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Habakkuk 3 |
King James Version
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Habakkuk 3:1 A prayer of Habakkuk the prophet upon Shigionoth.
The prophet Habakkuk gives this title to his canticle: “A prayer of Habakkuk the prophet for ignorance.” For he had spoken in a bold manner to the Lord and had said, “How long, O Lord, shall I cry, and you will not hear? Shall I cry to you ‘suffering violence,’ and you will not save? Why have you shown me iniquity and grievance, to see rapine and injustice before me? Judgment is done against me and opposition is more powerful. Therefore the law is torn to pieces, and judgment comes not to the end, because the wicked prevails against the just; therefore, wrong judgment goes forth.” As a reproof to himself for having spoken these words through ignorance, he writes the Canticle of Penance. If ignorance were no sin, it was a futile effort on his part to compose a book of penance, and his desire to express sorrow over an act that was not a sin was an empty gesture.
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Habakkuk 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.
The Father gave to the Son new disciples after Moses and Elijah had been exhibited along with him in the honor of his glory and had then been dismissed as having fully discharged their duty and office…. But we have the entire structure of this same vision in Habakkuk also, where the spirit in the person of some of the apostles says, “O Lord, I have heard your speech and was afraid.” What speech was this, other than the words of the voice from heaven, “This is my beloved Son, hear him”? “I considered your works and was astonished.” When could this have better happened than when Peter, on seeing his glory, knew not what he was saying? “In the midst of the two you shall be known”—even Moses and Elijah.
Author: Tertullian of Carthage Rank: Author AD: 220
With him nothing is incomplete or out of due season, just as with the Father there is nothing incongruous. For all these things were foreknown by the Father, but the Son works them out at the proper time in perfect order and sequence. This was the reason why, when Mary was urging on to perform the wonderful miracle of the wine and was desirous before the time to partake of the cup of emblematic significance, the Lord, checking her untimely haste, said, “Woman, what have I to do with you? My hour is not yet come”—waiting for that hour which was foreknown by the Father. This is also the reason why, when men were often desirous to take him, “for the hour of his being taken was not yet to come,” nor the time of his passion, which had been foreknown by the Father; as also says the prophet Habakkuk: “By this you shall be known when the years have drawn close; you shall be set forth when the time comes; because my soul is disturbed by anger, you shall remember your mercy.” .
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Habakkuk 3:3 God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise.
And there are also some of them who say, “the Lord has spoken in Zion, and uttered his voice from Jerusalem,” and “in Judah is God known”—these indicated his advent, which took place in Judea. Those, again, who declare that “God comes from the south, and from a mountain thick with foliage,” announced his advent at Bethlehem, as I have pointed out in the preceding book. From that place, also, he who rules and who feeds the people of his Father, has come. Those, again, who declare that at his coming “the lame man shall leap as a deer, and the tongue of the dumb shall speak plainly, and the eyes of the blind shall be opened, and the ears of the deaf shall hear,” and that “the hands which hang down, and the feeble knees, shall be strengthened,” and that “the dead which are in the grave shall arise,” and that he himself “shall take our weaknesses, and bear our sorrows”—proclaimed those works of healing which were accomplished by him. .
Where we recognize Christ in what is written: “God will come from the south and the holy one from the shady mountain; his strength will cover the heavens,” there we recognize the church in what follows: “And the earth is full of his praise.” Jerusalem was settled from Africa, as we read in the book of Joshua, son of Nun; from there the name of Christ was spread abroad; there is the shady mountain, the Mount of Olives, from which he ascended into heaven, so that his strength might cover the heavens and the church might be filled through all the earth with his praise.
But tell us the other thing you were saying you were going to tell us. “The prophet,” says he, “says God ‘will come from Afric,’ and now of course where the Afric is, there is Africa.” Well, there’s a fine testimony for you! God will come from the Afric, and from Africa God will come. The heretics are announcing another Christ who is born in Africa and goes through the world. I’m asking what it means, God will come from Africa. If you said, “God has only remained in Africa,” you would certainly be saying something shameful enough. But now you also say, “He will come from Africa.” We know where Christ was born, where he suffered, where he ascended into heaven, where he sent his disciples from, where he filled them with the Holy Spirit, where he instructed them to evangelize the whole world, and they complied, and the world is filled with the gospel. And you say, “God will come from Africa!” … So how does he come from “the shady mountain”? Read the Gospel once more: it was from the Mount of Olives that Christ ascended into heaven. Continue. And what could be clearer? You hear “from the Afric”; you have heard “from the shady mountain.” We recite the law, we recite the Gospel; you have heard “beginning from Jerusalem”; now hear “throughout all the nations.” In the same prophet continue with those words that you ignored, those words you left out…. “God will come from the Afric, and the Holy One from the shady mountain,” that is, from the Mount of Olives, where he ascended into heaven, where he sent his disciples from, where he also said as he was about to ascend, “It is not for you to know the times which the Father has placed in his own power; but you will receive might from on high, and you will be witness to me … in Jerusalem, and in Judea and in Samaria, and as far as the whole earth.”
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Habakkuk 3:4 And [his] brightness was as the light; he had horns [coming] out of his hand: and there [was] the hiding of his power.
What does the psalm have to say of the Savior? “As the beloved Son of unicorns.” Our beloved Lord and Savior is the Son of the unicorns, the Son of the cross, of whom Habakkuk sings, “Rays shine forth from beside him, where his power is concealed.” After this beloved Son was crucified, then, was fulfilled the prophecy of the psalm: “The voice of the Lord strikes fiery flames.” For when Christ had been baptized and the entire universe had been purified in his cleansing, the fire of hell was extinguished. On the Epiphany and Psalm , Homily
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Habakkuk 3:5 Before him went the pestilence, and burning coals went forth at his feet.
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Habakkuk 3:6 He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways [are] everlasting.
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Habakkuk 3:7 I saw the tents of Cushan in affliction: [and] the curtains of the land of Midian did tremble.
However, we who are exposed to the outbreaks of barbarians and the storms of war are tossed in the midst of a sea of many troubles and can only infer from these labors and trials more grievous trials in the future. The saying of the prophet seems to be in accord with our condition: “I saw the tents of the Ethiopians for their labors.” Having now lived fiftythree years in the body, amid the shadows of this world that obscure the reality of the future perfection, and having already endured such heavy sorrows, am I not encamping in the tents of the Ethiopians and dwelling with the inhabitants of Midian? They, owing to their knowledge of the works of darkness, fear to be judged even by mortal men. “For the spiritual man judges all things, and he himself is judged by no man.”
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Habakkuk 3:8 Was the LORD displeased against the rivers? [was] thine anger against the rivers? [was] thy wrath against the sea, that thou didst ride upon thine horses [and] thy chariots of salvation?
“Chariots and steeds lay stilled.” Let us examine this verse in its tropological significance. At last Pharaoh mounted his steeds, sank into sleep and perished. The Egyptians too had steeds, but they perished. That is the reason for the prescription found in the law that no Hebrew should possess a horse. Solomon, you recall, had no horses from Jerusalem or Judea but bought some from Egypt. Horses are always for sale in Egypt. “Some are strong in chariots; some in horses; but we are strong in the name of the Lord, our God.” They, in truth, who mounted horses slumbered and perished. Our Lord has horses too, and he has shining mountains besides, whereas the devil’s mountains are full of darkness. Now just as there are bright mountains and dark mountains, there are good horses and again bad horses. We have made a few remarks about bad horses; let us say something about good horses. When horsemen came to Elisha to arrest him and the servant boy went out and saw an army of Assyrians round about the city, Elisha said, “Fear not: for there are more with us than with them.” A little further on in Kings it says, “Lord, open the eyes of your servant that he may see.” And when his eyes had been opened, he saw chariots and horses. These were helpmates. You notice that it says “chariots and horses.” There were no men on the horses, only chariots and horses, in other words a multitude of angels. They were the chariots and they were the horses; the charioteer was the Lord. That is why the prophet Habakkuk sings, “Your chariots are salvation.” This is said to God. O, if only we too were God’s horses, and God deigned to ride us! But those other horses slept their long sleep and their charioteers with them.
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Habakkuk 3:9 Thy bow was made quite naked, [according] to the oaths of the tribes, [even thy] word. Selah. Thou didst cleave the earth with rivers.
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Habakkuk 3:10 The mountains saw thee, [and] they trembled: the overflowing of the water passed by: the deep uttered his voice, [and] lifted up his hands on high.
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Habakkuk 3:11 The sun [and] moon stood still in their habitation: at the light of thine arrows they went, [and] at the shining of thy glittering spear.
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Habakkuk 3:12 Thou didst march through the land in indignation, thou didst thresh the heathen in anger.
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Habakkuk 3:13 Thou wentest forth for the salvation of thy people, [even] for salvation with thine anointed; thou woundedst the head out of the house of the wicked, by discovering the foundation unto the neck. Selah.
And yet, someone may say, we shall find the name Christ applied not to Emmanuel alone, but also applied to others. For God said somewhere about those chosen and sanctified by the Spirit, “Do not touch my anointed ones, and to my prophets do no harm.” The divinely inspired David calls Saul, who had been anointed as king by God through the hand of Samuel: the “Lord’s anointed.” And why do I mention this when it is possible for those who desire to look at the matter calmly to see that those who have been justified by faith in Christ and have been sanctified in the Spirit are honored by such a name? And therefore the prophet Habakkuk has foretold the mystery of Christ and salvation through him, saying, “You went forth for the salvation of your people, for the salvation of your anointed ones.” Consequently the name Christ would not be applicable exclusively and properly to Emmanuel, as I said, but also to all the rest who may have been anointed with the grace of the Holy Spirit. For the word is derived from the action and the name anointed from the fact of having been anointed.
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Habakkuk 3:14 Thou didst strike through with his staves the head of his villages: they came out as a whirlwind to scatter me: their rejoicing [was] as to devour the poor secretly.
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Habakkuk 3:15 Thou didst walk through the sea with thine horses, [through] the heap of great waters.
For the soul at peace swiftly turns and corrects itself, even though it sinned before, and Christ mounts it, rather, and considers it appropriate to guide it. To him it is said, “Mount your horses, and your riding is salvation,” and in another passage, “I have sent your horses into the sea.” These are the horses of Christ. Therefore Christ mounts his horses; the Word of God mounts pious souls. Isaac, or the Soul
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Habakkuk 3:16 When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble: when he cometh up unto the people, he will invade them with his troops.
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Habakkuk 3:17 Although the fig tree shall not blossom, neither [shall] fruit [be] in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and [there shall be] no herd in the stalls:
He who is cautious and wary can avoid sins for a while, but he who is secure in his own justice opposes God, and deprived of his help, he is subject to the snares of the enemy. “Let rottenness,” says Habakkuk, “enter into my bones and swarm under me, that I may rest in the day of tribulation, that I may go up to my people that are girded.” He prays earnestly for tribulations and trials and affliction of soul so that, in the next world, he may join the company of those who are already reigning with Christ. It is clear from all this that here, in this life, there is strife and contention, and, in the next world, there is victory.
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Habakkuk 3:18 Yet I will rejoice in the LORD, I will joy in the God of my salvation.
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Habakkuk 3:19 The LORD God [is] my strength, and he will make my feet like hinds' [feet], and he will make me to walk upon mine high places. To the chief singer on my stringed instruments.
