Habakkuk 3:1–19

3:1 This verse follows the typical pattern for the heading of a psalm, but with some distinctive features. As noted above, it contains words typical of such superscriptions, and the use of the preposition “of” (le) before Habakkuk’s name is also consistent with such titles. Grammatically, the preposition does not necessarily designate authorship, although at the least it indicates that a given text is in some way associated with the named figure—it could serve as a dedication, for example. Given the close links between this chapter and the first two, however, it seems best to understand the preposition as denoting authorship. The presence of a title also suggests this prayer was kept in some collection outside the present book of Habakkuk, most probably a collection of the temple choirmaster (v. 19b). The superscription thus points readers to an alternative location for this text, indicating it can profitably be studied in its own right, but its placement here requires us to reflect on it primarily in its current context.

An analogy might be drawn with David’s song in 2 Samuel 22, which also serves as Psalm 18. That song has a particular function in 2 Samuel, where, along with David’s last words (2 Sam. 23:1–7), it provides a poetic reflection on the whole of his reign. However, it also functions as a psalm that can be studied on its own or within its particular context in the Psalter. As liturgical texts, both David’s song and Habakkuk’s prayer can be understood against their particular historical moment or more broadly by worshipers coming from diverse backgrounds who need only limited guidance as to the text’s origin. We no longer possess the other collection into which Habakkuk’s prayer may have been placed, but the presence of the title here points to this wider possibility of usage. It is possible the prayer specifically intends to evoke some of these associations with Psalm 18, one of the psalms to which it alludes at numerous points.

This superscription is also distinctive in its reference to “Habakkuk the prophet.” In the Psalter the titles merely refer to a personal name, with three exceptions. In Psalms 18 and 36 David is referred to as “the servant of the LORD,” while in Psalm 90 Moses is referred to as “the man of God.” Notably, all three of these psalms bear connections with Habakkuk’s prayer. We are thus compelled to read this prayer through the prism of these (and other) psalms. Yet within Habakkuk it is not strictly necessary to call him “the prophet,” since he has already been given that title (Hab. 1:1). By retaining the title, readers are reminded that even though the words of this chapter are a prayer to God, they are also a word from God to us.

3:2 As is typical of many prayers in Scripture, Habakkuk begins by directly addressing Yahweh, affirming the Lord’s past actions. In the context of this book, such affirmation is particularly poignant because it is the absence of Yahweh’s great acts that has troubled the prophet. Habakkuk affirms that he has “heard the report” of Yahweh—he has heard of the Lord’s great deeds. In addition, Habakkuk “fear[s]” the Lord’s “work”—he is in awe of how the Lord has acted. In light of this acknowledgement, Habakkuk asks Yahweh to revive “it,” probably a reference to the work just referenced, and to “make it known.” The implication is that both those who have suffered under injustice and those who have practiced it might come to know Yahweh’s work—although each would experience this knowledge rather differently.

These appeals are then concluded by the one element that does not stand in a pair and so receives emphasis by both its placement at the end of the verse and its grammatical distinctiveness: “in wrath,” Yahweh is asked to “remember mercy.” The word used for “wrath” here is unusual (occurring only seven times in the OT) and might also be translated “agitation.” Although Habakkuk longs to see Yahweh active once again, he knows from his experience that this excludes neither pain for those who are faithful to him nor judgment for those who are not. So, in the “agitation” that comes from the revival of Yahweh’s work, Habakkuk knows that mercy is needed.

3:3–7 The prayer now describes a theophany, an appearance of God to his people. Several such descriptions appear in the OT, and they all narrate God’s movement through the land from south to north (as in Psalm 68). Although these theophanies typically describe events in the past (e.g., Deut. 33:2), the opening verbs used here are in the imperfect tense, indicating that this theophany either is already occurring or is imminent as Habakkuk speaks. Only the powerful coming of God, as he has come in the past, will bring justice for his people. God’s initial coming is from Teman, a word that also means “south,” and from Mount Paran, a location to the northeast of Mount Sinai that was an initial stopping point for Israel after they left Sinai in the exodus (Num. 10:12). Just as God, the Holy One, had powerfully been with Israel in their journey through that region in the exodus, so now again he similarly comes to his people.

The “Selah” at the end of the first line of verse 3 perhaps indicates a slight pause in the liturgy of the prayer, and it also enables a shift to perfect verbs that then describe God’s coming. Verse 3b thus focuses on God’s splendor covering the heavens and his praise filling the earth. As in Genesis 1:1, the pairing of “heavens” and “earth” refers to the whole of creation—no part of it is separated from God’s glory. This picture of divine splendor is then developed in Habakkuk 3:4, which describes manifestations of this splendor as brightness flashing from God’s hand like light, even as his power is veiled. This description is similar to Psalm 18:12, another text describing a theophany.

The demonstration of God’s power is then the focus of Habakkuk 3:5–7. Both “plague” and “pestilence” travel with God as personified members of his retinue, one preceding him and the other following. Nothing can resist him any more than Pharaoh and his forces could resist the plagues and pestilence preceding the exodus. Indeed, the whole earth trembled before God’s power. This shaking allows the mountains to be removed and the hills to sink, clearing the path for God’s journey. The hills were as old as creation, but it is God’s ways that are truly eternal. So also the nations that stood in the way of God’s journey tremble. “Cushan” is not mentioned elsewhere in the OT (unless it is a variant for Cush), but “Midian” refers to a people who lived in the Arabian Peninsula, the region of the exodus; we are probably to locate Cushan in the same area. God is coming, and everything else is shown to be powerless in comparison.

3:8–15 Whereas the exodus has been the dominant point of reference thus far in describing God’s coming, from this point on the conquest is in view as well. These themes obviously belong together and cannot be entirely separated here, but the conquest reflects the point where God moved from the Sinai Peninsula to enter the land. Moreover, it emphasizes that he comes to claim victory. Since Habakkuk’s concern is with life in the land, particularly injustice experienced within it, his prayer focuses on God’s power as shown there. God’s coming in power is not restricted to remote places known from the past but encompasses the land where his people now live.

At the same time, the demythologizing evident in verses 5–7 continues here, since both sea and rivers appear in Canaanite mythology: Yahweh, complete with chariot and horses, arrows and spear, comes and overcomes all. Whereas in verses 3–7 Yahweh is merely spoken about, here he is addressed directly in his wrath. None of the three terms for wrath here (“wrath,” “anger,” “indignation”) is the same as that used in verse 2, but the parallelism indicates they are broadly synonymous. The rivers receiving his wrath are not named, but could be both the Nile and the Jordan, the rivers that marked the beginning and end of the exodus. Yahweh’s anger was directed not against the waters themselves but against those who had acted unjustly against Israel. The implication is therefore that his anger will be directed against those who act unjustly now, both the rapacious Chaldeans and those within Israel who enact violence. The God who rides his war chariot with his bow and arrows, who acts against the oppressor, is the one who comes to his people.

Again, “Selah” in verse 9 suggests a brief pause, with verses 9b–11 then describing the ways in which Yahweh’s power is seen in the earth. References to “split[ting] the earth with rivers” and mountains that “writhed” might point to seismic events, although it is more likely that the raging waters are those filling a wadi after heavy rain. However we understand the created order, all of it stands under Yahweh’s authority; all is in awe of him (cf. Ps. 77:11–19). Because of this, Yahweh can act for his people within creation, as evidenced by his control of sun and moon, alluding to the events of Joshua 10. That great victory included a hailstorm (Josh. 10:11), and thus it is likely that the description of Yahweh’s “arrows” and “spear” also refers to aspects of that storm, such as hail and lightning. As the balance of Joshua 10–11 describes victories won over nations already in the land, it is probable that we should understand Habakkuk 3:12–13 as referring primarily to Yahweh’s march through the land, which again provides evidence of his ability to work for his people there. The last part of verse 13 is obscure, but would again seem to point to victories Yahweh has won over Israel’s enemies.

The function of “Selah” at the end of verse 13 is also unclear, but it could provide a pause to reflect on various victories won by Yahweh. However, verses 14–15 also develop the theme of these victories, even if the sense of verse 14 is particularly difficult to ascertain and all translations are to some extent a guess. It appears that the enemy soldiers are defeated with their own weapons, even though they had come in great power and in anticipation of an easy victory. Instead of such a victory, Yahweh slew them with their own weapons, showing himself to be greater than all his foes. Although no other text speaks of Yahweh’s trampling the sea, this is probably a further reference to the exodus, the greatest OT example of the Lord defeating his people’s foes.

3:16–19a In verse 14 we began to see something of Habakkuk’s own experience as he spoke of the enemy coming “to scatter me.” At that point the prophet stood as the representative of the whole people, and the enemy’s attack on him was an attack on all. Here in verse 16 we see a new focus on the prophet as the one who provides a model for all to follow. There is a close link between this passage and verse 2, as both begin with the same verb. But whereas there Habakkuk referred to what he had heard of the past, he is now in the position of hearing God’s coming in the present, whether in a vision or metaphorically. The one who comes from Teman (v. 3) is heard by the prophet. Just as the tents of Midian had trembled at Yahweh’s coming (v. 7), so also Habakkuk’s body trembles. The word translated “body” might also refer to the internal organs, so he is perhaps contrasting the inner and the outer body (represented by the quivering lips), a pattern that would then be repeated by the reference to the bones and legs.

However Habakkuk’s body is considered, it is like the rest of creation and cannot help but be overcome by Yahweh’s awesome coming. Yet, even though he struggles, the knowledge of Yahweh’s coming allows Habakkuk to wait with quiet confidence for Yahweh to act against those invading the nation. Judah’s distress has been brought about because of its own violence (1:3–4), but the prophet knows from both the exodus and the conquest that there will also be a day of reckoning for those who now oppress God’s people. Both those oppressing from within and those oppressing from without will be thwarted, and although they seem to be all-powerful, Habakkuk knows that they too will come to a day of trouble.

But what would it mean to “quietly wait”? Habakkuk answers in 3:17–19 in a way that would be considered counterintuitive to a person of faith. Although passages like Deuteronomy 28 indicate that agricultural abundance is what a faithful nation should expect, Habakkuk knows the present situation is more complex. Judah has not been faithful and thus cannot expect to see abundance in crops or herds. But Habakkuk knows Yahweh is coming and will act against the oppressors. A period of struggle must happen, but it will not be the end. Thus Habakkuk can rejoice in Yahweh, finding joy in the God of his salvation. Although no timetable has been given, Habakkuk knows Yahweh is coming, and the prophet will exult in Yahweh’s victory. Until then, it is Yahweh who is Habakkuk’s strength, who lets him walk on high places with the certainty of a deer (cf. Ps. 18:33). It is this confidence that makes Habakkuk a model for all in Judah.

3:19b As noted above, the closing note is modeled on the superscriptions of numerous psalms. Here it has been moved to the end of the prayer as a final reminder of its liturgical significance. This is Habakkuk’s prayer, but it is a prayer that could continue to be prayed along with the psalms in the temple and which should be prayed today, reminding each generation of the God who comes and brings victory and who gives hope in uncertainty.