Bible Commentaries
Habakkuk 3

Verses 1-15

Hab 3:1-15

THE PROPHET’S POETIC PRAYER

VISION OF GOD IN JUDGEMENT . . . Habakkuk 3:1-15

Having been answered in no uncertain terms by God Himself, Habakkuk bows in prayer. There are no further questions, only the recognition of God’s sovereign authority over nations and peoples and a hymn of faith. The prayer of recognition comprises Habakkuk 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.

(Habakkuk 3:1-2) Habakkuk owns the receipt of God’s answer to his questions and the impression made upon him by the answers. He confirms having heard Jehovah’s speech. (Habakkuk 3:2). In Habakkuk 2:1 he had set himself to see how God would answer his unanswerable logic. Now he knows. He is struck with consternation by Jehovah’s 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.”

Zerr: The Prophet’s Anthem of Praise is recorded in Habakkuk 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 God’s 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.

Zerr: Shigionoth (Habakkuk 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 (Habakkuk 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 (Habakkuk 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 (Habakkuk 3:4) is a figurative symbol of power and glory and it is ascribed to God. God controls pestilences (Habakkuk 3:5) and all the elements of the earth. If such forces are needed to carry out His plans they will be used. Measured (Habakkuk 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 (Habakkuk 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.

Zerr: The questions asked in Habakkuk 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 Habakkuk 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 all·wise and all-powerful.

“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.

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. (Habakkuk 1:12 -ff) Apparently Habakkuk has become convinced that the people were for God’s 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 God’s wrath must not despair of His mercy! The prophet has learned the ultimate lesson. Men must trust God rather than instructing Him.

(Habakkuk 3:3-15) It has been the usual practice of God’s people, when in distress and ready to fall in dispair, to help themselves by recollecting their experiences, and reviving them, (cp. Psalms 77:5) and pleading them with God in prayer, as He seems sometimes to plead with Himself. (cp. Isaiah 63:11). So the prophet here looks back to God’s 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.

1. God appeared in His glory, as never before nor since (Habakkuk 3:3-4). The visible display on Mount Sinai (Deuteronomy 33:2) is meant. Then “the Lord came down . . .” in a cloud (Exodus 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 Israel’s 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.

2. The prophet’s prayer turns (Habakkuk 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.

3. He divided Canaan to His people Israel, and expelled the nations before them. (Habakkuk 3:6) (cp. Deuteronomy 32:8-9) He exerted such power that the nations which stood in Israel’s way crumbled and fell as the walls of Jericho. The mountain shook, even Sinai. (Psalms 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.). Jehovah’s 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. (Judges 3:8) In the days of Gideon, a barley cake, in a dream, overthrew the tent of Midian. (Judges 7:18) Habakkuk sees in these historic events the same principles Jehovah has set forth in the five woes.

4. He divided the Red Sea and the Jordan when they stood between Israel and God’s purpose in the people. (Habakkuk 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 God’s 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 Habakkuk 3:15. When they came to enter Canaan, the Jordan, which at that time of year overflows its banks, was divided. (Joshua 3:15) When the difficulties in the way of Israel’s salvation seem insuperable as an overflowing river, then God in His might breaks them as He divided the waters. “The deep uttered his voice” (Habakkuk 3:10), i.e. the Red Sea and the Jordan were divided, the waters roared and made noise as though sensible to Jehovah’s restraint. “They lifted up their hands (or sides) on high,” for the waters “stood upon a heap.” (Joshua 3:16) The Lord was mightier than they. (Psalms 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. (Psalms 114:3-4) The whole creation is yielded to God.

Zerr: The inanimate things of creation (Habakkuk 3:10) are said to praise the Lord because he controls them by the dictates of His will.

5. He arrested the sun and the moon to bring about Israel’s victories (Habakkuk 3:11). (Cp. Joshua 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.

Zerr: Habakkuk 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 (Habakkuk 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.

6. He carried on and completed Israel’s victories over the nations of Canaan. (Psalms 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. God’s 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.

Zerr: The events of rescue mentioned in Habakkuk 3:13 are both history and prophecy. God redeemed his people from Egypt and promised to rescue them from Babylon. Habakkuk 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 Habakkuk 3:15 is recorded in Exodus 14.

Some question how a loving God could do what He did to the Canaanites. God answered that question to Habakkuk’s satisfaction in chapters one and two. In giving Israel so many bloody victories, God made good His promises to their fathers, (Habakkuk 3:9) The promises were made for the sake of the entire world (as we have seen).

Questions

The Prophet’s Poetic Prayer

1. Habakkuk’s final chapter is a poetic prayer. Its two sections are __________ and __________.

2. How does God’s answer to his second question strike Habakkuk?

3. With what is the prophet primarily concerned in the first section of his prayer?

4. Why does the prophet recall the past events of God’s people?

5. List the past events alluded to here.

6. How can a loving God do what Jehovah did to the Canaanites in their overthrow by Israel?

7. The second section of Habakkuk’s prayer . . . the Hymn of Faith, shows the prophet progressing from __________ to __________.

8. What is the best way to prepare for a day of adversity?

9. In remembering God’s past dealing with Israel, Habakkuk’s fright gave way to __________.

10. How do you account for the optimism with which Habakkuk closes?

Verses 16-19

Hab 3:16-19

HYMN OF FAITH . . . Habakkuk 3:16-19

Within these few lines, we have the prophet in the highest degree of trembling and triumphing. In this world, God’s people experience both. In heaven there is only triumph.

Zerr: When I heard (Habakkuk 3:16) is said for the general report that was heard of the marvelous passage through the Red Sea which followed the judgments upon the Egyptians. The trembling and quivering denotes the impression that was made upon the nations when they heard about the dreadful occurrence. (See Joshua 2: 8·11.)

1. When we see a day of trouble approaching, it concerns us to lay up something in store for that day. The best way to so prepare is to tremble within ourselves at the Word of God. Habakkuk’s fear was that when the Chaldean came to lead off the people, he will break them up as Assyria broke up the northern kingdom. Should this happen, God’s people would be no more and God’s covenant would go unfulfilled. The fig-tree (Habakkuk 3:17) would not flourish, the vine would bear no fruit, the flock would be cut off and no herd would be in the stalls. Apart from His covenant people, God’s purpose would not be realized. Of course, the truth of this concern is seen historically in that God did not allow it to happen. The captives of Babylon were not scattered. Their children returned to rebuild God’s temple.

Zerr: The misfortunes described in Habakkuk 3:17 were sometimes brought upon a country as a punishment for the sins of its people. He even sometimes visited his own people with like chastisements. These judgments (Habakkuk 3:18) did not weaken the faith or the prophet in his God. He continued to rejoice in the God of his salvation.

2. The prophet had looked back on the experiences of the people in former ages, and had recalled great things God had done for them. From his trembling, he recovered himself. His fright gave way to faith and he was overwhelmed with holy joy. Despite the calamities he foresaw in the vision God granted him, he saw beyond it to the day of restoration. It was the joy of faith. A century of suffering lay between the vision and the return of the remnant. Other centuries lay beyond before the coming of Him Who is the ultimate fulfillment of God’s purpose in Israel.

Habakkuk closes on a note of optimism only possible to one who has finally learned to take God at His word despite outward appearances.

Zerr: Habakkuk gives honor to God as being the source of alt strength and success (Habakkuk 3:19). The chapter ends with a reference to rhythmic measures similar to the term used in its beginning.

Questions

The Prophet’s Poetic Prayer

1. Habakkuk’s final chapter is a poetic prayer. Its two sections are __________ and __________.

2. How does God’s answer to his second question strike Habakkuk?

3. With what is the prophet primarily concerned in the first section of his prayer?

4. Why does the prophet recall the past events of God’s people?

5. List the past events alluded to here.

6. How can a loving God do what Jehovah did to the Canaanites in their overthrow by Israel?

7. The second section of Habakkuk’s prayer . . . the Hymn of Faith, shows the prophet progressing from __________ to __________.

8. What is the best way to prepare for a day of adversity?

9. In remembering God’s past dealing with Israel, Habakkuk’s fright gave way to __________.

10. How do you account for the optimism with which Habakkuk closes?