Bible Commentaries
Habakkuk 3

Verse 1

The Prophet's Anthem of Praise (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: His prayer that God will revive his people (Hab 3:2). A vision of God’s future plan (Hab 3:3-15). 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. “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. His Vision of Salvation (Hab 3:3-15). 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. “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. God’s 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.” 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 God’s 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? 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. 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. In verses 7-9 of chapter 3, two heathen nations, Cushan and Midian, are selected as typical of all God’s 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 Israel’s God. Cushan is, the same as our modem Ethiopia. In ancient times, Ethiopia was one with Egypt. This then looks back to God’s 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). Chapter 3:8-11 is an interjection. He interrupts his description of God’s 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. 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. God’s oath is immutable for he cannot lie (Heb 6:17-19 a). It is thus a strong refuge to those who’s 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). Verses 9b-11 of chapter 3 record great moments of the past when God judged sinners of the earth. “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 hand on high” (Hab 3:9 b-10). 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. “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 Joshua’s 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 Joshua’s troops (Jos 10:11). “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). Verse 14 of chapter 3 elaborates on the method and extent of God’s 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 Gideon’s army (Jdg 7:22). The Medes who were former allies of Babylon. They joined forces with the Persians to destroy her (Jer 51:11). “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 Egypt’s 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. 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. 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. LESSONS TO REMEMBER A doubting mind needs a devoted heart. God never scolds the sincere questioner. Questions about God and life provoke us and drive us to search out the answers in the wonderful will of God. Atheists have no problems as did the prophet. Only those who believe in God worry about sin and justice. A little knowledge of God will often cause problems but with fuller knowledge answers come. Since God’s 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). Scripture does not teach the survival of the fittest, but it does teach the suffering of the best. Evil bears the seed of its own destruction, whether in God’s people or heathen nations. “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). 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). 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. “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). 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). The real purpose of religion is not to remove all doubts, but to assure us of God’s control of our lives and our world. 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. Habakkuk Chapter Three Verse 1 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] 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. "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] 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] Hab 3:1 "A prayer of Habakkuk the prophet, set to Shigionoth." "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] Verse 2 "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." Keil regarded this verse as "the theme of the whole chapter."[10] "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] "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. "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. "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. Verse 3 "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." 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] "His glory covered the heavens ..." "Deu 33:2 recounts the splendour of the divine appearance spread over Teman and the mountains of Paran." [14] "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. Verse 4 "And his brightness was as the light; He had rays coming forth from his hand; And there was the hiding of his power." "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: "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] 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. Verse 5 "Before him went the pestilence, And fiery bolts went forth at his feet." "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). "Fiery bolts ... at his feet ..." "Hail mingled with fire was also one of the plagues of Egypt" (Exo 9:23). Throughout this whole passage, there is the recollection of God's wonders manifested in the delivery of Israel from Egypt. Verse 6 "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." "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. "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. "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] Verse 7 "I saw the tents of Cushan in affliction; The curtains of the land of Midian did tremble." "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] 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. 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. "Tents ... curtains ..." These mean the same thing, and they stand here "by metonomy for the inhabitants of the places mentioned."[22] Verse 8 "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?" 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. 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. "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. "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. "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] 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. Verse 9 "Thy bow was made quite bare; The oaths to the tribes were a sure word. Selah. Thou didst cleave the earth with rivers." 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] "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). "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. "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. "Selah ..." See under Hab 3:3. Verse 10 "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 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. "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. Verse 11 "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." "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] Verse 12 "Thou didst march through the land in indignation; Thou didst thresh the nations in anger." 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." 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." Verse 13 "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." "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. "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. "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. "Selah ..." See comment under Hab 3:3 Hab 3:9. Verse 14 "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." "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). 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. Barnes pointed out a number of instances in which sinners perished in the very devices they had intended to use against others. "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] 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). Verse 15 "Thou didst tread the sea with thy horses, The heap of mighty waters." "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. 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. Verse 16 "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." 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. "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. "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. Verse 17 "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." 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!" Verse 18 "Yet I will rejoice in Jehovah, I will joy in the God of my salvation." 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. 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. 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] 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. "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. Verse 19 "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." "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] "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. 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.

Verse 2

Hab 3:2. Habakkuk acknowledges the threatening predictions of the Lord and declares that he is dreading them. Revive thy work 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.

Verse 3

Hab 3:3. God came from Teman. 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.

Verse 4

Hab 3:4. Horns is a figurative symbol of power and glory and it is ascribed to God.

Verse 5

Hab 3:5. God controls pestilences and all the elements of the earth. If such forces are needed to carry out His plans they will be used.

Verse 6

Hab 3:6. Measured 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.

Verse 7

Hab 3:7. Cushan or Cush refers to Ethiopia, 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.

Verse 8

Hab 3:8. The questions asked in this verse 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.

Verse 9

Hab 3:9. The power and greatness of God, whether in war or peace, is the subject of this verse. 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.

Verse 10

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

Verse 11

Hab 3:11. This 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.

Verse 12

Hab 3:12. Didst is past tense in form but means that God is always able to overcome the heathen nations in whatever land they may be dwelling.

Verse 13

Hab 3:13. The events of rescue mentioned here are both history and prophecy. God redeemed his people from Egypt and promised to rescue them from Babylon.

Verse 14

Hab 3:14. This verse 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.

Verse 15

Hab 3:15. This event is recorded in Exodus 14.

Verse 16

Hab 3:16. When I heard 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.)

Verse 17

Hab 3:17. The misfortunes described in this verse 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.

Verse 18

Hab 3:18. These judgments did not weaken the faith or the prophet in his God.

Verse 19

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