Habakkuk 3:1
This is a prayer of Habakkuk the prophet, according to Shigionoth:
This is a prayer
The Hebrew word for "prayer" here is "tefillah," which signifies a form of communication with God that is both personal and communal. In the context of Habakkuk, this prayer is not just a plea but a profound expression of faith and trust in God's sovereignty. Historically, prayer has been a central practice in the Jewish faith, serving as a means to connect with God, seek guidance, and express worship. This introduction sets the tone for the entire chapter, which is a poetic and musical expression of Habakkuk's deep reliance on God amidst turmoil.

of Habakkuk
Habakkuk, whose name may mean "embrace" or "wrestle," is a prophet who stands out for his candid dialogue with God. Unlike other prophets who primarily deliver messages from God to the people, Habakkuk's book is unique in that it records a conversation between the prophet and God. This personal aspect of Habakkuk's ministry highlights the intimate relationship he has with God, characterized by honest questioning and deep faith. Historically, Habakkuk is believed to have prophesied in the late 7th century BC, a time of great upheaval and impending judgment for Judah.

the prophet
The term "prophet" in Hebrew is "navi," which denotes someone who is called by God to speak His words. Prophets in the Old Testament were not only foretellers of future events but also forthtellers, delivering God's messages of warning, hope, and instruction. Habakkuk's role as a prophet is significant because he not only questions God but also receives divine revelation, which he faithfully records for the benefit of the people. His prophetic ministry underscores the importance of seeking and understanding God's will, especially during times of crisis.

according to Shigionoth
The term "Shigionoth" is somewhat enigmatic, as it appears only here in the Bible. It is believed to be a musical or liturgical term, possibly indicating a type of song or a particular rhythm. The use of such a term suggests that Habakkuk's prayer was intended to be sung or chanted, reflecting the rich tradition of Hebrew poetry and music in worship. This musical aspect of the prayer emphasizes the importance of worship as a response to God's revelation, transforming personal lament into communal praise. Historically, music has played a vital role in Jewish worship, serving as a powerful means of expressing faith and devotion.

Persons / Places / Events
1. Habakkuk
A prophet in the Old Testament, Habakkuk is known for his dialogue with God concerning the problem of evil and suffering. His name means "embrace" or "wrestle," reflecting his struggle with understanding God's ways.

2. Shigionoth
This term is a musical or liturgical notation, possibly indicating a passionate or emotional style of singing or recitation. It suggests that the prayer is meant to be expressed with deep feeling.

3. Prayer
The chapter begins with a prayer, indicating a shift from the dialogue and complaints of the earlier chapters to a focus on worship and trust in God.
Teaching Points
The Power of Prayer
Habakkuk's transition to prayer demonstrates the importance of turning to God in times of confusion and distress. Prayer is a powerful tool for aligning our hearts with God's will.

Emotional Expression in Worship
The term "Shigionoth" suggests that worship can and should involve the full range of human emotions. God invites us to bring our whole selves, including our emotions, into our worship.

Trust in God's Sovereignty
Despite not understanding God's plans, Habakkuk chooses to pray and worship, showing trust in God's sovereignty. This teaches us to trust God even when His ways are beyond our understanding.

The Role of the Prophet
Habakkuk's role as a prophet includes not only delivering messages from God but also interceding for the people through prayer. This highlights the dual role of speaking and listening in spiritual leadership.
Bible Study Questions
1. How does Habakkuk's approach to prayer in chapter 3 differ from his earlier complaints, and what can we learn from this about handling our own doubts and questions?

2. In what ways can the emotional intensity suggested by "Shigionoth" enhance our personal and corporate worship experiences?

3. How does Habakkuk's prayer reflect a deep trust in God's character, and how can we cultivate a similar trust in our own lives?

4. What role does prayer play in your life when you face situations that are difficult to understand, and how can Habakkuk's example encourage you?

5. How can the themes of Habakkuk 3:1 be connected to the New Testament teachings on prayer, and what practical steps can you take to deepen your prayer life based on these connections?
Connections to Other Scriptures
Psalms
The use of "Shigionoth" is also found in Psalm 7, suggesting a connection in style and emotional intensity. Both texts reflect a deep reliance on God amidst turmoil.

Philippians 4:6-7
This passage encourages believers to present their requests to God through prayer and supplication with thanksgiving, similar to Habakkuk's approach in turning to prayer.

James 5:16
The emphasis on prayer in Habakkuk 3:1 aligns with the New Testament teaching on the power and importance of prayer in the life of a believer.
Prayer and PraiseS.D. Hillman Habakkuk 3:1
God Devoutly AddressedHomilistHabakkuk 3:1-2
God Devoutly AddressedD. Thomas Habakkuk 3:1, 2
People
Habakkuk, Teman
Places
Cushan, Lebanon, Midian, Mount Paran, Teman
Topics
Erring, Habakkuk, Habak'kuk, Music, Ones, Prayer, Prophet, Shigionoth, Shigion'oth, Victorious
Dictionary of Bible Themes
Habakkuk 3:1

     7773   prophets, role
     8604   prayer, response to God

Library
September 7. "I Will Joy in the God of My Salvation" (Hab. Iii. 18).
"I will joy in the God of my salvation" (Hab. iii. 18). The secret of joy is not to wait until you feel happy, but to rise, by an act of faith, out of the depression which is dragging you down, and begin to praise God as an act of choice. This is the meaning of such passages as these: "Rejoice in the Lord alway, and again I say, rejoice"; "I do rejoice; yes, and I will rejoice." "Count it all joy when ye fall into divers temptations." In all these cases there is an evident struggle with sadness and
Rev. A. B. Simpson—Days of Heaven Upon Earth

Spiritual Revival, the Want of the Church
NOTE: This edition of this sermon is taken from an earlier published edition of Spurgeon's 1856 message. The sermon that appears in The Metropolitan Tabernacle Pulpit, vol. 44, was edited and abbreviated somewhat. For edition we have restored the fuller text of the earlier published edition, while retaining a few of the editorial refinements of the Met Tab edition. "O Lord, revive thy work."--Habakkuk 3:2. All true religion is the work of God: it is pre-eminently so. If he should select out of his
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 44: 1898

What a Revival of Religion Is
Text.--O Lord, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy.--Hab. iii. 2. IT is supposed that the prophet Habakkuk was contemporary with Jeremiah, and that this prophecy was uttered in anticipation of the Babylonish captivity. Looking at the judgments which were speedily to come upon his nation, the soul of the prophet was wrought up to an agony, and he cries out in his distress, "O Lord, revive thy work." As if he had said, "O Lord, grant
Charles Grandison Finney—Lectures on Revivals of Religion

The Highway
"The Lord God is my strength, and He will make my feet like hinds' feet, and He will make me to walk upon mine high places."--Hab. iii. 19. Mechthild of Hellfde, 1277. tr., Emma Frances Bevan, 1899 It is a wondrous and a lofty road Wherein the faithful soul must tread, And by the seeing there the blind are led, The senses by the soul acquaint with God. On that high path the soul is free, She knows no care nor ill, For all God wills desireth she, And blessed is His will.
Frances Bevan—Hymns of Ter Steegen and Others (Second Series)

The Believer's Sure Trust. --Hab. Iii. 17, 18
The Believer's sure Trust.--Hab. iii. 17, 18. Though the fig-tree's blossom fail, And the vines should bring no fruit; Though the olive, smit with hail, Cast its foliage round the root; Though the fields should yield no meat, And the herds forsake the stall, In the folds no flocks should bleat At the shepherd's well-known call:-- Yet will I in God rejoice, In Jehovah I will trust, And extol, with heart and voice, His salvation from the dust; He can raise my fallen head, He can all my sickness cure;
James Montgomery—Sacred Poems and Hymns

The Holy Spirit in Relation to the Father and the Son. ...
The Holy Spirit in relation to the Father and the Son. Under this heading we began by considering Justin's remarkable words, in which he declares that "we worship and adore the Father, and the Son who came from Him and taught us these things, and the host of the other good angels that attend Him and are made like unto Him, and the prophetic Spirit." Hardly less remarkable, though in a very different way, is the following passage from the Demonstration (c. 10); and it has a special interest from the
Irenæus—The Demonstration of the Apostolic Preaching

Life of Jerome.
The figures in parentheses, when not otherwise indicated, refer to the pages in this volume. For a full account of the Life, the translator must refer to an article (Hieronymus) written by him in Smith and Wace's Dictionary of Christian Biography. A shorter statement may suffice here, since the chief sources of information are contained in this volume, and to these reference will be continually made. Childhood and Youth. A.D. 345. Jerome was born at Stridon, near Aquileia, but in Pannonia, a place
St. Jerome—The Principal Works of St. Jerome

The Coming Revival
"Wilt Thou not revive us again: that Thy people may rejoice in Thee?"--PS. lxxxv. 6. "O Lord, revive Thy work in the midst of the years."--HAB. iii. 2. "Though I walk in the midst of trouble, Thou wilt revive me: Thy right hand shall save me."--PS. cxxxviii. 7. "I dwell with him that is of a humble and contrite heart, to revive the heart of the contrite ones."--ISA. lvii. 15. "Come, and let us return to the Lord: for He hath torn, and He will heal us. He will revive us."--HOS. vi. 1, 2. The Coming
Andrew Murray—The Ministry of Intercession

A Prayer when one Begins to be Sick.
O most righteous Judge, yet in Jesus Christ my gracious Father! I, wretched sinner, do here return unto thee, though driven with pain and sickness, like the prodigal child with want and hunger. I acknowledge that this sickness and pain comes not by blind chance or fortune, but by thy divine providence and special appointment. It is the stroke of thy heavy hand, which my sins have justly deserved; and the things that I feared are now fallen upon me (Job iii. 25.) Yet do I well perceive that in wrath
Lewis Bayly—The Practice of Piety

How to Make Use of Christ as the Life when the Soul is Dead as to Duty.
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
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Messiah's Entrance into Jerusalem
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. -- And He shall speak peace unto the heathen. T he narrowness and littleness of the mind of fallen man are sufficiently conspicuous in the idea he forms of magnificence and grandeur. The pageantry and parade of a Roman triumph, or of an eastern monarch, as described in history, exhibit him to us
John Newton—Messiah Vol. 1

The Unchangeableness of God
The next attribute is God's unchangeableness. I am Jehovah, I change not.' Mal 3:3. I. God is unchangeable in his nature. II. In his decree. I. Unchangeable in his nature. 1. There is no eclipse of his brightness. 2. No period put to his being. [1] No eclipse of his brightness. His essence shines with a fixed lustre. With whom is no variableness, neither shadow of turning.' James 1:17. Thou art the same.' Psa 102:27. All created things are full of vicissitudes. Princes and emperors are subject to
Thomas Watson—A Body of Divinity

The Lord of Glory.
1 Cor. ii:8. OUR ever blessed Lord, who died for us, to whom we belong, with whom we shall be forever, is the Lord of Glory. Thus He is called in 1 Cor. ii:8, "for had they known they would not have crucified the Lord of Glory." Eternally He is this because He is "the express image of God, the brightness of His Glory" (Heb. i:3). He possessed Glory with the Father before the world was (John xvii:5). This Glory was beheld by the prophets, for we read that Isaiah "saw His Glory and spake of Him"
Arno Gaebelein—The Lord of Glory

Habakkuk
The precise interpretation of the book of Habakkuk presents unusual difficulties; but, brief and difficult as it is, it is clear that Habakkuk was a great prophet, of earnest, candid soul, and he has left us one of the noblest and most penetrating words in the history of religion, ii. 4b. The prophecy may be placed about the year 600 B.C. The Assyrian empire had fallen, and by the battle of Carchemish in 605 B.C., Babylonian supremacy was practically established over Western Asia. Josiah's reformation,
John Edgar McFadyen—Introduction to the Old Testament

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