Chapter 3

1 Habakkuk in his prayer trembleth at God’s majesty. 17 The confidence of his faith.

1. A prayer. As used here this word is applied to a psalm, a hymn, or a song of devotion (see the superscriptions of Ps. 17; 90; 102).

Shigionoth. Thought by some to be impassioned songs of rapid emotional changes, expressed by rapid changes in rhythm. The structure of Habakkuk’s prayer may have reflected this type of poetry. See Vol. III, p. 628.

2. Afraid. The prophet introduces his “prayer” by expressing his awe of the coming divine wrath, and he appeals to God to “remember mercy.” He acknowledges the wisdom of God’s dealings with men, which he formerly questioned (see on chs. 1:2, 13; 2:1), and makes humble admission of his own error.

Revive. The prophet knows that God, while punishing His own people for their apostasy, will bring sure judgments upon their enemies. He also realizes that in the latter end Israel will be redeemed, and the whole earth “filled with the knowledge of the glory of the Lord” (ch. 2:14). Therefore, he earnestly requests God that this good “work” of restoration be “revived,” or “quickened.” Chastened in spirit, he is no less earnest in longing for the success of God’s plan for Israel (see pp. 26–30) than he was at first (see on ch. 1:2).

Midst. Habakkuk pleads that God’s redemptive purpose be manifest “in the midst of the years,” not at their full expiration. In other words, the prophet longs for the fulfillment of God’s promises of final redemption.

Remember mercy. The prophet well knows that man’s chief hope lies in Heaven’s mercy, not in any human goodness.

3. God came. Verses 3–16 present a sublime picture of the Lord coming in judgment and for the deliverance of His people. The picture is presented in the setting of the deliverance of literal Israel, but is descriptive also of the coming of Christ to usher in the reign of righteousness (see GC 300; for principles of interpretation see Vol. IV, pp. 36–38). In striking figure he describes the effect of this coming upon nature and upon wicked men. Habakkuk uses some examples from God’s past dealings with His people to illustrate these final events of history (see on v. 11).

Teman. A district belonging to one of the tribal divisions the tribal divisions of Edom, or a name for all of Edom (see on Jer. 49:7). Compare Isa. 63:1–4.

Paran. The prophet here alludes to the majestic events connected with the giving of the law at Sinai (see on Deut. 33:2), using them as illustrations of the events in the day of judgment. As God came in splendor to reiterate His law to His people, so shall He appear in glory for the salvation of His people and the punishment of the evildoers. See on Gen. 21:21.

Selah. A word probably used to indicate some king of change in melody or emphasis (see Vol. III, p. 629).

4. Horns. Or, “rays,” which flashed from His hands.

Hiding of his power. When the Saviour appears, the wounds of Calvary, the tokens of His humiliation, will appear as His highest honor; there will be His glory, there “the hiding of his power” (see GC 674; see on v. 3).

5. Pestilence. Habakkuk now sets forth the effect of the divine appearance. Upon the unrighteous, “pestilence” will fall. In other words, destruction will come upon the wicked.

Burning coals. Heb. resheph, “a flame,” here probably used figuratively to mean “a plague.”

6. Mountains. The very symbols of stability (see Gen. 49:26; Deut. 33:15) will be “scattered” at the time of this great event. In contrast to the seemingly “everlasting mountains” and the “perpetual hills,” God’s “ways” are truly eternal and unchangeable (Num. 23:19; Mal. 3:6).

7. Cushan. Some consider this to mean Cush, another name for ancient Ethiopia (see on Gen. 10:6). The LXX of this phrase reads “the tents of the Ethiopians.” However, others believe that Cushan is a neighboring tribe of Midian.

Midian. See on Gen. 25:2. “Tents” and “curtains” may figuratively represent the dwellers of Cushan and Midian.

8. Displeased. To emphasize the divine power over the whole creation, Habakkuk asks rhetorically whether God was angry at inanimate nature when He exhibited His might.

Thou didst ride. God is figuratively represented as coming with a great host of chariots and horses, as it were, to defend His people and crush their enemies (see Ps. 68:17).

9. Quite naked. That is, readied for action. The prophet pictures the Lord as a warrior (see Ex. 15:3), who prepares His bow for use.

The oaths of the tribes. The Hebrew of this passage is obscure, and this has resulted in marked variations of translation in the different versions. The LXX reads, “Surely thou didst bend thy bow at sceptres, saith the Lord.” The ASV reads, “Thy bow was made quite bare; the oaths to the tribes were a sure word.” The RSV reads, “Thou didst strip the sheath from thy bow, and put the arrows to the string.”

10. Trembled. Literally, “writhed with pain”; figurative language to indicate an earthquake (see Ex. 19:18; Ps. 114:6, 7; see on Ps. 114:4).

Deep. Heb.tehom (see on Gen. 1:2).

Hands. Probably a poetic synonym for waves.

11. Sun and moon. Here the prophet uses the history of the sun and moon standing still in the days of Joshua (Joshua 10:11–14; see PP 508) as an illustration of the coming of the Lord (see on Hab. 3:3).

12. March. See Judges 5:4.

Thresh the heathen. Or, “tread the nations” (see Isa. 63:1–4; Joel 3:13; Rev. 14:14–16).

13. Wentest forth. The purpose of the Lord’s coming is to save His people, His “anointed” (see Ps. 20:5, 6; 28:8, 9).

Unto the neck. These words indicate that the “house of the wicked” will be completely destroyed.

14. Villages. Heb. paraz, a somewhat obscure word that some feel should be translated “warriors.”

Whirlwind. See Isa. 41:16; Jer. 13:24.

Me. Probably used by the prophet to identify himself with his people.

15. Through the sea. Perhaps an allusion to the Exodus (see Ex. 15:1–19), as a type of the later divine deliverance of God’s people (see on Hab. 3:11). At the time of the Exodus, God led His people from Egypt by treading figuratively the surge “of great waters” (see Ps. 77:19, 20).

16. My belly. That is, my whole nature.

17. Fig tree. In this verse are presented the baleful effects of the Babylonian invasion, the destruction of the “fig” and “olive” trees, so highly prized in Palestine, along with the equally needed “vines,” grain, and cattle. Thus it will be again during the final scenes of earth’s history, when the earth will be similarly desolated (see DA 122; GC 629).

18. Rejoice. Fearful as are the events that this chapter forebodes, it closes on the comforting and soul-satisfying note of joy and hope of salvation “in the Lord.” The prophet assures himself that ultimately all will be well because of the faithfulness of his God (see Ps. 13:5, 6; 31:19, 20; Micah 7:7). The problem solved (see p. 1048), the prophet gladly submits his own will to the will of God.

19. Like hinds’ feet. Among the rough crags and the treacherous trails of the mountains the feet of the hind were swift and sure (see 2 Sam. 22:34; Ps. 18:32, 33).

Make me to walk. Here Habakkuk identifies himself with his people, as Moses (Ex. 32:30–32), Jeremiah (ch. 14:19–21), and Daniel (ch. 9:3–19) did. Israel’s success (see Isa. 58:14) is his own success.

Upon mine high places. God’s people will triumph over all opposition, and will dwell securely upon the heights of salvation (see Deut. 32:13; 33:29; Isa. 58:13, 14; Amos 4:13). All the questions of the prophet are answered by faith in God, and Habakkuk rests content that ultimately right and truth will triumph forevermore.

Chief singer. Probably the leader of the Temple music. Very likely Habakkuk’s psalm was intended to be used in public worship, perhaps to be accompanied by “stringed instruments.”

Ellen G. White comments

2    PK 388

2–6PK 388

3     Ed 22; MH 412

3, 4 GC 300, 641

4     EW 53; GC 674; 8T 285

6     GC 300; PP 33

8, 10, 11          GC 300

11–13PP 508

13   GC 301; PK 388

17, 18  CT 318; DA 122; GC 629; 6T 157; 7T 275

17–19PK 388