HABAKKUK 3:16-18

 Those not very familiar with this minor Old Testament prophet who approach this book for the first time might find themselves seeing some notable parallels with another man of God, Job. If so, they are not alone. So comparing the two might be as good a way as any for beginning this post. If not otherwise indicated, all of the comments below from Bible scholars apply to Habakkuk specifically.

Both were notable in their times for their devotion to God.

This fact is rather obvious in the case of Job. As far as the prophet is concerned, God's direct speeches to him are proof enough that he deserved special attention also.

Both lived in difficult times.

In the case of Job, his difficulties were private and involved him and his immediate family. With Habakkuk, it was the whole nation which was in imminent danger.

Southwell explains: “The book...belongs to the literature that saw Babylon's westward encroachment as God's judgment on the evils of Manasseh's reign, despite the Josianic reforms.”

R.L. Smith adds: “The message of Habakkuk was directed to the nation of Judah during the crisis which led to the fall of Jerusalem, the destruction of the temple, and the deportation of many people. The crises was internal as well as external. Internally the nation was torn with strife expressed in the abuse of the righteous by the wicked. The law was ineffective.”

Both had the nerve to question God as to His actions.

We can see numerous examples of this throughout both books.

The bulk of their books is devoted to dialogues.

With Job, it is mainly between him and his friends who feel they are representing God in their speeches. In Habakkuk's case, the dialogue is actually between the prophet and God Himself.

God replied personally to both in rather strange ways.

We see this in the final divine speeches to both men. Job is given an extended biology lesson while Habakkuk is subjected to a historical review from God.

Elizabeth Achtemeier writes: “The hymn of 3:3-15, with its introduction, confirms the message of 2.2-3. The prophet is granted a vision of God's final, future judgment of all, and of the establishment of God's rule over all the earth. The Lord is portrayed as a mighty warrior, marching up from the southern desert, to conquer all his foes and to give salvation to all who trust him. The portrayal presents the most extensive theophany (description of the divine appearance) to be found in the Hebrew Bible...From such a vision of God's future triumph, Habakkuk has found his certainty...The prophet's external circumstances have not changed...But Habakkuk has been given to see the final outcome of human history...The prophet, and all the faithful like him, can therefore rejoice and exult.”

Both men were satisfied with God's words and stopped questioning Him.

In the case of Job, it was the numerous examples in chapters 38-41of God's omnipotence and omniscience which convinced Job of his own ignorance. For Habakkuk, it was the rehearsal in 3:3-15 of God's past demonstrations of his power and care for His people which did the trick.

As several scholars note, v. 16 describing Habakkuk's reaction is expressed in two parallel lines of poetry:

    1. I listened

        2. and trembled

            3. my internal organs

    1'. At the sound

        2'. quivered

            3'. my lips

“By a patient rebuttal that never swerved from his point, the Lord has shut up his servant to a position of passive acknowledgment of the rightness of his ways. Habakkuk earlier had set himself up to 'answer his rebuke' (Hab. 2:1). But now his speech is paralyzed.” (Robertson)

Mobley says, “Awed, and buoyed, by this account of God's power, the poet espouses the kind of faithful waiting evoked by the divine message of 2.4 [i.e., 'the righteous live by faith'].”

“The prophet Habakkuk also recognizes the fragility of life; at the very sight of God's wrath and power, the decay of his trembling body begins within the very marrow of his bones (Hab 3:16).” (Dictionary of Biblical Imagery)

Baker says, “Habakkuk realized the audacity of his questioning this mighty God...who crushed their enemies with his mighty power (3:12-15). When Habakkuk finally understood that it was in front of this God of power and majesty that he stubbornly stood awaiting an answer to his questions (2:1), he was filled with dread and terror (3:16).” Baker compares the prophet with Job in that regard. “Both of them are forced to acknowledge the creating and saving power of God, the giver of life and vitality (Hab. 3:17-19; Job 1:21). This is an encouragement to all people comforted by the apparent absence of moral or theological absolutes. This absence is illusory; the instruction of God has not lost its power and efficacy, nor has God changed his character.”

“Driven to prayer, Habakkuk is allowed to see God's justice in action in the past liberation of Israel from its oppression and his victorious leading of them to the land of promise. (DBI)

Both were content to leave the future up to Him.

Note that in both cases, this transformation happened prior to any real concrete change in their circumstances. In Job's case, his uncertainty did not have to last long, whereas in the prophet's case, he never lived long enough to witness God's eventual regathering of the Israelites back to the promised land after the Exile.

Stephens-Hodge notes the paradox here in that Habakkuk at the same time trembled at the future prospect for Judah but at the same time was content to quietly wait for events to unfold. “His assurance is born of the living faith which these verses so beautifully express...Personal faith is the practical answer to life's discontents.”

“Habakkuk, in other words, had mastered the key verse of his own book – that while the soul of the Chaldeans might be puffed up, still the just shall live by faith (2:4).” (Payne)

DBI: “Habakkuk is convinced; his spiritual quest is concluded. He will trust God come what may.”

“To behold the glory of the Lord and to enter into His purposes is an expanding experience...Habakkuk found it so. The apprehension he had expressed at the onset of the vision (2) proves wholly warranted for when it is over he is left in a state of collapse (16a). (Nute)

Both moved from questioning to faith, praise and joy.

“Joy is a by-product of life with God. Joy is not found by seeking it as an end in itself. It must be given by God (Job 8:21; Ps 4:7; 36:8). Therefore it is received by faith with the gift of salvation (Hab 3:18, etc.).” (DBI)

Robertson calls verses 18-19b, “a resolution of joysome entrustment.”

“Habakkuk has...learned to turn doubt and grief into prayer (1:2-4, 12-17; 3:2-19; compare Ps 73:16-17), maybe in the temple (Hab 2:20). Worship leads him toward joyful faith by God's power and goodness, and 3:16-19 is one of the OT's most exalted expressions of such confidence.” (Southwell)

Nute says, “There is no more moving comment on the prime truth of this prophecy – 'the righteous will life by his faith – than that which is contained in these verses [i.e. Habakkuk 3:17-19]. The affirmation is exquisitely and nobly worded. The faith Habakkuk professes is no blind faith, for it is expressed in clear prospect of a complete catastrophe (17).”

Robertson provides a good conclusion to this post when he asks, “Is it resurrection faith that comes to n in these final words of the prophet? Is he speaking of an expectation of life after the last enemy has done his worst? Certainly his faith is not far from that point. Despite all the anticipated tragedies, he actually can rejoice in his confidence that the vigor of life shall be his...The transition from the complaining prophet to the rejoicing prophet surely must be seen as a work of God's sovereign grace...May the Lord himself continue to provide the grace of life to people of this generation by the faith that justifies.