Text -- Habakkuk 3:1 (NET)

Habakkuk’s Vision of the Divine Warrior

3:1 This is a prayer of Habakkuk the prophet:

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Hab 3:1

A musical instrument.

JFB: Hab 3:1

The only strictly called prayers are in Hab 3:2. But all devotional addresses to God are called "prayers" (Psa 72:20). The Hebrew is from a root "to apply to a judge for a favorable decision." Prayers in which praises to God for deliverance, anticipated in the sure confidence of faith, are especially calculated to enlist Jehovah on His people's side (2Ch 20:20-22, 2Ch 20:26).

JFB: Hab 3:1

A musical phrase, "after the manner of elegies," or mournful odes, from an Arabic root [LEE]; the phrase is singular in Psa 7:1, title. More simply, from a Hebrew root to "err," "on account of sins of ignorance." Habakkuk thus teaches his countrymen to confess not only their more grievous sins, but also their errors and negligences, into which they were especially likely to fall when in exile away from the Holy Land [CALVIN]. So Vulgate and AQUILA, and SYMMACHUS. "For voluntary transgressors" [JEROME]. Probably the subject would regulate the kind of music. DELITZSCH and HENDERSON translate, "With triumphal music," from the same root "to err," implying its enthusiastic irregularity.

Clarke: Hab 3:1

A prayer of Habakkuk - upon Shigionoth - See the note on the title of Psalm 7 (note), where the meaning of Shiggaion is given. The Vulgate has, pro ignorantiis , for ignorances, or sins committed in ignorance; and so it is understood by the Chaldee. The Syriac has nothing but merely, A prayer of Habakkuk. And the Septuagint, instead of Shigionoth, have μετα ῳδης, with a hymn, which is copied by the Arabic

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

Hab 2:20 : "But the Lord is in his holy temple:
Be silent before him, all the earth

Hab 3:1 : O Lord, I have heard thy speech:
I have feared, O Lord, thy work.
As the years approach thou hast shown;
As the years approach thou makest known.
In wrath thou rememberest mercy.

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

Calvin: Hab 3:1

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.

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.

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.

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?

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.

Defender: Hab 3:1

"Shigionoth" refers to a distinctive type of music, sung in a spirit of victory and excitement. Habakkuk's book is the most poetic of all the prophets, and this last chapter is an actual psalm."

TSK: Hab 3:1

prayer : Psa. 86:1-17 *title Psa. 90:1-17 *title

upon Shigionoth : or, according to variable songs, or tunes, called in Hebrew, Shigionoth. Psa. 7:1-17 *title

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Hab 3:1

A prayer of Habakkuk - o . The "prayer"of the prophet, in the strictest sense of the word, is contained in the words of Hab 3:2. The rest is, in its form, praise and thanksgiving, chiefly for God’ s 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, 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 God’ s 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."

Upon Shigionoth - The title, "Shiggaion,"occurs only once besides Ps. 7. 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.

It probably, then, means a psalm with music expressive of strong emotion, "erratic"or "dithyrambic."Habakkuk’ s 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 has 15 words, in five combinations of three words; Hab 3:3, Hab 3:10 have 12 words, in four 3’ s: Hab 3:4, Hab 3:9, Hab 3:19 have 9 words in three 3’ s: Hab 3:5, Hab 3:12, Hab 3:15, Hab 3:18 have 6 words in two 3’ s: Hab 3:17 is divided into 4-3-3-4-3-3; Hab 3:8 is 3-3-3-3-2; Hab 3:11 is 4-3-3; Hab 3:16 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 three’ s") yet so that long measures are succeeded by very short.

Poole: Hab 3:1

A prayer: 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 .

Shigionoth a musical note, say some, and such note as the Jews have no certain knowledge of. Others say Shigionoth 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.

Haydock: Hab 3:1

For ignorances. That is, for the sins of his people. In the Hebrew it is shignoth: which some take to signify a musical instrument, or tune, with which this sublime prayer and canticle was to be sung. (Challoner) ---

The term is omitted in several Latin manuscripts. The precise import cannot be ascertained; yet it seems to imply a song of comfort. (Calmet) ---

Septuagint, "with a canticle." (Haydock) ---

St. Jerome follows Aquila and Symmachus, and the 5th edition. Theodot.[Theodotion?] has, "for voluntary" transgressions. (Calmet) ---

All sins proceed in some degree from ignorance, (Worthington) and are all the effects of free-will. (Haydock) ---

The prophet prays to be freed from sin, and foretells the corning of Christ, &c. (Worthington) ---

The :Fathers apply this canticle to Him, as the Church herself does in her office. We cannot go astray, following such guides. Yet some think that an allusion is made to the return from captivity, and from Egypt, which were noble figures of the world's redemption. The prophet concludes with adoring the ways of God, (Calmet) which at first he had not comprehended. (Haydock) ---

He is astonished at God's mercy, in becoming incarnate for man's sake. (Worthington)

Gill: Hab 3:1

A prayer of Habakkuk the prophet upon Shigionoth. Of the name, character, and office of the prophet; see Gill on Hab 1:1. 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 and from the direction of it to the chief singer on the stringed instruments, Hab 3:19 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 Psa 7:1; 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,

"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:''

but there does not appear throughout the whole prayer one single petition for the pardon of any sin at all.

Commentary -- Verse Notes / Footnotes

NET Notes: Hab 3:1

¹ tn The Hebrew text adds עַל שִׁגְיֹנוֹת (’al shigyonot, “upon [or, “according to”] shigyonot”). The meaning of this word is uncertain. It may refer to the literary genre of the prayer or to the musical style to be employed when it is sung. The NEB leaves the term untranslated; several other modern English versions transliterate the term into English, sometimes with explanatory notes (NASB, NRSV “according to Shigionoth”; NIV “On shigyonoth”).

Geneva Bible: Hab 3:1

A prayer of Habakkuk the prophet ^{( a )} upon Shigionoth.

^{( 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.

Commentary -- Verse Range Notes

TSK Synopsis: Hab 3:1-19

1 Habakkuk, in his prayer, trembles at God's majesty.

17 The confidence of his faith.

MHCC: Hab 3:1-2

The word prayer seems used here for an act of devotion. The Lord would revive his work among the people in the midst of the years of adversity. This may be applied to every season when the church, or believers, suffer under afflictions and trials. Mercy is what we must flee to for refuge, and rely upon as our only plea. We must not say, Remember our merit, but, Lord, remember thy own mercy.

Matthew Henry: Hab 3:1-2

This chapter is entitled a prayer of Habakkuk. 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, Gen 20:7); 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, we must resolve that therefore we will call upon him as long as we live. 1. The prophet owns the receipt of God's answer to his former representation, and the impression it made upon him (v. 2): " O Lord! I have heard thy speech, thy hearing "(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, 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 (Hab 2:1), I will watch to see what he will say; and now he owns, Lord, I have heard thy speech; 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, Pro 28:9. I heard it, and was afraid. Messages immediately from heaven commonly struck even the best and boldest men into a consternation; Moses, Isaiah, and Daniel, did exceedingly fear and quake. 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 these days of trouble might be shortened, 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; 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, 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, thy church"(that is the work of God's own hand, formed by him, formed for him); " revive that, even when it walks in the midst of trouble, Psa 138:7, Psa 138:8. Grant thy people a little reviving in their bondage, Ezr 9:8; Psa 85:6. Preserve alive thy work "(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 in us, by sanctifying the trouble to us and supporting us under it, though the time be not yet come, even the set time, for our deliverance out of it. Whatever becomes of us, though we be as dead and dry bones, Lord, let thy work be revived, 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, make thyself known, for now verily thou art a God that hidest thyself (Isa 45:15), 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 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. (3.) "Do something for thy people's comfort: In wrath remember mercy, and make that known. Show us thy mercy, O Lord! "Psa 85:7. 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.

Keil-Delitzsch: Hab 3:1

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 phillâh , a prayer, like Psa 17:1-15; 86; 90; 102, and Psa 142:1-7, 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 על שׁגינות , 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 shiggâyōn , according to its etymon shâgâh = shâgag , 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 shiggâyōn in the heading to Psalm 7, and also to the analogy between ‛al shigyōnōth , and such headings to the psalms as ‛al haggittı̄th , ‛al n^e gı̄nōth , and other words introduced with ‛al . Whilst shiggâyōn in Psa 7:1 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 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, and the repetition of Selah three times (Hab 3:3, Hab 3:9, Hab 3:13), that our hymn was to be used with musical accompaniment. Now, as shâgâh , to err, then to reel to and fro, is applied to the giddiness both of intoxication and of love (Isa 28:7; Pro 20:1; Pro 5:20), shiggâyōn 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 (see Clauss on Psa 7:1; Ewald, Delitzsch, and others); hence על שׁגינות , after dithyrambs, or "after the manner of a stormy, martial, and triumphal ode"(Schmieder).

Constable: Hab 3:1-19

III. Habakkuk's hymn in praise of Yahweh ch. 3

Having received the revelation that Yahweh would destroy Babylon, Habakkuk could understand that He was just in using that wicked nation to discipline Israel. Babylon would not go free but would perish for her sins. Israel's punishment, on the other hand, was only temporary (cf. 2 Sam. 7:16). This insight led Habakkuk to write the prayer of praise that concludes the book.

This hymn is similar in language and imagery to Deuteronomy 33, Psalm 18:4-19, and Psalm 68. Its structure is chiastic, as indicated by the headings below.

Constable: Hab 3:1

A. The introduction to the hymn 3:1

Habakkuk's prayer is hymnic in form, like many of the psalms (cf. Ps. 16; 30; 45; 88; 102; 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 Psalm 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.

Guzik: Hab 3:1

Habakkuk 3 - The Prophet's Prayer

A. Seeking revival from the God of all power.

1. (1-2) A plea for revival.

A prayer of Habakkuk the prophet, on Shigionoth. O LORD, I have heard your speech and was afraid; O LORD, revive Your work in the midst of the years! In the midst of the years make it known; in wrath remember mercy.

a. A prayer of Habakkuk the prophet: The first two chapters of Habakkuk give us the prophet's "question and answer" time with God. Now that God has answered Habakkuk, the prophet brings a prayer to close the book.

b. O LORD, revive Your work in the midst of the years: Habakkuk simply prays for revival. He knows how God once worked and how His people once responded, and Habakkuk wants to see that again.

i. The prayer of Habakkuk shows us that revival is a work of God, not the achievement of man. There is something man can and must do for revival - simply cry out to God and plead for His reviving work.

ii. Notice the prayer: revive Your work. Often, my prayer is really "revive my work," but I must have a heart and mind for God's work, far bigger than my portion of it. "Shake off all the bitterness of everything that has to do with self, or with party, and now pray, 'Lord, revive thy work, and if thy work happen to be more in one branch of the church than in another, Lord, give that the most reviving. Give us all the blessing, but do let thine own purposes be accomplished, and thine own glory come of it, and we shall be well content, though we should be forgotten and unknown.'" (Spurgeon)

iii. At the same time, this must be a personal prayer: "LORD, revive me." We too often blame the church for sin, corruption, laziness, prayerlessness, lack of spiritual power, or whatever - and we forget that we are the church. Pray for personal revival and diligently search yourself:

· Check your conduct - does your walk glorify the LORD as it should? How about your private conduct, which only the LORD sees?

· Check your conversation - is your speech profane or impure? Do you talk about Jesus with others?

· Check your communion - are you living a growing, abiding life with Jesus?

c. In the midst of the years make it known: Habakkuk longs for God to do a work that is evident to everyone as a work of God. He prays that revival would be known at a definite time and place (in the midst of the years), not just as an idea in someone's head.

d. In wrath remember mercy: Habakkuk prays knowing well that they don't deserve revival, so he prays for mercy. The idea is, "LORD, I know that we deserve your wrath, but in the midst of your wrath remember mercy and send revival among us."

i. "Sorrowfully, not wishing to be an accuser of the brethren, it does seem to me that considering the responsibilities which were laid upon us, and the means which God has given us, the church generally, (there are blessed exceptions!) has done so little for Christ that if 'Ichabod' were written right across its brow, and it were banished from God's house, it would have its deserts. We cannot therefore appeal to merit, it must be mercy." (Spurgeon)

ii. "O God, have mercy upon thy poor church, and visit her, and revive her. She has but a little strength; she has desired to keep thy word; oh, refresh her; restore to her thy power, and give her yet to be great in this land." (Spurgeon)

2. (3-15) The power of God on behalf of His people.

God came from Teman, the Holy One from Mount Paran. Selah. His glory covered the heavens, and the earth was full of His praise. His brightness was like the light; He had rays flashing from His hand, and there His power was hidden. Before Him went pestilence, and fever followed at His feet. He stood and measured the earth; He looked and startled the nations. And the everlasting mountains were scattered, the perpetual hills bowed. His ways are everlasting. I saw the tents of Cushan in affliction; the curtains of the land of Midian trembled. O LORD, were You displeased with the rivers, was Your anger against the rivers, was Your wrath against the sea, that You rode on Your horses, Your chariots of salvation? Your bow was made quite ready; oaths were sworn over Your arrows. Selah. You divided the earth with rivers. The mountains saw You and trembled; the overflowing of the water passed by. The deep uttered its voice, and lifted its hands on high. The sun and moon stood still in their habitation; at the light of Your arrows they went, at the shining of Your glittering spear. You marched through the land in indignation; You trampled the nations in anger. You went forth for the salvation of Your people, for salvation with Your Anointed. You struck the head from the house of the wicked, by laying bare from foundation to neck. Selah. You thrust through with his own arrows the head of his villages. They came out like a whirlwind to scatter me; their rejoicing was like feasting on the poor in secret. You walked through the sea with Your horses, through the heap of great waters.

a. His glory covered the heavens, and the earth was full of His praise: As Habakkuk prays for revival he begins to praise the God who brings revival. In this song of praise (punctuated by several expressions of Selah, as in the Psalms) Habakkuk glorifies the power and majesty of God.

i. It is good to praise God like this, and God's people need to do more of it. It is good to praise God because . . .

· Because it gives appropriate honor and glory to God

· Because declares God's specific works

· Because it teaches and reminds us of who God is and what He has done

· Because it places man in proper perspective under God

· Because it builds confidence in the power and works of God

b. You went forth for the salvation of Your people, for salvation with Your Anointed: As Habakkuk remembers how God has saved in the past, it makes him full of faith for what God can do right now and in the future. He also declares that salvation is brought with Your Anointed - and the LORD's anointed is none other than the Messiah, Jesus Christ.

B. The triumph of the prophet's faith.

1. (16-18) Knowing God's strength, Habakkuk can trust the LORD even in a crisis.

When I heard, my body trembled; My lips quivered at the voice; rottenness entered my bones; and I trembled in myself, that I might rest in the day of trouble. When he comes up to the people, he will invade them with his troops. Though the fig tree may not blossom, nor fruit be on the vines; though the labor of the olive may fail, and the fields yield no food; though the flock may be cut off from the fold, and there be no herd in the stalls; yet I will rejoice in the LORD, I will joy in the God of my salvation.

a. When I hard, my body trembled: Habakkuk shows the proper response of man under the sovereign power of God. He recognizes his own weakness and low standing before this God of all majesty and power.

b. He will invade him with his troops: The prophet remembers that the Babylonians are coming, and that this God of sovereign power and majesty is directing their work against Judah.

c. Though the fig tree may not blossom, not fruit be on the vines . . . yet I will rejoice in the LORD, I will joy in the God of my salvation: In almost a vision, Habakkuk sees the Judean countryside desolate, perhaps from the invading Babylonian army or perhaps from natural calamity. In the midst of this almost complete loss, Habakkuk can still rejoice in the LORD.

i. He knows that this God of majesty and power is not diminished because man faces difficult trials. Sometimes we think, "If God is so great and powerful, how come I am going through a hard time?" Habakkuk knew this was the wrong question and the wrong attitude. Instead, he says: "I know you are strong and mighty, and if we are in desolate circumstances it is because we deserve it. I will praise You still, and even rejoice in You."

ii. Rejoice in the LORD . . . joy in the God of my salvation: With desolate circumstances like he just described, Habakkuk can find no joy in the fig tree or in the vines or in the fields or flock; yet God is unchanged. He can still rejoice in the LORD, because He is unchanging.

iii. Habakkuk didn't just practice positive thinking and shut out the idea of the barren fig tree and the empty cattle stalls. Instead, he saw those problems for what they were and remembered that God was greater than them all.

d. Benjamin Franklin - who was not a Christian, though he had great respect for the Bible - used Habakkuk 3:17-19 to confound a group of sophisticated, cultured despisers of the Bible. When he was in Paris he heard this group mocking the Bible, and mocking Franklin for his admiration of it. One evening he came among them and said that he had a manuscript containing an ancient poem, that he was quite impressed by the poem and he wanted to read it to them. When he read Habakkuk 3:17-19, his listeners received it with praise and admiration - "What a magnificent poem!" they said, and wanted to know where they could get copies. Franklin told them to just look in Habakkuk chapter 3.

2. (19) Knowing God's strength, Habakkuk can trust God for strength.

The LORD God is my strength; He will make my feet like deer's feet, and He will make me walk on my high hills. To the Chief Musician. With my stringed instruments.

a. The LORD God is my strength: Habakkuk can only properly pray this after he prayed the prayer of faith in the previous verses. He rightly declared that his strength was not in fig trees or vines or fields or flocks, but only in the LORD God.

i. We might even say that what we praise is our strength. If by his words, life, or heart a man lives to praise his own achievements and resources, that those are his strength. If by words, life, or heart one praises a person or an idea, then those are his strength. We demonstrate that the LORD God is our strength when we praise Him.

b. He will make my feet like deer's feet: Habakkuk thought of the deer running about on the high hills, never losing a step and never falling. More than that, the deer positively dance and leap on the hills - they are full of life and joy. So the prophet declares, "God will set my steps that firmly and lively also. As I trust in Him, He will not allow me to slip or fall, and I will do more than merely plod along - I will skip about with life and joy."

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Habakkuk (Book Introduction)

HABAKKUK, from a Hebrew root meaning to "embrace," denoting a "favorite" (namely, of God) and a "struggler" (for his country's good). Some ancient authors represent him as belonging to the tribe of Levi; others [PSEUDO EPIPHANIUS], to that of Simeon. The inscription to Bel and the dragon in the Septuagint asserts the former; and Hab 3:19 perhaps favors this. EUSEBIUS [Ecclesiastical History, 7.29] states that in his time Habakkuk's tomb was shown at Ceila in Palestine.

The time seems to have been about 610 B.C. For the Chaldeans attacked Jerusalem in the ninth month of the fifth year of Jehoiakim, 605 B.C. (2Ki 24:1; 2Ch 36:6; Jer 46:2; Jer 36:9). And Habakkuk (Hab 1:5-6, &c.) speaks of the Chaldeans as about to invade Judah, but not as having actually done so. In the second chapter he proceeds to comfort his people by foretelling the humiliation of their conquerors, and that the vision will soon have its fulfilment. In the third chapter the prophet in a sublime ode celebrates the deliverances wrought by Jehovah for His people in times past, as the ground of assurance, notwithstanding all their existing calamities, that He will deliver them again. Hab 3:16 shows that the invader is still coming, and not yet arrived; so that the whole refers to the invasion in Jehoiakim's times, not those under Jehoiachin and Zedekiah. The Apocryphal appendix to Daniel states that he lived to see the Babylonian exile (588 B.C.), which accords with his prophesying early in Jehoiakim's reign, about 610 B.C.

The position of the book immediately after Nahum is appropriate; as Nahum treated of the judgments of the Lord on Assyria, for its violence against Israel, so Habakkuk, those inflicted by, and on, the Chaldeans for the same reason.

The style is poetical and sublime. The parallelisms are generally regular. Borrowed ideas occur (compare Hab 3:19, with Psa 18:33; Hab 2:6, with Isa 14:4; Hab 2:14, with Isa 11:9). The ancient catalogues imply that his book is part of the canon of Scripture. In the New Testament, Rom 1:17 quotes Hab 2:4 (though not naming him); compare also Gal 3:11; Heb 10:38. Act 13:40-41 quotes Hab 1:5. One or two Hebrew words peculiar to Habakkuk occur (Hab 1:9; Hab 2:6, Hab 2:16).

JFB: Habakkuk (Outline)

• HABAKKUK'S EXPOSTULATION WITH JEHOVAH ON ACCOUNT OF THE PREVALENCE OF INJUSTICE: JEHOVAH SUMMONS ATTENTION TO HIS PURPOSE OF SENDING THE CHALDEANS AS THE AVENGERS. THE PROPHET COMPLAINS, THAT THESE ARE WORSE THAN THOSE ON WHOM VENGEANCE WAS TO BE TAKEN. (Hab. 1:1-17)
• THE PROPHET, WAITING EARNESTLY FOR AN ANSWER TO HIS COMPLAINTS (FIRST CHAPTER), RECEIVES A REVELATION, WHICH IS TO BE FULFILLED, NOT IMMEDIATELY, YET IN DUE TIME, AND IS THEREFORE TO BE WAITED FOR IN FAITH: THE CHALDEANS SHALL BE PUNISHED FOR THEIR CRUEL RAPACITY, NOR CAN THEIR FALSE GODS AVERT THE JUDGMENT OF JEHOVAH, THE ONLY TRUE GOD. (Hab. 2:1-20)
• HABAKKUK'S PRAYER TO GOD: GOD'S GLORIOUS REVELATION OF HIMSELF AT SINAI AND AT GIBEON, A PLEDGE OF HIS INTERPOSING AGAIN IN BEHALF OF ISRAEL AGAINST BABYLON, AND ALL OTHER FOES; HENCE THE PROPHET'S CONFIDENCE AMID CALAMITIES. (Hab. 3:1-19)

TSK: Habakkuk 3 (Chapter Introduction)

Overview

Hab 3:1, Habakkuk, in his prayer, trembles at God’s majesty; Hab 3:17, The confidence of his faith.

Poole: Habakkuk (Book Introduction)

THE ARGUMENT

The prophecy of Habakkuk seems to be an exact stating of that perplexed case, touching the seeming unequalness of the proceedings of God in the government of the world, in which the good suffer evil, and the evil rejoice in prosperity; the more righteous are afflicted, and the more unrighteous prosper; nay, the worst domineer over the best, among men. This case baffled the wise among philosophers, and it much troubled David and Jeremiah, Psa 73:2,3 , &c.; Jer 12:1,2 ; and hath ever been matter of some wonder. to the best and wisest of men, as here it was to Habakkuk, who lived in the times of great impieties against God, and of great injustice amongst men. It is most probable he lived and prophesied in the days of Manasseh, when the wicked devoured the man that was more righteous than himself; and this is the subject of his complaint, Hab 1:1-4 . Those grievous sins which then abounded, he declareth shall be punished by the Chaldeans, at which he again wondereth: it grieveth him to see, in Judah, the best afflicted by the worst; and it is as much grief to him to foresee the wicked nation of the Chaldeans prosper in the ruins of a more righteous nation, (from the 5th to the 11th verse of the first chapter,) which God commandeth him to foretell. On this he proposeth the case expressly, from verse 12 to the end of the chapter, and which God resolveth for him in the second chapter, where the sins of Judah and the sins of the Chaldeans are enumerated, and at once both are threatened with punishment; when the Chaldeans have punished Judah’ s sins, the Medes and Persians shall punish the same sins in the Chaldeans. In all which the unspotted righteousness and the admirable wisdom of God is seen, in the government of his church, chastised for her sins against God; and in his government of the world, sinning highly against God, and with greater wickedness acting the same or worse things than those for which by their means God had before punished his church. In fine, the prophet, with steady faith and fervent prayer, addresseth to God, and in most elegant manner recounting God’ s mercy and faithfulness to his people, Hab 3 , leaves it both a foundation to our hope and pattern for our practice. He doth resolve, as we should, to wait for, rejoice in, and submit to the Lord, in greatest distresses and darkness of providence. An excellent subject for our meditations at this day, as well as in the days of our prophet, whose name seems to imply his wrestlings with these difficulties, or his laying hold, embracing of God; our safest course in such circumstances being to adhere to God. We can but guess at the time of his prophesying, and that we think is rather in the time of Manasseh, than of Hezekiah, or Josiah, though possibly he might live and be a prophet in the first part of Josiah’ s reign. What tribe or what family he was of we pretend not to tell you, since we cannot pretend to know; but we are sure he was not the pretended messenger that carried a mess of broth out of Judea into Babylon, for Daniel’ s dinner; and we think it a wonder any thinking man should now believe it, as it would at that day have been, if really done.

Poole: Habakkuk 3 (Chapter Introduction)

CHAPTER 3

Habakkuk’ s prayer, Hab 3:1,2 . He describeth God’ s majesty, and wonders wrought in his people’ s behalf, Hab 3:3-16 . He professeth his unshaken trust in God, Hab 3:17-19 .

MHCC: Habakkuk (Book Introduction)

The subject of this prophecy is the destruction of Judea and Jerusalem for the sins of the people, and the consolation of the faithful under national calamities.

MHCC: Habakkuk 3 (Chapter Introduction)

(Hab 3:1, Hab 3:2) The prophet beseeches God for his people.

(Hab 3:3-15) He calls to mind former deliverances.

(Hab 3:16-19) His firm trust in the Divine mercy.

Matthew Henry: Habakkuk (Book Introduction)

An Exposition, with Practical Observations, of The Prophecy of Habakkuk

It is a very foolish fancy of some of the Jewish rabbin that this prophet was the son of the Shunamite woman that was at first miraculously given, and afterwards raised to life, by Elisha (2 Kings 4), as they say also that the prophet Jonah was the son of the widow of Zarephath, which Elijah raised to life. It is a more probable conjecture of their modern chronologers that he lived and prophesied in the reign of king Manasseh, when wickedness abounded, and destruction was hastening on, destruction by the Chaldeans, whom this prophet mentions as the instruments of God's judgments; and Manasseh was himself carried to Babylon, as an earnest of what should come afterwards. In the apocryphal story of Bel and the Dragon mention is made of Habakkuk the prophet in the land of Judah, who was carried thence by an angel to Babylon, to feed Daniel in the den; those who give credit to that story take pains to reconcile our prophet's living before the captivity, and foretelling it, with that. Huetius thinks that that was another of the same name, a prophet, this of the tribe of Simeon, that of Levi; others that he lived so long as to the end of that captivity, though he prophesied of it before it came. And some have imagined that Habakkuk's feeding Daniel in the den is to be understood mystically, that Daniel then lived by faith, as Habakkuk had said the just should do; he was fed by that word, Hab 2:4. The prophecy of this book is a mixture of the prophet's addresses to God in the people's name and to the people in God's name; for it is the office of the prophet to carry messages both ways. We have in it a lively representation of the intercourse and communion between a gracious God and a gracious soul. The whole refers particularly to the invasion of the land of Judah by the Chaldeans, which brought spoil upon the people of God, a just punishment of the spoil they had been guilty of among themselves; but it is of general use, especially to help us through that great temptation with which good men have in all ages been exercised, arising from the power and prosperity of the wicked and the sufferings of the righteous by it.

Matthew Henry: Habakkuk 3 (Chapter Introduction)

Still the correspondence is kept up between God and his prophet. In the first chapter he spoke to God, then God to him, and then he to God again; in the second chapter God spoke wholly to him by the Spirit of prophecy; now, in this chapter, he speaks wholly to God by the Spirit of prayer, for he would not let the intercourse drop on his side, like a genuine son of Abraham, who " returned not to his place until God had left communing with him." Gen 18:33. The prophet's prayer, in this chapter, is in imitation of David's psalms, for it is directed " to the chief musician," and is set to musical instruments. The prayer is left upon record for the use of the church, and particularly of the Jews in their captivity, while they were waiting for their deliverance, promised by the vision in the foregoing chapter. I. He earnestly begs of God to relieve and succour his people in affliction, to hasten their deliverance, and to comfort them in the mean time (Hab 3:2). II. He calls to mind the experiences which the church formerly had of God's glorious and gracious appearances on her behalf, when he brought Israel out of Egypt through the wilderness to Canaan, and there many a time wrought wonderful deliverances for them (Hab 3:3-15). III. He affects himself with a holy concern for the present troubles of the church, but encourages himself and others to hope that the issue will be comfortable and glorious at last, though all visible means fail (Hab 3:16-19).

Constable: Habakkuk (Book Introduction)

Introduction

Title and Writer

The title of the book is the name of its writer.

All we know for sure about Habakkuk was that he was a prophet who lived during the pre-exilic period of Israel's history.¹ The meaning of his name is questionable. It may come from the Hebrew verb habaq, which means "to fold the hands" or "to embrace." In this case it might mean "one who embraces" or "one who is embraced." Luther thought it signified that Habakkuk embraced his people to comfort and uphold them. Jerome interpreted it to mean that he embraced the problem of divine justice in the world, the subject of the book.² The simple designation "the prophet" with no other identifying description characterizes only two other prophetical books: Haggai and Zechariah. So Habakkuk is the only book so designated among the pre-exilic Prophets. The content of the book, which includes wisdom literature and a psalm of praise, indicates that Habakkuk was a poet as well as a prophet.

There are traditions about who Habakkuk was that have little basis in fact but are interesting nonetheless. Since the last verse of the book gives a musical notation similar to some psalms, some students concluded that he was a musician and possibly a Levite. The apocraphal book Bel and the Dragon mentions him as the son of Jeshua of the tribe of Levi. It records a legend about him that is pure fantasy. Supposedly an angel commanded Habakkuk to take a meal to Daniel, who was in the lions' den a second time. When the prophet complained that he did not know where the den was, the angel picked him up by a lock of his hair and carried him to the spot (Bel vv. 33-39). According to rabbinic sources, Habakkuk was the son of the Shunammite woman whom Elisha restored to life (2 Kings 4). The basis for this theory is that Elisha' servant told the woman that she would "embrace" a son (2 Kings 4:16), and Habakkuk's name is similar to the Hebrew word for "embrace."

Unity

The major challenge to the unity of the book has come from liberal scholars who view psalmic material such as chapter 3 as postexilic. The commentary on Habbakuk found at Qumran does not expound this psalm either. However, the continuity of theme that continues through the whole book plus the absence of any compelling reasons to reject chapter 3 argue for the book's unity.³

Date

References in the book help us date it approximately but make it impossible to be precise or dogmatic. The Lord told Habakkuk that He was raising up the Chaldeans (Neo-Babylonians), the fierce and impetuous people who were already marching through the whole earth, and that they would expand their territory even farther (1:6).⁴ This points to a time before 605 B.C. when Babylon defeated the united forces of Egypt and Assyria at the battle of Carchemish and became the major power in the ancient Near East. It may even point to a time before 612 B.C. when the Babylonians (with the Medes and Sythians) destroyed Nineveh. However other references in the book that describe conditions in Judah and the ancient Near East support a date between 608 and 605 B.C. (cf. 1:7-11).⁵ King Jehoakim ruled Judah from 609-598 B.C., so it was apparently during his reign that Habakkuk prophesied (cf. 2 Kings 23:36-24:7; 2 Chron. 36:5-8). The background to Habakkuk is the decline of the Judean kingdom that began with the death of King Josiah in 609 B.C.

Place of Composition

Since the Chaldeans were on the rise when Habakkuk wrote, the prophet must have lived in Judah. The Northern Kingdom of Israel had passed out of existence in 722 B.C. with the Assyrian invasion. Thus Habakkuk was a prophet of the Southern Kingdom who lived in times of increasing degeneracy and fear in his country.

Audience and Purpose

The people to whom Habakkuk ministered were Judeans who apparently lived under the reign of King Jehoiakim. During his reign the Israelites were looking for help in the wrong places, Egypt and Assyria, in view of growing Babylonian power. They should have been looking to the Lord primarily, and their failture to do so was one of the burdens of Jeremiah, Habakkuk's contemporary.

Habakkuk's concerns were more philosophical, however. What disturbed him was that the sovereign Lord was not responding to Habakkuk's evil generation and its internal injustices. He voiced his concern to Yahweh in prayer (1:2-4). The Lord replied that He was working. He was raising up a nation that would punish His people for their covenant unfaithfulness 1:5-11). This raised another problem for Habakkuk, which he also took to the Lord in prayer. How could He use a more wicked nation than Judah to punish God's chosen people (1:12-2:1)? The Lord explained that He would eventually punish the Babylonians for their wickedness too (2:2-20). The final chapter is a hymn of praise extolling Yahweh for His wise ways. The purpose of the book, then, was to vindicate the justice of God so God's people would have hope and encouragement.

Literary form

This book contains a variety of literary forms. The first part of the book contains a dialogue between Habakkuk and his God that alternates between lament and oracle (1:2-2:5). The second part is a taunt or mocking song that the prophet put in the mouths of the nations that had suffered under Babylon's oppression. It consists of five "woes" (2:6-20). The third part is a psalm, complete with musical directions (ch. 3).

Distinctive features

"Habakkuk is a unique book. Unlike other prophets who declared God's message to people this prophet dialogued with God about people. Most Old Testament prophets proclaimed divine judgment. Habakkuk pleaded for divine judgment. In contrast with the typical indictment, this little book records an intriguing interchange between a perplexed prophet and his Maker."⁶

"The prophet asked some of the most penetrating questions in all literature, and the answers are basic to a proper view of God and his relation to history. If God's initial response sounded the death knell for any strictly nationalistic covenant theology of Judah, his second reply outlined in a positive sense the fact that all history was hastening to a conclusion that was [as] certain as it was satisfying.

"In the interim, while history is still awaiting its conclusion (and Habakkuk was not told when the end would come, apparently for him prefigured by Babylon's destruction), the righteous ones are to live by faith. The faith prescribed--or faithfulness,' as many have argued that emunah should be translated--is still called for as a basic response to the unanswered questions in today's universe; and it is this, a theology for life both then and now, that stands as Habakkuk's most basic contribution."⁷

Message⁸

Habakkuk is unusual among the prophetical books in that it tells a story. In this the book is similar to Jonah, which is also the record of a prophet's experience. Jonah gives the account of a prophet's failure to sympathize with God. Habakkuk gives the account of a prophet's failure to trust God. Jonah deals with a problem posed by Nineveh, and Habakkuk deals with a problem posed by Babylon. Habakkuk, like Jonah, also records one major event in the life of the prophet. Most of the other prophetic books record the messages and activities of a prophet over an extended period of years. Habakkuk does contain prophecies, so it is like the other prophetic books in this respect.

The key verse in the book is 2:4: "Behold, as for the proud one, his soul is not right within him; but the righteous will live by his faith." This verse suggests the difficulty that Habakkuk faced, and it contains his declaration following his struggle with faith.

Habakkuk is a book in which a man, the prophet, asked questions and received answers. Note, for example, 1:2, which voices the prophet's initial question. Then turn to 3:19, which gives his final affirmation after having received answers. The contrast between these verses is startling. It is a contrast between a wail of despair and a shout of confidence. G. Campbell Morgan observed, "From the affirmation of faith's agnosticism we come to the affirmation of agnosticism's faith."⁹

This is the story of Habakkuk. At the beginning we hear a believer questioning God. The prophet's problem was why God was not doing what He promised to do, specifically delivering His people from the violence with which the Babylonians were threatening them. Every believer faces the same problem sooner or later. Circumstances challenge the promises of God, and we wonder why God does not do something about the situation. Habakkuk wondered how God could use a more wicked nation, Babylon, to disciple the wicked Judahites.

The key verse, 2:4, is similar to the constricted part of an hour-glass. Everything that precedes it leads up to it, and everything that follows it results from it. It is like a doorway through which everything in the book passes.

Let's look at that doorway statement in 2:4. It contains two contrasting viewpoints on all of life. First, we have a swollen, proud, conceited person. Second, we have a person who is full of faith. The first is full of himself or herself, and the second is full of God. The difference is in attitude: great confidence in self or in God. In both cases, we have something hidden and something manifest.

In the case of the proud, his soul or inner man is not straight or right within him. It is not upright or level, but crooked or twisted. His is an unnatural condition. While his inner, hidden condition is crookedness of soul, his outer, manifest condition is conceit or pride. He is wrapped up in himself, and being wrapped up in himself he is wrapped up in a ball, so to speak--all twisted up on the inside. It is interesting that the verse says nothing about the outcome of the proud. We only have a description of him as swollen and twisted.

In the case of the righteous, his soul is right within him. His inner, hidden condition is straight. His outward manifestation of that condition is trust in God. It is interesting, in passing, that there is only one straightness, but there are many kinds of crookedness, perversity. If I asked you to imagine a straight stick, everyone in this room would visualize straightness. But if I asked you to imagine a crooked stick, everyone in this room would visualize a different shape of crookedness. A crooked stick may be crooked in a hundred different ways, but there is only one way a straight stick can be straight. Goodness is basically simple, but evil is exceedingly complex. Goodness looks only one way, but evil can take many different forms and shapes.

The central affirmation of Habakkuk is the last part of 2:4: "the righteous will live by his faith." There are three key words in this affirmation: righteous, live, and faith. It is interesting that in the three places where this verse is quoted in the New Testament, in each case a different word receives the emphasis. In Romans 1:17, the emphasis is on "righteous." Paul's concern in Romans was with the righteousness of God and how people can obtain it. In Galatians 3:11, the emphasis is on "faith." Paul contrasted salvation by works and salvation by faith in Galatians. And in Hebrews 10:38, the emphasis is on "live." The writer to the Hebrews stressed the importance of living by faith as a way of life rather than turning back to Judaism and living by the Law. Thus we can see that this statement is packed with meaning. In fact, many people believe that this verse expresses the central theme of the entire Bible.

Now let's relate this to what Habakkuk saw that created a problem of faith for him. He saw the proud flourishing. He saw crookedness all around him in a hundred different manifestations of evil. He also saw the righteous who were trusting in God oppressed, threatened, and persecuted. Specifically, he saw the proud Babylonians, who did not acknowledge Yahweh, gaining more and more power. They appeared to be the ones truly alive. He saw the people of God, who were trusting in Yahweh, losing more and more power. They appeared to be headed for certain death and extinction. And, most disturbing of all, Habakkuk saw God doing nothing.

In the hour of his crisis of faith, God spoke to the prophet and gave him the great truth of 2:4. Faith is the principle that leads to life in spite of all appearances, and pride is destructive in spite of all appearances. Godless people and their plans seem so strong and invincible. Their enterprises, which are in rebellion against God, seem so inevitable and sure to succeed. Nevertheless the one whom God regards as righteous because of his or her trust in Him will live on and not die.

What is God doing? He is causing things to work out in harmony with the principle set forth in 2:4 in spite of appearances. The sovereign of the universe, who often takes centuries to work out His plans, when we want Him to do it in years if not months, holds everything in His grasp. He will fulfill His promises. He will reward faith. He will destroy the crooked and swollen proud.

The last part of the book, which follows 2:4, helps us see the outcome of believing God's revelation in 2:4. Habakkuk reviewed many of the crooked manifestations of evil and announced the final destruction of them all. He also viewed the history of the Israelites as a testimony to the truth of the book's central affirmation, and he trembled as he projected what God had done in the past forward to what He would do to the Chaldeans. The prophet who started out thinking that God was doing nothing ended by praying that Yahweh would remember mercy when He poured out His wrath. He who thought God had forgotten about the faithful broke out into a song of praise as He realized that he could continue to trust God in spite of appearances.

Habakkuk does not end with a wail but with a song. It does not end with inquiry but with affirmation. It does not end with frustration but with faith: 3:17-18.

There are several lessons of timeless importance that Habakkuk teaches its readers.

One abiding lesson of this book is that people of faith sometimes have trouble continuing to trust God. If we look at what is happening in our world, we can come up with the same questions Habakkuk voiced at the beginning of the book. But if we continue to listen to the Word of God, we can have peace in our hearts and songs on our lips as we wait for God to reward the righteous with life for their faith. This principle is true on two levels: justification and sanctification. The only way to obtain a proper legal standing before God (justification) is by trusting Him. The only way to continue to live in that righteous standing before God (sanctification) is to continue to trust Him in spite of appearances. We can do so because God has established a flawless record of faithfulness to His promises, and the Bible is the record of that faithfulness. Thus we must live in the light of Scripture rather than in the light of experience. God's promises and covenants are a better indication of reality than circumstances.

We also need to be careful that we do not fall into the category of the proud who are wrapped up in themselves. We too quickly look to the proud of this world, who do not bow before God, for explanations. Rather, we should express our own righteousness by continuing to trust in God in spite of appearances. Today scientific explanations attract more faith than the simple statements of Scripture. Where will our trust be? We dare not join the ranks of the twisted and scoffing mockers whose end is not life but destruction.

Notice, too, how Habakkuk handled his problem of agnosticism. He could have set up a schedule of speaking engagements all over Judah to point out how inconsistent God was in His government of human affairs. Fortunately, instead he took his questions to God in prayer. God responded by giving him answers. The word of God came to Habakkuk. The prophet listened to the Word of God. We can say anything to God in prayer. The best place to take our questions is to God in prayer. And the best place to find answers from God is in His Word. Some people say that God does not speak as He spoke in days gone by. It is truer to say that people do not listen to God as they did in days gone by.

Furthermore, the inner attitude always manifests itself in outward action. This is true whether the inner attitude is pride or faith. What is our outward action betraying about our inner attitude? Are we really trusting man or God?

In 2:3 God said, "Though the vision tarries, wait for it, for it will certainly come." Part of being people of faith is that we wait for explanations, verbal or experiential, that will only come in the future. Someone has said that Christians are people who do not live by explanations but by promises. We must be content with God's promise that one day we will understand what is now obscure. How God will bring His will to pass is a mystery in large measure. We only have the outlines of His actions in prophecy, though we have some remarkably specific details revealed here and there. Nevertheless for the most part we must be willing to wait. The promise of God is life for those who do. Waiting is the hardest work of all, but like Habakkuk we will be able to sing as we wait if we keep talking to God and listening to God.

Constable: Habakkuk (Outline)

Outline

I. Heading 1:1

II. Habakkuk's questions and Yahweh's answers 1:2-2:20

A. Habakkuk's question about Judah 1:2-4

B. Yahweh's answer about Judah 1:5-11

C. Habakkuk's question about Babylonia 1:12-17

D. Yahweh's answer about Babylonia ch. 2

1. The introduction to the answer 2:1-3

2. The Lord's indictment of Babylon 2:4-5

3. The Lord's sentence on Babylon 2:6-20

III. Habakkuk's hymn in praise of Yahweh ch. 3

A. The introduction to the hymn 3:1

B. The prayer for revival 3:2

C. The vision of God 3:3-15

1. Yahweh's awesome appearance 3:3-7

2. Yahweh's angry actions 3:8-15

D. The commitment of faith 3:16-19a

E. The concluding musical notation 3:19b

Constable: Habakkuk

Habakkuk

Bibliography

Armerding, Carl E. "Habakkuk." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

Blue, J. Ronald. "Habakkuk." In The Bible Knowledge Commentary: Old Testament, pp. 1505-22. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Chisholm, Robert B., Jr. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Laetsch, T. Bible Commentary: The Minor Prophets. St. Louis: Concordia Publishing House, 1956.

Lloyd-Jones, D. Martyn. From Fear to Faith: Studies in the Book of Habakkuk and the Problem of History. London and Downers Grove, Ill.: Inter-Varsity Press, 1953.

Robertson, O. Palmer. The Books of Nahum, Habakkuk, and Zephaniah. New International Commentaries on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1990.

Rudolph, W. Micha-Nahum-Habakuk-Zephanja. KAT 13/3. 2nd ed. Gütersloh: Gerd Mohn, 1975.

Yadin, Yigael. The Art of Warfare in Biblical Lands. New York: McGraw-Hill, 1963.

Copyright 2003 by Thomas L. Constable

Haydock: Habakkuk (Book Introduction)

INTRODUCTION.

THE PROPHECY OF HABACUC.

Habacuc was a native of Bezocher, and prophesied in Juda some time before the invasion of the Chaldeans, which he foretold. He lived to see this prophecy fulfilled, and for many years after, according to the general opinion, which supposes him to be the same that was brought by the angel to Daniel, in Babylon, Daniel xvi. (Challoner) --- He might very well live to see the captives return, as only sixty-six years elapsed from the first of Joakim, when he began to prophesy, till that event. He retired at the approach of the Chaldeans, and afterwards employed himself in agricultural pursuits. (Calmet) --- The sins of Juda, the coming of the Chaldeans, and the relaxation of the captivity are specified; and in the canticle, the appearance of Christ, the last judgment and eternity, (Worthington) are mentioned in the most sublime style. (Haydock)

Gill: Habakkuk (Book Introduction)

INTRODUCTION TO HABAKKUK

This book is called, in the Vulgate Latin and Syriac versions, "the Prophecy of Habakkuk". Of this prophet, Aben Ezra and Kimchi say, we know neither his age nor his family; which shows they paid no regard to a tradition of their nation, mentioned by some of their ancient writers ^a, that he was the son of the Shunammite, whom Elisha raised from the dead; and find the etymology of his name in the words of the prophet to her, "about this season, according to the time of life, thou shalt embrace a son", 2Ki 4:16 where the root of his name is used; and they account for the doubling of the last radical in his name, because of the two embraces of him, one by his mother, and the other by the prophet. His name indeed signifies "an embrace" ^b; or, as some, "an embracer" ^c; and the last letter being doubled, it is with others interpreted "the best embracer" ^d; to which name his character and conduct agree; who, in the most tender manner, embraced the people of God, as parents their children, and comforted them with the assurance of their preservation, notwithstanding their captivity, and with the promise of the Messiah's coming; suggesting to them they should live by faith, to which he led them the way by his own example, Hab 1:12, Hab 2:3 but as this is placing him too early, to put him in the times of Elisha; so it is fixing him too late, to make him to be in the times of Daniel, and to feed him in the den of the lions, as Joseph ben Gorion ^e, and the author of the apocryphal book of Bel and the Dragon, say he did, which was after the Babylonish captivity was ended; whereas it is certain this prophet prophesied of it, and must have lived some time before it; for he speaks of the Chaldeans by name coming against the Jews, and carrying them captive, Hab 1:6. The learned Huetius ^f, and others, think there were two prophets of this name; one of the tribe of Simeon, who lived before the captivity; and another of the tribe of Levi, who lived after it. The Jewish chronologers ^g generally place this our prophet in the times of Manasseh; with which well enough agrees the description of the times the prophet lived in, given in Hab 1:2 though some think he lived in the latter times of Josiah ^h, or the beginning of Jehoiakim ⁱ; and it is probable he was a contemporary of the Prophet Jeremiah, with whom he agrees in many things, and prophesied of the same. However, there is no room to doubt of the authority of this book, being always received by the Jewish church, and agreeing with other parts of Scripture, and especially with the prophecies of Jeremiah; and may be further confirmed and established by the quotations out of it in the New Testament, as Hab 1:5 in Act 13:41 and Hab 2:4 in Rom 1:17. The general design of the prophecy is to comfort the people of God under the afflictions that were coming upon them, and to encourage them to the exercise of faith and patience, in the hope and view of the coming of the Messiah. Pseudo Epiphanius ^k says that Habakkuk died two years before the people of the Jews returned from Babylon, and was honourably buried in his own native place, which he says was Bethsocher, in the tribe of Simeon. With whom Isidore ^l agrees, as to the time of his death; but the place of his birth, he says, was Bethacat; and of his death, Sabarta. Sozomen ^m reports, that, in the days of Theodosius, the grave of Habakkuk was found in Cele, formerly the city Ceila. So Eusebius says it was shown at Kela, eight miles from Eleutheropolis; though, in another place, he says it was to be seen at Gabbatha, twelve miles from the same place; which may be reconciled, by observing that it might be between them both, and be seen from each, since they were places near to each other ⁿ. But the Cippi Hebraici ^o say it was at a place called Jakuk in Galilee, not far from Sephetta, where was an academy of the Jews; and this seems to agree with what Sanderson, a countryman of ours, as quoted by Van Till ^p, observes; that in his journey from Damascus to Jerusalem, between Sephet and Chapherchittin, he found a village, in which, the Jews report, Habakkuk the prophet dwelt and died, the name of which is Jeakoke. But these things are not to be depended on.

Gill: Habakkuk 3 (Chapter Introduction)

INTRODUCTION TO HABAKKUK 3

The title of this chapter is a prayer of Habakkuk the prophet, composed after the manner of a psalm of David, and directed to the chief singer, Hab 3:1. The occasion of it is expressed, Hab 3:2 in which the prophet declares his concern for the work of the Lord, and the promotion of the kingdom and interest of Christ; and observes the various steps that were, or would be, taken for the advancement of it; for which he prays, and suggests that these would be after the manner of the Lord's dealing with the people of Israel, and settling them in the land of Canaan, Hab 3:3 and there being several things awful in this account, both with respect to the judgments of God on his enemies, and the conflicts and trials of his own people, it greatly affected the mind of the prophet, Hab 3:16 and yet, in the view of the worst, he expresses his strong faith in the Lord, as to better times and things, that would most assuredly come, Hab 3:17.