God in history.
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. verses 3, 4, with Deuteronomy 33:2; 5:4, 5:5; Psalms 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. verse 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. verses 6, 7 with Exodus 15:13-15).
4. In the dividing of the Red Sea and the passage of the Jordan (comp. verse 8 with Exodus 15:8; Psalms 114:3-5). Verse 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 verses 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 (verse 11); the tragedy of the slaughter of Sisera, the representative of the head of the Canaanitish tribes (verses 13, 14); and the complete discomfiture of the Canaanites (verse 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 (verse. 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" (verse 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 (verse 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. (verses 17-19).—S.D.H.
Habakkuk 3:4 (last clause)
The Divine concealments.
"The hiding of his power."
I. IN THE CONTEMPLATION OF THE NATURE AND OPERATIONS OF OUR GOD WE ARE MET BY THE DIVINE CONCEALMENTS. He is a God "that hideth himself" (Isaiah 45:15); "He doeth great things past finding out," etc. (Job 9:10); "He giveth no account of any of his matters" (Job 33:13); "He maketh darkness his secret place" (Psalms 18:11); "How unsearchable," etc.! (Romans 11:33).
1. We realize this as we think of his Being and perfections. "Who by searching," etc.? (Job 11:7). He is veiled to us by the very covering of his splendour. "Who coverest thyself," etc. (Psalms 104:2).
2. And we also realize this as we think of his working. Mystery meets us in every department of his operations. The scientist and the theologian alike become baffled in their researches, the former having to admit his partial failure as he strives to penetrate the mystery of the universe, and the latter being perplexed at the seeming inequality of God's ways in the providential government of the world, and feeling himself enclosed as with a veil when he ventures to inquire into the high themes of revelation. "There is the hiding of his power." Notice—
II. CERTAIN COURSES ARE OPEN TO US IN VIEW OF THIS GREAT FACT.
1. There is that which is pursued by the sceptic. He reasons—God cannot be known; therefore all thought on the part of man concerning him is needless and vain; all worship of him is folly; all structures reared by his servants to his honour mean waste; his very existence is but a possibility. Here we have the old atheism, banishing God from his universe; the old atheism, only arrayed in a newer and more subtle guise,
2. There is, however, "a more excellent way." Though our God is infinitely beyond our poor stretch of thought, yet he may be known by us. Beyond the comprehension of human reason he is nevertheless present to faith, and deigns to reveal himself to the pure and loving heart. And we do well to remember this, and to repose the trust of our hearts in him, and then to set ourselves to inquire whether, after all, the partial obscurity of the Divine nature and operations may not be wisely and graciously as well as necessarily designed. And pursuing this course, such quieting thoughts as the following, bearing upon the Divine concealments, will be suggested to us.
III. GOD SOMETIMES CAUSES LIGHT TO FALL UPON HIS HIDDEN WAYS AND REVEALS HIMSELF AND HIS OPERATIONS MORE FULLY TO THE VIEW.
1. It has been so in reference to the sacred Scriptures. During the lapse of ages God gradually drew back the veil, revealing more of his will than had been unfolded before.
2. It has been so in the working out of the purpose of redeeming mercy. In the cross of Christ there was expressed the power as well as the wisdom of God; but there was the hiding of this Divine power. The spectators of the scene at Calvary saw only the weakness, and the cross was suggestive to them of shame and reproach and dishonour; but there was power there, although hidden, which soon began to be felt, one of the criminals crucified at the side of the Saviour being the first to experience it. The macerated body of the Redeemer was taken down from the cross, and laid in the sepulchre hewn out of the rock; and again there was the hiding of God's power, and it seemed as though death had conquered; but with the dawn of the first day of the week this power became revealed—the mighty Victor rose, despite seal and guard, the earnest and pledge of the ultimate resurrection of all his saints.
3. And it has been so in human experience. In the dark days of sorrow there has been realized "the hiding of God's power;" but there has followed the revelation of his loving purpose and the making clear to troubled hearts that in all "his banner over them was love." And this shall be made still more manifest hereafter, for the eternal day shall break, and the shadows flee away forever!—S.D.H.
Songs in the night.
The thought underlying these intensely human words is that of holy and triumphant joy manifesting itself on occasions when in the ordinary course of things the very opposite experience might naturally have been expected. The writer was under the elevating influence of sincere piety, and his rapturous outburst sets forth the truth that true religion excites within its recipients such thoughts, inspires within them such emotions, and imparts to them such confidence, as to enable them, even when all is adverse in their experience, to rejoice and shout aloud for joy. These songsters can break forth in song, not only in fair weather, when the sun is shining and the sky is clear and blue, and when all nature is full of exhilaration, but also when the sun is withdrawn, and when no rift can be traced in the dark clouds.
I. THE GOOD IN CIRCUMSTANCES OF EXTREMITY.
1. The language employed is figurative, and strikingly suggests to us circumstances of the deepest human need. The fruit of the fig tree was an extensive article both of food and commerce. The vine was diligently cultivated from the earliest times, and, with its rich clusters of grapes and its refreshing shade, became a very appropriate symbol of prosperity; whilst the olive, living from age to age, and yielding an abundant supply of oil, was also typical of abundance. Hence the failure of all these indicates the deepest affliction, the direst calamity (Psalms 105:33), and the picture of desolation is rendered still more complete when, in addition to these, the bread corn is represented as ceasing, and the flocks and herds as being cut off (Habakkuk 3:17).
2. These adverse circumstances befell the nation, and, as the result of the Chaldean invasion, the direst woes had to be experienced.
3. The children of men still have to pass through such dark seasons. There is extremity arising from
II. THE GOOD, CIRCUMSTANCED THUS, STAYING THEMSELVES UPON GOD, AND ON HIM AS WORKING IN ALL FOR THEIR SALVATION. "In God," "the God of my salvation" (Habakkuk 3:18). The thought which appears specially to have been present to the mind of the prophet was that of adversity as being God's loving discipline to result in the perfecting of the tried, and resulting in their salvation: "the God of my salvation." A picture called "Cloudland," by a German painter, viewed at a distance appears a mass of gloom and cloud, but on closer inspection every cloud is an angel or an angel's wing; and so our sorrows, when interpreted in the light of this gracious design of our God, become changed into blessings. The thought that God is with us in our darkest experiences, working for our salvation and to secure to us the highest good, that the narrow path through which he, our Captain, causes us to fight our way will bring us to "the prize of our high calling," is indeed inspiring, and grasping it we may well press on, raising high our banners, and cheering the way and the conflict with music and song.
III. THE GOOD, THUS RESTING IN GOD AND APPREHENDING HIS GRACIOUS DESIGN, BEING RENDERED TRANQUIL AND TRIUMPHANT AND INSPIRED WITH HOLY JOY. "Yet will I rejoice in the Lord, I will joy," etc. (Habakkuk 3:18). The joy of the wicked ceases when the fig trees cease to blossom, and the vines to yield their fruit (Hosea 2:11, Hosea 2:12), for it lies upon the surface; but the joy of the holy lies deep in the soul, and is a settled and abiding possession, and triumphs under the darkest circumstances of life. Illustrations: David (Psalms 42:7-9); Asaph (Psalms 73:2, Psalms 73:24, Psalms 73:25); Paul and Silas (Acts 16:25). Resting in God and apprehending his loving working in our life experiences, he will prove himself our Strength and Song, and will become our Salvation.—S.D.H.
Habakkuk 3:19 (first clause)
God our Strength.
"The Lord God is my Strength."
I. THE LORD GOD IS OUR STRENGTH IN THE CONFLICT WITH SIN. Men are drawn into sin in the hope of securing some personal gratification; they yearn after some unattained good, some unrealized satisfaction, and they yield to the enticements of evil in the hope of securing that for which they are thus craving. But the man whose hope is in God, and to whom he is his "exceeding joy," has parted with these earthly yearnings; in proportion as the higher and the eternal has gained an influence over him, this attachment to the lower and the fleeting has been rooted out. With hearts uncentred from the true God, the Chaldeans craved worldly dominion, and in seeking this "rejoiced to devour the poor secretly" (Habakkuk 3:14), whereas Habakkuk with God as his Portion was as unaffected by the vanities of earth as dwellers inland are by the noise of the distant sea. So the good, rejoicing in God, are unallured by the baits of temptation, and are rendered strong to war against evil.
II. THE LORD GOD IS OUR STRENGTH IN THE MIDST OF THE ADVERSE SCENES OF LIFE. Man, seeking his satisfaction in earthly things, must be feeble indeed when these fail him, since, with thoughts and affections centred in these, as they depart they leave him without comfort and in a state of orphanage. But he who has sought and found his satisfaction in God has remaining with him, when things seen and temporal have taken their flight, the unseen and the eternal to cheer and gladden his soul. Hence he is strong, and in the light of the Divine teaching and the Divine love can calmly look at his sorrows until, interpreted thus, they become to him light afflictions which are but for a moment, and which work for him a far more exceeding and eternal weight of glory.
III. THE LORD GOD IS OUR STRENGTH IN HOLY SERVICE. Such service is ever attended with difficulties and discouragements, and it is only as we lift up our eyes to the everlasting hills, rejoicing in God and becoming strengthened by him, that we can grapple with these and overcome them. It was this prophet's strong faith and delight in his God that enabled him to prove himself so true a witness in the corrupt age in which his lot was cast. It has ever been the case that the men who have been the most effective workers for God have been the men to whom his living Presence has been an intense reality.
IV. THE LORD GOD WILL CONTINUE TO BE THE STRENGTH OF HIS PEOPLE WHEN THEIR TIME OF SERVICE SHALL CLOSE. Whether this prophet lived to see the devastation of his country which he predicted, we cannot tell, the accounts of his life being so meagre and for the most part apocryphal. We know, however, that, from the state of mental doubt and distress in which he was when he commenced his prophecy (Habakkuk 1:2), he fought his way to unswerving trust in God; for his brief prophecy, opening with the expression of his ardent yearning for more light in reference to the mystery of God's ways, closes with notes of triumphant confidence and hope. Often, doubtless, as his faith became strengthened, did he feel himself in life to be so raised and elevated through his hope and joy in God, as to be like the hind bounding joyously to the high places: and raised above the tumults of earth, though not in heaven, yet in "heavenly places" he communed with his God. Even so we should believe that, as his life terminated, he calmly departed in peace, having seen God's salvation. And all faithful servants of Heaven shall find that when heart and flesh fail, God will be the Strength of their hearts and their Portion forever. Happy, then, in life and in death such as can say from their inmost souls, "The Lord is my Strength"—S.D.H.
HOMILIES BY D. THOMAS
God devoutly addressed.
"A prayer of Habakkuk the prophet upon Shigionoth. 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." This chapter is considered to be one of the most magnificent compositions of the inspired volume. It was intended undoubtedly to impart consolation in view of the tremendous calamities which were approaching from the Babylonian invasion. "It exhibits," says Dr. Henderson, "a regular ode, beginning with a brief but simple exordium, after which follows the main subject, which is treated in a manner perfectly free and unrestrained, as the different topics arose one after the other in the excited mind of the prophet) and finishes with an epigrammatic resumption of the point first adverted to in the introduction." The whole chapter presents to us God in three aspects—as devoutly addressed, as poetically portrayed, and as triumphantly enjoyed. These two verses present him to us in the first aspect—as devoutly addressed. "A prayer of Habakkuk the prophet upon Shigionoth." Henderson renders the word "shigionoth," "with triumphant music," which indicates that the ode was in all probability intended for the liturgical service in the templet but to be set to the freest and boldest music. Perhaps the prophet himself was an accomplished musician, as well as a bard of the first order. Three things are to be observed in relation to this devout address.
I. IT WAS COMPOSED FOR GENERAL USE. It is not an extemporaneous address; it is a settled form of devotion. Prearranged forms of devotion are both scriptural and expedient. There is a set form given to the priests for blessing the people in Numbers 6:23-26. Psalms 92:1-15. is called "a psalm for the sabbath," Psalms 102:1-28. "a prayer for the afflicted." Hezekiah commanded the Levites to "praise the Lord in the words of David, and of Asaph the seer," which is Psalms 106:1-48. And Christ himself gave his disciples a form of prayer. Whilst it is scriptural, it is also expedient. It is absurd to suppose that a minister can properly lead the devotions of a congregation by impromptu utterances. The well known apathy of congregations under the influence of extemporaneous prayers shows it cannot be done. For the individual himself, the extemporaneous prayer is all that is needed, for it is the "soul's sincere desire, uttered or unexpressed" But to get a whole congregation into the channel of devotion, a prearranged form seems desirable.
II. IT WAS IN PROSPECT OF A TERRIBLE CALAMITY, "O Lord, I have heard thy speech, and was afraid." Terrible was the calamity now looming on the vision of the prophet. The Chaldean army was approaching; the ruthless troops would soon be in his country, sack Jerusalem its metropolis, and bear his countrymen away into captivity. In view of this calamity the prayer is addressed. The threatened judgments of hell may well drive men into the presence of God to sue for mercy. "Call upon me in the day of trouble," etc. Surely, if men fully realized the predicted judgments that will fall on this world, prayer would be the habitude of their souls.
III. IT WAS FOR A REVIVAL OF DIVINE WORK. "Revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy." Keil thus renders the passage: "Jehovah, thy work in the midst of thy years call to life, in the midst of the years make it known." This may mean—Perfect the work of delivering thy people; let not thy promise lie as it were dead, give it new life by performing it. Do it now, in the midst of the years, when our calamities are at their height, when thy wrath seems to be at high tide and terrible. Now, "revive thy work." Three thoughts are suggested:
1. The work of human deliverance is the work of God. This is true of all deliverances—personal, domestic, national, temporal, and spiritual. He alone can effectually deliver man.
2. This work of God may appear to decline. The perils may thicken, the disease grow more desperate, and all things seem as if God had given up his work. This is often the case with religion in the
3. This decline of God's work can only be overcome by his intervention. "Revive thy work."—D.T.