17For though the fig tree doesn’t flourish, nor fruit be in the vines; the labor of the olive fails, the fields yield no food; the flocks are cut off from the fold, and there is no herd in the stalls:
18yet I will rejoice in Yahweh. I will be joyful in the God of my salvation!
19Yahweh, the Lord, is my strength. He makes my feet like deer’s feet, and enables me to go in high places. For the music director, on my stringed instruments.
17 For though the fig tree doesn’t flourish, nor fruit be in the vines; the labor of the olive fails, the fields yield no food; the flocks are cut off from the fold, and there is no herd in the stalls:
18 yet I will rejoice in Yahweh. I will be joyful in the God of my salvation!
19 Yahweh, the Lord, is my strength. He makes my feet like deer’s feet, and enables me to go in high places. For the music director, on my stringed instruments.
KJVKing James Version
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.
Show all 3 translations
JPSJPS Tanakh (1917)
17 For though 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 food; 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 exult in the God of my salvation.
19 God, the Lord, is my strength, and He maketh my feet like hinds' feet, and He maketh me to walk upon my high places. For the Leader. With my string-music.
2 Samuel 22:34(v19)He makes his feet like hinds’ feet, and sets me on my high places.
Psalms 18:33(v19)He makes my feet like deer’s feet, and sets me on my high places.
Job 13:15(v18)Behold, he will kill me. I have no hope. Nevertheless, I will maintain my ways before him.
Philippians 4:13(v19)I can do all things through Christ, who strengthens me.
Psalms 46:1(v19)God is our refuge and strength, a very present help in trouble.
Show all 52 cross-references
Philippians 4:4(v18)Rejoice in the Lord always! Again I will say, “Rejoice!”
Micah 7:7(v18)But as for me, I will look to Yahweh. I will wait for the God of my salvation. My God will hear me.
Isaiah 61:10(v18)I will greatly rejoice in Yahweh! My soul will be joyful in my God, for he has clothed me with the garments of salvation. He has covered me…
Isaiah 12:2(vv18–19)Behold, God is my salvation. I will trust, and will not be afraid; for Yah, Yahweh, is my strength and song; and he has become my…
Deuteronomy 32:13(v19)He made him ride on the high places of the earth. He ate the increase of the field. He caused him to suck honey out of the rock, oil out of…
Psalms 27:1(vv18–19)Yahweh is my light and my salvation. Whom shall I fear? Yahweh is the strength of my life. Of whom shall I be afraid?
Romans 5:2-3(v18)through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God. Not only this, but…
Psalms 25:5(v18)Guide me in your truth, and teach me, For you are the God of my salvation, I wait for you all day long.
Isaiah 58:14(v19)then you will delight yourself in Yahweh, and I will make you to ride on the high places of the earth, and I will feed you with the…
2 Corinthians 12:9-10(v19)He has said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Most gladly therefore I will rather glory in…
Psalms 46:1-5(v18)God is our refuge and strength, a very present help in trouble. Therefore we won’t be afraid, though the earth changes, though the…
Ephesians 3:16(v19)that he would grant you, according to the riches of his glory, that you may be strengthened with power through his Spirit in the inner…
Colossians 1:11(v19)strengthened with all power, according to the might of his glory, for all endurance and perseverance with joy,
Psalms 118:14-15(v18)Yah is my strength and song. He has become my salvation. The voice of rejoicing and salvation is in the tents of the righteous. “The right…
Luke 1:46-47(v18)Mary said, “My soul magnifies the Lord. My spirit has rejoiced in God my Savior,
1 Peter 1:8(v18)whom, not having known, you love. In him, though now you don’t see him, yet believing, you rejoice greatly with joy that is unspeakable and…
Exodus 15:2(v18)Yah is my strength and song. He has become my salvation. This is my God, and I will praise him; my father’s God, and I will exalt him.
1 Samuel 2:1(v18)Hannah prayed, and said: “My heart exults in Yahweh! My horn is exalted in Yahweh. My mouth is enlarged over my enemies, because I rejoice…
Deuteronomy 33:29(v19)You are happy, Israel! Who is like you, a people saved by Yahweh, the shield of your help, the sword of your excellency? Your enemies will…
Psalms 4:1-8(v19)Answer me when I call, God of my righteousness. Give me relief from my distress. Have mercy on me, and hear my prayer. You sons of men, how…
Zechariah 10:12(v19)I will strengthen them in Yahweh; and they will walk up and down in his name,” says Yahweh.
Psalms 97:12(v18)Be glad in Yahweh, you righteous people! Give thanks to his holy Name.
Luke 2:30(v18)for my eyes have seen your salvation,
1 Peter 4:12-13(v18)Beloved, don’t be astonished at the fiery trial which has come upon you to test you, as though a strange thing happened to you. But because…
Psalms 33:1(v18)Rejoice in Yahweh, you righteous! Praise is fitting for the upright.
Psalms 85:6(v18)Won’t you revive us again, that your people may rejoice in you?
Isaiah 41:16(v18)You will winnow them, and the wind will carry them away, and the whirlwind will scatter them. You will rejoice in Yahweh. You will glory in…
Jeremiah 5:17(v17)They will eat up your harvest and your bread, which your sons and your daughters should eat. They will eat up your flocks and your herds.…
Joel 1:16-18(v17)Isn’t the food cut off before our eyes; joy and gladness from the house of our God? The seeds rot under their clods. The granaries are laid…
James 1:2(v18)Count it all joy, my brothers, when you fall into various temptations,
Psalms 104:34(v18)Let my meditation be sweet to him. I will rejoice in Yahweh.
Psalms 149:2(v18)Let Israel rejoice in him who made them. Let the children of Zion be joyful in their King.
James 1:9-10(v18)But let the brother in humble circumstances glory in his high position; and the rich, in that he is made humble, because like the flower in…
Deuteronomy 12:18(v18)but you shall eat them before Yahweh your God in the place which Yahweh your God shall choose: you, your son, your daughter, your male…
Deuteronomy 28:15-18(v17)But it shall come to pass, if you will not listen to Yahweh your God’s voice, to observe to do all his commandments and his statutes which…
Deuteronomy 28:30-41(v17)You will betroth a wife, and another man shall lie with her. You will build a house, and you won’t dwell in it. You will plant a vineyard,…
Psalms 76:1-12(v19)In Judah, God is known. His name is great in Israel. His tabernacle is also in Salem; His dwelling place in Zion. There he broke the…
Amos 4:6-10(v17)“I also have given you cleanness of teeth in all your cities, and lack of bread in every town; yet you haven’t returned to me,” says…
Haggai 2:16-17(v17)Through all that time, when one came to a heap of twenty measures, there were only ten. When one came to the wine vat to draw out fifty,…
Zechariah 10:7(v18)Ephraim will be like a mighty man, and their heart will rejoice as through wine; yes, their children will see it, and rejoice. Their heart…
Psalms 6:1-10(v19)Yahweh, don’t rebuke me in your anger, neither discipline me in your wrath. Have mercy on me, Yahweh, for I am faint. Yahweh, heal me, for…
Psalms 54:1–55:23(v19)Save me, God, by your name. Vindicate me in your might. Hear my prayer, God. Listen to the words of my mouth. For strangers have risen up…
Isaiah 45:24(v19)They will say of me, ‘There is righteousness and strength only in Yahweh.’ ” Even to him will men come. All those who raged against him…
Jeremiah 14:2-8(v17)“Judah mourns, and its gates languish. They sit in black on the ground. The cry of Jerusalem goes up. Their nobles send their little ones…
Joel 1:10-13(v17)The field is laid waste. The land mourns, for the grain is destroyed, The new wine has dried up, and the oil languishes. Be confounded, you…
Psalms 67:1-7(v19)May God be merciful to us, bless us, and cause his face to shine on us. That your way may be known on earth, and your salvation among all…
52 distinct cross-references across this passage (54 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (20 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv17, 19The Prophet declares now at large what that rest…
The Prophet declares now at large what that rest would be of which he had spoken; it would be even this—that he would not cease to rejoice in God, even in the greatest afflictions. He indeed foresees how grievous the impending punishment would be, and he warns also and arouses the faithful, that they might perceive the approaching judgement of God. He says, Flourish shall not the fig, and no fruit shall be on the vines; fail shall the olive. First, the fig shall not flourish; then, the fields shall produce nothing; and lastly, the cattle and the sheep shall fail. Though the figs produce fruit without flowering, it is not yet an improper use of פרח, perech, which means strictly to bud. He means that the desolation of the land was nigh at hand, and that the people would be reduced to extreme poverty. But it was an instance of rare virtue, to be able to rejoice in the Lord, when occasions of sorrow met him on every side.
The Prophet then teaches us what advantage it is to the faithful seasonably to submit to God, and to entertain serious fear when he threatens them, and when he summons them to judgement; and he shows that though they might perish a hundred times, they would yet not perish, for the Lord would ever supply them with occasions of joy, and would also cherish this joy within, so as to enable them to rise above all their adversities. Though, then, the land was threatened with famine, and though no food would be supplied to them, they would yet be able always to rejoice in the God of their salvation; for they would know him to be their Father, though for a time he severely chastised them. This is a delineation of that rest of which he made mention before.
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The import of the whole is—“Though neither the figs, nor the vines, nor the olives, produce any fruit, and though the field be barren, though no food be given, yet I will rejoice in my God;” that is, our joy shall not depend on outward prosperity; for though the Lord may afflict us in an extreme degree, there will yet be always some consolation to sustain our minds, that they may not succumb under evils so grievous; for we are fully persuaded, that our salvation is in God’s hand, and that he is its faithful guardian. We shall, therefore, rest quietly, though heaven and earth were rolled together, and all places were full of confusion; yea, though God fulminated from heaven, we shall yet be in a tranquil state of mind, looking for his gratuitous salvation.
We now perceive more clearly, that the sorrow produced by the sense of our guilt is recommended to us on account of its advantage; for nothing is worse than to provoke God’s wrath to destroy us; and nothing is better than to anticipate it, so that the Lord himself may comfort us. We shall not always escape, for he may apparently treat us with severity; but though we may not be exempt from punishment, yet while he intends to humble us, he will give us reasons to rejoice: and then in his own time he will mitigate his severity, and by the effects will show himself propitious to us. Nevertheless, during the time when want or famine, or any other affliction, is to be borne, he will render us joyful with this one consolation, for, relying on his promises, we shall look for him as the God of our salvation. Hence, on one side Habakkuk sets the desolation of the land; and on the other, the inward joy which the faithful never fail to possess, for they are upheld by the perpetual favor of God. And thus he warns, as I have said, the children of God, that they might be prepared to bear want and famine, and calmly to submit to God’s chastisements; for had he not exhorted them as he did, they might have failed a hundred times.
We may hence gather a most useful doctrine,—That whenever signs of God’s wrath meet us in outward things, this remedy remains to us—to consider what God is to us inwardly; for the inward joy, which faith brings to us, can overcome all fears, terrors, sorrows and anxieties.
But we must notice what follows, In the God of my salvation: for sorrow would soon absorb all our thoughts, except God were present as our preserver. But how does he appear as such to the faithful? even when they estimate not his love by external things, but strengthen themselves by embracing the promise of his mercy, and never doubt but that he will be propitious to them; for it is impossible but that he will remember mercy even while he is angry. It follows—
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv18–19He declareth wherein standeth the comfort and joy of…
He declareth wherein standeth the comfort and joy of the faithful, though they see never so great afflictions prepared.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv17–19Hab 3:17 Although the fig tree shall not blossom,…
Hab 3:17 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:
Ver. 17. Although the fig tree shall not blossom] Here the prophet showeth a well settled and a sedate mind indeed; that he had attained, and, by prayer, waded unto a blessed composedness and sabbath of spirit, such as the cock on the dunghill meddled not with, neither knoweth the worth of; it being the most precious and peerless jewel that ever the heart of man came acquainted with. It hath been before noted, that the prophet here taketh out his own lesson of living by faith in the fail of outward comforts. Origen’s teaching and living were said to be both alike. Habakkuk’s were so. Divinity is practical: If ye know these things, happy are ye if ye do them; as lessons of music must be practised, and a copy not read only, but imitated, so is it here. It is a blushful thing, quando dicta factis erubescant, as Tertullian hath it; when men’s lives put their words to the blush, when Sanctiores sunt aures plebis quam corda sacerdotum, there are more heavenly doctrines in the people’s ears than ever were in the preacher’s heart, as Hilary hath it; when, as one said of Erasmus’s Enchiridion, there is more holiness in an author’s book than in his bosom ( Plus sanctimoniae conspicitur in ipso libello, quam in libelli Authore):
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“ Exemplis sane qui docet, ille docet. ”
Aristotle requireth in a teacher that he show himself a pattern of his own rules; and it is a good thing to teach (saith Ignatius), εαν λεγεις ποιης, if thou practise the same that thou teachest. That is an excellent commendation indeed that is given to a late eminent divine among us, that his life was but one continued commentary upon his doctrine, and an exemplary sermon, consisting of living words, or of words translated into works. "The just shall llve by faith," saith Habakkuk; and that I do so, it shall well appear by my living upon God when I have nothing else to subsist with; by believing him upon his bare word, and that against sense in things invisible, and against reason in things incredible.
Although the fig tree, &c.] q.d. Let war come on, and with war famine; as it befell Jerusalem at the last siege in the days of Zedekiah, 2Ki 25:8 Jer 52:6 Lam 2:11-12, there was no relief left for the people, the enemy had eaten up all, as Joe 1:4, and made clean work, so that faithless men were woebegone, and ready to run mad for the sight of their eyes, Deu 28:24; Deu 28:51, and to devour their own fingers, as Pope Boniface VIII did, when shut up close prisoner in St Angelo and sorely straitened.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv17–19To war foreseen the prophet supposeth famine, and describeth…
To war foreseen the prophet supposeth famine, and describeth the most grievous, as indeed it fell out.
Although the fig tree, which was in that country a very considerable part of their provision to live upon,
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shall not blossom; not give the least sign of bringing forth fruit.
Neither shall fruit be in the vines, which were also the riches and provision of those countries.
The labour of the olive; either labour bestowed upon the olive, or the fruit which the olive brings forth, called here labour by an allusion to our labour.
Shall fail; disappoint the expectation of both dresser and eater.
The fields, ploughed and sown, shall yield no meat; corn for bread.
The flock of sheep, kept out in the field, shall be cut off, either by wolf, murrain, or by the wasting Babylonians,
from the fold; where they were wont to be safe. now they are in greatest danger, and that because they may be swept away all at once.
No herd in the stall; greater cattle kept in the stall for labour, or for feeding.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv17–19Although the fig tree shall not blossom,.... Or rather,…
Although the fig tree shall not blossom,.... Or rather, as the Septuagint version, "shall not bring forth fruit"; since the fig tree does not bear blossoms and flowers, but puts forth green figs at once. This was a tree common in the land of Canaan, and its fruit much in use, and for food; hence we read of cakes of figs among the provisions Abigail brought to David, Sa1 25:18 so that, when there was a scarcity of these, it was a bad time:
neither shall fruit be in the vines; no grapes, or clusters of them, out of which wine was pressed; a liquor very refreshing and reviving to nature; and is said to cheer God and man, being used in sacrifices and libations to God, and the common drink of men, Jdg 9:13 so that, when it failed, it was a public calamity:
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the labour of the olive shall fail; or "lie" (a); disappoint the expectation of those who planted and cultivated it with much toil and labour, it not producing fruit as looked for. This tree yielded berries of an agreeable taste, and out of which oil was extracted, the Jews used instead of butter, and for various purposes; so that, when it failed of fruit, it was a great loss on many accounts:
and the fields shall yield no meat; the grass fields no herbage for beasts; the grain fields no grain for man; the consequence of which must be a famine to both; and this must be very dismal and distressing:
the flock shall be cut off from the fold; flocks of sheep; either by the hand of God, some disease being sent among them; or by the hand of man, drove off by the enemy, or killed for their use; so that the folds were empty of them, and none to gather into them:
and there shall be no herd in the stalls; or oxen in the stables, where they are kept, and have their food; or stalls in which they are fattened for use; and by all these are signified the necessaries of life, which, when they fail, make a famine, which is a very distressing case; and yet, in the midst of all this, the prophet, representing the church, expresses his faith and joy in the Lord, as in the following verse Hab 3:18; though all this is to be understood, not so much in a literal as in a figurative sense. "Fig trees, vines", and "olives", are often used as emblems of truly gracious persons, Sol 2:13 partly because of their fruitfulness in grace and good works, and partly because of their perseverance therein; all these trees being fruitful ones; and some, as the olive, ever green: of such persons there is sometimes a scarcity, as is complained of in the times of David and Micah, Psa 12:1 and especially there will be in the latter day; for righteous and merciful men will be taken away from the evil to come, Isa 57:1 and, however, there will be very few lively, spiritual, and fruitful Christians, such as abound in the exercise of grace, and are diligent in the discharge of duty; for, when the Son of Man cometh, he will not find faith on the earth; and he will find the virgins sleeping, Luk 18:8. The "fields not" yielding "meat" may signify that the provisions of the house of God will be cut off; there will be no ministration of the word, or administration of ordinances; the word of the Lord will be scarce, rare, and precious; there will be a famine, not of bread and of water, but of hearing the word of the Lord; one of the days of the Son of Man will be desired, but not enjoyed; so no spiritual food in the use of means to be had; a very uncomfortable time this will be, Amo 8:11 Luk 17:22. The "flock" being "cut off from the fold" may denote that the sheep of Christ will be given up to the slaughter of the enemy, or be scattered abroad in this dark and cloudy day of persecution; so that there will be no fold, no flock, no sheep gathered together; and perhaps such will be the case, that there will not be one visible congregated church in due order throughout the whole world; all will be broke up, and dispersed here and there: no "herd" or "oxen in the stall" may signify that the ministers of the Gospel, compared to oxen for their strength, industry, and laboriousness in the work of the Lord, will be removed, or not suffered to exercise their ministry, nor be encouraged by any in it: this will be the case at the slaying of the witnesses, and a most distressing time it will be; and yet the prophet, or the church represented by him, expresses an uncommon frame of spirit in the following verse Hab 3:18. The Targum interprets all this figuratively of each of the monarchies of the world, which should be no more;
"the kingdom of Babylon shall not continue, nor shall it exercise dominion over Israel; the kings of the Medes shall be killed; and the mighty men of Greece shall not prosper; and the Romans shall be destroyed, and shall not collect tribute from Jerusalem; therefore for the wonder, and for the redemption, thou shalt work for thy Messiah; and for the rest of thy people who shall remain, they shall praise, saying: the prophet said;''
as follows:
(a) Sept.; "mentietur", V. L. Piscator; "mentiebatur", Pagninus.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv17, 19The labour - The labour bestowed upon the olive.…
The labour - The labour bestowed upon the olive. Yield no meat - Corn. Flock - Of sheep.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv17, 19Verse 17. Although the fig tree shall not blossom]…
Verse 17. Although the fig tree shall not blossom] תפרח tiphrach, "shall not flourish," shall not put forth its young figs, for the fig tree does not blossom. The young figs appear as soon as the old ones are ripe, as I have often had occasion to observe.
This verse most nervously paints the desolate state of the land of Judea during the captivity. In its hemistich form, it may be translated thus: -
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For the fig tree shall not flourish,
And there shall be no fruit on the vines;
The fruit of the olive shall fail,
And the fields shall supply no food:
The flocks shall be cut off from the fold,
And no herds shall be found in the stalls:
Yet in Jehovah will I exult;
I will joy in the God of my salvation.
The Vulgate has: -
Yet I in the Lord will rejoice,
And will exult in Jesus my God.
The Targum countenances this version: -
ואנא במימרא דיי אבוע veana bemeimra dayai abua, "But in the WORD of the Lord will I rejoice," i.e., the personal, substantial Word of Jehovah.
These two verses give the finest display of resignation and confidence that I have ever met with. He saw that evil was at hand, and unavoidable, he submitted to the dispensation of God, whose Spirit enabled him to paint it in all its calamitous circumstances. He knew that God was merciful and gracious. He trusted to his promise, though all appearances were against its fulfilment; for he knew that the word of Jehovah could not fail, and therefore his confidence is unshaken.
No paraphrase can add any thing to this hymn, which is full of inexpressible dignity and elegance, leaving even its unparalleled piety out of the question.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv17, 19Hab 3:17-18. Although the fig-tree shall not blossom —…
Hab 3:17-18. Although the fig-tree shall not blossom — Though all outward means of support should fail, yet will I still have a firm confidence in the power, goodness, and faithfulness of God, that he will preserve me, and supply me with all things necessary; and therefore, amidst the most threatening appearances of affairs, I shall still preserve inward peace and serenity of mind, as trusting in him in whom is everlasting strength, Isa 26:3-4. The state of the land during the captivity may be here prophetically described, when the vineyards, olive-yards, fields, and pastures, would be in a desolate and barren state: or the prophet may be considered as declaring, that even such circumstances should not shake his confidence in God. Yet will I rejoice in the Lord — I shall have him to rejoice in, and will rejoice in him. I will joy in the God of my salvation —
In the knowledge and love, the favour and friendship, the care and kindness of him in whom I have present, and hope to have future and eternal salvation. Observe: reader, this is the principal ground of our joy in God, that he is the God of our salvation; our everlasting salvation, the salvation of our souls; 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. Instead of, the God of my salvation, the LXX. read, επι τω Θεω τω σωτηρι μου, in God my Saviour; and the Vulgate, in Deo Jesu meo, in God my Jesus, or, in Jesus my God. “That Jesus,” says Calmet, “who is the joy, the consolation, the hope, the life of believers; without whom the world can offer us nothing but false joys; who was the object of the desires, and the perpetual consolation of the prophets and patriarchs:” see Joh 8:56.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv17–19Although - literally, For
Although - literally, For
The fig tree shall not blossom - The prophet repeats his confidence in God, premising his knowledge that all human hopes should fail. I know, he says, all stay and support shall fail; he numbers from the least to the greatest, the fruits of trees, the fig, vine and olive, for sweetness, gladness, cheerfulness Psa 104:15. whereof the well-being of the vine and fig tree furnishes the proverbial picture of peace and rest. These shall either not shoot forth, or shall at time of fruit-gathering have no produce or having, as it were, labored to bring forth fruit shall lie and fail: yet further “the staff of life” itself shall fail; “the fields shall yield no meat;” all the fields, as though they were but one shall have one common lot, barrenness.
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Yet more; the flocks shall be cut off from the fold; not those only, feeding abroad in fields and open plains, shall be driven away, but they shall be carried away by the enemy from the folds, where they seemed penned securely; and not these only, but “there shall be no herd in the stalls,” even the stronger animals shall utterly fail; every help for labor, or for clothing, or for food shall cease; he speaks not of privation, partial failure, but of the entire loss of all things, no meat from the fields, no herd in the stalls; and what then?
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv17–19Fail. Literally, "lie," (Haydock) or frustrate our expectations. (Calmet)…
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv17–19Destroy the "vines" and "fig trees" of the carnal…
Destroy the "vines" and "fig trees" of the carnal heart, and his mirth ceases. But those who when full enjoyed God in all, when emptied can enjoy all in God. They can sit down upon the heap of ruined creature comforts, and rejoice in Him as the "God of their salvation." Running in the way of His commandments, we outrun our troubles. Thus Habakkuk, beginning his prayer with trembling, ends it with a song of triumph (Job 13:15; Psa 4:7; Psa 43:3, Psa 43:5).
labour of the olive--that is, the fruit expected from the olive.
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fail--literally, "lie," that is, disappoint the hope (Isa 58:11, Margin).
fields--from a Hebrew root meaning "to be yellow"; as they look at harvest-time.
meat--food, grain.
cut off--that is, cease.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn v17Hab_3:17-19 contain one of the most sublime expressions of…
Hab_3:17-19 contain one of the most sublime expressions of confidence in Jehovah found anywhere in the Old Testament. If the above suggested interpretation of 16b is correct, Hab_3:17 becomes the natural continuation. The prophet looks forward to the day of trouble announced in Hab_1:6 ff., but the help of Jehovah in the past brings to him the assurance that in the present also he will stand by his people; therefore, however severe the temporary affliction, he will still rejoice in Jehovah and wait for the God of his salvation.
Fig tree… vines… olive — The chief products of Palestine (see on Joe_1:7; Joe_1:10).
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Fields — The cornfields.
Meat — Better, R.V., “food.”
Flock… herd — A portion of the inhabitants of Judah remained shepherds throughout the entire history of the Hebrews. All the natural resources of Judah are here enumerated, and the poet assumes a complete failure of all these resources; but, he continues, though all may fail, he will rely upon Jehovah, who is his strength and will supply all his needs.
Some have thought that the historical background of Hab_3:17 is not that of chapters 1, 2, and for this reason they have denied the entire third chapter to Habakkuk (see Introduction, p. 473). Others, for the same reason, have raised doubts concerning the genuineness of Hab_3:17 or of Hab_3:17-19. “This verse (17) does not suggest a condition of scarcity and barrenness arising from a hostile invasion of the land, but rather one due to severe natural calamities.” This consideration leads A.B. Davidson to say, “It is possible that the poem originally ended with Hab_3:16, and that Hab_3:17-19 are an addition.” In reply it may be pointed out (1) that the term “God of my salvation” is used frequently, if not exclusively, in connection with deliverance from enemies; (2) that expressions similar to those in Hab_3:19 are used in Psa_18:33, of Jehovah’s help against hostile armies. In any case, the objections can be urged only against Hab_3:17; but even there it is by no means certain that the reference is to drought and resulting barrenness and to other natural calamities. A hostile army overrunning the land, destroying the crops, tramping down the fields, and killing the cattle and sheep could easily cause the very kind of suffering pictured in Hab_3:17 (compare Isa_1:7-9, or almost any historical inscription of the Assyrian kings). Another objection, based upon the sudden transition from gloom to confidence, is without any force. Similar transitions occur in all poetry, they are very numerous in the psalms, and in the present case it is quite natural.
18, 19. Whatever the severity of the affliction, the prophet and those whose mouthpiece he is, will rejoice in Jehovah (Psa_5:11), for he can supply all needs, and in due time he will prepare a way of escape.
God of my salvation — A God who delivers from suffering and distress and restores to the former prosperity and felicity (Mic_7:7; Psa_18:46). Hab_3:19 shows resemblance with Psa_18:32-33.
My strength — The source of strength in times of calamity (Psa_18:32; compare 2Co_12:9).
Like hinds’ feet — The point of comparison is not named; it is undoubtedly swiftness, one of the most important qualifications of an ancient hero (2Sa_1:23; 1Ch_12:8).
And he will make me to walk upon mine high places — A continuation of the preceding figure; the high places are those on which the hinds skip. The thought is of the ease with which the singer, with Jehovah’s help, can walk firmly in difficult places and overcome obstacles which without Jehovah’s aid would be insurmountable. Ultimately the people of Jehovah will triumph. The thought remains the same if, following the most important ancient versions, we omit the pronoun “mine.”
Here ends the poem proper. What follows, “To the chief singer on my stringed instruments,” is the subscription, which, with the exception of the pronoun, is identical with the headings of several psalms in the Psalter (see Introduction, p. 473).
Chief singer — R.V., “chief musician.” This word occurs in the headings of fifty-five psalms; it is a participial form of a verb used in Chronicles and Ezra in the sense of “superintending”; in 1Ch_15:21, in the specific sense of “leading the music.” There can be little doubt that the word used here and in the psalm titles means “precentor” or “conductor” of the temple choir. Delitzsch thinks that “To the chief musician” is the direction to this leader to receive a hymn with that superscription into the temple collection.
On my stringed instruments — The verb from which this noun is derived means “to pluck the strings,” “to play upon stringed instruments”; the phrase means, therefore, “with the accompaniment of stringed instruments,” and it is a direction that stringed instruments, and no others, are to be used to accompany the singing. The force of the pronoun “my” is doubtful. Does it refer to the poet in the sense that he will accompany the singing with his own stringed instruments? If so, the plural would not be expected. A comparison with Isa_38:20, has led some to interpret “my” in a collective sense, referring to the people, equivalent to “our.” If the pronoun is original, the second interpretation is to be preferred. LXX. reads “his,” that is, of the chief musician. However, in view of the fact that the pronoun is found nowhere in the psalm titles, it is probable that here also it should be omitted, that we should read simply, “on stringed instruments.”
Why this musical note stands at the end rather than at the beginning, as in the psalms, is still an open question. Some think that when this psalm was taken from the psalm collection (see Introduction, p. 473) the words, which were intended to be the heading of the next psalm, were copied erroneously and carried over with this psalm. As there were in the beginning no well-marked divisions between the separate psalms, such mistake might easily have been made. On the other hand, it is claimed (see Thirtle, The Titles of the Psalms) that originally only the notices indicating the author and the historical situation were placed at the head, while the musical notes were always placed at the end; that in the present case the original order has been preserved, while in the Psalter the musical notes have been taken from the end of the psalms for which they were intended and have been placed erroneously at the head of the succeeding psalms, which has resulted in much confusion. Thirtle has made out a strong case; he has succeeded in removing some grave difficulties, and much may be said in favor of his view; but it would be perhaps too much to claim that he has placed the subject entirely beyond question.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv17–1917–19. It is not easy to say whether Hab_3:17…
17–19. It is not easy to say whether Hab_3:17 contains a series of suppositions referring to what may happen in the future, or describes a condition of things actually existing. The latter way of reading the verse is the more natural. The verse does not suggest a condition of scarcity and barrenness arising from a hostile invasion of the land, but rather one due to the incidence of severe natural calamities. The word for, with which the verse begins, connects very loosely with the preceding Hab_3:16. The mood of the speaker also in Hab_3:18-19 is confident and jubilant, in strong contrast to the gloom and terror of Hab_3:16. It is possible that the poem originally ended with Hab_3:16, and that Hab_3:17-19 are an addition. The difference of tone in Hab_3:16 and Hab_3:17-19 is not decisive, for in such poems the author’s mind not unusually passes from gloomy anticipations to confidence.
The verse may read:
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For though the figtree doth not blossom,
And there is no fruit in the vines;
The produce of the olive faileth,
And the fields yield no meat;
The flock is cut off from the fold,
And there is no herd in the stalls.
It is the community that speaks in Hab_3:17-19, as is evident from Hab_3:18-19.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv17–19(17) Although.—Better, For. The conjunction connects this verse with…
(17) Although.—Better, For. The conjunction connects this verse with what precedes, and explains Habakkuk’s affliction more fully. With the sword shall come famine, invasion as usual producing desolation.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv17–19The prophet depicts the effects of the hostile invasion,…
The prophet depicts the effects of the hostile invasion, which are such as to make the natural heart despair. Although the fig tree shall not blossom. The devastations of the enemy leave the country bare and uncultivated. The Chaldeans, like the Assyrians and Egyptians, cut down and burnt the fruit-bearing trees of the countries which they invaded. (Deu_20:19; Isa_9:10 Isa_37:24; Jer_6:6) The trees most useful and abundant in Palestine are mentioned. (comp. Deu_6:11; Hos_2:12; Joe_1:7; Mic_4:4 Mic_6:15, etc.) The labour of the olive shall fail; literally, shall lie. The "labour" is the produce, the fruit. Though the yield shall disappoint all expectation.
The use of the verb "to lie" in this sense is found elsewhere; e.g. (Hos_9:2. So Horace, "Carm.," 3:1, 30, "Fundus mendax;" and "Epist.," 1:7. 87, "Spem mentita seges." The fields; the cornfields. Isa_16:8) The flock shall be cut off from the fold. There shall be no flocks in the fold, all having perished for lack of food. "Omnia haec," says St. Jerome, "auferentur a populo, quia inique egit in Deum creatorem suum.
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Vers. 17-19Sorrowing, yet rejoicing.
I THE CASE SUPPOSED. A complete failure of all creature comforts.
1. Extremely unusual. Even the worst are seldom reduced to the bare boards of absolute privation (Psa_145:9; Mat_5:45) David confesses in old age that he had "never seen the righteous forsaken, nor his seed begging bread". (Psa_37:25)
2. Not impossible or unknown. Persons, and these by no means always the ungodly, but sometimes the good, the excellent of the earth, the pious, the people who fear God and keep his commandments, who believe in his Word and delight in his ways, have been known to be placed in circumstances of utter destitution, such as Habakkuk so touchingly describes. Whether Habakkuk himself was in it, he expected that he might be, as he foresaw that many of his countrymen would be when the terrible Chaldean invasion came. Job had experience of such a situation as Habakkuk portrayed; (Job_1:13-22) Paul (2Co_11:27) and many others both before and since have known it.
3. Always sad. No blossom on the fig tree, no fruit upon the vine, no harvest from the olive trees or cornfields, no flocks in either fold or stall. Everything gone. Every prop and stay taken money scattered to the winds by unsuccessful trading, household furniture arrested and sold to pay debt, means of earning a livelihood gone, friends vanished just at the moment when most required, children laid down with sickness when money to pay for medical relief is wanting, health precarious through age or infirmity. When a case like this occurs it is sad.
4. Yet it might be worse. It would be if a Christian were to lose not the creature comforts merely, but the Creator himself, from whom these comforts flow. Let a man lose what he may, so long as he has God and Jesus Christ, the Bible and the throne of grace, with the gift of forgiveness and the hope of heaven, he is not utterly undone.
II THE RESOLUTION TAKEN. TO "rejoice in the Lord.
1. Sensible. If a man loses three-fourths of his fortune, it may be natural to grieve over what is lost, but it cannot fail to strike one as more sensible to make much of and rejoice in what remains. So a good man, when he sees his creature comforts taken from him, will show himself a wise man by letting these go without too great indulgence in sorrow and cleaving to the Creator, who is infinitely more precious than all besides.
2. Satisfactory. What remains to the good man after the departure of creature comforts is the best part of his estate. It is the part he can least want; he might do without his fig trees, etc., but not without his God; and the part that is most satisfying fig trees, etc., might feed the body, but only God can support a soul; and the part that is most permanent the only part that is permanent, all earthly things being subject to decay.
3. Sanctifying. No man can make and keep it without becoming holier and better because of it. He who rejoices in God will gradually grow like God.
4. Profitable. It will come back to him who adopts it in blessings upon his head. If any man will delight in God. God will delight in him, will rejoice over him to do him good.
III THE CHERISHED EXPECTATION. That God would perfect his salvation.
1. By imparting to him strength. "Jehovah, the Lord, is my Strength." The man who used these words had made three great discoveries:
(1) that man"s strength at the best is little better than weakness in the domain of the body, and in that of the mind, but chiefly in that of the spirit;
(2) that the source of all strength, whether physical, intellectual, or spiritual, for the human being, is God (Zec_10:12; 2Co_3:5 2Co_9:8 2Co_10:4; Eph_3:20; Col_1:11) and
(3) that this Divine strength is indispensable for enabling the soul to cling to God in the day of trouble and season of calamity. (Php_1:6; 1Pe_1:5)
1. By inspiring him with alacrity or zeal. "He maketh my feet like hinds" feet;" i.e. maketh them lithe and nimble, active and steady, skilful to climb, and tenacious to hold on like those of the female deer, which quickly scents danger, and bounds along with safety among the crags and cliffs of its native haunts. The language is descriptive of one who, in the season of adversity, in the hour of trial, temptation, and danger, is quick to discern, eager in adopting, and steadfast in pursuing the path of duty, which for him, as for all, is the path of safety. Moreover, the man who rejoices in God will commonly find himself advised in due season of the approach of danger, assisted in ascertaining the path of duty, and strengthened both to enter upon and adhere to it.
2. By exalting him to safety. "He maketh me to walk upon mine high places." The man who can rejoice in God will sooner or later find that God has begun to exalt him beyond common men: has set him on a high place of safety beyond the reach of condemnation;
2. is setting him upon a high path of moral and spiritual elevation; and
3. will set him in the end upon a high throne of glory.
Learn:
1. The vanity of creature comforts.
2. The sweetness of Divine comforts.
3. The secret of true happiness.
4. The certainty of final glory.
Vers. 17, 18Songs in the night.
The thought underlying these intensely human words is that of holy and triumphant joy manifesting itself on occasions when in the ordinary course of things the very opposite experience might naturally have been expected.
The writer was under the elevating influence of sincere piety, and his rapturous outburst sets forth the truth that true religion excites within its recipients such thoughts, inspires within them such emotions, and imparts to them such confidence, as to enable them, even when all is adverse in their experience, to rejoice and shout aloud for joy. These songsters can break forth in song, not only in fair weather, when the sun is shining and the sky is clear and blue, and when all nature is full of exhilaration, but also when the sun is withdrawn, and when no rift can be traced in the dark clouds.
I THE GOOD IN CIRCUMSTANCES OF EXTREMITY.
1. The language employed is figurative, and strikingly suggests to uscircumstances of the deepest human need. The fruit of the fig tree was an extensive article both of food and commerce. The vine was diligently cultivated from the earliest times, and, with its rich clusters of grapes and its refreshing shade, became a very appropriate symbol of prosperity; whilst the olive, living from age to age, and yielding an abundant supply of oil, was also typical of abundance. Hence the failure of all these indicates the deepest affliction, the direst calamity, (Psa_105:33) and the picture of desolation is rendered still more complete when, in addition to these, the bread corn is represented as ceasing, and the flocks and herds as being cut off (ver. 17).
2. These adverse circumstances befell the nation, and, as the result of theChaldean invasion, the direst woes had to be experienced.
3. The children of men still have to pass through such dark seasons. Thereis extremity arising from
(1) temporal want occasioned by reverses in circumstances;
(2) slander, charges having no foundation in truth, being made and resulting in mistrust and alienation;
(3) mental depression, the strong man being brought down to the weakness of the child, the sturdy oak becoming feebler than the bruised reed;
(4) bereavement, home being rendered "desolate as birds" nests, when the fledglings have all flown.
II THE GOOD, CIRCUMSTANCED THUS, STAYING THEMSELVES UPON GOD, AND ON HIM AS WORKING IN ALL FOR THEIR SALVATION. "In God," "the God of my salvation" (ver. 18). The thought which appears specially to have been present to the mind of the prophet was that of adversity as being God"s loving discipline to result in the perfecting of the tried, and resulting in their salvation: "the God of my salvation." A picture called "Cloudland," by a German painter, viewed at a distance appears a mass of gloom and cloud, but on closer inspection every cloud is an angel or an angel"s wing; and so our sorrows, when interpreted in the light of this gracious design of our God, become changed into blessings. The thought that God is with us in our darkest experiences, working for our salvation and to secure to us the highest good, that the narrow path through which he, our Captain, causes us to fight our way will bring us to "the prize of our high calling," is indeed inspiring, and grasping it we may well press on, raising high our banners, and cheering the way and the conflict with music and song.
III THE GOOD, THUS RESTING IN GOD AND APPREHENDING HIS GRACIOUS DESIGN, BEING RENDERED TRANQUIL AND TRIUMPHANT AND INSPIRED WITH HOLY JOY. "Yet will I rejoice in the Lord, I will joy," etc. (ver. 18). The joy of the wicked ceases when the fig trees cease to blossom, and the vines to yield their fruit, (Hos_2:11, Hos_2:12) for it lies upon the surface; but the joy of the holy lies deep in the soul, and is a settled and abiding possession, and triumphs under the darkest circumstances of life. Illustrations: David; (Psa_42:7-9; Psa_73:2, Psa_73:24, Psa_73:25) Paul and Silas. (Act_16:25) Resting in God and apprehending his loving working in our life experiences, he will prove himself our Strength and Song, and will become our Salvation. S.D.H.
Vers. 17-19The possibilities in the life of a good man.
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: yet I will rejoice in the Lord, I will joy in the God of my salvation," etc. "The desolation here so graphically and forcibly described is that which was to be effected by the Chaldeans, whose army would consume or destroy the best and most necessary productions of the land; not only seizing upon the cattle and devouring the fruits of the earth, but so injuring the trees as to render them incapable of yielding any produce. The passage contains the most beautiful exhibition of the power of true religion to be found in the Bible. The language is that of a mind weaned from earthly enjoyments, and habituated to find the highest fruition of its desires in God. When every earthly stream is dried up, it has an infinite supply in his all-sufficient and exhaustless fulness." Our subject isThe possibilities in the life of a good man.
I THE GREATEST MATERIAL DESTITUTION IS POSSIBLE TO A GOOD MAN. It is possible for the fig tree not to blossom, etc. Man lives by the fruits of the earth. These may fail from one of two reasons.
1. From human neglect. It is the eternal ordinance of God, that what man wants from the earth for his existence he must get from it by labour skilful, timely, persevering labour. The earth gives to the brute what he wants without his labour, because the brute is not endowed with qualifications for agricultural work. But man must labour, and this arrangement is wise and beneficent. It promotes health, imparts vigour, and develops faculties both intellectual and moral. Let man cease to cultivate the soil, and the earth will fail to support him either with the right animal or vegetable productions.
2. From Divine visitation. The mighty Maker can, and sometimes does, wither the fruits of the earth, destroy the cattle of the fields. He does this sometimes without instrumentality, by mere volition; sometimes with the feeblest instrumentality locusts, worms, etc.; sometimes with human instrumentality war, etc. We say the greatest material destitution is possible to a good man. Possible? It is frequent. In all ages some of the best men have been found in the most destitute circumstances. Even Christ himself had nowhere to lay his head; and the apostles, what had they?
II THE HIGHEST SPIRITUAL JOY IS POSSIBLE TO A GOOD MAN. "I will rejoice in the Lord, I will joy in the God of my salvation." "Spiritual joy," says Caleb Morris, "is a free, full, and overflowing stream, that takes its rise in the very depth of the Divine essence, in the immutability, perfection, abundance, munificence, of the Divine nature. While there is a God, and that God is happy, there is no necessity that there should be any unhappy Christians." What is it to "joy in God"?
1. It is the joy of the highest contemplation. The joys of contemplation are amongst the most pure and elevating which intelligent creatures can experience. These rise in the character according to their subjects. The highest subject is God, his attributes and works.
2. It is the joy of the most elevating friendship. The joys of friendship are amongst the chief joys of earth; but the joys of friendship depend upon the purity, depth, constancy, reciprocity of love; and friendship with God secures all this in the highest degree.
3. It is the joy of the sublimest admiration. Whatever the mind admires it enjoys, and enjoys in proportion to its admiration, whether it be a landscape or a painting. Moral admiration is enjoyment of the highest kind, and this in proportion to the grandness of the character. Admiration of Divine excellence is the sublimest joy. "I will joy in God." To joy in God is to bask in sunshine, is to luxuriate in abundance, is to revel in the immensity of moral beauty, is to dwell with God.
III THE HIGHEST SPIRITUAL JOY IN THE MIDST OF THE GREATEST MATERIAL DESTITUTION IS POSSIBLE TO A GOOD MAN "Although" every material blessing is gone, "I will rejoice." Good men have always been enabled to do so. They have been happy in poverty, exultant in prisons, and even triumphant in the martyr"s flames. Having God with them, they have had the reality without the forms, they have had the crystal fountain rather than the shallow and polluted streams. Like Paul, they have "gloried in tribulation," etc. All things have been theirs. In material destitution they felt:
1. In God they had strength. "The Lord God is my Strength." "As thy day, so shall thy strength be.
2. In God they had swiftness. "He will make my feet like hinds" feet." The reference is here, perhaps, to the swiftness with which God would enable him to flee from the dangers which were overtaking his country. It is, however, a universal truth that God gives to a good man a holy alacrity in duty. Duty to him is not a clog or a burden, but a delight.
3. In God they had elevation. "He will make me to walk upon mine high places." "They that wait upon God shall renew their strength; they shall mount up with wings as eagles," etc., up upon the mountains, far too high for any enemies to scale. "God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath: that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us". D.T. (Heb_6:17, Heb_6:18)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv17, 19Although the fig-tree shall not blossom, etc.
Hab_3:17-18
Although the fig-tree shall not blossom, etc.
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United prayer for removal of temporal afflictions
We are called in a special manner to humble ourselves before God, on account of a great national calamity--an outbreak of cattle plague. So far as we can see, it comes directly from God. Some will say that the remedy is proper attention to the conditions of the disease, and not humiliation or prayer. But shall we admit the uselessness of prayer? Shall we say prayer must be confined to spiritual things? Surely we may ask what we need, both for the body and the soul. We must not ask God to alter the laws of nature, or work miracles for our deliverance. God does not take away a plague, either from nations or from individuals, simply because they asked Him to do so. In relation to such a plague, human endeavour can find appropriate spheres, and yet room be left for prayer. Our praying, and humbling ourselves before God, is sure to do us good, if we engage in it with sincerity of heart. (G. G. Lawrence, M. A.)
Hard times
It is easy to understand how a soul should, in poverty and great straits, be induced to seek after God; indeed, the goad of want more frequently drives men to Him than the enjoyment of plenty draws them. There is no doubt that if, in times of want, either an individual or a nation desires to find Him, and secure His help, He will hear their prayer and deliver them. We shall never get forward until we see what Habakkuk saw--that God is our strength, and that He will uphold us through the trial by which we shall come into the possession of our purer blessings. No experience is so uniform among the people of God, as that they enjoyed more of the presence of God in their trouble than at any other time. But there is more than the experience of the nearness of God, more than a vision of His glory and grace. There is deliverance out of our straits. (J. P. Gledstone.)
Man facing calamity
This passage sets down the entertainment which the prophet gave to a sad prediction. He entertains it with fear, and with faith and confidence. A sweet combination. These are the two blessed entertainments of any threatened judgment. A deep humiliation, and a steadfast faith and consolation.
1. The supposition. The strength and comfort of the creatures may fail us. In their production and breeding there is a great deal of uncertainty. And also in their use. And the very being and substance of these natural helps, carry with it this condition, that they are vanishing and fading. When scarcity and want come as a judgment from God, then it is extreme and extraordinary, and beyond the course of nature. Gods displeasure oft breaks out in this kind of judgment. God sometimes vouch safes a special exemption to His Church and children: but the saints have their share and portion in these calamities upon divers reasons. The privileges of Gods people are not temporal, but spiritual. The saints are members of those societies and people who are thus punished. The servants of God are often contributors to the common heap of sin that brings down judgments.
2. The resolution. Although, forecasts the misery. Yet, forelays the remedy. The piety of the prophet appears in two degrees. Here is the low degree of the affliction, and the high degree of the affection. He will suffer patiently and meekly. He will not only be content with it, he will be well pleased with his condition. He knows how even to rejoice in affliction. (Bishop Brownrigg.)
The possibilities in the life of a good man
I. The greatest material destitution is possible to a good man. It is possible for the fig-tree not to blossom, etc. Man lives by the fruits of the earth. They may fail from one of two reasons.
(1) From human neglect. It is the eternal ordination of God, that what man wants from the earth for his existence he must get from it by labour--skilful, timely, persevering labour. They may fail
(2) From Divine visitation. The mighty Maker can, and sometimes does wither the fruits of the earth, destroy the cattle of the fields.
II. The highest spiritual joy is possible to a good man. I will rejoice in the Lord, I will joy in the God of my salvation. Spiritual joy, says Caleb Morris, is a free, full, and overflowing stream, that takes its rise in the very depth of the Divine Essence, in the immutability, perfection, abundance, munificence of the Divine nature. While there is a God, and that God is happy, there is no necessity that there should be any unhappy Christians. What is it to joy in God?
1. It is the joy of the highest contemplation. The joys of contemplation are amongst the most pure and elevating which intelligent creatures can experience. These rise in the character according to their subjects. The highest subject is God, His attributes and works.
2. It is the joy of the most elevating friendship. The joys of friendship are amongst the chief joys of earth; but the joys of friendship depend upon the purity, depth, constancy, reciprocity of love; and friendship with God secures all this in the highest degree.
3. It is the joy of the sublimest admiration. Whatever the mind admires it enjoys, and enjoys in proportion to its admiration, whether it be a landscape or a painting. Moral admiration is enjoyment of the highest kind, and this in proportion to the grandness of the character. Admiration of Divine excellence is the sublimest joy. I will joy in God.
III. The highest spiritual joy in the midst of the greatest material destitution is possible to a good man. Although every material blessing is gone, I will rejoice. Good men have always been enabled to do so. Like Paul they have gloried in tribulation, etc. All things have been theirs. In material destitution they felt--
1. In God they had strength. The Lord God is my strength. As thy day, so shall thy strength be.
2. In God they had swiftness. He will make my feet like hinds feet. The reference is here perhaps to the swiftness with which God would enable him to flee from the dangers which were overtaking his country. It is, however, a universal truth, that God gives to a good man a holy alacrity in duty. Duty to him is not a clog or a burden, but a delight.
3. In God they had elevation. He will make me to walk upon mine high places. They that wait upon God shall renew their strength, and shall mount as on the wings of eagles, etc. (Homilist.)
Habakkuks faith
I. The apprehension of great suffering any want. Our apprehensions concerning the future are of a totally different character to the prophets. Ours are not national, but personal and relative afflictions.
II. The expression on the prophets confidence and joy. Here is a very wonderful exhibition of a devout and holy character. This language of hope and joy is a striking contrast to three things--
1. The language and conduct of idolaters.
2. The low, dull, heavy feeling of the man who does not believe in the providential government of God.
3. The faint and feeble feelings of confidence in God which distinguish many real Christians. (W. O. Barrett.)
On the influence of religion under privations and afflictions
We may learn that nothing should withdraw us from our trust in God and the consolations of His Divine Word.
I. Cherish a proper sense of the Divine providence and our own dependent state. Perfect and unbounded confidence in God, in the wisdom, power, and mercy of God, must be the ground of all our religious hope.
II. Admire the cheerful homage of the prophet, and consider some of the practical uses of adversity.
1. Consider it as opening to us a new field of virtue and of knowledge.
2. As effectually curing the insolence of pride and the follies of prosperity.
3. As proving the sincerity of some, and laying bare the treachery and baseness of others.
4. As teaching us to estimate, as we ought, the many blessings which the Divine love has showered upon us. (J. Hewlett, B. D.)
The great calamity
I. The Divine rule is to make an abundant provision for mans physical wants. The Great Creator gives him the fig tree, the vine, the olive, the fields, the flock, and the herd. Observe--
1. The vastness of Gods wealth.
2. His supreme regard for mans comfort.
II. The good man recognises the possibility of a total failure in this provision. Although the fig tree, etc. Such a failure is fearful to contemplate.
III. That in the very face of this great calamity the good man triumphantly confides in God. Yet will I rejoice in the Lord. The wisdom of this conduct is seen in two things--
1. In the Divine immutability.
2. Great calamities afford scope for the development of great principles.
Trials, if very heavy, kill little men, but make great ones. Just as an Altantic billow bears the reeling ship aloft, so does the mighty wave of trouble lift to notice a true son of God. Trials strengthen and develop love and faith.
IV. That this sublime confidence is exercised by the good man because he has experienced a great deliverance. I will joy in the God of my salvation.
1. This is a deliverance from the greatest evil.
2. This is a deliverance to the possession of the greatest good.
This man has in him the elements of immortality. He is a Kings son, and an heir of heaven. Heaven is his future residence, and the universe his estate. (Homilist.)
A daring faith
I. A mournful supposition. Every sentence in this verse is pitched in the minor key. Every symbol is fringed with mourning.
1. The prophet supposes a condition in which he is deprived of the common luxuries of life. The Jews were a favoured people. God had made special provision for their welfare. But the prophet foresaw that He who gave these possessions could take them away. All the agencies of nature and providence were in Gods hand.
2. The prophet supposes a condition in which he will be deprived of the common necessaries of life. Some of the fruits of the earth are for enjoyment, and others for our support. We can do without the former, we cannot do without the latter. The prophet supposes a time when not only the luxuries but the necessaries of life might fail, when the tree should be without fruit, the fields without pasture, and the stalls without herd. It is foolish to brood over imaginary troubles, and to magnify the evils of life. Fear not only weakens our strength, but it intensifies our misery. But it is wise to consider how uncertain all material possessions are, and to fortify the heart against the probable calamities that may overtake us.
II. A cheerful resolution. I will rejoice in God. How could there be inward joy amidst so much outward sorrow?
1. This was a Divine joy. Rejoice in God. There is a great difference between a human and a Divine joy. One arises from without, but the other from within; one comes from the creature, the other from the Creator. If our joy depended upon our wealth, it might fail; if upon our friends, it might change; if upon our health, it might be broken. But it depends upon God, and we know that He will supply all our need according to His riches in glory, through Jesus Christ.
2. This was an experimental joy. It refers to the present, and includes forgiveness, fellowship, and expectation.
III. A delightful expectation. The Lord God is my strength. That is experience. He will make my feet like hinds feet. That is expectancy. The Christian life is both a service and a hope; an experience and an expectation. (J. T. Woodhouse.)
Faith triumphant in the day of calamity
The text exhibits a season of peculiar distress, and the exercise of a gracious heart in the time of calamity.
I. A season of peculiar distress.
1. Such seasons are effected by the hand of God. He is not a mere spectator, He is the great agent in bringing these things to pass.
2. Such seasons are the consequence of mans sin. Sin introduced this and every other misery.
3. Such seasons are designed by Infinite Wisdom to answer some important end. To manifest His absolute right over all creatures and things. He claims them all as His own. And He makes it manifest that they are His own, by taking them away at His pleasure. To convince us of our entire dependence upon Him for all our temporal enjoyments. Without the Divine blessing, all men do is ineffectual. To prove to us that earthly comforts are uncertain and perishing. The design of God, in bestowing temporal benefits, is to help us through life, not to make us too much in love with it. To lead us to the exercise of gratitude, when temporal blessings abound, and for the exercise of Christian graces in the hearts of His people. Now is the trial of their faith, patience, and resignation.
II. The exercise of a gracious heart in times of calamity.
1. Gracious souls have a source of joy, when those of the ungodly are all dried up.
2. This rejoicing in God, in the midst of calamity, is the fruit of our Divine faith. If the promises were not believed, the soul would not rejoice.
3. It is a view of the gracious character of God, as a Saviour, that causes the sinner to rejoice in Him. Improvements--
(1) God can as easily take away the whole of our possessions as part of them.
(2) You will continue strangers to true happiness, while you remain strangers to the spirit of the prophet.
(3) In such seasons beware now you endeavour to add to your own enjoyments at the expense of any others comfort.
(4) Let the oppressed poor remember to whom vengeance belongeth.
(5) If you can rejoice in God, you shall soon be in a country where neither famine nor scarcity can ever be experienced. (T. Hannam.)
The triumph of piety over adversity
Pleasure and pain are the alternate companions of every man through the journey of life. Surrounded by uncertainty, prudence would suggest the propriety of being prepared for calamities which cannot be avoided, so as to contemplate them without alarm, and to bear them with becoming fortitude. Religion proposes no exemption from sorrow, but promises that support under the troubles of life, which reconciles the mind to every event. The prophets anticipation of evils proceeded not from a melancholy disposition, but was intimated to him by the sins of the People,--the complexion of the times,--and above all, by the Holy Spirit, which dwelt in him.
I. The exposition of the text. He supposes, in the first instance, the fig-tree to fail in its accustomed produce. The failure of the vines is the next calamity. Then the usual supply of the oil-olive trees is cut off. Then the fields may yield no meat, and as a consequence, the flocks may be cut off from the field. Merciful God! In the midst of distress like this, where shall the wretched flee? The prophets ardent soul breathed the trustful language of our text.
II. Reflections suggested. The text reminds us of the uncertainty of temporal enjoyments, and of the peculiar felicity of a good man. The text reminds us of the insecurity of our temporal enjoyments, as it respects the produce of the earth. It is the privilege of good men not to be wholly dependent for happiness upon temporal things. Joy in God is the peculiar and the supreme delight of a pious mind. Let us learn that it is of unspeakable importance that we stand prepared for trials which cannot be avoided. (S. Lowell.)
Joy in the face of adversity
I. The object of our joy. Our God in whom we rejoice. He is Lord. Jehovah is both His name and His description. He is God of salvation. He is the God of my salvation. Our joy is spiritual joy; it comprehends in its object the characters and offices of the Father, the Son, and the Holy Spirit, in the administration of redemption. The essence of this joy is complacency in its object. The joy is nourished and increased by the Spirit, with scriptural discoveries of the glory of God in the face of Jesus Christ. And joy in the Lord God of our salvation hath little in it which is vehement, but much that is operative and practical.
II. Forming resolutions to abound in this joy. Such resolutions have been formed. Such resolutions may be formed. Such resolutions should be formed. They are always formed under spiritual influence. Bold professions are founded on the revealed glory of Gods faithfulness and all-sufficiency, He is the Almighty God, and His faithfulness is engaged to support the people of His love and care. These bold resolutions look out of countenance all the evils that would intimidate and shake the confidence of Gods people. Of these bold resolutions we have some eminent and illustrious scriptural examples. Such resolutions are neither formed nor executed without a conflict. Then suffer the word of exhortation. Be not surprised that the word is, Rejoice evermore. Nothing in the subject should hinder our joy. And the honour of our profession calleth us to rejoice. Attend to the following instructions--
1. Be well assured of the solidity of the foundation on which the joys of faith are built.
2. Seek to attain clearness concerning your interest in the God of salvation, through union with Christ in effectual calling.
3. Be followers of that which is good.
4. Look to the Lord in the administration of providence, and submit to His will manifested in it. (A. Shanks.)
Rejoicing in God
Mr. Garrett preached again in the afternoon. The text was Psa_128:12. Again the preacher drew several lifelike pictures. He took his hearers to the mansion of the rich, to the study of the learned, and to the palace of royalty, in search of true happiness, but found it not. Then we were conducted to a little straw-thatched cottage, the lowly home of a humble Christian toiler, who had a sick wife and child and no work to do. As we approached it, the preacher paused and cried, Hark! he is singing. What is it? Just before we reached the cottage door, the preacher again cried, Hark! We listened, and heard the verse beginning, Ill praise my Maker while Ive breath. The effect was simply overpowering. (Memoir of Rev. C. Garrett.)
Constant joy
Bishop Tucker, on the occasion of his recent visit to Tore, ordained a native of Uganda who has worked for five years on the edge of the great pigmy forest. This remarkable man, says the bishop, has been beaten, imprisoned, put in the chain gang, had his house-burnt down, and all his property destroyed; and yet he has borne it all with a smile upon his face and a song upon his lips! Opalescent men: In ancient times, before men learned to cut the diamond, the opal was the most fashionable stone, most highly prized, and most costly. There are not lacking men in modern times who still hold to this ancient estimate of that beautiful stone. No jewel, in all the range of precious stones, displays a finer range of splendid colours--the brightest tints of the rainbow, softened as if seen through a silver haze. As you look at it from different angles, or as you turn the stone, there come glimpses of the richest azure, the deepest emerald, the most fiery ruby, yet all of them mellowed by the opals own charm, and very different from the dazzling brilliancy of the diamond and sapphire. Whence comes this beautiful play of colour that takes its name from the opal, and is called opalescence? It is not in the stone. Hold the opal up to the light, and it has nothing but a yellowish tinge. Besides, the colours shift and vary, as the stone is changed in position. Let me tell you the secret of the opal s beauty. The stone is filled with fissures--minute rifts in its substance, too small to be seen by the eye, yet not too fine to be seen by the light. These fissures catch up the light, beat it back and forth between their sides, and break it up into its constituent colours, very much as a prism would do. And so the stone, out of what might seem to be a flaw or blemish, draws its wonderful crown of beauty. Have you ever seen opalescent men and women? They are all around you, shining with loveliness in many a Christian home. They are men and women whose lives are fissured with poverty, seamed with sickness, cleft with some deformity, shattered by blindness, or deafness, or ugliness; and yet these opalescent Christians make the very shattering of their body, and the flaws in their fortune, a trap for Gods sunlight They catch in these clefts of misfortune the rays that come from heaven. They toss them back and forth and from side to side of their seamed and fissured lives, and lo! we see them glowing with a beauty far more wonderful than any opal of earth, or any rainbow of heaven. (Amos B. Walls.)
Satisfied with the best
I was going down town in a car, one day, says a New York merchant, when I heard somebody cry out, Hallo, Mr. Conductor, please stop your car a moment; I cant run very fast. The car stopped, and presently there hobbled into it a little lame boy, about ten or twelve years old. His face told such a tale of suffering, and yet he was bright and cheerful. He put his crutch behind him, and placing his leg in an easier position, he began to look round. A happy smile played over his pale face, he had seemed to take notice of everything. Presently I got a seat next to him, and had a little talk with him. I found that he knew and loved the Saviour, and it was this which made him so contented and cheerful. He told me that the doctor said his leg would never be any better. Well, my dear boy, I said, how can you be so happy and cheerful? His reply was, Jesus, my Saviour, has sent this trial for me to bear. Father tells me He would not have sent it, unless He knew it would be best for me. And dont you think, sir, that I ought to be satisfied with the best? When I said good-bye to the boy, I thanked him for the lesson he had taught me, which I shall never forget.
Yet I will rejoice in the Lord.
Joy in being in Gods hands
The prophet teaches us what advantage it is to the faithful assembly, seasonably to submit to God, and to entertain serious fear when He threatens them, and when He summonses them to judgment: and he shows that, though they may perish a hundred times, they yet would not perish, for the Lord would ever supply them with occasions of joy, and would also cherish this joy within, so as to enable them to rise above all their adversities. Though the land was threatened with famine, and though no food would be supplied to them, they would yet be able always to rejoice in the God of their salvation; for they would know Him to be their Father, though for a time He severely chastised them. We now perceive more clearly, that the sorrow produced by the sense of our guilt is recommended to us on account of its advantage: for nothing is worse than to provoke Gods wrath to destroy us; and nothing is better than to anticipate it, so that the Lord Himself may comfort us. We shall not always escape, for He may apparently treat us with severity; but though we may not be exempt from punishment, He will give us reasons to rejoice; and then in His own time, He will mitigate His severity, and by the effects will show Himself propitious to us. During the time when want or famine, or any other affliction is to be borne, He will render us joyful with this one consolation, for relying on His promises, we shall look for Him as the God of our salvation. We may hence gather a most useful lesson,--That whenever signs of Gods wrath meet us in outward things, this remedy remains to us,--to consider what God is to us inwardly; for the inward joy, which faith brings to us, can overcome all fears, terrors, sorrows, and anxieties. (John Calvin.)
Religion the secret of contentment
There is nothing here of the exuberance of Oriental imagination. It is absolute matter of fact, capable of being proved by countless witnesses. Various lessons are to be drawn from it, but the most valuable of all for these times is the overwhelming testimony borne by it to the religious nature of man, and to the high degree of probability of the existence of a God of love who can inspire such absolute trust in Himself under the most crushing temporal misfortune. It places the efforts to uproot all faith in God in the light of an inexpressible folly, not to say of a flagrant crime. Is it not folly to take away from any man the power by which he becomes able to behave in a more manly way than he could have done without it? Viewed even from atheistic ground, mankind at large are all the better for the calm and resigned behaviour of those who suffer adversity. We go further, and say, it verges closely on criminal blindness to the interests of humanity to proclaim an atheism which, if accepted, would leave the souls of the afflicted absolutely without anything to cling to, without consolation, without hope; worse still, to deprive them of that conviction by which all the nobler part of their nature is sustained and called into vigorous exercise. How shall we bear the storm of adversity when it breaks upon us? Shall we prove our sovereignty over things of time and sense, or shall we disclose our shame in exhibiting ourselves as their slaves? The alternative depends upon what is the ground of our daily hopes. Not in Stoicism is to be found the normal type of manliness under adversity. Contentment is a virtue of soul which, when healthy, exercises itself in various ways. A great deal of so-called contentment is nothing more than physical indifference or mental inactivity. Habit is the parent of such contentment, and where the habits have been always moderate and temperate, contentment with a small portion is easy and natural. But the virtue of contentment is something much higher than this. Virtue is always active; when it is passive it ceases to be virtue, and becomes only an admirable quality, or enviable habit. Contentment, to be virtuous, must spring from opposition to our wills and desires, can only exist in circumstances which are trying and painful. It is our task to show how certain virtues can best be attained by those who are deficient in them, to point out by what spiritual forces the native weakness of our nature may be justified, and what relation true religious faith bears to the necessities of our lot, and the exigencies of our moral character. I would show, if I could, whence the blessed springs of virtue can be drawn; to whom we may look for the light and warmth needful for its birth and fertility. If a discontented man would fain possess the virtue of contentment, he will never get it by altering the conditions of his lot, but by the elevation of his soul above them, by finding, in a will higher than his own, complete and boundless satisfaction. This virtue is largely begotten and cultured by faith in the living God. But what is this faith in the living God? It is not merely the assent of our intellect to certain propositions about God, though it must be such as the reason entirely endorses. First, it implies the possession of a soul which cannot be satisfied with earthly good or animal pleasure. He who believes in God hab a life of conscious existence, of hopes, and fears, and appetites, which find activity and satisfaction in a purely spiritual region of its own. To such a soul God is not less a reality than the earth on which the body treads, or the sun shining in the heavens. Out of this conscious communion with God grow two important constituents of faith--perfect acquiescence in the Divine will, and a supreme desire to obey its behests. The former of these is the essence of contentment. It differs by a whole heaven from the contentment of the fatalist. No supreme power has a right to demand the assent of man to wrongs and injuries which are the result of blind chance, or inflicted by caprice, still less to wrongs which will not issue in final good. But how different must be the feeling and conduct of man, when the power which seems to crush him is invested with all the attributes of justice and fatherly love. He promptly surrenders, because he knows, at least, that there is a higher wisdom than his own which guides the forces of pain and destruction; more perfect goodness than his own is the cause of misfortune, and best of all, that a love infinite in its benevolence, is the impulse from which every motion in the universe has sprung. This is faith; to see what is invisible to the senses, or to the immature mind. God does not wish us to bear a single sorrow that we can by righteous means avert; all He asks is that we will trust in His wisdom and greater love when trouble comes which we cannot prevent. And if faith consoles us, still more does it purify and refine us. (Charles Foysey.)
Joy in God
Worldly men do not rejoice in God.
I. Joy in God is well grounded.
1. Because it is a joy in God considered as the God of salvation. If a man were found joying in an absolute God, he might well be esteemed foolish; for he would be rejoicing in the contemplation of a strong and irresistible enemy. It is in the God of salvation that the believer greatly rejoices. There is the best of all reasons for holy satisfaction. He perceives in Him justice satisfied, and truth magnified; he discerns that, instead of fury, there is overflowing love, and mercy to pardon all his transgressions; he sees in Him omnipotent power, not armed for his perdition, but engaged to preserve his soul through faith unto salvation; he beholds eternal faithfulness to be to him a shield and buckler; he perceives also, that God is omniscient to see all the dangers which may threaten him, and all-powerful to protect in every case. Who is the God of salvation? The Triune God, the one God subsisting in three persons.
2. Joy in God is well grounded, because God is on the side of the believer. This was not always the case. Since he has been justified by the blood of Jesus, there is no longer any condemnation for him. If God acquits, who shall condemn? If God defends, who can injure?
3. Joy in God is well grounded, because of what God has done for the believer. Do we not delight in a deliverer? Here is an unspeakably great Deliverer; and has He been so at little expense? Following the great deliverance are many lesser deliverances; both temporal and spiritual.
4. Joy in God is well grounded, because of what God is now doing for the believer. Do we not rejoice in a healer?
5. Joy in God is well grounded, because of what God will yet do for His people. He will make all things work together for their good.
6. Joy is well grounded, on account of what God has provided for the believer, and on account of what He/8 to the believer. He has righteousness in Him, and also strength, counsel, provision, and promises. And He is the portion of the believer; a sure portion; an enduring portion; a never-falling portion; an unchangeable portion; and a satisfying portion.
II. To point out some properties of joy in God.
1. It is a supernatural joy. It springs not from the world, but is derived from above.
2. It is a real joy. Earthly joys have no substance. They cause a momentary flow of spirits, but they only skim the surface of the heart, and do not take full possession of it. There are degrees in the Christians joy.
3. It is a joy which this world can neither give nor take away.
4. It is a joy which is unspeakable and full of glory.
5. It is an everlasting joy. In consideration of the nature and grounds of joy in God, we invite believers to lift up the hands that hang down. Be not cast down on account of the trials of life. (A. Ross, M. A.)
Religious joy surmounting temporal adversity
That the world is insufficient for our happiness, who does not confess, or, at least, who does not feel? The insufficiency of external objects to furnish the soul with rational fruition or exercise, is demonstrated in the disappointment of those who have made the acquisition of those objects the chief study of their lives. Were they ever content? Things earthly are too fluctuating to be built on with assurance. They want stability, and leave those who rely on them, in a little while, destitute and spoiled of peace. The Christian has something more solid and unchanging on which his soul reposes. Let none imagine that these sentiments were peculiar to Habakkuk, or may be entertained only by an eminent few among the saints; by prophets, apostles, or men favoured with special distinctions from above; for there is not a reconciled sinner at this day upon earth, who, in the exercise of faith, love, and hope, may not and will not cherish and express sentiments essentially similar. Ye on earth who have known the Lord, fail not to exercise your souls in the same way as the prophet. (J. Sieveright, A. M.)
Joy amidst earthly sorrow
The sentiment is--That no extremity of earthly sorrow should prevent the Christian rejoicing in the God of his salvation.
1. There is implied in the adoption of this truth, a firm belief in the superintending providence of God. Could we set aside the doctrine of a particular providence, the circumstances of life would change their character. Affliction would double her sorrows, and prosperity lose half her joys.
2. There is also implied a well-founded hope of interest in the God of salvation.
The doctrine of providence would be a poor substitute to perishing sinners for the grace of the Gospel. Why should the Christian rejoice in God under affliction? It is not necessary to rob the world of any of its beauty, or to disparage the happiness it is capable of communicating. But it is the nature of riches to take to themselves wings and flee away.
1. Consider the sanctifying tendency of afflictions. Sometimes they are sent for the purposes of trial; to prove the integrity of our principles, and to bring into exercise our latent virtues. But for the most part afflictions are corrective, and not for purposes of discipline. They are either to preserve or to extricate you from danger.
2. Affliction does not injuriously affect our best interests. We live for a higher and nobler object than worldly wealth.
3. The Christian may rejoice because he knows his afflictions will have a happy issue. The transitory character of suffering is powerfully calculated to sustain the mind under it.
4. In every conceivable extremity of woe, God is an all-sufficient portion. The enjoyment of God will constitute the happiness of heaven.
5. The joy of the Christian in the season of affliction is the fruit of the Saviours mediation. It was in the God of salvation that Habakkuk rejoiced. It is only in this character that He is an object of confidence and joy to us. The mediation of Christ is the ground of our hope towards God. But for His interposition, afflictions would have been unmixed evils. They would have possessed no ingredient of mercy, nor given any indication of kindness. (S. Summers.)
Spiritual joy
Spiritual joy does not consist in mere placidity; it is not like the water, which in fertilising showers descends, and does not depend on our volition or agency; but it is like the water we draw from the well, there must be activity and labour. There can be no happiness without thought. Habakkuk thought of God, of His nature, His moral perfections, His covenant, His promise; he not only thought of God generally, but in the particular relation which He sustained to him. I will joy in the God of my salvation. I understand Him in some measure, I feel an interest in Him and He in me. The mere fact of the existence or benevolence of God cannot make any creature happy; it is the conviction, the intelligent, deeply rooted, legitimate conclusion that He is our God, can produce joy. This was the case with Habakkuk, and must be so with every true believer.
I. True religion (i.e., its doctrines, prospects, emotions)
does impart joy. Because--
1. True religion gives decision to the mind. Indecision or dubiousness is always painful, and painful in exact correspondence to the value of the object to which it refers.
2. True religion imparts true liberty to the mind. While bodily bondage is a great evil, spiritual bondage is greater; religion alone imparts to man the charter of freedom--the moment man receives true freedom he is happy, and not before.
(1) Freedom from eternal punishment. When we are brought under the influence of religion, we are led first to perceive our liability to it, and then to accept of deliverance through Christ.
(2) Freedom from the government of depravity. The moment a man feels that he is dependent for happiness upon God, he feels desirous to know, love, and please that Being.
(3) Freedom from the evils of affliction. Afflictions in themselves are evil, they make a man morose, unkind, bitter, despairing,, devilish: it is only when applied by God that they become useful to the believer s mind.
3. True religion imparts exercise and expectation to the mind. In order to be happy, there must be a right end in view--the glory of God; proper rule to guide--the Bible; and right motives to actuate--love to God and love to men.
II. The nature of this joy.
1. It is always pure. When does the soul experience it! Only when it is pure. This is a question not only of facts but of degrees; not only the pure mind can be happy, but it is happy in exact proportion to its purity. When is it enjoyed? When the soul is raised to contemplate holy objects.
2. It is personal and progressive. It is secret, I will rejoice in the Lord; and when seen, seen only in its effects. (Caleb Morris.)
Rejoicing in God
The language is that of faith, hope, patience, and fortitude.
I. The nature of the Christians joy.
1. It is spiritual. Arising from saving knowledge of God: from pardon: from adoption: from the habitual indwelling of the Holy Ghost.
2. It is satisfying. The Almighty is suited to our capacities; adequate to our necessity; durable as our existence.
II. The object of the Christians rejoicing.
1. In the perfection of His nature, we rejoice in God.
2. In His works of creation, providence, and grace.
3. In His Word.
4. In His ordinances.
III. The particular seasons when a true Christian can rejoice in the Lord.
1. In seasons of poverty.
2. In seasons of persecution.
3. In seasons of national commotion.
4. In the season of death. (Homilist.)
The prophets joy
1. The sombre background from which the joy of the prophet sprang.
2. The sublime height to which the joy of the prophet leaped. Habakkuk supposes the loss of all things, and yet he had unwavering faith in God, and supreme love to God.
(1) We may rejoice in the works of Gods hand.
(2) In the bounties of His providence.
(3) In the amenities of society.
But the highest joy we can know is to joy in the Lord. His loving-kindness is better than life. (Homilist.)
Christian rejoicing
1. The conditions. Yet. In spite of what Hab_3:17 describes--apparent failure of our efforts for God, or apparent desolation of His cause around us. Deep reality of such trials. Success is to be sought and prayed for; we are not to ask for the discipline of failure. But it may come, and in one degree or another it will, in every deep Christian experience, whether as personal failure or as a sense of surrounding failure. On its external side the Lord Jesus Christs work partook of the pain of failure.
2. The resolve. I will rejoice in the Lord. The will is called up. Believers will to do His will only by His special grace preventing them; but they do really will, the act of willing is their own. We must not sit down passive, and wait for a sensible impulse. It will come through our own will when it comes. Let us, in this spirit, cultivate the habit of holy resolves, as well as holy desires. It is the joy of personal appropriation, of objective pardon and peace--my salvation. Comp. Mic_7:7 for a rich parallel. The soul, outwardly tried and tired, goes to Him who is my hiding-place, and there is compassed about with songs of deliverance (Psa_32:7).
3. The result. Not selfish sloth. Some say personal enjoyment of present salvation is selfish. On the contrary, it is the spring of deepest sympathy with souls, and of love-animated efforts for them. Personal joy compels affectionate work. (Handley C. G. Moule, M. A.)
Cheerful spirits
A woman who had had many sorrows and heavy burdens to bear, but who was noted for her cheerful spirits, once said in explanation: You know, I have had no money. I had nothing I could give but myself, and so I made the resolution that I would never sadden anyone else with my troubles. I have laughed and told jokes when I could have wept. I have always smiled in the face of every misfortune. I have tried never to let anyone go from my presence without a happy word or a bright thought to carry with them. And happiness makes happiness. I myself am happier than I would have been had I sat down and bemoaned my fate.
Cheerfulness:--Cheerfulness is a duty we owe to others. There is an old tradition that a cup of gold is to be found wherever a rainbow touches the earth, and there are some people whose smile, the sound of whose voice, whose very presence, seems like a ray of sunshine, to turn everything they touch into gold. Men never break down as long as they can keep cheerful. A merry heart is a continual feast to others besides itself. The shadow of Florence Nightingale cured more than her medicines; and if we share the burdens of others, we lighten our own. (Sir John Lubbock.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Alexander MacLaren1905 · Public DomainOn v19
Habakkuk
THE IDEAL DEVOUT LIFE
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Hab 3:19.
So ends one of the most magnificent pieces of imaginative poetry in Scripture or anywhere else. The singer has been describing a great delivering manifestation of the Most High God, which, though he knew it was for the deliverance of God’s people, shed awe and terror over his soul. Then he gathers himself together to vow that in this God, thus manifested as the God of his salvation, he ‘will rejoice,’ whatever penury or privation may attach to his outward life. Lastly, he rises, in these final words, to the apprehension of what this God, thus rejoiced in, will become to those who so put their trust and their gladness upon Himself.
The expressions are of a highly metaphorical and imaginative character, but they admit of being brought down to very plain facts, and they tell us the results in heart and mind of true faith and communion with God.
It is to be noticed that a parallel saying, almost verbatim the same as that of my text, occurs in the 18th psalm, and that there, too, it is the last and joyous result of a tremendous manifestation of the delivering energy of God.
Without any attempt to do more than bring out the deep meaning of the words, I note that the three clauses of our text present three aspects of what our lives and ourselves may steadfastly be if we, too, will rejoice in the God of our salvation.
I. First, such communion with God brings God to a man for his strength.
The 18th psalm, which is closely parallel, as I have remarked, with this one, gives a somewhat different and inferior version of that thought when it says, ‘It is the Lord that girdeth me with strength.’ But Habakkuk, though perhaps he could not have put into dogmatic shape all that he meant, had come farther than that with this: ‘The Lord is my strength.’ He not only gives, as one might put a coin into the hand of a beggar, while standing separate from him all the while, but ‘He is my strength.’
And what does that mean? It is an anticipation of that most wonderful and highest of all the New Testament truths which the Apostle declared when he said: ‘I can do all things in Christ which strengtheneth me within.’ It is the anticipation in experience-which always comes before dogmatic formulas that reduce experiences into articulate utterances, of what the Apostle recorded when he said that he had heard the voice that declared, ‘My grace is sufficient for thee, and My strength is made perfect in weakness.’
Ah, brother! do not let us deprive ourselves of the lofty consolations and the mysterious influx of power which may be ours, if we will open our eyes to see, and our hearts to receive, what is really the central blessing of the Gospel, the communication through the same faith as Habakkuk exercised when he said, ‘I will rejoice in the God of my salvation,’ of an actual divine strength to dwell in and manifest itself majestically and triumphantly through, our weakness. ‘The Lord is my strength,’ and if we will rejoice in the Lord we shall find that Habakkuk’s experience was lower than ours, inasmuch as he knew less of God than we do; and we shall be able to surpass his saying with the other one of the Prophet: ‘The Lord is my strength and song; He also is become my salvation.’ That is the first blessing that this ancient believer, out of the twilight of early revelation, felt as certain to come through communion with God.
II. The second is like unto it. Such rejoicing communion with God will give light-footedness in the path of life.
‘He makes my feet like hinds’ feet.’ The stag is, in all languages spoken by people that have ever seen it, the very type and emblem of elastic, springing ease, of light and bounding gracefulness, that clears every obstacle, and sweeps swiftly over the moor. And when this singer, or his brother psalmist in the other psalm that we have referred to, says, ‘Thou makest my feet like hinds’ feet,’ what he is thinking about is that light and easy, springing, elastic gait, that swiftness of advance. What a contrast that is to the way in which most of us get through our day’s work! Plod, plod, plod, in a heavy-footed, spiritless grind, like that with which the ploughman toils down the sticky furrows of a field, with a pound of clay at each heel; or like that with which a man goes wearied home from his work at night. The monotony of trivial, constantly recurring doings, the fluctuations in the thermometer of our own spirits; the stiff bits of road that we have all to encounter sooner or later; and as days go on, our diminishing buoyancy of nature, and the love of walking a little slower than we used to do; we all know these things, and our gait is affected by them. But then my text brings a bright assurance, that swift and easy and springing as the course of a stag on a free hill-side may be the gait with which we run the race set before us.
It is the same thought, under a somewhat different garb, which the Apostle has when he tells us that the Christian soldier ought to have his ‘feet shod with the alacrity that comes from the gospel of peace.’ We are to be always ready to run, and to run with light hearts when we do. That is a possible result of Christian communion, and ought, far more than it is, to be an achieved reality with each of us. Of course physical conditions vary. Of course our spirits go up and down. Of course the work that we have to do one day seems easier than the same work does another. All these fluctuations and variations, and causes of heavy-footedness-and sometimes more sinful ones, causes of sluggishness-will survive; but in spite of them all, and beneath them all, it is possible that we may have ourselves thus equipped for the road, and may rejoice in our work ‘as a strong man to run a race,’ and may cheerily welcome every duty, and cast ourselves into all our tasks. It is possible, because communion with God manifest in Christ does, as we have been seeing, actually breathe into men a vigour, and consequently a freshness and a buoyancy that do not belong to themselves, and do not come from nature or from surrounding things. Unless that is true, that Christianity gives to a man the divine gladness which makes him ready for work, I do not know what is the good of his Christianity to him.
But not only is that so, but this same communion with God, which is the opening of the heart for the influx of the divine power, brings to bear upon all our work new motives which redeem it from being oppressive, tedious, monotonous, trivial, too great for our endurance, or too little for our effort. All work that is not done in fellowship with Jesus Christ tends to become either too heavy to be tackled successfully, or too trivial to demand our best energies, and in either case will be done perfunctorily, and as the days go on, mechanically and wearisomely, as a grind and a pled. ‘Thou makest my feet like hinds’ feet’-if I get the new motive of love to God in Christ well into my heart so that it comes out and influences all my actions, there will be no more tasks too formidable to undertake, or too small to be worth an effort. There will be nothing unwelcome. The rough places will be made plain, and the crooked things straight, and our feet will be shod with the preparedness of the gospel of peace.
If we live in daily communion with God, another thought, too, will come in, which will, in like manner, make us ready ‘to run with’ cheerfulness ‘the race that is set before us.’ We shall connect everything that befalls us, and everything that we have to do, with the final issue, and life will become solemn, grave, and blessed, because it is the outer court and vestibule of the eternal life with God in Christ. They that hold communion with Him, and only they, will, as another prophet says, ‘run and not be weary,’ when there come the moments that require a special effort; and ‘will walk and not faint’ through the else tediously long hours of commonplace duty and dusty road.
III. The last of the thoughts here is-Communion with God brings elevation.
‘He will make me to walk upon my high places.’ One sees the herd on the skyline of the mountain ridge, and at home up there, far above dangers and attack; able to keep their footing on cliff and precipice, and tossing their antlers in the pure air. One wave of the hand, and they are miles away. ‘He sets me upon my high places’; if we will keep ourselves in simple, loving fellowship with God in Christ; and day by day, even when ‘the fig-tree does not blossom, and there is no fruit in the vine,’ will still ‘rejoice in the God of our salvation,’ He will lift us up, and Isaiah’s other clause in the verse which I have quoted will be fulfilled: ‘They shall mount up with wings as eagles.’ Communion with God does not only help us to plod and to travel, but it helps us to soar. If we keep ourselves in touch with Him, we shall be like a weight that is hung on to a balloon. The buoyancy of the one will lift the leadenness of the other. If we hold fast by Christ’s hand that will lift us up to the high places, the heights of God, in so far as we may reach them in this world; and we shall be at home up there. They will be ‘my high places,’ that I never could have got at by my own scrambling, but to which Thou hast lifted me up, and which, by Thy grace, have become my natural abode. I am at home there, and walk at liberty in the loftiness, and fear no fall amongst the cliffs.
Are you and I familiar with these upper ranges of thought and experience and life? Do we feel at home there more than down in the bottoms, amongst the swamps, and the miasma, and the mists? Where is your home, brother? The Mass begins with Sursum corda: ‘Up with your hearts,’ and that is the word for us. But the way to get up is to keep ourselves in touch with Jesus Christ, and then He will, even whilst our feet are travelling along this road of earth, set us at His own right hand in the heavenly places, and make them ‘our high places.’ It is safe up there. The air is pure; the poison mists are down lower; the hunters do not come there; their arrows or their rifles will not carry so far. It is only when the herd ventures a little down the hill that it is in danger from shots.
But the elevation will not be such as to make us despise the low paths on which duty-the sufficient and loftiest thing of all-lies for us. Our souls may be like stars, and dwell apart, and yet may lay the humblest duties upon themselves, and whilst we live in the high places, we ‘may travel on life’s common way in cheerful godliness.’ Communion with Him will make us light-footed, and lift us high, and yet it will keep us at desk, and mill, and study, and kitchen, and nursery, and shop, and we shall find that the high places are reachable in every life, and in every task. So we may go on until at last we shall hear the Voice that says, ‘Come up higher,’ and shall he lifted to the mountain of God, where the living waters are, and shall fear no snares or hunters any more for ever.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield1917 · Public DomainOn v17i.e. despite the afflictions of Israel in dispersion, the…
Although
i.e. despite the afflictions of Israel in dispersion, the prophet will rejoice because of the Lord, as yet to return to His temple.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv17–18General Information:
General Information:
Habakkuk describes his reaction to his vision of Yahweh.
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though the produce of the olive tree disappoints
"though the produce of the olive tree fails" or "though the olive tree fails to produce olives"
though the flock is cut off from the fold
The word "flock" may refer to sheep or goats, or both. The word "fold" refers to the fenced-in area where shepherds keep their flock. Habakkuk speaks of the flock dying as if someone were to cut off the flock, as a person would cut a branch from a tree. AT: "though all the flock dies and the folds are empty" (See: Metaphor)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv17, 193:17-19 After recounting God’s mighty acts of redemption (3:2-15),…
3:17-19 After recounting God’s mighty acts of redemption (3:2-15), and pausing to consider them (3:16), Habakkuk now reaffirms his trust in God as he closes his prayer. • Even though . . . yet I will rejoice: Even if God never pours out material blessing on his people again, he is still worthy of all the trust and praise they can give. Come what may, the prophet could rejoice, knowing that the Lord is not only Israel’s Redeemer, but also the source of his own salvation.
GEBible — Godless Engineer's Bible App
John Calvin 1540 · Public Domain On vv17, 19 The Prophet declares now at large what that rest…
The Prophet declares now at large what that rest would be of which he had spoken; it would be even this—that he would not cease to rejoice in God, even in the greatest afflictions. He indeed foresees how grievous the impending punishment would be, and he warns also and arouses the faithful, that they might perceive the approaching judgement of God. He says, Flourish shall not the fig, and no fruit shall be on the vines; fail shall the olive. First, the fig shall not flourish; then, the fields shall produce nothing; and lastly, the cattle and the sheep shall fail. Though the figs produce fruit without flowering, it is not yet an improper use of פרח, perech, which means strictly to bud. He means that the desolation of the land was nigh at hand, and that the people would be reduced to extreme poverty. But it was an instance of rare virtue, to be able to rejoice in the Lord, when occasions of sorrow met him on every side.
The Prophet then teaches us what advantage it is to the faithful seasonably to submit to God, and to entertain serious fear when he threatens them, and when he summons them to judgement; and he shows that though they might perish a hundred times, they would yet not perish, for the Lord would ever supply them with occasions of joy, and would also cherish this joy within, so as to enable them to rise above all their adversities. Though, then, the land was threatened with famine, and though no food would be supplied to them, they would yet be able always to rejoice in the God of their salvation; for they would know him to be their Father, though for a time he severely chastised them. This is a delineation of that rest of which he made mention before.
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The import of the whole is—“Though neither the figs, nor the vines, nor the olives, produce any fruit, and though the field be barren, though no food be given, yet I will rejoice in my God;” that is, our joy shall not depend on outward prosperity; for though the Lord may afflict us in an extreme degree, there will yet be always some consolation to sustain our minds, that they may not succumb under evils so grievous; for we are fully persuaded, that our salvation is in God’s hand, and that he is its faithful guardian. We shall, therefore, rest quietly, though heaven and earth were rolled together, and all places were full of confusion; yea, though God fulminated from heaven, we shall yet be in a tranquil state of mind, looking for his gratuitous salvation.
We now perceive more clearly, that the sorrow produced by the sense of our guilt is recommended to us on account of its advantage; for nothing is worse than to provoke God’s wrath to destroy us; and nothing is better than to anticipate it, so that the Lord himself may comfort us. We shall not always escape, for he may apparently treat us with severity; but though we may not be exempt from punishment, yet while he intends to humble us, he will give us reasons to rejoice: and then in his own time he will mitigate his severity, and by the effects will show himself propitious to us. Nevertheless, during the time when want or famine, or any other affliction, is to be borne, he will render us joyful with this one consolation, for, relying on his promises, we shall look for him as the God of our salvation. Hence, on one side Habakkuk sets the desolation of the land; and on the other, the inward joy which the faithful never fail to possess, for they are upheld by the perpetual favor of God. And thus he warns, as I have said, the children of God, that they might be prepared to bear want and famine, and calmly to submit to God’s chastisements; for had he not exhorted them as he did, they might have failed a hundred times.
We may hence gather a most useful doctrine,—That whenever signs of God’s wrath meet us in outward things, this remedy remains to us—to consider what God is to us inwardly; for the inward joy, which faith brings to us, can overcome all fears, terrors, sorrows and anxieties.
But we must notice what follows, In the God of my salvation: for sorrow would soon absorb all our thoughts, except God were present as our preserver. But how does he appear as such to the faithful? even when they estimate not his love by external things, but strengthen themselves by embracing the promise of his mercy, and never doubt but that he will be propitious to them; for it is impossible but that he will remember mercy even while he is angry. It follows—
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv18–19 He declareth wherein standeth the comfort and joy of…
He declareth wherein standeth the comfort and joy of the faithful, though they see never so great afflictions prepared.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv17–19 Hab 3:17 Although the fig tree shall not blossom,…
Hab 3:17 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:
Ver. 17. Although the fig tree shall not blossom] Here the prophet showeth a well settled and a sedate mind indeed; that he had attained, and, by prayer, waded unto a blessed composedness and sabbath of spirit, such as the cock on the dunghill meddled not with, neither knoweth the worth of; it being the most precious and peerless jewel that ever the heart of man came acquainted with. It hath been before noted, that the prophet here taketh out his own lesson of living by faith in the fail of outward comforts. Origen’s teaching and living were said to be both alike. Habakkuk’s were so. Divinity is practical: If ye know these things, happy are ye if ye do them; as lessons of music must be practised, and a copy not read only, but imitated, so is it here. It is a blushful thing, quando dicta factis erubescant, as Tertullian hath it; when men’s lives put their words to the blush, when Sanctiores sunt aures plebis quam corda sacerdotum, there are more heavenly doctrines in the people’s ears than ever were in the preacher’s heart, as Hilary hath it; when, as one said of Erasmus’s Enchiridion, there is more holiness in an author’s book than in his bosom ( Plus sanctimoniae conspicitur in ipso libello, quam in libelli Authore):
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“ Exemplis sane qui docet, ille docet. ”
Aristotle requireth in a teacher that he show himself a pattern of his own rules; and it is a good thing to teach (saith Ignatius), εαν λεγεις ποιης, if thou practise the same that thou teachest. That is an excellent commendation indeed that is given to a late eminent divine among us, that his life was but one continued commentary upon his doctrine, and an exemplary sermon, consisting of living words, or of words translated into works. "The just shall llve by faith," saith Habakkuk; and that I do so, it shall well appear by my living upon God when I have nothing else to subsist with; by believing him upon his bare word, and that against sense in things invisible, and against reason in things incredible.
Although the fig tree, &c.] q.d. Let war come on, and with war famine; as it befell Jerusalem at the last siege in the days of Zedekiah, 2Ki 25:8 Jer 52:6 Lam 2:11-12, there was no relief left for the people, the enemy had eaten up all, as Joe 1:4, and made clean work, so that faithless men were woebegone, and ready to run mad for the sight of their eyes, Deu 28:24; Deu 28:51, and to devour their own fingers, as Pope Boniface VIII did, when shut up close prisoner in St Angelo and sorely straitened.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv17–19 To war foreseen the prophet supposeth famine, and describeth…
To war foreseen the prophet supposeth famine, and describeth the most grievous, as indeed it fell out.
Although the fig tree, which was in that country a very considerable part of their provision to live upon,
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shall not blossom; not give the least sign of bringing forth fruit.
Neither shall fruit be in the vines, which were also the riches and provision of those countries.
The labour of the olive; either labour bestowed upon the olive, or the fruit which the olive brings forth, called here labour by an allusion to our labour.
Shall fail; disappoint the expectation of both dresser and eater.
The fields, ploughed and sown, shall yield no meat; corn for bread.
The flock of sheep, kept out in the field, shall be cut off, either by wolf, murrain, or by the wasting Babylonians,
from the fold; where they were wont to be safe. now they are in greatest danger, and that because they may be swept away all at once.
No herd in the stall; greater cattle kept in the stall for labour, or for feeding.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv17–19 Although the fig tree shall not blossom,.... Or rather,…
Although the fig tree shall not blossom,.... Or rather, as the Septuagint version, "shall not bring forth fruit"; since the fig tree does not bear blossoms and flowers, but puts forth green figs at once. This was a tree common in the land of Canaan, and its fruit much in use, and for food; hence we read of cakes of figs among the provisions Abigail brought to David, Sa1 25:18 so that, when there was a scarcity of these, it was a bad time:
neither shall fruit be in the vines; no grapes, or clusters of them, out of which wine was pressed; a liquor very refreshing and reviving to nature; and is said to cheer God and man, being used in sacrifices and libations to God, and the common drink of men, Jdg 9:13 so that, when it failed, it was a public calamity:
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the labour of the olive shall fail; or "lie" (a); disappoint the expectation of those who planted and cultivated it with much toil and labour, it not producing fruit as looked for. This tree yielded berries of an agreeable taste, and out of which oil was extracted, the Jews used instead of butter, and for various purposes; so that, when it failed of fruit, it was a great loss on many accounts:
and the fields shall yield no meat; the grass fields no herbage for beasts; the grain fields no grain for man; the consequence of which must be a famine to both; and this must be very dismal and distressing:
the flock shall be cut off from the fold; flocks of sheep; either by the hand of God, some disease being sent among them; or by the hand of man, drove off by the enemy, or killed for their use; so that the folds were empty of them, and none to gather into them:
and there shall be no herd in the stalls; or oxen in the stables, where they are kept, and have their food; or stalls in which they are fattened for use; and by all these are signified the necessaries of life, which, when they fail, make a famine, which is a very distressing case; and yet, in the midst of all this, the prophet, representing the church, expresses his faith and joy in the Lord, as in the following verse Hab 3:18; though all this is to be understood, not so much in a literal as in a figurative sense. "Fig trees, vines", and "olives", are often used as emblems of truly gracious persons, Sol 2:13 partly because of their fruitfulness in grace and good works, and partly because of their perseverance therein; all these trees being fruitful ones; and some, as the olive, ever green: of such persons there is sometimes a scarcity, as is complained of in the times of David and Micah, Psa 12:1 and especially there will be in the latter day; for righteous and merciful men will be taken away from the evil to come, Isa 57:1 and, however, there will be very few lively, spiritual, and fruitful Christians, such as abound in the exercise of grace, and are diligent in the discharge of duty; for, when the Son of Man cometh, he will not find faith on the earth; and he will find the virgins sleeping, Luk 18:8. The "fields not" yielding "meat" may signify that the provisions of the house of God will be cut off; there will be no ministration of the word, or administration of ordinances; the word of the Lord will be scarce, rare, and precious; there will be a famine, not of bread and of water, but of hearing the word of the Lord; one of the days of the Son of Man will be desired, but not enjoyed; so no spiritual food in the use of means to be had; a very uncomfortable time this will be, Amo 8:11 Luk 17:22. The "flock" being "cut off from the fold" may denote that the sheep of Christ will be given up to the slaughter of the enemy, or be scattered abroad in this dark and cloudy day of persecution; so that there will be no fold, no flock, no sheep gathered together; and perhaps such will be the case, that there will not be one visible congregated church in due order throughout the whole world; all will be broke up, and dispersed here and there: no "herd" or "oxen in the stall" may signify that the ministers of the Gospel, compared to oxen for their strength, industry, and laboriousness in the work of the Lord, will be removed, or not suffered to exercise their ministry, nor be encouraged by any in it: this will be the case at the slaying of the witnesses, and a most distressing time it will be; and yet the prophet, or the church represented by him, expresses an uncommon frame of spirit in the following verse Hab 3:18. The Targum interprets all this figuratively of each of the monarchies of the world, which should be no more;
"the kingdom of Babylon shall not continue, nor shall it exercise dominion over Israel; the kings of the Medes shall be killed; and the mighty men of Greece shall not prosper; and the Romans shall be destroyed, and shall not collect tribute from Jerusalem; therefore for the wonder, and for the redemption, thou shalt work for thy Messiah; and for the rest of thy people who shall remain, they shall praise, saying: the prophet said;''
as follows:
(a) Sept.; "mentietur", V. L. Piscator; "mentiebatur", Pagninus.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv17, 19 The labour - The labour bestowed upon the olive.…
The labour - The labour bestowed upon the olive. Yield no meat - Corn. Flock - Of sheep.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv17, 19 Verse 17. Although the fig tree shall not blossom]…
Verse 17. Although the fig tree shall not blossom] תפרח tiphrach, "shall not flourish," shall not put forth its young figs, for the fig tree does not blossom. The young figs appear as soon as the old ones are ripe, as I have often had occasion to observe.
This verse most nervously paints the desolate state of the land of Judea during the captivity. In its hemistich form, it may be translated thus: -
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For the fig tree shall not flourish,
And there shall be no fruit on the vines;
The fruit of the olive shall fail,
And the fields shall supply no food:
The flocks shall be cut off from the fold,
And no herds shall be found in the stalls:
Yet in Jehovah will I exult;
I will joy in the God of my salvation.
The Vulgate has: -
Yet I in the Lord will rejoice,
And will exult in Jesus my God.
The Targum countenances this version: -
ואנא במימרא דיי אבוע veana bemeimra dayai abua, "But in the WORD of the Lord will I rejoice," i.e., the personal, substantial Word of Jehovah.
These two verses give the finest display of resignation and confidence that I have ever met with. He saw that evil was at hand, and unavoidable, he submitted to the dispensation of God, whose Spirit enabled him to paint it in all its calamitous circumstances. He knew that God was merciful and gracious. He trusted to his promise, though all appearances were against its fulfilment; for he knew that the word of Jehovah could not fail, and therefore his confidence is unshaken.
No paraphrase can add any thing to this hymn, which is full of inexpressible dignity and elegance, leaving even its unparalleled piety out of the question.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv17, 19 Hab 3:17-18. Although the fig-tree shall not blossom —…
Hab 3:17-18. Although the fig-tree shall not blossom — Though all outward means of support should fail, yet will I still have a firm confidence in the power, goodness, and faithfulness of God, that he will preserve me, and supply me with all things necessary; and therefore, amidst the most threatening appearances of affairs, I shall still preserve inward peace and serenity of mind, as trusting in him in whom is everlasting strength, Isa 26:3-4. The state of the land during the captivity may be here prophetically described, when the vineyards, olive-yards, fields, and pastures, would be in a desolate and barren state: or the prophet may be considered as declaring, that even such circumstances should not shake his confidence in God. Yet will I rejoice in the Lord — I shall have him to rejoice in, and will rejoice in him. I will joy in the God of my salvation —
In the knowledge and love, the favour and friendship, the care and kindness of him in whom I have present, and hope to have future and eternal salvation. Observe: reader, this is the principal ground of our joy in God, that he is the God of our salvation; our everlasting salvation, the salvation of our souls; 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. Instead of, the God of my salvation, the LXX. read, επι τω Θεω τω σωτηρι μου, in God my Saviour; and the Vulgate, in Deo Jesu meo, in God my Jesus, or, in Jesus my God. “That Jesus,” says Calmet, “who is the joy, the consolation, the hope, the life of believers; without whom the world can offer us nothing but false joys; who was the object of the desires, and the perpetual consolation of the prophets and patriarchs:” see Joh 8:56.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv17–19 Although - literally, For
Although - literally, For
The fig tree shall not blossom - The prophet repeats his confidence in God, premising his knowledge that all human hopes should fail. I know, he says, all stay and support shall fail; he numbers from the least to the greatest, the fruits of trees, the fig, vine and olive, for sweetness, gladness, cheerfulness Psa 104:15. whereof the well-being of the vine and fig tree furnishes the proverbial picture of peace and rest. These shall either not shoot forth, or shall at time of fruit-gathering have no produce or having, as it were, labored to bring forth fruit shall lie and fail: yet further “the staff of life” itself shall fail; “the fields shall yield no meat;” all the fields, as though they were but one shall have one common lot, barrenness.
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Yet more; the flocks shall be cut off from the fold; not those only, feeding abroad in fields and open plains, shall be driven away, but they shall be carried away by the enemy from the folds, where they seemed penned securely; and not these only, but “there shall be no herd in the stalls,” even the stronger animals shall utterly fail; every help for labor, or for clothing, or for food shall cease; he speaks not of privation, partial failure, but of the entire loss of all things, no meat from the fields, no herd in the stalls; and what then?
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv17–19 Fail. Literally, "lie," (Haydock) or frustrate our expectations. (Calmet)…
Fail. Literally, "lie," (Haydock) or frustrate our expectations. (Calmet) --- Spem mentita seges. (Hor.[Horace?] i. ep. 7.) --- Fold. Septuagint, "food."
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv17–19 Destroy the "vines" and "fig trees" of the carnal…
Destroy the "vines" and "fig trees" of the carnal heart, and his mirth ceases. But those who when full enjoyed God in all, when emptied can enjoy all in God. They can sit down upon the heap of ruined creature comforts, and rejoice in Him as the "God of their salvation." Running in the way of His commandments, we outrun our troubles. Thus Habakkuk, beginning his prayer with trembling, ends it with a song of triumph (Job 13:15; Psa 4:7; Psa 43:3, Psa 43:5).
labour of the olive--that is, the fruit expected from the olive.
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fail--literally, "lie," that is, disappoint the hope (Isa 58:11, Margin).
fields--from a Hebrew root meaning "to be yellow"; as they look at harvest-time.
meat--food, grain.
cut off--that is, cease.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v17 Hab_3:17-19 contain one of the most sublime expressions of…
Hab_3:17-19 contain one of the most sublime expressions of confidence in Jehovah found anywhere in the Old Testament. If the above suggested interpretation of 16b is correct, Hab_3:17 becomes the natural continuation. The prophet looks forward to the day of trouble announced in Hab_1:6 ff., but the help of Jehovah in the past brings to him the assurance that in the present also he will stand by his people; therefore, however severe the temporary affliction, he will still rejoice in Jehovah and wait for the God of his salvation.
Fig tree… vines… olive — The chief products of Palestine (see on Joe_1:7; Joe_1:10).
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Fields — The cornfields.
Meat — Better, R.V., “food.”
Flock… herd — A portion of the inhabitants of Judah remained shepherds throughout the entire history of the Hebrews. All the natural resources of Judah are here enumerated, and the poet assumes a complete failure of all these resources; but, he continues, though all may fail, he will rely upon Jehovah, who is his strength and will supply all his needs.
Some have thought that the historical background of Hab_3:17 is not that of chapters 1, 2, and for this reason they have denied the entire third chapter to Habakkuk (see Introduction, p. 473). Others, for the same reason, have raised doubts concerning the genuineness of Hab_3:17 or of Hab_3:17-19. “This verse (17) does not suggest a condition of scarcity and barrenness arising from a hostile invasion of the land, but rather one due to severe natural calamities.” This consideration leads A.B. Davidson to say, “It is possible that the poem originally ended with Hab_3:16, and that Hab_3:17-19 are an addition.” In reply it may be pointed out (1) that the term “God of my salvation” is used frequently, if not exclusively, in connection with deliverance from enemies; (2) that expressions similar to those in Hab_3:19 are used in Psa_18:33, of Jehovah’s help against hostile armies. In any case, the objections can be urged only against Hab_3:17; but even there it is by no means certain that the reference is to drought and resulting barrenness and to other natural calamities. A hostile army overrunning the land, destroying the crops, tramping down the fields, and killing the cattle and sheep could easily cause the very kind of suffering pictured in Hab_3:17 (compare Isa_1:7-9, or almost any historical inscription of the Assyrian kings). Another objection, based upon the sudden transition from gloom to confidence, is without any force. Similar transitions occur in all poetry, they are very numerous in the psalms, and in the present case it is quite natural.
18, 19. Whatever the severity of the affliction, the prophet and those whose mouthpiece he is, will rejoice in Jehovah (Psa_5:11), for he can supply all needs, and in due time he will prepare a way of escape.
God of my salvation — A God who delivers from suffering and distress and restores to the former prosperity and felicity (Mic_7:7; Psa_18:46). Hab_3:19 shows resemblance with Psa_18:32-33.
My strength — The source of strength in times of calamity (Psa_18:32; compare 2Co_12:9).
Like hinds’ feet — The point of comparison is not named; it is undoubtedly swiftness, one of the most important qualifications of an ancient hero (2Sa_1:23; 1Ch_12:8).
And he will make me to walk upon mine high places — A continuation of the preceding figure; the high places are those on which the hinds skip. The thought is of the ease with which the singer, with Jehovah’s help, can walk firmly in difficult places and overcome obstacles which without Jehovah’s aid would be insurmountable. Ultimately the people of Jehovah will triumph. The thought remains the same if, following the most important ancient versions, we omit the pronoun “mine.”
Here ends the poem proper. What follows, “To the chief singer on my stringed instruments,” is the subscription, which, with the exception of the pronoun, is identical with the headings of several psalms in the Psalter (see Introduction, p. 473).
Chief singer — R.V., “chief musician.” This word occurs in the headings of fifty-five psalms; it is a participial form of a verb used in Chronicles and Ezra in the sense of “superintending”; in 1Ch_15:21, in the specific sense of “leading the music.” There can be little doubt that the word used here and in the psalm titles means “precentor” or “conductor” of the temple choir. Delitzsch thinks that “To the chief musician” is the direction to this leader to receive a hymn with that superscription into the temple collection.
On my stringed instruments — The verb from which this noun is derived means “to pluck the strings,” “to play upon stringed instruments”; the phrase means, therefore, “with the accompaniment of stringed instruments,” and it is a direction that stringed instruments, and no others, are to be used to accompany the singing. The force of the pronoun “my” is doubtful. Does it refer to the poet in the sense that he will accompany the singing with his own stringed instruments? If so, the plural would not be expected. A comparison with Isa_38:20, has led some to interpret “my” in a collective sense, referring to the people, equivalent to “our.” If the pronoun is original, the second interpretation is to be preferred. LXX. reads “his,” that is, of the chief musician. However, in view of the fact that the pronoun is found nowhere in the psalm titles, it is probable that here also it should be omitted, that we should read simply, “on stringed instruments.”
Why this musical note stands at the end rather than at the beginning, as in the psalms, is still an open question. Some think that when this psalm was taken from the psalm collection (see Introduction, p. 473) the words, which were intended to be the heading of the next psalm, were copied erroneously and carried over with this psalm. As there were in the beginning no well-marked divisions between the separate psalms, such mistake might easily have been made. On the other hand, it is claimed (see Thirtle, The Titles of the Psalms) that originally only the notices indicating the author and the historical situation were placed at the head, while the musical notes were always placed at the end; that in the present case the original order has been preserved, while in the Psalter the musical notes have been taken from the end of the psalms for which they were intended and have been placed erroneously at the head of the succeeding psalms, which has resulted in much confusion. Thirtle has made out a strong case; he has succeeded in removing some grave difficulties, and much may be said in favor of his view; but it would be perhaps too much to claim that he has placed the subject entirely beyond question.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv17–19 17–19. It is not easy to say whether Hab_3:17…
17–19. It is not easy to say whether Hab_3:17 contains a series of suppositions referring to what may happen in the future, or describes a condition of things actually existing. The latter way of reading the verse is the more natural. The verse does not suggest a condition of scarcity and barrenness arising from a hostile invasion of the land, but rather one due to the incidence of severe natural calamities. The word for, with which the verse begins, connects very loosely with the preceding Hab_3:16. The mood of the speaker also in Hab_3:18-19 is confident and jubilant, in strong contrast to the gloom and terror of Hab_3:16. It is possible that the poem originally ended with Hab_3:16, and that Hab_3:17-19 are an addition. The difference of tone in Hab_3:16 and Hab_3:17-19 is not decisive, for in such poems the author’s mind not unusually passes from gloomy anticipations to confidence.
The verse may read:
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For though the figtree doth not blossom,
And there is no fruit in the vines;
The produce of the olive faileth,
And the fields yield no meat;
The flock is cut off from the fold,
And there is no herd in the stalls.
It is the community that speaks in Hab_3:17-19, as is evident from Hab_3:18-19.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv17–19 (17) Although.—Better, For. The conjunction connects this verse with…
(17) Although.—Better, For. The conjunction connects this verse with what precedes, and explains Habakkuk’s affliction more fully. With the sword shall come famine, invasion as usual producing desolation.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv17–19 The prophet depicts the effects of the hostile invasion,…
The prophet depicts the effects of the hostile invasion, which are such as to make the natural heart despair. Although the fig tree shall not blossom. The devastations of the enemy leave the country bare and uncultivated. The Chaldeans, like the Assyrians and Egyptians, cut down and burnt the fruit-bearing trees of the countries which they invaded. (Deu_20:19; Isa_9:10 Isa_37:24; Jer_6:6) The trees most useful and abundant in Palestine are mentioned. (comp. Deu_6:11; Hos_2:12; Joe_1:7; Mic_4:4 Mic_6:15, etc.) The labour of the olive shall fail; literally, shall lie. The "labour" is the produce, the fruit. Though the yield shall disappoint all expectation.
The use of the verb "to lie" in this sense is found elsewhere; e.g. (Hos_9:2. So Horace, "Carm.," 3:1, 30, "Fundus mendax;" and "Epist.," 1:7. 87, "Spem mentita seges." The fields; the cornfields. Isa_16:8) The flock shall be cut off from the fold. There shall be no flocks in the fold, all having perished for lack of food. "Omnia haec," says St. Jerome, "auferentur a populo, quia inique egit in Deum creatorem suum.
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Vers. 17-19Sorrowing, yet rejoicing.
I THE CASE SUPPOSED. A complete failure of all creature comforts.
1. Extremely unusual. Even the worst are seldom reduced to the bare boards of absolute privation (Psa_145:9; Mat_5:45) David confesses in old age that he had "never seen the righteous forsaken, nor his seed begging bread". (Psa_37:25)
2. Not impossible or unknown. Persons, and these by no means always the ungodly, but sometimes the good, the excellent of the earth, the pious, the people who fear God and keep his commandments, who believe in his Word and delight in his ways, have been known to be placed in circumstances of utter destitution, such as Habakkuk so touchingly describes. Whether Habakkuk himself was in it, he expected that he might be, as he foresaw that many of his countrymen would be when the terrible Chaldean invasion came. Job had experience of such a situation as Habakkuk portrayed; (Job_1:13-22) Paul (2Co_11:27) and many others both before and since have known it.
3. Always sad. No blossom on the fig tree, no fruit upon the vine, no harvest from the olive trees or cornfields, no flocks in either fold or stall. Everything gone. Every prop and stay taken money scattered to the winds by unsuccessful trading, household furniture arrested and sold to pay debt, means of earning a livelihood gone, friends vanished just at the moment when most required, children laid down with sickness when money to pay for medical relief is wanting, health precarious through age or infirmity. When a case like this occurs it is sad.
4. Yet it might be worse. It would be if a Christian were to lose not the creature comforts merely, but the Creator himself, from whom these comforts flow. Let a man lose what he may, so long as he has God and Jesus Christ, the Bible and the throne of grace, with the gift of forgiveness and the hope of heaven, he is not utterly undone.
II THE RESOLUTION TAKEN. TO "rejoice in the Lord.
1. Sensible. If a man loses three-fourths of his fortune, it may be natural to grieve over what is lost, but it cannot fail to strike one as more sensible to make much of and rejoice in what remains. So a good man, when he sees his creature comforts taken from him, will show himself a wise man by letting these go without too great indulgence in sorrow and cleaving to the Creator, who is infinitely more precious than all besides.
2. Satisfactory. What remains to the good man after the departure of creature comforts is the best part of his estate. It is the part he can least want; he might do without his fig trees, etc., but not without his God; and the part that is most satisfying fig trees, etc., might feed the body, but only God can support a soul; and the part that is most permanent the only part that is permanent, all earthly things being subject to decay.
3. Sanctifying. No man can make and keep it without becoming holier and better because of it. He who rejoices in God will gradually grow like God.
4. Profitable. It will come back to him who adopts it in blessings upon his head. If any man will delight in God. God will delight in him, will rejoice over him to do him good.
III THE CHERISHED EXPECTATION. That God would perfect his salvation.
1. By imparting to him strength. "Jehovah, the Lord, is my Strength." The man who used these words had made three great discoveries:
(1) that man"s strength at the best is little better than weakness in the domain of the body, and in that of the mind, but chiefly in that of the spirit;
(2) that the source of all strength, whether physical, intellectual, or spiritual, for the human being, is God (Zec_10:12; 2Co_3:5 2Co_9:8 2Co_10:4; Eph_3:20; Col_1:11) and
(3) that this Divine strength is indispensable for enabling the soul to cling to God in the day of trouble and season of calamity. (Php_1:6; 1Pe_1:5)
1. By inspiring him with alacrity or zeal. "He maketh my feet like hinds" feet;" i.e. maketh them lithe and nimble, active and steady, skilful to climb, and tenacious to hold on like those of the female deer, which quickly scents danger, and bounds along with safety among the crags and cliffs of its native haunts. The language is descriptive of one who, in the season of adversity, in the hour of trial, temptation, and danger, is quick to discern, eager in adopting, and steadfast in pursuing the path of duty, which for him, as for all, is the path of safety. Moreover, the man who rejoices in God will commonly find himself advised in due season of the approach of danger, assisted in ascertaining the path of duty, and strengthened both to enter upon and adhere to it.
2. By exalting him to safety. "He maketh me to walk upon mine high places." The man who can rejoice in God will sooner or later find that God has begun to exalt him beyond common men: has set him on a high place of safety beyond the reach of condemnation;
2. is setting him upon a high path of moral and spiritual elevation; and
3. will set him in the end upon a high throne of glory.
Learn:
1. The vanity of creature comforts.
2. The sweetness of Divine comforts.
3. The secret of true happiness.
4. The certainty of final glory.
Vers. 17, 18Songs in the night.
The thought underlying these intensely human words is that of holy and triumphant joy manifesting itself on occasions when in the ordinary course of things the very opposite experience might naturally have been expected.
The writer was under the elevating influence of sincere piety, and his rapturous outburst sets forth the truth that true religion excites within its recipients such thoughts, inspires within them such emotions, and imparts to them such confidence, as to enable them, even when all is adverse in their experience, to rejoice and shout aloud for joy. These songsters can break forth in song, not only in fair weather, when the sun is shining and the sky is clear and blue, and when all nature is full of exhilaration, but also when the sun is withdrawn, and when no rift can be traced in the dark clouds.
I THE GOOD IN CIRCUMSTANCES OF EXTREMITY.
1. The language employed is figurative, and strikingly suggests to uscircumstances of the deepest human need. The fruit of the fig tree was an extensive article both of food and commerce. The vine was diligently cultivated from the earliest times, and, with its rich clusters of grapes and its refreshing shade, became a very appropriate symbol of prosperity; whilst the olive, living from age to age, and yielding an abundant supply of oil, was also typical of abundance. Hence the failure of all these indicates the deepest affliction, the direst calamity, (Psa_105:33) and the picture of desolation is rendered still more complete when, in addition to these, the bread corn is represented as ceasing, and the flocks and herds as being cut off (ver. 17).
2. These adverse circumstances befell the nation, and, as the result of theChaldean invasion, the direst woes had to be experienced.
3. The children of men still have to pass through such dark seasons. Thereis extremity arising from
(1) temporal want occasioned by reverses in circumstances;
(2) slander, charges having no foundation in truth, being made and resulting in mistrust and alienation;
(3) mental depression, the strong man being brought down to the weakness of the child, the sturdy oak becoming feebler than the bruised reed;
(4) bereavement, home being rendered "desolate as birds" nests, when the fledglings have all flown.
II THE GOOD, CIRCUMSTANCED THUS, STAYING THEMSELVES UPON GOD, AND ON HIM AS WORKING IN ALL FOR THEIR SALVATION. "In God," "the God of my salvation" (ver. 18). The thought which appears specially to have been present to the mind of the prophet was that of adversity as being God"s loving discipline to result in the perfecting of the tried, and resulting in their salvation: "the God of my salvation." A picture called "Cloudland," by a German painter, viewed at a distance appears a mass of gloom and cloud, but on closer inspection every cloud is an angel or an angel"s wing; and so our sorrows, when interpreted in the light of this gracious design of our God, become changed into blessings. The thought that God is with us in our darkest experiences, working for our salvation and to secure to us the highest good, that the narrow path through which he, our Captain, causes us to fight our way will bring us to "the prize of our high calling," is indeed inspiring, and grasping it we may well press on, raising high our banners, and cheering the way and the conflict with music and song.
III THE GOOD, THUS RESTING IN GOD AND APPREHENDING HIS GRACIOUS DESIGN, BEING RENDERED TRANQUIL AND TRIUMPHANT AND INSPIRED WITH HOLY JOY. "Yet will I rejoice in the Lord, I will joy," etc. (ver. 18). The joy of the wicked ceases when the fig trees cease to blossom, and the vines to yield their fruit, (Hos_2:11, Hos_2:12) for it lies upon the surface; but the joy of the holy lies deep in the soul, and is a settled and abiding possession, and triumphs under the darkest circumstances of life. Illustrations: David; (Psa_42:7-9; Psa_73:2, Psa_73:24, Psa_73:25) Paul and Silas. (Act_16:25) Resting in God and apprehending his loving working in our life experiences, he will prove himself our Strength and Song, and will become our Salvation. S.D.H.
Vers. 17-19The possibilities in the life of a good man.
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: yet I will rejoice in the Lord, I will joy in the God of my salvation," etc. "The desolation here so graphically and forcibly described is that which was to be effected by the Chaldeans, whose army would consume or destroy the best and most necessary productions of the land; not only seizing upon the cattle and devouring the fruits of the earth, but so injuring the trees as to render them incapable of yielding any produce. The passage contains the most beautiful exhibition of the power of true religion to be found in the Bible. The language is that of a mind weaned from earthly enjoyments, and habituated to find the highest fruition of its desires in God. When every earthly stream is dried up, it has an infinite supply in his all-sufficient and exhaustless fulness." Our subject isThe possibilities in the life of a good man.
I THE GREATEST MATERIAL DESTITUTION IS POSSIBLE TO A GOOD MAN. It is possible for the fig tree not to blossom, etc. Man lives by the fruits of the earth. These may fail from one of two reasons.
1. From human neglect. It is the eternal ordinance of God, that what man wants from the earth for his existence he must get from it by labour skilful, timely, persevering labour. The earth gives to the brute what he wants without his labour, because the brute is not endowed with qualifications for agricultural work. But man must labour, and this arrangement is wise and beneficent. It promotes health, imparts vigour, and develops faculties both intellectual and moral. Let man cease to cultivate the soil, and the earth will fail to support him either with the right animal or vegetable productions.
2. From Divine visitation. The mighty Maker can, and sometimes does, wither the fruits of the earth, destroy the cattle of the fields. He does this sometimes without instrumentality, by mere volition; sometimes with the feeblest instrumentality locusts, worms, etc.; sometimes with human instrumentality war, etc. We say the greatest material destitution is possible to a good man. Possible? It is frequent. In all ages some of the best men have been found in the most destitute circumstances. Even Christ himself had nowhere to lay his head; and the apostles, what had they?
II THE HIGHEST SPIRITUAL JOY IS POSSIBLE TO A GOOD MAN. "I will rejoice in the Lord, I will joy in the God of my salvation." "Spiritual joy," says Caleb Morris, "is a free, full, and overflowing stream, that takes its rise in the very depth of the Divine essence, in the immutability, perfection, abundance, munificence, of the Divine nature. While there is a God, and that God is happy, there is no necessity that there should be any unhappy Christians." What is it to "joy in God"?
1. It is the joy of the highest contemplation. The joys of contemplation are amongst the most pure and elevating which intelligent creatures can experience. These rise in the character according to their subjects. The highest subject is God, his attributes and works.
2. It is the joy of the most elevating friendship. The joys of friendship are amongst the chief joys of earth; but the joys of friendship depend upon the purity, depth, constancy, reciprocity of love; and friendship with God secures all this in the highest degree.
3. It is the joy of the sublimest admiration. Whatever the mind admires it enjoys, and enjoys in proportion to its admiration, whether it be a landscape or a painting. Moral admiration is enjoyment of the highest kind, and this in proportion to the grandness of the character. Admiration of Divine excellence is the sublimest joy. "I will joy in God." To joy in God is to bask in sunshine, is to luxuriate in abundance, is to revel in the immensity of moral beauty, is to dwell with God.
III THE HIGHEST SPIRITUAL JOY IN THE MIDST OF THE GREATEST MATERIAL DESTITUTION IS POSSIBLE TO A GOOD MAN "Although" every material blessing is gone, "I will rejoice." Good men have always been enabled to do so. They have been happy in poverty, exultant in prisons, and even triumphant in the martyr"s flames. Having God with them, they have had the reality without the forms, they have had the crystal fountain rather than the shallow and polluted streams. Like Paul, they have "gloried in tribulation," etc. All things have been theirs. In material destitution they felt:
1. In God they had strength. "The Lord God is my Strength." "As thy day, so shall thy strength be.
2. In God they had swiftness. "He will make my feet like hinds" feet." The reference is here, perhaps, to the swiftness with which God would enable him to flee from the dangers which were overtaking his country. It is, however, a universal truth that God gives to a good man a holy alacrity in duty. Duty to him is not a clog or a burden, but a delight.
3. In God they had elevation. "He will make me to walk upon mine high places." "They that wait upon God shall renew their strength; they shall mount up with wings as eagles," etc., up upon the mountains, far too high for any enemies to scale. "God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath: that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us". D.T. (Heb_6:17, Heb_6:18)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv17, 19 Although the fig-tree shall not blossom, etc.
Hab_3:17-18
Although the fig-tree shall not blossom, etc.
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United prayer for removal of temporal afflictions
We are called in a special manner to humble ourselves before God, on account of a great national calamity--an outbreak of cattle plague. So far as we can see, it comes directly from God. Some will say that the remedy is proper attention to the conditions of the disease, and not humiliation or prayer. But shall we admit the uselessness of prayer? Shall we say prayer must be confined to spiritual things? Surely we may ask what we need, both for the body and the soul. We must not ask God to alter the laws of nature, or work miracles for our deliverance. God does not take away a plague, either from nations or from individuals, simply because they asked Him to do so. In relation to such a plague, human endeavour can find appropriate spheres, and yet room be left for prayer. Our praying, and humbling ourselves before God, is sure to do us good, if we engage in it with sincerity of heart. (G. G. Lawrence, M. A.)
Hard times
It is easy to understand how a soul should, in poverty and great straits, be induced to seek after God; indeed, the goad of want more frequently drives men to Him than the enjoyment of plenty draws them. There is no doubt that if, in times of want, either an individual or a nation desires to find Him, and secure His help, He will hear their prayer and deliver them. We shall never get forward until we see what Habakkuk saw--that God is our strength, and that He will uphold us through the trial by which we shall come into the possession of our purer blessings. No experience is so uniform among the people of God, as that they enjoyed more of the presence of God in their trouble than at any other time. But there is more than the experience of the nearness of God, more than a vision of His glory and grace. There is deliverance out of our straits. (J. P. Gledstone.)
Man facing calamity
This passage sets down the entertainment which the prophet gave to a sad prediction. He entertains it with fear, and with faith and confidence. A sweet combination. These are the two blessed entertainments of any threatened judgment. A deep humiliation, and a steadfast faith and consolation.
1. The supposition. The strength and comfort of the creatures may fail us. In their production and breeding there is a great deal of uncertainty. And also in their use. And the very being and substance of these natural helps, carry with it this condition, that they are vanishing and fading. When scarcity and want come as a judgment from God, then it is extreme and extraordinary, and beyond the course of nature. Gods displeasure oft breaks out in this kind of judgment. God sometimes vouch safes a special exemption to His Church and children: but the saints have their share and portion in these calamities upon divers reasons. The privileges of Gods people are not temporal, but spiritual. The saints are members of those societies and people who are thus punished. The servants of God are often contributors to the common heap of sin that brings down judgments.
2. The resolution. Although, forecasts the misery. Yet, forelays the remedy. The piety of the prophet appears in two degrees. Here is the low degree of the affliction, and the high degree of the affection. He will suffer patiently and meekly. He will not only be content with it, he will be well pleased with his condition. He knows how even to rejoice in affliction. (Bishop Brownrigg.)
The possibilities in the life of a good man
I. The greatest material destitution is possible to a good man. It is possible for the fig-tree not to blossom, etc. Man lives by the fruits of the earth. They may fail from one of two reasons.
(1) From human neglect. It is the eternal ordination of God, that what man wants from the earth for his existence he must get from it by labour--skilful, timely, persevering labour. They may fail
(2) From Divine visitation. The mighty Maker can, and sometimes does wither the fruits of the earth, destroy the cattle of the fields.
II. The highest spiritual joy is possible to a good man. I will rejoice in the Lord, I will joy in the God of my salvation. Spiritual joy, says Caleb Morris, is a free, full, and overflowing stream, that takes its rise in the very depth of the Divine Essence, in the immutability, perfection, abundance, munificence of the Divine nature. While there is a God, and that God is happy, there is no necessity that there should be any unhappy Christians. What is it to joy in God?
1. It is the joy of the highest contemplation. The joys of contemplation are amongst the most pure and elevating which intelligent creatures can experience. These rise in the character according to their subjects. The highest subject is God, His attributes and works.
2. It is the joy of the most elevating friendship. The joys of friendship are amongst the chief joys of earth; but the joys of friendship depend upon the purity, depth, constancy, reciprocity of love; and friendship with God secures all this in the highest degree.
3. It is the joy of the sublimest admiration. Whatever the mind admires it enjoys, and enjoys in proportion to its admiration, whether it be a landscape or a painting. Moral admiration is enjoyment of the highest kind, and this in proportion to the grandness of the character. Admiration of Divine excellence is the sublimest joy. I will joy in God.
III. The highest spiritual joy in the midst of the greatest material destitution is possible to a good man. Although every material blessing is gone, I will rejoice. Good men have always been enabled to do so. Like Paul they have gloried in tribulation, etc. All things have been theirs. In material destitution they felt--
1. In God they had strength. The Lord God is my strength. As thy day, so shall thy strength be.
2. In God they had swiftness. He will make my feet like hinds feet. The reference is here perhaps to the swiftness with which God would enable him to flee from the dangers which were overtaking his country. It is, however, a universal truth, that God gives to a good man a holy alacrity in duty. Duty to him is not a clog or a burden, but a delight.
3. In God they had elevation. He will make me to walk upon mine high places. They that wait upon God shall renew their strength, and shall mount as on the wings of eagles, etc. (Homilist.)
Habakkuks faith
I. The apprehension of great suffering any want. Our apprehensions concerning the future are of a totally different character to the prophets. Ours are not national, but personal and relative afflictions.
II. The expression on the prophets confidence and joy. Here is a very wonderful exhibition of a devout and holy character. This language of hope and joy is a striking contrast to three things--
1. The language and conduct of idolaters.
2. The low, dull, heavy feeling of the man who does not believe in the providential government of God.
3. The faint and feeble feelings of confidence in God which distinguish many real Christians. (W. O. Barrett.)
On the influence of religion under privations and afflictions
We may learn that nothing should withdraw us from our trust in God and the consolations of His Divine Word.
I. Cherish a proper sense of the Divine providence and our own dependent state. Perfect and unbounded confidence in God, in the wisdom, power, and mercy of God, must be the ground of all our religious hope.
II. Admire the cheerful homage of the prophet, and consider some of the practical uses of adversity.
1. Consider it as opening to us a new field of virtue and of knowledge.
2. As effectually curing the insolence of pride and the follies of prosperity.
3. As proving the sincerity of some, and laying bare the treachery and baseness of others.
4. As teaching us to estimate, as we ought, the many blessings which the Divine love has showered upon us. (J. Hewlett, B. D.)
The great calamity
I. The Divine rule is to make an abundant provision for mans physical wants. The Great Creator gives him the fig tree, the vine, the olive, the fields, the flock, and the herd. Observe--
1. The vastness of Gods wealth.
2. His supreme regard for mans comfort.
II. The good man recognises the possibility of a total failure in this provision. Although the fig tree, etc. Such a failure is fearful to contemplate.
III. That in the very face of this great calamity the good man triumphantly confides in God. Yet will I rejoice in the Lord. The wisdom of this conduct is seen in two things--
1. In the Divine immutability.
2. Great calamities afford scope for the development of great principles.
Trials, if very heavy, kill little men, but make great ones. Just as an Altantic billow bears the reeling ship aloft, so does the mighty wave of trouble lift to notice a true son of God. Trials strengthen and develop love and faith.
IV. That this sublime confidence is exercised by the good man because he has experienced a great deliverance. I will joy in the God of my salvation.
1. This is a deliverance from the greatest evil.
2. This is a deliverance to the possession of the greatest good.
This man has in him the elements of immortality. He is a Kings son, and an heir of heaven. Heaven is his future residence, and the universe his estate. (Homilist.)
A daring faith
I. A mournful supposition. Every sentence in this verse is pitched in the minor key. Every symbol is fringed with mourning.
1. The prophet supposes a condition in which he is deprived of the common luxuries of life. The Jews were a favoured people. God had made special provision for their welfare. But the prophet foresaw that He who gave these possessions could take them away. All the agencies of nature and providence were in Gods hand.
2. The prophet supposes a condition in which he will be deprived of the common necessaries of life. Some of the fruits of the earth are for enjoyment, and others for our support. We can do without the former, we cannot do without the latter. The prophet supposes a time when not only the luxuries but the necessaries of life might fail, when the tree should be without fruit, the fields without pasture, and the stalls without herd. It is foolish to brood over imaginary troubles, and to magnify the evils of life. Fear not only weakens our strength, but it intensifies our misery. But it is wise to consider how uncertain all material possessions are, and to fortify the heart against the probable calamities that may overtake us.
II. A cheerful resolution. I will rejoice in God. How could there be inward joy amidst so much outward sorrow?
1. This was a Divine joy. Rejoice in God. There is a great difference between a human and a Divine joy. One arises from without, but the other from within; one comes from the creature, the other from the Creator. If our joy depended upon our wealth, it might fail; if upon our friends, it might change; if upon our health, it might be broken. But it depends upon God, and we know that He will supply all our need according to His riches in glory, through Jesus Christ.
2. This was an experimental joy. It refers to the present, and includes forgiveness, fellowship, and expectation.
III. A delightful expectation. The Lord God is my strength. That is experience. He will make my feet like hinds feet. That is expectancy. The Christian life is both a service and a hope; an experience and an expectation. (J. T. Woodhouse.)
Faith triumphant in the day of calamity
The text exhibits a season of peculiar distress, and the exercise of a gracious heart in the time of calamity.
I. A season of peculiar distress.
1. Such seasons are effected by the hand of God. He is not a mere spectator, He is the great agent in bringing these things to pass.
2. Such seasons are the consequence of mans sin. Sin introduced this and every other misery.
3. Such seasons are designed by Infinite Wisdom to answer some important end. To manifest His absolute right over all creatures and things. He claims them all as His own. And He makes it manifest that they are His own, by taking them away at His pleasure. To convince us of our entire dependence upon Him for all our temporal enjoyments. Without the Divine blessing, all men do is ineffectual. To prove to us that earthly comforts are uncertain and perishing. The design of God, in bestowing temporal benefits, is to help us through life, not to make us too much in love with it. To lead us to the exercise of gratitude, when temporal blessings abound, and for the exercise of Christian graces in the hearts of His people. Now is the trial of their faith, patience, and resignation.
II. The exercise of a gracious heart in times of calamity.
1. Gracious souls have a source of joy, when those of the ungodly are all dried up.
2. This rejoicing in God, in the midst of calamity, is the fruit of our Divine faith. If the promises were not believed, the soul would not rejoice.
3. It is a view of the gracious character of God, as a Saviour, that causes the sinner to rejoice in Him. Improvements--
(1) God can as easily take away the whole of our possessions as part of them.
(2) You will continue strangers to true happiness, while you remain strangers to the spirit of the prophet.
(3) In such seasons beware now you endeavour to add to your own enjoyments at the expense of any others comfort.
(4) Let the oppressed poor remember to whom vengeance belongeth.
(5) If you can rejoice in God, you shall soon be in a country where neither famine nor scarcity can ever be experienced. (T. Hannam.)
The triumph of piety over adversity
Pleasure and pain are the alternate companions of every man through the journey of life. Surrounded by uncertainty, prudence would suggest the propriety of being prepared for calamities which cannot be avoided, so as to contemplate them without alarm, and to bear them with becoming fortitude. Religion proposes no exemption from sorrow, but promises that support under the troubles of life, which reconciles the mind to every event. The prophets anticipation of evils proceeded not from a melancholy disposition, but was intimated to him by the sins of the People,--the complexion of the times,--and above all, by the Holy Spirit, which dwelt in him.
I. The exposition of the text. He supposes, in the first instance, the fig-tree to fail in its accustomed produce. The failure of the vines is the next calamity. Then the usual supply of the oil-olive trees is cut off. Then the fields may yield no meat, and as a consequence, the flocks may be cut off from the field. Merciful God! In the midst of distress like this, where shall the wretched flee? The prophets ardent soul breathed the trustful language of our text.
II. Reflections suggested. The text reminds us of the uncertainty of temporal enjoyments, and of the peculiar felicity of a good man. The text reminds us of the insecurity of our temporal enjoyments, as it respects the produce of the earth. It is the privilege of good men not to be wholly dependent for happiness upon temporal things. Joy in God is the peculiar and the supreme delight of a pious mind. Let us learn that it is of unspeakable importance that we stand prepared for trials which cannot be avoided. (S. Lowell.)
Joy in the face of adversity
I. The object of our joy. Our God in whom we rejoice. He is Lord. Jehovah is both His name and His description. He is God of salvation. He is the God of my salvation. Our joy is spiritual joy; it comprehends in its object the characters and offices of the Father, the Son, and the Holy Spirit, in the administration of redemption. The essence of this joy is complacency in its object. The joy is nourished and increased by the Spirit, with scriptural discoveries of the glory of God in the face of Jesus Christ. And joy in the Lord God of our salvation hath little in it which is vehement, but much that is operative and practical.
II. Forming resolutions to abound in this joy. Such resolutions have been formed. Such resolutions may be formed. Such resolutions should be formed. They are always formed under spiritual influence. Bold professions are founded on the revealed glory of Gods faithfulness and all-sufficiency, He is the Almighty God, and His faithfulness is engaged to support the people of His love and care. These bold resolutions look out of countenance all the evils that would intimidate and shake the confidence of Gods people. Of these bold resolutions we have some eminent and illustrious scriptural examples. Such resolutions are neither formed nor executed without a conflict. Then suffer the word of exhortation. Be not surprised that the word is, Rejoice evermore. Nothing in the subject should hinder our joy. And the honour of our profession calleth us to rejoice. Attend to the following instructions--
1. Be well assured of the solidity of the foundation on which the joys of faith are built.
2. Seek to attain clearness concerning your interest in the God of salvation, through union with Christ in effectual calling.
3. Be followers of that which is good.
4. Look to the Lord in the administration of providence, and submit to His will manifested in it. (A. Shanks.)
Rejoicing in God
Mr. Garrett preached again in the afternoon. The text was Psa_128:12. Again the preacher drew several lifelike pictures. He took his hearers to the mansion of the rich, to the study of the learned, and to the palace of royalty, in search of true happiness, but found it not. Then we were conducted to a little straw-thatched cottage, the lowly home of a humble Christian toiler, who had a sick wife and child and no work to do. As we approached it, the preacher paused and cried, Hark! he is singing. What is it? Just before we reached the cottage door, the preacher again cried, Hark! We listened, and heard the verse beginning, Ill praise my Maker while Ive breath. The effect was simply overpowering. (Memoir of Rev. C. Garrett.)
Constant joy
Bishop Tucker, on the occasion of his recent visit to Tore, ordained a native of Uganda who has worked for five years on the edge of the great pigmy forest. This remarkable man, says the bishop, has been beaten, imprisoned, put in the chain gang, had his house-burnt down, and all his property destroyed; and yet he has borne it all with a smile upon his face and a song upon his lips! Opalescent men: In ancient times, before men learned to cut the diamond, the opal was the most fashionable stone, most highly prized, and most costly. There are not lacking men in modern times who still hold to this ancient estimate of that beautiful stone. No jewel, in all the range of precious stones, displays a finer range of splendid colours--the brightest tints of the rainbow, softened as if seen through a silver haze. As you look at it from different angles, or as you turn the stone, there come glimpses of the richest azure, the deepest emerald, the most fiery ruby, yet all of them mellowed by the opals own charm, and very different from the dazzling brilliancy of the diamond and sapphire. Whence comes this beautiful play of colour that takes its name from the opal, and is called opalescence? It is not in the stone. Hold the opal up to the light, and it has nothing but a yellowish tinge. Besides, the colours shift and vary, as the stone is changed in position. Let me tell you the secret of the opal s beauty. The stone is filled with fissures--minute rifts in its substance, too small to be seen by the eye, yet not too fine to be seen by the light. These fissures catch up the light, beat it back and forth between their sides, and break it up into its constituent colours, very much as a prism would do. And so the stone, out of what might seem to be a flaw or blemish, draws its wonderful crown of beauty. Have you ever seen opalescent men and women? They are all around you, shining with loveliness in many a Christian home. They are men and women whose lives are fissured with poverty, seamed with sickness, cleft with some deformity, shattered by blindness, or deafness, or ugliness; and yet these opalescent Christians make the very shattering of their body, and the flaws in their fortune, a trap for Gods sunlight They catch in these clefts of misfortune the rays that come from heaven. They toss them back and forth and from side to side of their seamed and fissured lives, and lo! we see them glowing with a beauty far more wonderful than any opal of earth, or any rainbow of heaven. (Amos B. Walls.)
Satisfied with the best
I was going down town in a car, one day, says a New York merchant, when I heard somebody cry out, Hallo, Mr. Conductor, please stop your car a moment; I cant run very fast. The car stopped, and presently there hobbled into it a little lame boy, about ten or twelve years old. His face told such a tale of suffering, and yet he was bright and cheerful. He put his crutch behind him, and placing his leg in an easier position, he began to look round. A happy smile played over his pale face, he had seemed to take notice of everything. Presently I got a seat next to him, and had a little talk with him. I found that he knew and loved the Saviour, and it was this which made him so contented and cheerful. He told me that the doctor said his leg would never be any better. Well, my dear boy, I said, how can you be so happy and cheerful? His reply was, Jesus, my Saviour, has sent this trial for me to bear. Father tells me He would not have sent it, unless He knew it would be best for me. And dont you think, sir, that I ought to be satisfied with the best? When I said good-bye to the boy, I thanked him for the lesson he had taught me, which I shall never forget.
Yet I will rejoice in the Lord.
Joy in being in Gods hands
The prophet teaches us what advantage it is to the faithful assembly, seasonably to submit to God, and to entertain serious fear when He threatens them, and when He summonses them to judgment: and he shows that, though they may perish a hundred times, they yet would not perish, for the Lord would ever supply them with occasions of joy, and would also cherish this joy within, so as to enable them to rise above all their adversities. Though the land was threatened with famine, and though no food would be supplied to them, they would yet be able always to rejoice in the God of their salvation; for they would know Him to be their Father, though for a time He severely chastised them. We now perceive more clearly, that the sorrow produced by the sense of our guilt is recommended to us on account of its advantage: for nothing is worse than to provoke Gods wrath to destroy us; and nothing is better than to anticipate it, so that the Lord Himself may comfort us. We shall not always escape, for He may apparently treat us with severity; but though we may not be exempt from punishment, He will give us reasons to rejoice; and then in His own time, He will mitigate His severity, and by the effects will show Himself propitious to us. During the time when want or famine, or any other affliction is to be borne, He will render us joyful with this one consolation, for relying on His promises, we shall look for Him as the God of our salvation. We may hence gather a most useful lesson,--That whenever signs of Gods wrath meet us in outward things, this remedy remains to us,--to consider what God is to us inwardly; for the inward joy, which faith brings to us, can overcome all fears, terrors, sorrows, and anxieties. (John Calvin.)
Religion the secret of contentment
There is nothing here of the exuberance of Oriental imagination. It is absolute matter of fact, capable of being proved by countless witnesses. Various lessons are to be drawn from it, but the most valuable of all for these times is the overwhelming testimony borne by it to the religious nature of man, and to the high degree of probability of the existence of a God of love who can inspire such absolute trust in Himself under the most crushing temporal misfortune. It places the efforts to uproot all faith in God in the light of an inexpressible folly, not to say of a flagrant crime. Is it not folly to take away from any man the power by which he becomes able to behave in a more manly way than he could have done without it? Viewed even from atheistic ground, mankind at large are all the better for the calm and resigned behaviour of those who suffer adversity. We go further, and say, it verges closely on criminal blindness to the interests of humanity to proclaim an atheism which, if accepted, would leave the souls of the afflicted absolutely without anything to cling to, without consolation, without hope; worse still, to deprive them of that conviction by which all the nobler part of their nature is sustained and called into vigorous exercise. How shall we bear the storm of adversity when it breaks upon us? Shall we prove our sovereignty over things of time and sense, or shall we disclose our shame in exhibiting ourselves as their slaves? The alternative depends upon what is the ground of our daily hopes. Not in Stoicism is to be found the normal type of manliness under adversity. Contentment is a virtue of soul which, when healthy, exercises itself in various ways. A great deal of so-called contentment is nothing more than physical indifference or mental inactivity. Habit is the parent of such contentment, and where the habits have been always moderate and temperate, contentment with a small portion is easy and natural. But the virtue of contentment is something much higher than this. Virtue is always active; when it is passive it ceases to be virtue, and becomes only an admirable quality, or enviable habit. Contentment, to be virtuous, must spring from opposition to our wills and desires, can only exist in circumstances which are trying and painful. It is our task to show how certain virtues can best be attained by those who are deficient in them, to point out by what spiritual forces the native weakness of our nature may be justified, and what relation true religious faith bears to the necessities of our lot, and the exigencies of our moral character. I would show, if I could, whence the blessed springs of virtue can be drawn; to whom we may look for the light and warmth needful for its birth and fertility. If a discontented man would fain possess the virtue of contentment, he will never get it by altering the conditions of his lot, but by the elevation of his soul above them, by finding, in a will higher than his own, complete and boundless satisfaction. This virtue is largely begotten and cultured by faith in the living God. But what is this faith in the living God? It is not merely the assent of our intellect to certain propositions about God, though it must be such as the reason entirely endorses. First, it implies the possession of a soul which cannot be satisfied with earthly good or animal pleasure. He who believes in God hab a life of conscious existence, of hopes, and fears, and appetites, which find activity and satisfaction in a purely spiritual region of its own. To such a soul God is not less a reality than the earth on which the body treads, or the sun shining in the heavens. Out of this conscious communion with God grow two important constituents of faith--perfect acquiescence in the Divine will, and a supreme desire to obey its behests. The former of these is the essence of contentment. It differs by a whole heaven from the contentment of the fatalist. No supreme power has a right to demand the assent of man to wrongs and injuries which are the result of blind chance, or inflicted by caprice, still less to wrongs which will not issue in final good. But how different must be the feeling and conduct of man, when the power which seems to crush him is invested with all the attributes of justice and fatherly love. He promptly surrenders, because he knows, at least, that there is a higher wisdom than his own which guides the forces of pain and destruction; more perfect goodness than his own is the cause of misfortune, and best of all, that a love infinite in its benevolence, is the impulse from which every motion in the universe has sprung. This is faith; to see what is invisible to the senses, or to the immature mind. God does not wish us to bear a single sorrow that we can by righteous means avert; all He asks is that we will trust in His wisdom and greater love when trouble comes which we cannot prevent. And if faith consoles us, still more does it purify and refine us. (Charles Foysey.)
Joy in God
Worldly men do not rejoice in God.
I. Joy in God is well grounded.
1. Because it is a joy in God considered as the God of salvation. If a man were found joying in an absolute God, he might well be esteemed foolish; for he would be rejoicing in the contemplation of a strong and irresistible enemy. It is in the God of salvation that the believer greatly rejoices. There is the best of all reasons for holy satisfaction. He perceives in Him justice satisfied, and truth magnified; he discerns that, instead of fury, there is overflowing love, and mercy to pardon all his transgressions; he sees in Him omnipotent power, not armed for his perdition, but engaged to preserve his soul through faith unto salvation; he beholds eternal faithfulness to be to him a shield and buckler; he perceives also, that God is omniscient to see all the dangers which may threaten him, and all-powerful to protect in every case. Who is the God of salvation? The Triune God, the one God subsisting in three persons.
2. Joy in God is well grounded, because God is on the side of the believer. This was not always the case. Since he has been justified by the blood of Jesus, there is no longer any condemnation for him. If God acquits, who shall condemn? If God defends, who can injure?
3. Joy in God is well grounded, because of what God has done for the believer. Do we not delight in a deliverer? Here is an unspeakably great Deliverer; and has He been so at little expense? Following the great deliverance are many lesser deliverances; both temporal and spiritual.
4. Joy in God is well grounded, because of what God is now doing for the believer. Do we not rejoice in a healer?
5. Joy in God is well grounded, because of what God will yet do for His people. He will make all things work together for their good.
6. Joy is well grounded, on account of what God has provided for the believer, and on account of what He/8 to the believer. He has righteousness in Him, and also strength, counsel, provision, and promises. And He is the portion of the believer; a sure portion; an enduring portion; a never-falling portion; an unchangeable portion; and a satisfying portion.
II. To point out some properties of joy in God.
1. It is a supernatural joy. It springs not from the world, but is derived from above.
2. It is a real joy. Earthly joys have no substance. They cause a momentary flow of spirits, but they only skim the surface of the heart, and do not take full possession of it. There are degrees in the Christians joy.
3. It is a joy which this world can neither give nor take away.
4. It is a joy which is unspeakable and full of glory.
5. It is an everlasting joy. In consideration of the nature and grounds of joy in God, we invite believers to lift up the hands that hang down. Be not cast down on account of the trials of life. (A. Ross, M. A.)
Religious joy surmounting temporal adversity
That the world is insufficient for our happiness, who does not confess, or, at least, who does not feel? The insufficiency of external objects to furnish the soul with rational fruition or exercise, is demonstrated in the disappointment of those who have made the acquisition of those objects the chief study of their lives. Were they ever content? Things earthly are too fluctuating to be built on with assurance. They want stability, and leave those who rely on them, in a little while, destitute and spoiled of peace. The Christian has something more solid and unchanging on which his soul reposes. Let none imagine that these sentiments were peculiar to Habakkuk, or may be entertained only by an eminent few among the saints; by prophets, apostles, or men favoured with special distinctions from above; for there is not a reconciled sinner at this day upon earth, who, in the exercise of faith, love, and hope, may not and will not cherish and express sentiments essentially similar. Ye on earth who have known the Lord, fail not to exercise your souls in the same way as the prophet. (J. Sieveright, A. M.)
Joy amidst earthly sorrow
The sentiment is--That no extremity of earthly sorrow should prevent the Christian rejoicing in the God of his salvation.
1. There is implied in the adoption of this truth, a firm belief in the superintending providence of God. Could we set aside the doctrine of a particular providence, the circumstances of life would change their character. Affliction would double her sorrows, and prosperity lose half her joys.
2. There is also implied a well-founded hope of interest in the God of salvation.
The doctrine of providence would be a poor substitute to perishing sinners for the grace of the Gospel. Why should the Christian rejoice in God under affliction? It is not necessary to rob the world of any of its beauty, or to disparage the happiness it is capable of communicating. But it is the nature of riches to take to themselves wings and flee away.
1. Consider the sanctifying tendency of afflictions. Sometimes they are sent for the purposes of trial; to prove the integrity of our principles, and to bring into exercise our latent virtues. But for the most part afflictions are corrective, and not for purposes of discipline. They are either to preserve or to extricate you from danger.
2. Affliction does not injuriously affect our best interests. We live for a higher and nobler object than worldly wealth.
3. The Christian may rejoice because he knows his afflictions will have a happy issue. The transitory character of suffering is powerfully calculated to sustain the mind under it.
4. In every conceivable extremity of woe, God is an all-sufficient portion. The enjoyment of God will constitute the happiness of heaven.
5. The joy of the Christian in the season of affliction is the fruit of the Saviours mediation. It was in the God of salvation that Habakkuk rejoiced. It is only in this character that He is an object of confidence and joy to us. The mediation of Christ is the ground of our hope towards God. But for His interposition, afflictions would have been unmixed evils. They would have possessed no ingredient of mercy, nor given any indication of kindness. (S. Summers.)
Spiritual joy
Spiritual joy does not consist in mere placidity; it is not like the water, which in fertilising showers descends, and does not depend on our volition or agency; but it is like the water we draw from the well, there must be activity and labour. There can be no happiness without thought. Habakkuk thought of God, of His nature, His moral perfections, His covenant, His promise; he not only thought of God generally, but in the particular relation which He sustained to him. I will joy in the God of my salvation. I understand Him in some measure, I feel an interest in Him and He in me. The mere fact of the existence or benevolence of God cannot make any creature happy; it is the conviction, the intelligent, deeply rooted, legitimate conclusion that He is our God, can produce joy. This was the case with Habakkuk, and must be so with every true believer.
I. True religion (i.e., its doctrines, prospects, emotions)
does impart joy. Because--
1. True religion gives decision to the mind. Indecision or dubiousness is always painful, and painful in exact correspondence to the value of the object to which it refers.
2. True religion imparts true liberty to the mind. While bodily bondage is a great evil, spiritual bondage is greater; religion alone imparts to man the charter of freedom--the moment man receives true freedom he is happy, and not before.
(1) Freedom from eternal punishment. When we are brought under the influence of religion, we are led first to perceive our liability to it, and then to accept of deliverance through Christ.
(2) Freedom from the government of depravity. The moment a man feels that he is dependent for happiness upon God, he feels desirous to know, love, and please that Being.
(3) Freedom from the evils of affliction. Afflictions in themselves are evil, they make a man morose, unkind, bitter, despairing,, devilish: it is only when applied by God that they become useful to the believer s mind.
3. True religion imparts exercise and expectation to the mind. In order to be happy, there must be a right end in view--the glory of God; proper rule to guide--the Bible; and right motives to actuate--love to God and love to men.
II. The nature of this joy.
1. It is always pure. When does the soul experience it! Only when it is pure. This is a question not only of facts but of degrees; not only the pure mind can be happy, but it is happy in exact proportion to its purity. When is it enjoyed? When the soul is raised to contemplate holy objects.
2. It is personal and progressive. It is secret, I will rejoice in the Lord; and when seen, seen only in its effects. (Caleb Morris.)
Rejoicing in God
The language is that of faith, hope, patience, and fortitude.
I. The nature of the Christians joy.
1. It is spiritual. Arising from saving knowledge of God: from pardon: from adoption: from the habitual indwelling of the Holy Ghost.
2. It is satisfying. The Almighty is suited to our capacities; adequate to our necessity; durable as our existence.
II. The object of the Christians rejoicing.
1. In the perfection of His nature, we rejoice in God.
2. In His works of creation, providence, and grace.
3. In His Word.
4. In His ordinances.
III. The particular seasons when a true Christian can rejoice in the Lord.
1. In seasons of poverty.
2. In seasons of persecution.
3. In seasons of national commotion.
4. In the season of death. (Homilist.)
The prophets joy
1. The sombre background from which the joy of the prophet sprang.
2. The sublime height to which the joy of the prophet leaped. Habakkuk supposes the loss of all things, and yet he had unwavering faith in God, and supreme love to God.
(1) We may rejoice in the works of Gods hand.
(2) In the bounties of His providence.
(3) In the amenities of society.
But the highest joy we can know is to joy in the Lord. His loving-kindness is better than life. (Homilist.)
Christian rejoicing
1. The conditions. Yet. In spite of what Hab_3:17 describes--apparent failure of our efforts for God, or apparent desolation of His cause around us. Deep reality of such trials. Success is to be sought and prayed for; we are not to ask for the discipline of failure. But it may come, and in one degree or another it will, in every deep Christian experience, whether as personal failure or as a sense of surrounding failure. On its external side the Lord Jesus Christs work partook of the pain of failure.
2. The resolve. I will rejoice in the Lord. The will is called up. Believers will to do His will only by His special grace preventing them; but they do really will, the act of willing is their own. We must not sit down passive, and wait for a sensible impulse. It will come through our own will when it comes. Let us, in this spirit, cultivate the habit of holy resolves, as well as holy desires. It is the joy of personal appropriation, of objective pardon and peace--my salvation. Comp. Mic_7:7 for a rich parallel. The soul, outwardly tried and tired, goes to Him who is my hiding-place, and there is compassed about with songs of deliverance (Psa_32:7).
3. The result. Not selfish sloth. Some say personal enjoyment of present salvation is selfish. On the contrary, it is the spring of deepest sympathy with souls, and of love-animated efforts for them. Personal joy compels affectionate work. (Handley C. G. Moule, M. A.)
Cheerful spirits
A woman who had had many sorrows and heavy burdens to bear, but who was noted for her cheerful spirits, once said in explanation: You know, I have had no money. I had nothing I could give but myself, and so I made the resolution that I would never sadden anyone else with my troubles. I have laughed and told jokes when I could have wept. I have always smiled in the face of every misfortune. I have tried never to let anyone go from my presence without a happy word or a bright thought to carry with them. And happiness makes happiness. I myself am happier than I would have been had I sat down and bemoaned my fate.
Cheerfulness:--Cheerfulness is a duty we owe to others. There is an old tradition that a cup of gold is to be found wherever a rainbow touches the earth, and there are some people whose smile, the sound of whose voice, whose very presence, seems like a ray of sunshine, to turn everything they touch into gold. Men never break down as long as they can keep cheerful. A merry heart is a continual feast to others besides itself. The shadow of Florence Nightingale cured more than her medicines; and if we share the burdens of others, we lighten our own. (Sir John Lubbock.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v19
Habakkuk
THE IDEAL DEVOUT LIFE
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Hab 3:19.
So ends one of the most magnificent pieces of imaginative poetry in Scripture or anywhere else. The singer has been describing a great delivering manifestation of the Most High God, which, though he knew it was for the deliverance of God’s people, shed awe and terror over his soul. Then he gathers himself together to vow that in this God, thus manifested as the God of his salvation, he ‘will rejoice,’ whatever penury or privation may attach to his outward life. Lastly, he rises, in these final words, to the apprehension of what this God, thus rejoiced in, will become to those who so put their trust and their gladness upon Himself.
The expressions are of a highly metaphorical and imaginative character, but they admit of being brought down to very plain facts, and they tell us the results in heart and mind of true faith and communion with God.
It is to be noticed that a parallel saying, almost verbatim the same as that of my text, occurs in the 18th psalm, and that there, too, it is the last and joyous result of a tremendous manifestation of the delivering energy of God.
Without any attempt to do more than bring out the deep meaning of the words, I note that the three clauses of our text present three aspects of what our lives and ourselves may steadfastly be if we, too, will rejoice in the God of our salvation.
I. First, such communion with God brings God to a man for his strength.
The 18th psalm, which is closely parallel, as I have remarked, with this one, gives a somewhat different and inferior version of that thought when it says, ‘It is the Lord that girdeth me with strength.’ But Habakkuk, though perhaps he could not have put into dogmatic shape all that he meant, had come farther than that with this: ‘The Lord is my strength.’ He not only gives, as one might put a coin into the hand of a beggar, while standing separate from him all the while, but ‘He is my strength.’
And what does that mean? It is an anticipation of that most wonderful and highest of all the New Testament truths which the Apostle declared when he said: ‘I can do all things in Christ which strengtheneth me within.’ It is the anticipation in experience-which always comes before dogmatic formulas that reduce experiences into articulate utterances, of what the Apostle recorded when he said that he had heard the voice that declared, ‘My grace is sufficient for thee, and My strength is made perfect in weakness.’
Ah, brother! do not let us deprive ourselves of the lofty consolations and the mysterious influx of power which may be ours, if we will open our eyes to see, and our hearts to receive, what is really the central blessing of the Gospel, the communication through the same faith as Habakkuk exercised when he said, ‘I will rejoice in the God of my salvation,’ of an actual divine strength to dwell in and manifest itself majestically and triumphantly through, our weakness. ‘The Lord is my strength,’ and if we will rejoice in the Lord we shall find that Habakkuk’s experience was lower than ours, inasmuch as he knew less of God than we do; and we shall be able to surpass his saying with the other one of the Prophet: ‘The Lord is my strength and song; He also is become my salvation.’ That is the first blessing that this ancient believer, out of the twilight of early revelation, felt as certain to come through communion with God.
II. The second is like unto it. Such rejoicing communion with God will give light-footedness in the path of life.
‘He makes my feet like hinds’ feet.’ The stag is, in all languages spoken by people that have ever seen it, the very type and emblem of elastic, springing ease, of light and bounding gracefulness, that clears every obstacle, and sweeps swiftly over the moor. And when this singer, or his brother psalmist in the other psalm that we have referred to, says, ‘Thou makest my feet like hinds’ feet,’ what he is thinking about is that light and easy, springing, elastic gait, that swiftness of advance. What a contrast that is to the way in which most of us get through our day’s work! Plod, plod, plod, in a heavy-footed, spiritless grind, like that with which the ploughman toils down the sticky furrows of a field, with a pound of clay at each heel; or like that with which a man goes wearied home from his work at night. The monotony of trivial, constantly recurring doings, the fluctuations in the thermometer of our own spirits; the stiff bits of road that we have all to encounter sooner or later; and as days go on, our diminishing buoyancy of nature, and the love of walking a little slower than we used to do; we all know these things, and our gait is affected by them. But then my text brings a bright assurance, that swift and easy and springing as the course of a stag on a free hill-side may be the gait with which we run the race set before us.
It is the same thought, under a somewhat different garb, which the Apostle has when he tells us that the Christian soldier ought to have his ‘feet shod with the alacrity that comes from the gospel of peace.’ We are to be always ready to run, and to run with light hearts when we do. That is a possible result of Christian communion, and ought, far more than it is, to be an achieved reality with each of us. Of course physical conditions vary. Of course our spirits go up and down. Of course the work that we have to do one day seems easier than the same work does another. All these fluctuations and variations, and causes of heavy-footedness-and sometimes more sinful ones, causes of sluggishness-will survive; but in spite of them all, and beneath them all, it is possible that we may have ourselves thus equipped for the road, and may rejoice in our work ‘as a strong man to run a race,’ and may cheerily welcome every duty, and cast ourselves into all our tasks. It is possible, because communion with God manifest in Christ does, as we have been seeing, actually breathe into men a vigour, and consequently a freshness and a buoyancy that do not belong to themselves, and do not come from nature or from surrounding things. Unless that is true, that Christianity gives to a man the divine gladness which makes him ready for work, I do not know what is the good of his Christianity to him.
But not only is that so, but this same communion with God, which is the opening of the heart for the influx of the divine power, brings to bear upon all our work new motives which redeem it from being oppressive, tedious, monotonous, trivial, too great for our endurance, or too little for our effort. All work that is not done in fellowship with Jesus Christ tends to become either too heavy to be tackled successfully, or too trivial to demand our best energies, and in either case will be done perfunctorily, and as the days go on, mechanically and wearisomely, as a grind and a pled. ‘Thou makest my feet like hinds’ feet’-if I get the new motive of love to God in Christ well into my heart so that it comes out and influences all my actions, there will be no more tasks too formidable to undertake, or too small to be worth an effort. There will be nothing unwelcome. The rough places will be made plain, and the crooked things straight, and our feet will be shod with the preparedness of the gospel of peace.
If we live in daily communion with God, another thought, too, will come in, which will, in like manner, make us ready ‘to run with’ cheerfulness ‘the race that is set before us.’ We shall connect everything that befalls us, and everything that we have to do, with the final issue, and life will become solemn, grave, and blessed, because it is the outer court and vestibule of the eternal life with God in Christ. They that hold communion with Him, and only they, will, as another prophet says, ‘run and not be weary,’ when there come the moments that require a special effort; and ‘will walk and not faint’ through the else tediously long hours of commonplace duty and dusty road.
III. The last of the thoughts here is-Communion with God brings elevation.
‘He will make me to walk upon my high places.’ One sees the herd on the skyline of the mountain ridge, and at home up there, far above dangers and attack; able to keep their footing on cliff and precipice, and tossing their antlers in the pure air. One wave of the hand, and they are miles away. ‘He sets me upon my high places’; if we will keep ourselves in simple, loving fellowship with God in Christ; and day by day, even when ‘the fig-tree does not blossom, and there is no fruit in the vine,’ will still ‘rejoice in the God of our salvation,’ He will lift us up, and Isaiah’s other clause in the verse which I have quoted will be fulfilled: ‘They shall mount up with wings as eagles.’ Communion with God does not only help us to plod and to travel, but it helps us to soar. If we keep ourselves in touch with Him, we shall be like a weight that is hung on to a balloon. The buoyancy of the one will lift the leadenness of the other. If we hold fast by Christ’s hand that will lift us up to the high places, the heights of God, in so far as we may reach them in this world; and we shall be at home up there. They will be ‘my high places,’ that I never could have got at by my own scrambling, but to which Thou hast lifted me up, and which, by Thy grace, have become my natural abode. I am at home there, and walk at liberty in the loftiness, and fear no fall amongst the cliffs.
Are you and I familiar with these upper ranges of thought and experience and life? Do we feel at home there more than down in the bottoms, amongst the swamps, and the miasma, and the mists? Where is your home, brother? The Mass begins with Sursum corda: ‘Up with your hearts,’ and that is the word for us. But the way to get up is to keep ourselves in touch with Jesus Christ, and then He will, even whilst our feet are travelling along this road of earth, set us at His own right hand in the heavenly places, and make them ‘our high places.’ It is safe up there. The air is pure; the poison mists are down lower; the hunters do not come there; their arrows or their rifles will not carry so far. It is only when the herd ventures a little down the hill that it is in danger from shots.
But the elevation will not be such as to make us despise the low paths on which duty-the sufficient and loftiest thing of all-lies for us. Our souls may be like stars, and dwell apart, and yet may lay the humblest duties upon themselves, and whilst we live in the high places, we ‘may travel on life’s common way in cheerful godliness.’ Communion with Him will make us light-footed, and lift us high, and yet it will keep us at desk, and mill, and study, and kitchen, and nursery, and shop, and we shall find that the high places are reachable in every life, and in every task. So we may go on until at last we shall hear the Voice that says, ‘Come up higher,’ and shall he lifted to the mountain of God, where the living waters are, and shall fear no snares or hunters any more for ever.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v17 i.e. despite the afflictions of Israel in dispersion, the…
Although
i.e. despite the afflictions of Israel in dispersion, the prophet will rejoice because of the Lord, as yet to return to His temple.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv17–18 General Information:
General Information:
Habakkuk describes his reaction to his vision of Yahweh.
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though the produce of the olive tree disappoints
"though the produce of the olive tree fails" or "though the olive tree fails to produce olives"
though the flock is cut off from the fold
The word "flock" may refer to sheep or goats, or both. The word "fold" refers to the fenced-in area where shepherds keep their flock. Habakkuk speaks of the flock dying as if someone were to cut off the flock, as a person would cut a branch from a tree. AT: "though all the flock dies and the folds are empty" (See: Metaphor)
translationWords
fig
vine
olive
cut off
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv17, 19 3:17-19 After recounting God’s mighty acts of redemption (3:2-15),…
3:17-19 After recounting God’s mighty acts of redemption (3:2-15), and pausing to consider them (3:16), Habakkuk now reaffirms his trust in God as he closes his prayer. • Even though . . . yet I will rejoice: Even if God never pours out material blessing on his people again, he is still worthy of all the trust and praise they can give. Come what may, the prophet could rejoice, knowing that the Lord is not only Israel’s Redeemer, but also the source of his own salvation.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.