Having come to chapter 3 of the book of Habakkuk – the final chapter, we come to the end of the discussion that Habakkuk has been having with God. Chapter 1 began with Habakkuk crying out to the Lord for judgment upon Israel’s sin (1:1-4). God responded by stating his intention to use the Chaldeans to judge that sin (1:5-11). In response to a further complaint questioning God’s use of the Chaldeans (1:12-2:1), God made clear to Habakkuk that the proper response was one of humble faith in the Lord (2:2-4). Then, last week, we saw the Lord’s declaration that he would judge the rampant wickedness of the Chaldeans in time (2:4-20). Chapter 3 consists of Habakkuk’s final response in this discussion – a prayer offered to the Lord.
Though the response of Habakkuk 3 is a prayer, it has some unusual elements in it that we might not generally associate with prayer. In the midst of this prayer to the Lord, Habakkuk begins to remind himself of the things the Lord has done in the past. In essence, he makes a quick run through the history of Israel – particularly the instances in which God has delivered them. As he remembers the past deliverances of the Lord, Habakkuk is reminded of the utter absurdity of unbelief – even in the midst of great evil and suffering. As we will see, this moves Habakkuk to display the very faith that God spoke about in 2:4. So let us walk through this final part of the conversation in Habakkuk.
Habakkuk begins with a plea for the Lord to do the very things that he has promised to do. After making clear that this is a prayer of the prophet Habakkuk (3:1), he writes, “O Lord, I have heard the report of you, and your work, O Lord, do I fear. In the mist of the years revive it; in the midst of the years make it known; in wrath remember mercy” (3:2). Here we see Habakkuk submitting himself to the work of the Lord. He makes clear that he has heard the report of the Lord’s work and that he stands in fear of that work. He then pleads for the Lord to accomplish that work while also pleading for the Lord to show mercy to his people. In essence, Habakkuk is praying for the Lord to do the very things he has spoken about in chapters 1 and 2. He wants God to judge the sin of his people so that they might be purified. He also wants God to judge the wickedness of the Chaldeans. And he also wants the Lord to show mercy to his people in the midst of this. In a very real sense, this prayer is a prayer of submission to the Lord. Having questioned the Lord already on two separate occasions, Habakkuk now submits himself to the Lord and the Lord’s plan. In fact, he prays for the Lord to put this plan into action.
In a small preview of what we will see at the end of this text, Habakkuk is demonstrating his faith in the Lord. He may not understand exactly how all of this judgment will look, and – as a result – he fears the work of the Lord. It is beyond him and his wisdom. But he does understand that the Lord is in control, and – as a result – he submits himself to the Lord’s plan and pleads for mercy in the midst of judgment.
Beginning in verse 3, Habakkuk’s prayer seems to take an unusual turn. In many ways, the prayer turns into a prayer of worship – and even a song of worship – in which Habakkuk is calling to mind numerous instances in Israel’s history in which the Lord helped them. In essence, this is a walk through the halls of Israel’s past. And the walls are covered with reminders of the Lord’s faithfulness. As we will see, Habakkuk does not necessarily recount the events in exact chronological order. The reason for this is because the purpose of this history lesson is not to set out a precise history of Israel but to hold up the numerous and varied instances of God’s faithfulness to his people in the midst of that history. We will speak more in a moment, but it seems that by doing this, Habakkuk is essentially reminding his own heart of God’s faithfulness in the past so that he might have faith in the present.
Habakkuk begins by remembering the Lord’s incredible revelation of himself at Sinai. He writes, “God came from Teman, and the Holy One from Mount Paran. His splendor covered the heavens, and the earth was full of his praise. His brightness was like the light; rays flashed from his hand; and there he veiled his power” (3:3-4). The references to Teman and Mount Paran are references to the area and mountains surrounding the area of Mt. Sinai. Habakkuk is remembering the incredible revelation of himself that God gave at Sinai. In an unprecedented way, God came down on the earth and demonstrated a bit of his glory to men – though it was still very veiled. Habakkuk remembers the description of that Sinai scene that Moses gave in Exodus 19:16-20, and speaks of the brightness of the light and the flashing of the rays from God’s hand. Habakkuk is remembering the glorious display of power that God gave at that mountain.
Habakkuk then remembers that the same God who so gloriously revealed himself to the people of Israel at Sinai had also delivered those people from the hands of the Egyptians. He writes, “Before him [God] went pestilence, and plague followed at his heels” (3:5). This seems to be a clear reference to the plagues poured out on the Egyptians. The very reason that Israel was at Sinai to see the revelation of God was because God had set them free by means of plague and pestilence. This is a crucial point of Israel’s history because (like Habakkuk’s situation) it demonstrates God’s judgment standing alongside his deliverance of his people. God judged the Egyptians and redeemed the nation of Israel for himself.
Having remembered Sinai and the Exodus, Habakkuk then remembers the fact that the Lord has created this world and exercises dominion over it. He writes, “He stood and measured the earth; he looked and shook the nations; then the eternal mountains were scattered; the everlasting hills sank low. His were the everlasting ways” (3:6). Here, it seems, Habakkuk is looking back to the very beginning of all things and remembering that the Lord put this world together as he saw fit. And ever mankind multiplied on the earth, it was the Lord who “shook” them – putting them in the places he saw fit for them to live. Paul echoes this same thought in Athens in Acts 17 as he says that God “made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place” (Acts 17:26). Habakkuk is remembering that God, by nature of making the world exercises dominion over its peoples. He does with them as he pleases.
Echoing the same emphasis, Habakkuk’s thoughts turn from God’s general sovereignty over the world to his specific actions in bringing his people into the promised land of Canaan. He writes, “I saw the tents of Cushan in affliction; the curtains of the land of Midian did tremble” (3:7). Here, Habakkuk seems to be remembering specific instances in which God delivered his people by judging others. In Judges 3:7-11, Israel falls into the hands of Cushan, king of Mesopotamia. They cry out for deliverance and God sends Othniel to set them free by defeating Cushan. Likewise, the mention of Midian seems to be a reference to the story of Judges 8:1-21 in which Gideon defeats the kings of Midian – serving as God’s tool of judgment against them. Much like with the other events of Israel’s history that Habakkuk has remembered, these instances demonstrate God’s faithfulness to his people – even in the midst of great evil.
Beginning in verse 8, Habakkuk seems to move to a different level. He begins to demonstrate that God’s power and sovereignty have not only been displayed in his relation with human beings but even in the created order. He writes, “Was your wrath against the rivers, O Lord? Was your anger against the rivers, or your indignation against the sea, when you rode on your horses, on your chariot of salvation? You stripped the sheath from your bow, calling for many arrows” (3:8-9a). Why would Habakkuk ask such a question? The reason he does so is given in verses 9b-11 as Habakkuk demonstrates that God has even used the created order to further his purposes – whether in judging his enemies or delivering his people or both.
Habakkuk goes on to give examples of God’s using the natural order in such a way that it could almost appear as if he was angry with it. He writes, “You split the earth with rivers” (3:9b) which seems to be a reference to God’s drawing water from the rock in order to sustain Israel in the wilderness (Ex. 17:1-7; Ps. 78:15-16). He goes on to say, “The mountains saw you and writhed” (3:10a) which seems to be another reference to God’s revelation at Sinai which affected even the mountains themselves by causing them to quake and break apart. He says, “…the raging waters swept on; the deep gave forth its voice; it lifted its hands on high” (3:10b) which seems to be a reference to the very fact that the waters obey and submit to the Lord – worshiping him, in essence. The primary evidences of this are the parting of the Red Sea and the damming of the Jordan River. In those instances, the natural order (the “waters”) submitted to the Lord (“lifting up their hands on high”). He also says, “The sun and moon stood still in their place at the light of your arrows as they sped, at the flash of your glittering spear” (13:11) which seems to be a clear reference to Joshua 10:12-14 when the sun and moon stood still so that Israel could achieve a full victory in the battle against the Amorites. Habakkuk is remembering specific instances in which God exercised obvious, supernatural control over the created order.
Having recounted these instances, Habakkuk answers the question from verse 8 in verse 12. He makes clear that God’s wrath was not necessarily against the created order itself. Rather, God was using the created order to achieve the deliverance of his people and the crushing of his enemies. Habakkuk explains, “You [God] marched through the earth in fury; you threshed the nations in anger. You went out for the salvation of your people, for the salvation of your anointed. You crushed the head of the house of the wicked, laying him bare from thigh to neck. You pierced with his own arrows the heads of his warriors, who came like a whirlwind to scatter me, rejoicing as if to devour the poor in secret. You trampled the sea with your horses, the surging of mighty waters” (3:12-15). Here we see the heart of Habakkuk’s thought in this remembering of Israel’s history. Habakkuk is not just reliving these past events for old-time’s sake. It is not as if he is living in the past instead of living in the present because the present is difficult. Habakkuk is remembering that the Lord split the earth with rivers in the wilderness in order to sustain his people. He is remembering that the mountains writhed because the Lord came down to make a covenant with the nation of Israel – choosing them for himself. He is remembering that the waters of the Red Sea and the Jordan River submitted to the Lord because the Lord was delivering his people from enemies. And he is remembering that the sun and moon stood still so that God’s people might render judgment upon God’s enemies. In short, Habakkuk is remembering these past instances of God’s power and faithfulness because they demonstrate that God is committed to delivering his people and judging his enemies. Habakkuk is not going to believe and trust in God’s deliverance because he is told to do so but because he can look back and see God’s deliverance in the past and trust that faithfulness in the future.
So as we have walked through this brief glimpse at some of the high points of Israel’s history, we see that Habakkuk’s goal in remembering is actually to motivate his heart to believe in the present. Habakkuk’s situation is not new. God has judged his people in the past – not to eradicate them but to purify them. God has had enemies in the past – and he has soundly defeated them on every occasion. God’s people have been in distress numerous times in the past – and God has delivered them every time. Habakkuk is looking back so that he might look forward in faith. He is remembering so that he might remain faithful.
Having reminded himself of numerous instances of God’s past acts of deliverance and judgment, Habakkuk describes for us his own response in light of those memories. The first thing we see is that it humbles him tremendously. He writes, “I hear, and my body trembles; my lips quiver at the sound; rottenness enters into my bones; my legs tremble beneath me. Yet I will quietly wait for the day of trouble to come upon people who invade us” (3:16). This is a very honest admission on the part of Habakkuk. In essence, he is saying that God’s ways scare him. Having looked back at the past, Habakkuk remembers that God’s plan has not always involved what was easiest for God’s people but what was best for them. Oftentimes, God’s plan involved great suffering and trouble for God’s people. And in Habakkuk’s day, this is what he is expecting – God’s plan to use the Chaldeans to judge the sin of God’s people is not going to be pleasant for God’s people. It is going to be hard. God never promises ease in his plan. Habakkuk recognizes this reality and acknowledges that meditating on God’s plans and God’s greatness makes him weak and humble. He acknowledges his own lack of ability to understand. But he also acknowledges his trust in the Lord. He makes clear that he will wait for God’s judgment to come upon the Chaldeans just as it was promised in chapter 2. Habakkuk is making clear that he is going to respond by humbly waiting on the Lord.
But he also goes on to make clear that his response involves more than just patiently waiting. He writes, “Though the fig tree should not blossom, nor fruit be on the vines, the produce of the olive fail and the fields yield no food, the flock be cut off from the fold and there be no herd in the stalls, yet I will rejoice in the Lord; I will take joy in the God of my salvation. God, the Lord, is my strength; he makes my feet like the deer’s; he makes me tread on my high places. To the choirmaster; with stringed instruments” (3:17-19). Here we see the essence of Habakkuk’s response: he is declaring that he will have faith, and rejoice, in the Lord who has given him salvation. And he declares that he will do so even in the most dire of circumstances. Having looked back over Israel’s history, Habakkuk recognizes that the only proper response to the Lord is one of joyful gratitude. Over and over again, in Israel’s history, God delivered his people – even in the midst of utterly horrible circumstances. Habakkuk understands that this historical event of the raising up of the Chaldeans cannot be viewed in a historical vacuum – as if nothing else in history has any connection to it. Rather, it must be viewed as another in a series of events in which God is bringing about the deliverance of his people and the judgment of his enemies. Habakkuk recognizes that God is in absolute control. As a result, he understands that the best thing for him to do is trust in that God – even in the midst of terrible circumstances. Habakkuk’s hope is not in having plenty or in being able to avoid suffering. His hope is in the God who sovereignly directs all things for the good of his people and his kingdom.
Much like with the first two chapters of Habakkuk, it might be easy for us to wonder how the message of this chapter is applicable to us. I think there are at least two ways it applies.
Looking at Habakkuk 3, it might seem like Habakkuk is just taking a walk down memory lane for the fun of it. But this walk has a very specific point: Habakkuk is remembering (and reminding himself) of historical example after historical example of God’s faithful deliverance of his people as well as his judgment of his enemies. The point is that God’s people are never overcome as to be separated from God. And the point is that God’s enemies never have (and, in turn, never will) ultimately conquered either God or his people. Habakkuk looked to the past to remind himself of these truths: that God was in control, that God’s people will be delivered and that God’s enemies will be judged. All things and events on this earth move to that end, and the events in Israel’s history that Habakkuk is remembering prove that.
The glorious reality of our position in redemptive history is that we can look back just like Habakkuk. And the glorious reality of our position is that we can see something even greater than all of the historical events that he remembered. We can look back and see the cross. We can look back and see the empty tomb. We can look back and see that God used the greatest act of evil in the history of the world to bring about the greatest miracle the world has ever seen. In the death and resurrection of Jesus Christ, we see that God is in absolute control (Acts 2:23). In the death and resurrection of Jesus Christ, we see that sinner are being saved by faith in him (Rom. 3:21-26). In the death and resurrection of Jesus Christ, we see that the enemies of God are being judged (Luke 20:17-18).
So, for those who have not placed their faith in Jesus, you must understand the utter futility of your current path. When Jesus rose from the dead, he ascended to the right hand of God, and he is now “waiting from that time until his enemies should be made a footstool for his feet” (Heb. 10:13). By nature we are all enemies of God (Rom. 5:10), and the ultimate end of all enemies of God is to be crushed under the feet of Jesus. The ultimate destination of those who reject his is not a place of victory but a place of eternal torment. But the one who has faith will live. If you confess your sins and follow Jesus Christ as king and Lord, believing that he died and was raised from the dead, you will be saved. And nothing will be able to separate you from his hand. Repent and believe and be saved.
For those who are Christians, we must understand what the cross really means. It means that there is no way that the plan of God can fail. Habakkuk looked back over Israel’s history in order to remind himself that God, who had brought his people this far, was not going to finally give up on them and abandon them in Habakkuk’s day. Likewise, the God who gave his only Son so that whoever believes might not perish but have eternal life will not suddenly abandon his people. Absolutely nothing can separate us from the love of Christ – no event, no person, no natural disaster, no sin. The plan of God is sure, and if we ever doubt that, we need to look no further than the cross. If God sent his Son to die for our sins, “will he not also with him graciously give us all things” (Rom. 8:32)? We look to the past in order to have faith for today – just like Habakkuk. We can look to the future in hope and know that God will work all things out because he is working all things for the good of his people and the spread of his glory.
The amazing thing about Habakkuk 3 is the absolute faith evidenced by Habakkuk to close the chapter. Habakkuk’s faith does not rest on the things that God has given him. It does not rest on any certain level of comfort or ease that God has given him. His faith is in the Lord himself. And Habakkuk realizes that whether he has plenty or little, good health or bad, ease or distress, his God is still the same. Habakkuk realizes that his good God has already given him salvation, and that reality is enough to elicit faith from Habakkuk forever – regardless of circumstances.
For those of us who are Christians, we are in the same position. Our hope does not rest in having a certain amount of money in the bank. It does not rest in having a certain number of material goods. It does not even rest in having a spouse or in having children. It does not rest in reaching a certain stage of life. Our ultimate hope – from beginning to end, at every point in life – is in Jesus Christ. Our hope is built on nothing less than Jesus’ blood and righteousness. And, it is built on nothing more than that either. That is enough, but are we acting like that is enough? Can we, like Habakkuk, declare that even if all material possessions are taken away, we will rejoice in the Lord? Can we declare that if we lost are spouse, we could rejoice in the Lord? Can we declare that if we remain single the rest of our lives, we could rejoice in the Lord? The answer to all of these questions should be yes because God is the god of our salvation – and the fact that he has saved us is enough reason to rejoice in him for all of eternity. Habakkuk’s heart is the same heart expressed by Paul in Philippians 4:11-13: “Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. I can do all things through him who strengthens me.” And the heart of Habakkuk and Paul is the same heart we should have as well. God has saved us; let us rejoice in him for all of eternity.
As we come to table, we come rejoicing in the God who is our salvation. We come exalting the one who is our hope. We are remembering the very source of our joy and our hope and the very object of our faith. Even as we take of this together, may it stir in us a joy that transcends circumstance and may it cause us to walk in faith today. Amen.