Habakkuk 3:1
Verse
Context
Habakkuk’s Prayer
1This is a prayer of Habakkuk the prophet, according to Shigionoth:
Sermons
Lou Sutera
Tom Allen
Richard P. BelcherSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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 με τα ῳδης, 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.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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 tephillâh, 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 על שׁגינות, 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 shiggâyōn, according to its etymon shâgâh = shâgag, 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 shiggâyōn in the heading to Psalm 7, and also to the analogy between ‛al shigyōnōth, and such headings to the psalms as ‛al haggittı̄th, ‛al negı̄nōth, and other words introduced with ‛al. Whilst shiggâyōn 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 shâgâh, 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), shiggâyōn 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 על שׁגינות, after dithyrambs, or "after the manner of a stormy, martial, and triumphal ode" (Schmieder).
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
3:1-19 Habakkuk’s prophecy concludes with a psalm-like prayer.
- Scripture
- Sermons
- Commentary
Three Priorities for Revival
By Lou Sutera3.7K59:37RevivalJOS 7:10PSA 85:6PRO 28:9HOS 10:12HAB 3:1The video discussed the three priorities for revival. The first priority is to recognize that revival itself must be a priority and that there is no other hope. The second priority is to acknowledge the moral decay and societal issues that contribute to the need for revival, such as divorce, increasing taxes, pursuit of pleasure, and militarization. The third priority is to understand that the answer to these issues lies in God, Jesus Christ, and the Holy Spirit through revival. The video emphasized the importance of being committed to the view that revival is the solution and that Christians must be willing to pay the price for it.
The Revival We Don't Need
By Tom Allen1.3K51:57RevivalHAB 3:1In this sermon, the speaker begins by sharing a story about a little boy who criticized his preaching. The pastor reassures him that the revival we truly need is one that focuses on the character traits of Christ, which are love, purity, and humility. He emphasizes the importance of restoring relationships within the body of Christ through confession and cleansing. The speaker also shares a personal experience of witnessing the Holy Spirit transform a church through a weekend of renewal, leading to the resolution of interpersonal struggles and the fruit of restored relationships.
Prayer, the Holy Spirit and Revival #2
By Richard P. Belcher9281:14:58RevivalHAB 3:1In this sermon, the speaker reflects on his family's reformed tradition and the blessings that America has received as a nation. He acknowledges the various challenges and tragedies that have occurred, such as the loss of young lives, heat waves, droughts, fires, and the shuttle tragedy. The speaker believes that these events may be a message from God, calling for revival and seeking the hearts of people to pray for it. He then shares the story of David Brainard's prayer and how God answered it, leading to a powerful revival among the Native American Indians. The sermon emphasizes the importance of prayer motivated by the glory of God, confession of sin, and obedience to the word of God, rather than relying on gimmicks or entertainment in church.
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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 μετα ῳδης, 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.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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 tephillâh, 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 על שׁגינות, 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 shiggâyōn, according to its etymon shâgâh = shâgag, 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 shiggâyōn in the heading to Psalm 7, and also to the analogy between ‛al shigyōnōth, and such headings to the psalms as ‛al haggittı̄th, ‛al negı̄nōth, and other words introduced with ‛al. Whilst shiggâyōn 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 shâgâh, 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), shiggâyōn 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 על שׁגינות, after dithyrambs, or "after the manner of a stormy, martial, and triumphal ode" (Schmieder).
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
3:1-19 Habakkuk’s prophecy concludes with a psalm-like prayer.