Yahweh, I have heard of your fame. I stand in awe of your deeds, Yahweh. Renew your work in the middle of the years. In the middle of the years make it known. In wrath, you remember mercy.
Parallel Translations
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Yahweh, I have heard of your fame. I stand in awe of your deeds, Yahweh. Renew your work in the middle of the years. In the middle of the years make it known. In wrath, you remember mercy.
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O LORD, I have heard thy speech, and was afraid: O LORD, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy.
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O LORD, I have heard the report of Thee, and am afraid; O LORD, revive Thy work in the midst of the years, in the midst of the years make it known; in wrath remember compassion.
Cross-references (39)
Passages linked to Habakkuk 3:2 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 85:6 Won’t you revive us again, that your people may rejoice in you?
- Psalms 90:13-17 Relent, Yahweh! How long? Have compassion on your servants! Satisfy us in the morning with your loving kindness, that we may rejoice and be glad all our days. Make us glad for as many days as you have afflicted us, for as many years as we have seen evil. Let your work appear to your servants, your glory to their children. Let the favor of the Lord our God be on us. Establish the work of our hands for us. Yes, establish the work of our hands.
- Hosea 6:2-3 After two days he will revive us. On the third day he will raise us up, and we will live before him. Let’s acknowledge Yahweh. Let’s press on to know Yahweh. As surely as the sun rises, Yahweh will appear. He will come to us like the rain, like the spring rain that waters the earth.”
- Isaiah 51:9-11 Awake, awake, put on strength, arm of Yahweh! Awake, as in the days of old, the generations of ancient times. Isn’t it you who cut Rahab in pieces, who pierced the monster? Isn’t it you who dried up the sea, the waters of the great deep; who made the depths of the sea a way for the redeemed to pass over? Those ransomed by Yahweh will return, and come with singing to Zion. Everlasting joy shall be on their heads. They will obtain gladness and joy. Sorrow and sighing shall flee away.
- Lamentations 3:32 For though he causes grief, yet he will have compassion according to the multitude of his loving kindnesses.
- Habakkuk 3:16 I heard, and my body trembled. My lips quivered at the voice. Rottenness enters into my bones, and I tremble in my place, because I must wait quietly for the day of trouble, for the coming up of the people who invade us.
- Isaiah 54:8 In overflowing wrath I hid my face from you for a moment, but with everlasting loving kindness I will have mercy on you,” says Yahweh your Redeemer.
- Isaiah 63:15–64:4 Look down from heaven, and see from the habitation of your holiness and of your glory. Where are your zeal and your mighty acts? The yearning of your heart and your compassion is restrained toward me. For you are our Father, though Abraham doesn’t know us, and Israel does not acknowledge us. You, Yahweh, are our Father. Our Redeemer from everlasting is your name. O Yahweh, why do you make us wander from your ways, and harden our heart from your fear? Return for your servants’ sake, the tribes of your inheritance. Your holy people possessed it but a little while. Our adversaries have trodden down your sanctuary. We have become like those over whom you never ruled, like those who were not called by your name. Oh that you would tear the heavens, that you would come down, that the mountains might quake at your presence. As when fire kindles the brushwood, and the fire causes the water to boil; Make your name known to your adversaries, that the nations may tremble at your presence! When you did awesome things which we didn’t look for, you came down, and the mountains quaked at your presence. For from of old men have not heard, nor perceived by the ear, nor has the eye seen a God besides you, who works for him who waits for him.
- Philippians 1:6 being confident of this very thing, that he who began a good work in you will complete it until the day of Jesus Christ.
- Jeremiah 10:24 Yahweh, correct me, but gently; not in your anger, lest you reduce me to nothing.
- Psalms 119:120 My flesh trembles for fear of you. I am afraid of your judgments.
- Habakkuk 1:5-10 “Look among the nations, watch, and wonder marvelously; for I am working a work in your days, which you will not believe though it is told you. For, behold, I raise up the Chaldeans, that bitter and hasty nation, that march through the width of the earth, to possess dwelling places that are not theirs. They are feared and dreaded. Their judgment and their dignity proceed from themselves. Their horses also are swifter than leopards, and are more fierce than the evening wolves. Their horsemen press proudly on. Yes, their horsemen come from afar. They fly as an eagle that hurries to devour. All of them come for violence. Their hordes face the desert. He gathers prisoners like sand. Yes, he scoffs at kings, and princes are a derision to him. He laughs at every stronghold, for he builds up an earthen ramp, and takes it.
- Psalms 44:1 We have heard with our ears, God; our fathers have told us what work you did in their days, in the days of old.
- John 10:10 The thief only comes to steal, kill, and destroy. I came that they may have life, and may have it abundantly.
- Psalms 138:7-8 Though I walk in the middle of trouble, you will revive me. You will stretch out your hand against the wrath of my enemies. Your right hand will save me. Yahweh will fulfill that which concerns me. Your loving kindness, Yahweh, endures forever. Don’t forsake the works of your own hands.
- Jeremiah 25:11-12 This whole land will be a desolation, and an astonishment; and these nations will serve the king of Babylon seventy years. “It will happen, when seventy years are accomplished, that I will punish the king of Babylon and that nation,” says Yahweh, “for their iniquity. I will make the land of the Chaldeans desolate forever.
- Jeremiah 29:10 For Yahweh says, “After seventy years are accomplished for Babylon, I will visit you and perform my good word toward you, in causing you to return to this place.
- Zechariah 1:12 Then Yahweh’s angel replied, “O Yahweh of Armies, how long will you not have mercy on Jerusalem and on the cities of Judah, against which you have had indignation these seventy years?”
- 2 Chronicles 34:27-28 because your heart was tender, and you humbled yourself before God, when you heard his words against this place, and against its inhabitants, and have humbled yourself before me, and have torn your clothes, and wept before me, I also have heard you,” says Yahweh. “Behold, I will gather you to your fathers, and you will be gathered to your grave in peace. Your eyes won’t see all the evil that I will bring on this place and on its inhabitants.” ’ ” They brought back word to the king.
- Ezra 9:8 Now for a little moment grace has been shown from Yahweh our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and revived us a little in our bondage.
- Psalms 38:1 Yahweh, don’t rebuke me in your wrath, neither chasten me in your hot displeasure.
- Isaiah 66:2 For my hand has made all these things, and so all these things came to be,” says Yahweh: “but I will look to this man, even to he who is poor and of a contrite spirit, and who trembles at my word.
- Jeremiah 52:31-34 In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the twenty-fifth day of the month, Evilmerodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah, and released him from prison. He spoke kindly to him, and set his throne above the throne of the kings who were with him in Babylon, and changed his prison garments. Jehoiachin ate bread before him continually all the days of his life. For his allowance, there was a continual allowance given him by the king of Babylon, every day a portion until the day of his death, all the days of his life.
- Exodus 32:10-12 Now therefore leave me alone, that my wrath may burn hot against them, and that I may consume them; and I will make of you a great nation.” Moses begged Yahweh his God, and said, “Yahweh, why does your wrath burn hot against your people, that you have brought out of the land of Egypt with great power and with a mighty hand? Why should the Egyptians talk, saying, ‘He brought them out for evil, to kill them in the mountains, and to consume them from the surface of the earth?’ Turn from your fierce wrath, and turn away from this evil against your people.
- Numbers 14:10-23 But all the congregation threatened to stone them with stones. Yahweh’s glory appeared in the Tent of Meeting to all the children of Israel. Yahweh said to Moses, “How long will this people despise me? and how long will they not believe in me, for all the signs which I have worked among them? I will strike them with the pestilence, and disinherit them, and will make of you a nation greater and mightier than they.” Moses said to Yahweh, “Then the Egyptians will hear it; for you brought up this people in your might from among them. They will tell it to the inhabitants of this land. They have heard that you Yahweh are among this people; for you Yahweh are seen face to face, and your cloud stands over them, and you go before them, in a pillar of cloud by day, and in a pillar of fire by night. Now if you killed this people as one man, then the nations which have heard the fame of you will speak, saying, ‘Because Yahweh was not able to bring this people into the land which he swore to them, therefore he has slain them in the wilderness.’ Now please let the power of the Lord be great, according as you have spoken, saying, ‘Yahweh is slow to anger, and abundant in loving kindness, forgiving iniquity and disobedience; and he will by no means clear the guilty, visiting the iniquity of the fathers on the children, on the third and on the fourth generation.’ Please pardon the iniquity of this people according to the greatness of your loving kindness, and just as you have forgiven this people, from Egypt even until now.” Yahweh said, “I have pardoned according to your word; but in very deed—as I live, and as all the earth shall be filled with Yahweh’s glory— because all those men who have seen my glory, and my signs, which I worked in Egypt and in the wilderness, yet have tempted me these ten times, and have not listened to my voice; surely they shall not see the land which I swore to their fathers, neither shall any of those who despised me see it.
- Numbers 16:46-47 Moses said to Aaron, “Take your censer, put fire from the altar in it, lay incense on it, carry it quickly to the congregation, and make atonement for them; for wrath has gone out from Yahweh! The plague has begun.” Aaron did as Moses said, and ran into the middle of the assembly. The plague had already begun among the people. He put on the incense, and made atonement for the people.
- Psalms 78:38 But he, being merciful, forgave iniquity, and didn’t destroy them. Yes, many times he turned his anger away, and didn’t stir up all his wrath.
- Isaiah 53:1 Who has believed our message? To whom has Yahweh’s arm been revealed?
- Jeremiah 36:21-24 So the king sent Jehudi to get the scroll; and he took it out of the room of Elishama the scribe. Jehudi read it in the hearing of the king, and in the hearing of all the princes who stood beside the king. Now the king was sitting in the winter house in the ninth month; and there was a fire in the brazier burning before him. When Jehudi had read three or four leaves, the king cut it with the penknife, and cast it into the fire that was in the brazier, until all the scroll was consumed in the fire that was in the brazier. The king and his servants who heard all these words were not afraid, and didn’t tear their garments.
- Daniel 9:2 in the first year of his reign I, Daniel, understood by the books the number of the years about which Yahweh’s word came to Jeremiah the prophet, for the accomplishing of the desolations of Jerusalem, even seventy years.
- Romans 10:16 But they didn’t all listen to the glad news. For Isaiah says, “Lord, who has believed our report?”
- Revelation 15:4 Who wouldn’t fear you, Lord, and glorify your name? For you only are holy. For all the nations will come and worship before you. For your righteous acts have been revealed.”
- Exodus 9:20-21 Those who feared Yahweh’s word among the servants of Pharaoh made their servants and their livestock flee into the houses. Whoever didn’t respect Yahweh’s word left his servants and his livestock in the field.
- 2 Samuel 24:10-17 David’s heart struck him after he had counted the people. David said to Yahweh, “I have sinned greatly in that which I have done. But now, Yahweh, put away, I beg you, the iniquity of your servant; for I have done very foolishly.” When David rose up in the morning, Yahweh’s word came to the prophet Gad, David’s seer, saying, “Go and speak to David, ‘Yahweh says, “I offer you three things. Choose one of them, that I may do it to you.” ’ ” So Gad came to David, and told him, and said to him, “Shall seven years of famine come to you in your land? Or will you flee three months before your foes while they pursue you? Or shall there be three days’ pestilence in your land? Now answer, and consider what answer I shall return to him who sent me.” David said to Gad, “I am in distress. Let us fall now into Yahweh’s hand; for his mercies are great. Let me not fall into man’s hand.” So Yahweh sent a pestilence on Israel from the morning even to the appointed time; and seventy thousand men died of the people from Dan even to Beersheba. When the angel stretched out his hand toward Jerusalem to destroy it, Yahweh relented of the disaster, and said to the angel who destroyed the people, “It is enough. Now withdraw your hand.” Yahweh’s angel was by the threshing floor of Araunah the Jebusite. David spoke to Yahweh when he saw the angel who struck the people, and said, “Behold, I have sinned, and I have done perversely; but these sheep, what have they done? Please let your hand be against me, and against my father’s house.”
- Job 4:12-21 “Now a thing was secretly brought to me. My ear received a whisper of it. In thoughts from the visions of the night, when deep sleep falls on men, fear came on me, and trembling, which made all my bones shake. Then a spirit passed before my face. The hair of my flesh stood up. It stood still, but I couldn’t discern its appearance. A form was before my eyes. Silence, then I heard a voice, saying, ‘Shall mortal man be more just than God? Shall a man be more pure than his Maker? Behold, he puts no trust in his servants. He charges his angels with error. How much more, those who dwell in houses of clay, whose foundation is in the dust, who are crushed before the moth! Between morning and evening they are destroyed. They perish forever without any regarding it. Isn’t their tent cord plucked up within them? They die, and that without wisdom.’
- Psalms 6:1-2 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 my bones are troubled.
- Daniel 8:17 So he came near where I stood; and when he came, I was frightened, and fell on my face; but he said to me, “Understand, son of man; for the vision belongs to the time of the end.”
- Hebrews 11:7 By faith, Noah, being warned about things not yet seen, moved with godly fear, prepared a ship for the saving of his house, through which he condemned the world, and became heir of the righteousness which is according to faith.
- Hebrews 12:21 So fearful was the appearance that Moses said, “I am terrified and trembling.”
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Explain this verse (18 sources)
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John Calvin 1540 · Public Domain The Prophet says here, in the name of the…
The Prophet says here, in the name of the whole people, that he was terrified by the voice of God, for so I understand the word, though in many places it means report, as some also explain it in this place. But as the preaching of the Gospel is called in Isaiah 53:1, שמעה, shemoe, report, it seems to me more suitable to the present passage to render it the voice of God; for the general sentiment, that the faithful were terrified at the report of God, would be frigid. It ought rather to be applied to the Prophecies which have been already explained: and doubtless Habakkuk did not intend here to speak only in general of God’s power; but, as we have seen in the last lecture, he humbly confesses the sins of the people, and then prays for forgiveness. It is then not to be doubted but that he says here, that he was terrified by the voice of God, that is, when he heard him threatening punishment so grievous. He then adds, Revive thy work in the middle of the years, and make it known. At last, by way of anticipation, he subjoins, that God would remember his mercy, though justly offended by the sins of the people.
But by saying, that he feared the voice of God, he makes a confession, or gives an evidence of repentance; for we cannot from the heart seek pardon, unless we be first made humble. When a sinner is not displeased with himself, and confesses not his guilt, he is not deserving of mercy. We then see why the Prophet speaks here of fear; and that is, that he might thus obtain for himself and for others the favor of God; for as soon as a sinner willingly condemns himself, and does not do this formally, but seriously from the heart, he is already reconciled to God; for God bids us in this way to anticipate his judgement. This is one thing. But if it be asked, for what purpose the Prophet heard God’s voice; the obvious answer is,—that as it is not the private prayer of one person, but of the whole Church, he prescribes here to the faithful the way by which they were to obtain favor from God, and turn him to mercy; and that is, by dreading his threatening and by acknowledging that whatever God threatened by his Prophets was near at hand.
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Then follows the second clause, Jehovah! in the middle of the years revive thy work. By the work of God he means the condition of his people or of the Church. For though God is the creator of heaven and earth, he would yet have his own Church to be acknowledged to be, as it were, his peculiar workmanship, and a special monument of his power, wisdom, justice, and goodness. Hence, by way of eminence, he calls here the condition of the elect people the work of God; for the seed of Abraham was not only a part of the human race, but was the holy and peculiar possession of God. Since, then, the Israelites were set apart by the Lord, they are rightly called his work; as we read in another place,
“The work of thine hands thou wilt not despise,” Psalm 138:8.
And God often says, “This is my planting,” “This is the work of my hands,” when he speaks of his Church.
By the middle of the years, he means the middle course, as it were, of the people’s life. For from the time when God chose the race of Abraham to the coming of Christ, was the whole course, as it were, of their life, when we compare the people to a man; for the fullness of their age was at the coming of Christ. If, then, that people had been destroyed, it would have been the same as though death were to snatch away a person in the flower of his age. Hence the Prophet prays God not to take away the life of his people in the middle of their course; for Christ having not come, the people had not attained maturity, nor arrived at manhood. In the middle, then, of the years thy work revive; that is, “Though we seem destined to death, yet restore us.” Make it known, he says, in the middle of the years; that is, “Show it to be in reality thy work.”
We now apprehend the real meaning of the Prophet. After having confessed that the Israelites justly trembled at God’s voice, as they saw themselves deservedly given up to perdition, he then appeals to the mercy of God, and prays God to revive his own work. He brings forward here nothing but the favor of adoption: thus he confesses that there was no reason why God should forgive his people, except that he had been pleased freely to adopt them, and to choose them as his peculiar people; for on this account it is that God is wont to show his favor towards us even to the last. as, then, this people had been once chosen by God, the Prophet records this adoption and prays God to continue and fulfill to the end what he had begun. With regard to the half course of life, the comparison ought to be observed; for we see that the race of Abraham was not chosen for a short time, but until Christ the Redeemer was manifested. Now we have this in common with the ancient people, that God adopts us, that he may at length bring us into the inheritance of eternal life. Until, then, the work of our salvation is completed, we are, as it were, running our course. We may therefore adopt this form of prayer, which is prescribed for us by the Holy Spirit,—that God would not forsake his own work; in the middle of our course.
What he now subjoins—in wrath remember mercy, is intended to anticipate an objection; for this thought might have occurred to the faithful—“there is no ground for us to hope pardon from God, whom we have so grievously provoked, nor is there any reason for us to rely any more on the covenant which we have so perfidiously violated.” The Prophet meets this objection, and he flees to the gracious favor of God, however much he perceived that the people would have to suffer the just punishment of their sins, such as they deserved. He then confesses that God was justly angry with his people, and yet that the hope of salvation was not on that account closed up, for the Lord had promised to be propitious. Since God then is not inexorable towards his people—nay, while he chastises them he ceases not to be a father; hence the Prophet connects here the mercy of God with his wrath.
We have elsewhere said that the word wrath is not to be taken according to its strict sense, when the faithful or the elect are spoken of; for God does not chastise them because he hates them; nay, on the contrary, he thereby manifests the care he has for their salvations. Hence the scourges by which God chastises his children are testimonies of his love. But the Scripture represents the judgement with which God visits his people as wrath, not towards their persons but towards their sins. Though then God shows love to his chosen, yet he testifies when he punishes their sins that iniquity is hated by him. When God then comes forth as it were as a judge, and shows that sins displease him, he is said to be angry with the faithful; and there is also in this a reference to the perceptions of men; for we cannot, when God chastises us, do otherwise than feel the accusations of our own conscience. Hence then is this hatred; for when our conscience condemns us we must necessarily acknowledge God to be angry with us, that is with respect to us. When therefore we provoke God’s wrath by our sins we feel him to be angry with us; but yet the Prophet collects together things which seem wholly contrary—even that God would remember mercy in wrath; that is, that he would show himself displeased with them in such a way as to afford to the faithful at the same time some taste of his favor and mercy by finding him to be propitious to them.
We now then perceive how the Prophet had joined the last clause to the foregoing. Whenever, then, the judgement of the flesh would lead us to despair, let us ever set up against it this truth—that God is in such a way angry that he never forgets his mercy—that is, in his dealings with his elect. 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 Thus the people were afraid when they heard God’s…
Thus the people were afraid when they heard God’s threatenings, and prayed.
That is, the state of thy Church which is now ready to perish, before it come to half a perfect age, which should be under Christ.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Hab 3:2 O LORD, I have heard thy speech,…
Hab 3:2 O LORD, I have heard thy speech, [and] was afraid: O LORD, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy.
Ver. 2. O Lord, I have heard thy speech, and was afraid] Audivi auditionem tuam. I have heard (not thy fume or thy report, as some render it, unless it be in the prophet Isaiah’s sense, Isa 53:1, but) thy preceding discourse, in answer to my disceptation. I have heard that the Babylonians will come, and that my people must go into captivity. This was no pleasant hearing; for we all naturally shrink in the shoulder when called to carry the cross; but those that do what they should not must look to hear and feel too what they would not.
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And was afraid] Fear is constrictio cordis ex sensu mali instantis, a passion of the soul shrinking in itself from some imminent evil. The wicked hear and jeer: or their fear driveth them from God, as it did guilty Adam. Contrarily, the godly tremble at God’s judgments while they hang in the threatenings; and draw nigh to him with entreaties of peace. In this fear of the Lord is strong confidence, "and his children have a place of refuge," Pro 14:26.
O Lord, revive thy work in the midst of the years] i.e. Preserve alive thy Israel, that work of thine hands, Isa 45:11, together with thy work of grace in their hearts; keep that spark alive upon the sea of tribulations and temptations. The angels (saith a reverend man) are kept with much less care, charge, and power, than we; because they have no bias, no weights of sin hung upon them, &c. There is not so much of the glory of God (saith another) in all his works of creation and providence as in one gracious action that a Christian performeth.
in the midst of the years make known] sc. Thy power in perfecting thy glory, and not forsaking the work of thine own hands, Psa 138:8. It was Luther’s usual prayer, Confirm, O God, in us that thou hast wrought; and perfect the work that thou hast begun in us, to thy glory. So be it. So Queen Elizabeth, when prisoner at Woodstock, prayed thus: Look, Lord, upon the wounds of thine hands; and despise not the work of thine hands. Thou hast written me down in thy book of preservation with thine own hand: O read thine own handwriting, and save me, &c. But what meant the Seventy here to translate, In the midst of two beasts: which while Ribera striveth to defend, he tells us a tale of the babe of Bethlehem, born in a stable, and laid in a manger between two beasts, an ox and an ass (εν μεσω δυο ζωων). It may very well be that the Church here prayeth for God’s grace and favour during the time of her captivity.
In wrath remember mercy] In commotione irae: when thou art most moved against us, and hast as much ado to forbear killing of us as thou hadst to forbear Moses when thou mettest him in the inn, then remember to show mercy, call to mind thy compassions which fail not. "Look then upon us, and be merciful unto us, as thou usest to do unto those that love thy name," Psa 119:132. The wicked are threatened with an evil, an only evil, without any mixture of mercy; this the prophet here deprecateth, and beggeth mercy, Eze 7:5. Per miserere mei, tollitur ira Dei. through mercy to me, the wrath of God is born away.
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 I have heard; received answer to the inquiry made…
I have heard; received answer to the inquiry made Hab 1:13-17, whether by voice from heaven, or by inward illumination or irradiation of the mind, or any other way of impression from the prophetic Spirit, needs not be inquired.
Thy speech; the report or declaration God made to him concerning the future corrections of his own people, and the devastations Babylon would make among them; and next, the destruction which should fall upon the Babylonians by the Medes and Persians, which is summarily set down, Hab 2.
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Was afraid; trembled at the apprehension of these sad things, which both we and they were to suffer; he saw them as certain and grievous.
Revive; not only keep alive, but somewhat refresh, renew, give some new strength to thy church and people, who wait for thee.
Thy work; thy church, called, Isa 45:11, as here, God’s work, in an eminent manner, above other people; so the apostle, we are his workmanship, Eph 2:10; or else by work may be meant, the returning of the captivity, and restoring them to their own land, which was the great thing God did promise to do for them; and the prophet prays for some kindness from the Lord, that may be a revival of the hope, assurance, and joy of it.
In the midst of the years: it is not needful we report the different account of these years, and the precise midst of them assigned by some; perhaps it may point to that time when Evil-merodach exalted Jehoiachin out of prison, which, 2Ki 25:27, was in the 37th year of their captivity; but I rather think it is more vulgarly to be taken for any time within the term of the sad and troublesome days which would last seventy years.
Make known: it is an affectionate request, and (as such often are) somewhat abrupt; make known either thy truth, or wisdom, or power, or compassion, or all; make it known that thou art our God, and we thy people, that thou still hast a care of us: or what next follows makes the sense full.
In wrath, whilst thy just displeasure burns against us for our sins,
remember mercy; make it appear thou hast not forgotten to be gracious, let thy people see thou rememberest mercy towards them.
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 O Lord, I have heard thy speech, and was…
O Lord, I have heard thy speech, and was afraid,.... Or, "thy hearing" (p); which the Lord had caused to be heard from and of himself; the report that had been made to him, and other prophets before him, particularly Isaiah, who says, "who hath believed our report?" Isa 53:1 where the same phrase is used as here: though it seems here not so much to regard the evangelical part of that report, concerning the coming of Christ, his sufferings and death, in order obtain redemption and salvation for his people; for this would have been, and was, matter of joy, and not of fear and consternation: but the truth is this, the Lord in the preceding speech, being a report he made to the prophet concerning the Messiah, had signified that Christ would have many enemies from the Jews and from the Gentiles, from Rome Pagan and Rome Papal; that the church of Christ would meet with great afflictions and persecutions, and be attended with many conflicts, temptations, and difficulties; that the interest of the Redeemer would be sometimes very low, and the work of the Lord at a stand in the world, yea, seemingly dead, quite lost and gone; this is what caused the fear and distress in the prophet's mind, and gave him that pain and uneasiness: and hence the following petition,
O Lord, revive thy work in the midst of the years; which refers not to the deliverance from the Babylonish captivity, which was fixed to a term of years, when, and not before, not in the midst of them it would be wrought; but to the great work of the Lord in the times of the Gospel. There is a double reading of these words in the Septuagint version of them, and both very different from the Hebrew text. The one is, "in the midst of two lives thou shalt be known"; the life that now is, and that which is to come. The other, by a change of the accent, is, "in the midst of two animals thou shall be known"; so the Arabic version. Theodoret makes mention of both, and inclines to the former;
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"some (he says) by two animals understand angels and men; some the incorporeal powers near the divine Glory, the cherubim and seraphim; others the Jews and Babylonians; but to me it seems that the prophet does not say animals, but lives, the present and future, in the midst of which he was a just Judge:''
but the latter reading is followed by many of the ancients, whose different senses are given by Jerom on the place; some interpreting them of the Son and Spirit, by whom the Father is made known; others of the two cherubim in Exodus, and of the two seraphim in Isaiah; and there were some who understood them of the two Testaments, the Old and New, in the midst of which the Lord may be known; and others of Christ's being crucified between two thieves, by which be might be known: but, besides these different sentiments, many of the ancients concluded from hence that Christ lay in the manger between two animals, the ox and the ass, and to which they refer in their ancient hymns (q); but though this is a wrong version of the text, and a wrong sense which is put upon it, together with Isa 1:3; yet, as Burkius observes, there is in this mistake a certain and ancient truth, that the text of Habakkuk belongs to the work of God in Christ, and especially to the nativity of our Lord Jesus; and so some later writers apply this to the wonderful work of the incarnation of Christ, that new, unheard of, and amazing thing the Lord would work in the earth; the promise of which, being delayed, might seem to be dead; and therefore it is entreated it might be revived, and the performance of it hastened; and others to the work of redemption by Christ, which the Father gave him to do, and he promised to come and perform; but, being deferred, the Old Testament saints were impatient of it. Cocceius and Van Till restrain it to the resurrection of Christ from the dead, his coming being prophesied of before; and render the words, "O Lord, thy work is his life (r), in the midst of the years"; the resurrection of Christ from the dead, or the quickening of him, is prophesied of in many places as a work that would be done, and in which the hope and expectation of the saints were placed; this being a work of great importance both to Christ, his exaltation and glory, and to his people; their quickening together with him; their regeneration, or passing from death to life; their justification of life, and resurrection from the dead, depending upon it; and this is the Lord's work, and owing to the exceeding greatness of his power, and is frequently ascribed to God the Father, who raised Christ from the dead, and gave him glory: and this was "in the midst of the years", or between the years of the Old and of the New Testament; the former was the year of God's longsuffering and forbearance, the time when the Jewish church, like children, were under governors and tutors, until the time appointed of the Father; the latter is the acceptable year of the Lord, and the year of the redeemed; and between these two years, at the end of the one, and the beginning of the other, the Messiah came, was cut off or died, and was quickened and raised again: but I should choose rather to understand this more generally of the work of the Lord in the Christian churches throughout the whole Gospel dispensation, or at least in some certain periods of it. The church itself is the work of the hands of the Lord, Isa 45:11 which sometimes has seemed to have been in a very dead and lifeless state and condition, as in the dark times of Popery; and though there was a reviving of it upon the Reformation, yet there has been a decline since; and the Sardian church state, in which we now are, is described as having a "name", that it "lives", and yet is "dead"; and the interest of religion, and the church of Christ, will be lower still when the witnesses are slain, and their dead bodies lie unburied, before the Spirit of the Lord enters into them, and revives them: now the prophet having in view these various intervals, and especially the last, prays for a reviving of the interest and church of Christ, and the work of the Lord in it; and which will be done when Christ will come in a spiritual manner, and destroy antichrist; when the Spirit will be poured down plentifully from on high; when the Gospel will be purely and powerfully preached all over the world; when the ordinances of it will be administered as at the beginning; when multitudes of churches will be raised and formed, the Jews will be converted, and the fulness of the Gentiles brought in: this will be a reviving time indeed! and there never will be a thorough one till this time comes; and this will be in "the midst of the years"; between the years of the reign of antichrist, the 1260 days or years of it, which will now expire, and the thousand years of Christ's personal reign on earth; between these two will be this reviving time or spiritual reign of Christ (s). The words may to good purpose be applied to the work of grace in the hearts of true believers in Christ, which is the Lord's work, and his only; not men, not ministers, not angels, but Jehovah only is the author and finisher of it. This sometimes seems as it were to be dead, when the graces of the Spirit are not in exercise; when saints are in dead and lifeless frames of soul; when they are backward to spiritual and religious exercises; when the world, and the things of it, have got power over them, and they are unconcerned for the things of Christ, the honour of his name, and the good of their own souls; when they are under the power of some sin, and are carried captive by it, as was the case of David, Peter, and others: now this work is revived, when the graces of the Spirit are called forth again into lively exercise; when the affections go out strongly after divine objects and things; when the thoughts of the mind, and the meditations of the heart, are on spiritual subjects; when the talk and conversation turns chiefly on things of a religious and heavenly nature; when there is a forwardness to spiritual exercises, a stirring up of themselves and others to them, and a continuance in them; when there is a visible growing in grace, and a fruitfulness in every good work: this is to be prayed for, and is from the Lord; and is owing to his setting his hand a second time to the work; to his being as the dew to his people; to Christ the sun of righteousness arising on them, with healing in his wings; and to the south wind of the Spirit blowing upon them, and causing their spices to flow out; and this is desirable in the midst of their years, before the years come on in which they have no pleasure, or before they go hence, and be no more:
in the midst of the years make known; which Cocceius and Van Till restrain to the notification of Christ's resurrection from the dead by the ministry of the Gospel, for the benefit of the Lord's people, both Jews and Gentiles; as being a matter of great consequence to them, and for the confirmation of the Christian religion, as it undoubtedly was: but it seems better to understand it in a more general sense, that God would make known more of himself, as the covenant God and Father of his people, of his mind and will, of his love, grace, and mercy in Christ; that he would make known more of Christ, of his person, offices, and grace; that he would make known more clearly the work of his Spirit and grace upon their hearts, and display his power, and the efficacy of his grace, in reviving it, and carrying it on; that he would make known more largely his covenant and promises, his truth and faithfulness in the performance of them; that he would grant a larger measure of knowledge of all divine things of the Gospel, and the truths of it; such as is promised, and is expected will be in the latter day, when the earth shall be everywhere filled with the knowledge of the Lord, Hab 2:14,
in wrath remember mercy; the above interpreters refer this to the time of God's wrath and vengeance upon the Jewish nation for their rejection of the Messiah; and which the prophet does not pray might be averted, but that mercy might be remembered to his own people among them, as was; who had the Gospel first preached to them, and were called by grace and saved; and who had an opportunity given them of escaping from Jerusalem, before the destruction of that city: but it may be more agreeable to interpret this of the state of the churches of Christ and true believers; who, when under affliction and distress, or in temptation and desertion, are ready to conclude that God is dealing with them in wrath; and whom the prophet personates, and by him they are taught to pray, that at such seasons God would remember his covenant, his promises, his lovingkindness and tender mercies, the favour he bears to his own people, and smile on them again, and comfort their souls.
(p) "tuam auditionem", V. L. Burkius; "tuum auditum", Pagninus, Montanus; "rumorem", Tarnovius. (q) "Agnoscat bos et asinus Jacentem in praesepio." And again, "Cognovit bos et asinus, Quod paer erat Dominus." (r) Taking for as for in ver. 10. So Ben Melech observes it may be taken. (s) The Targum interprets these years of the time in which God will renew the world.
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 Thy speech - In answer to the inquiry made…
Thy speech - In answer to the inquiry made chap. i, 13, 14. Was afraid - Trembled at what thou speakest. In the midst of the years - Even before the seventy years are expired. Make known - Thy truth, wisdom, power, and compassion.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 2. In the midst of the years] בקרב…
Verse 2. In the midst of the years] בקרב שנים bekereb shanim, "As the years approach." The nearer the time, the clearer and fuller is the prediction; and the signs of the times show that the complete fulfilment is at hand. But as the judgments will be heavy, (and they are not greater than we deserve,) yet, Lord, in the midst of wrath - infliction of punishment - remember mercy, and spare the souls that return unto thee with humiliation and prayer.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Hab 3:2. O Lord, I have heard thy speech…
Hab 3:2. O Lord, I have heard thy speech and was afraid — I have heard what thou hast revealed to me concerning thy judgments to be executed, first upon thy own people, and afterward upon their enemies the Chaldeans, and the terribleness of them hath filled me with a reverential awe and dread. O Lord, revive, or preserve alive, thy work in the midst of the years — Habakkuk having understood, by divine revelation, that some time would intervene between the desolation of Judea and the punishment of the Chaldeans, here entreats God, that, during that interval, he would preserve or take care of his work; that is, his Israel, that work of his hands which he had formed for himself, that they might show forth his praise: (see Isa 43:21; Isa 45:11 :) together with the work of his grace in and among them; that he would keep that spark alive amidst the waters of tribulation and temptation through which they had to pass. Although all men are the work of God, yet the Jews might be called so more emphatically, because he had, by many extraordinary interpositions, raised them to be a peculiar people to himself, and had formed them such by laws given to them in a singular manner, not used with regard to any other people. In the midst of the years make known; in wrath remember mercy — Or, as Grotius interprets the clause, In that intervening time show, that although thou art angry, thou rememberest mercy. In the midst of these years of calamity let thy people experience, that even in thy indignation thou thinkest upon mercy, and dost not lay more upon them than thou enablest them to bear. The years here referred to seem plainly to be those in which the Jews were under the power of the Chaldeans, and Judea lay desolate. Mr. Green translates the verse, O Jehovah, I have heard thy report: (that is, what thou hast revealed concerning the captivity:) I am in pain, O Jehovah, for thy work: (that is, the Jewish people:) in the midst of the years revive it: (restore the Jews to their own land before the years appointed for their captivity are expired:) in the midst of the years show compassion; in wrath remember mercy.
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 O Lord, I have heard - i. e., with…
O Lord, I have heard - i. e., with the inward ear of the heart, “Thy speech,” (rather as English margin, Thy report, i. e., the report of Thee) i. e., what may he heard and known of God, or, what he had himself heard . The word contains in one both what God had lately declared to the prophet, the judgments of God upon the wicked of the people, and upon those who, with their own injustice, done upon them the righteous judgments of God, and that the work of the Lord would be performed in His time for those who in patience wait for it; and also still more largely, what might be heard of God, although, as it were, but a little whisper of His greatness and of the majesty of His workings.
And was afraid - not “fearful” but “afraid in awe,” as a creature, and amazed at the surpassing wonderfulness of the work of God. Well may man stand in awe “at the incarnation of the only-begotten Son, how earth should contain Him uncontained by space, how a body was prepared for Him of the virgin by the Holy Spirit, and all the works whereby He shall work the salvation of mankind, the cross, the death, resurrection and ascension, uniting things opposite, a body with one incorporeal, death with life, resurrection with death, a body in heaven. All is full of wonder and awe.” Rup.: “This is not a servile fear, but a holy fear which endureth forever, not one which ‘love casteth out,’ but which it bringeth in, wherein angels praise, dominions adore, powers stand in awe at the majesty of the Eternal God.”
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O Lord, revive Thy work - God’s Word seems, often, as it were, dead and “come utterly to an end for evermore” Psa 77:8, while it is holding on its own course, as all nature seems dead for a while, but all is laid up in store, and ready to shoot forth, as by a sort of resurrection Rup.: “The prophet prophesying prayeth, that it should come quickly, and praying prophesieth that it shall so come.” All God’s dealings with His people, His Church, each single soul, are part of one great work, perfect in itself Deu 32:4; glory and majesty Psa 140:3; all which the godly meditateth on Psa 77:3; Psa 143:5; which those busied with their own plans, do not look to Isa 5:12; it is manifested in great doings for them or with them, as in the Exodus the Psalmist says, “We have heard with our ears, yea, our fathers have told us what work Thou didst in their days, in the times of old” Psa 44:2; “They proved Me and saw My work” Psa 95:9; with it He makes His own glad Psa 92:3; after it has been withdrawn for a while, “He sheweth it to His servants” Psa 90:6; it issues in judgments on the ungodly, which people consider and declare .
The great work of God on earth, which includes all His works and is the end of all, is the salvation of man through Jesus Christ. This great work seemed, as it were, asleep, or dead, as trees in winter, all through those 4,000 years, which gave no token of His coming. Included in this great work is the special work of the Hand of God, of which alone it is said, “God said, Let Us make man in Our image after Our Likeness” Gen 1:26; and, “we are the clay and Thou our Potter, and we are all the work of Thy Hands” Isa 64:8; and “Thy Hands have made me and fashioned me together round about” Job 10:8, man; whom, being dead as to the life of the soul through the malice of Satan, Christ revived by dying and rising again. He was “dead in trespasses and sins,” and like a carcass putrefying in them, and this whole world one great charnel-house, through man’s manifold corruptions, when Christ came to awaken the dead, and they who heard lived Joh 5:25.
Again, the Center of this work, the special Work of God, that wherein He made all things new, is the Human Body of our Lord, the Temple which was destroyed by death, and within three days was raised up.
The answer to Habakkuk’s enquiry, “How long?” had two sides: It had given assurance as to the end. The trial-time would not be prolonged for one moment longer than the counsel of God had fore-determined. The relief would “come, come; it would not be behind-hand.” But meantime? There was no comfort to be given. For God knew that deepening sin was drawing on deepening chastisement. But in that He was silent as to the intervening time and pointed to patient expectation of a lingering future, as their only comfort, He implies that the immediate future was heavy. Habakkuk then renews his prayer for the years which had to intervene and to pass away. “In the midst of the years,” before that “time appointed” , when His promise should have its full fulfillment, before those years should come to their close, he prays; “revive Thy work.” The years include all the long period of waiting for our Lord’s first coming before He came in the Flesh; and now for His second coming and the “restitution of all things.” in this long period, at times God seems to be absent, as when our Lord was asleep in the boat, while the tempest was raging; at times He bids “the storm to cease and there is a great calm.”
This, in those long intervals, when God seems to be absent, and to leave all things to time and chance, and love waxes cold, and graces seem rare, is the prayer of Habakkuk, of prophets and Psalmists, of the Church Psa 80:14, “Return, we beseech Thee, O God of hosts, look down from heaven, behold and visit this vine Psa 74:1, Psa 74:11-12. O God, why hast Thou cast us off forever? Why withdrawest Thou Thy hand, Thy right hand? For God is my king of old, working salvation in the midst of the earth. Isa 51:9-10 awake, awake, put on strength, Thou Arm of the Lord; awake, as in the ancient days, in the generations of old. Art thou not It which did smite Rahab, didst wound the dragon? Art thou not It which didst dry the sea, the waters of the great deep, which didst make the depths of the sea a way for the ransomed to pass over? Psa 80:3. Stir up Thy might and come, save us Lam 5:21. Renew our days, as of old.” So our Lord taught His Church to pray continually, whenever she prayed, “Thy kingdom come,” longing not for His final coming only, but for the increase of His glory, and the greater dominion of His grace, and His enthronement in the hearts of people, even before its complete and final coming. “In the midst of the years revive Thy work,” is the Church’s continual cry.
In the midst of the years make known - literally, “Thou wilt make known: in wrath Thou wilt remember mercy;” and so (as we use the word “wilt”) the prophet, at once, foretelleth, expresseth his faith, prayeth. God had made known His work and His power in the days of old. In times of trouble He seems “like a God who hideth Himself.” Now, he prays Him to shine forth and help; make known Thy work, before Thou fulfill it, to revive the drooping hopes of man, and that all may see that “Thy word is truth.” Make Thyself known in Thy work, that, when the time cometh to Dan 9:24 “make an end of sin” by the Death of Thy Son, Thy Awful Holiness, and the love wherewith Thou hast Joh 3:16 “so loved the world,” may be the more known and adored.
In wrath Thou wilt remember mercy - So David prayed Psa 25:6, “Remember Thy tender-mercies and Thy loving-kindnesses; for they are from old.” “Thou wilt remember” that counsel for man’s redemption which has been from the foundation of the world: for we seem in our own minds to be forgotten of God, when He delayeth to help us. God remembereth mercy Luk 1:54, Luk 1:72 in anger, in that in this life He never chastens without purposes of mercy, and His Mercy ever softeneth His judgments. His Promise of mercy, that the Seed of the woman shall bruise the serpent’s head, went before the sentence of displeasure Gen 3:19, “Dust thou art, and unto dust shalt thou return.” Jerome: “He reveals His wrath that He may scare us from sin and so may not inflict it;” and when at last He inflicteth it, He hath mercy on the remnant who flee to His Mercy, that we be not like Sodom and Gomorrah. Rom 5:8, “while we were yet sinners,” and God was angry, “Christ died for us,” and, Tit 3:5, “He saved us, not for works which we had done, but out of His great Mercy,” and took away sin, and restored us to life and interruption.
God had already promised by Micah Mic 7:15, “According to the days of thy coming out of the land of Egypt, I will show him marvelous things.” Isaiah had often used the great events of that deliverance as the symbols of the future. So now Habakkuk, in one vast panorama, as it were, without distinction of time or series of events, exhibits the future in pictures of the past. In the description itself which follows, he now speaks in the past, now in the future; of which times the future might be a vivid present; and the past a prophetic past. As a key to the whole, he says, “God shall come,” indicating that all which follows, however spoken, was a part of that future. In no other way was it an answer to that prayer, “Revive Thy work.” To foretell future deliverances in plain words, had been a comfort; it would have promised a continuance of that work. The unity and revival of the work is expressed, in that the past is made, as it was, the image of the future. That future was to be wondrous, superhuman; elsewhere the past miracles had been no image of it. It was to be no mere repetition of the future; and to mark this, the images are exhibited out of their historical order.
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 Thy hearing, &c. That is, thy oracles, the great…
Thy hearing, &c. That is, thy oracles, the great and wonderful things thou hast revealed to me: and I was struck with a reverential fear and awe. (Challoner) --- I saw that the unjust would not escape. (Calmet) --- Work. The great work of the redemption of man, which thou wilt bring to life and light in the midst of the years, when our calamities and miseries shall be at their height. (Challoner) --- Years, at the time appointed. (Worthington) --- Septuagint read, "Lord, I considered thy works, and was astonished; in the midst of two living creatures, or lives, thou shalt be known," (Haydock) or found, between an ox and an ass, as the Church has it. (Nat. and and Circumc.[Nativity and Circumcision?]) (Worthington) --- Christ appeared when the world was most dissolute. (Menochius) --- The tradition of two animals being near the crib where he was born, is not of earlier date than about the fifth century. Some explain this of the Father between the Son and the Holy Ghost; others of Christ between the thieves, or the two testaments, or collecting his Church from Jews and Gentiles, &c. (Sanct.; Calmet) --- Moderns agree with St. Jerome’s version. The prophet begs that God would perform his ancient miracles in his days, (Calmet) by relieving the captives, as he had formerly delivered their ancestors. (Haydock) --- Make. Hebrew and Septuagint, "when the years approach, thou shalt be made known; when the time shall come, thou shalt be manifested; when my soul shall be troubled, in wrath thou," &c. (Haydock) --- God never shuts the gate of mercy to the penitent, Nahum i. 3. (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 Brown 1871 · Public Domain I have heard thy speech--Thy revelation to me concerning…
I have heard thy speech--Thy revelation to me concerning the coming chastisement of the Jews [CALVIN], and the destruction of their oppressors. This is Habakkuk's reply to God's communication [GROTIUS]. MAURER translates, "the report of Thy coming," literally, "Thy report."
and was afraid--reverential fear of God's judgments (Hab 3:16).
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revive thy work--Perfect the work of delivering Thy people, and do not let Thy promise lie as if it were dead, but give it new life by performing it [MENOCHIUS]. CALVIN explains "thy work" to be Israel; called "the work of My hands" (Isa 45:11). God's elect people are peculiarly His work (Isa 43:1), pre-eminently illustrating His power, wisdom, and goodness. "Though we seem, as it were, dead nationally, revive us" (Psa 85:6). However (Psa 64:9), where "the work of God" refers to His judgment on their enemies, favors the former view (Psa 90:16-17; Isa 51:9-10).
in the midst of the years--namely, of calamity in which we live. Now that our calamities are at their height; during our seventy years' captivity. CALVIN more fancifully explains it, in the midst of the years of Thy people, extending from Abraham to Messiah; if they be cut off before His coming, they will be cut off as it were in the midst of their years, before attaining their maturity. So BENGEL makes the midst of the years to be the middle point of the years of the world. There is a strikingly similar phrase (Dan 9:27), In the midst of the week. The parallel clause, "in wrath" (that is, in the midst of wrath), however, shows that "in the midst of the years" means "in the years of our present exile and calamity."
make known--Made it (Thy work) known by experimental proof; show in very deed, that this is Thy work.
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 Hab_3:2 contains the prayer proper.
Hab_3:2 contains the prayer proper.
Thy speech — R.V., “the report of thee.” Some understand “the report of thee” in the sense of “thy report,” that is, thy declaration, namely, the announcement, in chapters i, ii, of judgment upon Judah and upon the Chaldeans. But the expression seems to be used always in the sense of report concerning some one (Gen_29:13; 1Ki_10:1). It is the report concerning Jehovah’s mighty manifestations, described in 3-15; of these the prophet has heard. Margin R.V., rightly, “thy fame.” I…
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was afraid — The greatness and sublimity of these interferences filled the prophet with fear, not fear of destruction, but a feeling of awe and reverence, which accompanies the recognition of the omnipotence of Jehovah. Fear of destruction would have silenced him or would have wrung from him a cry of despair; the feeling of awe inspired confidence. If Jehovah could help in the past, surely he can help in the present crisis.
Revive thy work — The work of deliverance described in Hab_3:3-15. The present and the immediate future seem to reveal Jehovah as indifferent toward the best interests of his people. O that he would repeat the wonderful acts of the past, when again and again he became the saviour of his people!
In the midst of the years — This expression has been variously interpreted; but if taken in connection with the divine manifestations of the past (13-15), and with the promise that at the “appointed time” (Hab_2:3) he would manifest himself again in mercy, the right interpretation suggests itself. The words refer to the period between the two manifestations, to the prophet’s own days and the days of distress yet to come. The petitioner prays Jehovah to come near to his people even now, to hasten the “appointed time.”
Make known — Thy work, which is now hidden. This is essentially a repetition of the thought of the preceding clause. LXX. reads, “make thyself known.”
In wrath remember mercy — The announcement of judgment in Hab_1:5 ff., seemed to be an indication of the divine anger. Unchecked it will accomplish the destruction of Judah. Troubled by these prospects, the prophet beseeches Jehovah to temper his wrath with mercy, even in executing judgment, and before the final deliverance promised for the “appointed time.” The thought becomes somewhat modified if we read, as is permitted by the Hebrew, “turmoil” for “wrath.”
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 2. I have heard thy speech] I have heard…
2. I have heard thy speech] I have heard the report of thee. The term appears always to express the report or bruit about one, e.g. Gen_29:13 the news about Jacob, 1Ki_10:1 about Solomon, Isa_23:5 about Tyre (her downfall); comp. Num_14:15; Isa_66:19; Nah_3:19. It seems also always to refer to something past and actual (unless Hos_7:12 be an exception); and this suggests that the allusion is to the divine manifestation at the Exodus.
and was afraid] Or, am afraid. Of course the prophet or the community in whose name he speaks (cf. Hab_3:14) did not fear hurt from the Theophany so long past, but the recital or the thought of it created alarm. Comp. Exo_14:30-31.
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revive thy work] Though filled with fear at the thought of the divine interposition the prophet nevertheless prays for it. The term “revive” might mean to recall or bring back to life that which is dead (Hos_6:2), or to call into life and being what does not yet exist (Deu_32:39; 1Sa_2:6). The “work” of Jehovah is that which He does, any operation which He performs, ch. Hab_1:5; but the word is often used of His great historical acts done for His people, Psa_44:1; Psa_95:9; Deu_11:7; Jdg_2:7. The sense is thus either: bring into being a great act of Thine; or, renew, recall into life again, Thy former great work of redemption. The second sense is the more natural, and most in harmony with the following phrase “in the midst of the years.”
in the midst of the years] This cannot mean “within a few years” (Gesen.), a sense ill-suited to the tone of importunity in the passage; nor “amidst the years of distress,” because the idea of distress must have been expressed. The expression must describe the poet’s own time, for his prayer is for immediate divine interposition. Looking back to the far past event of the Exodus, the many years that have rolled by since then, he conceives of the position of himself and his people as amidst the years.
midst of the years make known] i.e. at this late time in our history make thy work known. Sept. regarded the verbal form as reflexive: make thyself (ox, let thyself be) known. So Wellh.
In wrath remember mercy] The “wrath” might be that lying on the people now; but it is more natural to understand it of the wrath which the judge will manifest when He intervenes among men. Comp. Isa_26:20, “Come, O my people, enter into thy chambers, hide thyself for a little moment until the indignation be overpast.” At the thought or the recital of God’s interposition in the past—type of every interposition of His—the poet trembled; yet he would encounter it for the sake of that which will come after it, and he prays that it may come again; then he prays that in that day of universal wrath he and his people may have mercy shewn them. Rev_3:10.
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 (2) Thy speech.—Better, thy report, as in margin. The…
(2) Thy speech.—Better, thy report, as in margin. The tone is that of Psa_44:1, “We have heard with our ears O God! our fathers have told us . . . ” Jehovah’s doings at the beginning of the years are well known; the prophet seeks that they may be manifested again, now in the midst of the years. The petition “in wrath remember mercy,” is explained by Hab_1:5 et seq. It implies—though Thy visitation be well deserved, yet mercifully limit its duration, as on former occasions.
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 2. The proemium, in which the prophet expresses his…
2. The proemium, in which the prophet expresses his fear at the coming judgment, and prays God in his wrath to remember mercy. Thy speech; or, the report of thee; the declaration made by God in the preceding chapters concerning the punishment of the Jews and the destruction of the Chaldeans. The LXX, regarding the ambiguity of the Hebrew, gives a double rendering, eijsakhkoa thn sou, and katenohsa ta erga sou, "I heard thy report," and "I considered thy works." Pusey considers that both meanings are intended, viz. both what God had lately declared, and all that might be heard of God, his greatness and his workings. Was afraid. The revelation of God"s interposition makes the prophet tremble. Revive thy work. God"s work is the twofold judgment spoken of above; and the prophet prays God to "quicken" and make it live, because, though it brings temporary distress upon his countrymen, it will also cause the destruction of their enemies, and reestablish the Jews and crown them with salvation, and make the glory of God known to all the earth. Dr. Briggs ("Messianic Prophecy," p. 234) translates, "Jahveh, I have heard the report of thee; I fear, Jahveh, thy work. In the midst of the years revive him (Israel)." He explains God"s "work" to be his acts in theophany his judgment, especially as in ver. 16, the cause of fear to the psalmist. In the midst of the years. The "years" are the period between the announcement of the judgment and its final accomplishment; (Hab_2:3) the prophet prays that God would manifest his power, not merely at the extreme limit of this epoch, but earlier, sooner. This overthrow of the world power forms, as it were, the central point of history, the beginning of a new age which shall culminate in the Messianic kingdom. Make known. Let all the earth know and acknowledge thy work. The LXX have given two or more versions of this passage, one of which is remarkable. Thus they read, "In the midst of two animals (duo zwwn) thou shalt be known; when the years draw nigh thou shalt be well known; when the time is come thou shalt be revealed." The rendering, "two animals," arises from a confusion of words but many of the Fathers, who were conversant with the Greek Scriptures, saw herein a reference to the incarnation of our blessed Lord, as lying in the stable at Bethlehem between the ox and the ass, which was the mystical explanation Isa_1:3, "The ox knoweth his owner, and the ass his master"scrib." Others interpreted the two animals of the two thieves between whom Christ was crucified; or of angels and men; or Jews and Gentiles; or the two Testaments; or Moses and Elias. Others again accented the word zwwn so as to understand "two lives," the present and the future, in the midst of which the Judge shall appear; or the life of Christ before his death and after his resurrection. There is a great truth underlying most of these interpretations, namely, that this magnificent hymn is concerned with the victories of Christ and his Church. In wrath remember mercy. When thine anger is displayed by sending the Chaldeans against us, remember thy mercy, and make a speedy end of our misery, and mitigate our enemies" cruelty. (comp. Hab_1:13; and vers. 9, 13, 18, 19 of this chapter) The LXX gives a double version, "In the troubling of my soul, in wrath, thou wilt remember mercy.
Ver. 2The prayer of an alarmed prophet.
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I THE PROPHET"S ALARM.
1. Its cause. The report of Jehovah; i.e. the communication received from Jehovah concerning the punishment of Judah and the destruction of Chaldea. Habakkuk not the first man that had been afraid at the hearing of God"s voice (Gen_3:10; Exo_3:6) at the thought of his presence, (Job_23:15) at the manifestation of his power, (Psa_65:8) at the contemplation of his judgments. (Psa_119:120) Nor will they who hear the fame of his doings in the past or the announcement of his "judgments to come," as both of these are unfolded in Scripture, fail to be similarly affected. Like the Canaanites before the advance of Joshua and his host, their hearts will melt in them for fear. (Jos_2:11) What excited terror in the breast of Habakkuk was the prospect Jehovah"s "report" opened up before him! Though a pious man and a prophet, he was at the same time a philanthropist and a patriot, who could not contemplate without a shudder the decimation of his people or the desolation of his country; and neither can the Christian anticipate without apprehension those chastisements that are promised to himself for correction of his backslidings, and to the Church for her recovery from doctrinal aberration or spiritual declension. It may be better to fall into God"s hands, because his mercies are great, than to fall into those of man; (2Sa_24:14) but in any case it is a fearful thing to fall for judgment into the hands of the living God. (Heb_10:31) Again, the fierce whirlwind of retribution, which in the end should throw down the eagle"s nest of Chaldean pride and blow up the crackling flames in which its palaces and temples were to be destroyed, raised within him awe-inspiring conceptions of the omnipotence of Jehovah which made him tremble, even though the downfall of Chaldea meant the deliverance of Judah; and so, although the final destruction of the ungodly will be to the saints a cause of rejoicing, (Rev_18:20) it will also inspire them with a solemn awe of the Divine holiness and justice, majesty and power.
2. Its cure. Prayer. Different from Adam, who, having heard God"s voice, ran from God, Habakkuk, in his alarm, betook himself to God. Hiding from God, the custom of sinners; hiding in God, the comfort of saints. (Psa_143:9) Suitable for all times (Eph_6:18; Php_4:6; 1Th_5:17) prayer is specially appropriate for bad times. (Ps 1) In addition to the promise that God will be a Refuge for the oppressed, a Refuge in times of trouble, (Psa_9:9) and to the fact that good men in all ages have found him so (Psa_48:3 Psa_91:2; (Jer_16:19) the practice of pouring one"s fears (Psa_34:4) as well as complaints (Psa_142:2) and requests (Php_4:6) into the ear of God seems justified by this, that he who by his judgment causes, is by his wisdom and mercy best able to remove alarms.
II THE PROPHET"S PRAYER.
1. Its fervent. Intimated by the repetition of the term "Jehovah," and by the three short sentences of which the prayer is composed. Souls labouring under strong emotion commonly express themselves in brief and broken ejaculations, rather than in long and polished periods.
2. Its tenor. A threefold petition.
(1) For the acceleration of Jehovah"s work. "O Lord, revive thy work in the midst of the years." The work referred to was the purification of Judah by means of the Chaldean exile, and the salvation of Judah by the ultimate overthrow of her oppressor. It was thus a picture of God"s work in all ages the deliverance of the individual believer and of the Church in general,first through the afflictions and trials of life from the moral defilement of sin; and second, through the overthrow (by Christ"s cross and rule) of the enemies of both from the legal and spiritual bondage of sin. The prophet craved that Jehovah might not defer the completion of Judah"s redemption till the end of the time which had been appointed for this purpose, but that he might cause his work to live (not suffer it to go to sleep, but quicken and revive it), no that it might be finished in the midst of the years, and Judah"s reformation and emancipation brought about long before the stipulated period had arrived. Thus his prayer was one the believer might offer for himself, that God would perfect that which concerned him, (Psa_138:8) would carry on his work of grace within him, (Php_1:6) making all things work together for his good, (Rom_8:28) causing tribulation to work in him patience, etc., (Rom_5:3) and afflictions to yield him the peaceable fruits of righteousness, (Heb_12:11) as well as to work out for him a far more exceeding, even an eternal weight of glory; (2Co_4:18) and would crown that work by completely effecting his deliverance from the curse and power of sin, from the terror of death, the darkness of the grave, the misery of hell. It was also a petition which the Church might present for herself, that she might be purified, extended, completed, glorified, net after long waiting, but soon, in the middle of the years. "Even so, come quickly, Lord Jesus". (Rev_22:20)
(2) For the manifestation of Jehovah"s glory. "In the midst of the years make it known." Make it known, the prophet meant, that the work of punishing and purifying Judah by means of exile in Babylon is thy work; no shall it comfort Judah and awe Babylon. Make it known that the deliverance of Judah by means of the overthrow of Babylon is thy work; so again shall Judah rejoice and the nations of the earth be afraid. The believer and the Church may aide ask that God"s work in dealing with them should be manifest, not to themselves merely, but to the world at large. This would both sustain them and impress the world. Until affliction is seen to be God"s work, it does little good to the soul; till the world perceives that God is in the Church, it will not cease to persecute and hinder the Church.
(3) For the dispensation of Jehovah"s mercy. Habakkuk"s plea was not merit. He knew well that what he asked could not be granted on the score of justice.
"Tis from the mercy of our God That all our hopes begin.
LESSONS.
1. That God"s voice should excite alarm even in the hearts of good men isno mean proof of the fallen state of mankind generally.
2. It is a good sign of grace when an alarmed soul betakes itself to God.
3. The pre-eminence which belongs to redemption over all the other worksof God.
4. The only power that can awaken dead souls or revive unspiritual and decadent Churches is God.
5. The chief hope of man lies in the mercy of Heaven, not in the goodnessof himself.
Prayer for revival.
The revival of God"s work stands intimately connected with prayer. The Holy Spirit is the Author of all true quickening of the Divine life in the souls of men, and his renewing and sanctifying influences are secured in response to earnest supplication (Eze_36:37; Mal_3:10; Act_1:14 Act_2:1) "It is visionary to expect an unusual success in the human administration of religion unless there were unusual omens. Now, an emphatic spirit of prayer would be such an omen. And if the whole or greater number of the disciples of Christianity were, with an earnest unfailing resolution of each, to combine that Heaven should not withhold one single influence which the very utmost effort of conspiring and persevering supplication would obtain, it would be the sign of a revolution of the world being at hand" (John Foster). Observe
I PRAYER FOR REVIVAL INVOLVES AN INTELLIGENT APPREHENSION OF THE STATE OF THE AGE, AND THE CHURCH IN THE AGE, IN WHICH IT IS OFFERED. The language of the prophet in the former part of his prophecy indicates the possession by him of an insight into the character and needs both of the Hebrew nation and Church in his day; and this acquaintance prepared his mind and heart for pleading so earnestly for a revival of God"s work Our own age and the state of religion in it claims our thoughtful regard. Reflection upon it will show the imperative need there is for the possession of a higher measure of spirituality, consecration, Christian intelligence and courage, and will impel the utterance of the earnest cry, "O Lord, revive thy work" (ver. 2).
II PRAYER FOR REVIVAL WILL BE PROMPTED BY ANXIOUS CONCERN IN VIEW OF THE EVIL CONSEQUENCES RESULTING FROM THE PREVAILING DEGENERACY. "O Lord," cried the prophet, "I have heard thy speech, and I was afraid." Jehovah had spoken unto him in vision, unfolding the terrible judgments which should overtake his people in consequence of their apostasy, and this vision of coming Divine chastisement filled him with terror; and with the real concern of a true patriot in view of the disastrous issue to which, through the prevailing iniquity, the national interests were tending, he implored Divine interposition and help ("O Lord, revive," etc.). The Christian patriot in our own land has reason for anxious solicitude as he views the present in its relation to the future. He knows that there is danger lest the temporal prosperity enjoyed in this age should result in the cherishing of pride, in conformity to the world, and in apathy in holy service; and lest the intellectual activity prevailing should lead to the weakening of conviction, the cherishing of doubt, and resulting in complete indifference in relation to spiritual realities. All this occasions him serious concern, which is intensified as he beholds multitudes in whom these dire effects have been already wrought; and in this spirit of solicitude he is led to the throne of grace, and to cry with impassioned earnestness, "O Lord, revive thy work.
III PRAYER FOR REVIVAL IS EVER DIRECTED TO THE SECURING OF SPIRITUAL RESULTS. "In wrath remember mercy" (ver. 2). The seer knew by revelation that his nation, owing to its sinfulness, should be overtaken by judgment, and should fall into the power of the Chaldeans; and in his prayer he did not ask for the reversal of this. Divine wrath must follow transgression, but he prayed that in the midst of this God would "remember mercy," in other words, that he would so interpose as to sanctify the dark experiences looming in the future, drawing his erring people nearer to himself, so that they might trustfully pass through the painful discipline in store for them, and come out of it at length purified as gold. And so ever true prayer for revival seeks the spiritual renewal of men; it solicits the manifestation of the Divine mercy in delivering the plants of his own planting from the blighting effects of sin, and in causing them to abound in all holy excellence and grace.
IV PRAYER FOR REVIVAL IS IMPATIENT OF DELAY. It seeks a present blessing. "In the midst of the years, in the midst of the years make known" (ver. 2); i.e. without lingering, without postponement, forthwith, in the seer"s own time. "How long, O Lord, how long?" "Thy kingdom come;" "It is time for thee to work. S.D.H.
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 O Lord, revive Thy work.
Hab_3:2
O Lord, revive Thy work.
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Revival
I. What is meant by the work of the lord, and its revival?
1. It may mean the work of creation. Or the preservation and government of the world. At other times it means the works of Christ; or the work of the ministry.
2. What is meant by a revival of this work?
(1) A deeper work of grace in the hearts of those who are the children of God by faith in Jesus Christ.
(2) When the number of believers increases. When conviction seizes the hearts of sinners, and causes them to become true penitents; when that conviction ends in true conversion.
II. What is comprehended in this prayer?
1. That the Lord would pour out of His Spirit upon His people, and accomplish in them His gracious promises.
2. That the Lord would have mercy upon sinners.
3. That the end may be answered for which Jesus Christ came into the world, the Spirit was given, and ordinances instituted.
III. What induces the saints thus to pray?
1. The love they have to the children of God.
2. The love they have to sinners.
3. The hatred they have to sin.
4. A desire that all those evils may be removed out of the world which are the consequences of sin.
5. The promises of God.
IV. What manner of person ought he to be who thus prays? In order to ensure a suitable correspondence between his prayer and practice--
1. He himself must abstain from every appearance of evil.
2. The person who prays for a revival must use all the means in his power to do good. By example, reproof, speech in season, etc.
3. He must cultivate a spirit of tender affection for all his Christian friends, that love and unity may reign in the Church. (B. Bailey.)
Revival of the Lords work
This prophecy was probably written during the reign of the good King Josiah, who attempted a serious religious reformation. It proved to be only partial and temporary. It was reluctant and counterfeit on the part of many of the people; as was evinced by their speedy return to idolatrous practices after the untimely death of the distinguished reformer. What was the burden the prophet saw? It was intimated to him that the decree of God was unalterable, and that the day of visitation was at hand; and the very people are named who should be the instrument of Gods righteous judgments on treacherous Judah. Turn now to the exercise in which the prophet engaged, in the certain anticipation of national calamity. It was the exercise of prayer. In his prayer there were three special petitions. Although the condition of his countrymen was dangerous, and their banishment inevitable, yet so long as a remnant was preserved, their case was not desperate. If he could not see his friends reformed and regenerated in their native country, he would plead for their conversion in a foreign land. O Lord, revive Thy work in the midst of the years. This is an earnest supplication for the revival of Gods work of grace, in the hearts of His people, in the time of outward distress. Do this in the midst of the years, that is, during the seventy years of captivity. While these melancholy years pass heavily along, let the work of repentance commence; let the tears of godly sorrow flow. The second petition is, In the midst of the years make known. Make known Thy character, and perfection, and grace, during the years of captivity, to those now estranged from Thee. If they were unmindful of Thee in the time of prosperity; in the day of adversity let them consider. Make Thy faithfulness known as a God still in covenant with them, as still willing to be reconciled to them. The third petition is, In wrath remember mercy. Wrath is incurred, judgment is threatened, the sword is unsheathed, and vengeance must be inflicted. But see how the man of God perseveres in prayer. If judgment may not be altogether averted, it may be mitigated. We must bear the indignation of the Lord, in submitting to slavery in a foreign land, and in being deprived of the soul-refreshing ordinances of religion. But, gracious Father, in wrath remember mercy. It were easy to prove that all the petitions in this prayer were literally and remarkably fulfilled. That there was a revival of religion during the captivity, may be proved from the grateful and devout sentiments of the captives in the announcement of their enlargement. When the Lord turned again the captivity, etc. We find a confirmation also in the character of those who returned from Babylon. God had evidently granted them, in the words of Ezra, a little reviving; and their first care on their return to Palestine was to rebuild the temple, which was lying in ruins. And as a decisive proof that the prayer of the prophet had received a gracious answer during the captivity, we find that the Jews were henceforward cured of what may be called their hereditary and besetting sin--the degrading and God-dishonouring sin of idolatry. The second part of the prophets prayer was not less clearly answered. Was not much made known to Ezekiel, by the spirit of prophecy, during the captivity? Was not much made known to Daniel? Behold then the efficacy and fruit of prayer. The third part of the prayer was as remarkably answered as the other two parts. In wrath remember mercy In every circumstance that tended to mitigate the rigour of their bondage, God was fulfilling the prayer of the prophet. Learn--
1. That sin incurs the displeasure of God.
2. That prayer is the only way of averting the judgments of God.
3. That the extension of religious knowledge is the only rational means for effecting a national reformation.
4. That while Jehovah is the Supreme Governor of the universe, religion is His great work in the world. (James Glen, A. M.)
On revivals of religion
I. What, in a Christian sense, is a revival of religion? It cannot better be described than by a representation of its origin and effect in the case of individuals and Christian communities. When is there a revival of religion in individuals? Suppose such as need this revival to consist of two classes. One made up of such as have a form of godliness. They have a general faith in Christianity, and educational relations with it, and they do not openly violate any of its moral rules. Still, these persons may be examples of a sort of negative religion only. They may be spiritually inanimate and drowsy. If these men are the subjects of a genuine religious revival, their lukewarmness is abandoned. Then there is in them a consistency of character. The other class is formed of the notoriously abandoned and corrupt. In these, there is a general abdication of restraint, both moral and religious. When these are the subjects of a revival, their moral taste is changed. Their hatred of sin is excited. Their respect for Divine ordinances is enkindled. Survey the operation of a revival of religion on Christian communities. Since the first age of the Gospel, Churches and societies have been found in the lukewarm condition of the Church in Laodicea. A more awful state of a Christian community is supposable, a state not merely of lukewarmness, but of positive corruption and wickedness. If a revival of religion take place, there will be an united, vigorous, persevering effort, on the part of the members, to display in all its excellence and worth the Christian character. Nor is this revival manifest in things exclusively religious. It will appear in their worldly and social state; in their habits of industry and sobriety, etc. Give the reasons why the class of Christians, denominated liberal, have not thought favourably of, nor promoted revivals.
1. The means used to bring them about do not appear to be in accordance with the spirit and instructions of Scripture.
(1) These means are heated and impassioned addresses to the feelings and passions, tending to produce an unnatural excitement of the imagination, and of the whole man, which interrupts cool reflection, and a sober and edifying attendance on religious duties. What an entire contrast do these means exhibit to those adopted by the Saviour and His apostles!
(2) The persons who are held up to the world as having experienced a revival of religion, too often display fruits which are equally at variance with the test of character established by Him who spake as never man spake. Review the lessons of Jesus, enforcing secret devotion, guarding His disciples against ostentation and vain boasting, inculcating upon them humility. We cannot persuade ourselves to believe that a suspension of Christian charity is evangelical proof of advancement in religion.
(3) The reason which has equally operated with others, is a knowledge of the unhappy consequences which have followed. Review the state of our Churches and towns. Where such revivals have been brought about, there will be seen a multiplication of religious societies; Christians engaged in bitter contentions and controversies; members of families alienated from each other.
II. What are the means by which a truly Christian revival of religion may be brought about?
1. Every member of society, however ignoble and obscure, may have an agency in this great work.
2. Those more elevated either by wealth, rank, education, etc., have a still greater degree of responsibleness. See in this matter the importance of family religion, and the value of attendance on the duties of the Sabbath, habitual piety, and the solemn act of prayer. (W. Thayer.)
Revival of the Lords work
The writer of this book mourned over the spiritual degeneracy of his times, and was apprehensive of the entire removal of the privileges which were so much despised. The years mentioned were years of spiritual declension and backsliding, and prevailing wickedness, and consequently years of Gods righteous displeasure; and therefore he says, O Lord, revive Thy work in the midst of the years.
1. In what does this work consist? By the work of the Lord we are to understand the redemption and recovery of this ruined world. This is the work which the Holy Spirit, through the medium of His enlightening, renewing, and sanctifying influence on the human heart, is ever active in promoting. Surely it is a work of the greatest interest and importance. This work may be said to be making progress in the world, when a general interest is felt in matters of religion.
2. What is the object of the prayer in regard to the work of the Lord? In the moral government of God, there exists an inseparable connection between the offering of prayer and the obtaining of spiritual blessings. In answer to prayer we find that in Scripture God has often promised the richest manifestations of His grace. But nowhere has He warranted us to suppose that without prayer these blessings can be obtained. The object of the prophet in this prayer was that God would grant a revival to the Jewish Church. And we have no reason to doubt that in answer to prayer, God will yet arise, and plead HIS own cause in the world, and revive His own work. Whatever be the relationship in which we stand to those around us, we have, as Christians, a message given us to all, and that is the message of God the Fathers love, and of God the Sons death, and of God the Spirits sanctifying grace, a message so plain that none can mistake it, so imperative that none with impunity can neglect it, and so pressing that none can delay it. (John Lindsay.)
Gods work in the midst of the years
Time, like eternity, is full of God, and of the glory of His power. Gods ceaseless work in nature is maintained unchanging in the midst of the years. But there is a work of God to which everything in nature is subordinate. It is His work of grace; His work of redemption and recovery in this lost world; His work of establishing His own kingdom in the hearts of men. In the mind of the prophet, this work of God was identified with the welfare of that chosen nation, that peculiar people, which God had placed in covenant relation with Himself. What lessons may we gather from the prophets words? In the first and second chapters of his prophecy, the prophet sees Gods judgments coming upon Israel, then upon Israels oppressors. We see what years those were of which the prophet speaks in the text. They were years of declension and prevailing wickedness, and years of Gods displeasure. The prophets first and foremost thought is that of the paramount importance of Gods spiritual and saving work. Then he knows--the spirit of faith assures him--that Gods great work will live, and will outlive every catastrophe. He not only prays that God will make His work to live, but that He will make it known. Learn--
1. The prayer for the revival, or the keeping alive of Gods work, is the spontaneous utterance of a heart touched by Gods Spirit.
2. Gods work is often going on in the world when it is not seen or made known, when even His own people are not permitted to discern its progress.
3. Sometimes it is necessary for God to carry on His work by dispensations of wrath.
4. Blessed are the years in which God makes known His work as a work of power and mercy. (Leonard Bacon, D. D.)
Revival in the midst of the years
The utterance of God made the prophet afraid. The period of chastening must be fulfilled. But one thought fills the prophets mind: during this period of suffering the work of God might be revived. God in His wrath remembers mercy most when He does not stay His chastening, but deepens penitence, stirs up prayer, creates heart-searching and earnest endeavours after a new life.
I. The first part of the prayer is that God would revive His work. We believe in a God who works, now and always, both in the natural and in the spiritual. God not merely wills, He works. Work occupies a foremost place in the Divine arrangement. Gods works on matter illustrate and explain His working on mind. There is one feature common to both the natural and the spiritual sphere, the requirement of human co-operation. God waits on mans working. On account of the sin and sloth and heedlessness of man, Gods work declines, and God seems to withdraw. It is here that a place for revival is found. And explanation of it includes both the Divine sphere and the human. Gods working in nature goes on in cycles. So does mans working all through. Uniformity of action would not be adapted to man. The fluctuation which covers the regions of politics, literature, science, and art, extends also to religion. Religious earnestness is under the same law. An enthusiasm is awakened at times for the supreme object of religion which it is not in human nature to sustain. The departure of such a period may be either the deepening and broadening of the channels of life, or it may be a period of stagnation. This is true of the individual, as well as of society at large. Revival is a fervour or intensity resolved on the highest aims, a deeper sense of the meaning of life, a determination to subordinate all to God. The fact that such times in a community are often characterised by excitement, and by a kind of contagion in which religion seems to be less a matter of individual conviction than a diffused influence is, again, only in accordance with the laws of human nature. Why should the spread of religious conviction not be aided by the contagion of feeling? May not genuine and deep feeling be aroused in this way? Why may not the surging of a vague enthusiasm through the hearts of men work great things in religion as in other matters? If religion is a genuinely human thing; if it is in the true sense the most human of all, must it not partake of the usual characteristics of human feeling? What a force there is in the expression of the text, Make Thy work to live: put life into Thy work. How often the work seems to have everything but life. Life comes, and all is changed. Gods working is the hope of the natural world, and equally of the spiritual. We wait for God. And our waiting utters itself. It is an eager, earnest feeling that pours itself out in supplication. It is in this way that our energy most fully unites itself with the Divine.
II. The prayer is also that God would make known. That is, reveal Himself and Divine truth. The prayer is, that God would not only work but reveal; that God would show men the reality. Clouds lie between them and the spiritual and eternal. It is well that these two things are joined together, reviving of Gods work, and making known.
III. What weight is given to the prayer by the addition, in the midst of the years? There is an argument, or plea, in the thought, that many years are gone beyond recall, and that so many years fewer are to come. The irrevocable past, as it rises before us, brings bitter regrets. How different those years might have been! The words seem suggestive of the confusion and darkness of time. And the fleetingness and evanescence of the years rise before us in contrast to the immutable and eternal of the Divine life. (J. Leckie, D. D.)
The necessity of a great spiritual change throughout the
world:--
I. As to the state of the professing Church of Christ.
1. Note the ignorance of the Church.
2. The divisions of the Church.
3. The worldly conformity of the Church.
4. The want of activity in the Church.
5. The deadness of prayer in the Church.
II. As to the state of the unconverted and ungodly world.
1. In relation to civil governments, and to publicly recognised social institutions and authorities. Refer to despotism, corruption, war, etc.
2. In direct relation to religion. Nominal Christians. Note the positive crimes by which the country is stained; Sabbath-breaking, profane-swearing, fraud, drinking, etc.
III. Certain systems which must by. Swept away. Such as popery, Judaism, infidelity, Mohammedanism, heathenism. Surely we may well pray, O Lord, revive Thy work in the midst of the years. (James Parsons.)
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Means of promoting the revival of religion
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1. Does the man of sincere goodness observe vice prevalent, and spreading its unhappy influence through all ranks and degrees of the community? This is a powerful inducement to desire and to work for its reformation.
2. The decay of religion is not more owing to open wickedness than to inconsiderate negligence. A good man, who has the happiness of the species at heart, will offer up his most fervent petitions to the Father of Lights, that He would be pleased to spread abroad in the breasts of the people a spirit of prayer and reformation. (James Rudge, D. D.)
The revival of the Lords work
1. The prayer of the text rises to heaven in the time of affliction.
2. The prayer of the prophet is founded upon need.
3. Observe whose work it is that is implored to be revived--it is the work of God. And He alone can accomplish it.
4. Consider the use of certain means for the spread and establishment of the Divine work. He has commanded us to call upon His name, to trust in Him, to seek Him, to repent of our misdoings, to do battle against evil wherever found, and to assemble ourselves together for Divine worship. (W. Horwood.)
Nature and origin of revivals
I. The state calling for a revival. A revival is a return to life and vigour from a state of languor and decay. The Church of Christ needs revival. It is not in a lively state as to deep and practical godliness. There are comparatively few flourishing Churches. There is much disunion. There is a low standard of devotedness to Christ. This state of things calls for a revival in the Church generally. As individuals is our condition satisfactory? Is there not a state of worldliness, lukewarmness, and formality? The apostle speaks of many in his day as having the form of godliness, but denying the power thereof. This surely is a state calling for a revival.
II. The nature of the revival of Gods work. What is Gods work in the heart of man? It is very different from mans work. It is marked by a new birth. It is marked by Christian graces. It is marked by walking in all good works. It is the work of grace in the heart of man. What is the revival of this work?
1. An increase of zeal on the part of Gods people.
2. An awakening among careless sinners.
III. The only source from which it can flow. O Lord, revive Thy work. The Holy Spirit is the great source of the revival of the work of grace in the heart of man. If you desire revivals, the means must be diligently used--reading Gods Word, prayer in secret, social prayer, public worship, self-examination; but if you stop at the means you deceive yourselves; this is the proper posture for the Christian, My soul, wait thou only upon God, for my expectation is from Him.
IV. The time in which it should be sought. In the midst of the years. Before the day of sickness comes. Before the day of old age comes. Before the judgments of God come on the world. Before the Saviour appears Before the final sentence is pronounced. Seek a revival, while the day of grace continues; while Gods ministers invite you. While opportunity is afforded. Then--
1. Search into the state of your own hearts.
2. Seek revival from God by prayer in private. Devote yourselves afresh unto God. (E. Bickersteth, A. M.)
Gods work revived
I. The work itself. The salvation of the sinner is the peculiar work of Jehovah. It implies the exercise of infinite mercy. It requires Divine care.
II. Why may it very properly be called Gods work? Because it glorifies God.
III. When may God be said to revive his people? When His people are preserved alive. When His people grow in grace. When His people axe led to surmount trouble, affliction, and sorrow. When the backslider is restored. (Hugh Allen, M. A.)
Lent, a season of revival to the soul
The Christian life has its ebb and flow, like the currents of the ocean, and no one need hope to preserve the same uniform frames and feelings at every step of his earthly probation. If we are ever enabled to do right, it is because tim good Lord has helped us. There is a revival which we all need; such a revival as shall lead us to forsake our sins, and crucify our corrupt affections and lusts; such a revival as shall render us more devout and devoted to Gods service. I mean nothing akin to the unwholesome modern system of revivals. The Church has a revival system of her own, which has been practised with most abundant success from the earliest days of Christianity until now. Her revival season begins with the four weeks of Advent, when she calls men to repentance and amendment, that they may make themselves ready to welcome the Saviour afresh on the return of His birthday. Another revival season is the forty days of Lent; when the motive appealed to is the love of God, manifested in the gift of His only Son. Throughout the whole sacred season, His life, His teaching, His miracles are kept constantly before us, deepened in its penetrating power by lastings and prayer. (John N. Norton.)
Revivals
I. The chief need of the world to-day is a general revival of the Christian religion. The preconceptions of most of us are not favourable to revivals. Theories, however, cannot stand for a moment against stubborn facts. There is one fact which renders a revival necessary for a vast number of people. All scientists recognise that retrogression is as much a fact of nature as is evolution or progress. History is full of illustrations of the decay of races and the decline of nations. Only one remedy is open to us, when the decay concerns our religious life. It is a revival--the regaining, by a supreme moral effort, of the spiritual heights which have been lost.
II. Revivals are normal. We are inclined to think that with the world and the Church in an ideal state, a movement closely corresponding to revivals would still take place. Life moves in periods or cycles.
III. Both the history of the church and the bible confirm this view of Christian progress. The Church has always made her great conquests under revival influences. Revival of religion was inaugurated by the Wesleys and Whitefield. Puritanism was a great religious revival. The Reformation began as a revival of religion. The Christian Church was born in a revival which swept three thousand souls into the kingdom on the day of Pentecost.
IV. How may we promote a revival?
1. By earnest prayer.
2. By determined, personal effort. (J. W. Bashford.)
Lessons of the Reformation
1. The Reformation was providential. It was the handwriting of God visible to men.
2. It was a reformation of the Church. It was a conten tion raised within, about, and by the Church.
3. It was a reformation of doctrine. It began on a point of doctrine. Its weapons were argument and learning.
4. It was a reformation of public worship. Here, most especially, it came in touch with the people.
5. It was a reformation of personal piety. If it had not led to this, all else would have been of little moment. But this it did. Upon us it devolves not to be heedless of the lessons of the Reformation, but to profit by them, and transmit them to others. (J. B. Remensnyder, D. D.)
Religious revivals -
I. Genuine religion is the work of God in the soul. Thy work. What is genuine religion? Not theology, not ceremony, but simply this, supreme love to God. The production of this in the soul is the work of God. He produces it, it is true, by means; nevertheless, no one else can or does produce it but Himself.
II. This work of God in the soul is liable to decay. There are many things in and outside of man that tend to impair, weaken, and destroy this supreme love. Carnal impulses, impure associations, social influences, engrossing worldly cares, these are all detrimental. They are to it like a blighting atmosphere to vegetation.
III. This decay should be overcome by a revival. Revive Thy work. Revive this supreme love--quicken, energise it, give it more force and influence in the soul! This is the true revival. (Homilist.)
The revival of Gods work implored
I. Some particulars respecting this work.
1. The work itself; or what is meant by the work here spoken of? It is certainly the work of Divine grace in the souls of mankind.
2. Why it may be called Gods work. Because no one but God can effect it.
3. When God may be said to revive it. God revives His work when souls are raised from the death of sin to the life of righteousness; and when they grow in grace.
II. How we may and should contribute towards its revival.
1. We should labour for it.
2. We should live for it.
3. We should pray for it.
III. Why we should thus interest ourselves in its revival.
1. We are excited to this by piety.
2. We are urged to this by philanthropy, or love to mankind.
3. We are obligated to this by prudence.
4. We are animated to this by a well-supported hope. Applications--
(1) The state of Gods work among us should excite correspondent affections in us.
(2) We should consider and deplore our deficiencies.
(3) We should improve our convictions by renewed application to God; for pardoning mercy, and gracious help. (Sketches of Four Hundred Sermons.)
Revivalism
Following closely upon Jeremiah, Habakkuk was face to face with the woes which were hastening for the dissolution of the kingdom of Judah. He, more than any other of the prophets, represents the perplexities, not of the nation, but of the individual soul, the peculiar trial which tormented so many exalted spirits of his day. He saw with grief the increasing contrast of sin and prosperity, innocence and suffering--this was his burden. It is essentially personal: he takes it all upon himself. Our text is always a good, a wise, a necessary prayer. The work of the Lord is never so forward that we need not pray, for its further advance. But what is to be said about the movement known as Revivalism? It begins with, and proceeds upon the assumption that man can only be reconciled to God in one particular way. It recognises but one type of religion, and that the most delusive one. It repudiates the idea that God is ever pleased with a dutiful, earnest, moral life. It regards as positively dangerous a mere intellectual grasp of the Christian faith. Revivalism tells you that, unless at a certain time, and at a certain place, and under conditions that you can recall and define, you have undergone an emotional process which has changed the whole drift of your life, and given you an assurance of nearness to God hitherto unfelt, you are not a Christian at all. Revivalism confronts you like a spiritual footpad, and holds to your head the pistol of modern pharisaism: Are you a Christian? Is your soul saved? Have you found the Lord? The answer involves an awful alternative. You must either surrender the liberty wherewith Christ hath made you free to the monstrous claims of this pretentious crusade, or consent to be branded as an outcast from the flock of the Good Shepherd. This barrier of separation between converted and unconverted has no sanction to which any follower of Jesus Christ is called upon to submit. We must not, however, cease to pray, O Lord, revive Thy work. Revive it, O Lord, in politics, in public life, in commerce, in trade, in toil of every kind, so that in all places and at all times men shall realise Thy presence. (R. H. Haddew, B. A.)
The law of revivals
Are revivals of religion under law, or the result of any previously operating and well-defined cause? By the revival of religion we mean a quickened state of religious activity and prayer, resulting in the conversion of sinners, the increased efficiency of the Church, and all the effect of the Divine Spirit in conjunction with the appointed means of grace. Our position is, that it is a rule of Gods economy to bestow His grace or Spirit upon the employment of means, just in proportion as those means are adapted to the result. Observe that the results are predicated, not of the means as a power in themselves, but of the Spirits conformity to this law of operation.
1. In favour of our position our first argument is from analogy. There is such a law of adaptation in all the world of nature--an established and reliable connection between means and end, and results correspond with the nature--the perfection or imperfection of the antecedent cause. This law is observable in all the world of industry, science, and art. It is fair to infer that the same law is observed in the spiritual world, and that the results--the quickened graces, the conversions, the ingatherings to the Church--will be in proportion to the wise, diligent, and prayerful use of the means of grace.
2. The second argument is derived from the facts of Christian experience. The early apostles and Christians were successful, in a very remarkable degree, in producing moral changes, in the conviction and conversion of sinners. Everything objective and visible seemed to forbid success. But they were filled with the Spirit. They went forth to their work with an ardour unparalleled. They preached to save, they were wise to win souls. We can trace the connection between appropriate means and the sublimest results. This principle of wise adjustment of means to ends is universally acknowledged.
3. This law must be acknowledged as true, else there is no ground of confidence in the use of Gospel means.
Learn--
1. As Christian workers, to graduate our success. As a general rule it will be in proportion to the aptness, skill, persistency, and prayerfulness of our labours.
2. The responsibility and guilt of those Churches who reap no fruit of their labour. There must be responsibility and guilt somewhere. (S. D. Burchard, D. D.)
Spiritual revival
The work of the Lord means the salvation of immortal souls, and the extension of our Redeemers kingdom.
I. The prosperity of Gods work is the chief business of Gods people. The prophet sees into the future, and instead of being overwhelmed by coming calamities, he realises how immeasurably greater is the welfare of the soul than the welfare of the body, and his earnest, heart-prompted entreaty is, O Lord, revive Thy work in the midst of the years
II. The work of God in the soul may so decline as to stand in need of revival. Does our spiritual life still retain all the freshness and charm of its birth? Is it, as it ought to be, more real, more intense, more earnest, more fully developed by the lapse of time?
III. Although the work of God within us may decline, yet there is a power that can revive it. God can make the dry bones to live, and God can breathe a new life even into the soul that seems to be dead, so deathlike is its sleep. Why does God every year perform the miracles of the spring-time? That we may have perpetually before our eyes illustrations of His reviving power. Then axe you not anxious that a mighty revival of this spiritual life should be experienced in your own souls, and in the souls of those who are dear to you? If you are, pray for it. (John F. Haynes, LL. D.)
Revivals
Literally, to revive is to live again. It supposes life possessed, life departed, life restored. Sometimes it means to infuse fresh vigour, increased animation, where life is weak and drooping, though not extinct. When Habakkuk says, O Lord, revive Thy work, he does not imply that Gods work had died out, only that it was in a low and declining state. Mercy he implores--pardoning, restoring, reviving mercy. This is the object we seek when we ask God to revive His work in us and amongst us. A revival of religion supposes it to exist, but to be in a low and declining state. Let every Church be watchful, and strengthen the things that remain. The Divine favour will be restored, and the Church will be revived. Such a Church God will own and bless. What is necessary to a revival?
1. To recognise the fact that a revival is needed. Well satisfied with our present need, we neither desire nor seek anything better.
2. We must know and feel that guilt is incurred by our lukewarmness and worldly-mindedness. Are we in a declining state? Then it is not simply our misfortune, but our sin, for which God will call us to account. We must see, too, the individual and personal character of our responsibility and guilt.
3. If a better state of things is to be brought about, we must sincerely and heartily repent of our sins, confess and forsake them all, and look to Him who has graciously promised, I will heal their backslidings. The invitations and promises of our God are all based on this principle, Draw nigh unto God, and He will draw nigh unto you. This humility, this repentance, this brokenness of heart generally precedes a revival of religion in our Churches.
4. There must be faith in God, in Christ, in His Holy Word. Faith in Gods character, His perfections, His excellences. Faith in the promises of God.
5. Faith must lead to prayer. Each must pray, all must pray; only ask in faith, nothing doubting. If there be an increase of real prosperity in the Church, there must be an increase of believing prayer. When once Christian Churches and Christian ministers shall thus wrestle with God in prayer, depend upon it, God is on His way, and soon shall they behold the wonderful workings of His power. (Thoughts for Week Evening Services.)
Revival
The symptoms and evidences of spiritual life in possession and active operation, on the part of the Church collectively and of the individual believer, are many, and are such as may be easily recognised.
I. A deep sense of the need of revival. It is in this as in regard to personal spiritual concerns. There must be felt need before there can be fervent prayer. Let us now consider more particularly what is really needed at the present time, or in what respects revival may be said to be needed.
1. We require a revival of personal religion. The influence and power of personal religion and of well-founded, deeply rooted convictions of the efficacy and power of the Word of God, and of the Gospel of His Son in the hand of the Holy Spirit, cannot be overestimated.
2. We require a revival of family religion. Let there but be a revival of personal holiness vouchsafed throughout the land, and religion in a more open and public form would be sure to follow.
3. We require a revival of national religion.
II. An acknowledgment of God as the Author of this much needed revival. The prophet calls it His work. Yes, the revival of the work of grace in the individual soul, of spiritual vitality in the Church, and of real and lively regard for the glory of God and the supreme authority of His law, in the supreme and subordinate legislative assemblies of the nation, is the work of God. Hence God alone can revive it.
III. The necessity of prayer to produce the revival of Gods work. As well as Zerubbabel, the prophet Habakkuk knew that this great work was not to be accomplished by might or by power, but by the Spirit of the Lord; but clearly as he understood this, no less strongly did he feel his obligation to pray for it. (A. Stirling.)
How can a Church be brought into a revival condition
This is a very important question; for the conversions in any Church will generally be in proportion to the average spiritual life of the Church. This is the law. Of course, there are exceptions. Men fish through the ice in midwinter and catch a large supply; and so it is possible for a pastor to dip right through the crust of worldliness and formality, with which the Church is covered, and bring out converts by the score. But a fisher of men that can do this must be endowed with a powerful personality and an uncommon zeal. But taking it for granted, then, that the first thing is to bring the Church into a revived condition, how shall we proceed? Now, we remember that in physics it is said, that, in thawing a cake of ice, all the heat which you pour in below the melting point becomes latent and disappears, but that having raised the whole temperature up to the melting point, it takes but little heat to keep it thawing. It is exactly so with a Church. There is what may be called the zealothemial point in the spiritual thermometer. When the temperature of the body is below that point, you may pour in sermons and prayers and pleadings, and all will soon be absorbed and lost. But once bring the condition above that point, and a little effort will keep converts coming constantly. (A. J. Gordon, D. D.)
Stimulants not required for a revival
Use nourishments instead of stimulants in your efforts to bring up the spiritual tone of the Church. By stimulants, we mean frantic appeals, severe denunciations, stinging rebuke. These rouse for the Sabbath on which they are employed, but their effect is exhausted before the week is over, and the application must be repeated next Sunday, and so on, week after week. By nourishment, we mean the Scriptures unfolded, expounded, and steadily applied. The words that I speak unto you, they are spirit, and they are life. (A. J. Gordon, D. D.)
Revivals commence with the few
Begin with a part of the Church instead of attempting to move the whole mass together. Those of us who were country boys know how impossible it is to make a fire out of green logs alone; but if we can get some dry sticks kindled around and underneath these green logs, we can make a very hot fire with them. Dont begin your revival by trying to rouse the whole unseasoned mass of Church members, but begin with a few of the most spiritual, and from these work out towards the others. Lyman Beecher said, in answer to the question, How can we promote a revival in the Church?--First get revived yourself, then get some brother Church member revived, and the work has begun. That is practical wisdom. (A. J. Gordon, D. D.)
In wrath remember mercy.--
The limitations of Divine wrath
What the prophet now subjoins is intended to anticipate an objection; for this thought might have occurred to the faithful--there is no ground for us to hope pardon from God, whom we have so grievously provoked, nor is there any reason for us to rely any more on the covenant which we have so perfidiously violated. The prophet meets this objection, and he flees to the gracious favour of God, however much he perceived that the people would have to suffer the just punishment of their sins, such as they deserved. He then confesses that God was justly angry with His people, and yet that the hope of salvation was not on that account closed up, for the Lord had promised to be propitious. Since God then is not inexorable towards His people,--nay, while He chastises them He ceases not to be a Father,--hence, the prophet connects here the mercy of God with His wrath. The word wrath is not to be taken according to its strict sense, when the faithful or the elect are spoken of; for God does not chastise them because He hates them; nay, on the contrary, He thereby manifests the care He has for their salvation. Hence the scourges by which God chastises His children are testimonies of His love. But the Scripture represents the judgment with which God visits His people as wrath, not towards their persons, but towards their sins. Though then God shows love to His chosen, yet He testifies when He punishes their sins that iniquity is hated by Him. When God then comes forth as it were as a judge, and shows that sins displease Him, He is said to be angry with the faithful; and there is also in this a reference to the perceptions of men; for we cannot, when God chastises us, do otherwise than feel the accusations of our own conscience. Hence then is this hatred; for when our conscience condemns us, we must necessarily acknowledge God to be angry with us, that is with respect to us. When therefore we provoke Gods wrath by our sins, we feel Him to be angry with us; but yet the prophet connects together things that seem wholly contrary--even that God would remember mercy in wrath; that is, that He would show Himself displeased with them in such a way as to afford to the faithful at the same time some taste of His favour and mercy by finding Him to be propitious to them. Whenever, then, the judgment of the flesh would lead us to despair, let us ever set up against it this truth--that God is in such a way angry that He never forgets His mercy--that is, in His dealings with His elect. (John Calvin.)
Habakkuks prayer
Wrath and mercy are here put in juxtaposition the one to the other. The wrath spoken of is the wrath of a holy, omnipotent God, Who can dare to meet that wrath? If we want to know the extent, the fury, the power of that wrath, we have only to look to the Saviour, the very Son of the very eternal God, the Fathers co-equal, co-eternal Son, when He stands as the substitute of His people, as the representative of His Church, the sword of Gods wrath falls upon Him. This wrath will come upon a guilty and sinful world in the last days. It will come as the messenger of God to purge His Church from its alloy, and its imperfections, and its impurities, and the fire shall burn them up. But in the text there is a word of mercy for Gods Church. Say ye to the righteous that it shall be well with him. Whatever judgments may come upon us, nothing can come beyond what we deserve. What then have we to do? To pray for mercy. Nothing can be done without mercy. (T. Mortimer, A. M.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain CRITICAL NOTES.] Prayer] joined with praise. Shigionoth] (cf. Psalms…
CRITICAL NOTES.] Prayer] joined with praise. Shigionoth] (cf. Psalms 7); this verse posterior to the prophecy.
Hab_3:2. Speech] Report concerning God’s judgments. Revive] Preserve, revivify (Psa_80:19): within years of calamity in which we live. Known] Make thy work known.
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HOMILETICS
GOD’S VOICE AND HUMAN FEAR.—Hab_3:2
The prophet had received an answer to his prayer (ch. Hab_2:1). Knew the mind of God towards Jews and Chaldæans: he now submits to God’s will, but fears the threatened judgments, and prays for his afflicted people.
I. God speaks to men. “I have heard thy speech.” If we are willing to hear the word and know the mind of God, we shall not have long to wait.
1. The Scriptures are the voice of God. They are given by inspiration of God—make known the doings, and set forth the requirements of God. The oracles of God speak to men in wisdom and truth. “Upon whatsoever this title and inscription is—‘The Word of Jehovah’—there must we stoop,” says Owen, “and bow down our souls before it, and captivate our understandings unto the obedience of faith.”
2. The Christian ministry is the voice of God. God calls to men by his servants, but they refuse to hear. “Thus we learn the necessity of preaching, and what inconvenience follows when it is not used. Where preaching fails, saith Solomon, ‘the people perish.’ Therefore let every one keep himself in God’s school-house, and learn his lesson diligently” [Bp. Pilkington]. “We are ambassadors for Christ, as though God did beseech you by us.”
3. Providence is the voice of God. In times of judgment and revival, in national and personal providences, God speaks to us. Ponder the dealings of God, rest upon his will, and learn the instruction of his discipline. “Shall there be evil in a city, and the Lord hath not done it?”
II. Men should hear the voice of God and fear him. “I have heard thy speech and was afraid.” In Hab_3:16 we have the effect of this fear. The prophet stood in awe at the matter and the majesty of the speaker. It was not a slavish, but a filial fear, urging him to pray. The best men—Moses, Isaiah, and Daniel—have been afraid at the voice of God. When the prophet heard the judgments of God—
1. He feared for himself. Ministers should examine their own hearts. Have they been faithful in their work, pure in their motives, and holy in their lives? “Unfaithfulness,” says Bridges, “is to undo our own souls, as well as our peoples’.”
2. He feared for the Church. Israel were the people, the special work of God (Isa_45:11). He desired their preservation and prosperity. Ministers should be anxious for the glory of God, and the conversion of sinners among their people.
3. He feared for the world. When he thought of the threatenings upon the enemy, he was astonished at their guilt, and desired their wickedness to end. “The whole world lieth in wickedness;” good men fear and warn others of the consequence. “My flesh trembleth for fear of thee; and I am afraid of thy judgments.”
THE REVIVAL OF GOD’S WORK.—Hab_3:2
The prophet saw the impending ruin, wept for his infatuated countrymen, and wrestled with God to remove or mitigate the punishment of their sins.
I. The blessings desired. The revival of God’s work, and the manifestation of God’s mercy.
1. The revival of God’s work. “O Lord, revive thy work.” God’s people were afflicted, and God’s cause was low; new life was desired in the nation, and fresh favour to the Church. A revival implies deadness. Life may not be quite extinct, but feeble and decaying. What deadness, formality, and few conversions in the Church! The stones and the dust give evidence of decay in Zion. What worldliness and infidelity in the nation! Everywhere means of grace neglected, and masses living without God. As Edwards lamented before the New England revival, so we may confess: “we have been long in a strange stupor. The influences of the spirit of God upon the heart have been little felt, and the nature of them but little taught.” A great necessity exists now for God to “give us a little reviving in our bondage” (Ezr_9:8).
2. The manifestation of God’s mercy. “In wrath remember mercy.” (a) Generally manifest the favour. “Make known.” Make known thy power and providence in the world; thy pity and grace in the Church. Let us not guess at thy purposes. Do not remain hidden and unknown. Glorify thyself in the accomplishment of thy work. (b) Specially show favour to thy people. Mercy regards our misery. Sin will bring wrath and prevent mercy to us. But with God there is mercy. The sinner may be forgiven that he may be feared. God will remember or show mercy to the penitent. “The depths of our misery can never fall below the depths of mercy,” says Sibbes. “It must be great mercy, or no mercy; for little mercy will never serve my turn,” said Bunyan. “Mercy rejoiceth against judgment.”
II. The time in which the blessings are desired. “In the midst of the years” are emphatic words, and twice given. He does not say at the end of the years. He thinks it long till then. He prays for something to be done now. Whatever may be the remote future, God suspends the punishment, and gives room for penitence and prayer now In darkness stars may shine; in distress, deliverance be wrought; and in wickedness the enemy overthrown. God has a set time to favour Zion, but this is when his servants take pleasure in her welfare, and favour the dust thereof (Psa_102:13-14). Trial days of the Church will not be prolonged one moment beyond the time appointed; but, meantime, comfort may be given, and we should renew our prayers for years which have to intervene and pass away. “Look then upon us, and be merciful unto us, as thou usest to do unto those that love thy name.”
III. The means by which the blessings are to be secured. Man has many plans, trusts to various institutions and societies; but God has one way to improve the world. We hit upon a scheme; God implants a principle. “Revival preachers” and “revival meetings” may be necessary, but the work is of God. “Thy work.” Instead of looking for new and unusual methods, let the Church earnestly use what she has. “Thus saith the Lord God, I will yet for this be enquired of by the house of Israel to do it for them.”
1. Private prayer. We are guilty of what has been termed “the selfishness of the closet.” It is not my family and my work, but God’s work, that we must remember. Personal interests must not overlook public good.
2. United prayer. The first revival began in the upper room when the apostles were met together. In America a united prayer-meeting brought the wonderful change. “By prayer,” says one, “we lay our hand upon the springs of an agency which can diffuse blessings through the world.”
3. Earnest preaching must not be overlooked. Preaching, like Peter’s address on the day of Pentecost, adapted to awaken men from slumber, and convince them of sin. It was bold and earnest, direct in its aim, and full of compassion. “It must be serious preaching that makes men serious,” said Baxter. Ministers and people must be revived first, that they may revive others. “Wilt thou not revive us again, that thy people may rejoice in thee.”
HOMILETIC HINTS AND SUGGESTIONS
Hab_3:1. If the words be taken in connection with the prophecy, we learn that prayer and praise may be intimately united together; that the petitions of one generation may become the music of another; and that Christian experience varies as the dealings of God may vary.
Hab_3:2. There are three things in this text—
1. an alarming voice;
2. an appropriate prayer; and
3. a potent argument [Spurgeon].
We offer three thoughts. I. Genuine religion is the work of God in the soul. Genuine religion is not theology, not ceremony, but supreme love to God. This is produced only by God. II. This work of God in the soul is liable to decay. Many things tend to impair and destroy supreme love to God. Carnal influences, impure associations, social influences, and engrossing worldly cares. Hence the prayer, “revive” it. III. This decay should be overcome by a revival. Revive, quicken, energize this love, and give it more force and influence in the soul. This is true revival. Not the revival of crude theological dogmas, pietistic cant, and superstitious fears [Dr. Thomas].
In the midst of the years means just at the right time. He knows well how to find the means to render help, neither too soon nor too late. For in case he brought help too soon we should not learn to despair of ourselves, and should continue presumptuous; in case he brought it too late we should not learn to believe. To revive and to make known are nearly the same thing, only that to revive is to perform the miracle and bring relief; but to make known means that we should be sensible of and delight in it [Lange].
ILLUSTRATIONS TO CHAPTER 3
Hab_3:2. Mercy is wanted for England. The wickedness of this country belongs not to one class only, but to all classes. Sin runs down the streets. We have a fringe of elegant morality, but behind it a mass of rottenness. There is immorality in the streets at night, and dishonesty of business men in high places. Cheating and thieving upon the grandest scale are winked at. This city is wicked, and the land full of fornication and idolatry. I may not utter a wailing; but having heard the Lord’s speech, I may be afraid, exhort you to pray for this land, and ask God to revive his work, that drunkenness and dishonesty may cease [Spurgeon].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 3:2 Habakkuk stands in awe before the Sovereign One…
3:2 Habakkuk stands in awe before the Sovereign One who sits enthroned in his holy Temple (2:20). • In light of God’s message of Judah’s coming chastisement, Habakkuk prays that God, who has miraculously intervened on Israel’s behalf in the past, will once again make known his work of redemption (see also Ps 77).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.