to guarantee the keeping of his oath to the tribes of Israel (Hab 3:8 b-9a). Thy bow was made quite bare tells us God was ready for battle with His enemies. His bow was not in its sheath, but in his hand ready to launch his destructive arrows. Gods oath is immutable for he cannot lie (Heb 6:17-19 a). It is thus a strong refuge to those whos hope is set in him. Moses similarly describes God as a great warrior, thrashing his enemies with sword and bow I will make mine arrows drunk with blood, and my sword shall devour flesh (Deu 32:42).<\/p>\n

Verses 9b-11 of chapter 3 record great moments of the past when God judged sinners of the earth.<\/p>\n

Thou didst cleave the earth with rivers;<\/p>\n

The mountains saw thee and were afraid;<\/p>\n

The tempest of waters passed by;<\/p>\n

The deep uttered its voice;<\/p>\n

And lifted up its hand on high (Hab 3:9 b-10).<\/p>\n

This likely refers to the great deluge, in the days of Noah, when except for Noah and his family, the entire sinful race was destroyed. The fountains of the great deep were broken up (Gen 7:11). The mountains being afraid, pictures the earth convulsed by earthquakes. The deep refers to the vast bodies of subterranean waters (See Gen 49:25 and Deu 33:13). The voices of the deep is the roar of rushing waters.<\/p>\n

The sun and moon stood still in their habitation, at the light of thine arrows as they went (Hab 3:11). The standing still of the sun and moon is an allusion to Joshuas victorious battle in the valley of Ajalon over the Amorites kings (Jos 10:12-14). The light of (his) arrows and spear speaks of lighting bolts which are described as part of Jehovah arsenal (Psa 18:14). It is interesting that at the battle of Ajalon more were killed by the violent hail storm which God sent, than by Joshuas troops (Jos 10:11).<\/p>\n

Thou didst march through the land in indignation; Thou didst thresh the nations in anger. Thou wentest forth for the salvation of thy people, For the salvation of thine anointed; Thou woundedst the head out of the house of the wicked man, Laying bare the foundation even unto the neck (Hab 3:12-13). The Lord of hosts is seen marching through the land in indignation, thrashing the nations and saving his anointed people Israel (Hab 3:12-13 a). Judgment against one may be salvation for another (Homer Hailey). The head out of the house of the wicked man that was mortally wounded, refers prophetically to the king of Babylon and his dynasty. His dominion would forever cease. This was accomplished by the Medo-Perisian defeat of Babylon in 538 B.C. Laying bare the neck (Hab 3:13 d). Means the head was struck from the body even as David decapitated Goliath (1Sa 17:51).<\/p>\n

Verse 14 of chapter 3 elaborates on the method and extent of Gods victory. Thou didst pierce with his own staves the head of his warriors This means that God turned upon the invading enemy the destruction the wicked ones had prepared for Israel. So did the Midianites destroy each other in their battle with Gideons army (Jdg 7:22). The Medes who were former allies of Babylon. They joined forces with the Persians to destroy her (Jer 51:11).<\/p>\n

They came as a whirlwind to scatter; Their rejoicing was as to devour the poor secretly. Thou didst tread the sea with thy horses, The heap of mighty waters (Hab 3:14-15). This described the intent of the invading Babylonians and their destructive power. When it seemed that certain destruction was coming on Israel, God is seen treading the sea with his chariots charging to the rescue of his people (Hab 3:15) This, no doubt, looks back to the destruction of Egypts army in the Red Sea (Exo 14:21-28). It is important to remember that in Hab 3:2-15 we are reading of a thrilling and awe inspiring vision the prophet saw that showed him what God could and would do for his people in view of what he, had done for them in the past. It is described in highly symbolic and poetic terms. Note that God is described as a mighty warrior on his horse or in his chariot. The literary device that describes God as a man is called an anthropomorphism. It is not to be interpreted literally.<\/p>\n

The lesson Habakkuk learned is set forth in (Hab 3:16-19). The humbled prophet brings his lesson to a close with a statement of what he had learned from his experience. First he had learned of God righteousness, holiness, justice and power. So his body trembled, (his) lips quivered at the voice he has heard (Hab 3:16 a). Rottenness entered into his bones, means that he was too weak with fear to stand before the majestic God. Secondly he learned to be patient as God worked his plan I must wait quietly for the day of trouble, for the coming of the people that invadedeth us (Hab 3:16 d). To wait quietly means to do so without murmuring or complaint. He had found a new dimension of faith. If everything dear is destroyed, he must trust God to do the right thing (Hab 3:17-19). He lists all the things that an agricultural people like Israel depended on for survival; fig trees, vines, olive trees, grain fields, flocks of sheep and herds of cattle. If all are lost they will still have God to protect and provide for them. Such faith will bring joy in the face of sorrow! (Hab 3:18). Jehovah will give them the strength needed to survive. As the wild antelope they will safely walk upon the treacherous high places far above all the dangers in the dark valley.<\/p>\n

This ends one of the most beautiful, memorable and valuable books in the Old Testament. Its great lesson of trusting faith is needed by every soul on earth today. May God grant us such faith as Habakkuk found.<\/p>\n

LESSONS TO REMEMBER<\/p>\n

A doubting mind needs a devoted heart.<\/p>\n

God never scolds the sincere questioner.<\/p>\n

Questions about God and life provoke us and drive us to search out the answers in the wonderful will of God.<\/p>\n

Atheists have no problems as did the prophet. Only those who believe in God worry about sin and justice.<\/p>\n

A little knowledge of God will often cause problems but with fuller knowledge answers come.<\/p>\n

Since Gods thoughts and ways are far superior to ours, we should not expect to fully fathom everything God does or allows to be done (Isa 55:8-9).<\/p>\n

Scripture does not teach the survival of the fittest, but it does teach the suffering of the best.<\/p>\n

Evil bears the seed of its own destruction, whether in Gods people or heathen nations.<\/p>\n

Let the righteous, however baffled his faith be by experience, hold on in loyalty to God and duty, and he shall live (G. T. Smith).<\/p>\n

We see God using the kingdoms of this world to accomplish his will, even without their knowledge and consent. He then punishes them for the evil they do (Isa 10:5-19).<\/p>\n

God has all the ages to demonstrate his divine justice. The years are a crucible of God to manifest the essential weakness of sinful people.<\/p>\n

Through the mills of God grind slowly, yet they grind exceedingly small; Though with patience He stands waiting, With exactness grinds He all (H. W. Longfellow).<\/p>\n

When Habakkuk only looked at his circumstances, he was bewildered and confused (Hab 1:3). When he waited for God and listened to His word, he rejoiced in song (Hab 3:18-19).<\/p>\n

The real purpose of religion is not to remove all doubts, but to assure us of Gods control of our lives and our world.<\/p>\n

When the perplexing problems of life come, and they will, we must mount our watch tower of faith and catch the vision of God at work for us in his world.<\/p>\n

Habakkuk Chapter Three<\/p>\n

Verse 1 <\/p>\n

This chapter is a concluding prayer by Habakkuk, although a great deal of it is more like what would be called a devotional. “All devotional addresses to God are called prayers (Psa 72:20).”[1] Stephens-Hodge defended the unity of the whole prophecy and believed that, “This third chapter could hardly be more suitable to what preceded; and it was deliberately designed by Habakkuk as the crown of his whole composition.”[2] Many students of the Bible have praised this chapter in the manner of McFadyen who declared that, “This writer has entered into the innermost secret of spiritual religion and has bequeathed to us one of the most precious words in the O.T.”[3] Eiselen took note of frantic efforts critics at one time exercised in their vain attempts to deny this chapter as a genuine part of Habakkuk, concluding that their postulations are “impossible to prove.”[4]<\/p>\n

The thrust of this great prayer is in Hab 3:2, where the prophet called upon God to repeat the former marvelous deliverances which had marked his shepherding of the chosen people, and to do it again, because of the extreme seriousness of the present crisis. There then followed a review of God’s activity, touching events of the earliest periods of Hebrew history. The final verses of the chapter reveal the prophet in an attitude of submission and trust. Whatever might be the final issue of the terrible dangers threatening Israel, he concluded, “Yet I will rejoice in the Lord, I will joy in the God of my salvation.” Habakkuk had persistently hoped for the best; but when God finally revealed to him the true state of affairs, the prophet was in a state of collapse (Hab 3:16). Having learned that there were bitter days indeed ahead for God’s people, the prophet composed himself and trustfully awaited the day of trouble.<\/p>\n

“Strictly speaking, the entire chapter after Hab 3:1 is a prayer. It is an earnest entreaty for Yahweh to let the world again witness his redemptive work.”[5]<\/p>\n

The purpose of this chapter, according to Robinson was that “of encouragement and to keep alive within the nation a spirit of hope and trust in God.”[6]<\/p>\n

Hab 3:1<\/p>\n

“A prayer of Habakkuk the prophet, set to Shigionoth.”<\/p>\n

“Set to Shigionoth …” This, as well as “Selah” which occurs three times in this chapter, indicates that the chapter was used liturgically in the temple services, being sung or chanted by the congregation. Shigionoth indicates that it was to be sung “after the manner of the elegies, or mournful odes.”[7] The plural of this word, Shiggaion, is used as a title (Psa 7:1). “It is believed to refer to the wild beat of the song, its tempo corresponding to the profound emotions it describes.”[8] David composed a Psalm in this same metre “when he sang a song in his affliction accompanied by the cursing of Shimei.”[9]<\/p>\n

Verse 2 <\/p>\n

“O Jehovah, I have heard the report of thee, and am afraid: O Jehovah, revive thy work in the midst of the years. In the midst of the years make it known; And in wrath remember mercy.”<\/p>\n

Keil regarded this verse as “the theme of the whole chapter.”[10]<\/p>\n

“Jehovah is displayed in so terrible a manner, that his judgment not only inspires with joy at the destruction of the foe, but fills with alarm at the omnipotence of the Judge of the world.”[11]<\/p>\n

“In the midst of the years …” This is a very interesting phrase which was applied by Barnes to “the long period of waiting for the Lord Jesus Christ to be revealed in the flesh.”[12] “The midstream of history” would be an approximation of it. There have been many such periods, not merely in the lives of individual Christians struggling with mid-life perplexities and frustrations, but also in these “middle years” waiting for the Second Coming of our Lord.<\/p>\n

“Make it known …” God had delivered Israel with a “high hand” out of Egyptian slavery, showing his absolute superiority over all the so-called “gods” of Egypt; but in the meanwhile, even Israel had forgotten and had reverted to the shameless paganism of the old Canaanites. The pagan nations no longer feared Jehovah; and Habukkuk was pleading for God once again to show his mighty power.<\/p>\n

“In wrath remember mercy …” Habakkuk acknowledges in this the justice of the destruction coming upon Israel for their abominations; but despite this, he pleads for the mercy of the Father to be extended to the beloved nation. This, of course, was provided, but not to the extent of sparing Israel the punishment of defeat and deportation. The mercy was given in that not all of the people were destroyed; a righteous remnant remained, and in due time the Saviour was born in Bethlehem.<\/p>\n

Verse 3 <\/p>\n

“God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens. And the earth was full of his praise.”<\/p>\n

Here begins Habakkuk’s enumeration of a number of mighty actions of God in his dealings with Israel. There is no indication in these words that God, in any sense, dwelt on Mount Paran (as did the Greek Zeus on Olympus). What is indicated is that in the entire district bordered by Teman (Edom) and Paran, God’s hand had been very visible in his dealings ,with Israel. “It was in this area that Israel experienced the redemptive grace of God, entered into covenant relationship with him; and it was also in these districts that some of the unbelieving generation perished.”[12]<\/p>\n

“His glory covered the heavens …” “Deu 33:2 recounts the splendour of the divine appearance spread over Teman and the mountains of Paran.” [14]<\/p>\n

“Selah …” “This forms no part of the text,”[15] but was some kind of signal to the singers when the chapter was being used in the temple services. It is not known exactly what it means, but probably some kind of pause, change of tempo, period of silence, or something similar.<\/p>\n

Verse 4 <\/p>\n

“And his brightness was as the light; He had rays coming forth from his hand; And there was the hiding of his power.”<\/p>\n

“He had rays …” The Hebrew here actually means “horns,” invariably used in scripture as emblems of power. As Hailey said, “These horns were rays of light.”[16] In this light there was the hiding of his power. The foolish interpretation of this verse which supposes that we should think of, “flashes of lightning darting out of God’s hand is proved to be untenable.”[17] Keil further enforced that opinion by showing that it is impossible for the words to mean such a thing. This is important to remember, because one of the strategies of critical enemies of the text is that of postulating such a picture as that given by Ward:<\/p>\n

“Yahweh comes in the guise of an armed warrior, horses and chariots, bow and quiver, in storm and lightning from his Mount Olympus in Mount Paran, and affrights land and sea with his thunder and tempest!”[18]<\/p>\n

Of course, such an interpretation is merely for the purpose of making the God of the Hebrews as much like a Greek myth as possible. It has no validity whatever.<\/p>\n

Verse 5 <\/p>\n

“Before him went the pestilence, And fiery bolts went forth at his feet.”<\/p>\n

“The pestilence …” This was a prominent feature of the plagues visited upon Egypt, “boils and blains” breaking out on man and beast (Exo 9:9).<\/p>\n

“Fiery bolts … at his feet …” “Hail mingled with fire was also one of the plagues of Egypt” (Exo 9:23).<\/p>\n

Throughout this whole passage, there is the recollection of God’s wonders manifested in the delivery of Israel from Egypt.<\/p>\n

Verse 6 <\/p>\n

“He stood, and measured the earth; He beheld, and drove asunder the nations; And the eternal mountains were scattered; The everlasting hills did bow; His goings were as of old.”<\/p>\n

“He measured the earth … drove asunder the nations …” Some thirty-two kingdoms of Canaan were defeated in order for God to re-populate the land with Israel. God’s standing and measuring the earth appears to be a reference to the deliberate purpose and full intention before the event to remove the Canaanites and settle Israel in the place of them.<\/p>\n

“Eternal mountains were scattered . . . everlasting hills did bow …” These are metaphors for God’s destruction of institutions and nations that had existed for ages, reaching all the way back to the great deluge. As throughout, the background of such declarations was anchored in God’s mighty deliverance of Israel from slavery and their settlement in Canaan.<\/p>\n

“His goings were as of old …” This means, “As God acted of old, so he acts now. The ancient ways of acting are His (Pro 31:27).”[19]<\/p>\n

Verse 7 <\/p>\n

“I saw the tents of Cushan in affliction; The curtains of the land of Midian did tremble.”<\/p>\n

“The tents of Cushan … curtains of Midian …” “However these words are understood, “The general reference is to God’s interposition against Israel’s foes of old.”[20]<\/p>\n

Cushan should be read as “Cush,” because the extra syllable, “an” was added for musical reasons, enabling it to correspond to Midian in the following line. There are other examples of this in the Bible, Lot’s name being written in Genesis as Lotan.[21] Cush has been identified as Cush, King of Syria, the first oppressor of Israel (Jdg 3:8-10), from whom Othniel delivered them. Midian was in league with Balak and Balaam in the efforts which led to the corruption at Baal-Peor. Thus, these two names may, in a sense, stand for the first and last opponents of Israel who were discomfited and defeated by the Lord.<\/p>\n

The entire Exodus history of Israel continues to appear in these fervent references by Habakkuk; and this no doubt accounts for the chapter’s being incorporated into the public worship of Israel.<\/p>\n

“Tents … curtains …” These mean the same thing, and they stand here “by metonomy for the inhabitants of the places mentioned.”[22]<\/p>\n

Verse 8 <\/p>\n

“Was Jehovah displeased with the rivers? Was thine anger against the rivers, Or thy wrath against the sea, That thou didst ride upon thy horses, Upon thy chariots of salvation?”<\/p>\n

This double mention of the rivers was likely prompted by the two miracles: (1) the divine visitation of plagues upon the Nile in the land of Israel’s bondage, and (2) the rolling back of the Jordan at flood in order to enter Israel into Canaan.<\/p>\n

The mention of the “sea” almost certainly refers to the passage of that body of water called the Red Sea upon the occasion of Israel’s departure from Egypt.<\/p>\n

“Was Jehovah displeased with the rivers … ?” This question and the one in the following clause demand a negative answer. To be sure, God was not displeased with the sea and with the rivers, but with the wickedness of rebellious and sinful men.<\/p>\n

“Thou didst ride upon thy horses …” It was by the overruling providence of God that Pharaoh led his horsemen into the Red Sea in pursuit of the Israelites, hence God was here said to have ridden upon them. This particular event armed the nation, as they were able to recover the weapons borne by the 250,000 Egyptians who had pursued them, only to drown in the Red Sea.<\/p>\n

“Upon thy chariots of salvation …” The chariots of Pharaoh by rashly following Israel into the sea proved to be God’s chariots of salvation for Israel. The weapons necessary for their survival as a nation were thus provided. Without any doubt, this mention of the horses and chariots was suggested by the mention of “the sea” in this very verse. It should not be thought, however, that God needs any literal horses or chariots. “Jehovah’s chariots are his angels (Psalms 3:8,19).”[23]<\/p>\n

This verse with strong emphasis upon such natural phenomena as the sea and the rivers suggests something that was pointed out by Nute: “Are not the elements God’s servants?, instruments in His hand for the execution of his glorious purpose?”[24] Of course, the trumpet judgments of Revelation 8-9, all of them dealing with natural phenomena, represented as subject to heavenly manipulation, strongly suggest the very same thing. Indeed, they do more. They declare it.<\/p>\n

Verse 9 <\/p>\n

“Thy bow was made quite bare; The oaths to the tribes were a sure word. Selah. Thou didst cleave the earth with rivers.”<\/p>\n

The Hebrew text is difficult here; but it is not safe to follow RSV and other versions which, “attempting to correct the text (by emending it), make it speak of the power of the divine judgment.”[25]<\/p>\n

“Thy bow was made quite bare …” The figure is that of taking a bow out of its carrying case, thus readying it for action. Another similar figure is, “He hath bent his bow and made it ready” (Psa 7:12).<\/p>\n

“The oaths to the tribe were a sure word …” This just means that God’s promises to Israel (the tribes) had proved to be dependable and trustworthy. It was not God who had failed Israel in the forthcoming calamity, but Israel who had failed God.<\/p>\n

“Thou didst cleave the earth with rivers …” This too is of somewhat uncertain meaning. Interestingly, “This may refer to the cleavage of the earth’s surface after an earthquake,”[26] exactly the same kind of phenomena that probably entered into the forming of the Grand Canyon of the Colorado. Geologists sometimes dispute this explanation, but it is fully consistent with all known facts.<\/p>\n

“Selah …” See under Hab 3:3.<\/p>\n

Verse 10 <\/p>\n

“The mountains saw thee, and were afraid; The tempest of waters passed by; The deep uttered its voice, And lifted up its hands on high.”<\/p>\n

“The deep uttered its voice …” This most likely refers, as Garland thought, to “the Red Sea,”[27] that being fully consistent with what has preceded in the passage: but it is not impossible that “the fountains of the deep” which were opened upon the occasion of the great deluge could be intended. In either case, it was natural phenomena obeying the voice of the Creator.<\/p>\n

“And lifted up its hand on high …” Either a reference to the turbulent and violent waters of the Red Sea overwhelming Pharaoh, or to the same phenomenon when the flood destroyed the earth. It is really immaterial which was specifically intended.<\/p>\n

Verse 11 <\/p>\n

“The sun and moon stood still in their habitation, At the light of thine arrows as they went, As the shining of thy glittering spear.”<\/p>\n

“The sun and moon stood still …” “This refers to the phenomenon that occurred in Jos 10:12 f, where the regularities of nature were suspended in order to guarantee the fullness of the Lord’s victory.”[28]<\/p>\n

Verse 12 <\/p>\n

“Thou didst march through the land in indignation; Thou didst thresh the nations in anger.”<\/p>\n

This verse is clearly a direct reference to the displacement of the kingdoms of Canaan in order for Israel to be settled in the land they formerly occupied, that being the most prominent example in all history of God “threshing the nations in anger.”<\/p>\n

God’s anger at the apostasy and paganism of earthly nations must never be thought of, however, as pertinent solely to the example of Israel and the Canaanites. Such is still the attitude of the Creator toward his human creation; and the impact of this chapter is the promise that God will continue to do such things when the divine judgment views it as necessary to do so. “This is a general statement and is not to be confined to the successes of Joshua and the destruction of the Canaanites.”<\/p>\n

Verse 13 <\/p>\n

“Thou wentest forth for the salvation of thy people, For the salvation of thine anointed; Thou woundest the head out of the house of the wicked man, Laying bare the foundation, even unto the neck. Selah.”<\/p>\n

“For the salvation of thy people …” The holy purpose of all God’s dealings with ancient Israel was that of procurement of salvation for the redeemed of all ages. Behind all of the apostasies and restorations of the old Israel, there lay the purpose of the Christ’s birth in Bethlehem, “thine anointed” almost certainly being a reference to that same Christ.<\/p>\n

“Thou woundest the head …” Who is the head “out of the house of the wicked,” if not Satan? Here is a prophetic renewal of the great promise of the Protoevangelium (Gen 3:15) that the head of the evil one would be bruised.<\/p>\n

“Even unto the neck …” Jamieson thought this carries the image of a flood reaching to the neck (Isa 8:8);[30] Kerr, however, thought the text should read “rock.” “The figure is that of a conqueror tearing away the foundation down to the rock.”[31] The imperfection of the text leaves the meaning somewhat obscure; but the principal meaning of the passage shines through nevertheless.<\/p>\n

“Selah …” See comment under Hab 3:3 Hab 3:9.<\/p>\n

Verse 14 <\/p>\n

“Thou didst pierce with his own staves the head of his warriors: They came as a whirlwind to scatter me; Their rejoicing was to devour the poor secretly.”<\/p>\n

“Thou didst pierce with his own staves the head of his warriors …” In a passage like this, the evidence of the larger and ultimate meaning is overwhelming. The bruising of Satan’s head was mentioned in the previous verse, and here the manner of Christ’s slaying the devil is clearly indicated “He through death (Satan’s weapon) slew him that had the power of death, that is, the devil” (Heb 2:14).<\/p>\n

To be sure, there were examples of that same phenomenon in the history of Israel. David, it will be recalled, slew Goliath with Goliath’s own sword. We do not know if Habakkuk had any intimation of the ultimate fulfillment of his words or not; but in all probability, he might have believed that he was merely referring to historical instances in the history of Israel. However, it was God who spoke these words through Habakkuk; hence, the message is for all generations, as well as for those who first heard it.<\/p>\n

Barnes pointed out a number of instances in which sinners perished in the very devices they had intended to use against others.<\/p>\n

“Pharaoh perished in the very Red Sea to which he had driven the children of Israel. Daniel’s accusers perished in the den of lions where they had contrived to throw Daniel. Haman was hanged on the very gallows he had erected upon which to hang Mordecai.”[32]<\/p>\n

There can be no wonder then that it was written in the Psalms, “The nations are sunk down in the pit that they made: in the net which they hid is their own foot taken.” (Psa 9:15).<\/p>\n

Verse 15 <\/p>\n

“Thou didst tread the sea with thy horses, The heap of mighty waters.”<\/p>\n

“The imagery here is taken from Exodus 1-19.”[33] In this whole passage (Hab 3:3-15), the backdrop against which all of it is written is God’s dealings with Israel in the Exodus, as has been repeatedly emphasized above. Habakkuk’s reason for calling all of these things to remembrance is to inspire hope on the part of the people that God will again appear for the delivery of his people as in the days of the Exodus. In fact, this whole prayer is precisely for the purpose of pleading with Almighty God to do that very thing. What a pity it was that the sins and rebellion of Israel had at that point in time made it impossible for God, in consistency with his holiness, to do it. Nothing could preserve the hope of all men, finally to be achieved in the Seed (singular) of Abraham, except the destruction and enslavement of the apostate Israelites. When the terrible news of just how bad it was with Israel was revealed to Habakkuk (Hab 3:16), he was reduced to a near-state of collapse.<\/p>\n

The figure in this verse of God’s treading upon the sea and the mighty waters are merely appropriate, poetic devices for praising God’s mighty deliverance of the Israel of old.<\/p>\n

Verse 16 <\/p>\n

“I heard, and my body trembled, My lips quivered at thy voice; Rottenness entereth into my bones, and I tremble in my place; Because I must wait quietly for the day of trouble, For the coming up of the people that invadeth us.”<\/p>\n

The great thrust of this verse (Hab 3:16 a) is that God answered Habakkuk and revealed to him that his plea for the deliverance of Israel could not be granted. Habakkuk’s trembling body, quivering lips, and debilitated bones show what a shocking and terrible impact the answer had upon Habakkuk.<\/p>\n

“I must wait quietly for the day of trouble …” With a spirit of resignation for what he must do, Habukkuk will submit patiently to the will of God. God’s ways are righteous, whether they are in accord with our personal desires, or not. There came a time when Samuel the prophet was forbidden any longer to grieve over Saul (1Sa 16:1). God’s punishment of the incorrigibly wicked is as much a part of his eternal love and justice, as the rich rewards of his favor and blessing.<\/p>\n

“For the coming up of the people that invadeth us …” This refers to “the day when the Chaldeans attack the Israelites.”[34] All men, including the prophet Habakkuk knew the terror of military disaster, and he immediately referred to some of the results that were sure to attend the approaching invasion.<\/p>\n

Verse 17 <\/p>\n

“For though the fig tree shall not flourish, Neither shall fruit be in the vines; The labor of the olive shall fail, And the fields shall yield no food; The flock shall be cut off from the fold, And there shall be no herd in the stalls.”<\/p>\n

This is a vivid description of the results of the “scorched earth” policy of the Babylonian invaders. The end result of such destruction would be starvation and death to multiplied tens of thousands of the population. Everything of value that could be transported would be carried away by the ruthless invaders, and what remained would be wantonly destroyed for the precise purpose of making the lands uninhabitable. That such a prospect was a source of great agony in the heart of Habukkuk is certain. Leaving such a pitiful lament without any further comment, Habakkuk went on to declare his joyful trust in the Lord no matter what would happen. The conclusion of this magnificent prayer-psalm reminds one of the words of Job, “Though he slay me, yet will I trust him” (Job 13:15). As Nute said, “Habakkuk’s words here are worthy to stand alongside the ‘if not’ of Shadrach, Meshach, and Abednego (Dan 3:18).”[35] Such a spirit is surpassed only by the words of Jesus in Gethsemane, “Nevertheless, not my will, but thine be done!”<\/p>\n

Verse 18 <\/p>\n

“Yet I will rejoice in Jehovah, I will joy in the God of my salvation.”<\/p>\n

See the comment on this spirit of joyful resignation under the preceding verse (Hab 3:17). Habakkuk’s love of God and loyalty to his Creator did not depend upon God’s answering his prayer in the manner Habakkuk had hoped.<\/p>\n

The words of this response have inspired the men of all generations; and Christians, throughout history, have treasured them in moments when all earthly prospects failed, and the soul was left no alternative except that of passing through the shadow of death.<\/p>\n

There is no more moving comment on the prime words of this prophecy, that, “The just shall live by faith,” than that which is contained in these verses. The affirmation is exquisitely and nobly worded.[36]<\/p>\n

Habakkuk’s unwavering faith in God is not blind. He exercised it in the full knowledge of the horrors that were to come upon his native land and the people whom he loved.<\/p>\n

“I will rejoice … I will joy …” The secret of such a response is in the object of his love, trust, and affection; it is God Himself. “The salvation” (Hab 3:13) has here become “my salvation,” in prosperity and in adversity, in joy and in sorrow, in victory and in defeat.<\/p>\n

Verse 19 <\/p>\n

“Jehovah, the Lord, is my strength; And he maketh my feet like hind’s feet, and will make me to walk upon my high places.”<\/p>\n

“In fruitful fields and flocks men had been taught to look for the presence and blessing of God; but here is a man who can dispense with all that, who can believe where he cannot see, who loves God, not for his gifts, but for himself, who can dispense with them all if he has but him.”[37]<\/p>\n

“Like hind’s feet …” The hind is the deer, the most sure-footed of creatures; and the figure means that no matter how rough the going gets, Habakkuk will not stumble and fall.<\/p>\n

Thus, ends the magnificent words of this wonderful prophecy. May God indeed bless all who take time to read and meditate upon it. How precious indeed is the word of the Lord.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

Hab 3:1. A prayer of Habakkuk, &c. The word prayer is here taken in a general sense for an act or exercise of devotion, including adoration, praise, and thanksgiving. The word shigionoth signifies wanderings, and may denote cantio erratica, vel mixta, a desultory, various, or mixed hymn; or, as Bishop Newcome thinks, a musical instrument of great compass, with which the Jews accompanied this piece of poetry.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Hab 3:1. A prayer of Habakkuk, by which he cheered and encouraged the church, and his own soul, under all the gloom that overspread the state of his country.<\/p>\n

Shigionoth, the name of a pensive air in which David uttered the sorrows of his heart, when persecuted by Saul. Psalms 7. Other conjectures are given, but this agrees best with Davids hymn.<\/p>\n

Hab 3:2. Oh Lord, I heard thy speech, and was afraid, as in the two preseding chapters, that the Chaldean armies should trample the nation under their feet, like vermin and reptiles; that they should encompass the people, as fishes in a net, and gather captives as the sand. Thy speech, oh Lord, was the echo of thy former words to Isaiah, that the cities should be utterly wasted away: Isa 6:11-12. On hearing these words, all the horrors mentioned in the sixteenth verse seized his soul.<\/p>\n

Oh Lord, revive thy work, as in the days of Samuel and David, in the midst of the years, in which we hang as it were between life and death. In wrath remember mercy.<\/p>\n

The Greek version of the LXX gives another turn to the Hebrew, which deserves notice: , in the midst of the two animals, or living creatures. They had the prayer, it would seem, of the eightieth Psalm in their view: Oh Shepherd of Israelthou that dwellest on the mercyseat, between the (two) cherubim, shine forth. The prophet having said in the words before, The Lord is in his holy temple, now prays for mercy for his guilty country, that God would arise, as in the days of old, when he went forth for the salvation of his people; as when he drowned the Egyptians, and overthrew the countless armies of Midian and her allies.<\/p>\n

Above all, it must not escape remark, that the same Greek word, , used in the new testament for the dwelling of Christ, the Word, in our flesh, and in the church, is the leading expression of his dwelling in the temple. Eze 43:7. Joh 1:14. This whole song is therefore a full address of the prophets soul to Jehovah, the Christ, the Hope of Israel, and their Saviour in the time of trouble. Jer 14:8. <\/p>\n

Hab 3:3. God came from Teman, in the land of Moab, and the Holy One (of Israel, the Captain of the host) from mount Paran, the desert adjacent to Kadesh-Barnea, on the borders of Moab. Here, when the Hebrews rebelled, the glory of the Lord appeared bright as the sun, to save Moses and Aaron, Caleb and Joshua, from being stoned by the rebels. Num 13:26; Num 14:10. Thus Moses before he died sung: The Lord came from Sinai, and rose up from Seir unto them; he shone forth from Paran. Deu 33:2. The majesty of the divine presence was the glory and the song of his ancient people.<\/p>\n

Hab 3:4. He had horns coming out of his hand. The word horn is the same in most languages, slightly varied in spelling. The text reads the same in the Greek, and in all the versions. Yet learned men think the word may be understood of shafts of light emanating from his hand, as beams of light, when mortal men like Daniel have seen a presence more than human. Dr Kennicott would therefore read, His brightness was as the sun, the splendour issuing from his hand, for there was the manifestation of his power. Others read, From his right hand issued streams of light.Dr. Durell.<\/p>\n

Hab 3:5. Before him went the pestilence. When the Israelites murmured, he gave their life over to the pestilence. Psa 78:50. He also sent his fear before them, to destroy the people of Canaan. Exo 23:27.<\/p>\n

Burning coals went forth at his feet. This is cited from the eighteenth Psalm. Fire out of his mouth devoured: coals were kindled by it. The fire first burned on the altar, and afterwards it burned in the uttermost parts of the camp. The Hebrew reshep occurs in Job 5:7, and Son 8:6; and must be understood of coals, though some would read burning disease.<\/p>\n

Hab 3:6. He stood and measured the earth, like the ancient conquerors, who drove affrighted nations before them, and gave their lands to whom they pleased. David also spake thus: I will divide Shechem, and mete out the valley of Succoth. Psa 60:6. In this country, our Norman kings gave away manors to their knights.<\/p>\n

Hab 3:7. I saw the tents of Cushan in affliction. We read in Jdg 3:8, that Chushan-rishathaim, king of Mesopotamia, oppressed the Israelites grievously for eight years, till the Lord raised up Othniel, who liberated his country by a complete overthrow of the tyrant. This, it would seem, is the powerful Syrian kingdom on the banks of the Euphrates, which was subdued by David. 2Sa 8:3.Ethiopia is a reference too wide for probability. But Midian, which follows, is the next victory in the order of Hebrew history.<\/p>\n

The curtains of the land of Midian did tremble, when the terrors of the Lord turned every mans sword against his fellow. Jdg 6:7.<\/p>\n

Hab 3:8. Was the Lord displeased against the rivers? Oh no: nature was at his command. The heavens and the earth fought for Israel. To them his bow appeared visible in the clouds, which composed Jehovahs chariot, when he went forth for the salvation of his people. He shot his arrows at their foes, according to the oath he swore to the tribes, to give them the promised land. His artillery were thunders and tempests of hail, the irresistible weapons of a God.<\/p>\n

Hab 3:10. The mountains saw thee, and they trembled. The mountains skipped like rams, and the little hills like lambs; all nature was moved at Jehovahs presence. Psa 114:4.<\/p>\n

What ailed thee, oh thou trembling sea; <\/p>\n

What horror turned the river back?<\/p>\n

Was natures God displeased with thee; <\/p>\n

And why should hills and mountains shake? <\/p>\n

Ye mountains huge that skipped like rams, <\/p>\n

Ye hills that leaped as frighted lambs.<\/p>\n

Hab 3:11. The sun and moon stood still, as it were to see the battle, and prolong the day, that kings, the heads of towns, might fall, and their captain be pierced with spears. Jos 10:12. The conquest of Canaan, whose armies were powerful, whose princes were martial, whose fortresses were impregnable, demonstrates the fidelity of God to his oath, in giving the land to Abrahams seed. The ten spies, looking solely at human power, were justified in saying, We cannot conquer it; but Caleb and Joshua looked at God.<\/p>\n

Hab 3:16. When I heard thy speech, oh Jehovah, the ever-living Word, my belly trembled. I saw nothing for my country but darkness and death. Rottenness and trembling seized my bones. I fled to the Lord my only refuge and strength. He is the rock of my salvation. <\/p>\n

REFLECTIONS.<\/p>\n

The grandeur of God in creation, and his tender mercy in unfolding his promises of grace, inspire the mind with the true sublime, ever expressed in the simplest form of words. The Lord having sworn to Abraham, and multiplied his seed, kept not silence. His pillary cloud awed the Egyptians, and divided the Red sea. In like manner, to save his servants from the rebels, the hills of Teman shone with his glory, and the deserts of Paran were cheered with the brightness of his presence. Who is like the God of Jeshurun, riding on the heavens, and flying on the wings of the wind.<\/p>\n

What are the combinations of all the enemies of the church. Sihon and Og are infatuated. The kings of Canaan, with all their countless bands, perish as the locusts. The earth trembles at his presence, the waters are afraid. The pestilence marches before him, sheets of hail follow in his train. The hill of Salmon is mantled with white in the warmth of barley harvest. There is no soul in all the nations, because Jehovah talks with his people, and marches at their head.<\/p>\n

Oh Judah, Judah, why then hast thou cast off this God for Baal. Thou art dumb at the bar, thou art speechless like thy gods. Apathy seizes thy soul. All the eloquence of the prophets cannot rouse thee, all the paternal strokes of a father do but move thee for a moment, to return to thy calves again. What more can be done? The mournful voice is heard at last to Judah, as to Samaria: Let Ephraim alone, he is given up to his idols.<\/p>\n

But the Lord adds, Go, oh my prophets, and house the church before the hail comes down. Make her feet like hinds feet, to escape the hunters of Chaldea. Cause her to walk on her high places, the covenant and promises of her God, while the storms of vengeance spend their fury on the high places of Baal. Teach Zion to forget her sorrows in songs of praise. Although the figtree shall not blossom; though the haughty aliens devour all the harvest and the vintage; though they slaughter all herds and flocks; yet will I rejoice in the Lord, the God of my salvation. I will joy in Messiah my God, for he will turn the desolated earth to a paradise, and fill all lands with righteousness, peace, and joy. Therefore let Zion sweetly sing, <\/p>\n

Away my unbelieving fear, <\/p>\n

Fear shall in me no more have place; <\/p>\n

My Saviour doth not yet appear, <\/p>\n

He hides the brightness of his face; <\/p>\n

But shall I therefore let him go, <\/p>\n

And basely to the tempter yield? <\/p>\n

No, in the strength of Jesus, no, I never will give up my shield.<\/p>\n

Although the vine its fruit deny, <\/p>\n

Although the olive yields no oil;<\/p>\n

The withering figtree droop and die, <\/p>\n

The fields elude the tillers toil; <\/p>\n

The empty stall no herds afford, <\/p>\n

And perish all the bleating race; <\/p>\n

Yet will I triumph in the Lord, <\/p>\n

The God of my salvation praise.<\/p>\n

Barren although my soul remain, <\/p>\n

And no one bud of grace appear; <\/p>\n

No fruit of all my toil and pain, <\/p>\n

But sin, and only sin is there; <\/p>\n

Although my gifts and comforts lost, <\/p>\n

My blooming hopes cut off I see;<\/p>\n

Yet will I in my Saviour trust, <\/p>\n

And glory that he died for me. C. W.<\/p>\n

Fuente: Sutcliffe’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Habakkuk 3. The Prayer of Habakkuk.<\/p>\n

Hab 3:1. Shigionoth: probably plural of shiggaion (Psa 7:1, p. 373). But LXX reads neginoth, on the stringed instruments (cf. Psa 4:1; Psa 6:1, etc.).<\/p>\n

Hab 3:2. The poet has both heard of and seen Yahwehs doings in days gone by, and prays Him anew to reveal His saving power to His people.<\/p>\n

For yarethi, I was afraid, read raithi, I have seen (LXX), to be taken with the following words: thus, I have seen Thy work, O Lord.in the midst of the years: i.e. in the present era (without waiting for the final judgment).Read probably, make Thyself known (LXX Syr.).<\/p>\n

Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n

Habakkuk 3<\/p>\n

(Chapter 3: 1). Having stood upon his watch-tower, and heard the answer of the LORD to his appeal, the prophet now takes to his knees in prayer. In the midst of all his exercises and trials, he avails himself of the unfailing resource we have in the LORD Who is in His holy temple. He draws near to the throne of grace to find help in the time of need.<\/p>\n

(V. 2). The prophet had seen the failure of the people of God and the work of the enemy in their midst. Now, with the holy fear of God in his heart, he prays that the LORD would work. He can say, “O LORD, revive Thy work.” He does not pray for a great public revival among the people of God, that might bring them into prominence, but he longs to see the LORD working in the midst of their trials, – to see the LORD acting in mercy towards those who by their failure have brought upon themselves the chastening of the LORD.<\/p>\n

(Vv. 3-6). Then in sublime language he recalls the different ways in which God had acted, in the past, for His own glory and the blessing of His people. He refers to Teman and Paran where there had been the most striking manifestations of divine power and glory, as we know from Deu 33:2. “Before Him” the enemies of His people were driven asunder and scattered, and every opposing power brought low.<\/p>\n

(Vv. 7-12). The dwellings of the heathen were in affliction, and their lands trembled when, at the word of the LORD “the rods of discipline” fell upon the nations (verse 9, N. Tr.). All the powers of nature – the rivers, the mountains, the sun and moon, were of no avail to stay the work of the LORD in judgment when He marched through the land in indignation, to thresh the nations in anger.<\/p>\n

(Vv. 13-15). In thus acting the LORD was not only dealing with the wickedness of nations, but working for the salvation of His people – His anointed. To this end the leaders in wickedness, that came as a whirlwind to scatter and devour the afflicted, were overthrown by the mighty power of God.<\/p>\n

(V. 16). This solemn dealing of God in judgment with the nations in the past, may, indeed, make the prophet realise the weakness and poverty of God’s people, and thus tremble in the presence of divine manifestations; nevertheless, it would lead the prophet to “rest in the day of trouble when their invader shall come up against the people” (N. Tr.).<\/p>\n

(Vv. 17-19). The outcome of the experiences of the prophet are summed up in the sublime burst of praise with which his prophecy closes. He had learned the ways of God in government, set forth in chastening His people, and in judging their enemies. He had seen a vision that told him all God’s works in chastening and judgment, would lead to the everlasting salvation of Es people, and, above all, to the earth being filled with the knowledge of the glory of the LORD. He may have to wait for the fulfilment of the vision, but, living by faith, it this glorious future and the One Who will bring it to pass, he is prepared to face all the trials by the way. Want may stare him in the face; for the fruits of the earth may fail, the fields may yield no bread, and the flocks no meat. Nevertheless the LORD is in His holy temple, and in the LORD he will rejoice, and joy in the God of his salvation. Weak in himself, he would find in the LORD God his strength, Who would enable him to walk in high places far above the distractions and sorrows of earth. <\/p>\n

How encouraging to trace the way in which this God-fearing man is led from being on his face in anguish of soul before God because of the failure of God’s people, to take his stand on the watch-tower, to hear the words of the LORD. Then, having learned the mind of the LORD, to see him on his knees in prayer with the result that finally he walks on high places with joy in his heart and praise on his lips.<\/p>\n

We live in the difficult times of the last closing days when, the Church having failed in its responsibility to witness for Christ, judgment commences at the house of God: when the world, having failed in its responsibility to govern, is filled with violence and corruption, and while passing on to the judgments of the day of the LORD, even now has to reap in sorrow what it has sown in wickedness. In such a day, when the end of all things is at hand, it surely becomes us to learn the lessons of Habakkuk, and be ” sober, and watch and pray ” (1Pe 4:7). It is not for believers, in this day of grace, to call down judgment on their enemies, but, as with the prophet of old, in all the sorrows we may have to face, whether amongst the people of God, or in the world around, we have an unfailing resource, “The LORD is in His holy temple.” Christ remains, the Same yesterday and today. and for ever. He has gone “into heaven itself now to appear in the presence of God for us” (Heb 9:24). Like the prophet of old, we can pour out the exercises of our souls before Him; we can watch to see His hand at work; we can express all our needs to Him in prayer; and, even now, be led in spirit into high places above all the storms to rejoice in the LORD, and joy in the God of our salvation.<\/p>\n

May we then, in due season be on our faces in confession; on the watch-tower to learn the mind of the LORD, on our knees in prayer; and on the high places in praise.<\/p>\n

H. S.<\/p>\n

Fuente: Smith’s Writings on 24 Books of the Bible<\/b><\/i><\/h4>\n

3:1 A prayer of Habakkuk the prophet {a} upon Shigionoth.<\/p>\n

(a) “upon Shigionoth” or “for the ignorance”. The prophet instructs his people to pray to God, not only because of their great sins, but also for those they had committed in ignorance.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

A. The introduction to the hymn 3:1<\/span><\/p>\n

Habakkuk’s prayer is hymnic in form, like many of the psalms (cf. Psalms 16; Psalms 30; Psalms 45; Psalms 88; Psalms 102; Psalms 142), and it apparently stood apart from the rest of the book at one time, as this title verse suggests. "Shigionoth" may be the title of the tune that the prophet and later Israelites used to sing this song. But the Hebrew word is the plural form of the same word used in the title of Psalms 7, but nowhere else. "Shiggaion" evidently means a poem with intense feeling. So another view is that the Israelites were to sing it enthusiastically. The intense feeling, in both contexts where the word occurs, is a vehement cry for justice against sin.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

Hab 3:1-19<\/p>\n

The third chapter, an Ode or Rhapsody, is ascribed to Habakkuk by its title. This, however, does not prove its authenticity: the title is too like those assigned to the Psalms in the period of the Second Temple. On the contrary, the title itself, the occurrence of the musical sign Selah in the contents, and the colophon suggest for the chapter a liturgical origin after the Exile. That this is more probable than the alternative opinion, that, being a genuine work of Habakkuk, the chapter was afterwards arranged as a Psalm for public worship, is confirmed by the fact that no other work of the prophets has been treated in the same way. Nor do the contents support the authorship by Habakkuk. They reflect no definite historical situation like the preceding chapters. The style and temper are different. While in them the prophet speaks for himself, here it is the nation or congregation of Israel that addresses God. The language is not, as some have maintained, late; but the designation of the people as “Thine anointed,” a term which before the Exile was applied to the king, undoubtedly points to a post-exilic date. The figures, the theophany itself, are not necessarily archaic, but are more probably molded on archaic models. There are many affinities with Psalms of a late date.<\/p>\n

At the same time a number of critics maintain the genuineness of the chapter, and they have some grounds for this. Habakkuk was, as we can see from chapters 1 and 2, a real poet. There was no need why a man of his temper should be bound down to reflecting only his own day. If so practical a prophet as Hosea, and one who has so closely identified himself with his times, was wont to escape from them to a retrospect of the dealings of God with Israel from of old, why should not the same be natural for a prophet who was much less practical and more literary and artistic? There are also many phrases in the Psalm which may be interpreted as reflecting the same situation as chapters 1, 2. All this, however, only proves possibility.<\/p>\n

The Psalm has been adapted in Psa 77:17-20.<\/p>\n

“IN THE MIDST OF THE YEARS”<\/p>\n

Hab 3:1-19<\/p>\n

WE have seen the impossibility of deciding the age of the ode which is attributed to Habakkuk in the third chapter of his book. But this is only one of the many problems raised by that brilliant poem. Much of its text is corrupt, and the meaning of many single words is uncertain. As in most Hebrew poems of description, the tenses of the verbs puzzle us, we cannot always determine whether the poet is singing of that which is past or present or future, and this difficulty is increased by his subject, a revelation of God in nature for the deliverance of Israel. Is this the deliverance from Egypt, with the terrible tempests which accompanied it? Or have the features of the Exodus been borrowed to describe some other deliverance, or to sum up the constant manifestation of Jehovah for His peoples help?<\/p>\n

The introduction, in Hab 3:2, is clear. The singer has heard what is to be heard of Jehovah, and His great deeds in the past. He prays for a revival of these “in the midst of the years.” The times are full of trouble and turmoil. Would that God, in the present confusion of baffled hopes and broken issues, made Himself manifest by power and brilliance, as of old! “In turmoil remember mercy!” To render “turmoil” by “wrath,” as if it were Gods anger against which the singers heart appealed, is not true to the original word itself, affords no parallel to “the midst of the years,” and misses the situation. Israel cries from a state of life in which the obscure years are huddled together and full of turmoil. We need not wish to fix the date more precisely than the writer himself does, but may leave it with him “in the midst of the years.”<\/p>\n

There follows the description of the Great Theophany, of which, in his own poor times, the singer has heard. It is probable that he has in his memory the events of the Exodus and Sinai. On this point his few geographical allusions agree with his descriptions of nature. He draws all the latter from the desert, or Arabian, side of Israels history. He introduces none of the sea-monsters, or imputations of arrogance and rebellion to the sea itself, which the influence of Babylonian mythology so thickly scattered through the later sea-poetry of the Hebrews. The Theophany takes place in a violent tempest of thunder and rain, the only process of nature upon which the desert poets of Arabia dwell with any detail. In harmony with this, God appears from the southern desert, from Teman and Paran, as in the theophanies in Deu 33:1-29, and in the Song of Deborah; a few lines recall the Song of the Exodus, {Exo 15:1-27} and there are many resemblances to the phraseology of the Sixty-eighth Psalm. The poet sees under trouble the tents of Kushan and of Midian, tribes of Sinai. And though the Theophany is with floods of rain and lightning, and foaming of great waters, it is not with hills, rivers, or sea that God is angry, but with the nations the oppressors of His poor people, and in order that He may deliver the latter. All this, taken with the fact that no mention is made of Egypt, proves that, while the singer draws chiefly upon the marvelous events of the Exodus and Sinai for his description, he celebrates not them alone but all the ancient triumphs of God over the heathen oppressors of Israel. Compare the obscure line-these be “His goings of old.”<\/p>\n

The report of it all fills the prophet with trembling (Hab 3:16 returns upon Hab 2:6), and although his language is too obscure to permit us to follow with certainty the course of his feeling, he appears to await in confidence the issue of Israels present troubles. His argument seems to be, that such a God may be trusted still, in face of approaching invasion (Hab 3:16). The next verse, however, does not express the experience of trouble from human foes; but figuring the extreme affliction of drought, barrenness, and poverty, the poet speaking in the name of Israel declares that, in spite of them, he will still rejoice in the God of their salvation (Hab 3:17). So sudden is this change from human foes to natural plagues that some scholars have here felt a passage to another poem describing a different situation. But the last lines with their confidence in the “God of salvation,” a term always used of deliverance from enemies, and the boast, borrowed from the Eighteenth Psalm. “He maketh my feet like to hinds feet, and gives me to march on my heights,” reflect the same circumstances as the bulk of the Psalm, and offer no grounds to doubt the unity of the whole.<\/p>\n

PSALM OF HABAKKUK THE PROPHET<\/p>\n

“Lord, I have beard the report of Thee; I stand in awe! Lord, revive Thy work in the midst of the years, In the midst of the years make Thee known In turmoil remember mercy! God comes from Teman, The Holy from Mount Paran. He covers the heavens with His glory.”<\/p>\n

“And filled with His praise is the earth. The flash is like lightning; He has rays from each hand of Him, Therein is the ambush of His might. Pestilence travels before Him, The plague-fire breaks forth at His feet. He stands and earth shakes, He looks and drives nations asunder; And the ancient mountains are cloven, The hills everlasting sink down. These be His ways from of old.”<\/p>\n

“Under trouble I see the tents of Kushan The curtains of Midians land are quivering Is it with hills Jehovah is wroth? Is Thine anger with rivers? Or against the sea is Thy wrath, That Thou ridest it with horses, Thy chariots of victory? Thy bow is stripped bare; Thou gluttest(?) Thy shafts. Into rivers Thou clearest the earth; Mountains see Thee and writhe; The rainstorm sweeps on: The Deep utters his voice, He lifts up his roar upon high. Sun and moon stand still in their dwelling, At the flash of Thy shafts as they speed, At the sheen of the lightning, Thy lance In wrath Thou stridest the earth, In anger Thou threshest the nations Thou art forth to the help of Thy people, To save Thine anointed. Thou hast shattered the head from the house of the wicked, Laying bare from to the neck. Thou hast pierced with Thy spears the head of his princes. They stormed forth to crush me; Their triumph was as to devour the poor in secret. Thou hast marched on the sea with Thy horses; Foamed the great waters.”<\/p>\n

“I have heard, and my heart shakes; At the sound my lips tremble, Rottenness enters my bones, My steps shake under me. I will for the day of trouble That pours in on the people. Though the fig-tree do not blossom, And no fruit be on the vines, Fail the produce of the olive, And the fields yield no meat, Cut off by the flock from the fold, And no cattle in the stalls, Yet in the Lord will I exult, I will rejoice in the God of my salvation. Jehovah, the Lord, is my might; He hath made my feet like the hinds, And on my heights He gives me to march.”<\/p>\n

This Psalm, whose musical signs prove it to have been employed in the liturgy of the Jewish Temple, has also largely entered into the use of the Christian Church. The vivid style, the sweep of vision, the exultation in the extreme of adversity with which it closes, have made it a frequent theme of preachers and of poets. St. Augustines exposition of the Septuagint version spiritualizes almost every clause into a description of the first and second advents of Christ: Calvins more sober and accurate learning interpreted it of Gods guidance of Israel from the time of the Egyptian plagues to the days of Joshua and Gideon, and made it enforce the lesson that He who so wonderfully delivered His people in their youth will not forsake them in the midway of their career. The closing verses have been torn from the rest to form the essence of a large number of hymns in many languages.<\/p>\n

For ourselves, it is perhaps most useful to fasten upon the poets description of his own position in the midst of the years, and like him to take heart, amid our very similar circumstances, from the glorious story of Gods ancient revelation, in the faith that He is still the same in might and in purpose of grace to His people. We, too, live among the nameless years. We feel them about us, undistinguished by the manifest workings of God, slow and petty, or, at the most, full of inarticulate turmoil. At this very moment we suffer from the frustration of a great cause, on which believing men had set their hearts as Gods cause; Christendom has received from the infidel no greater reverse since the days of the Crusades. Or, lifting our eyes to a larger horizon, we are tempted to see about us a wide, flat waste of years. It is nearly nineteen centuries since the great revelation of God in Christ, the redemption of mankind, and all the wonders of the Early Church. We are far, far away from that, and unstirred by the expectation of any crisis in the near future. We stand “in the midst of the years,” equally distant from beginning and from end. It is the situation which Jesus Himself likened to the long double watch in the middle of the night-“if he come in the second watch or in the third watch”-against whose dullness He warned His disciples. How much need is there at such a time to recall, like this poet, what God has done-how often He has shaken the world and overturned the nations, for the sake of His people and the Divine causes they represent. “His ways are everlasting.” As He then worked, so He will work now for the same ends of redemption. Our prayer for “a revival of His work” will be answered before it is spoken.<\/p>\n

It is probable that much of our sense of the staleness of the years comes from their prosperity. The dull feeling that time is mere routine is fastened upon our hearts by nothing more firmly than by the constant round of fruitful seasons-that fortification of comfort, that regularity of material supplies, which modern life assures to so many. Adversity would brace us to a new expectation of the near and strong action of our God. This is perhaps the meaning of the sudden mention of natural plagues in the seventeenth verse of our Psalm. Not in spite of the extremes of misfortune, but just because of them, should we exult in “the God of our salvation”; and realize that it is by discipline He makes His Church to feel that she is not marching over the dreary levels of nameless years, but “on our high places He makes us to march.”<\/p>\n

“Grant, Almighty God, as the dullness and hardness of our flesh is so great that it is needful for us to be in various ways afflicted-oh, grant that we patiently bear Thy chastisement and under a deep feeling of sorrow flee to Thy mercy displayed to us in Christ, so that we depend not on the earthly blessings of this perishable life, but relying on Thy word go forward in the course of our calling, until at length we be gathered to that blessed rest which is laid up for us in heaven, through Christ our Lord. Amen.”<\/p>\n

Fuente: Expositors Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

A prayer of Habakkuk the prophet upon Shigionoth. 1 2. Introduction 1. A prayer of Habakkuk ] The only part of the passage which is strictly prayer is Hab 3:2. But the whole poem is nothing but an amplification of the words “renew thy work.” The earnest direction of the poet’s mind towards God, and … Continue reading “Exegetical and Hermeneutical Commentary of Habakkuk 3:1”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22780","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22780","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22780"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22780\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22780"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22780"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22780"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}