HABAKKUK 3 COMMETARYEDITED BY GLE PEASE

Habakkuks Prayer

1 A prayer of Habakkuk the prophet. On shigionoth.[a]

BARES, "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 Gods 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 Gods 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. Habakkuks 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 3s: Hab_3:4, Hab_3:9, Hab_3:19 have 9 words in three 3s: Hab_3:5, Hab_3:12, Hab_3:15, Hab_3:18 have 6 words in two 3s: 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 threes) yet so that long measures are succeeded by very short.

CLARKE, "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 , 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.

GILL, "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.

HERY 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.

JAMISO, "Hab_3:1-19. Habakkuks prayer to God: Gods 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 prophets confidence amid calamities.

This sublime ode begins with an exordium (Hab_3:1, Hab_3:2), then follows the main subject, then the peroration (Hab_3:16-19), a summary of the practical truth, which the whole is designed to teach. (Deu_33:2-5; Psa_77:13-20 are parallel odes). This was probably designed by the Spirit to be a fit formula of prayer for the people, first in their Babylonian exile, and now in their dispersion, especially towards the close of it, just before the great Deliverer is to interpose for them. It was used in public worship, as the musical term, Selah! (Hab_3:3, Hab_3:9, Hab_3:13), implies.

prayer 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 peoples side (2Ch_20:20-22, 2Ch_20:26).

upon Shigionoth 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.

K&D, "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 tephillh, 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 , 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 shiggyn,

according to its etymon shgh = shgag, 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 shiggyn in the heading to Psalm 7, and also to the analogy

between alshigynth, and such headings to the psalms as alhaggitt%th, alneg%nth, and

other words introduced with al. Whilst shiggyn 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 shgh, 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), shiggyn 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 , after dithyrambs, or after the manner of a stormy, martial, and triumphal ode (Schmieder).

CALVI, "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 , sheginut. The verb , shegag, or , shege, means, to act inconsiderately; and from , shege, is derived 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 , 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 , 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 , 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 Gods 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.

COFFMA, "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 (Psalms 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 Habakkuk 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 (Habakkuk 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 Habakkuk 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]

Habakkuk 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 (Psalms 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]

COSTABLE,'Verse 1A. The introduction to the hymn3:1

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

TRAPP, "Verse 1Habakkuk 3:1 A prayer of Habakkuk the prophet upon Shigionoth.

Ver. 1. A prayer of Habakkuk the prophet] Habakkuk signifieth a wrestler, that by closing striveth to get the better, as hath been before noted on Habakkuk 1:1. To close with the adversary is the best way to supplant him, or to avoid the blow: so is running into God the way to escape him. The prophet had heard Gods speech and was afraid, Habakkuk 3:2. He saw his wrath ready to break forth, and therefore gets in with him by this prayer. He knew that,

Flectitur iratus voce rogante Deus ( Ovid).

God suffereth himself often to be overcome by the prayers of his people; and yieldeth much unto them when most bitterly bent, Matthew 24:20; he therefore sets shoulders and sides to work, and wrestles lustily in this chapter. He knew it was a prophets work to pray as well as preach; and between these two to divide his time. "God forbid" (saith Samuel, who is reckoned the first of prophets, Acts 3:24), "that I should sin against the Lord in ceasing to pray for you: I will also teach you the good and right way," 1 Samuel 12:23. So doth this prophet; he both preferreth a prayer (the word say some, signifieth such a prayer as is made by a mediator before a judge; we have an advocate with the Father, 1 John 2:1), and dedicated the same to the people, to be used by them in the time of the captivity: which yet they shamefully neglected to do, as Daniel acknowledgeth, Daniel 9:13; or if they did anything towards it, they merely sought themselves in it, and so lost their labour, Zechariah 7:5; whereas had they prayed as here is prescribed, confessing their sins, and beseeching God not to deal with them after their deserts, but according to his ancient lovingkindnesses, that never fail, they might have found mercy, Lamentations 3:22. The altar of incense stood against the mercy seat; and, Revelation 9:13, the prayers of the saints from the four corners of the earth sound and do great things in the world, make it ring. It was the speech of a learned man; If there be but one sigh come from a gracious heart it fills the ears of God, so that God

hears nothing else.

Upon Shigionoth] Vocabulum musicum est, cuius ratio Hebraeis ignota, saith Buxtorf; it is a musical term, the reason whereof is unknown to the Hebrew doctors to this day. Yet Rabbi Salomon (and with him most interpreters) rendereth it pro ignorantiis, for ignorances, or as touching his own and his peoples errors; which the prophet here (convinced by Gods former answer to his expostulation) confesseth with confusion of face. Ignorance surely is a blushful sin; especially if affected and delighted in (as the Hebrew word seemeth to imply, confer Proverbs 5:1; Proverbs 20:1). Private ignorance, though it do somewhat excuse a man (sc. a tanto from so much not a tote, from everything, Luke 12:47), yet is it a sin to be confessed and bewailed; for Christ died for the not knowing of the people, Hebrews 9:7, , and destruction is threatened, pro nonscientia, or lack of knowledge, Hosea 4:6. But Calvin well observeth here, that the prophet by begging pardon for ignorances, doth not omit his own and the peoples more grievous sins; but showeth that men must also be sensible of their lesser lapses, and cry out with David (after whose example this whole song is framed), "Who can understand his errors" (or ignorances, unwitting and inconsiderate sins)? "O cleanse thou me from secret faults," Psalms 19:12.

COKE, "Verse 1-2Habakkuk 3:1-2. A prayer of Habakkuk .Shigionoth signifies wanderings This word of the prophet seems to relate both to the deviations of the Jewish people from God's law, and also to their wandering, or being removed from their land on that account. Aquila, Symmachus, and Theodotion, render the word ignorances. So the Vulgate ignorantiis. See Parkhurst on the word . Habakkuk having been informed by God of his design to send the Jews into captivity for their sins, and of his determination that they should serve the Babylonians seventy years, took upon him, as became his office, to intercede with God on their behalf. He begins his prayer for them with laying before the Lord, Habakkuk 3:2 the distress into which he was thrown by the judgments denounced against them; beseeching him, that he would shorten the time determined for their captivity, and restore them to their country before it was expired. Mr. Green renders the verse,

"O Jehovah, I have heard thy report:" (that is to say, what thou hast revealed concerning the captivity.)

"I am in pain, O Jehovah, for thy work:" (that is to say, for all that he had done among the Jews, and among other nations by means of the Jews, for the honour of his great ame.)

"In the midst of the years revive it;" (that is to say, restore the Jews to their own land, before the years determined for their captivity are expired. See Psalms 85:6-7.)

"In the midst of the years shew compassion."

"In wrath remember mercy." See his new version of this chapter.

ELLICOTT, "(1) Upon Shigionoth.This term points, not to the contents of the composition, but either to its metrical structure or its musical setting. See on the Inscription of Psalms 7. Inasmuch as this ode is throughout an account of the deliverance anticipated by prayerful faith, it is called not a Psalm, mizmr, but a Prayer, tphilth.

Verses 1-15III.

(1-15) A hymn describing a future self-manifestation of Jehovah on Israels behalf, accompanied by the signs and wonders of the early history. It is impossible to give the English reader an idea of the rhythmical structure of this beautiful composition. We will only observe that it is independent of the arrangement in verses, and that the poem (except in Habakkuk 3:7-8; Habakkuk 3:13, fin.) consists of lines each containing exactly three words.

EXPOSITOR'S BIBLE COMMETARY, "Verses 1-19Habakkuk 3:1-19

The third chapter, an Ode or Rhapsody, is ascribed to Habakkuk by its title. This, however, does not prove its authenticity: the title is too like those assigned to the Psalms in the period of the Second Temple. On the contrary, the title itself, the occurrence of the musical sign Selah in the contents, and the colophon suggest for the chapter a liturgical origin after the Exile. That this is more probable than the alternative opinion, that, being a genuine work of Habakkuk, the chapter was afterwards arranged as a Psalm for public worship, is confirmed by the fact that no other work of the prophets has been treated in the same way. or do the contents support the authorship by Habakkuk. They reflect no definite historical situation like the preceding chapters. The style and temper are different. While in them the prophet speaks for himself, here it is the nation or congregation of Israel that addresses God. The language is not, as some have maintained, late; but the designation of the people as "Thine anointed," a term which before the Exile was applied to the king, undoubtedly points to a post-exilic date. The figures, the theophany itself, are not necessarily archaic, but are more probably molded on archaic models. There are many affinities with Psalms of a late date.

At the same time a number of critics maintain the genuineness of the chapter, and they have some grounds for this. Habakkuk was, as we can see from chapters 1 and 2, a real poet. There was no need why a man of his temper should be bound down to reflecting only his own day. If so practical a prophet as Hosea, and one who has so closely identified himself with his times, was wont to escape from them to a retrospect of the dealings of God with Israel from of old, why should not the same be natural for a prophet who was much less practical and more literary and artistic? There are also many phrases in the Psalm which may be interpreted as reflecting the same situation as chapters 1, 2. All this, however, only proves

possibility.

The Psalm has been adapted in Psalms 77:17-20.

"I THE MIDST OF THE YEARS"

Habakkuk 3:1-19

WE have seen the impossibility of deciding the age of the ode which is attributed to Habakkuk in the third chapter of his book. But this is only one of the many problems raised by that brilliant poem. Much of its text is corrupt, and the meaning of many single words is uncertain. As in most Hebrew poems of description, the tenses of the verbs puzzle us, we cannot always determine whether the poet is singing of that which is past or present or future, and this difficulty is increased by his subject, a revelation of God in nature for the deliverance of Israel. Is this the deliverance from Egypt, with the terrible tempests which accompanied it? Or have the features of the Exodus been borrowed to describe some other deliverance, or to sum up the constant manifestation of Jehovah for His peoples help?

The introduction, in Habakkuk 3:2, is clear. The singer has heard what is to be heard of Jehovah, and His great deeds in the past. He prays for a revival of these "in the midst of the years." The times are full of trouble and turmoil. Would that God, in the present confusion of baffled hopes and broken issues, made Himself manifest by power and brilliance, as of old! "In turmoil remember mercy!" To render "turmoil" by "wrath," as if it were Gods anger against which the singers heart appealed, is not true to the original word itself, affords no parallel to "the midst of the years," and misses the situation. Israel cries from a state of life in which the obscure years are huddled together and full of turmoil. We need not wish to fix the date more precisely than the writer himself does, but may leave it with him "in the midst of the years."

There follows the description of the Great Theophany, of which, in his own poor times, the singer has heard. It is probable that he has in his memory the events of the Exodus and Sinai. On this point his few geographical allusions agree with his descriptions of nature. He draws all the latter from the desert, or Arabian, side of Israels history. He introduces none of the sea-monsters, or imputations of arrogance and rebellion to the sea itself, which the influence of Babylonian mythology so thickly scattered through the later sea-poetry of the Hebrews. The Theophany takes place in a violent tempest of thunder and rain, the only process of nature upon which the desert poets of Arabia dwell with any detail. In harmony with this, God appears from the southern desert, from Teman and Paran, as in the theophanies in Deuteronomy 33:1-29, and in the Song of Deborah; a few lines recall the Song of the Exodus, [Exodus 15:1-27] and there are many resemblances to the phraseology of the Sixty-eighth Psalm. The poet sees under trouble the tents of Kushan and of Midian, tribes of Sinai. And though the Theophany is with floods of rain and lightning, and foaming of great waters, it is not with hills, rivers, or sea that God is angry, but with the nations the oppressors of His poor people, and in

order that He may deliver the latter. All this, taken with the fact that no mention is made of Egypt, proves that, while the singer draws chiefly upon the marvelous events of the Exodus and Sinai for his description, he celebrates not them alone but all the ancient triumphs of God over the heathen oppressors of Israel. Compare the obscure line-these be "His goings of old."

The report of it all fills the prophet with trembling (Habakkuk 3:16 returns upon Habakkuk 2:6), and although his language is too obscure to permit us to follow with certainty the course of his feeling, he appears to await in confidence the issue of Israels present troubles. His argument seems to be, that such a God may be trusted still, in face of approaching invasion (Habakkuk 3:16). The next verse, however, does not express the experience of trouble from human foes; but figuring the extreme affliction of drought, barrenness, and poverty, the poet speaking in the name of Israel declares that, in spite of them, he will still rejoice in the God of their salvation (Habakkuk 3:17). So sudden is this change from human foes to natural plagues that some scholars have here felt a passage to another poem describing a different situation. But the last lines with their confidence in the "God of salvation," a term always used of deliverance from enemies, and the boast, borrowed from the Eighteenth Psalm. "He maketh my feet like to hinds feet, and gives me to march on my heights," reflect the same circumstances as the bulk of the Psalm, and offer no grounds to doubt the unity of the whole.

PSALM OF HABAKKUK THE PROPHET

"Lord, I have beard the report of Thee; I stand in awe! Lord, revive Thy work in the midst of the years, In the midst of the years make Thee known In turmoil remember mercy! God comes from Teman, The Holy from Mount Paran. He covers the heavens with His glory."

"And filled with His praise is the earth. The flash is like lightning; He has rays from each hand of Him, Therein is the ambush of His might. Pestilence travels before Him, The plague-fire breaks forth at His feet. He stands and earth shakes, He looks and drives nations asunder; And the ancient mountains are cloven, The hills everlasting sink down. These be His ways from of old."

"Under trouble I see the tents of Kushan The curtains of Midians land are quivering Is it with hills Jehovah is wroth? Is Thine anger with rivers? Or against the sea is Thy wrath, That Thou ridest it with horses, Thy chariots of victory? Thy bow is stripped bare; Thou gluttest(?) Thy shafts. Into rivers Thou clearest the earth; Mountains see Thee and writhe; The rainstorm sweeps on: The Deep utters his voice, He lifts up his roar upon high. Sun and moon stand still in their dwelling, At the flash of Thy shafts as they speed, At the sheen of the lightning, Thy lance In wrath Thou stridest the earth, In anger Thou threshest the nations Thou art forth to the help of Thy people, To save Thine anointed. Thou hast shattered the head from the house of the wicked, Laying bare from to the neck. Thou hast pierced with Thy spears the head of his princes. They stormed forth to crush me; Their triumph was as to devour the poor in secret. Thou hast marched on the sea with Thy horses;

Foamed the great waters."

"I have heard, and my heart shakes; At the sound my lips tremble, Rottenness enters my bones, My steps shake under me. I will for the day of trouble That pours in on the people. Though the fig-tree do not blossom, And no fruit be on the vines, Fail the produce of the olive, And the fields yield no meat, Cut off by the flock from the fold, And no cattle in the stalls, Yet in the Lord will I exult, I will rejoice in the God of my salvation. Jehovah, the Lord, is my might; He hath made my feet like the hinds, And on my heights He gives me to march."

This Psalm, whose musical signs prove it to have been employed in the liturgy of the Jewish Temple, has also largely entered into the use of the Christian Church. The vivid style, the sweep of vision, the exultation in the extreme of adversity with which it closes, have made it a frequent theme of preachers and of poets. St. Augustines exposition of the Septuagint version spiritualizes almost every clause into a description of the first and second advents of Christ: Calvins more sober and accurate learning interpreted it of Gods guidance of Israel from the time of the Egyptian plagues to the days of Joshua and Gideon, and made it enforce the lesson that He who so wonderfully delivered His people in their youth will not forsake them in the midway of their career. The closing verses have been torn from the rest to form the essence of a large number of hymns in many languages.

For ourselves, it is perhaps most useful to fasten upon the poets description of his own position in the midst of the years, and like him to take heart, amid our very similar circumstances, from the glorious story of Gods ancient revelation, in the faith that He is still the same in might and in purpose of grace to His people. We, too, live among the nameless years. We feel them about us, undistinguished by the manifest workings of God, slow and petty, or, at the most, full of inarticulate turmoil. At this very moment we suffer from the frustration of a great cause, on which believing men had set their hearts as Gods cause; Christendom has received from the infidel no greater reverse since the days of the Crusades. Or, lifting our eyes to a larger horizon, we are tempted to see about us a wide, flat waste of years. It is nearly nineteen centuries since the great revelation of God in Christ, the redemption of mankind, and all the wonders of the Early Church. We are far, far away from that, and unstirred by the expectation of any crisis in the near future. We stand "in the midst of the years," equally distant from beginning and from end. It is the situation which Jesus Himself likened to the long double watch in the middle of the night-"if he come in the second watch or in the third watch"-against whose dullness He warned His disciples. How much need is there at such a time to recall, like this poet, what God has done-how often He has shaken the world and overturned the nations, for the sake of His people and the Divine causes they represent. "His ways are everlasting." As He then worked, so He will work now for the same ends of redemption. Our prayer for "a revival of His work" will be answered before it is spoken.

It is probable that much of our sense of the staleness of the years comes from their prosperity. The dull feeling that time is mere routine is fastened upon our hearts by

nothing more firmly than by the constant round of fruitful seasons-that fortification of comfort, that regularity of material supplies, which modern life assures to so many. Adversity would brace us to a new expectation of the near and strong action of our God. This is perhaps the meaning of the sudden mention of natural plagues in the seventeenth verse of our Psalm. ot in spite of the extremes of misfortune, but just because of them, should we exult in "the God of our salvation"; and realize that it is by discipline He makes His Church to feel that she is not marching over the dreary levels of nameless years, but "on our high places He makes us to march."

"Grant, Almighty God, as the dullness and hardness of our flesh is so great that it is needful for us to be in various ways afflicted-oh, grant that we patiently bear Thy chastisement and under a deep feeling of sorrow flee to Thy mercy displayed to us in Christ, so that we depend not on the earthly blessings of this perishable life, but relying on Thy word go forward in the course of our calling, until at length we be gathered to that blessed rest which is laid up for us in heaven, through Christ our Lord. Amen."

PETT, "Verse 1Chapter 3 Habakkuks Prayer.

A prayer of Habakkuk the prophet set to Shigionith.This third chapter consists of a prayer of Habakkuk in the light of his visions. It includes an initial prayer, followed by a meditation on the glory of God as revealed in His powerful movement towards, and entry into Canaan, but with a wider connotation relating it to the whole earth. For YHWH is the great Deliverer of His people.

Thus in his meditations he is setting forth Gods effective power, using thoughts and ideas from the Exodus and Conquest, which were seen in Israel as the highest expression of His delivering power. It then concludes with praise and worship.

Shigionith. Compare the introduction to Psalms 7 where it is in the singular. Compare also introduction to Psalms 6; Psalms 8; Psalms 12 etc. They are clearly musical directions.

PULPIT, "Habakkuk 3:1

1. The title. A prayer. There is only one formal prayer in the ode, that in Habakkuk 3:2; but the term is used of any devotional composition; and, indeed, the whole poem may be regarded as the development of the precatory sentences in the proemium. (For other hymns in the prophetical books, see Isaiah 24:1-23, and Isaiah 35:1-10.; Ezekiel 19:1-14.; Jah 2.; Micah 6:6, etc.; and as parallel to this ode, comp. Deuteronomy 33:2, etc.; 5:4, etc.; Psalms 68:7, etc.; Psalms 77:13-20; Psalms 114:1-8.; Isaiah 63:11-14.) Of Habakkuk the prophet. The name and title of the author are prefixed to show that this is no mere private effusion, but an outpouring of prophecy under Divine inspiration. Upon Shigionoth (comp. title of Psalms 7:1-17.); Septuagint, , "with song;" Vulgate, pro ignorantiis. For this latter

rendering Jerome had etymological ground, but did not sufficiently consider the use of shiggayon in Psalms 7:1-17; where it indicates the style of poetry, nor, as Keil shows, the fact that all the headings of Psalms introduced, as the present, with al, refer either to the melody, or accompaniment, or style in which they were to be sung. The Revised Version gives, "set to Shigionoth;" and the expression is best explained to mean, in an impassioned or triumphal strain, with rapid change of emotion, a dithy rambic songa description which admirably suits this ode.

BI, "A prayer of Habakkuk the prophet upon Shigionoth.

God devoutly addressed

This chapter presents to us God in three aspects, as devoutly addressed, as poetically portrayed, and as triumphantly enjoyed.

I. It was composed for general use. It is not an extemporaneous address; it is a settled form of devotion. Pre-arranged forms of devotion are both scriptural and expedient. There is a set form given to the priests for blessing the people in Num_6:2-3. Psa_92:1-15. is called a psalm for the Sabbath, and 102. a prayer for the afflicted. Hezekiah commanded the Levites to praise the Lord in the words of David and of Asaph the seer, which is Psa_106:1-48. And Christ Himself gave His disciples a form of prayer. Whilst it is scriptural it is also expedient. To get a whole congregation into the channel of devotion, a pro-arranged form seems desirable.

II. It was in prospect of a terrible calamity. O Lord, I have heard Thy speech, and was afraid. Terrible was the calamity now looming on the vision of the prophet. The Chaldean army was approaching; the ruthless troops would soon be in his country, sack Jerusalem its metropolis, and bear his countrymen away into captivity. In view of this the prayer is addressed. Call upon Me in the day of trouble, etc. Surely, if men fully realised the predicted judgments that will fall on this world, prayer would be the habitude of their souls.

III. It was for a revival of divine work. Revive Thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy. Kiel thus renders the passageJehovah, Thy work in the midst of Thy years call to life, in the midst of the years make it known. This may mean, Perfect the work of delivering Thy people; let not Thy promise lie as it were dead, give it new life by performing it. Do it now, in the midst of the years, when our calamities are at their height, when Thy wrath seems to be at high tide and terrible. Now revive Thy work. Three thoughts are suggested

1. The work of human deliverance is the work of God.

2. This work of God may appear to decline.

3. This decline of Gods work can only be overcome by His intervention. Revive Thy work. (Homilist.)

2 Lord, I have heard of your fame;

I stand in awe of your deeds, Lord.Repeat them in our day, in our time make them known; in wrath remember mercy.

BARES, "O Lord, I have heard - i. e., with the inward ear of the heart, Thy speech, (rather as English margin, Thy report, i. e., the report of Thee) i. e., what may he heard and known of God, or, what he had himself heard . The word contains in one both what God had lately declared to the prophet, the judgments of God upon the wicked of the people, and upon those who, with their own injustice, done upon them the righteous judgments of God, and that the work of the Lord would be performed in His time for those who in patience wait for it; and also still more largely, what might be heard of God, although, as it were, but a little whisper of His greatness and of the majesty of His workings.

And was afraid - not fearful but afraid in awe, as a creature, and amazed at the surpassing wonderfulness of the work of God. Well may man stand in awe at the incarnation of the only-begotten Son, how earth should contain Him uncontained by space, how a body was prepared for Him of the virgin by the Holy Spirit, and all the works whereby He shall work the salvation of mankind, the cross, the death, resurrection and ascension, uniting things opposite, a body with one incorporeal, death with life, resurrection with death, a body in heaven. All is full of wonder and awe. Rup.: This is not a servile fear, but a holy fear which endureth forever, not one which love casteth out, but which it bringeth in, wherein angels praise, dominions adore, powers stand in awe at the majesty of the Eternal God.

O Lord, revive Thy work - Gods Word seems, often, as it were, dead and come utterly to an end for evermore Psa_77:8, while it is holding on its own course, as all nature seems dead for a while, but all is laid up in store, and ready to shoot forth, as by a sort of resurrection Rup.: The prophet prophesying prayeth, that it should come quickly, and praying prophesieth that it shall so come. All Gods dealings with His people, His Church, each single soul, are part of one great work, perfect in itself Deu_32:4; glory and majesty Psa_140:3; all which the godly meditateth on Psa_77:3; Psa_143:5; which those busied with their own plans, do not look to Isa_5:12; it is manifested in great doings for them or with them, as in the Exodus the Psalmist says, We have heard with our ears, yea, our fathers have told us what work Thou didst in their days, in the times of old Psa_44:2; They proved Me and saw My work Psa_95:9; with it He makes His own glad Psa_92:3; after it has been withdrawn for a while, He sheweth it to His servants Psa_90:6; it issues in judgments on the ungodly, which people consider and declare .

The great work of God on earth, which includes all His works and is the end of all, is the salvation of man through Jesus Christ. This great work seemed, as it were, asleep, or dead, as trees in winter, all through those 4,000 years, which gave no token of His

coming. Included in this great work is the special work of the Hand of God, of which alone it is said, God said, Let Us make man in Our image after Our Likeness Gen_1:26; and, we are the clay and Thou our Potter, and we are all the work of Thy Hands Isa_64:8; and Thy Hands have made me and fashioned me together round about Job_10:8, man; whom, being dead as to the life of the soul through the malice of Satan, Christ revived by dying and rising again. He was dead in trespasses and sins, and like a carcass putrefying in them, and this whole world one great charnel-house, through mans manifold corruptions, when Christ came to awaken the dead, and they who heard lived Joh_5:25.

Again, the Center of this work, the special Work of God, that wherein He made all things new, is the Human Body of our Lord, the Temple which was destroyed by death, and within three days was raised up.

The answer to Habakkuks enquiry, How long? had two sides: It had given assurance as to the end. The trial-time would not be prolonged for one moment longer than the counsel of God had fore-determined. The relief would come, come; it would not be behind-hand. But meantime? There was no comfort to be given. For God knew that deepening sin was drawing on deepening chastisement. But in that He was silent as to the intervening time and pointed to patient expectation of a lingering future, as their only comfort, He implies that the immediate future was heavy. Habakkuk then renews his prayer for the years which had to intervene and to pass away. In the midst of the years, before that time appointed , when His promise should have its full fulfillment, before those years should come to their close, he prays; revive Thy work. The years include all the long period of waiting for our Lords first coming before He came in the Flesh; and now for His second coming and the restitution of all things. in this long period, at times God seems to be absent, as when our Lord was asleep in the boat, while the tempest was raging; at times He bids the storm to cease and there is a great calm.

This, in those long intervals, when God seems to be absent, and to leave all things to time and chance, and love waxes cold, and graces seem rare, is the prayer of Habakkuk, of prophets and Psalmists, of the Church Psa_80:14, Return, we beseech Thee, O God of hosts, look down from heaven, behold and visit this vine Psa_74:1, Psa_74:11-12. O God, why hast Thou cast us off forever? Why withdrawest Thou Thy hand, Thy right hand? For God is my king of old, working salvation in the midst of the earth. Isa_51:9-10awake, awake, put on strength, Thou Arm of the Lord; awake, as in the ancient days, in the generations of old. Art thou not It which did smite Rahab, didst wound the dragon? Art thou not It which didst dry the sea, the waters of the great deep, which didst make the depths of the sea a way for the ransomed to pass over? Psa_80:3. Stir up Thy might and come, save us Lam_5:21. Renew our days, as of old. So our Lord taught His Church to pray continually, whenever she prayed, Thy kingdom come, longing not for His final coming only, but for the increase of His glory, and the greater dominion of His grace, and His enthronement in the hearts of people, even before its complete and final coming. In the midst of the years revive Thy work, is the Churchs continual cry.

In the midst of the years make known - literally, Thou wilt make known: in wrath Thou wilt remember mercy; and so (as we use the word wilt) the prophet, at once, foretelleth, expresseth his faith, prayeth. God had made known His work and His power in the days of old. In times of trouble He seems like a God who hideth Himself. Now, he prays Him to shine forth and help; make known Thy work, before Thou fulfill it, to revive the drooping hopes of man, and that all may see that Thy word is truth. Make Thyself known in Thy work, that, when the time cometh to Dan_9:24 make an end of sin by the Death of Thy Son, Thy Awful Holiness, and the love wherewith Thou hast Joh_3:16 so loved the world, may be the more known and adored.

In wrath Thou wilt remember mercy - So David prayed Psa_25:6, Remember Thy tender-mercies and Thy loving-kindnesses; for they are from old. Thou wilt remember that counsel for mans redemption which has been from the foundation of the world: for we seem in our own minds to be forgotten of God, when He delayeth to help us. God remembereth mercy Luk_1:54, Luk_1:72 in anger, in that in this life He never chastens without purposes of mercy, and His Mercy ever softeneth His judgments. His Promise of mercy, that the Seed of the woman shall bruise the serpents head, went before the sentence of displeasure Gen_3:19, Dust thou art, and unto dust shalt thou return. Jerome: He reveals His wrath that He may scare us from sin and so may not inflict it; and when at last He inflicteth it, He hath mercy on the remnant who flee to His Mercy, that we be not like Sodom and Gomorrah. Rom_5:8, while we were yet sinners, and God was angry, Christ died for us, and, Tit_3:5, He saved us, not for works which we had done, but out of His great Mercy, and took away sin, and restored us to life and interruption.

God had already promised by Micah Mic_7:15, According to the days of thy coming out of the land of Egypt, I will show him marvelous things. Isaiah had often used the great events of that deliverance as the symbols of the future. So now Habakkuk, in one vast panorama, as it were, without distinction of time or series of events, exhibits the future in pictures of the past. In the description itself which follows, he now speaks in the past, now in the future; of which times the future might be a vivid present; and the past a prophetic past. As a key to the whole, he says, God shall come, indicating that all which follows, however spoken, was a part of that future. In no other way was it an answer to that prayer, Revive Thy work. To foretell future deliverances in plain words, had been a comfort; it would have promised a continuance of that work. The unity and revival of the work is expressed, in that the past is made, as it was, the image of the future. That future was to be wondrous, superhuman; elsewhere the past miracles had been no image of it. It was to be no mere repetition of the future; and to mark this, the images are exhibited out of their historical order.

CLARKE, "In the midst of the years - bekerebshanim, As the years approach. The nearer the time, the clearer and fuller is the prediction; and the signs of the times show that the complete fulfillment is at hand. But as the judgments will be heavy, (and they are not greater than we deserve), yet, Lord, in the midst of wrath -infliction of punishment - remember mercy, and spare the souls that return unto thee with humiliation and prayer.

GILL, "O Lord, I have heard thy speech, and was afraid,.... Or, "thy hearing" (p); which the Lord had caused to be heard from and of himself; the report that had been made to him, and other prophets before him, particularly Isaiah, who says, "who hath believed our report?" Isa_53:1 where the same phrase is used as here: though it seems here not so much to regard the evangelical part of that report, concerning the coming of Christ, his sufferings and death, in order obtain redemption and salvation for his people; for this would have been, and was, matter of joy, and not of fear and consternation: but the truth is this, the Lord in the preceding speech, being a report he made to the prophet concerning the Messiah, had signified that Christ would have many enemies from the Jews and from the Gentiles, from Rome Pagan and Rome Papal; that the church of Christ would meet with great afflictions and persecutions, and be attended

with many conflicts, temptations, and difficulties; that the interest of the Redeemer would be sometimes very low, and the work of the Lord at a stand in the world, yea, seemingly dead, quite lost and gone; this is what caused the fear and distress in the prophet's mind, and gave him that pain and uneasiness: and hence the following petition,

O Lord, revive thy work in the midst of the years; which refers not to the deliverance from the Babylonish captivity, which was fixed to a term of years, when, and not before, not in the midst of them it would be wrought; but to the great work of the Lord in the times of the Gospel. There is a double reading of these words in the Septuagint version of them, and both very different from the Hebrew text. The one is, "in the midst of two lives thou shalt be known"; the life that now is, and that which is to come. The other, by a change of the accent, is, "in the midst of two animals thou shall be known"; so the Arabic version. Theodoret makes mention of both, and inclines to the former;

"some (he says) by two animals understand angels and men; some the incorporeal powers near the divine Glory, the cherubim and seraphim; others the Jews and Babylonians; but to me it seems that the prophet does not say animals, but lives, the present and future, in the midst of which he was a just Judge:''

but the latter reading is followed by many of the ancients, whose different senses are given by Jerom on the place; some interpreting them of the Son and Spirit, by whom the Father is made known; others of the two cherubim in Exodus, and of the two seraphim in Isaiah; and there were some who understood them of the two Testaments, the Old and New, in the midst of which the Lord may be known; and others of Christ's being crucified between two thieves, by which be might be known: but, besides these different sentiments, many of the ancients concluded from hence that Christ lay in the manger between two animals, the ox and the ass, and to which they refer in their ancient hymns (q); but though this is a wrong version of the text, and a wrong sense which is put upon it, together with Isa_1:3; yet, as Burkius observes, there is in this mistake a certain and ancient truth, that the text of Habakkuk belongs to the work of God in Christ, and especially to the nativity of our Lord Jesus; and so some later writers apply this to the wonderful work of the incarnation of Christ, that new, unheard of, and amazing thing the Lord would work in the earth; the promise of which, being delayed, might seem to be dead; and therefore it is entreated it might be revived, and the performance of it hastened; and others to the work of redemption by Christ, which the Father gave him to do, and he promised to come and perform; but, being deferred, the Old Testament saints were impatient of it. Cocceius and Van Till restrain it to the resurrection of Christ from the dead, his coming being prophesied of before; and render the words, "O Lord, thy work is his life (r), in the midst of the years"; the resurrection of Christ from the dead, or the quickening of him, is prophesied of in many places as a work that would be done, and in which the hope and expectation of the saints were placed; this being a work of great importance both to Christ, his exaltation and glory, and to his people; their quickening together with him; their regeneration, or passing from death to life; their justification of life, and resurrection from the dead, depending upon it; and this is the Lord's work, and owing to the exceeding greatness of his power, and is frequently ascribed to God the Father, who raised Christ from the dead, and gave him glory: and this was "in the midst of the years", or between the years of the Old and of the New Testament; the former was the year of God's longsuffering and forbearance, the time when the Jewish church, like children, were under governors and tutors, until the time

appointed of the Father; the latter is the acceptable year of the Lord, and the year of the redeemed; and between these two years, at the end of the one, and the beginning of the other, the Messiah came, was cut off or died, and was quickened and raised again: but I should choose rather to understand this more generally of the work of the Lord in the Christian churches throughout the whole Gospel dispensation, or at least in some certain periods of it. The church itself is the work of the hands of the Lord, Isa_45:11which sometimes has seemed to have been in a very dead and lifeless state and condition, as in the dark times of Popery; and though there was a reviving of it upon the Reformation, yet there has been a decline since; and the Sardian church state, in which we now are, is described as having a "name", that it "lives", and yet is "dead"; and the interest of religion, and the church of Christ, will be lower still when the witnesses are slain, and their dead bodies lie unburied, before the Spirit of the Lord enters into them, and revives them: now the prophet having in view these various intervals, and especially the last, prays for a reviving of the interest and church of Christ, and the work of the Lord in it; and which will be done when Christ will come in a spiritual manner, and destroy antichrist; when the Spirit will be poured down plentifully from on high; when the Gospel will be purely and powerfully preached all over the world; when the ordinances of it will be administered as at the beginning; when multitudes of churches will be raised and formed, the Jews will be converted, and the fulness of the Gentiles brought in: this will be a reviving time indeed! and there never will be a thorough one till this time comes; and this will be in "the midst of the years"; between the years of the reign of antichrist, the 1260 days or years of it, which will now expire, and the thousand years of Christ's personal reign on earth; between these two will be this reviving time or spiritual reign of Christ (s). The words may to good purpose be applied to the work of grace in the hearts of true believers in Christ, which is the Lord's work, and his only; not men, not ministers, not angels, but Jehovah only is the author and finisher of it. This sometimes seems as it were to be dead, when the graces of the Spirit are not in exercise; when saints are in dead and lifeless frames of soul; when they are backward to spiritual and religious exercises; when the world, and the things of it, have got power over them, and they are unconcerned for the things of Christ, the honour of his name, and the good of their own souls; when they are under the power of some sin, and are carried captive by it, as was the case of David, Peter, and others: now this work is revived, when the graces of the Spirit are called forth again into lively exercise; when the affections go out strongly after divine objects and things; when the thoughts of the mind, and the meditations of the heart, are on spiritual subjects; when the talk and conversation turns chiefly on things of a religious and heavenly nature; when there is a forwardness to spiritual exercises, a stirring up of themselves and others to them, and a continuance in them; when there is a visible growing in grace, and a fruitfulness in every good work: this is to be prayed for, and is from the Lord; and is owing to his setting his hand a second time to the work; to his being as the dew to his people; to Christ the sun of righteousness arising on them, with healing in his wings; and to the south wind of the Spirit blowing upon them, and causing their spices to flow out; and this is desirable in the midst of their years, before the years come on in which they have no pleasure, or before they go hence, and be no more:

in the midst of the years make known; which Cocceius and Van Till restrain to the notification of Christ's resurrection from the dead by the ministry of the Gospel, for the benefit of the Lord's people, both Jews and Gentiles; as being a matter of great consequence to them, and for the confirmation of the Christian religion, as it undoubtedly was: but it seems better to understand it in a more general sense, that God would make known more of himself, as the covenant God and Father of his people, of his

mind and will, of his love, grace, and mercy in Christ; that he would make known more of Christ, of his person, offices, and grace; that he would make known more clearly the work of his Spirit and grace upon their hearts, and display his power, and the efficacy of his grace, in reviving it, and carrying it on; that he would make known more largely his covenant and promises, his truth and faithfulness in the performance of them; that he would grant a larger measure of knowledge of all divine things of the Gospel, and the truths of it; such as is promised, and is expected will be in the latter day, when the earth shall be everywhere filled with the knowledge of the Lord, Hab_2:14,

in wrath remember mercy; the above interpreters refer this to the time of God's wrath and vengeance upon the Jewish nation for their rejection of the Messiah; and which the prophet does not pray might be averted, but that mercy might be remembered to his own people among them, as was; who had the Gospel first preached to them, and were called by grace and saved; and who had an opportunity given them of escaping from Jerusalem, before the destruction of that city: but it may be more agreeable to interpret this of the state of the churches of Christ and true believers; who, when under affliction and distress, or in temptation and desertion, are ready to conclude that God is dealing with them in wrath; and whom the prophet personates, and by him they are taught to pray, that at such seasons God would remember his covenant, his promises, his lovingkindness and tender mercies, the favour he bears to his own people, and smile on them again, and comfort their souls.

JAMISO, "I have heard thy speech Thy revelation to me concerning the coming chastisement of the Jews [Calvin], and the destruction of their oppressors. This is Habakkuks reply to Gods communication [Grotius]. Maurer translates, the report of Thy coming, literally, Thy report.

and was afraid reverential fear of Gods judgments (Hab_3:16).

revive thy work Perfect the work of delivering Thy people, and do not let Thy promise lie as if it were dead, but give it new life by performing it [Menochius]. Calvin explains thy work to be Israel; called the work of My hands (Isa_45:11). Gods elect people are peculiarly His work (Isa_43:1), pre-eminently illustrating His power, wisdom, and goodness. Though we seem, as it were, dead nationally, revive us (Psa_85:6). However (Psa_64:9), where the work of God refers to His judgment on their enemies, favors the former view (Psa_90:16, Psa_90:17; Isa_51:9, Isa_51:10).

in the midst of the years namely, of calamity in which we live. Now that our calamities are at their height; during our seventy years captivity. Calvin more fancifully explains it, in the midst of the years of Thy people, extending from Abraham to Messiah; if they be cut off before His coming, they will be cut off as it were in the midst of their years, before attaining their maturity. So Bengel makes the midst of the years to be the middle point of the years of the world. There is a strikingly similar phrase (Dan_9:27), In the midst of the week. The parallel clause, in wrath (that is, in the midst of wrath), however, shows that in the midst of the years means in the years of our present exile and calamity.

make known Made it (Thy work) known by experimental proof; show in very deed, that this is Thy work.

K&D, "Jehovah, I have heard Thy tidings, am alarmed. Jehovah, Thy work, in the

midst of the years call it to life, in the midst of the years make it known; in wrath

remember mercy. is the tidings (3) of God; what the prophet has heard of God, i.e., the tidings of the judgment which God is about to inflict upon Judah through the Chaldaeans, and after that upon the Chaldaeans themselves. The prophet is alarmed at

this. The word (I am alarmed) does not compel us to take what is heard as referring merely to the judgment to be inflicted upon Judah by the Chaldaeans. Even in the overthrow of the mighty Chaldaean, or of the empire of the world, the omnipotence of Jehovah is displayed in so terrible a manner, that this 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. The prayer which follows, Call Thy work to life, also refers to this twofold

judgment which God revealed to the prophet in ch. 1 and 2. :, placed absolutely at the

head for the sake of emphasis, points back to the work (pal) which God was about to do (Hab_1:5); but this work of God is not limited to the raising up of the Chaldaean nation, but includes the judgment which will fall upon the Chaldaean after he has offended

(Hab_1:11). This assumption is not at variance even with =. For the opinion that =never means to call a non-existent thing to life, but always signifies either to give life to an inorganic object (Job_33:4), or to keep a living thing alive, or (and this most frequently) to restore a dead thing to life, and that here the word must be taken in the sense of restoring to life, because in the description which follows Habakkuk looks back

to Psalm 77 and the pal depicted there, viz., the deliverance out of Egyptian bondage, is

not correct. = does not merely mean to restore to life and keep alive, but also to give life

and call to life. In Job_33:4, where =? is parallel to , the reference is not to the impartation of life to an inorganic object, but to the giving of life in the sense of creating;

and so also in Gen_7:3 and Gen_19:32, = means to call seed to life, or raise it up, i.e., to call a non-existent thing to life. Moreover, the resemblances in the theophany depicted in what follows to Psalm 77 do not require the assumption that Habakkuk is praying for the renewal of the former acts of God for the redemption of His people, but may be fully explained on the ground that the saving acts of God on behalf of His people are essentially the same in all ages, and that the prophets generally were accustomed to describe the divine revelations of the future under the form of imagery drawn from the

acts of God in the past. There is special emphasis in the use of C twice, and the fact that in both instances it stands at the head. It has been interpreted in very different ways; but there is an evident allusion to the divine answer in Hab_2:3, that the oracle is for an appointed time, etc. In the midst of the years, or within years, cannot of course mean by itself within a certain number, or a small number, of years, or within a brief space of time (Ges., Ros., and Maurer); nevertheless this explanation is founded upon a correct idea of the meaning. When the prophet directs his eye to the still remote object of the oracle (ch. 2), the fulfilment of which was to be delayed, but yet assuredly to come

at last (Hab_2:3), the interval between the present time and the md appointed by God (Hab_2:3) appears to him as a long series of years, at the end only of which the judgment is to come upon the oppressors of His people, namely the Chaldaeans. He therefore prays that the Lord will not delay too long the work which He designs to do, or cause it to come to life only at the end of the appointed interval, but will bring it to life within years, i.e., within the years, which would pass by if the fulfilment were delayed,

before that md arrived.

Grammatically considered, qerebhshn%m cannot be the centre of the years of the world, the boundary-line between the Old and New Testament aeons, as Bengel supposes, who takes it at the same time, according to this explanation, as the starting-point for a chronological calculation of the whole course of the world. Moreover, it may also be justly argued, in opposition to this view and application of the words, that it cannot be presupposed that the prophets had so clear a consciousness as this, embracing all history by its calculus; and still less can be expect to find in a lyrical ode, which is the outpouring of the heart of the congregation, a revelation of what God Himself had not revealed to him according to Hab_2:3. Nevertheless the view which lies at the foundation of this application of our passage, viz., that the work of God, for the manifestation of which the prophet is praying, falls in the centre of the years of the world, has this deep truth, that it exhibits the overthrow not only of the imperial power of Chaldaea, but that of the world-power generally, and the deliverance of the nation from its power, and forms the turning-point, with which the old aeon closes and the new epoch of the world commences, with the completion of which the whole of the earthly

development of the universe will reach its close. The repetition of C is expressive of the earnest longing with which the congregation of the Lord looks for the tribulation

to end. The object to ?, which is to be taken in an optative sense, answering to the imperative in the parallel clause, may easily be supplied from the previous clause. To the prayer for the shortening of the period of suffering there is appended, without the copula

Vav, the further prayer, in wrath to remember mercy. The wrath (rgez, like rgaz in Isa_28:21 and Pro_29:9) in which God is to remember mercy, namely for His people Israel, can only be wrath over Israel, not merely the wrath manifested in the chastisement of Judah through the Chaldaeans, but also the wrath displayed in the overthrow of the Chaldaeans. In the former case God would show mercy by softening the cruelty of the Chaldaeans; in the latter, by accelerating their overthrow, and putting a speedy end to their tyranny. This prayer is followed in Hab_3:3-15 by a description of the work of God which is to be called to life, in which the prophet expresses confidence that his petition will be granted.

CALVI, "The Prophet says here, in the name of the whole people, that he was terrified by the voice of God, for so I understand the word, though in many places it means report, as some also explain it in this place. But as the preaching of the Gospel is called in Isaiah 53:1, , shemoe, report, it seems to me more suitable to the present passage to render it the voice of God; for the general sentiment, that the faithful were terrified at the report of God, would be frigid. It ought rather to be applied to the Prophecies which have been already explained: and doubtless Habakkuk did not intend here to speak only in general of Gods power; but, as we have seen in the last lecture, he humbly confesses the sins of the people, and then prays for forgiveness. It is then not to be doubted but that he says here, that he was terrified by the voice of God, that is, when he heard him threatening punishment so grievous. He then adds, Revive thy work in the middle of the years, and make it known. At last, by way of anticipation, he subjoins, that God would remember his mercy, though justly offended by the sins of the people.

But by saying, that he feared the voice of God, he makes a confession, or gives an

evidence of repentance; for we cannot from the heart seek pardon, unless we be first made humble. When a sinner is not displeased with himself, and confesses not his guilt, he is not deserving of mercy. We then see why the Prophet speaks here of fear; and that is, that he might thus obtain for himself and for others the favor of God; for as soon as a sinner willingly condemns himself, and does not do this formally, but seriously from the heart, he is already reconciled to God; for God bids us in this way to anticipate his judgement. This is one thing. But if it be asked, for what purpose the Prophet heard Gods voice; the obvious answer is,that as it is not the private prayer of one person, but of the whole Church, he prescribes here to the faithful the way by which they were to obtain favor from God, and turn him to mercy; and that is, by dreading his threatening and by acknowledging that whatever God threatened by his Prophets was near at hand.

Then follows the second clause, Jehovah! in the middle of the years revive thy work. By the work of God he means the condition of his people or of the Church. For though God is the creator of heaven and earth, he would yet have his own Church to be acknowledged to be, as it were, his peculiar workmanship, and a special monument of his power, wisdom, justice, and goodness. Hence, by way of eminence, he calls here the condition of the elect people the work of God; for the seed of Abraham was not only a part of the human race, but was the holy and peculiar possession of God. Since, then, the Israelites were set apart by the Lord, they are rightly called his work; as we read in another place,

The work of thine hands thou wilt not despise, Psalms 138:8.

And God often says, This is my planting, This is the work of my hands, when he speaks of his Church.

By the middle of the years, he means the middle course, as it were, of the peoples life. For from the time when God chose the race of Abraham to the coming of Christ, was the whole course, as it were, of their life, when we compare the people to a man; for the fullness of their age was at the coming of Christ. If, then, that people had been destroyed, it would have been the same as though death were to snatch away a person in the flower of his age. Hence the Prophet prays God not to take away the life of his people in the middle of their course; for Christ having not come, the people had not attained maturity, nor arrived at manhood. In the middle, then, of the years thy work revive; that is, Though we seem destined to death, yet restore us. Make it known, he says, in the middle of the years; that is, Show it to be in reality thy work. (51)

We now apprehend the real meaning of the Prophet. After having confessed that the Israelites justly trembled at Gods voice, as they saw themselves deservedly given up to perdition, he then appeals to the mercy of God, and prays God to revive his own work. He brings forward here nothing but the favor of adoption: thus he confesses that there was no reason why God should forgive his people, except that he had been pleased freely to adopt them, and to choose them as his peculiar people; for on this

account it is that God is wont to show his favor towards us even to the last. as, then, this people had been once chosen by God, the Prophet records this adoption and prays God to continue and fulfill to the end what he had begun. With regard to the half course of life, the comparison ought to be observed; for we see that the race of Abraham was not chosen for a short time, but until Christ the Redeemer was manifested. ow we have this in common with the ancient people, that God adopts us, that he may at length bring us into the inheritance of eternal life. Until, then, the work of our salvation is completed, we are, as it were, running our course. We may therefore adopt this form of prayer, which is prescribed for us by the Holy Spirit,that God would not forsake his own work; in the middle of our course.

What he now subjoinsin wrath remember mercy, is intended to anticipate an objection; for this thought might have occurred to the faithfulthere is no ground for us to hope pardon from God, whom we have so grievously provoked, nor is there any reason for us to rely any more on the covenant which we have so perfidiously violated. The Prophet meets this objection, and he flees to the gracious favor of God, however much he perceived that the people would have to suffer the just punishment of their sins, such as they deserved. He then confesses that God was justly angry with his people, and yet that the hope of salvation was not on that account closed up, for the Lord had promised to be propitious. Since God then is not inexorable towards his peoplenay, while he chastises them he ceases not to be a father; hence the Prophet connects here the mercy of God with his wrath.

We have elsewhere said that the word wrath is not to be taken according to its strict sense, when the faithful or the elect are spoken of; for God does not chastise them because he hates them; nay, on the contrary, he thereby manifests the care he has for their salvations. Hence the scourges by which God chastises his children are testimonies of his love. But the Scripture represents the judgement with which God visits his people as wrath, not towards their persons but towards their sins. Though then God shows love to his chosen, yet he testifies when he punishes their sins that iniquity is hated by him. When God then comes forth as it were as a judge, and shows that sins displease him, he is said to be angry with the faithful; and there is also in this a reference to the perceptions of men; for we cannot, when God chastises us, do otherwise than feel the accusations of our own conscience. Hence then is this hatred; for when our conscience condemns us we must necessarily acknowledge God to be angry with us, that is with respect to us. When therefore we provoke Gods wrath by our sins we feel him to be angry with us; but yet the Prophet collects together things which seem wholly contraryeven that God would remember mercy in wrath; that is, that he would show himself displeased with them in such a way as to afford to the faithful at the same time some taste of his favor and mercy by finding him to be propitious to them.

We now then perceive how the Prophet had joined the last clause to the foregoing. Whenever, then, the judgement of the flesh would lead us to despair, let us ever set up against it this truththat God is in such a way angry that he never forgets his mercythat is, in his dealings with his elect. It follows

2.O Jehovah! I have heard thy report; I feared, O Jehovah! Thy work! in the midst of the years revive it; In the midst of the years make it known; In anger remember mercy:

3.May God from Teman come And the Holy One from mount Paran. Selah.

It is called thy report, as it was a report which came from God; the allusion is to the threatenings in chapter 1. The report from thee, would convey the sense. The third line is a prayer; and so are the following lines, though all the verbs are in the future tense, while that for revive is in the imperative mood. The third verse ought to end with the word Selah. What follows in the other part and in the subsequent verses, is a relation of what took place when God had formerly interfered in behalf of Israel; while here, and in the latter part of the preceding verse, the Prophet expresses a prayer to God in reference to his people, and borrows his language from the past interpositions of God.Ed.

COFFMA, ""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.

COSTABLE, "B. The prayer for revival3:2

The prophet acknowledged that he had received the Lord"s revelation (cf. Habakkuk 2:1). It was essentially a revelation of Yahweh, His justice, sovereignty, and power, and it had filled him with awe. Reception of divine revelation resulted in the fear of the Lord, as it always should.

Habakkuk called on God to stir up the work that He said He would do in judging Babylon. He asked God to make it known to His people "in the midst of the years," namely, the years between Judah"s judgment and Babylon"s (cf. Habakkuk 2:6-20). God undoubtedly did this in part through the Book of Habakkuk. While God was preparing Babylon for His wrath, Habakkuk asked Him to remember Israel by extending mercy to her. This verse contains the only petitions in Habakkuk"s prayer: that God would preserve life, provide understanding, and remember mercy. Some readers have seen it as an encapsulation of the book"s message.

TRAPP, "Verse 2Habakkuk 3:2 O LORD, I have heard thy speech, [and] was afraid: O LORD, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy.

Ver. 2. O Lord, I have heard thy speech, and was afraid] Audivi auditionem tuam. I have heard (not thy fume or thy report, as some render it, unless it be in the prophet Isaiahs sense, Isaiah 53:1, but) thy preceding discourse, in answer to my disceptation. I have heard that the Babylonians will come, and that my people must go into captivity. This was no pleasant hearing; for we all naturally shrink in the shoulder when called to carry the cross; but those that do what they should not must look to hear and feel too what they would not.

And was afraid] Fear is constrictio cordis ex sensu mali instantis, a passion of the soul shrinking in itself from some imminent evil. The wicked hear and jeer: or their fear driveth them from God, as it did guilty Adam. Contr