Verse-by-Verse Bible Commentary
Habakkuk 3:16

Clarke's Commentary

Verse Habakkuk 3:16. When I heard, my belly trembled — The prophet, having finished his account of the wonders done by Jehovah, in bringing their fathers from Egypt into the promised land, now returns to the desolate state of his countrymen, who are shortly to be led into captivity, and suffer the most grievous afflictions; and although he had a sure word of prophecy that they should be ultimately delivered, yet the thoughts of the evils they must previously endure filled his soul with terror and dismay; so that he wishes to be removed from earth before this tribulation should come, that his eyes might not behold the desolations of his country.

When he (Nebuchadnezzar) cometh up unto the people, (the Jews,) he will invade them (overpower and carry them away captive) with his troops.

Bridgeway Bible Commentary

3:1-19 HABAKKUK TRUSTS IN GOD’S JUDGMENT

The psalm of Chapter 3 has no direct connection with Judah and the Babylonians. Nevertheless, it is relevant to what Habakkuk has just written, for it describes the appearance of God in his work of judging the nations and saving his people. The psalm is introduced by what appears to be the name of the tune to which it was sung (3:1).
Habakkuk recalls the mighty works that God has done for his people in the past, and he prays that God will act on their behalf again. However, he knows that when God’s anger is stirred against sinners, Israel’s enemies may not be the only ones to suffer. God’s people also are sinners, and therefore the prophet prays for God’s mercy when he deals with them (2).
God’s judgment is pictured in a number of illustrations, some of which appear to be taken from the story of Israel’s escape from Egypt and journey to Canaan under Moses. The judgment is like a thunderstorm that is seen approaching over the tops of the southern mountains (3-4); like a plague from which no one escapes (5); like an earthquake that terrorizes the nations and shakes the mountains (6); like a desert wind that blows down the Arab’s tents (7); like the overthrow of enemies in battle, whether by armies or by the spectacular intervention of the forces of nature (8-9); like a flood that sweeps everything away (10); like an eclipse of the sun that leaves the earth in darkness (11); like the triumph of a warrior who kills his enemies and saves his people (12-15).
The prophet trembles as he thinks of such a judgment. His only hope is to trust in the controlling justice and mercy of God (16). Fields and flocks may be destroyed, but he will remain faithful to God. He will rest contented in the knowledge that a God of infinite wisdom and power knows what he is doing, and his will is perfect. Such deep trust is the answer to the questions, doubts and complaints that he had earlier expressed (17-19).

Coffman's Commentaries on the Bible

“I heard, and my body trembled, My lips quivered at thy voice; Rottenness entereth into my bones, and I tremble in my place; Because I must wait quietly for the day of trouble, For the coming up of the people that invadeth us.”

The great thrust of this verse (Habakkuk 3:16 a) is that God answered Habakkuk and revealed to him that his plea for the deliverance of Israel could not be granted. Habakkuk’s trembling body, quivering lips, and debilitated bones show what a shocking and terrible impact the answer had upon Habakkuk.

“I must wait quietly for the day of trouble” With a spirit of resignation for what he must do, Habukkuk will submit patiently to the will of God. God’s ways are righteous, whether they are in accord with our personal desires, or not. There came a time when Samuel the prophet was forbidden any longer to grieve over Saul (1 Samuel 16:1). God’s punishment of the incorrigibly wicked is as much a part of his eternal love and justice, as the rich rewards of his favor and blessing.

“For the coming up of the people that invadeth us” This refers to “the day when the Chaldeans attack the Israelites.”Ibid. All men, including the prophet Habakkuk knew the terror of military disaster, and he immediately referred to some of the results that were sure to attend the approaching invasion.

Barnes' Notes on the Whole Bible

When I heard - , better, “I heard and ...” The prophet sums up, resuming that same declaration with which he had begun, “I heard, I was afraid.” Only now he expresses far more strongly both his awe at God’s judgments and his hopes. He had just beheld the image of the destruction of Pharaoh, the end of the brief triumphing of the wicked and of the trials of God’s people. But awful as are all the judgments of God upon the enemies of His people, it was not this alone which was the object of his terror. This was deliverance. It was the whole course of God’s dispensations, which he had heard; God’s punishment of His people for their sins, and the excision of their oppressors, who, in His Providence, fulfilling their own evil end, executed His chastisements upon them. The deliverances, which shadowed out the future, had their dark side, in that they were deliverances. The whole course of this world is one series of man’s unfaithfulnesses or sins, God’s chastisements of them through their fellow-sinners, and His ultimate overt brow of the aggressors. Those first three centuries of glorious martyrdoms were, on the one side, the malice and hatred of Satan and the world against the truth; on the other side, the prophets of those days told their people that they were the chastisements of their sins. Future deliverance implies previous chastisement of those delivered. The prophet then, at the close, in view of all, for himself and all whose perplexities he represented and pleaded before God, chooses his and their portion. “Suffer here and rest forever!” “Endure here any terror, any failure of hopes, yet trust wholly in God, have rest in the day of trouble and sing the endless song!” Again he casts himself back amid all the troubles of this life.

I heard - (i. e. that speech of God uttering judgments to come) “and my belly,” the whole inward self, bodily and mental, all his hidden powers, trembled , “vibrated” as it were, “Sin every fibre of his frame,” at the wrath of God; “my lips quivered at the voice of God,” so that they almost refused their office and could hardly fulfill the prophetic duty and utter the terrors which he had heard; his very strongest parts, the bones, which keep the whole frame of man together, that he be not a shapeless mass, and which remain unconsumed long after the rest has wasted away in the grave, “rottenness entered into them,” corruption and mouldering eating into them; and “I trembled in myself” (literally under me) so that he was a burden to himself and sank unable to support himself, “that I might rest in the day of trouble.”

All up to this time was weariness and terror, and now at once all is repose; the prophet is carried, as it were, over the troubles of this life and the decay of the grave to the sweetness of everlasting rest I, the same, suffer these things, terror, quivering, rottenness in the very bones themselves. “I (literally) who shall rest in the day of trouble.” I who had not rest until then, shall enter into rest then in the very day of trouble to all who found their rest in the world not in God, the day of judgment Psalms 94:12-13.. “Blessed is the man whom Thou chastenest, O Lord, and teachest him in Thy law, that Thou mayest give him patience in time of adversity, until the pit be digged up for the ungodly.”

“O my soul; had we daily to bear tortures, had we for a long time to endure hell itself, that we might see Christ in His glory and be the companion of His saints, were it not worth enduring all sorrow, that we might be partakers of so exceeding a good, such exceeding glory?”

When he cometh up unto the people, he shall invade them with his troops - or, which is probably meant, “when he cometh up who shall invade them.” It is a filling out of “the day of trouble.” However, near the trouble came, he, under the protection of God and in firm trust in Him, would be at rest in Him. The troubles of God’s prophets are not the outward troubles, but the sins of their people which bring those troubles, the offence against the majesty of God, the loss of souls. Jeremiah was more at rest in the court of the prison, than when all the people did curse him Jeremiah 15:10 for telling them God’s truth. He who fears God and His judgments betimes, shall rest in perfect tranquility when those judgments come. The immediate trouble was the fierce assault of the Chaldees whose terror he had described; and this, picturing, as through the prophecy, all other judgments of God even to the last, when devils shall contend about the souls of people, as Satan did about the body of Moses.

Calvin's Commentary on the Bible

Those interpreters are mistaken in my view, who connect the verb, “I have heard,” with the last verse, as though the Prophet had said, that he had conceived dread from those evidences of God’s power: for the Prophet had no occasion to fear in regarding God as armed with unexpected power for the salvation of his people; there was no reason for such a thing. Hence these things do not agree together. But he returns again to that dread which he had entertained on account of God’s voice in those terrific threatenings which we before referred to. We must always bear in mind the Prophet’s design—that his object was to humble the faithful, that they might suppliantly acknowledge to God their sins and solicit his forgiveness. His purpose also was to animate them with strong hope, that they might nevertheless look for deliverance. He had already said at the beginning, “Lord, I have heard thy voice; I feared.” He now repeats the same thing: for if he had spoken only of that terrific voice, the faithful might have been overwhelmed with despair; he therefore wished opportunely to prevent this evil, by interposing what might have comforted them. For this reason he recited these histories, by which God had proved that he was armed with invincible power to save his Church. Having done this, he applies his general doctrine to present circumstances, and says, “I have heard.” What had he heard? even those judgements with which God had determined to visit the contumacy of his people. Since, then, God had threatened his people with a horrible destruction, the Prophet says now, that he had heard and trembled, so that he had been confounded. He speaks in the singular number; but this was done, as we have said, because he represented the whole people, as was the case before (which escaped my notice) when he said, his enemies came like whirlwind to cast him down; for certainly he did not then speak of himself but of the ancient people. As, then, the Prophet here undertakes the cause of the whole Church, he speaks as though he were the collective body of the people: and so he says that he had heard; but the faithful speak here as with one mouth, that they had heard, and that their inside trembled

Some read, “I was dismayed, or I feared, and my inside trembled at his voice.” He takes קול, kul, voice, not for report, but, as it has been said, for threatening. The faithful, then, declare here, that they dreaded the voice of God, before he had executed his judgements, or before he inflicted the punishment which he had threatened. He says, quiver did my lips. The verb צלל, tsalel, means sometimes to tingle, and so some render it here, “Tingle did my lips;” but this is not suitable, and more tolerable is the rendering of others, “Palpitate did my lips.” The Hebrews say that what is meant is that motion in the lips which fear or trembling produces. I therefore render the words, “quiver did my lips;” as when one says in our language, Mes levres ont barbate; that is, when the whole body shakes with trembling, not only a noise is made by the clashing of the teeth, but an agitation is also observed in the lips.

Enter, he says, did rottenness into my bones and within myself I made a noise, (it is the verb רגז, regaz, again,) or I trembled. No doubt the Prophet describes here the dread, which could not have been otherwise than produced by the dreadful vengeance of God. It hence follows that he does not treat here of those miracles which were, on the contrary, calculated to afford an occasion of rejoicing both to the Prophet and to the whole of the chosen people; but that the vengeance of God, such as had been predicted, is described here.

He now adds, That I may rest in the day of affliction ⁽⁶⁶⁾ There seems to be here an inconsistency—that the Prophet was affected with grief even to rottenness, that he trembled throughout his members with dread, and now that all this availed to produce rest. But we must inquire how rest is to be obtained through these trepidations, and dreads, and tremblings. We indeed know that the more hardened the wicked become against God, the more grievous ruin they ever procure for themselves. But there is no way of obtaining rest, except for a time we tremble within ourselves, that is, except God’s judgement awakens us, yea, and reduces us almost to nothing. Whosoever therefore securely slumbers, will be confounded in the day of affliction; but he who in time anticipates the wrath of God, and is touched with fear, as soon as he hears that God the judge is at hand, provides for himself the most secure rest in the day of affliction. We now then see, that the right way of seeking rest is set forth here by the Prophet, when he says, that he had been confounded, and that rottenness had entered into his bones that he could have no comfort, except he pined away as one half-dead: and the design of the Prophet, as I have already said, was to exhort the faithful to repentance. But we cannot truly and from the heart repent, until our sins become displeasing to us: and the hatred of sin proceeds from the fear of God, and that sorrow which Paul regards as the mother of repentance. (2 Corinthians 7:10.)

This exhortation is also very necessary for us in the present day. We see how inclined we are by nature to indifference; and when God brings before us our sins, and then sets before us his wrath, we are not moved; and when we entertain any fear, it soon vanishes. Let us, then, know that no rest can be to us in the day of distress, except we tremble within ourselves, except dread lays hold on all our faculties, and except all our soul becomes almost rotten. And hence it is said in Psalms 4:4, “Tremble, and ye shall not sin.” And Paul also shows that the true and profitable way of being angry is, when one is angry with his sins (Ephesians 4:26,) and when we tremble within ourselves. In the same manner does the Prophet describe the beginnings of repentance, when he says, that the faithful trembled in their bowels, and were so shaken within, that even their lips quivered, and, in short, (and this is the sum of the whole,) that all their senses felt consternation and fear.

He says, When he shall ascend: he speaks, no doubt, of the Chaldeans; When therefore the enemy shall ascend against the people, that he may cut them off: for גדה or גוד, gade or gud, means to cut off, and it means also to gather, and so some render it, “that he may gather them:” but the other meaning is better, “when the enemy shall ascend, that he may cut them off.” If one would have the word God to be understood, I do not object: for the Prophet does not otherwise speak of the Chaldeans than as the ministers and executioners of God’s wrath.

In short, he intimates, that they who had been moved and really terrified by God’s vengeance, would be in a quiet state when God executed his judgements. How so? because they would calmly submit to the rod, and look for a happy deliverance from their evils; for their minds would be seasonably prepared for patience, and then the Lord would also console them, as it is said in Psalms 51:17, that he despises not contrite hearts. When, therefore, the faithful are in a suitable time humbled, and when they thus anticipate the judgement of God, they then find a rest prepared for them in his bosom. It follows—

(66) The word [אשר ], which Calvin renders ut , “that,” has occasioned great trouble to critics. Marckius reads qui —“who,” “Who shall rest,” etc.; Henderson, “yet,” “Yet I shall have rest,” etc. But it is never found as an adversative. The construction of this line and the following is very difficult; and many have been the forms in which they have been rendered. The verb [נוח ] means not only to rest from action or labor, but also to rest in the sense of remaining or continuing. See 2 Kings 2:15, and Isaiah 2:2. And were it taken in this latter sense here, there would be a consistency in the whole passage. The Prophet describes first the dread which seized him on hearing the report of God’s vengeance; and then in the two last lines he accounts for his consternation, because he should remain to witness this vengeance; and he proceeds in verse 17 to set forth the effects of it, and in verse 18 he states that he would still rejoice in the God of his salvation. The three verses may be thus rendered,—

16.I heard, —and tremble did my bowels;
At the voice my lips quivered;
Enter does rottenness into my bones,
And on my own account I tremble;
Because I shall remain to the day of distress,
To his coming up to the people, who shall invade me.

17.For the fig-tree shall not shoot forth,
And no produce shall be on the vines;
Fail shall the fruit of the olive,
And the fields, none shall yield food;
Cut off from the fold shall be the sheep,
And no ox shall be in the stalls:

18.But as for me, in Jehovah will I rejoice,
I will exult in the God of my salvation.

“On my own account,” or for myself, [תחתי ]: the preposition, [תחת ], is often taken in this sense; See 2 Samuel 19:21, Proverbs 30:21. “Invade us” or assault us, or them, the people, [יגודנו ]; for [נו ] is either us or him, but in our language them, for so we speak of people. “And the fields, none,” etc. There are instances of [לא ], as here, in which it may be rendered “none” and “nothing.” See Ezekiel 20:38, Job 6:21. “In the God,” etc.; it may be rendered, “In my God, my Savior,” as it is in the Septuagint and the Vulgate. —Ed.

Smith's Bible Commentary

Chapter 3

Now in chapter 3 it is a psalm, it is,

A prayer of Habakkuk the prophet upon Shigionoth ( Habakkuk 3:1 ).

Now about the seventh psalm or so, I think it is upon the Shiggaion, which is the same thing, and it is with loud crying. So this is to be read with loud crying. I'm not gonna try it, but this is the prayer of Habakkuk, no doubt, prayed with loud crying; a lamentation sort of like Jeremiah. He said,

O LORD, I have heard thy speech, and was afraid ( Habakkuk 3:2 ):

"Lord, I've heard what you told me You're gonna do, and it's frightened me. You told me You're gonna use the Babylonians as Your whip, as Your instrument to thresh Your people. But, God, that frightens me."

But, O Lord, revive thy work ( Habakkuk 3:2 )

The word revive literally means "keep alive thy work."

in the midst of the years make known; in wrath remember mercy ( Habakkuk 3:2 ).

Basically, the prophet is saying, "God, I cried unto You and told You my complaint that You weren't doing anything. And You told me You were doing something, and I don't understand what You're doing, but Lord, just keep doing it. I'm fearful for what I heard, but Lord, keep doing it. Keep working, Lord. Keep alive Thy work, but don't forget to be merciful in the midst of the years, and in Your wrath remember mercy."

Now he describes how that

God came from Teman ( Habakkuk 3:3 ),

That is, from the area of the Edomites.

the Holy One from mount Paran. His glory covered the heavens ( Habakkuk 3:3 ),

Now he's going into glorious prophetic description of the coming again of Jesus Christ. As He comes, He'll be coming from the area of south and east from Jerusalem to the Mount of Olives. "As lightning shineth out of the east to the west so shall the coming of the Son of man be." Isaiah said, "Who is this with His robes dyed red and from Bozrah with the robes that are dipped in blood" ( Isaiah 63:1 ), and so forth. So coming. The brightness was as the light; His glory first of all covered the heavens,

and the earth was full of his praise ( Habakkuk 3:3 ).

Oh, I can hardly wait.

His brightness was as the light; and he had horns coming out of his hands ( Habakkuk 3:4 ):

Or radiations coming out of His hands. Have you ever seen where the sun beyond the clouds radiates on up above, and this is the same idea in the Hebrew. The radiations coming forth, the brightness of the light, and out of His hands these radiations.

and there was the hiding of his power. Before him went the pestilence ( Habakkuk 3:4-5 ),

That is, the Great Tribulation that will precede His coming.

and the burning coals went forth at his feet. He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, and the perpetual hills did bow: his ways are everlasting ( Habakkuk 3:4-6 ).

Read in the book of Revelation of the great cataclysmic judgment and the changes that are coming upon the earth during the Great Tribulation period prior to the return of Jesus Christ. For every mountain and every island will flee. The ocean beds will be changed. Tremendous cataclysmic changes are gonna take place upon the surface of the earth prior to the return of the Lord and the great judgment of God.

I saw the tents of Cushan [that would be Ethiopia] in affliction: and the curtains of the land of Midian [that would be Saudi Arabia] did tremble. Was the LORD displeased against the rivers? was thy anger against the rivers? was thine anger against the sea, that thou didst ride upon thy horses and thy chariots of salvation? Thy bow was made quite naked, according to the oaths of the tribes, even thy word. Thou didst cleave the earth with rivers. The mountains saw thee, and they trembled: the overflowing of the water passed by: the deep uttered his voice, and lifted up his hands on high. The sun and the moon stood still on their habitation: at the light of thine arrows they went, and at the shining of thy glittering spear. Thou didst march through the land in indignation ( Habakkuk 3:7-12 ),

Indignation is a word in the Old Testament that is commonly used for the period of the Great Tribulation of the New Testament.

Thou didst march through the land in indignation, thou didst thresh the heathen in anger ( Habakkuk 3:12 ).

Who did He thresh? The church, His children, His people? No. That's inconsistent with God. The great judgment is directed against the heathen, not against God's people.

Thou wentest forth for the salvation of thy people, even for the salvation with thine anointed;

You see, indignation and His wrath upon the heathen. But for His people, salvation; that is, deliverance.

thou woundest the head out of the house of the wicked, by discovering the foundation unto the neck. Thou did strike through with his staves the head of his villages: they came out as a whirlwind to scatter me: their rejoicing was as to devour the poor secretly. Thou didst walk through the sea with thine horses, and through the heap of great waters. When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself that I might rest in the day of trouble: when he cometh up unto the people, he will invade them with his troops ( Habakkuk 3:13-16 ).

The great day of the wrath of the Almighty God as He, with indignation, smites the heathen, and as described here by Habakkuk, but then in the midst of all of this, the great desolation that will take place as the result of God's judgment coming upon the earth. The prophet declares, because he is a man of faith,

Although the fig tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there be no herd in the stalls ( Habakkuk 3:17 ):

We are told that during the period of the Great Tribulation that there's going to be a severe famine throughout the earth. You talk about inflation. A measure of wheat, about a quart of wheat, will be sold for a day's wages. You that are putting your money in gold and silver, the Bible warns you against that. So if you bought in gold at $8.50 and you're weeping and howling, just know that James said, "Go to that weep and howl, for the miseries that have come upon you, for you've laid up your treasures for the last days, but your gold and silver is cankered." You know you can't eat it. Hey, put... you know, if you want to invest and be the richest man in the Tribulation, put your money in wheat; future's in wheat. You can be the richest man in the Tribulation, if riches are your desire. Better to just put your trust in Jesus and lay up for yourself treasures in heaven and escape the Great Tribulation. But there will be a time of tremendous famine that is coming upon the earth.

Can you imagine what will be done to the agriculture of the earth if we, say, have a major nuclear war between the United States and Russia? With all of the strontium-90 fall out, it would so poison all of the crops, all of the food as to make them inedible. Even the milk, because the cows eating the grass, and the grains and so forth would be getting the strontium-90. Those that were dissolved in the heat of the epicenter would be much better off than those who survived the initial blast, only to starve to death later or to be killed as someone is trying to take away the food that they've stored fifty feet underground to keep it from being radiated. Oh, I'll tell you, the scenario of the aftermath of an atomic war would be so horrible, I pray that God will have mercy upon me and let one of those bombs go off directly overhead if there is to be such a confrontation by and among men. I don't understand the mentality that is trying to survive an atomic holocaust. I have no desire to, if man gets that far, I have no desire to survive it. I'm too old.

Now the prophet has been talking about this great day of indignation, judgment. And although the fig tree shall not blossom, no fruit in the vines, no olives in the olive trees, no grain fields, no flocks, no herds. Yet, in spite of all of this,

I will rejoice in the LORD ( Habakkuk 3:18 ),

The word rejoice in the Hebrew is literally "leap for joy." As North Carolina did the other night after winning the NCAA championships. Did you see those guys? Man! What leaping for joy. What spinning around.

I will joy in the God of my salvation ( Habakkuk 3:18 ).

That word joy is a Hebrew word giyl, which is to spin around under the influence of a great emotion such as joy. I'll jump for joy in the Lord. I'll spin around in the God of my salvation. Not jump for joy because of the famine, because of the desolation.

There is, again, something wrong with the teaching that you're supposed to thank God for everything. You can thank God in everything, but you can't thank Him for everything. There's a vast difference. I, many times, weep over the situations, though I still joy in the Lord. It's only as I keep the right perspective, and keep my eyes upon the Lord, and realize His eternal plan and program that I can rejoice. As I look around at the world, I weep. But when I look at God's eternal plan and realize it's not gonna be long, I rejoice, I jump for joy. I spin around when I think of the Lord coming again, and the glory of the Lord, the knowledge of the glory of the Lord covering the earth, as the waters cover the sea. Oh, I can spin around and rejoice in that. Though I have a very difficult time dealing with the current social issues of our day with any kind of joy, or gladness, or happiness.

The LORD God is my strength ( Habakkuk 3:19 ),

Oh, what a glorious declaration to be able to make, "God is my strength." I feel sorry for those people who are trusting in their own strength, in their own abilities. Because always, always your strength is limited and has its point of limitations. Where you've expended your strength to its fullest extent. Then what? But when the Lord is my strength, there's no end. How glorious. The Lord God is my strength.

and he will make my feet like hinds' feet, [like the deer's feet, like the goats] and make me to walk upon mine high places ( Habakkuk 3:19 ).

Then he addresses this psalm.

To the chief singer on my stringed instruments ( Habakkuk 3:19 ).

So it was set out in Hebrew poem form, and was to be sung with a cry using the stringed instruments as a background. But yet, one of the most glorious declarations of the coming again of the Lord that we find in the Old Testament. Of course, in the New Testament unfolded even in a greater measure, but from the Old Testament one of the most beautiful passages speaking of the glorious coming of God in power to rule the earth.

Shall we pray.

Father, again we thank You for Your purposes and Your plans, and that Your thoughts towards us are good, and not evil. Thoughts of peace that You will bring us to Your expected end. Lord, help us as we wait for Thee. And as we tarry, God, we look at the world, and we realize the pollution, the unrighteousness that seems to prevail, even the conditions as described by Habakkuk. As the other prophet who cried, "Lord, the righteous man ceaseth in the land." And it would seem that the forces and the tide of evil is so strong, so powerful, so overwhelming, there is no stopping, not even a slowing down. Oh, Lord Jesus, how we long for Thy kingdom to come, and Thy will to be done in this earth even as it is in heaven. How we long, Lord, to see righteousness cover the earth, and the knowledge of the glory of the Lord to cover the earth. Haste the day, Father. Come quickly, Lord Jesus, is our prayer tonight. Amen.

May the Lord be with you, and may the Lord give you a wonderful week. May His hand just rest upon your life in a very special way. May your faith in God be increased. May the Lord help you, as with those men of faith, to endure because you can see actually what others cannot see, that eternal plan and purpose of God. May God bring you into harmony with His purposes for your life as you walk with Him this week. In Jesus' name. "

Dr. Constable's Expository Notes

Habakkuk trembled all over as he waited for the day of Babylon’s invasion of Judah, the day of her distress. He could do nothing but wait patiently for the Babylonians to grow stronger and for judgment to come on Israel. It is a terrible feeling to know that calamity is coming but that one can do nothing to prevent it. He could endure the prospect because he remembered that the omnipotent God of Israel had consistently defended her in the past and promised to do so in the future. Earlier when the prophet heard about the powerful Babylonians, he wanted to talk with God (Habakkuk 2:1). But now, having been reminded of the infinitely more powerful Yahweh, he had nothing more to say (cf. Job 42:1-6). God would handle the Babylonians. All Habakkuk had to do was wait.

"Over the years, I’ve often leaned on three verses that have helped me wait patiently on the Lord. ’Stand still’ (Exodus 14:13), ’Sit still’ (Ruth 3:18), and ’Be still’ (Psalms 46:10). Whenever we find ourselves getting ’churned up’ within, we can be sure that we need to stop, pray, and wait on the Lord before we do some stupid thing." [Note: Wiersbe, p. 422.]

Dr. Constable's Expository Notes

D. The commitment to faith 3:16-19a

Gill's Exposition of the Whole Bible

When I heard, my belly trembled,.... His bowels, his heart within him, at the report made of what would come to pass in future time; and not so much at hearing of the judgments of God that should come upon the enemies of his Church, antichrist and his followers; though even these are awful and tremendous to good men; see

Psalms 119:120 but upon hearing what troubles and distresses would come upon the churches of Christ, previous to these, afterwards called a day of trouble in this verse, and more particularly described in the next Habakkuk 3:17:

my lips quivered at the voice; at the voice of these words, as the Targum; at the voice of the Lord, expressing and foretelling these calamities, through fear and dread, consternation and amazement; under which circumstances the natural heat of the outward parts of the body retires to defend the heart, and leaves them trembling and quivering, particularly the lips, so that they lose their use for a time; and a person in such a case can hardly speak:

rottenness entered into my bones; he became weak and without strength, as if he had long been in a wasting consumption; or was at once deprived of all his strength, and it was turned into corruption; see Daniel 10:8:

and I trembled in myself; within himself, in all his inward parts, as well as in his outward parts: or, "under myself" x; was not able to keep his place, could not stand upon the ground that was under him; his knees trembled, as the Syriac version:

that I might rest in the day of trouble; rather, as Noldius y renders the particle, "yet", or "notwithstanding, I shall rest in the day of trouble"; which had been represented to him in vision; and which he had a sight of by a spirit of prophecy, as coming upon the church of Christ, and had given him that concern before expressed. The Syriac version of this and the next clause, which it joins, is, "he showed me the day of calamity, which is about to come upon the people". Here begins the prophet's expression of his strong faith and joy in the midst of all the distresses he saw were at hand; herein representing the church, and all true believers helped to exercise faith in those worst of times. This "day of trouble" is the same with the hour of temptation that shall come upon all the earth to try the inhabitants of it; the time of the slaying of the witnesses, which will be such a time of trouble as never was in the world; see Revelation 3:10. The "rest" the people of God will have then, which the prophet had faith in for them, will lie in the Lord's protection and keeping of his people; his perfections, power, and providence, are the chambers of rest and safety he will call them unto, and the shadow of his wings, which they will make their refuge till these calamities and indignation be overpast, Isaiah 26:20

when he cometh up unto the people, he will invade them with his troops; or rather "him"; not "the people"; the people of God, "he" the Lord or Christ comes unto; but the enemy of them: this is the ground of the prophet's faith and confidence before expressed, or of the church's he personated; namely, that when Christ, Michael the great Prince, should come up to his people, appear for them, and stand on their side, he would lead his troops and march his army against their grand enemy antichrist; and "cut him to pieces" z, as some render the word: so Christ is represented as a mighty warrior, marching at the head of his troops, the armies of heaven following him upon white horses, clothed in fine linen, white and clean, who are the called, chosen, and faithful; and with these he will fall upon the beast, the false prophet, and the kings of the earth, gathered together at Armageddon, and utterly destroy them, Revelation 16:14.

x תחתי "subtus me", Drusius, De Dieu; "subter me", Cocceius, Van Till. y Ebr. Concord. Part p. 108. No. 550. z יגודנו "ut excidat eum", Calvin; "succidet eum", Vatablus.

Henry's Complete Commentary on the Bible

      16 When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble: when he cometh up unto the people, he will invade them with his troops.   17 Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls:   18 Yet I will rejoice in the LORD, I will joy in the God of my salvation.   19 The LORD God is my strength, and he will make my feet like hinds' feet, and he will make me to walk upon mine high places. To the chief singer on my stringed instruments.

      Within the compass of these few lines we have the prophet in the highest degree both of trembling and triumphing, such are the varieties both of the state and of the spirit of God's people in this world. In heaven there shall be no more trembling, but everlasting triumphs.

      I. The prophet had foreseen the prevalence of the church's enemies and the long continuance of the church's troubles; and the sight made him tremble, Habakkuk 3:16; Habakkuk 3:16. Here he goes on with what he had said Habakkuk 3:2; Habakkuk 3:2, "I have heard thy speech and was afraid. When I heard what sad times were coming upon the church my belly trembled, my lips quivered at the voice; the news made such an impression that it put me into a perfect ague fit." The blood retiring to the heart, to succour that when it was ready to faint, the extreme parts were left destitute of spirits, so that his lips quivered. Nay, he was so weak, and so unable to help himself, that he was as if rottenness had entered into his bones; he had no strength left in him, could neither stand nor go; he trembled in himself, trembled all over him, trembled within him; he yielded to his trembling, and troubled himself, as our Savior did; his flesh trembled for fear of God and he was afraid of his judgments,Psalms 119:120. He was touched with a tender concern for the calamities of the church, and trembled for fear lest they should end at length in ruin, and the name of Israel be blotted out. Nor did he think it any disparagement to him, nor any reproach to his courage, but freely owned he was one of those that trembled at God's word, for to them he will look with favour: I tremble in myself, that I might rest in the day of trouble. Note, When we see a day of trouble approaching it concerns us to provide accordingly, and to lay up something in store, by the help of which we may rest in that day; and the best way to make sure rest for ourselves in the day of trouble is to tremble within ourselves at the word of God and the threatenings of that word. He that has joy in store for those that sow in tears has rest in store for those that tremble before him. Good hope through grace is founded in a holy fear. Noah, who was moved with fear, trembled within himself at the warning given him of the deluge coming, had the ark for his resting place in the day of that trouble. The prophet tells us what he said in his trembling. His fear is that, when he comes up to the people, when the Chaldean comes up to the people of Israel, he will invade them, will surround them, will break in upon them, nay (as it is in the margin), He will cut them in pieces with his troops; he cried out, We are all undone; the whole nation of the Jews is lost and gone. Note, When things look bad we are too apt to aggravate them, and make the worst of them.

      II. He had looked back upon the experiences of the church in former ages, and had observed what great things God had done for them, and so he recovered himself out of his fright, and not only retrieved his temper, but fell into a transport of holy joy, with an express non obstante--notwithstanding to the calamities he foresaw coming, and this not for himself only, but in the name of every faithful Israelite.

      1. He supposes the ruin of all his creature comforts and enjoyments, not only of the delights of this life, but even of the necessary supports of it, Habakkuk 3:17; Habakkuk 3:17. Famine is one of the ordinary effects of war, and those commonly feel it first and most that sit still and are quiet; the prophet and his pious friends, when the Chaldean army comes, will be plundered and stripped of all they have. Or he supposes himself deprived of all by blasting and unseasonable weather, or some other immediate hand of God. Or though the captives in Babylon have not that plenty of all good things in their own land. (1.) He supposes the fruit-tree to be withered and become barren; the fig-tree (which used to furnish them with much of their food; hence we often read of cakes of figs) shall not so much as blossom, nor shall fruit be in the vine, from which they had their drink, that made glad the heart: he supposes the labour of the olive to fail, their oil, which was to them as butter is to us; the labour of the olive shall lie (so it is in the margin); their expectations from it shall be disappointed. (2.) He supposes the bread-corn to fail; the fields shall yield no meat; and, since the king himself is served of the field, if the productions of that be withdrawn, every one will feel the want of them. (3.) He supposes the cattle to perish for want of the food which the field should yield and does not, or by disease, or being destroyed and carried away by the enemy: The flock is cut off from the fold, and there is no herd in the stall. Note, When we are in the full enjoyment of our creature comforts we should consider that there may come a time when we shall be stripped of them all, and use them accordingly, as not abusing them, 1 Corinthians 7:29; 1 Corinthians 7:30.

      2. He resolves to delight and triumph in God notwithstanding; when all is gone his God is not gone (Habakkuk 3:18; Habakkuk 3:18): "Yet will I rejoice in the Lord; I shall have him to rejoice in, and will rejoice in him." Destroy the vines and the fig-trees, and you make all the mirth of a carnal heart to cease, Hosea 2:11; Hosea 2:12. But those who, when they were full, enjoyed God in all, when they are emptied and impoverished can enjoy all in God, and can sit down upon a melancholy heap of the ruins of all their creature comforts and even then can sing to the praise and glory of God, as the God of their salvation. This is the principal ground of our joy in God, that he is the God of our salvation, our eternal salvation, the salvation of the soul; and, if he be so, we may rejoice in him as such in our greatest distresses, since by them our salvation cannot be hindered, but may be furthered. Note, Joy in God is never out of season, nay, it is in a special manner seasonable when we meet with losses and crosses in the world, that it may then appear that our hearts are not set upon these things, nor our happiness bound up in them. See how the prophet triumphs in God: The Lord God is my strength,Habakkuk 3:19; Habakkuk 3:19. He that is the God of our salvation in another world will be our strength in this world, to carry us on in our journey thither, and help us over the difficulties and oppositions we meet with in our way. Even when provisions are cut off, to make it appear that man lives not by bread alone, we may have the want of bread supplied by the graces and comforts of God's Spirit and with the supplies of them. (1.) We shall be strong for our spiritual warfare and work: The Lord God is my strength, the strength of my heart. (2.) We shall be swift for our spiritual race: "He will make my feet like hinds' feet, that with enlargement of heart I may run the way of his commands and outrun my troubles." (3.) We shall be successful in our spiritual enterprises: "He will make me to walk upon my high places; that is, I shall gain my point, shall be restored unto my own land, and tread upon the high places of the enemy," Deuteronomy 32:13; Deuteronomy 33:29. Thus the prophet, who began his prayer with fear and trembling, concludes it with joy and triumph, for prayer is heart's ease to a gracious soul. When Hannah had prayed she went her way, and did eat, and her countenance was no more sad. This prophet, finding it so, publishes his experience of it, and puts it into the hand of the chief singer for the use of the church, especially in the day of our captivity. And, though then the harps were hung upon the willow-trees, yet in the hope that they would be resumed, and their right hand retrieve its cunning, which it had forgotten, he set his song upon Shigionoth (Habakkuk 3:1; Habakkuk 3:1), wandering tunes, according to the variable songs, and upon Neginoth (Habakkuk 3:19; Habakkuk 3:19), the stringed instruments. He that is afflicted, and has prayed aright, may then be so easy, may then be so merry, as to sing psalms.

Kelly Commentary on Books of the Bible

Lectures on the Minor Prophets.

W. Kelly.

There is no prophetic delivery among the twelve lesser books more peculiar and characteristic than that of Habakkuk. It has no longer the occupation with the enemy as its main feature, although the enemy is referred to; but for its prominent topic we find the soul of the prophet himself, as representing the faithful among the Jews, brought into deep exercises, and indeed a kind of colloquy between God Himself and the prophet, so as to set out not only that which gave him trouble of heart, but also divine comfort, as well as exulting hope into which he was led by the communications of the Spirit of God. We shall see too that the hope proves its divine quality; for there is all that which is calculated to sustain in patient waiting, though there be nothing shown outwardly, save indeed the extreme of earthly trial. Still the prophet rejoices in Jehovah, and counts on as undisturbed possession of all that is promised above every foe, as gazelles enjoy on the heights where no other foot can tread in safety.

"The burden which Habakkuk the prophet did see. O Jehovah, how long shall I cry, and thou dost not hear! even cry out unto thee of violence, and thou dost not save! Why dost thou show me iniquity, and beholdest grievance? for spoiling and violence are before me: and there are that raise up strife and contention. Therefore the law is slacked, and judgment doth never go forth; for the wicked doth compass about the righteous; therefore wrong judgment proceedeth." Hence there is a goodly measure of spiritual resemblance between the short prophecy of Habakkuk and the longer one of Jeremiah. At the same time Habakkuk is no mere imitator. He alludes to the previous prophets as he does to facts in the early history of Israel: so all the prophets did. There was no avoidance sometimes of direct quotation; nay, we have seen that the Spirit led them to adopt and reiterate that which other prophets had said before them. If the consciousness of originality and affluence of thought sometimes enable men to rise superior to the charge of borrowing from a compeer, much more did divine guidance make prophets less careful and sensitive on this head. Vain souls who yearn after and affect original power are too feeble to act candidly and with freedom, and are apt to show extreme jealousy lest they might be thought to make use of another; if they do not, it is to their own loss and that of their readers; for "non omnia possumus omnes."

Hence in scripture we see the contrary of this weak narrowness. Daniel for instance, who is stamped with a characteristic style of his own from beginning to end, was a diligent student of Jeremiah, and, certainly from no lack of power to express himself, prefers to take up the language of Moses where it suited the Spirit's purpose. So we saw Micah and Isaiah furnishing important portions not only in thought analogous, but in many respects identical in expression, yet each having its own proper object. Consequently the use which they serve remains characteristic for each, so that the very points of resemblance only strengthen the real difference in the object before the Spirit of God. In fact this is so true of scripture, that whether it be the same writer or a different one (most probably the same), we find in the book of Psalms that two of these compositions are almost word for word alike; and yet I am persuaded that neither could be spared without positive loss, and that the few words which differ between Psalms 14:1-7; Psalms 53:1-6 are of the greatest moment to take into consideration if we would rightly divide the word of truth and understand their scope. Consequently while there is instruction in the sameness, there is also the most important key to interpretation by the difference. But almost all this is and must be lost save to those who look carefully into their words separately and as compared with each other, but every word is full of instruction when once clearly seen.

In this way then, although there is a certain spirit of complaint observable at first in Habakkuk as well as in Jeremiah, a burdened sorrowful-stricken spirit, nevertheless we may say of him, as Paul said of himself, "Cast down, but not destroyed." He shows us not sin indeed but infirmity, the infirmity of the earthen vessel; but there is a brilliant testimony in both to the treasure that divine grace put in it.

Here then the prophet groans, but he does what the Jews did not in Hosea he groans to God. "O Jehovah, how long shall I cry, and thou hearest not? even cry out unto thee of violence, and thou savest not?" Jehovah had other purposes; and if He appears not to hear, and if He does not put forth His arm to save for salvation, we must remember, here means by external power, or deliverances shown on the earth, if such be not exerted it is always for the accomplishment of ' better things. We may always count on the perfect goodness of God and the resources of His grace wherever there is faith; for all good for failing man is of faith that it might be by grace; and Habakkuk particularly is the prophet who is charged with the mission of giving its due place to faith. But invariably, wherever there is real faith, it must be tried. We find accordingly the trial even before the faith is distinctly in evidence; yet had there not been real faith underneath, we may be perfectly assured there would have been no such putting to the proof.

Hence the very severity of a trial ought to comfort the believer; for the Lord never puts a heavier burden than He gives grace to bear; and therefore it is always an honour to have a trial as far as it goes. It is no honour to slip aside from what God has given us to do or bear. To be unfaithful as a steward is a disgrace in the eyes both of God and man. :But Habakkuk's distress was that there should be such a state of things in the people of God, that He should delay His answer, and that He should not be able morally to put forth salvation in the way of external deliverance I have just now described. "Why dost thou show me iniquity," if it is so exceedingly distressing? iniquity even in the very place where righteousness might have been looked for. It was among the people of God. This the more harassed him. That the Gentiles should be iniquitous was no wonder; that the Jews should be so was a deep trouble to his soul.

"For spoiling and violence are before me," he says further; "and there are that raise up strife and contention. Therefore the law is slacked." He is speaking of those who had the law and were formally under it. "And judgment doth never go forth." There was no proper answer to it. "For the wicked doth compass about the righteous; therefore wrong judgment proceedeth."

But if man and His people fail, Jehovah answers; He at least heard. Therefore so far there is an immediate appearance of the Lord, though not in the way in which the prophet had looked and yearned for it; but Jehovah must always be above the thoughts of the heart. The foolishness of God, as it is said, is wiser than man, let him put forth his best wisdom.

Jehovah then is here represented as calling on His people to see what He was going to do. Great changes were in progress; greater still in store. The fall of the Assyrian kingdom was a grave and alarming event: so should Egypt and all others who proudly resisted Jehovah's will and word the more strikingly shown when His own people were going to be put down among the rest. So much the worse for the Jew if he believed not what God made known to him beyond all the world. "Behold ye among the heathen, and regard, and wonder marvellously: for I will work a work in your days, which ye will not believe, though it be told you." We see that every chapter throughout the prophecy has for its kernel the folly of unbelief and value of faith. This was quoted by the apostle Paul, and that too among the Jews, when they were in danger of letting slip the blessing because of its very magnitude: so perfectly does the Spirit of God always apply the word even in circumstances which might seem to be unlike.

In Acts 13:38-39, the apostle applies the passage to the assembled Jews: "Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things." This was the great emphatic point; first the Man that has brought in by His work that blessing, the forgiveness of sins, the boon of divine mercy to the needy sinner when awakened. "By him all that believe are justified from all things," a precise and full expression though in the simplest elements of the gospel. It is not only the forgiveness of sins, but "justified," which, of course, includes it? but goes farther. "By him all that believe." Therefore there is the grace that imparts this rich blessing to the feeblest faith, for it is not a question of depth or power but of reality. God is real, and by His grace He gives unlimited blessing to those that are simple and true. This is proved by faith, which honours Him in spite of appearances. It is for "all that believe," says Paul, though all the virtue be "by him." The whole value of redemption stands in Christ, and turns on His work "By him all that believe." Yet it is inseparable from the believer. Although faith may have in itself no such quality as could be a meritorious ground for the blessing, nevertheless "without faith it is impossible to please God." Grace and righteousness are not at issue but in harmony through the cross of Christ. How else could man righteously be blessed, being a sinner before God? Faith takes him out of himself, and brings in all the blessing that comes through another, even through Christ our Lord. "By him all that believe are justified from all things." Everything here is, as it should be, in fulness "justified from all things from which ye could not be justified by the law of Moses."

The state of Israel was clearly one of unrighteousness; law could only condemn. Grace could save through the faith of the Messiah, and save in a deeper way than Habakkuk was permitted to see; for the prophet undoubtedly, as is usual in the Old Testament looked on salvation largely, though certainly not exclusively, as a deliverance from outward misery and danger by the gracious intervention of God, and not so much to that still more wondrous deliverance which has come in already to faith in a dead and risen Christ. All things around us remain unchanged; the power of evil still goes on. Fraud and oppression are not judged and gone from the world; but there is One who has broken right through the power of evil, and made a way into heaven itself for those who believe on Him. This is Christianity, and of this the apostle is full, though he does not scruple, as we shall see, to apply the prophecy to it on the principle of faith, and according to the divine depth of the written word. "Beware, therefore," says he, turning to those who refuse the testimony, "lest that come upon you which is spoken of in the prophets; Behold, ye despisers, and wonder and perish; for I work a work in your days, a work which ye shall in nowise believe, though a man declare it unto you." Now it is very evident that this has a reference to Habakkuk, though I should think not to Habakkuk only. We can easily see the exactness of it. "That which is spoken of in the prophets." It would seem that Isaiah is referred to as well as Habakkuk, though one need not dwell upon the reasons for the thought just now.

But there is also wisdom in omission; for the prophecy says, "Behold ye among the heathen." This might have appeared ambiguous, and capable of being turned aside by the Jew, who would say, "This is exactly our conviction: we all know the heathen to be in a dangerous state; but why overlook the favour of the people of God?" Therefore in the application the direct reference to the heathen is dropped, and all is made pointed and personal to the people themselves; for undoubtedly if God resent despite to His truth and righteousness among the heathen, much more will He judge it among His own people. No prescriptive place given to the Jew can justly be pleaded to preserve them from the consequences of slighting and blaspheming God and His grace. On the contrary, nowhere is judgment so insupportably severe as among those who take the place of the people of God and yet set Jesus at nought. If bad in Israel, it is incomparably worse in Christendom: what is it in this land of Bibles and free preaching?

I do not, it will be seen, contend that the death and resurrection of Christ is explicitly named in our prophet; but that a principle is laid down which covers the work of the Saviour. The particular application is left entirely open. We know what the work is which alone could meet the need of guilty man before God. On the surface it is rather the work of judgment which Jehovah had then in hand in raising up the Chaldeans to supreme power, and thereby both destroying Assyria and chastising the Jew sorely. That testimony put the Jew to the test then. Now what is such an object of witness as redemption? Despising it, our Lord teaches (Matthew 22:7), would bring a worse judgment from the Romans. But I am inclined to think that the apostle applies the principle to what God was doing then in grace, in view of a judgment which the Lord will execute at His coming. For no prophecy of scripture is of any private interpretation. We must not limit it to the past. All is part of an organic whole with Christ and His kingdom for its centre. If this be so, it was God who had wrought in Christ, and by the Spirit was still carrying on and out His work, grounded, as we know, on the mighty work of redemption.

As to the latter clause of verse 41, it refers to the opposition of their will. "A work which ye shall in nowise believe." It is no question of a decree on God's part, but of the people's will against Him, of which He gives them ample notice. I should doubt its being the judicial sentence, but a prophecy used for a solemn warning of what unbelief would render imperative. The judicial aspect in the book of Acts is reserved tillActs 28:1-31; Acts 28:1-31. There and then it is pronounced. That is, we have the full testimony going out persistently and most patiently; and the more patient God may be with His testimony, the more unsparing the judgment when it comes. But He is slow to anger, as we know, and a strange work to Him is judgment; yet, when it comes, it must surely take its course according to His holy nature and majesty. But it seems to me only pronounced judicially in the last chapter of the Acts. Here it was in progress, as the Jews were being put to the final proof. There was a highly significant act done, and recorded there at the end of this very chapter the shaking off the dust from the disciples' feet; which shows that, although sentence might not formally be pronounced, there was nevertheless a loud testimony to it, and an intimation that they had better beware, for their danger was as extreme as their unbelief.

However, the prophet hears from Jehovah that He was going to raise up the Chaldeans; and this all know was the proximate judgment then impending, though far from being all that awaits the Jew in this way. "For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwelling places that are not theirs." They were spoilers whom God employed in His providence for the purpose of breaking down the apostacy of Judah, and also for chastising the pride of other nations. "They are terrible and dreadful: their judgment and their dignity shall proceed of themselves. Their horses also are swifter than the leopards, and are more fierce than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far; and they shall fly as the eagle that hasteth to eat. They shall come all for violence: their faces shall sup up as the east wind, and they shall gather the captivity as the sand. And they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every strong hold; for they shall heap dust, and take it. Then shall his mind change, and he shall pass over, and offend, imputing this his power unto his god." Thus there would be a permitted prevalence of the Chaldean scourge for a certain time; but when they forgot that God was employing them for the purpose of dealing with those who had offended His name and glory, directly they imputed their power not to the sovereign will of God but to the positive influence and agency of their own god, then the true God would take them in hand. Their self-proceeding energy would come to nought just as much as the haughtiness of other nations. This action of the Chaldeans is to be assigned to the moment of their coming up under Nebuchadnezzar down to the overthrow of the Babylonish monarchy. It was then that all should be changed. The culminating point of this outrageous iniquity was the insult that was done to Jehovah by Belshazzar, when they praised their gods in presence of the dishonoured vessels of the temple at Jerusalem, as if Jehovah could not preserve His own people before the superior power of their idols, or of Chaldean hands.

Then comes the answer of the prophet to Jehovah's word. "Art thou not from everlasting, O Jehovah, my God?" This brings out now a measure of rest to the spirit of the prophet. Now, instead of yielding to the plaintive tone in which he began, he is emboldened to speak plainly of the Chaldeans. He bows in a measure to the wisdom and righteousness of the discipline; and if not complete as yet, we shall find it has its perfect work before he closes. It is of deep interest to mark such progress in the soul, and it is always thus where there is reality. Nothing more painful than when believers settle down in a barely dogmatic statement of truth, or in a monotonous experience from day to day, without gathering fresh strength from the Lord, instead of seeking to turn everything, whether of sorrow or of joy, into a means of a better knowledge of Himself. This is all-important. It is one of the grand differences between law and grace. According to law you have demands and directions all definitely out, and it is not in the nature of law to produce increase in acquaintance with the divine mind; whereas as surely as grace takes its way, souls "grow in grace and in the knowledge of our Lord and Saviour Jesus Christ," "increasing," as it is said, "by the knowledge of God."

Just so is it with the prophet here. "Art thou not from everlasting, O Jehovah my God; mine Holy One? we shall not die. O Jehovah, thou hast ordained them for judgment; and, O mighty God, thou hast established them far correction," the Chaldeans. There is but little said about their history. They were brought out fully as a scourge, and this is clearly set forth, but it cannot be without God's taking them in hand in the end. All was measured. His mercy always measured the trial where His people must needs come under a chastening. How blessed that even those self-assertive Chaldeans with an unexampled energy of man should nevertheless be but employed of God for the correction of His own grievously failing people! This is what comforted the prophet at length as he weighs it all. "Thou art of purer eyes than to behold evil, and canst not look on iniquity." He evidently refers to language used elsewhere, as early as Job, but still with an entirely new application. "Wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he?"

For after all this is what drew out the prophet's heart that the people of God, let their faults be what they might, contained whatever was righteous at that time on the earth, and that these Chaldeans, raised up to humble the Jews, were as merciless in their dealings with them as they were forgetful and contemptuous toward God Himself. "And makest men as the fishes of the sea, as the creeping things, that have no ruler over them? They take up all of them with the angle, they catch them in their net, and gather them in their drag: therefore they rejoice and are glad." But as Jehovah told the prophet that they should offend, imputing this very power to their god, so the prophet tells Jehovah, "Therefore they sacrifice unto their net, and burn incense unto their drag; because by them their portion is fat, and their meat plenteous." We see how skilfully he turns the little word that Jehovah had given him as a groundwork now to plead reasons why He should not spare these ruthless enemies of Himself and His people. Nothing can be more beautiful than the way in which a single eye an eye that knows the love God has to His own people and above all to Christ Himself lays hold of the suitable truth and employs it in the interests of the needy who cleave to His name. "Shall they therefore empty their net, and not spare continually to slay the nations." Will Jehovah allow them then to go on in this unsparing way? It cannot be. But the issue must be waited for.

"I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved" This closes the matter. I do not know why this verse should be dislocated from Habakkuk 1:1-17, which it naturally closes. It is the conclusion of the question which had so sorely tried his spirit at first; not so much looking to events in providence but to see what Jehovah will say. There does not seem the least real ground for the hypothesis of a late writer who will have it that the prophet wroteHabakkuk 1:1-17; Habakkuk 1:1-17 under Jehoiakim, Habakkuk 2:1-20; Habakkuk 2:1-20 under Jehoiachin, and Habakkuk 3:1-19 under Zedekiah. Such a scheme breaks up an admirably connected whole.

Jehovah replies to the prophet in the second verse of Habakkuk 2:1-20 "And Jehovah answered and said, Write the vision and make it plain upon the tables, that he may run that readeth it." There is but one reason why it seems to me that it may be taken with the first verse; namely, that it is a plain allusion to what the prophet had just before uttered; but still we must always bear in mind that, except in the Psalms and in the Lamentations of Jeremiah, the division of chapters is not divine, but merely according to the judgment of men. The Psalms are by inspired authority written separately one from another; and, again, they appear to be divinely grouped in the order in which we find them. Jeremiah in a somewhat similar way has a peculiar internal construction, which proves that God divided the Lamentations practically as we see in our common English version. But with all the rest of the Bible, Old and New Testament, spiritual judgment alone can discern where the divisions ought to be made; and the manner in which much of it was made might prepare us for not the happiest results. The distribution into verses is said to have been done during a journey on horseback by a printer, of learning, no doubt, but possessed of no such qualities of a higher order as one could consider requisite for anything like a satisfactory execution of so delicate a task. It certainly will not be pretended by competent judges that either the person or the manner was at all favourable to a judicious dealing with the word of God. I think it would have been better done on one's knees in the closet, than inter equitandum from Paris to Lyons.* However so it has too often fared with the word of God, though it claims and needs a holy and reverent attitude beyond all other books. Is it too much to say that no book in the world has met with such unworthy usage at the hands of man? On the other hand never has God shown Himself so truly and fully as in the way in which He gave it and watched over it, spite of faithless guardians to whose responsibility it was entrusted.

*It is H Stephens, in the Preface to his New Testament of 1576, who tells us the story of this performance of his father R. Stephens at least as far as regards the New Testament, which first appeared in his fourth edition (1551), followed by Beza and since then by almost all."

"Jehovah" then "answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry." It is well known that the apostle Paul applies this to the very centre of the vision, and of all visions, to Jesus Christ the Lord coming back in glory. In Hebrews 10:1-39 we are told that He who shall come will come, and will not tarry. Such is the way in which the Spirit displays His admirable use of Old Testament scripture. Already had the Lord Jesus personally come the first time, and been rejected by the Jews to their own ruin. The apostle's use of it gives the words a much more personal force; yet, we can see, not departing from but only adding to the evident issue contemplated in Hebrews 2:1-18; Hebrews 3:1-19, which can have no greater fulfilment short of that crowning event.

But then there is another remark to be made here. The prophet lets us know that the vision of God is written so that a man does not require I know not what accessories in order to understand it. It was to be made plain on tablets, distinctly set out in large impressive characters. But it is not said, as the common view assumes, that the runner may read, but rather that the reader may run, and thus, it would seem, spread the joyful intelligence one to another. It has been suggested that we should compare Daniel 12:4; but this, I think, carries out the idea of running to and fro, and increasing knowledge thus among such as have an ear to hear. The passage then holds out no premium to the careless reader, but shows how the reader of the vision will be stimulated thereby to earnest spread of the truth he receives.

It is granted, however, that scripture does meet and bless those who take but a scanty draught from the waters of life to which it points in Christ the Lord. At the same time they only enter into its depths who believe in its divine fulness, and have confidence that the Spirit, who made it the word of God in all the emphasis of that expression, delights to lead the believer into the understanding of all the truth.

Thus, while the power of the vision is shown in verse 2, the sureness of it in verse 3, whatever may be the delay meanwhile, from verse 4 we learn another thing, that is, the all-importance of faith to make it good for the soul before it comes. The result is not yet come; but this is no reason we should not gather the profit by that faith which is the substance of things hoped for, It cannot be denied that this is an immensely important principle; and more particularly in prophecy. The common notion is that prophecy never does people good unless it treat directly of the times and circumstances in which they themselves are found. There can be no greater fallacy. Abraham got more good from the prophecy about Sodom and Gomorrah than Lot did; yet it clearly was not because Abraham was there, for he was not in Sodom, while Lot was, who barely escaped and with little honour as we soon sorrowfully learn. But the Spirit teaches us by these two cases in the first book of the Bible His mind as to this question. I grant entirely that when the fulfilment of prophecy in all its details comes, there will be persons to glean the most express directions. But I am persuaded that the deepest value of prophecy is for those who are occupied with Christ, and who will be in heaven along with Christ, just as Abraham was with Jehovah, instead of being like Lot in the midst of the guilty Sodomites. If this be so, the book of Revelation ought to be of far richer blessing to us now who enjoy by grace heavenly associations with Christ, and are members of His body, though we shall be on high when the hour of temptation comes on those that dwell on the earth.

It is freely allowed that the Revelation will be an amazing comfort and help to the saints who may be there. But this is no reason why it should not be a still greater blessing now to those who will be caught up to Christ before that hour. The fact is, that both are true: only it is a higher and more intimate privilege to be with the Lord in the communion of His own love and mind before the things come to pass, though comfort will be given, when they come, to those that are immersed in them. Consequently we see in the Revelation (Revelation 4:1-11; Revelation 5:1-14; Revelation 6:1-17) already with the Lord the glorified saints of the Old and New Testament who were taken up to meet Him, including those to whom the prophecy was primarily given. Afterwards we see the judgments come in gradual succession; but when they take place, there are saints who evidently witness for God on earth, some suffering unto death, others preserved to be a blessed earthly people. To such undoubtedly the prophetic visions will be of value when the actual events arrive; but the most admirable value always is to faith before the events confirm the truth of the word. This is an invariable principle as to the prophetic word and indeed in divine truth generally.

Here we have faith and its ground thus stated: "For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith." I suppose the proud soul particularly refers to the Chaldean. He was absolutely blind; but the principle of it is just as true of the unrighteous Jew or of any man who hardens himself against the divine word. For certainly the wrath of God is against all ungodliness, and indeed, if there be any difference, against those most of all who hold the truth ever so fast in unrighteousness. It does not matter how orthodox they may be; but if men cleave to the truth in unrighteousness, so much the worse the sin. The truth in this case only condemns the more peremptorily. They may tenaciously hold the truth; yet truth was never given to make righteousness a light matter, but urgently due to God in the relations that pertain to us. The object of all truth is to put us in communion with God and in obedience. But the man whose soul is lifted up is not upright, as is plain. The invariable way of God is this, "He that humbleth himself shall be exalted;" and faith alone gives humiliation of self. It may be here observed that there are two forms of it: the happiest of all is to be humble; the next best thing is to be humbled. It is better to be humble than to be humbled, but there is no comparison between being humbled and being lifted up. Humility is the effect of grace; humiliation rather of God's righteous government where we are not humble. This is what He did with His saints of old and outwardly with His ancient people. It is what is too often needful for ourselves. The best place of all is to be so realizing what the grace and glory of the Lord are that we are nothing before Him. Humility is the effect not so much of a moral process with ourselves, but of occupation with Him. Humbling is the effect of the Lord dealing with our souls when He sees the need of breaking us down, it may be to use us, certainly for further blessing. We could not so deal with ourselves. Judgment must come instead of humbling, but in every case anything is better than to have our soul lifted up: where is the uprightness there?

"The just," it is said, "shall live by faith." This is used repeatedly in the New Testament. There are three well-known quotations in the Epistles, on which a few words may be desirable before we leave the subject. It is the apostle Paul who uses this text on all these several occasions. In writing to the Roman saints he tells them that in the gospel the righteousness of God is revealed from faith to faith." Such is the only way and direction of the blessing. The righteousness of God is necessarily outside the reach of any unless it be revealed; but being revealed it is revealed "out of faith," ( ἐκ πίστεως ,) and in no other way, and consequently "unto faith" wherever faith might be. It could not be in the way of law: not even the Jew could suppose this, for the law claims man's righteousness, and does not say a word about the righteousness of God. The fact is that the law simply convicts man of inability to produce the righteousness which it claims; for though it demand it in God's name, there is only the answer of unrighteousness. According to the law a man ought to be righteous; but he is not. This is what the law proves wherever a man fairly confronts it that he is not righteous according to the divine requirement.

This state of ruin Christ has met by redemption; and consequently the gospel is entirely a question of God revealing His righteousness, though so many real Christians misunderstand it through their tradition. The meaning of the phrase is that God acts consistently with what is due to Christ, who has in redemption perfectly glorified God. He glorified Him as Father during His life; yet this could not have put away sin. But He glorified Him as God, when it was expressly a question of our sins, by His atoning death on the cross. Thenceforward God reveals His righteousness in view of that all-efficacious sacrifice; not only vindicating His forbearance in past times, but in the present time justifying the believer freely and fully in consequence of that mighty work. The first effect of God's righteousness, though not referred to in the Epistle to the Romans, is that God sets Christ at His own right hand on high. The next result (and this is the one spoken of there) is, that God justifies the believer accordingly. Romans 1:1-32; Romans 1:1-32 no doubt treats of His righteousness in the most abstract terms. The manner of it is not described till we come to Romans 3:1-31; Romans 4:1-25; Romans 5:1-21. But even in the first statement we have the broad principle that in the gospel there is the revelation of divine righteousness from faith (not from law), and consequently to faith wherever it be found. Such I believe to be the force of the proposition. Probably the chief difficulty to most minds is the expression "from faith." It means on that principle not in the way of obedience to law, which must be the rule of human righteousness. Habits of misinterpretation make the difficulty. [faith alone can be the principle if it be a revelation of divine righteousness; and consequently it is " to faith," wherever faith may be.

It is purposely put in abstract style, because the Spirit has not yet begun to set out how it can be and is. It would be anticipating the doctrine that He was afterwards to expound. For manifestly the work of Christ has not yet been brought in; and hence the consequences could not be explained consistently with any true order. It is mere ignorance to assume that scripture is irregular; for in fact there is the deepest order in what man's haughty spirit presumes thus to censure. It is entirely due to the haste which leads men naturally to admire only the order of man. As to the difficulty of the expression "from faith to faith," it is quite admitted that the idea is put in a very pithy and compressed form; so that to men who are apt to be wordy in the usual style, of course such compactness does sound peculiar.

This it is that answers to the expression of the prophet, "The just shall live by his faith." Success had great weight with the Jewish mind. They wondered at the prosperous career of the Gentile. But the prophet is explaining the enigma as Isaiah had done before. He insists that the only righteous man is the believer. It is not the justified but "the just;" and this in order to keep up the link between doctrine and practice, as it seems to me. "The righteous shall live by his faith." It is the combination of the two points, that faith is inseparable from righteousness, and a righteous man from believing. The Chaldean saw not God, and had no thought of His purpose or His way. The Israelite would find his blessing in subjection to His word and confidence in Himself. "Behold the proud! his soul is not right within him; but the just shall live by his faith." The expression then does not say the justified, but it is implied; and there is no real righteousness in practice apart from it. What preachers ordinarily mean is in itself true. We are justified by faith; but we do not require to draw out more than is in the prophecy; nor is justification explicitly developed inRomans 1:1-32; Romans 1:1-32 but rather inRomans 3:1-31; Romans 3:1-31; Romans 5:1-21. Let every scripture teach its own appropriate lesson.

Again, in Galatians 3:1-29 we have a slightly different use of the same scripture. "But that no man is justified by the law in the sight of God it is evident; for the just shall live by faith." Now here it is sufficiently plain that the apostle is excluding the thought of justification by law, and the way he disproves it is by the cited passage of Habakkuk. Hence the difference between Romans 1:1-32 and Galatians 3:1-29 is this, that in Romans we have the positive statement and in Galatians the negative. There he positively affirms that God's righteousness is revealed from faith to faith, supported by this text; whereas the point here is to exclude the law distinctly and peremptorily from playing any part in the justification of a soul. Justification is in no way by law; for "the just shall live by faith:" such is the point in Galatians. It is God's righteousness revealed by faith; for "the just shall live by faith:" such is the point in Romans. The difference therefore is plain.

In Hebrews the passage is used again in a way quite as different by the same apostle Paul. "For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith." The emphasis here is not on "the just" which is strong in Romans, nor upon "faith" which is strong in Galatians, but on "live" which is as strong here. Thus every word seems to acquire the emphasis according to the object for which it is used in these three places. In the end ofHebrews 10:1-39; Hebrews 10:1-39 the apostle is guarding the believer from discouragement and turning aside. He quotes once more "the just shall live by faith." Accordingly we are shown in Hebrews 11:1-40 the elders or Old Testament saints who obtained testimony in the power of faith. So they all lived in faith, every one whom God counts His worthies. It might be shown by faith in sacrifice, or in a walk of communion with God, or in anticipating judgment coming on the world, and accepting the divine means of escape. It might be in wearing the pilgrim character; or in the exertion of such power as delivered from the foe. But whatever the form, there was living by faith in every case. Hence we have here the most remarkable chapter in the Bible for its comprehensive grasp of the men of old who lived by faith, from the first great witness of its power here below to the blessed One who summed up every quality of faith, which others had manifested now and then: they separately and not without inconsistency, He perfectly and combined in His own person, and ways here below, indeed with much more that is deeper and peculiar to Himself alone.

Thus I do not think that it is necessary to vindicate the wisdom of God at greater length. The passage seems most instructive, if it were only to show the fallacy of supposing that each shred of scripture can only warrant a single just application.* Not so; though clothed in the language of men, scripture affords in this respect an answer to the infinite nature of God Himself, whose Spirit can unfold and apply it in distinct but compatible ways. Even among men there are not wanting wise words which bear more than one application, yet each true and just. If faith distinguished and secured the righteous in presence of the Chaldean invader, its value is even more pronounced now in the gospel, where it is a question of a soul before God, refusing false grounds of confidence, and walking unmoved in the path of trial among men.

* "Interpret the Scripture like any other book..... First, it may be laid down, that Scripture has one meaning the meaning which it had to the mind of the Prophet or Evangelist who first uttered or wrote it, to the hearers or readers who first received it." (Essays and Reviews: On the Interpretation of Scripture, 327.) Not the worst answer appears in the next two pages. "There are difficulties of another hind in many parts of Scripture, the depth and inwardness of which require a measure of the same qualities in the interpreter himself. There are lessons in the Prophets which, however simple, mankind have not yet learned even in theory . . . . All that the Prophet meant may not have been consciously present to his mind; there were depths which to himself also were but half revealed." (328, 329) It is no wonder that, when men forget that they are speaking of the word of God, they speak foolishly of Scripture and contradict themselves.

Certainly the word of God is here proved to be susceptible of different uses, weighty and conclusively authoritative. That it is applied by the same apostle Paul makes the case far more remarkable than if it had been differently employed by various writers. Had it been so, I have no doubt that the rationalists would have set each of the different writers against the truth. But they would do well to weigh the fact that it is the same inspired man* who applies to these different ends the same few words of our prophet. He was right. And yet it is very evident that in its own primary application, in its strict position in the prophecy, God is particularly providing for a state which lay before the Jews in that day; but then the same Spirit who wrote by Habakkuk applies it with divine precision in every one of the three instances in the New Testament. For what is common to all is that the word of God is to be believed, and that he who uses it holily, according to God by faith, lives by it, and is alone just and humble in it, as only this glorifies God withal. But what is true in the case of an Israelite so employing the prophetic word applies at least as fully to all the word of God used by faith, and more particularly to the gospel, because the latter is an incomparably deeper unfolding of God's mind than any word strictly prophetic. Prophecy shows us the character of God more especially in government; but the gospel is the display of God in grace, and this in the person and work of His Son, Jesus Christ. Is it possible to go beyond or even to reach this in depth? A simple Christian may indeed be led far beyond that which is usually proclaimed by preachers; but it is impossible to exaggerate the infinite character of the gospel as God has revealed it. We also learn from the use in Hebrews, as well as the prophet's context, that the vision looks on to the future coming of the Lord for the deliverance of His people. This indeed belongs to the prophetic word generally, and is no way peculiar to this vision in particular. It is a striking passage the vision, as setting forth under the Chaldean the downfall of the hostile Gentile, proud as he might be, though Israel might have to wait for the accomplishment. And that the full force is only to be when the Lord is actually come in person, and in relationship with His ancient people renewed by grace, is the gist of the prophets in general.

*I do not stop here to state the overwhelming evidence that Paul and no other wrote the Epistle to the Hebrews. The peculiarity of the style and method can be simply and satisfactorily accounted for by the consideration of his writing to believers of his own nation outside his Gentile apostleship. The doctrine is pre-eminently his own.

But it is important of course to bear in mind that, save in special revelations of the Jewish prophets, the vision of coming deliverance vouchsafed did not discriminate the time between the sufferings of Christ and the glories that should follow. Perhaps we may safely say that none seems to have known beforehand that there would be a long interval between the two advents; yet when the interval came we can bring passages from the prophets to prove it. So perfectly did God write the word by them, and so far beyond the very men who were the inspired witnesses of it; for no prophet knew the full extent or depth of his own inspired communications. This was a far better proof that God wrote by them than if all had been known; because whatever might have been the ignorance of Jeremiah or Isaiah, of Daniel or of Habakkuk the Holy Ghost necessarily knew all from the beginning. Thus what they wrote, going far beyond their own intelligence, rendered His mind who employed them evident. Hence we read in 1 Peter; of "The Spirit of Christ which was in them;" and the same scripture which indicates the reality of the inspiring Spirit in the prophets just now quoted shows that they themselves did not enter into all they wrote. They were "searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glories that should follow." Certainly they did not know, but like others had to learn; and when they searched into it, they were told it was not for themselves, but "unto us they did minister the things that are now reported unto us by them that have preached the gospel unto you by the Holy Ghost sent down from heaven." It will be observed that the expression, "The Holy Ghost sent down from heaven," as we know Him now, is in full contrast with the prophetic Spirit who wrought in them and is called "the Spirit of Christ." The Lord Jesus was the great object of all the visions; and this it is important to note.

"Spirit of Christ," inRomans 8:1-39; Romans 8:1-39, I think, goes far beyond this. As employed by the apostle there, it means that the Holy Ghost characterizes the Christian with the full possession of his own proper portion as in Christ and Christ in him. The Holy Ghost is the seal of all, and dwells in the believer on this ground.

Then we find a remarkable series of what may be called strophes or stanzas, from verse 6 to the end of the chapter, a number of woes in regular succession with a reason annexed to each case. Verse 5 seems to be a general introduction. "Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people." Here we find that what was pronounced on the Chaldean by the Lord, and what was laid hold of by the tried prophet, when pleading for the people in spite of their faults, is now formally brought out. The evil must be judged before the blessing can be introduced in power. Consequently the evil is now fully set out before us. The reason why the Chaldean must be taken in hand by God flows simply and necessarily from the moral nature of God the impossibility that He should sustain one whom He had employed as His instrument when the instrument dared to exalt itself to the dishonour of God.

Here the derisive ode properly begins, or the first stanza. "Shall not all these (speaking of the nations that he was gathering unto him) take up a parable against him, and a taunting proverb against him and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with many pledges!* Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men's blood, and for the violence of the land, of the city, and all that dwell therein." Such is the first woe here pronounced on the enemy for his cruel rapacity without.

*So it would seem most naturally to mean. The reduplication of the word expresses increase either of degree or of number. So Drs. Lee and Henderson understand. The A.V., with Luther, etc., interprets like the Syriac and Vulgate. The Jewish commentators too are divided. It is hard to see any tolerable sense in the version as it stands.

The second woe pursues the matter more within. "Woe to him that coveteth an evil covetousness to his house that he may set his nest on high, that he may be delivered from the power of evil!" It may begin with mere self-aggrandisement or coveting another's; but the end of it is his own exaltation against all adversaries. He might not have so used his resources, but have simply lavished them away; but they are as selfishly employed as they were won to "set his nest on high that he may be delivered from the power of evil." "Thou hast consulted shame to thy house by cutting off many people, and hast sinned against thy soul." Violence follows in the wake. Verse 11, as is easily seen, answers to verse 8. "For the stone shall cry out of the wall, and the beam out of the timber shall answer it."

Then comes as the third woe (verse 12) another divine denunciation on more daring evil, not private only, but public and on a great scale. "Woe to him that buildeth a town with blood, and stablisheth a city by iniquity! Behold, is it not of the Jehovah of hosts that the people shall labour in the very fire, and the people shall weary themselves for very vanity? For the earth shall be filled with the knowledge of the glory of Jehovah, as the waters cover the sea" (ver. 12-14) What a picture of the futile labours of the peoples, more particularly of the energetic Chaldean first of the Gentiles to come into the place of supreme power and universal authority! Jehovah reserves it for Himself in the only true sense. The kingdom of Messiah introduced by solemn judgments shall see the peaceful sway of good inseparable from the manifestation of the divine glory. That, and not at all Christianity or the church, is what is referred to here. It is the millennial age which will be the true time for the public establishment of all authority to the glory of Jehovah. The destruction of the Babylonian empire is no doubt of special interest in the mind of God, because the fall of that first world-empire shadows the fall of the last, when the dispersed Jews shall be freed and return from a still longer captivity; and a greater than Cyrus shall rule the world. All will be unrest among the nations till then, however truly grace may give souls far and wide to know a portion in Christ above and apart from the world. But there is no hope for the earth to be filled with the knowledge of Jehovah's glory till that day: on the contrary the apostacy must come before it and be judged by the righteous power of the Lord. What is called "the gospel dispensation" has another object and character, is inconsistent with the special pre-eminence of Israel, and stands aloof from the execution of judgments on the Gentiles.

The next is, "Woe unto him that giveth his neighbour drink, that puttest thy bottle to him, and makest him drunken also, that thou mayest look on their nakedness! Thou art filled with shame for glory: drink thou also, and let thy foreskin be uncovered: the cup of the Lord's right hand shall be turned unto thee, and shameful spewing shall be on thy glory. For the violence of Lebanon shall cover thee, and the spoil of beasts, which made them afraid, because of men's blood, and for the violence of the land, of the city, and of all that dwell therein" (verses 15-17). Here we see the most grievous corruption added to violence. No doubt there was shameless dissolution of manners spread by the Chaldeans; but I agree with those who give the words a larger and deeper bearing than such personal excesses, followed by ignominious exposure when judgment shall come on the nations.

But it is observable that there is a slight divergence from the order in what follows, possibly because it is the last woe here pronounced upon the foe. Consequently there is a purposed difference, and the sin here is brought in before the woe it was so flagrant. In other cases the woe was pronounced, and then the ground of it was explained. In this case, as being idolatry it was not merely a sin against men; neither covetousness nor violence nor corruption of others for selfish purposes; but the making and worship of graven images, an insult to God Himself who handed over power to the Chaldean. Such a return he must be made to feel. There is no room for other woes after this. "Woe unto him that saith to the wood, Awake; to the dumb stone, Arise, it shall teach! Behold, it is laid over with gold and silver, and there is no breath at all in the midst of it." God might be patient; but to set up a golden image for instance in the plain of Dura, after the God of heaven had formally given him his world-empire, was no small offence in the Chaldean. As usual, the first thorough departure from God is fatal. God may linger ever so many years after before the blow fell on the Chaldean; but when God does judge, this sin comes up before Him. The profane and corrupt Belshazzar was the immediate occasion; but the cause lay deeper the first open insult to God after power was given of God. The last verse of the woe shows how after this the scene changes. "Jehovah is in his holy temple: let all the earth keep silence before him."

Habakkuk, however, breaks forth in prayer. It is now a question of the righteous, and not of the judgment of the Chaldean. The last chapter accordingly is a most beautiful and sublime outpouring of the prophet. "A prayer of Habakkuk the prophet on Shigionoth.* O Jehovah, I have heard thy speech, and was afraid. O Jehovah, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy." And so He does. "God came from Teman and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise." Although it be a prayer, it assumes the form of a psalm. "And his brightness was as the sunlight; he had rays streaming out of his hand: and there was the hiding of his power. Before him went the pestilence, and burning coals went forth at his feet. He stood, and made the earth tremble: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways are everlasting" (Habakkuk 3:1-6).

*It seems plain that the Hebrew refers here as in the Psalms to music, instruments accompanying the song suitably. In this case it was no doubt of a wild enthusiastic measure, expressive of joy and triumph.

Nevertheless God occupies Himself with that which men may despise. He takes notice of the little; and this just because He is infinitely great. Those who merely aspire after a greatness which they do not possess are afraid of demeaning themselves by noticing that which is small. Not so where there is real greatness. Israel were His object, not the rivers or the sea. He sought and would save His people. "I saw the tents of Chushan in affliction: and the curtains of the land of Midian did tremble. Was Jehovah displeased against the rivers? was thine anger against the rivers? was thy wrath against the sea, that thou didst ride upon thy horses and thy chariots of salvation? Thy bow was made quite naked, according to the oaths of the tribes, even thy word. Selah. Thou didst cleave the earth with rivers. The mountains saw thee, and they trembled: the overflowing of the water passed by: the deep uttered his voice, and lifted up his hands on high. The sun and moon stood still in their habitation: at the light of thine arrows they went, and at the shining of thy glittering spear. Thou didst march through the land in indignation, thou didst thresh the nations in anger. Thou wentest forth for the salvation of thy people." There we see what was near the prophet's heart: was it not also near Jehovah's heart? "Even for salvation with thine anointed; thou woundedst the head out of the house of the wicked, by discovering the foundation unto the neck. Selah" (verses 7-13).

To a Jew's mind, and very properly, the salvation of Israel is as a rule bound up with the judgment of the Gentiles when the chosen people shall rise to their allotted and good eminence, at length fitted for it after humiliation, and the Gentiles willingly subject (though there may be, especially and growingly at the end but feigned obedience) spite of their long-continued resistance in pride. With the Christian salvation has another sense, and implies our calling out of the world to heaven. The world is left undisturbed: the individual soul is called by faith out of it to the Lord, and so it will be up to His coming for us and our change into conformity with His glory. But when salvation comes to the Jews it will be by the putting down of the enemies that strive round about and against them. That is, it is power that comes down to earth, and deals with the world, leaving the Jews for blessing, by the destruction of their enemies under the hand of God. We, on the contrary, are entitled to enjoy the salvation of God in Christ by His cross whilst the evil of mankind remains unjudged; and we, being thus delivered and knowing it in the power of the Spirit, are therefore called out to be separate to the Lord in grace, yet with full sense of personal victory through His death and resurrection.

The account of the judgment proceeds: "Thou didst strike through with his staves the head of his villages: they came out as a whirlwind to scatter me: their rejoicing was as to devour the poor secretly. Thou didst walk through the sea with thine horses, through the heap of great waters."

The prophet then expresses even his awe at such a solemn interference for Israel: what should those feel who must be objects of divine vengeance? "When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble: when he cometh up unto the people, he will invade them with his troops."

Although however there is such a magnificent description of the sure judgment of the enemy in all its extent (not merely the Chaldeans now, but all their enemies), and although there is the assured salvation of the people of God, even the Jews, the prophet meantime answers to the faith of which he had himself been the preacher by one of the finest expressions of that faith which the Old Testament contains. "Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls:" none able to show them any good. "Yet I will rejoice in Jehovah, I will joy in the God of my salvation. Jehovah the Lord is my strength, and he will make my feet like hinds' feet, and he will make me to walk upon mine high places. To the chief singer on my* stringed instruments."

*That there is any ground to infer from the "my" that the prophet was a Levitical chorister is refuted by Isaiah 38:20, as another has remarked. Certainly Hezekiah was no Levite, as he should be if that reason were valid. I am aware that so runs the tradition, as we learn from the Chisian MS. of the Inscription to Bel and the Dragon in the LXX.; but this is all very precarious.

Thus, with this song which (in strains equally suited and magnificent as a whole) brings out the triumph of glory at the end, and meanwhile the path which faith pursues in the confidence of divine grace spite of all adverse appearances, the prophet closes his remarkable message.