On reading these verses containing the ode of Habakkuk we find that they abound in historical allusions. The prophet recalled to mind the Divine interpositions both in mercy and in judgment which had taken place in the bygone days, and in the light of them contemplated the position and prospects of his people in his own time. This course was a very customary one with the Hebrew bards. They were eminently patriotic, and delighted to touch upon the national experiences of sorrow and conflict, of joy and triumph; and, indeed, to such an extent did they carry this, that an acquaintance with the facts of Jewish history is essential in order that we may apprehend the meaning and appreciate the beauty of their poetic strains. But whilst thus national, these sacred songs, in that they refer to principles which are of general application, and to experiences which are common to humanity, are felt by us to be universal in their character, and to belong unto us as well as to the Hebrews, that in reference to them "there is neither Jew nor Greek," in that they are calculated to instruct and edify, to stimulate and strengthen us all. Viewing in this light the celebrated "ode" of Habakkuk here recorded, we see illustrated in it the great fact of God's working in human history, together with the design and influence of this Divine operation.

I. SEE ILLUSTRATED HERE THE FACT OF THE DIVINE WORKING IN HUMAN HISTORY. Looking back, the prophet traced this working:

1. In the giving of the Law on Sinai (comp. vers. 3, 4, with Deuteronomy 33:2; Judges 5:4, 5; Psalm 68:8; Teman being another name for Seir). The manifestation of "the eternal light" is thus fittingly compared to the rising of the sun, heaven and earth reflecting his glory. The coming of God in judgment was the thought which, in the circumstances, was necessarily the most vividly present to the prophet's mind; and his allusion here to the manifestation of God in his infinite purity served as an appropriate prelude to this.

2. In the plagues which fell upon the Israelites in the desert, as the result of their disobedience (comp. ver. 5 with Deuteronomy 32:24). The plague is referred to as going before God, like the ancient shield bearer before the warrior (1 Samuel 17:7), or the courier before the man of rank (2 Samuel 15:1); and pestilence as coming after, as an attendant following his master.

3. In the effects produced upon the Midianites by the advance of the hosts of God's chosen (comp. vers. 6, 7 with Exodus 15:13-15).

4. In the dividing of the Red Sea and the passage of the Jordan (comp. ver. 8 with Exodus 15:8; Psalm 114:3-5). Ver. 8 clearly has reference to these Divine interpositions, although the poet, rising with his theme, looked beyond those events and took a wider sweep, and beheld God as going forth, the Divine Warrior in his chariot of salvation, to put his foes to confusion and to effect deliverance for his own.

5. Expressions also are used in vers. 11-15 which, though somewhat veiled, doubtless suggested to the Hebrews, as they raised this song of praise, the sun standing still in Gibeon, and the moon in the valley of Ajalon, in the time of Joshua's victory over the Amorites (ver. 11); the tragedy of the slaughter of Sisera, the representative of the head of the Canaanitish tribes (vers. 13, 14); and the complete discomfiture of the Canaanites (ver. 12). So that the "ode" sets forth God's hand in the events connected with the Jewish nation, and in this way illustrates most forcibly the great fact of the Divine working in human history through all the ages.

II. SEE EXPRESSED HERE THE DESIGN OF THE DIVINE WORKING IN HUMAN HISTORY. This is ever wise and good (ver. 13). God rules over all, making all events contribute to the working out of his purposes of love and mercy in the interests of the whole race. Earthly rulers pursue their own ends, and are prompted by considerations of glory and ambition, but their working is in subjection to the Divine control. "The king's heart," etc. (Proverbs 21:1). Nothing can befall us, whether individually or nationally, without the permission of our heavenly Father - nothing. too, which he cannot or will not overrule to the advancement of our highest interests.

"All change changing
Works and brings good;
And though frequent storms, raging,
Carry fire and flood;

And the growing corn is beaten down,
The young fruits fall and moulder,
The vessels reel, the mariners drown
Awing the beholder;

Yet in evil to men is good for man.
Then let our heart be bolder,
For more and more shall appear the plan
As the world and we grow older."

(T.T. Lynch.) By a process of Divine evolution, God causes the upheavings and commotions of all kinds which occur in the history of the world to result in the good of humanity; and whilst there is occasion for us, as we note his hand in human history, to say to him with reverence and awe, "In anger thou marchest through the earth; in wrath thou treadest down the nations" (Revised Version), yet we find abundant reason for adding, in the spirit of true adoration, "Thou goest forth for the salvation of thy people, for the salvation of thine anointed (ver. 13).

III. SEE SUGGESTED HERE THE INFLUENCE THIS THOUGHT OF THE DIVINE WORKING IN HUMAN HISTORY EXERTS UPON LOYAL HEARTS.

1. In view of God's terribleness in judgment which marks his working in human history, such are filled with sacred awe. The prophet represents his whole being as convulsed with terror as he thought of the retributions God would, in righteousness, inflict (ver. 16).

2. In view of God's gracious purpose, in all his interpositions to save, restore, and bless the race, such are inspired with holy joy. Hence, strange paradox! whilst oppressed in spirit they are also glad in heart. They tremble and rejoice," and this is their rapturous song in the night, expressive of their whole-souled trust through all, "Although the fig tree shall not blossom," etc. (vers. 17-19). - S.D.H.

The Bible contains many grand songs and odes. But this song of Habakkuk stands in peerless splendour amongst them all.

I. POETICALLY PORTRAYED. God is here presented, not as the Absolute One, whom "no eye hath seen or can see," nor as He appears to philosophical or logical minds, but as He appears to a lofty imagination Divinely inspired. To the prophet's imagination He appears as coming from Teman and Mount Paran, which refers to the visible display of His glory when He gave the law upon Mount Sinai amidst thunders and lightnings and earthquakes. Then indeed His glory covered the heavens. But whilst we take this as a poetic representation, we must not fail to notice some of the grand truths which it contains.

1. That God's glory transcends all revelations. The brightness of the Shekinah, in which He appeared on Sinai and elsewhere to the Jews, however effulgent, was but a mere scintillation of the infinite splendour of His being, the mere "hiding of His power." All His glory as seen in nature, both in the material and the spiritual universe, is but as one ray to the eternal sun.

2. That God's power over the material universe is absolute. He makes the mountains tremble, and the seas divide, and the orbs of heaven stand still

3. That God's interest in good men is profound and practical. All His operations, as here poetically described, are on behalf of His chosen people.

II. PRACTICALLY REMEMBERED. Why did the prophet recall all these Divine manifestations to the Hebrew people in past times? Undoubtedly to encourage in himself and in his countrymen unbounded confidence in Him, in the critical and dangerous period in which they were placed. The Chaldean hosts were threatening their ruin. Under these perilous circumstances he turns to God, he calls to mind and portrays in vivid poetry what He had been to His people in ancient times.

1. He recalls the fact that God had delivered His people m ancient times from perils as great as those to which they were now exposed. From the Egyptians, the Canaanites, the Philistines, etc.

2. That God had done this by stupendous manifestations of His power. Manifestations of His power in the sea, in the mountains, in the orbs of heaven, etc.

3. That what God had done for His people, He would continue to do. "His ways are everlasting," or, as Kiel renders it, His are ways of the olden times. The idea perhaps is, that He has an eternal plan, fixed and settled. What He has done for them, He will still do. Thus the prophet remembered the days of old and took courage.

(Homilist.)

Habakkuk, TemanCushan, Lebanon, Midian, Mount Paran, TemanCovered, Covereth, Covers, Filled, Full, Glory, Heavens, Holy, Majesty, Mount, Paran, Pause, Praise, Selah, Splendor, Teman1. Habakkuk, in his prayer, trembles at God's majesty.
17. The confidence of his faith.

Habakkuk 3:3

     1193   glory, revelation of
     4203   earth, the
     8666   praise, manner and methods

Habakkuk 3:3-4

     1045   God, glory of
     4918   dawn

Habakkuk 3:3-6

     1090   God, majesty of
     4254   mountains

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Life of Jerome.
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Andrew Murray—The Ministry of Intercession

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Lewis Bayly—The Practice of Piety

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Sometimes the believer will be under such a distemper, as that he will be as unfit and unable for discharging of any commanded duty, as dead men, or one in a swoon, is to work or go a journey. And it were good to know how Christ should be made use of as the Life, to the end the diseased soul may be delivered from this. For this cause we shall consider those four things: 1. See what are the several steps and degrees of this distemper. 2. Consider whence it cometh, or what are the causes or occasions …
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