Habakkuk 3:2 - Preacher's Complete Homiletical Commentary

Bible Comments

CRITICAL NOTES.] Prayer] joined with praise. Shigionoth] (cf. Psalms 7); this verse posterior to the prophecy.

Habakkuk 3:2. Speech] Report concerning God’s judgments. Revive] Preserve, revivify (Psalms 80:19): within years of calamity in which we live. Known] Make thy work known.

HOMILETICS

GOD’S VOICE AND HUMAN FEAR.—Habakkuk 3:2

The prophet had received an answer to his prayer (ch. Habakkuk 2:1). Knew the mind of God towards Jews and Chaldæans: he now submits to God’s will, but fears the threatened judgments, and prays for his afflicted people.

I. God speaks to men. “I have heard thy speech.” If we are willing to hear the word and know the mind of God, we shall not have long to wait.

1. The Scriptures are the voice of God. They are given by inspiration of God—make known the doings, and set forth the requirements of God. The oracles of God speak to men in wisdom and truth. “Upon whatsoever this title and inscription is—‘The Word of Jehovah’—there must we stoop,” says Owen, “and bow down our souls before it, and captivate our understandings unto the obedience of faith.”

2. The Christian ministry is the voice of God. God calls to men by his servants, but they refuse to hear. “Thus we learn the necessity of preaching, and what inconvenience follows when it is not used. Where preaching fails, saith Solomon, ‘the people perish.’ Therefore let every one keep himself in God’s school-house, and learn his lesson diligently” [Bp. Pilkington]. “We are ambassadors for Christ, as though God did beseech you by us.”

3. Providence is the voice of God. In times of judgment and revival, in national and personal providences, God speaks to us. Ponder the dealings of God, rest upon his will, and learn the instruction of his discipline. “Shall there be evil in a city, and the Lord hath not done it?”

II. Men should hear the voice of God and fear him. “I have heard thy speech and was afraid.” In Habakkuk 3:16 we have the effect of this fear. The prophet stood in awe at the matter and the majesty of the speaker. It was not a slavish, but a filial fear, urging him to pray. The best men—Moses, Isaiah, and Daniel—have been afraid at the voice of God. When the prophet heard the judgments of God—

1. He feared for himself. Ministers should examine their own hearts. Have they been faithful in their work, pure in their motives, and holy in their lives? “Unfaithfulness,” says Bridges, “is to undo our own souls, as well as our peoples’.”

2. He feared for the Church. Israel were the people, the special work of God (Isaiah 45:11). He desired their preservation and prosperity. Ministers should be anxious for the glory of God, and the conversion of sinners among their people.

3. He feared for the world. When he thought of the threatenings upon the enemy, he was astonished at their guilt, and desired their wickedness to end. “The whole world lieth in wickedness;” good men fear and warn others of the consequence. “My flesh trembleth for fear of thee; and I am afraid of thy judgments.”

THE REVIVAL OF GOD’S WORK.—Habakkuk 3:2

The prophet saw the impending ruin, wept for his infatuated countrymen, and wrestled with God to remove or mitigate the punishment of their sins.

I. The blessings desired. The revival of God’s work, and the manifestation of God’s mercy.

1. The revival of God’s work. “O Lord, revive thy work.” God’s people were afflicted, and God’s cause was low; new life was desired in the nation, and fresh favour to the Church. A revival implies deadness. Life may not be quite extinct, but feeble and decaying. What deadness, formality, and few conversions in the Church! The stones and the dust give evidence of decay in Zion. What worldliness and infidelity in the nation! Everywhere means of grace neglected, and masses living without God. As Edwards lamented before the New England revival, so we may confess: “we have been long in a strange stupor. The influences of the spirit of God upon the heart have been little felt, and the nature of them but little taught.” A great necessity exists now for God to “give us a little reviving in our bondage” (Ezra 9:8).

2. The manifestation of God’s mercy. “In wrath remember mercy.” (a) Generally manifest the favour. “Make known.” Make known thy power and providence in the world; thy pity and grace in the Church. Let us not guess at thy purposes. Do not remain hidden and unknown. Glorify thyself in the accomplishment of thy work. (b) Specially show favour to thy people. Mercy regards our misery. Sin will bring wrath and prevent mercy to us. But with God there is mercy. The sinner may be forgiven that he may be feared. God will remember or show mercy to the penitent. “The depths of our misery can never fall below the depths of mercy,” says Sibbes. “It must be great mercy, or no mercy; for little mercy will never serve my turn,” said Bunyan. “Mercy rejoiceth against judgment.”

II. The time in which the blessings are desired. “In the midst of the years” are emphatic words, and twice given. He does not say at the end of the years. He thinks it long till then. He prays for something to be done now. Whatever may be the remote future, God suspends the punishment, and gives room for penitence and prayer now In darkness stars may shine; in distress, deliverance be wrought; and in wickedness the enemy overthrown. God has a set time to favour Zion, but this is when his servants take pleasure in her welfare, and favour the dust thereof (Psalms 102:13-14). Trial days of the Church will not be prolonged one moment beyond the time appointed; but, meantime, comfort may be given, and we should renew our prayers for years which have to intervene and pass away. “Look then upon us, and be merciful unto us, as thou usest to do unto those that love thy name.”

III. The means by which the blessings are to be secured. Man has many plans, trusts to various institutions and societies; but God has one way to improve the world. We hit upon a scheme; God implants a principle. “Revival preachers” and “revival meetings” may be necessary, but the work is of God. “Thy work.” Instead of looking for new and unusual methods, let the Church earnestly use what she has. “Thus saith the Lord God, I will yet for this be enquired of by the house of Israel to do it for them.”

1. Private prayer. We are guilty of what has been termed “the selfishness of the closet.” It is not my family and my work, but God’s work, that we must remember. Personal interests must not overlook public good.

2. United prayer. The first revival began in the upper room when the apostles were met together. In America a united prayer-meeting brought the wonderful change. “By prayer,” says one, “we lay our hand upon the springs of an agency which can diffuse blessings through the world.”

3. Earnest preaching must not be overlooked. Preaching, like Peter’s address on the day of Pentecost, adapted to awaken men from slumber, and convince them of sin. It was bold and earnest, direct in its aim, and full of compassion. “It must be serious preaching that makes men serious,” said Baxter. Ministers and people must be revived first, that they may revive others. “Wilt thou not revive us again, that thy people may rejoice in thee.”

HOMILETIC HINTS AND SUGGESTIONS

Habakkuk 3:1. If the words be taken in connection with the prophecy, we learn that prayer and praise may be intimately united together; that the petitions of one generation may become the music of another; and that Christian experience varies as the dealings of God may vary.

Habakkuk 3:2. There are three things in this text—

1. an alarming voice;
2. an appropriate prayer; and
3. a potent argument [Spurgeon].

We offer three thoughts. I. Genuine religion is the work of God in the soul. Genuine religion is not theology, not ceremony, but supreme love to God. This is produced only by God. II. This work of God in the soul is liable to decay. Many things tend to impair and destroy supreme love to God. Carnal influences, impure associations, social influences, and engrossing worldly cares. Hence the prayer, “revive” it. III. This decay should be overcome by a revival. Revive, quicken, energize this love, and give it more force and influence in the soul. This is true revival. Not the revival of crude theological dogmas, pietistic cant, and superstitious fears [Dr. Thomas].

In the midst of the years means just at the right time. He knows well how to find the means to render help, neither too soon nor too late. For in case he brought help too soon we should not learn to despair of ourselves, and should continue presumptuous; in case he brought it too late we should not learn to believe. To revive and to make known are nearly the same thing, only that to revive is to perform the miracle and bring relief; but to make known means that we should be sensible of and delight in it [Lange].

ILLUSTRATIONS TO CHAPTER 3

Habakkuk 3:2. Mercy is wanted for England. The wickedness of this country belongs not to one class only, but to all classes. Sin runs down the streets. We have a fringe of elegant morality, but behind it a mass of rottenness. There is immorality in the streets at night, and dishonesty of business men in high places. Cheating and thieving upon the grandest scale are winked at. This city is wicked, and the land full of fornication and idolatry. I may not utter a wailing; but having heard the Lord’s speech, I may be afraid, exhort you to pray for this land, and ask God to revive his work, that drunkenness and dishonesty may cease [Spurgeon].

Habakkuk 3:2

2 O LORD, I have heard thy speech,a 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.