Habakkuk 3:1-19
This section is designated as a prayer, but the prayer proper is limited to v. 2. The central petition is, Revive thy work (2), and the whole psalm then is an amplification of this petition. Therefore it may be called a psalm of supplication in which the prophet is praying for the realization of his vision of God's intervention.
Upon Shigionoth (1) means “in dithyrambic.” The Septuagint renders the phrase as “on stringed instruments.” Henderson translates it, “with triumphal music,” quoting Delitzsch as pointing out this particular type of irregular music to be particularly suited for songs of victory. The phrase is also found in the title of Psalms 7 and might be rendered, “to the music of psalms of ecstasy.” “It denotes a wandering, devious, crooked course, where thought, feeling, and time rapidly change with the new strophe.”1 Thus this is an instruction as to the mode of rendering the psalm musically.
The consensus of scholars is that the key to understanding the chapter is the Exodus and its resulting effect upon the thinking of Israel. This historical event moulds the prophet's expecr tation of and prayer for another great divine deliverance. It takes the form of a “revelation of God in nature for the deliverance of Israel.”2
The musical signs indicate that this was a psalm used in the Temple liturgy. It has also found a large place in the preaching and poetry of the Christian Church. St. Augustine, in The City of God (18:32), gives an exposition of it, spiritualizing it to apply to the first and second comings of Christ.
It may also represent the vision from the prophet's watch-tower (2:2), being what he saw, in the same way as 2:4-20 is what he heard.
Habakkuk is speaking on behalf of the people. The background is thy speech, the report of the fame of Jehovah in His deliverance of Israel from Egypt (Num. 14:15; Deut. 2:25). It does not refer to an immediate ecstatic vision which he is receiving, but has clear, historical roots. The whole Old Testament story is understood to be a record of heilsgeschichte (saving history), preserving and interpreting the mighty acts of God. Consequently prophetic proclamations are usually declared in the light of its events, especially the Exodus. Habakkuk is in the mainstream of Old Testament thought in seeing the deliverance from Egypt as the pattern of a present, or future, deliverance.
Having heard, he was afraid. The people were not fearful of hurt from the earlier theophany (Exodus) but the thought of it created awe. The prophet's prayer is that God will renew His work of the Exodus. Revive thy work does not quite carry the significance of Habakkuk's point. Lehrman correctly paraphrases it: “May God reproduce His redemptive power in the years of crisis which are upon them.”3
In the midst of the years is difficult to interpret and many simply pass it by. Davidson has it mean, “At this late time in our history, make thy work known,” which is contextually sound. Make known is reflexive, meaning, “Make thyself known.”
In wrath remember mercy. G. A. Smith contends that wrath should be translated “turmoil.” Nowhere in the Old Testament, he says, does the term mean wrath; but either roar or noise of thunder (Job 37:2) and of horse's hoofs (Job 39:24), or the raging of the wicked (Job 3:17), or the commotion of fear (Job 3:25; Isa. 14:3).4 If the traditional historical setting be maintained as just prior to the Chaldean invasion, this is a piercing observation. He is supported in this translation by C. L. Taylor, Jr.5
In 1-2 there is “A Prayer for Revival.” (1) Revival is needed because sin is rampant, religion is decadent, and judgment is imminent, 1:4; 2:18-20; (2) The time of revival is now—in the midst of the years; (3) The way of revivals is through prayer; (4) The hope of revival is in God's mercy (G. B. Williamson).
Thus ends the petition. Next begins the description of the new manifestation of God to men, the work of Jehovah in the midst of the years.
The pattern for this redemptive visitation is the earlier great work, and Habakkuk sees God coming as of old from Teman (3), in the northwest of Edom, and Paran, between Sinai and Edom (see map 1). The Song of Deborah (Judg. 5:4) also pictured God as coming from this region to aid His people. He comes like a great storm in the heavens. This is a characteristic way the Hebrews had of describing Jehovah when He visits His people. Jehovah is concealed in dark thunderclouds, from which lightning flashes, illuminating heaven and earth. “The earth quakes, the hills sink, and neighboring desert-tribes look on in dismay.”6
We have here highly picturesque language which is difficult to translate but which even in the best of translation can have only figurative significance, i.e., it does not always admit of precise interpretation. The awesome sense of God's presence and the confident assurance of deliverance for His people are of prime importance. However, both nature-descriptions and geographical allusions reveal that the prophet had in mind the Exodus pattern for this latter-day deliverance.7
The Berkeley Version with its poetic form conveys the mood of the passage. The footnotes help the reader understand the prophet's historical allusions.
God comes from Tertian,8 the Holy One from Mount Paran9 Selah.
His majesty covers the heavens, and the earth is full of His praise.
His brightness is like the light; 10 rays flash from His hand,
and there is the hiding of His power.
Before Him the pestilence goes out, and burning fever follows at His feet.
He stands and surveys the earth; He looks and startles the nations.11
The eternal mountains are scattered;12
the everlasting hills bow; His goings are as of old. 13
I see the tents of Cushan in distress;
the curtains of the land of Midian 14 are trembling.
Is the Lord displeased with the rivers?
Is Thy anger against the rivers,
or Thy wrath against the sea,
that Thou dost ride upon thy horses,
upon Thy victory-chariots?
Thou dost strip the sheath from Thy bow and puttest arrows to the string. Selah.
Thou cuttest through the earth with rivers;
The mountains see Thee and are in pangs;
the raging rivers sweep on. 15
The deep utters its voice and lifts its hands on high.16
The sun and the moon stand still in their habitations;17
at the light of Thy arrows as they speed,
at the shining of Thy glittering spear.
Thou dost bestride the land in indignation;
Thou dost thresh the nations in Thy anger.
Thou dost march out for the deliverance of Thy people,
for the salvation of Thy anointed.
Thou dost demolish the top of the ungodly's house,
laying bare the foundation even to the nethermost stone. Selah.
Thou dost pierce with his own shafts 18 the head of his warriors;
who come like a whirlwind to scatter me,
rejoicing as if to devour the innocent 19 in secret.
Thou dost tread the sea with Thy horses;
the mighty waters are piled up.
Having recounted this awe-inspiring manifestation of divine power, Habakkuk says, I trembled (16). “His bosom throbs, his teeth chatter and he is ready to collapse.”20 How much more should it terrify those against whom God's power is directed! But more than instilling fear, the vision grants the prophet calmness and patience. He is going to wait quietly for the day of trouble. Although the text is obscure, the meaning is apparently that the trouble will come upon those who are invading Israel, i.e., the Chaldeans.
D. THE AFFIRMATION OF FAITH, 3:17-19
Whether the description in 17 is of the results of invasion or a natural calamity is not clear. However, this in no wise alters the basic expression of confidence. In the face of adverse conditions, Habakkuk's faith in Jehovah will remain unchanged. These verses form a fitting climax, not only to the psalm, but to the entire book. They are a beautiful expression, in its widest ramifications, of 2:4, “The just shall live by his faith.” Henderson's description is fitting: “The passage contains the most beautiful exhibition of the power of true religion to be found in the Bible. The language is that of a mind weaned from earthly enjoyments, and habituated to find the highest fruition of its desires in God.”21
This is a “but-if-not” religion that does not depend on prosperity or well-being to keep its faith in God or its determination to be faithful to Him. Like the three Hebrew princes who recognized the contingency of deliverance (Dan. 3:17-18), Habakkuk intends to remain true despite the external developments.
The strength of such a view of religion is expressed in the words, He will make my feet like hinds' feet (19). The hind (gazelle) is noted for its fleetness and its surefootedness in rough terrain. It is said that greyhounds are liable to be killed by overexertion in pursuit of it. In the rocky crags of tribulation, and of uncertain footing beneath, faith gives unerring guidance and stability to tread the precarious path. These elevated places are not the normal paths, but are sought only in times of war or danger when the enemy is in hot pursuit. Walk upon mine high places may also mean a triumphal possession of the high place. Thus there is a veiled promise of victory through suffering and trial. The faith that endures is real.
The closing sentence is more or less a repetition of 3:1. It probably shows us that this psalm found use in the public worship. “Selah” in this chapter is a musical rest, and is found elsewhere only in the Psalms.