Habakkuk 3:2
Verse
Context
Sermons
J. Edwin OrrJ. Edwin Orr
Andrew Strom
David Platt
Michael L. Brown
Leonard RavenhillJ. Edwin OrrSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
In the midst of the years - בקרב שנים bekereb shanim, "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.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"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." שׁמעך is the tidings (ἀκοή) 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 יראתי (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. פּעלך, placed absolutely at the head for the sake of emphasis, points back to the work (pō‛al) 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 חיּיהוּ. For the opinion that חיּה 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 pō‛al depicted there, viz., the deliverance out of Egyptian bondage, is not correct. חיּה 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 תּחיּני is parallel to עשׂתני, 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, חיּה זרע 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 בּקרב שׁנים 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 mō‛ēd 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 mō‛ēd arrived. Grammatically considered, qerebh shânı̄m 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 בּקרב שׁנים is expressive of the earnest longing with which the congregation of the Lord looks for the tribulation to end. The object to תּודיע, 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 (rōgez, like râgaz 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.
Jamieson-Fausset-Brown Bible Commentary
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 Habakkuk's reply to God's communication [GROTIUS]. MAURER translates, "the report of Thy coming," literally, "Thy report." and was afraid--reverential fear of God's 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). God's 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 90:16-17; Isa 51:9-10). 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.
John Gill Bible Commentary
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 45:11 which 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. (p) "tuam auditionem", V. L. Burkius; "tuum auditum", Pagninus, Montanus; "rumorem", Tarnovius. (q) "Agnoscat bos et asinus Jacentem in praesepio." And again, "Cognovit bos et asinus, Quod paer erat Dominus." (r) Taking for as for in ver. 10. So Ben Melech observes it may be taken. (s) The Targum interprets these years of the time in which God will renew the world.
Tyndale Open Study Notes
3:2 Habakkuk stands in awe before the Sovereign One who sits enthroned in his holy Temple (2:20). • In light of God’s message of Judah’s coming chastisement, Habakkuk prays that God, who has miraculously intervened on Israel’s behalf in the past, will once again make known his work of redemption (see also Ps 77).
Habakkuk 3:2
Habakkuk’s Prayer
1This is a prayer of Habakkuk the prophet, according to Shigionoth: 2O LORD, I have heard the report of You; I stand in awe, O LORD, of Your deeds. Revive them in these years; make them known in these years. In Your wrath, remember mercy!
- Scripture
- Sermons
- Commentary
(First Baptist Church) #1 - What Revival Is
By J. Edwin Orr7.5K1:00:31RevivalJOL 2:28HAB 3:2MAT 6:33ACT 1:6ACT 2:1ACT 2:36In this sermon, the speaker discusses the importance of revival and the role of believers in evangelism and teaching. He emphasizes that the Holy Spirit is the author of revival and the outpouring of the Spirit is the work of God. The speaker also highlights the need for the church to be revived in order to effectively carry out the Great Commission. He concludes by reminding the audience that while the work of God is to awaken the masses, the work of believers is to evangelize, teach, and give their testimony for righteousness.
The Awakening of 1727 Onward
By J. Edwin Orr4.0K28:002CH 7:14PSA 85:6ISA 57:15JOL 2:28HAB 3:2MAT 9:37ACT 2:17ROM 12:2EPH 5:14REV 2:5This sermon delves into the historical context of the Evangelical Revival in Great Britain and the Great Awakening in America during the 18th century, highlighting the societal depravity, moral decay, and spiritual decline that necessitated these revivals. It explores the transformative impact of key figures like John Wesley and George Whitefield, the beginnings of the Methodist movement, and the widespread revival that reshaped the English-speaking world, leading people back to God.
We Have Been Taught Not to Discern - Part 1
By Andrew Strom3.1K10:002CH 7:14PSA 85:6ISA 43:19JOL 2:12HAB 3:2MAT 5:13ACT 3:19EPH 5:14JAS 4:8REV 2:5
The sermon emphasizes the importance of recognizing and seizing the opportunity for revival, drawing parallels between the historical revivals in Wales and America. It warns about the potential consequences of missing the wave of revival and highlights the need for spiritual awakening and restoration in the nation. The speaker shares insights on the cyclical nature of revivals and the critical role of prayer and seeking God's movement in bringing about spiritual renewal.
Questioning God
By David Platt3.0K43:25HAB 1:2HAB 2:4HAB 2:14HAB 3:2HAB 3:17
This sermon delves into the book of Habakkuk, where the prophet wrestles with God over injustice, evil, and suffering. Habakkuk questions God's actions amidst the impending Babylonian invasion, highlighting the struggle of faith and deep praise that emerges. The sermon emphasizes God's use of painful experiences for His sovereign purposes, urging listeners to trust in God's timing and live by faith. It concludes with Habakkuk's profound declaration of finding joy and strength in God despite dire circumstances, pointing to the eternal victory found in Christ's suffering and resurrection.
(Revival) Highlights of Past Revivals - Part 1
By Michael L. Brown3.0K1:05:07RevivalRepentance2KI 22:12CH 7:142CH 14:4PSA 85:6ISA 1:19HAB 3:2MAT 11:28ROM 11:22REV 6:15REV 19:11Michael L. Brown discusses the historical context of biblical revivals, emphasizing the Hebrew concept of 'Chaya,' which means to revive or bring to life. He highlights the story of Habakkuk, who cried out for God's revival amidst sin and judgment, and the significant revival during King Josiah's reign, where the rediscovery of God's law led to a national turning back to righteousness. Brown also reflects on the transformative power of past revivals, such as those led by Charles Finney and David Brainerd, illustrating how genuine encounters with God can lead to societal change and a return to holiness. He stresses the importance of recognizing God's holiness and the need for repentance in the face of sin, urging the church to seek revival in contemporary times.
Collection of Prayers 2
By Leonard Ravenhill2.5K15:55Prayer MeetingHAB 3:2MAT 6:33JHN 16:12ACT 3:6ROM 3:24PHP 4:19HEB 9:26In this sermon, the preacher expresses gratitude for the day when every knee will bow before God. He acknowledges the existence of villains who rule the empires of the world and the devastation they have caused. The preacher emphasizes the importance of hearing God's voice and the need for salvation through Jesus Christ. He prays for mercy and for the church to be a vessel of healing and revival in the world. The sermon encourages obedience to God and highlights the riches available through Christ Jesus.
The Resurgence of 1830 Onward
By J. Edwin Orr1.7K27:352CH 7:14PSA 85:6ISA 57:15JOL 2:28HAB 3:2ACT 2:17ROM 12:11EPH 5:141TH 5:19REV 2:5This sermon delves into the historical significance of revivals and awakenings, emphasizing the impact of past movements of God's Spirit in various regions like Hawaii, Scotland, Tonga, and the United States. It highlights the transformative power of prayer, the spread of the gospel, and the challenges faced by believers in different denominations during times of revival. The sermon also addresses the importance of learning from history to avoid repeating past mistakes and to embrace the work of God's Spirit in bringing about spiritual renewal.
The Resurgence of 1882 Onward
By J. Edwin Orr1.6K25:542CH 7:14PSA 85:6ISA 57:15JOL 2:28HAB 3:2ZEC 1:3ACT 2:17ROM 12:11JAS 4:8REV 2:5This sermon reflects on historical revivals and movements of God, highlighting the impact of spiritual awakenings in the past, such as the prayer movement of 1858, the surge of lay activity, and the growth of missions. It emphasizes the distinction between general revival and the blessing of God upon faithful evangelists like D.L. Moody, Andrew Murray, and others, showcasing how these movements influenced regions like Germany, Sweden, and the United States. The sermon also touches on the decline of certain movements due to shifting priorities and the importance of praying for a fresh outpouring of the Holy Spirit.
Judgment Mercy and 144,000
By Danny Bond1.6K45:06Mercy Of GodHAB 3:2REV 1:1REV 6:17In this sermon, the preacher focuses on the judgment restrained as described in Revelation 7:1. He highlights the presence of four powerful angels standing at the four corners of the earth, holding back the winds of the earth. These winds are essential for sustaining life on earth through the hydrologic cycle. The preacher emphasizes the significance of God's involvement in creation and His mercy, stating that judgment is His strange work. The sermon also mentions the unfolding of events in Revelation, with the seventh seal being a turning point that leads to the trumpet and bowl judgments.
(Revival) What Is Revival - Part 1
By Michael L. Brown1.5K34:032CH 7:14PSA 85:6ISA 64:1JOL 2:28HAB 3:2ACT 1:8EPH 5:14In this sermon, the speaker emphasizes the importance of recognizing what we don't know. He uses examples of a person unaware of a storm damaging their belongings and an employee unaware of their impending termination to illustrate how ignorance can lead to a false sense of security. The speaker then applies this concept to the spiritual realm, stating that many Christians are unaware of how little they are walking in God's purpose and plan. Revival is described as a means to wake the body of believers from their spiritual lethargy and restore truth and obedience. The speaker concludes by urging listeners to realize their limitations and seek a deeper understanding of God's ways.
Revival, the Will of God
By Wesley Duewel1.4K52:28RevivalISA 57:14HAB 3:2In this sermon, the preacher emphasizes the power and presence of God in bringing revival. He shares a story of a coal miner who was so gripped by the presence of God that he ran home to pray, leaving his lunch kit behind. The preacher encourages the audience not to hesitate in seeking revival, as God is a God of revival and will pour out his spirit on the thirsty land. He references Isaiah 44:2-3, where God promises to pour water on the thirsty land and streams on the dry ground, symbolizing the outpouring of the Holy Spirit. The preacher concludes by urging the audience to open their hearts to God and pray for his glory and mighty arm to be revealed.
(Revival) Revival Presupposes Declension - Part 1
By Michael L. Brown1.3K27:25JDG 6:6HAB 3:2MAT 6:331CO 10:11REV 3:1In this sermon, the preacher discusses the need for revival when the acts of God become only a memory. He refers to the book of Judges, specifically chapter six, to illustrate his point. The Israelites, who had been delivered from Egypt, were experiencing oppression from the Midianites for seven years. They were living in fear, hiding in mountain cliffs, caves, and strongholds, while their crops were constantly destroyed by the invaders. The preacher emphasizes the cycle of skepticism and unbelief that arises when people do not see the miraculous works of God in their lives. He concludes by highlighting Gideon's question to the angel of the Lord, expressing the Israelites' confusion and feeling of abandonment by God.
Revival Praying
By David Yearick1.2K1:12:00Revival PrayingGEN 8:22GEN 9:13HAB 3:2In this sermon, the speaker discusses the power of prayer and its impact on preaching. He shares the example of Jonathan Edwards, who delivered a powerful sermon called "Sinners in the Hands of an Angry God." Before preaching, Edwards and a group of believers spent the entire night in prayer, seeking God's intervention. Edwards himself fasted and prayed for three days, asking God to bring revival to New England. When he finally delivered the sermon, conviction fell upon the audience, leading to a great revival and awakening. The speaker emphasizes the importance of earnest prayer by the people of God in preparing for impactful preaching.
Revive Your Work!
By Ronald Glass1.1K45:39RevivalISA 54:7ISA 64:1HAB 3:2MAT 6:33In this sermon, the speaker discusses the burden that Seth Joshua, an evangelist, had for the infiltration of liberal theology in the Welsh pulpits. Seth Joshua prayed fervently for God to raise up a young man to combat this intellectualism. The speaker emphasizes the need for a revival in the present time, as God's retribution cannot be provoked indefinitely. The prophet Habakkuk's plea to God for help and justice in the midst of violence and wickedness is highlighted, and God's response is revealed as impending judgment upon Judah by the Babylonians. However, God assures Habakkuk that He will ultimately judge Babylon and all nations, and that His Messiah will return to conquer His enemies and establish righteousness.
The Need of a Revival
By L.R. Shelton1.1K29:042CH 7:14PSA 85:6ISA 57:15JOL 2:28HAB 3:2MAT 6:33ACT 3:19In this sermon, the preacher uses vivid imagery to convey the urgency of warning others about the danger of sin and the existence of hell. He tells a story of a man running to warn a train engineer of a broken trestle ahead, symbolizing the need to warn others of the impending consequences of sin. The preacher emphasizes that many in today's ministry do not believe in hell, leading to a lack of urgency in addressing sin. He concludes by expressing hope that the Holy Spirit is moving again, prompting sinners to repent and believers to heed the call of God.
How Revival Comes: The Desperation of the Saints
By Ronald Glass1.0K1:03:19RevivalGEN 31:1PSA 85:6HAB 3:2REV 2:5In this sermon, the preacher discusses the four steps to experiencing revival. The first step is acknowledging neglected priorities, as seen in the story of Jacob encountering the angels of God. Jacob's strategies are dismantled, forcing him to abandon his cherished plans. The second step is meeting God in a life and death struggle for control over one's life. Jacob wrestles with God and is changed forever. The third step is facing past deficiencies, including reconciling with those we have hurt and making restitution. The fourth step is accepting and embracing the need for revival.
Habakkuk - Part 3
By Roy Hession7061:02:27HabakkukEXO 34:61CH 16:34JOL 2:12MIC 7:18HAB 3:2MAT 6:33LUK 15:20In this sermon, the preacher emphasizes the importance of the book "Daily Light" in understanding and handling scripture. The book is praised for its simple juxtaposition of Bible verses without any commentary. The preacher highlights the recurring theme of God's mercy and grace throughout the Old Testament, particularly in the story of Israel's journey from Egypt. Moses' desire to know God's glory leads to a revelation of God's forgiving nature. The sermon concludes with the realization that God's mercy and grace are essential for the redemption and forgiveness of sin.
Habakkuk - Part 4
By Roy Hession7011:02:26HabakkukPSA 17:4PSA 30:5PSA 85:5PSA 103:9PSA 119:67DAN 9:9HAB 3:2The sermon transcript discusses the concept of mercy and its role in restoring individuals who have sinned. The speaker references biblical stories, such as that of David, to illustrate how grace can restore and ultimately bring about a happy ending. The transcript also emphasizes the importance of humility and repentance in receiving God's restorative mercy. It highlights the idea that God's mercy is abundant and that individuals should have confidence in seeking it. The transcript concludes by encouraging listeners to pray for mercy and have faith that God will respond.
When We Need Revival: Barrenness of Soul
By Ronald Glass59657:06RevivalPSA 85:6PSA 119:1PSA 119:17PSA 119:125ISA 64:1HAB 3:2In this sermon, the preacher discusses the importance of seeking God's word and rest when we become exhausted in our ministry. Using the example of Elijah, who ran away in fear, the preacher emphasizes the need for a word from God, rest, and encouragement. The preacher also highlights the role of revival in awakening spiritually asleep believers and the danger of being attracted to the world. The sermon references various Bible verses, including Psalm 44:20-21, to support these points.
A Plain Vision for the Church and Coming Persecution - Brian Long
By From the Pulpit & Classic Sermons50059:31RadioHAB 2:1HAB 2:14HAB 3:2HAB 3:17In this sermon, the speaker emphasizes the importance of prayer in the life of believers. He highlights the urgency of the times, stating that the end of all things is at hand. Therefore, he urges the church to be serious and watchful in their prayers. The speaker also emphasizes the need for the church to be a house of prayer and warns that a prayerless church will not be ready for the coming storm. He concludes by encouraging believers to run with the vision of spreading the gospel and making disciples, just as Habakkuk progressed from wrestling with the vision to receiving it and ultimately running with it.
How to Have Revival
By Roy Daniel4721:20:48RevivalPSA 22:1HAB 3:2MAT 6:33In this sermon, the speaker shares a personal anecdote about a mishap with an electric kettle to illustrate the concept of mercy. He then discusses the attributes of God, specifically focusing on His holiness. The speaker emphasizes that holiness is not an ugly or negative aspect of God, but rather a beautiful and essential part of His character. He also challenges the idea that there is a formula for revival, stating that it is important to remember who God is and seek His mercy. The sermon concludes with a prayer for revival and a reference to Habakkuk 3:2.
On Eagles' Wings Pt 174
By Don Courville29724:28Radio ShowEXO 20:5PSA 27:8HAB 3:2MAT 6:33LUK 1:26JHN 1:11JN 5:12In this sermon, David Barton from Wall Builders discusses the importance of recognizing America's godly heritage. He highlights four categories: students, families, schools, and the nation, and explains how biblical principles were once used in Supreme Court cases related to these areas. Barton mentions a 1941 case on divorce where the court limited divorce to six reasons, aligning with biblical teachings. He also mentions a 1844 case where a school in Philadelphia claimed to teach morality without religion. Overall, Barton emphasizes the need for revival and a return to God's Word in America's civil authorities.
Concepts of Revival
By Glenn Meldrum02CH 7:14HAB 3:2MAT 3:8ACT 2:41ACT 11:18Glenn Meldrum preaches about the essence of revival as a sovereign, supernatural work of the Holy Spirit, where God reveals His holiness and glory, leading to the transformation of individuals and societies. He delves into the historical account of the Hebrides Awakening in 1949, emphasizing the power of prayer, spiritual hunger, and the outpouring of the Holy Spirit. Meldrum explores the Biblical principles of revival, highlighting the Old Testament revivals and the necessity of revival in our time to combat moral decay and societal issues. He discusses the fruits of revival, showcasing the profound impact on communities, nations, and individuals throughout history.
God's Way to Revival
By Walter Beuttler0PSA 85:6ISA 43:19ISA 57:15ISA 64:4HOS 14:7JOL 1:2JOL 2:12JOL 2:25HAB 3:2ACT 3:19Walter Beuttler preaches on the concept of revival, highlighting the various expressions in the Bible that convey the idea of revival as a return to a previous state or relationship with God through divine intervention. He emphasizes the need for confession of failure as a step towards restoration, pointing out that God's plan is for steady growth and constant communion with Him. Beuttler draws parallels between Israel's historical cycles of sin, judgment, repentance, and restoration, and the need for revival in the Church and in individuals today.
What Will Bring Revival in America?
By Charles Finney0RevivalChurch Transformation2CH 7:14PSA 69:9EZK 18:24JOL 2:17HAB 3:2MAT 10:22LUK 18:1ROM 10:92CO 7:10HEB 12:14Charles Finney, as adapted by Jonathan Duttweiler, emphasizes that true revival in America is desperately needed but currently absent. He critiques the superficial excitement and church growth that lacks genuine transformation, contrasting it with the profound revivals of the past that reshaped nations. Finney argues that revival must start within the church, requiring deep conviction, repentance, and a return to Godly living, rather than merely seeking blessings or prosperity. He calls for a return to fervent prayer, the filling of the Holy Spirit, and a commitment to preaching the unvarnished truth of God's Word. Only through wholehearted submission to God's truth can America hope to experience a genuine revival.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
In the midst of the years - בקרב שנים bekereb shanim, "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.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"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." שׁמעך is the tidings (ἀκοή) 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 יראתי (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. פּעלך, placed absolutely at the head for the sake of emphasis, points back to the work (pō‛al) 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 חיּיהוּ. For the opinion that חיּה 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 pō‛al depicted there, viz., the deliverance out of Egyptian bondage, is not correct. חיּה 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 תּחיּני is parallel to עשׂתני, 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, חיּה זרע 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 בּקרב שׁנים 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 mō‛ēd 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 mō‛ēd arrived. Grammatically considered, qerebh shânı̄m 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 בּקרב שׁנים is expressive of the earnest longing with which the congregation of the Lord looks for the tribulation to end. The object to תּודיע, 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 (rōgez, like râgaz 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.
Jamieson-Fausset-Brown Bible Commentary
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 Habakkuk's reply to God's communication [GROTIUS]. MAURER translates, "the report of Thy coming," literally, "Thy report." and was afraid--reverential fear of God's 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). God's 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 90:16-17; Isa 51:9-10). 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.
John Gill Bible Commentary
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 45:11 which 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. (p) "tuam auditionem", V. L. Burkius; "tuum auditum", Pagninus, Montanus; "rumorem", Tarnovius. (q) "Agnoscat bos et asinus Jacentem in praesepio." And again, "Cognovit bos et asinus, Quod paer erat Dominus." (r) Taking for as for in ver. 10. So Ben Melech observes it may be taken. (s) The Targum interprets these years of the time in which God will renew the world.
Tyndale Open Study Notes
3:2 Habakkuk stands in awe before the Sovereign One who sits enthroned in his holy Temple (2:20). • In light of God’s message of Judah’s coming chastisement, Habakkuk prays that God, who has miraculously intervened on Israel’s behalf in the past, will once again make known his work of redemption (see also Ps 77).