Habakkuk

The Prophecies of Habbakuk

The Approach of Chaldea

As Correlated with the Latter Day Assyria

Compiled by Harold E. Lafferty

Time: c. 606 – 598 BC: The time of the impending (and ongoing) Babylonian Captivity of Judah.

The literary form of Habakkuk’s revelation is that of a colloquy, or dialogue, from the LORD throughout the first two chapters.

The third chapter is a dramatically breathed prayer as to the final settlement of God’s will among both Israel’s enemies and Israel’s people.

Although Habakkuk’s words surely extend to times beyond those immediately ahead for Judah, his text must first and foremost relate to the people of his own day, and indicate something of their near-term prospects.

In the study of prophecy, this special factor – that each must contain a degree of meaning to the prophet’s immediate audience – is considered essential to determine. Extended meanings of the prophetic word will then be determined if the prophecy is indeed a long-term prophecy.

John Thomas believed that much of this book related in some mysterious way to the future Gogian host. We respectfully disagree with this conclusion, and hopefully shall demonstrate our reasons why we feel this way. We cannot see in it an almost conspiratorial reference to the latter-day power of Gog as it clearly is addressed first and primarily to the highly aggressive “Chaldeans,” as expressed in chapter 1:6.

This is not to say that the prophecy does not have a latter-day application – for it surely does.

We believe a verse-by-verse discussion to be our best general approach to the prophets, and specifically so in this case.

First, the prophet sets forth the view of the Almighty toward Chaldea/Babylon – the highly (but briefly) dominant successor to Assyria – and is relatively limited to this power.

This is not to say that even in these first two chapters, there are not possible overtones relating to aggressors against Israel in later times, a reference surely indicated by chapter 2: 2-4, containing the warnings of the LORD to be written on a tablet for the benefit of future generations. These factors will be considered in more detail as we come to them in the ensuing discussion.

We now embark upon a detailed discussion of the writings of the Prophet Habakkuk.

Literally nothing is known of Habakkuk except what is written here. He was a prophet to Judah and gave the Two Tribes fair warning as to the terrible destruction which was bearing down upon them.

Habakkuk One

Habakkuk 1:1 The burden which Habakkuk the prophet did see.

Like the phraseology of Nahum 1:1, this “burden” is to be considered an oracle (actually it takes the form of a vision) of the Almighty as related to the subject nation – which in this case is Chaldea/Babylon (cf., chapter 1:6).

As such it is a certain picture of the immediately-future fortune of God’s people as it intimately relates to this enemy.

Hab 1:2 O LORD, how long shall I cry, and thou wilt not hear! even cry out unto thee of violence, and thou wilt not save!

The prophet’s “cry” is a plea for assistance in great distress, as in Psalm 22: 24; as The Companion Bible footnote declares, it is a cry issued not from a personal need of the prophet, but on behalf of the group which is contemporarily and at that time generally affected.

Hab 1:3 Why dost thou shew me iniquity and cause me to behold grievance (oppression, or injustice)? for spoiling and violence are before me: and there are (those) that raise up strife and contention.

The prophet’s evocation of “iniquity” uses the Hebrew word aven (Strong H-205), which conveys the meaning of “to pant, usually in vain; trouble … vanity … wickedness … evil.” It bears reference to the nature and consequences of evil-doing (Bullinger) – a gloss which aids the reader to understand more fully the nature of the exasperation and distress of the prophet.

Hab 1:4 Therefore the law is slacked (relaxed, or not enforced), and judgment doth never go forth: for the wicked doth compass about the righteous; therefore wrong judgment proceedeth.

The wicked being the majority party, their opinions and judgments are placed in effect, often to the hurt of the righteous among them, and always contrary to their Law of Moses.

Hab 1:5 Behold ye among the heathen, and regard, and wonder marvellously: for I will work a work in your days, which ye will not believe, though it be told you.

As to immediate circumstances, the prophet is given a vision of deliverance from the immediate iniquity – a deliverance that shall be so stupendous as nearly to be beyond belief.

This verse is referenced, and roughly quoted, in Acts 13:41 by Paul and his companions in regard to the Man of verse 38, Whose work of redemption is “a work which ye shall in no wise believe, though a man declare it unto you.”

This statement is not literally meant, of course, but compared to human propensity is as challenging and beneficial as nearly to be considered impossible.

That set of ACTIONS has to do with the arousal of the Chaldeans – the great adversary of the nation of the next verse – an immediate response to the prolonged iniquity of Judah as exhibited in the relaxed laws and loose morals of the People.

Its infamous invasion and conquest are chronicled in the prophets of Israel; its effect is truly inconceivable as to its future effects – its devastation upon Judah.

Hab 1:6 For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwelling places that are not theirs.

The ensuing verses describe the invasion force and its fierce characteristics – its unstoppable advance against His people of Judah. Note the frightening description of Chaldea’s forces.

Hab 1:7 They are terrible and dreadful: their judgment and their dignity (actually, their elevated indignity) shall proceed of themselves.

Hab 1:8 Their horses also are swifter than the leopards and are more fierce than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far; they shall fly as the eagle that hasteth to eat (or hasteth to his prey).

Hab 1:9 They shall come all for violence (the sense is their coming is for destruction, and not merely to humiliate or for mere conquest): their faces shall sup up as the east wind, and they shall gather the captivity as the sand.

The east wind in the Levant goes by numerous names; in Israel it is qadiym, or currently khamsin, a hot, desiccated wind which brings vast amounts of ultra-fine, sandy airborne deposits from the eastern wastelands of Saudi Arabia. Its effect is to dull all colors, to blot out the distant vision, to suffocate and stifle each victim both of man and beast, to desiccate the croplands, the vineyards, and the orchards. As such it is oppressive and stifling to all initiative, and derogatory to the society in general in the same way as it physically destroys all greenery – grass and trees.

It is therefore indicative of the great desolation of Judah that is so imminent.

Hab 1:10 And they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every strong hold; for they shall heap dust (or heap up dirt siege-mounds), and take it (i.e., capture every stronghold).

Hab 1:11 Then shall his mind (his spirit, or ruach) change, and he shall pass over, and offend, imputing this his power unto his god (his false object of worship).

Now the subject changes abruptly to “God.” It is a series of reflections upon the Almighty and His majesty.

The Subject Changes to the LORD God

Hab 1:12 Art thou not from everlasting, O LORD my God, mine Holy One? we shall not die. O LORD, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction.

This information, given by the grace of the Almighty, states clearly the coming process of the purification of Judah. The everlasting God has proclaimed that Judah shall not “die,” or be attenuated (cut off); but Chaldea has been ordained and established as the punisher of Judah for their correction.

Hab 1:13 Thou art of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked (Hebrew, Rasha, meaning morally wrong, ungodly, and wicked man) devoureth the man that is more righteous than he?

The mere usage of the word Rasha here raises the antennae of the commentators, reminding them of the N.T. references to “the wicked one,” as for example in I John 2: 13, 14 as well as I John 5:18, q.v.

The prevalent view of many commentators, therefore, is that this verse “looks ahead” to “the antichrist” of their theology. Thus their view misses the sober assessments which come from consideration of the immediate, vicious attack and conquest by Chaldea upon His people, whose main purpose is, as in verse 12, established for the “correction” of Judah. It has nothing whatever to do with an end time antichrist!

In our opinion, only as a secondary consideration could this verse have any relevance to the generalized future manifestation of Antichrist, and in a much different concept than that of contemporary prophecy pundits of radio and TV land.

The Almighty’s plan accomplished its purpose, for after the restoration of the people to Judah, they avoided idolatry quite successfully, changing their offensive posture to that of unbelief, exhibited in the ultimate expression of that quality in their summary refusal to accept that Jesus Christ, being born among them at the appointed time, and in the appointed place and manner, and having fulfilled scores of O.T. prophecies, was indeed Messiah of Israel.

The previous verse had ended in the extended question, wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he?

Hab 1:14 And makest men as the fishes of the sea, as the creeping things, that have no ruler over them?

Hab 1:15 They take up all of them with the angle (the fish hook), they catch them in their net, and gather them in their drag (their fishing dragnet): therefore they rejoice and are glad.

Seeing the success of their industry, they attribute some special supernatural quality to the nets and hooks of the fishermen (the people who ply these occupations) and even come to regard them as idolatrous objects of affection.

Hab 1:16 Therefore they sacrifice unto their net, and burn incense unto their drag; because by them (by the success of their efforts to catch fishes) their portion is fat (fertile, or rich), and their meat (provision of food) plenteous.

Hab 1:17 Shall they, therefore, empty their net, and not spare continually to slay the nations?

The meaning of this verse seems a bit obscure, but probably is reasoning that when Chaldea sees the result of its “fishing” expeditions (i.e., its conquest of the nations round about itself), and “empties” the net (meaning, sees the success and riches of its conquests), that such success drives it further to conquer and pillage (and slay) the nations.

All these verses show the relentlessly ruthless character of the oppressor which is bearing down upon God’s idolatrous people of Judah. <HEL>

Habakkuk Two

The Command for Habakkuk to Write

The Prophet now sets forth upon his own Commission – to reveal the will of the Almighty in these coming events, and extends his view far into future time, as the reader will perceive in the following text.

Habakkuk comes to realize that he has been appointed a Watchman as posted upon a tower, from which he can view the coming armies of correction.

He shall patiently await, observing carefully “what He will say unto me …”

Hab 2:1 I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved.

Hab 2:2 And the LORD answered me, and said, Write the vision (here, the ellipsis needs to be supplied, Write that [which I am about to show thee]), and make it plain upon tables, that he may run (or, flee) that readeth it.

The verb to flee may have two connotations:

1) to run as a messenger to others, to warn them, or

2) to flee from the coming dangers.

Here we see clearly defined the operational protocol which the Father has established for his prophets in general; they are to listen to Him, to observe their general conditions, and to write or speak His words of instruction for deliverance and salvation of His people from the coming evils. It is intended to be a simple case of a cause (His warning) and effect (their godly response to His instructions).

His continuing comments illustrate clearly the functional workings of Bible prophecy – that God’s message of what is to come is not only accurate but certain – also, that patience and fortitude are necessary in order to allow the plan to consummate.

He stresses that “at the end” (in the end-time) it shall speak, or be understood.

His most urgent admonitions is that the readers who understand the written vision be patient, and “wait for it” to come to pass – for “it will surely come, and will not (in reality) tarry (delay).”

Hab 2:3 For the vision is yet for an appointed time (a fixed time, fixed by YHVH for fulfillment) , but at the end (the terminal point of its fulfillment) it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.

There will come a time at the end when men shall understand more fully the meaning of the words. Extreme patience is therefore urged upon His people.

We see that requirement in effect today as well; how many years have we believed the Second Coming to be at the door? Yet, it has not yet come...

Among His People, some doubters shall always lift their will above His will, believing themselves to know better than the Almighty; but these are “not upright in Him.”

Hab 2:4 Behold, his soul which is lifted up (the connotation here is pride) is not upright in him: but the just shall live (not only for that day, but also in the resurrection) by his faith.

In contrast, only those who are “just,” who adhere to His convention, shall live by faith.

Thus it has always been: the just shall live by his faith.

Our conception of this principle has long time been identical to that of the writer who penned the concrete truth of Hebrews 11:1 - Now faith is the substance of things hoped for, the evidence of things not seen – one of our earliest memory verses.

The principle of unshakable faith was operating quite well in the time of Habakkuk, as well as in Ur of Chaldea earlier, and as it had in Eden yet earlier.

Hab 2:5 Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home (that is, within his own home territories; we say today that he doesn’t mind his own business), who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: … overtones of the voracious appetite of Chaldea for conquest and plunder, including capturing slaves for domestic service.

Our understanding is that each prophet’s utterances are intended first to admonish or instruct the prophet’s immediate audience – to “mean something” to his contemporaries, and cause some reaction within their general body.

But often their words have meanings which will come into play far into the future as well.

In the context of Habakkuk’s times, these words point unmistakably to the voracious, proud conquerors of Chaldea. Their appetite for conquest was insatiable; their unbridled desire for power and glory unchecked by any restraints of godliness or piety; for they knew not God.

The “proud man” of the coming hours would turn out to be Nebuchadnezzar, the head of gold of the Image of his own dream, as explained by Daniel, the prophet of YHVH in the Babylonian court.

John Thomas, in Eureka, Vol. 1, p. 49, expressed the view that this entity – this “proud man” is a direct reference to Gog of the land of Magog of Ezekiel 37 and 38; the Assyrian of Isaiah 11:11; 27:13; and Micah 5:5; and the King of the North of Daniel 11.

We have written and spoken extensively upon these three confused entities (Gog, Assyria, and NorthKing) over many past years, and have shown conclusively, we believe, that these three powers are entirely separate and distinct from each other when considered in both prophetical and historical perspective;

• that each arises for a different purpose;

• each comes against the land at a different time;

• each performs a unique function upon God’s People or Land;

• each brings about unique reactions from God’s People;

• each meets a different end;

• and each exerts its own unique effect upon Israel and its people.

They can in no way be rightly considered equivalent powers.

To regard them as such reduces the overall, rational, comprehensive assessment of their roles in Bible prophecy to a muddled morass of incomprehensibility and inconsistency.

In our time, following the certain demise of the last King of the North (the Ottoman Empire of 1917), we cannot fathom any correct assessment of future prophetic prospects without that concept in mind.

The prophet continues:

Hab 2:6 Shall not all these take up a parable against him (still meaning Chaldea/Babylon), and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay (meaning “pledges, as pawned goods” or booty)!

The “woe” here is directed at those of Chaldea who confiscate property which does not belong to them – one of the iniquities of His people of the time, but being a much great fault in Chaldea.

Note that there are four more “woes” ahead – in verses 9, 12, 15 and 19, q.v.

He continues his observations upon these unrighteous ones:

Hab 2:7 Shall they not rise up suddenly that shall bite thee (meaning to exact usury – take booty), and awake that shall vex thee, and thou (Judah) shalt be for booties (spoil, even slaves) unto them?

Hab 2:8 Because thou (Chaldea) hast spoiled many nations, all the remnant of the people shall spoil thee; because of (their shedding of) men's blood, and for the violence of the land, of the city, and of all that dwell therein. [Cf. verse 17, also.]

Hab 2:9 Woe to him that coveteth an evil covetousness (extorts gain) to his house, that he may set his nest on high, that he may be delivered from the power of evil!

This second “woe” builds upon the earlier one in verse six, emphasizing extortion from victims, and their pillaging and plundering.

Hab 2:10 Thou hast consulted (devised) shame to thy house by cutting off many people, and hast sinned against thy soul.

Hab 2:11 For the stone shall cry out of the wall, and the beam out of the timber shall answer it.

Their sin is so great, even inanimate objects seem to accuse Chaldea of transgression.

Hab 2:12 Woe to him that buildeth a town with blood, and stablisheth a city by iniquity!

This third “woe” condemns those who shed blood by any means or observe iniquitous practices in “building” a town – symbolic of any personal edifice or monument dedicated to self. It is the prohibition of greed, one of Judah’s main faults, just as in the case with usury, above, is much more prevalent in Chaldea.

Hab 2:13 Behold, is it not of the LORD of hosts that the people shall labour in the very fire, and the people shall weary themselves for very vanity?

Hab 2:14 For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea.

This wonderful, summarizing prophecy regarding coming benefits of God’s people is here recorded for the fifth time in God’s word – a number not equaled by any other prophetic utterance in our knowledge. See also Numbers 14:21; Psalm 72:19; Isaiah 6:3 and 11: 9.

It speaks to the end of the prophetic processes of every age, the consummation of the Father’s purpose for and among mankind, to establish and glorify His Name among men of good will, and by that principle to perfect the imperfect first creation – converting it into the New Creation of the Son, the Creator of Revelation 3:14, q.v.

Hab 2:15 Woe unto him that giveth his neighbour drink, that puttest thy bottle to him, and makest him drunken also, that thou mayest look on their nakedness!

This fourth “woe” condemns subterfuge or dishonesty of any kind against one’s neighbor – or mischief which might lead to personal gain or advantage by any man in the denigration of his neighbor for any reason; drunkenness and adultery seem to be emphasized.

This practice is also even more prevalent in Chaldea than in Judah.

In this series of woes, both seem closely allied as to His common condemnation of the two.

The next verse is best explained in detailed comments inserted into the text …

Hab 2:16 Thou art filled with shame for glory: drink thou also, and let thy foreskin be uncovered (i.e., let thou be as one uncircumcised, or un-covenanted – as an alien from the Commonwealth of Israel) : the cup (Hebrew, koce, a lot or portion) of the LORD'S right hand (the hand of His greater favor and strength) shall be turned unto (upon) thee, and shameful spewing (meaning, great disgrace) shall be on thy glory.

In our view, the word “glory” is here used in irony – for they had NO real glory!

Still speaking primarily of Chaldea, his condemnation continues:

Hab 2:17 For the violence of Lebanon (symbolizing the violence done to Lebanon by Chaldea in felling its glorious trees) shall cover thee, and the spoil of beasts, which made them afraid, because of men's blood, and for the violence of the land, of the city, and of all that dwell therein. This verse almost duplicates the accusations against Chaldea in verse 8.

Hab 2:18 What profiteth the graven image that the maker thereof hath graven it; the molten image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb idols?

Hab 2:19 Woe unto him that saith to the wood, Awake; to the dumb stone, Arise, it shall teach! Behold, it is laid over with gold and silver, and there is no breath at all in the midst of it.

The futility and ignorance of idolatry is thus again exposed.

This fifth “woe” addresses the corrupt practice of idolatry specifically – a practice which seems universally to have been prevalent in Judah prior to the Babylonian captivity, as it was also in Ephraim (the Ten Tribes) prior to their conquest by Assyria some hundred years earlier in their history. It was pervasive in Chaldea, even more so.

Hab 2:20 But the LORD is in his holy temple: let all the earth keep silence before him.

This abrupt comment upon the sovereignty of the Almighty and His innate HOLINESS is the prophet’s summary statement of conditions as they actually are, in contrast to how they seem.

At this point in his prophecy, Habakkuk shifts his emphasis to the substance of the last verse, which we state so often in our hymn of the same name. He breaks out into an almost frenetic cry of heartfelt, emotional praise of the Almighty. <HEL>

Habakkuk Three

Hab 3:1 A prayer of Habakkuk the prophet upon Shigionoth.

Cf. Psalm 7: 1, Superscription: Shiggaion describes a loud cry of danger or joy (Bullinger) thus is an attitude or posture of the speaker. It is from sha’ag; this is always rendered ‘roar,’ in the AV. It is not an instrument, but an attitude of the speaker. The Amplified Bible says this can be translated as: ‘A prayer of Habakkuk the prophet set to wild, enthusiastic and triumphal music.’ It is uttered with great enthusiasm. The prophet is fervently praying to God, ‘Lord, renew your deeds in our day!’

It is not a time for complacency but for vigorous action.

So the prophet sees the Lord coming forth in glory surrounded by brightness like the light of the sun radiating from Him.

He is fervently praying that there be not a dull and oppressive time ahead, but a time of introspection and repentance; he is essentially crying, What is our God going to do with us?

It is a plea for God to deliver Israel as in time past – which the prophet then rehearses in a long series of verses.

Because he recognized the depravity of his brethren, Habakkuk is extremely concerned, an attitude which his next prayer well illustrates.

It is not surprising that shigionoth also can mean ‘protection.’ The Almighty has made use of a rich word which covers what ‘enthusiasm’ and ‘excitement’ can mean for us today. As a prophet Habakkuk was imbued with God’s Spirit; this is indication of near intoxication in the Holy Spirit, which will be protection for him and for us at all times.

One commentator notes that ‘Enthusiasm is a weapon against the settler spirit,’ by which he means against passivity. He further comments that ‘people with enthusiasm are spontaneous, unpredictable, surprising, and full of ideas. They come under the Spirit’s motivation; they receive inspiration from the Lord; they break out in praise; they expect signs and wonders; they take advantage of every opportunity; they never give up the battle, for they know that God has won the decisive battle and that everything shall be put under His feet.’

In short, they are spiritual Optimists!

That is the burning desire that Habakkuk is expressing in this prayer.

Thus he is a credible intercessor for Judah, which was already coming under the domination of Chaldea/Babylon.

The remainder of the chapter then, is a rehearsal of the mighty deeds Yahweh has done on Israel’s behalf from the first – and fervent request that these shall be repeated, not only in his time but in extended future time as well. He is asking for a reduplication of God‘s mercy upon his people and expresses his faith that such will be the case (vv. 16-19).

Hab. 3: 2: “O Lord, I have heard thy speech (hearing, or instructions) and was afraid (in awe; cf. Ex. 14:31, where Israel’s awe is recorded): O Lord, revive Thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy.

The prophet profoundly respects and fears the pronouncements of the Father. He recognizes the mercy of the LORD which tenderly falls upon Israel and its people. He remembers past occasions on which this mercy has been poured upon them:

Hab 3: 3-16: These verses now recapitulate the initial deliverance of Israel from Egypt and His care of them during the Exodus and the conquest of Canaan.

They recall His mighty deeds of the deliverance of His people and in a sense voice his conviction (faith) that there is no doubt as to God’s intention to deliver His people in the same way in a future time.

That deliverance becomes a prototype of what the prophet prays for, both now and in future time (cf. v. 18 – I WILL rejoice…).

These movements of His people and their conquest are slated to occur again in the end-time, with Israel’s final deliverance and the personal return of Jesus Christ to them as King and Conqueror.

Everything that He has done He shall do again!

Habakkuk expresses the trustful expectancy that this rule shall persist. There is always upward progress in salvation, as recorded in II Corinthians 3:18, "And we...are being transformed into his likeness with ever-increasing glory."

Now we consider the detailed text beginning with verse 3:

Hab 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.

Teman…Paran – includes the whole region south of Judah (the Negev), including the Sinai – the route of the Exodus. Notice the highly figurative use of language by Habakkuk as he records the beautiful original deliverance of His people. Think of that historical record as we read these verses.

His glory = the glorious effects of His coming forth (Isaiah 6:3).

Hab 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.

Brightness = clear shining – a powerful expression of His will.

Horns = His power, hidden in His hands.

Hab 3:5 Before him went the pestilence, and burning coals went forth at his feet.

Pestilence = Exod. 23:27; Psa. 68: 1, 2. But Exodus 12: 29, 30 is the most notable, for on that fateful night all the firstborn of Egypt were destroyed in a mysterious plague of death.

Burning coals = lightning! Psalm 18:8; 78:48; Exod. 9:23.

Hab 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.

Measured the earth = caused the earth to tremble.

Drove the nations asunder = caused consternation among the nations in His path, and drove out the Canaanites; these are the perpetual (ancient) hills which bowed to His people.

Hab 3:7 I saw the tents of Cushan in affliction: and the curtains of the land of Midian did tremble.

Tents of Cushan … curtains (tent-hangings) of the land of Midian = His enemies displaced, both at first as the forces of Edom is nominated, and during later years of the kingdom’s beginning their descendants are destroyed.

Hab 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?

Thou didst ride upon Thine horses = a figure of His ‘riding’ horses of power and glory.

And Thy chariots of salvation = Strong #4818, merkabah, derived from #4817 merkab, a seat in a chariot, a saddle, and a covering (relating it to atonement).

In this language, He was depicting His conveying a special people to a special destiny as they came out of Egypt (symbolized later as the nations in our time) and were moving into the land of their inheritance – their eternal inheritance in the end-time. In that Land was “salvation,” or safety from those round about who would harm them at every turn.

Hab 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.

Thy bow = God’s weapons were in use (naked, or unwrapped) and not stored away; they were being used to deliver Israel and establish the people in their land according to the oaths of the tribes, even Thy word = a parenthetical phrase for them to think upon (note Selah follows and instructs them to connect this earlier part of the text with what is to come).

The oaths of the tribes are specifically the promises God swore to the fathers of the tribes when they were in the loins of the patriarchs.

With rivers = Psalm 105:41, an account of His furnishing abundance of water for His people in the wilderness.

Hab 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.

The mountains saw Thee…trembled = Sinai, specifically as Exodus 19:18.

Overflowing of the water passed by … = the Jordan River, as the people passed into the Land with the Ark of the Covenant: Joshua 3:15, 16.

The deep uttered his voice = ref. to Exodus 14:21, 22, in which the waters of the sea parted in front of His people.

And lifted his hands on high = as Exodus 14:22, in which the walls of the sea on the right and on the left were as the hands of the sea lifted up in awe, in amazement and in subjection to His will!

All these beautiful poetic references are part of the near delirium of Habakkuk’s recall of great manifestations of God’s power. All are to be repeated; he prays that they will be repeated now for the deliverance of his people, but is certain they will be in the future end time (vv. 18, 19).

Hab 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.

The sun and the moon stood still = refers to Joshua 10: 12, 13, in which the sun and the moon stood still in the Valley of Ajalon to allow Joshua to finish the battle with the Amorites.

At the light = like lightning, his arrows glittered in the sunlight,

Thine arrows flew ... at the shining = the lightning was Thy glittering spear (Bullinger). God’s victories are swift and decisive, as indicated in all the above cases!

Hab 3:12 Thou didst march through the land in indignation, thou didst thresh the heathen in anger.

Thou didst march = the Almighty’s decisive victories given to Israel over all the enemies which they strove to conquer in the Land. Their only failures came when they ceased to strive!

Thresh the heathen = Judges 5:4, 5, an example not only of past history at that time, but also of His future intent. The heathen are here the nations of Canaan, His specific target, as they shall be again as clearly spelled out by Psalm 83 and other references.

Hab 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.

Thou wentest forth = God’s close leadership in all this deliverance, which is defined in these words.

Salvation … in this case was settling them in their own land, away from their Egyptian overlords. Tanakh reads in v. 13: “You have come forth to deliver your people, to deliver your Anointed.”

Anointed = here, is Israel, His people: Strong #4899, mashyiach = Messiah! At that time He was delivering his anointed PEOPLE by His own hand; in future time he will be delivering His anointed people by his Anointed Savior, otherwise known as Jesus Christ.

Hab 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.

Strike through with his staves = pierce with his own weapons! Notice that the combat here seems mostly external to Israel, and includes the factor of “every man’s sword against his brother” among the attacking forces. A force coming into a country is not described in this way. Israel is conquering external forces entering in upon them; they strongly resist the enemy’s coming out as a whirlwind to scatter me.

Hab 3:15 Thou didst walk through the sea with thine horses, through the heap of great waters.

The verse is a reference to their passing through the Red Sea and the Jordan River with unstoppable force (horses – or the strength of the Almighty).

Hab 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.

When I heard … I trembled in myself. Come to a respectful, full stop – a period. This is a picture of awe and fear at God’s victory!

That I might rest = exclamation: O that I find rest, or be at rest! Or … that I might be worthy? When he (the Anointed of the future) cometh up = the figure changes to the end time (to the future tense), when the forces of Christ come against Israel’s enemies!

He will invade them with His troops = a very important element. ‘Troops’ in Hebrew is Strong #1416, geduwd = “army, band of men, soldiers, troops.” Christ will invade the outlying enemies and overcome them with His supernatural power, with His Saints (also supernatural!), and with natural Israel regathered and then well armed, and with His unchallenged authority.

Ultimate victory, unlike in the past, is prophesied for the future military actions of Israel.

Hab 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:

Although the fig tree…vines…olives… fields … The prophet is now again considering the reality of his own time: the threatening Chaldeans and their successors, Babylon, who shall at that time overtake and destroy his country and people in this time of faithlessness and hardship. But he expresses great joy in this adversity in verses 18 and 19. For these shall bring times of correction – and of happy subjection of national Israel to its God.

Hab 3:18 Yet I will rejoice in the LORD, I will joy in the God of my salvation.

Yet will I rejoice in the Lord, I will joy in the God of my salvation! It is an echo of chapter 2: 14! The Lord God is my strength! = the ceaseless duty of the watchman is to proclaim hope and salvation to his people in the end.

Hab 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.

Like hinds feet… = the nimble victory which God shall give to the faithful.

Mine high places = the high places of God, which are those of the faithful Prophet, Jesus, and the future Temple of the Millennium; not those of Bethel and Dan.

The final picture here fulfills perfectly that oft-repeated prophecy of the time when God’s Son shall have returned and made all nations to submit to His will.

The kingdom is established in Zion;

His throne is there;

The Saints are assigned to duties throughout the earth;

The Apostles sit on thrones over the Twelve Tribes;

Only scattered resistance remains throughout the far reaches of the earth.

The peoples of the entire earth are taught righteousness and peace is enforced.

The reestablished earthly Kingdom of God continues for 1,000 years.

Then comes the end, when “… the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” Habakkuk 2:14, Micah 4:2; Isaiah 11:9; Numbers 14:2.

Note: Publication of the third chapter of Habakkuk as a standalone article in eTPL, brought comments from a reader. The text below addresses that repudiation of our interpretation, and explains in greater detail why we view it as we do...

The Third Chapter of Habakkuk

Extended Commentary by Harold Lafferty

A reader of an earlier treatment of this third chapter has repudiated our recent interpretation of the third chapter of Habakkuk as not being related to the end time. But that was precisely our view of it.

We thought we had made that fact obvious. So we have made another attempt to place it in its proper context – that is, as it relates to the Assyrian conflict with Israel of the last days – a conflict which allies “Assyria” of today with the other nations “round about” the State of Israel.

It cannot now be rightly claimed that the action described is against the Gogian host; it does not correlate in any sense with the description of Gog’s destruction in Ezekiel 38 and 39 – the substantive account of the entire career of Gog in its intended attack upon the nascent Kingdom of Christ. We believe that this disclaimer (that it does not describe the Gogian attack) is the reason for the reader’s remarks. That person evidently believes the outmoded theory that “Assyria” of the end time is the same power as “Gog.”

We do not agree for several reasons, some of which are ...

The places specifically named in this account are many miles south of the point of Gog’s furthest advance in his evil plan of taking a spoil and a prey from Israel. Why do we claim this extent of Gog’s invasion of Israel? Because the Gogian host is defeated and buried in Bashan, in the territory that is now part of north Jordan. Hamongog is to be located in a valley “east of the sea” of Galilee (Young). A victor does not transport millions of dead bodies hundreds of miles for burial but buries them where they fell in almost every instance. Contrary to past understanding, the Gogian host will never be allowed even to approach Jerusalem!!

His great company of dead troops is destined to furnish an immensely sumptuous feast for “the fatlings of Bashan” (Ezekiel 39: 18-20).

Bashan is northern Jordan of today; we believe that to be the limit of Gog’s penetration of Christ’s Land of that day.

Another correlate to our belief is that Hamongog, the vast burial ground of the entire Gogian host is “east of the sea;” Young posits this as east of the Sea of Galilee in the precise region under discussion!

This wonderfully complex and beautifully phrased text of Habakkuk 3, is clearly a picture of the advance of the One Man, by which John Thomas reasonably, and we believe accurately, indicated the collective Entity of Christ and His immortalized Saints, as they move northward toward the Land of Israel immediately after the events of the Judgment Seat of Christ.

But it is primarily and essentially a reprise of much earlier, parallel events in which the prototypical deliverance of the children of Israel from their enemies after their Exodus from Egypt was accomplished, their Land liberated, and their settlement within it assured by His majesty and authority.

As such, it is revealed as a type of latter-day events of the same nature.

In that historical day, they (Israel) failed because of unbelief.

The outlook for their future deliverance shall be markedly the opposite.

The appearance among them of the Christ of the Second Advent shall assure their victory and ultimate salvation at His hand and word!

Habakkuk 3:1 A prayer of Habakkuk the prophet upon Shigionoth.

Shigionoth is from the Hebrew word Sha’ag, and means a feverish, enthusiastic delivery of praise to God for His astounding works with human voices. It is described by Strong as “a dithyramb, or rambling poem.”

It does not indicate an instrument of music, but the human voice itself uttered in enthusiastic, fervent, almost delirious, heartfelt praise.

Hab 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 prophet admits his admiration of the immense power and authority of the Almighty, marvelous in its manifestation.

It is a plea for Him to take up the task of saving His people – finally to move the plan forward and accomplish it!

The phrase “in the midst of the years” logically appears to be indicative of a time somewhat after the beginning of the final (second) return of Israel to their Land.

Habakkuk is asking that the One Man “revive Thy work” in that day, after the extremely long period of seeming dormancy of the Plan – its not being moved forward as sensible to observers.

Hab 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.

These phrases foreshadow the advance of Christ and the Saints as they move northward from the place of Judgment, from these regions of the Sinai and Negev inhabited by these ancient people.

This particular reference was one reason John Thomas posited that the place of Judgment would probably be Mount Sinai in Arabia; that the mighty host is pictured at this point in time moving northward from that venue. We happily agree with that conclusion.

Hab 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.

This is an highly figurative and poetic view of the immense strength and glory of the One Man as He moves with superb dexterity and great rapidity toward the north, treading down His enemies who lie in His path.

His actions upon the hostile populations of the territories through which He will be traveling shall be manifestations of His overwhelming might and majesty – of His irresistible might against them and their armies.

It is a picture of physical combat on their parts as ineffective as it shall be against the breath of His lips.

Isaiah describes Him and His actions of that day in:

Isaiah 11:3 - And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: 4 But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. 5 And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.

Hab 3:5 Before him went the pestilence, and burning coals went forth at his feet.

This is an awesome description of the power of His advance, the ruinous result of His wrath as expressed upon His enemies and those of Israel, His people, for these enemies are identical (cf., Micah 5: 1-3).

Hab 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.

To “stand and measure the earth” means, in our contemporary language, to “take its measure;” this means to size it up for conquest and utter defeat. The nations’ effective resistance to His might is impossible. He owns the victorious advantage over them without any question.

Their posture against Him is as “everlasting mountains … (and) perpetual hills” in their pompous view; but He simply “beheld, and drove asunder the nations.”

This historical account shall be exactly reproduced in the near future days of His Second Advent – expressed upon the same enemies of these specified locations.

Hab 3:7 I saw the tents of Cushan in affliction: and the curtains of the land of Midian did tremble.

Cushan is typical of Moab (central Jordan of today); Midian indicates the Midianites (of northern Saudi Arabia) – both are Arabic enemies of Israel in the end time.

Both occupy portions of His Land today and are thus considered by Him as intruders.

They represent here ALL the intruders upon Israel’s inheritance, which He is in process of reclaiming and purifying on their behalf. See Psalm 83; Isaiah 11; and Obadiah.

He acts decisively and terminally to remove them permanently from His kingdom territory. Hab 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?

In this instance we may consider the references to “the rivers” and “the sea” to be representative of political entities and the enemy peoples (as in the previous verse).

Through these He “rides” with His excellent merkava (chariot); the figure is similar to that of the great Cherubim of Isaiah 1 and 10, representing the redeemed Saints. They are the vessels of His wrath and authority. In their company, He is as effective as a battle chariot against foot soldiers (no contest whatever!), and rolls through them in devastating waves of conquest.

Hab 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.

His “bow” represents His weapon of offense against His enemies – “even Thy word.”

It is the same word which breathed the blessings upon Abram and the patriarch of Israel, including David specifically, and their “Seed” who is Christ as in Galatians 3: 1 – 16, the last verse of which defines Abraham’s “seed” as being the Christ.

It is all-powerful, self-sufficient, and autonomous to accomplish His ultimate purpose, which is to clear His land of its intruders of long standing, thus cleansing it and sanctifying it to His purposes alone.

The “nakedness” of his bow is a pointed description of its being drawn and in active use – no longer in its scabbard – but drawn and being used against His enemies – but it is not a physical sword; it is instead, incredibly more efficient “… Thy word.”

This phrase is explanatory of the nature of His “bow” – it is the word of His Mouth, His commandments upon and against His enemies of that day. If he could “speak” the vast universe into existence, His Anointed Son can certainly destroy His enemies by that same agency!

Hab 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.

As the reference in verse 8 to rivers and seas, the “mountains” here are representative of human resistance: it is common today to speak of “mountains of resistance” to such and such; it is the same figure of speech.

His assault upon those enemies is likened here to an overflowing stream – an unstoppable flood, which destroys everything in its path. In this sense, the “deep” (water) utters its voice – expresses His intentions upon those populations – by which He wreaks upon them His power, expressing His “upper hand” upon them (lifts up His hands on high).

Lifting his hands on high also suggest the action of Moses in Exodus 17, in Israel’s war with Amalek, when the Lord fought for Israel as long as Moses held up the rod which he had long before this time been given.

In that case, the assistance of Aaron and Hur was required as Moses’ arms lost their strength; no such loss of strength shall be to the Redeemer and His Host as they raise their arms on high against His enemies of that day.

The language of Shigionoth is sublimely poetic and symbolic; its feverish descriptions carry forward the spirit of His moments of delirious conquest which are rolling over His enemies of the day.

Hab 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.

The moments of these victories are here likened to that of Joshua over the Amorites, in the Valley of Ajalon, when the sun and the moon were suspended in their forward motion in order to allow Joshua’s victory to be completed.

The era of Messiah’s victories over His enemies may seem to be one in which time is suspended, or markedly slowed as in lapse-time photography.

Such is the experience that we mere humans often have in the near instantaneous episode of a drastic accident, or an hurtful event, in which time seems to slow to a crawl and we become able to remember every detail of its progress.

The terrible glitter of the arrow’s bright metal tip and the spear’s polished, piercing iron point is evoked in the “shining” here named – the sunlight glinting off these reflective surfaces.

This highly poetic use of these terms places them indelibly within the bounds of human comprehension and appreciation.

Hab 3:12 Thou didst march through the land in indignation, thou didst thresh the heathen in anger.

In that day, His anger is expressed against the “heathen” (the nations round about, as Joel 3:12 – a depiction of this same conflict) is especially terrible.

The reference to “threshing” is a direct reference to that which results when the sickle is applied – namely grain from threshing – as in Joel 3: 13. In order to produce bread, grain must be “threshed,” or separated from the inedible husks which enclose it in the field and at the harvest.

The era of this fulfillment is defined as in Joel 3:1, as that time “when I shall bring again the captivity of Judah and Jerusalem.” It is, therefore, TODAY, the seventieth year of Israel’s Commonwealth (2018), and the days leading rapidly into the final moments of the end-time, in our opinion.

Hab 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.

No description of Jesus’ actions of the Second Advent could be expressed more accurately than that “Thou wentest forth for the salvation of Thy people … with thine Anointed.” It is a capsulated depiction of the awful assault which They shall mount against the enemies of Israel; it is said many times to be for their salvation.

The connotation of this phrase is two-fold:

1. Of their physical deliverance from an overwhelming mob of enemies numbering in the millions, and

2. Of their spiritual deliverance from their blindness of the ages as to the true identity of Messiah, in both His initial and secondary manifestations.

At the end of this terminal episode of their deliverance of both senses lies their complete and vivid enlightenment as to His power and His identity, both of which are agents of their deliverance into the Kingdom age.

Hab 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.

The vigorous resistance of the enemy against Him is to no avail. Their teeming opposition to His Arm is fruitless and vapid. They rejoiced in time past against Israel; to “devour the poor” (by which we believe he means Israel, the People) was his burning desire (his “rejoicing”), but was ill-directed against the God Who is completely unknown to them and to their “Allah.”

Gods of granite and basalt can express no such feeling or conviction; no such knowledge.

Hab 3:15 Thou didst walk through the sea with thine horses, through the heap of great waters.

These words are a poetic description of His great victory over the “sea” of humanity which opposes His will and the existence of His people in the Land. His end-time targeted population of Islamic peoples – descendants of these earlier enemies – easily numbers more than 50 million, a conservative estimate. All of them are heavily armed and deeply determined against God’s people. This “sea” roars even now in its turbulence and unease.

Hab 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.

The prophetic vision of this violent approach in a northerly direction by the One Man, strikes the prophet with deep emotion as He makes a “day of trouble” for these pagan enemies.

Habakkuk sees here the astonishing advance of His troops, when He comes forth from His invisible venue of Judgment, to punish the heathen and to vindicate His people.

It is simultaneous with the in-rushing of many peoples expressed by Isaiah:

Isaiah 59:16 And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him.

Isa 59:17 For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke.

Isa 59:18 According to their deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies; to the islands he will repay recompence.

Isa 59:19 So shall they fear the name of the LORD from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the LORD shall lift up a standard against him.

Isa 59:20 And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD.

And it is clearly the time when the Redeemer shall be manifested to His People!

Hab 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:

Habakkuk recalls Judah’s present plight (that of his own day) – lying in the path of the behemoth which was coming – the forces of Chaldea/Babylon – which they could not hope effectively to combat.

Yet the end result shall be joyous; unlike in Habakkuk’s day, victory shall be achieved in the wake of the great overthrow that is now bearing down upon his people.

But neither Habakkuk nor the people have an inkling of the almost interminable period of time that they must wait for His blessing!

But he now speaks in joyful prospect of that future day …

Hab 3:18 Yet I will rejoice in the LORD, I will joy in the God of my salvation.

The psalmist sums up the entire episode in the terse words of Psalm 30:5 - For his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning.

The “morning” is Zion’s Glad Morning of the Kingdom of God on the earth!

And now the dithyramb reaches its final exaltation of the Almighty and His great power of deliverance, acknowledging Him as the Source of everlasting strength and endurance.

The prophet recognizes that his and Judah’s strength has only one Source – the Lord God, or YHVH Adonai in the Hebrew.

Only He can cause the prophet and all of like mind to possess hinds’ feet – the sure feet of the elegant female deer – which are notable for agility and strength, balance and grace.

The picture drawn here by the Hebrew language is that of an elegant, graceful doe perched upon a small and precarious outcrop 0f a steep mountain slope, a prospect which offers no easy egress – an “high place” of great majesty and preeminence – from which the graceful occupant surveys all creation. For such is it “to walk upon mine high places,” and to survey one’s abundant blessings!

Hab 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.

These final words of the coda of this lovely, intense, and highly graphic composition informs the reader that this Shigionoth was indeed to be accompanied by instruments and singers, fervently and vigorously extolling the Father of us all, and seeking to lift up His name most holy before all the earth. <HELafferty, 11G, rev. 3O, 2P, 8P> ~10,000 words.