TEXT [Commentary]

  C.   The Prophet’s Pledge to the Redeemer’s Purposes (3:16-19)

16 I trembled inside when I heard this;

my lips quivered with fear.

My legs gave way beneath me,[*]

and I shook in terror.

I will wait quietly for the coming day

when disaster will strike the people who invade us.

17 Even though the fig trees have no blossoms,

and there are no grapes on the vines;

even though the olive crop fails,

and the fields lie empty and barren;

even though the flocks die in the fields,

and the cattle barns are empty,

18 yet I will rejoice in the LORD!

I will be joyful in the God of my salvation!

19 The Sovereign LORD is my strength!

He makes me as surefooted as a deer,[*]

able to tread upon the heights.

19b (For the choir director: This prayer is to be accompanied by stringed instruments.)

NOTES

3:16 I trembled. The root of this verb (ragaz [TH7264, ZH8074]) is a key one in ch 3, being found twice here and once in v. 7 in its verb form, and also in its noun form, rogez [TH7267, ZH8075], in v. 2.

inside. The noun beten [TH990, ZH1061] has several meanings, such as “belly” (KJV), “body” (NKJV, RSV), and “womb.” In several places it refers to the personal inner recesses (cf. Job 15:35; 32:18; Prov 18:8; 20:27, 30; 22:18; 26:22) where a person’s deepest desires lodge (Job 20:20, 23).

heard . . . lips. In the Hebrew text, this is an inverted parallelism. The verse makes a similar use of the verb ragaz [TH7264, ZH8074] (NLT, “tremble,” “shook”) to connect the first and second lines of v. 16; furthermore, the entire verse is arranged so that verbs enclose the whole verse: “I heard. . . . [they will] invade.”

My legs gave way beneath me. Lit., “decay entered my bones.” The NLT translates according to the constraints of the context, emphasizing the outward result of an inward condition in accord with the parallel line, “I shook in terror” (cf. “my steps tremble beneath me,” NRSV).

I shook in terror. This line contains the underlying word ’asher [TH834, ZH889], which as pointed by the Masoretes, is a relative particle. So construed, it must be related syntactically to the two lines that follow (cf. KJV, NKJV, NASB). But to read the text this way ruins the poetic balance, for it leaves the line with only two words and assigns four words to the next line. Accordingly, the consistent 3/3 meter of the verse is upset. To alleviate the imbalance of the line, many have suggested reading ’ashuray [TH838/2967.1, ZH892/3276] (“my steps”; e.g., Roberts 1991:146). Others simply translate according to the sense of the passage, as does the NLT (cf. NJB). Retaining the consonants of the MT, one could translate the line, “And my steps tremble beneath me” (NRSV).

I will wait quietly . . . invade us. Hiebert (1986:52) follows Driver (1950:96-97), who declares that “this and the next line are most obscure and uncertain, the Hebrew being in parts ambiguous, and the text open to suspicion. . . . The case is one in which it is impossible to speak with confidence.” Because of the emotional fervor of the moment, the opening “wait quietly” (“patiently”; NASB, NIV, NJB) has often been emended so as to read “I groaned/moaned” (Hiebert 1986; Ward 1911). Nevertheless, the point of the line is that in the midst of conflict and distress, the prophet rests securely in the knowledge of God’s purposes. It is a rest of the spirit (cf. Isa 28:12) in full trust in the redeeming God. Thus, Habakkuk will be at rest with God as the day of affliction takes its course.

3:17 Even though. The NLT follows the lead of several other versions (KJV, NKJV, NASB, NIV, NRSV) in treating the opening particle concessively. The ancient versions (LXX, Vulgate, Peshitta), however, view it causally (because), and it could also be taken temporally (when).

grapes . . . olive crop. These products and resources were vital to Israel’s economy. In addition, the fig tree and the vine had spiritual significance, for they symbolized the blessing of God upon an obedient people (cf. Hos 2:12; Amos 4:9 with 1 Kgs 4:25; 2 Kgs 18:31). Likewise, olive oil and the grain of the field (as well as the cattle) were objects of God’s blessing (Deut 7:13; 11:14; 28:51; Joel 2:19).

fields. Roberts (1991:147) correctly points out that “the precise meaning of shedemoth [TH7709, ZH8727] is disputed; it may refer to cultivated terraces rather than fields in general.” This plural form is twice used of terraced lands (2 Kgs 23:4; Jer 31:40) and is also employed of lands having grapevines (Deut 32:32; Isa 16:8).

flocks die in the fields. The difficult active force of the verb here (lit., “cut off”) can be read also as a passive—i.e., “they are cut off/killed” (Hiebert 1986:55; Andersen 2001:347); whether by famine, disease, or invading forces is uncertain.

cattle barns. That this is the meaning of this hapax legomenon is assured both from the parallel lines of poetry and the ancient versions.

3:18 rejoice . . . be joyful. Robertson (1990:247) appropriately remarks, “The transition from the complaining prophet to the rejoicing prophet surely must be seen as a work of God’s sovereign grace. Nothing else could explain how a person could be happy and contented in the face of the calamities Habakkuk had to undergo.”

3:19 The Sovereign LORD is my strength! This statement reflects many terms drawn from the corpus of the Exodus epic (cf. Ps 18:32-33). The exultant praise found in 3:18 reflects Exod 15:3, and the use of khayil [TH2428, ZH2657] (strength) in this verse reflects Exod 15:4.

the heights. The usual sense of the noun seems to be demanded rather than seeing here the frequently suggested (e.g., Albright 1950:13, Hiebert 1986) association with the Ugaritic word bmt (“back”—i.e., of the vanquished foe). The sentiment of this line is found in two other pieces of ancient Hebrew poetry: Deut 32:13 and Deut 33:29.

COMMENTARY [Text]

Habakkuk ended his prophecy with affirmations of personal commitment and praise. Having been dramatically reminded of God’s past exploits against the wicked and his saving intervention on behalf of his people, the prophet was overwhelmed. Once he understood who God is and the principles and methods of his activities, Habakkuk was satisfied. He would trust God through the coming hour of judgment and rejoice no matter what may happen. Borrowing phraseology from the repertoire of ancient Hebrew poetry, he closed the account of his spiritual odyssey on a high note of praise.

The prophet reported that he was so shaken by the awesome prospect of what he had understood that he convulsed to the depths of his being. His lips quivered, and it seemed as though his very bones were coming apart, perhaps decayed to the marrow. He reeled uncertainly on his feet, for the ground beneath him seemed to undulate incessantly. And yet Habakkuk was to experience what Paul later described in the statement: “When I am weak, then I am strong” (2 Cor 12:10). Quickly, he was flooded with the implications of all that had happened and what had been revealed to him. He could take comfort in knowing that although God would chastise his people, the vicious Babylonians would likewise undergo divine punishment. Further, he understood that what he had prayed for (3:2) was in keeping with God’s own nature: He was a God of judgment as well as mercy (cf. Deut 32:34-43).

Therefore, when the day of distress came for Judah, Habakkuk could rest secure in the assurance that God is in charge of everything, working it all out in accordance with his perfect will. He could also be at peace, knowing that the God of justice would repay the Babylonian invaders for their crimes against Judah and all humanity. Habakkuk’s new resolve and trust are immediately apparent. When the time of trouble comes for Judah, disrupting the productivity of the land and the security of the cattle, Habakkuk would not only remain at peace, resting in the sufficiency of God, but would rejoice through it in the Lord, who alone is his (and Israel’s) Savior. Habakkuk was determined not merely to rest in the Lord’s will through everything that would come to pass but to rejoice fully in his saving God. Israel’s covenant Lord was still on the throne; that meant eventual blessedness for prophet and people alike (cf. Deut 30:1-10). Roberts (1991:158) observes, “The prophet . . . expressed a profound truth about eschatological existence. In the certainty of that coming salvation, Habakkuk appears to say, one is both able to stay on the path, as precarious as it may seem, and, what is more, to experience in the interim some foretaste of that coming victory over the powers of evil.”

Habakkuk closed his prophecy by declaring that Yahweh was his Lord and strength (cf. Exod 15:2). The order is significant. Whatever strength he had he owed to the one who was his strength; but basic to everything is the fact that Yahweh was his Lord and his Master, the center of his life.

Habakkuk’s use of divine titles reflects his spiritual journey. God’s prophet had entertained several doubts. A number of matters concerning God’s working and the life of faith had haunted him. Addressing God as the covenant Lord of Israel (yhwh [TH3068, ZH3378]), he expressed these problems with a heavy heart (1:2-4). When the Lord had answered his uncertainties in a way that left him somewhat more perplexed (1:5-11), Habakkuk reminded God (1:12) that he was not only Israel’s covenant Lord (yhwh) but “my God” (’elohay [TH430/2967.1, ZH466/3276]), “my Holy One” (qedoshi [TH6918A/2967.1, ZH7705/3276]). These divine titles indicate that the God of all things is, above all, holy. Therefore, although God might have the power and authority to send a nation like the Babylonians to conquer Judah, Habakkuk questioned whether it would be just for a holy God to use so unholy an instrument to punish his people (1:12–2:1).

In reporting the Lord’s answer to his second perplexity, Habakkuk again used the covenant designation “Yahweh” (2:2). The Lord’s response made it clear to Habakkuk that the Lord truly is in control of all history. Nevertheless, he uses human agency and institutions to accomplish his purposes. In so doing, the distinction between the wicked on the one hand and the righteous who live by faith on the other becomes clear (2:4). Habakkuk learned that even the foremost power of the world is subject to God. Indeed, Israel’s covenant Lord is the God of all people and even now is in his holy Temple to receive their acquiescence and adoration (2:20).

While the Lord’s answer was satisfying to Habakkuk—so that he appreciated the statement relative to the principles of God’s just operations in the world—Habakkuk was still concerned for his people. Would this chastisement be too severe for Judah to bear? Would an omnipotent God be too harsh in his punishment? Habakkuk pleaded with the Lord to show mercy amid the coming judgment. In so doing he once again employed the title “Yahweh” (3:2). Much like Job (Job 38–41), what Habakkuk needed was a clear perception of how God acts. This was supplied to him through his consideration of the epic material relative to the Exodus (3:3-15). There he saw God in all his might (’eloah [TH433, ZH468]) and yet in his holiness (qadosh [TH6918A, ZH7705], 3:3). It was he who delivered his people from the might of Egypt and led them to the land of promise (3:3-7). He is Yahweh, the covenant God of Israel (3:8), and as such, he is Israel’s Redeemer and victor (3:8-15). Yahweh, Israel’s Lord and the judge of all mankind, is in charge of earth’s history. He also has a righteous concern for his covenant people. Accordingly, one can be assured that he will deal properly with Judah’s case and fulfill his age-old promises to them.

Gone were Habakkuk’s fears, doubts, and perplexities. He would trust in Yahweh and rejoice in his saving God (’elohe yish‘i [TH430/3468/2967.1, ZH466/3829/3276], 3:18). Israel’s Redeemer was his, the Master (’adon [TH113/136, ZH123/151]) from whom alone he gained his strength (3:19). So near to God did Habakkuk feel after this experience that in a bold simile he likened his spiritual climb to that of a deer swiftly ascending to the mountaintops and gracefully gliding over them.

Victory at last! Israel’s Lord was truly Habakkuk’s own, his leader and guide. God’s prophet had walked a precarious path in questioning God. But lest we condemn Habakkuk too readily, we need to remember that the Lord did not do so; he merely corrected him. Ultimately Habakkuk’s implanted faith bore spiritual fruit. The prophecy of Habakkuk thus not only reminds its readers of the importance of faith (2:4, 20) and of the final triumph of good through God’s control of history (3:3-15), but it also provides important insight into a believer’s personal relationship with his God. When times of doubt and discouragement come, as they inevitably do, believers need to come to God, as Habakkuk did, and share their concerns with him. Like Habakkuk, they need to come to God’s Word and get a fresh glimpse of who and what God is and so come to a place of renewed trust in the one who alone is truly God and therefore sufficient for all of life. May Habakkuk’s test of faith and triumphant joy in his saving Lord be an inspiration and example to all who must travel life’s road!