TRV
“The Prophet's Response of Faith”· Habakkuk 3:16–19
Translation
King James Version
¶ 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.
KJV (with Strong's)
When I heard H8085, my belly H990 trembled H7264; my lips H8193 quivered H6750 at the voice H6963: rottenness H7538 entered H935 into my bones H6106, and I trembled H7264 in myself, that I might rest H5117 in the day H3117 of trouble H6869: when he cometh up H5927 unto the people H5971, he will invade them with his troops H1464.
Complete Jewish Bible
When I heard, my whole body trembled, my lips shook at the sound; weakness overcame my limbs, my legs gave way beneath me. But I wait calmly for the day of trouble, when it comes upon our assailants.
Berean Standard Bible
I heard and trembled within; my lips quivered at the sound. Decay entered my bones; I trembled where I stood. Yet I must wait patiently for the day of distress to come upon the people who invade us.
American Standard Version
I heard, and my body trembled, My lips quivered at the voice; Rottenness entereth into my bones, and I tremble in my place; Because I must wait quietly for the day of trouble, For the coming up of the people that invadeth us.
World English Bible Messianic
I heard, and my body trembled. My lips quivered at the voice. Rottenness enters into my bones, and I tremble in my place, because I must wait quietly for the day of trouble, for the coming up of the people who invade us.
Geneva Bible (1599)
When I heard, my bellie trembled: my lippes shooke at the voyce: rottennesse entred into my bones, and I trembled in my selfe, that I might rest in the day of trouble: for whe he commeth vp vnto the people, he shall destroy them.
Young's Literal Translation
I have heard, and my belly trembleth, At the noise have my lips quivered, Rottenness doth come into my bones, And in my place I do tremble, That I rest for a day of distress, At the coming up of the people, he overcometh it.
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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Habakkuk 3:16–19. His three-level outline is real structure in the source text, so it is rendered as structure.
Passage under commentHabakkuk 3:16–19
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.
17Although 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:
18Yet I will rejoice in the LORD, I will joy in the God of my salvation.
19The 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.
I. II. Main points1. 2. Sub-points(1.) (2.) Details
Within the compass of these few lines we have the prophet in the highest degree both of trembling and triumphing, such are the varieties both of the state and of the spirit of God's people in this world. In heaven there shall be no more trembling, but everlasting triumphs.
I.The prophet had foreseen the prevalence of the church's enemies and the long continuance of the church's troubles; and the sight made him tremble, Hab 3:16. Here he goes on with what he had said Hab 3:2, "I have heard thy speech and was afraid. When I heard what sad times were coming upon the church my belly trembled, my lips quivered at the voice; the news made such an impression that it put me into a perfect ague fit." The blood retiring to the heart, to succour that when it was ready to faint, the extreme parts were left destitute of spirits, so that his lips quivered. Nay, he was so weak, and so unable to help himself, that he was as if rottenness had entered into his bones; he had no strength left in him, could neither stand nor go; he trembled in himself, trembled all over him, trembled within him; he yielded to his trembling, and troubled himself, as our Savior did; his flesh trembled for fear of God and he was afraid of his judgments, Psa 119:120. He was touched with a tender concern for the calamities of the church, and trembled for fear lest they should end at length in ruin, and the name of Israel be blotted out. Nor did he think it any disparagement to him, nor any reproach to his courage, but freely owned he was one of those that trembled at God's word, for to them he will look with favour: I tremble in myself, that I might rest in the day of trouble. Note, When we see a day of trouble approaching it concerns us to provide accordingly, and to lay up something in store, by the help of which we may rest in that day; and the best way to make sure rest for ourselves in the day of trouble is to tremble within ourselves at the word of God and the threatenings of that word. He that has joy in store for those that sow in tears has rest in store for those that tremble before him. Good hope through grace is founded in a holy fear. Noah, who was moved with fear, trembled within himself at the warning given him of the deluge coming, had the ark for his resting place in the day of that trouble. The prophet tells us what he said in his trembling. His fear is that, when he comes up to the people, when the Chaldean comes up to the people of Israel, he will invade them, will surround them, will break in upon them, nay (as it is in the margin), He will cut them in pieces with his troops; he cried out, We are all undone; the whole nation of the Jews is lost and gone. Note, When things look bad we are too apt to aggravate them, and make the worst of them.
II.He had looked back upon the experiences of the church in former ages, and had observed what great things God had done for them, and so he recovered himself out of his fright, and not only retrieved his temper, but fell into a transport of holy joy, with an express non obstante - notwithstanding to the calamities he foresaw coming, and this not for himself only, but in the name of every faithful Israelite.
1.He supposes the ruin of all his creature comforts and enjoyments, not only of the delights of this life, but even of the necessary supports of it, Hab 3:17. Famine is one of the ordinary effects of war, and those commonly feel it first and most that sit still and are quiet; the prophet and his pious friends, when the Chaldean army comes, will be plundered and stripped of all they have. Or he supposes himself deprived of all by blasting and unseasonable weather, or some other immediate hand of God. Or though the captives in Babylon have not that plenty of all good things in their own land.
(1.)He supposes the fruit-tree to be withered and become barren; the fig-tree (which used to furnish them with much of their food; hence we often read of cakes of figs) shall not so much as blossom, nor shall fruit be in the vine, from which they had their drink, that made glad the heart: he supposes the labour of the olive to fail, their oil, which was to them as butter is to us; the labour of the olive shall lie (so it is in the margin); their expectations from it shall be disappointed.
(2.)He supposes the bread-corn to fail; the fields shall yield no meat; and, since the king himself is served of the field, if the productions of that be withdrawn, every one will feel the want of them.
(3.)He supposes the cattle to perish for want of the food which the field should yield and does not, or by disease, or being destroyed and carried away by the enemy: The flock is cut off from the fold, and there is no herd in the stall. Note, When we are in the full enjoyment of our creature comforts we should consider that there may come a time when we shall be stripped of them all, and use them accordingly, as not abusing them, Co1 7:29, Co1 7:30.
2.He resolves to delight and triumph in God notwithstanding; when all is gone his God is not gone (Hab 3:18): "Yet will I rejoice in the Lord; I shall have him to rejoice in, and will rejoice in him." Destroy the vines and the fig-trees, and you make all the mirth of a carnal heart to cease, Hos 2:11, Hos 2:12. But those who, when they were full, enjoyed God in all, when they are emptied and impoverished can enjoy all in God, and can sit down upon a melancholy heap of the ruins of all their creature comforts and even then can sing to the praise and glory of God, as the God of their salvation. This is the principal ground of our joy in God, that he is the God of our salvation, our eternal salvation, the salvation of the soul; and, if he be so, we may rejoice in him as such in our greatest distresses, since by them our salvation cannot be hindered, but may be furthered. Note, Joy in God is never out of season, nay, it is in a special manner seasonable when we meet with losses and crosses in the world, that it may then appear that our hearts are not set upon these things, nor our happiness bound up in them. See how the prophet triumphs in God: The Lord God is my strength, Hab 3:19. He that is the God of our salvation in another world will be our strength in this world, to carry us on in our journey thither, and help us over the difficulties and oppositions we meet with in our way. Even when provisions are cut off, to make it appear that man lives not by bread alone, we may have the want of bread supplied by the graces and comforts of God's Spirit and with the supplies of them.
(1.)We shall be strong for our spiritual warfare and work: The Lord God is my strength, the strength of my heart.
(2.)We shall be swift for our spiritual race: "He will make my feet like hinds' feet, that with enlargement of heart I may run the way of his commands and outrun my troubles." (3.) We shall be successful in our spiritual enterprises: "He will make me to walk upon my high places; that is, I shall gain my point, shall be restored unto my own land, and tread upon the high places of the enemy," Deu 32:13; Deu 33:29. Thus the prophet, who began his prayer with fear and trembling, concludes it with joy and triumph, for prayer is heart's ease to a gracious soul. When Hannah had prayed she went her way, and did eat, and her countenance was no more sad. This prophet, finding it so, publishes his experience of it, and puts it into the hand of the chief singer for the use of the church, especially in the day of our captivity. And, though then the harps were hung upon the willow-trees, yet in the hope that they would be resumed, and their right hand retrieve its cunning, which it had forgotten, he set his song upon Shigionoth (Hab 3:1), wandering tunes, according to the variable songs, and upon Neginoth (Hab 3:19), the stringed instruments. He that is afflicted, and has prayed aright, may then be so easy, may then be so merry, as to sing psalms.
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Historical interpretation
Fourteen Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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(Verse 14 and following) You have cursed his scepters, the heads of his warriors, who come like a whirlwind to scatter me. Their rejoicing is like that of someone who devours the poor in secret. You have made a path in the sea for your horses, in the mud of many waters. I heard, and my stomach trembled; at the sound my lips quivered. Let decay enter my bones, and let it rage beneath me: so that I may rest on the day of my tribulation, so that I may rise up against our encircled people. And now we are discussing only the Hebrew (as Alexander has proposed), so let us discuss separately the edition of the Septuagint, for it differs greatly from all other translations: 'You have cursed the scepters,' that is, the kingdoms of the wicked; no doubt, the impious one of whom he had spoken above: 'You have struck the head from the house of the wicked; you have laid bare the foundation to the neck.' And by the wicked one, we understand either Nebuchadnezzar or any adversary of the people of God. And not only his scepter, but also the heads of the warriors whom you had struck, they came like a whirlwind to scatter me, that is, to overthrow Israel and lead it captive in different directions. Thus they rejoiced, devouring the poor and subduing Israel, as if they were doing it in secret, and they would devour us, while you were unaware. Therefore, you came to battle for your people, and by releasing your chariots into the waters, that is, among many nations, you made a way for them in the mud of many waters, that is, to trample them down, as if they were the mud of your horses' hooves and the wheels of your chariots. But as it follows: I have heard, and my stomach is troubled: at the sound of (as it is understood, your) lips tremble, let corruption enter into my bones, and under me be filled with worms: that I may rest on the day of tribulation, that I may ascend to our girded people, here is the meaning: Now we willingly suffer hardships, and tremble with all our innards at your threat. Now my lips tremble, and the fear of a trembling mind is marked on my mouth, and not only this, but I also desire something willingly and desire it kindly: let corruption enter into my bones, and under me be filled with worms; that is, I willingly suffer what Job suffered, not only my flesh, but also the marrow of my bones I desire to waste away, and my bed to be filled with the corruption of my body and teeming with countless worms, so that after I have endured these things here for my sins, I may rest on the bitter day, on the day of tribulation, on the day of necessity and distress. And I will ascend to our girded people, indeed strong, a warrior and fighter. And beautifully, I will ascend: for it is always to the girded people that one ascends. And elegantly ours: for he who has been troubled, and willingly endured struggles, and compensated for present evils with future rewards, speaks boldly like our fathers Abraham, Isaac, and Jacob, and may he himself sleep in good old age, full of days, and be gathered to his ancestors. But if someone were to say, 'Look, in the exposition of history, while you are ignorant, you are enclosed by the nets of allegory, and you have mixed the tropology of history.' Let them hear that the metaphor of history does not always harmonize with allegory, because frequently history itself is woven metaphorically, and under the image of a woman, or of one man from the whole people, it is preached. And now therefore we can say from the perspective of the people: 'I willingly undergo captivity, I endure afflictions with an equal mind, and I am heavily burdened by the yoke of the Babylonians, and whatever there is of ultimate and harsh necessity, I suffer joyfully, only so that at that time I may rest when you curse the scepters of the impious, and your horses will trample the mud of many waters, so that afterwards I may return to the promised land with your saints Zerubbabel and Jesus the son of Josedech, and the priest Ezra, and Nehemiah.' Until now, in order not to seem to entirely overlook history, we have in a way directed our attention to the intellect and have brought forth inconsistent opinions into captivity. Now let us turn to the seventy translators and to the moral interpretation.
LXX: You have divided the heads of the mighty in astonishment. Just as Christ is the head of the Church and of all men (I Cor. XI), so Beelzebub, the prince of demons, is the head of all the demons who roam about in this world, and each of their groups has its own head and leaders. For example, the spirits of fornication have their own supervisor, the spirits of greed have their own ruler, the spirits of vain glory, the spirits of lies, and the spirits of unfaithfulness have their own leaders of wickedness. And so, God, most merciful, who sent death upon the heads of the wicked, who loosened the bonds even to the neck, divides the heads of the powerful in their astonishment, so that he may first separate the rulers from their subjects, and as if beheading the body from the head, and where the worst head was, there the best head may be placed. Let us give an example, so that what we say may be made clearer: whenever a tyrant is slain, his images and statues are also taken down, and with only the face changed and the head removed, the face of the victor is placed over it, so that while the body remains, and the heads have been severed, a different head is substituted. I want to understand about the councils of heretics, which, with the heads of heresies separated from other nations, begin with Christ as their head. Also, consider the significance of the Holy Scriptures, that it does not say 'you have cut off' or 'you have cut down the heads of the mighty,' but 'you have divided.' For what is divided is not so much cut off and lost as it is separated into parts. Just as in the building of the tower (Genesis 11), the language which had been improperly united was separated, and the wicked pact was torn apart by a beneficial division: so also, these heads, which seemed to have agreement among their bodies, for there are many heads of heretics which have different eyes, yet bark in one common language of blasphemy against the Church, were divided into parts and separated from the deceived bodies, making room for the good head. We can use this verse whenever we see kings and their leaders shed Christian blood, and afterwards witness the vengeance of the Lord. We have seen this recently in the case of Julian, and before him in Maximian, Valerian, Decius, Domitian, and Nero; and we can say to the Lord with joy and prayer in the Song: You have struck the heads of the mighty in astonishment, that is, in the astonishment of the believers, or in the astonishment of all nations, which did not think they could fall so quickly. While I was still a boy, and was exercising in the game of grammar, and all the cities were being polluted with the blood of victims, and suddenly it was announced in the midst of the very heat of Julian's persecution that he had died, one of the pagans wittily said, 'How, he said, do the Christians say that their God is patient and without malice? Nothing is more irritable, nothing is more present with this fury: he could not even delay his indignation for a little bit.' He said this jokingly. Nevertheless, the Church of Christ sang with joy: You have divided in astonishment the heads of the mighty. I will also say something similar: Divide, Lord, in astonishment all of them, Ahab, and Jezebel (III Kings 21 and 18). I am not Elijah, but nevertheless, they Ahab and Jezebel killed Naboth and took his vineyard, and made their garden for indulgence (IV Kings 9 and 10). Let one of your servants, Obadiah, be found, who will feed your poor and beggar, let the blood of fornicators be given to the dogs; let the impious and greedy Ahab be killed by the spear of the Lord.
LXX: They will be moved in it (or in that), they will open their mouths like a poor person eating in hiding (or in a hidden place). When their heads are divided from their bodies, and divided only in a state of stupor, which in Greek is called ἐν ἐκστάσει: hence according to that, it is declined and said, ἐν αὐτῇ, which means in it, they will also open their mouths, or of them (both can be understood), so that that authority by which they previously ruled over their subjected bodies, giving way to a better horseman, and a better charioteer. And let them do this as if they are eating in secret, not having freedom, nor an abundance of food, but rather small portions of food, with which they eat secretly, not wanting anyone to see what they are doing. It can also be interpreted differently: When their heads are divided in astonishment, as if separated from the rest of the body, they will open their mouths, which had been unrestrained like a muzzle of condemnation, and, resembling those who are eating, they will gnash their teeth against themselves, desiring to eat again but lacking the power to devour. Understand how after the coming of Christ the heads of demons from the nations, which had previously been subjugated to them, desire to exercise their ancient power again. But because they have been separated from their bodies, they do not have full freedom to feed: they eat like the poor, and not only are they poor, but they are poor in hiding. They are poor because they have lost their former riches: they eat in hiding, because they always lie in wait, intending to kill the innocent in secret. These headings have the same teeth as arrows. And although he may have said before, I will ascend above the stars of heaven, I will place my nest on high, and I will hold the whole world like eggs in my hand, yet they will be taken down from the heights and will lose their former furnishings, and all the substance of their house, so that they will scarcely try to eat and bite like beggars. I know that the Hebrew text differs greatly from what has been said, but what can I do, to whom it has once been proposed to interpret both the Hebrew and the commonly known scriptures throughout the whole world?
70: And you led your horses into the sea, disturbing the many waters. After God sent death upon the heads of the unjust, and the heads of the mighty were brought down in astonishment, and you broke them in the sea (for it is written in the Psalms: You have broken the heads of the dragons (Psalm 73:4)), with the princes slain, or broken, and the strong one overcome, they came to his house and all his possessions were plundered (Mark 13). But the vase and the strong house and the prince's belongings, what else can be interpreted except the sea of this world, in which the dragon dwells? Therefore, God, the outstanding knight and chief charioteer, adds his horses, namely angels, and sublime powers above the sea of this world, to disturb the many waters, demons and contrary powers. But if we want to interpret it as the coming of Christ, according to what is written in the Apocalypse (Chapter 19), that the word of God sits on a white horse and the whole army follows him on white horses, we will see how Christ ascended among his apostles, saying to them: Behold, I am with you all days, even to the consummation of the world; and: Go, therefore, and teach all nations, baptizing them, and the rest (Matthew 28). And later he mounted a white horse, which I believe to be none other than the apostle Paul, upon which he rode and traveled around the whole world. Now, the word of God ascended upon his horses, so that many waters, that is, many people who were previously in the sea and held captive by the dragon, were troubled. For wide is the gate and broad is the way that leads to destruction (Matthew 7:13), and they were troubled, abandoning their initial error: then they were disturbed and received the approaching rider. Certainly, the hordes of demons we have spoken of above should not rule over the sea in such a way; rather, they should be disturbed and retreat, fearing the wounds of a fighting knight. And I hope that the word of God will also rise in me and kill, through the spear of my mouth, the one who reigns in the waters, so that the waters that were subjected to them will be disturbed unto the destruction of the king, and offer their necks to my knight, and when brought together in one chariot, we may become the Cherubim of the Lord, which is interpreted as a multitude of knowledge. For never before has a charioteer been so well composed and so adorned, as in those who are connected by the multitude of knowledge and the reins of wisdom among themselves.
LXX: I kept watch, and my belly was afraid at the voice of my mouth's prayer: and trembling entered into my bones, and under me my strength was troubled. Or as it is found written elsewhere ἡ ἕξις μου, which we can say means my condition: for indeed various readings are found. But these things can also be said from the perspective of the prophet, consistent with what came before: Because you, O Lord, have sent death upon the heads of the wicked, and have raised up the chains even to the neck, and have divided in astonishment the heads of the mighty, and have brought in your horses into the sea, disturbing the many waters: therefore I have kept my heart in all vigilance, and my bowels trembled, and my whole strength or condition, is troubled, lest I should endure similar things. And he can also have, as it were, his own beginning, as the prophet narrates his fear and how he was afraid of sinning in any way, and when he was warned by the voice of his lips in prayer, he feared God so much that trembling entered his bones. And being placed under the mighty hand of the Lord, he was troubled with all the strength or disposition of his soul. But what he says, 'Trembling entered my bones,' should be understood emphatically, so that we may see the magnitude of the fear of God penetrating the entirety of the soul, and moving the whole person so as not to do anything that would displease God. And since Scripture also mentions the members of the soul allegorically, let us understand the hungry belly as representing the power of the soul, which receives spiritual food; the lips as representing the mind's inner dialogue; and the strong and solid bones as representing the firm doctrines on which the whole soul is strengthened. These things have been briefly stated by me. But if anyone discovers something wiser and truer, give your agreement to that person's explanation.
LXX: I will rest in the day of my trouble, that I may ascend to the people of my pilgrimage. For with all watchfulness I have kept my heart, and my belly trembled at the voice of my prayer. And trembling came upon me, and darkness covered me: and my bones were affrighted. And under me death began to beget: and I was reproved by the multitude. And what do I long for? II will rest in the day of tribulation: that I may go up to the people of my pilgrimage, for there is my staff. But I will ascend downwards, and, like one striving from a valley to higher things, I will eagerly strive with all my might, so that in the time when others are in distress and anguish, my concern will be about the ascent, and how I will find rest in higher places with the people of my own journey. But I consider the day of tribulation to be the end of the world, about which Isaiah also says: The day of the Lord, incurable, full of fury and anger, to make the whole world a desert and to destroy sinners (Isaiah 14).
He who is cautious and wary can avoid sins for a while, but he who is secure in his own justice opposes God, and deprived of his help, he is subject to the snares of the enemy. “Let rottenness,” says Habakkuk, “enter into my bones and swarm under me, that I may rest in the day of tribulation, that I may go up to my people that are girded.” He prays earnestly for tribulations and trials and affliction of soul so that, in the next world, he may join the company of those who are already reigning with Christ. It is clear from all this that here, in this life, there is strife and contention, and, in the next world, there is victory.
I guarded and my stomach was terrified at the voice of the prayer of my lips. He calls his mind his stomach in the manner customary to prophets, because just as the stomach receives food by which the strength and life of the body are replenished; so are holy thoughts received in the mind, by which the life of the inner man is sustained and maintained, lest it should fail. Therefore, I guarded, says the Prophet, carefully attending to the future passions of Christ and the subsequent glories, the reprobation of my people, the faith of the nations, the disturbance of the same nations at the new preaching, the persecution to be stirred up by unbelievers against believers; and my heart was terrified by these things which I, foreseeing, spoke of as coming. Or certainly contemplating the different states of the human race: I guarded, he says, myself, with a trembling mind more diligently, lest I should sin in deed, in word, or in thought, and lest I, while preaching to others, should become a reprobate. And it should be noted that he says he was terrified by the voice of the prayer of his lips, although he seems to have prayed nothing at all in this whole song; but only describing with fear and trembling the future mysteries of Christ and the Church; nor is he mistaken who calls his song a prayer, he who also gave it such a title: The Prayer of Habakkuk the Prophet for Ignorances, because whatever a holy man speaks, indeed the whole of this is a prayer to God; whatever he does, anyone whose sincere intention is to please the Lord, this itself intercedes with God for him, and recommends him to the Lord.
I will rest in the day of my tribulation, that I may ascend to the people of my transmigration. For he rests not only in the day of retribution, but also of tribulation, who does not doubt that he will obtain eternal joys through temporal afflictions, according to the saying of the Apostle: For we are saved by hope (Rom. VIII, 24). And again: Rejoicing in hope, patient in tribulation (Rom. XII, 12). And this is the rest of the elect in this life, that, leaving the desire for lowly things, they strive with the whole intention of their mind and with daily steps of good works to ascend and migrate to the fellowship of those who have preceded them in Christ; and, with the struggles of their sufferings finished, they may receive the crown of life in the example of those who, having been once transported to Babylon from Judea, returned again to their homeland under the leaders Zerubbabel and Jesus, whom the scripture calls the sons of the transmigration. It is recorded that with great devotion they restored the sacred things which the enemy had destroyed; which is the clearest figure of our state. For we were transported in our first parent from the heavenly homeland and brought into this world’s Babylon, that is, confusion; but by the grace of the Lord Jesus Christ, the great King and High Priest, whose type Zerubbabel and Jesus bore, we are rightly recalled again to the homeland and the vision of supreme peace, which the name Jerusalem signifies; provided that, meanwhile, laboring in the Jerusalem of the present Church with pious works, we prepare ourselves in due time for entry to the heavenly Jerusalem, which is the mother of us all. If it is read indifferently, as it is found in some Codices: I will rest in the day of tribulation, and my is not added, it can be understood according to that which is sung in the Psalm about the just man: In the evil day the Lord will deliver him (Ps. XL, 2), that is, in the day of judgment, when eternal tribulation will seize the reprobates, eternal rest will oppose and receive the just; but even before that final and general judgment, the saints rest in the day of tribulation, ascending to the people of their migration, when through good works transported from the world, they are united to the joys of the just who preceded them in the heavens, while equally their persecutors, taken from this life, undergo the eternal torments of hell, to be punished forever. Moreover, the day of tribulation can also be understood in this life, when, with the scarcity of temporal goods increasing, those who loved such things excessively, as if surrounded by miseries, grieve; but each chosen one, although enduring the same troubles bodily, has rest in the Lord with fixed hope of mind, knowing that the more he is weighed down in the lower things, the higher he will ascend after the pressures to the eternal fellowship of the celestial citizens. And this understanding aptly agrees with what follows:
And beneath me, my strength was disturbed. However, he rightly says that his strength was disturbed not in himself, but beneath himself, because the prophet, having been taken up to the contemplation of heavenly mysteries, saw himself, as it were, elevated above himself; and the higher he is made by the light of contemplation, the more he sees himself as imperfect by the merit of his actions. For being lifted up to the sight of the highest things, he is rightly disturbed by the things he has done in the lowest. Yet the prophet's strength was disturbed, his bones trembled, his belly shuddered, not only because he knew himself to be less perfect in action, but also because all who wish to live piously in Christ are said to suffer persecutions; and he saw that even Christ Himself, who entered the world without sin, would not leave the world without the punishment of sin, as he had also indicated at the beginning of his song. Nevertheless, the same fear and trembling did not remain devoid of consolation, for the hope diminished the adversity present, and made lighter the rewards of the future. This is what follows:
And trembling entered into my bones. Just as Scripture sometimes designates our carnal actions by the name of flesh; so by the name of bones it usually designates strong and spiritual deeds. Therefore, he says, my heart was terrified by the things I foresee coming into the world, and whatever spiritual strength I thought was within me, all of this trembled as if fragile, while I observe the greater virtues and passions of the blessed Christ and His apostles; which is more clearly explained by the following word, when it is said:
That I may go up to our people: That I may join the happy company in the bosom of Abraham, that are girded, that is, prepared for their journey, by which they shall attend their Lord, when he shall ascend into heaven. To which high and happy place, my Jesus, that is, my Saviour, the great conqueror of death and hell, shall one day conduct me rejoicing and singing psalms of praise, ver. 18 and 19.
I have heard: Viz., the evils that are now coming upon the Israelites for their sins; and that shall come hereafter upon all impenitent sinners; and the foresight that I have of these miseries makes me willing to die, that I may be at rest, before this general tribulation comes, in which all good things shall be withdrawn from the wicked.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Habakkuk 3:16 vividly portrays the prophet's profound physical and emotional collapse upon hearing God's terrifying revelation of impending judgment, specifically the coming Chaldean invasion. Overwhelmed by the divine pronouncement, Habakkuk describes a visceral reaction of trembling, quivering, and a deep internal decay, yet paradoxically expresses a desire or resolve to find spiritual rest and stability amidst the foreseen day of trouble.
Context
Literary Context
This verse serves as the climactic emotional response within Habakkuk's magnificent prayer and prophetic vision found in Habakkuk chapter 3. Following his initial lament and God's surprising answer concerning the rise of the Chaldeans as instruments of divine judgment in Habakkuk 1, and the subsequent series of woes against the oppressor in Habakkuk 2, chapter 3 shifts to a powerful hymn. In this hymn, Habakkuk recounts God's past acts of salvation and displays of power, building to a terrifying yet awe-inspiring glimpse into future judgment. The "voice" Habakkuk hears in this verse is the divine pronouncement of this judgment, particularly the detailed vision of the Lord's coming in judgment, which causes his extreme physical distress, culminating his dialogue with God.
Historical & Cultural Context
The historical backdrop for Habakkuk's prophecy is the late 7th century BC, a period of significant geopolitical upheaval. The Assyrian Empire was in decline, and the Babylonian (Chaldean) Empire was rapidly rising to prominence. Judah, caught between these powers, was experiencing moral and spiritual decay, leading to social injustice and idolatry. God's shocking revelation to Habakkuk was that He would use the ruthless Chaldeans to punish His own people, Judah (Habakkuk 1:5-6). The cultural context of the ancient Near East understood invasion as a terrifying, destructive force, bringing famine, slaughter, and exile. Habakkuk's physical reactions are a culturally comprehensible expression of profound terror and anguish in the face of such a devastating, divinely ordained event.
Key Themes
Habakkuk 3:16 contributes significantly to several key themes within the book. Firstly, it underscores the Profound Awe and Fear of God's Majesty and Justice. Habakkuk's visceral reactions—trembling, quivering lips, and the sensation of "rottenness" in his bones—illustrate the overwhelming terror and reverence one experiences in the direct presence or revelation of God's holy power and impending judgment. It is not merely a fear of punishment, but a deep spiritual and physical response to the raw, uncontainable might of the Almighty, as described earlier in Habakkuk 3:3-15. Secondly, the verse highlights the Anticipation of Divine Judgment. The prophet clearly foresees the coming "day of trouble" when the invading army will "invade them with his troops," directly referencing the historical Babylonian conquest of Judah, an event revealed as God's righteous judgment against His people's sin. Finally, the phrase "that I might rest in the day of trouble" introduces the theme of Finding Rest and Trust Amidst Turmoil, despite the intense fear. This suggests Habakkuk's desire or intention to cultivate spiritual peace and stability in God even when chaos erupts, echoing the foundational truth that the just shall live by his faith.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to quiver (with any violent emotion, especially anger or fear)." This word emphasizes the severity of Habakkuk's physical and emotional agitation, indicating a profound, uncontrollable shaking that stems from deep-seated fear and awe in response to the divine voice.
Meaning "decay (by caries); rottenness (thing)." When Habakkuk states "rottenness entered into my bones," it vividly portrays a deep, internal decay or weakness. This is not literal decay but a powerful metaphor for a complete loss of strength, vitality, and inner stability, as if his very skeletal structure, the foundation of his being (see H6106, ʻetsem for "bones" extending to "body" and "selfsame"), is disintegrating under the weight of the revelation.
A primitive root meaning "to rest, i.e. settle down; used in a great variety of applications, literal and figurative... to dwell, stay, let fall, place, let alone, withdraw, give comfort, etc." In this context, "that I might rest" (H5117) signifies Habakkuk's desire to find a settled, quiet, and stable state of being, a spiritual composure or peace, despite the overwhelming terror and the impending "day of trouble." It implies a deliberate act of entrusting himself to God's sovereignty, seeking inner tranquility even when external circumstances are chaotic.
Verse Breakdown
"When I heard, my belly trembled; my lips quivered at the voice:"
This opening clause immediately establishes the cause and effect: Habakkuk's auditory reception of the divine "voice" (likely the prophetic revelation of judgment in the preceding verses of chapter 3) elicits an immediate, visceral bodily reaction. His "belly" (H990, beṭen, referring to the inner being, the seat of emotions) trembles (H7264, râgaz), indicating a deep, gut-wrenching fear. His "lips" (H8193, sâphâh, the instrument of speech) quivered (H6750, tsâlal, meaning to tinkle or chatter), suggesting a loss of control over his speech, perhaps from fear or awe, rendering him speechless or stammering.
"rottenness entered into my bones, and I trembled in myself,"
This intensifies the physical and psychological impact. The metaphor of "rottenness" (H7538, râqâb) entering his "bones" (H6106, ʻetsem, the core of his physical being) depicts a profound internal decay, a complete loss of strength and inner stability. The repetition of "trembled" (H7264, râgaz) but now "in myself" emphasizes that the shaking is not merely external but deeply internal, affecting his very essence and willpower. He is utterly undone by the weight of the divine word.
"that I might rest in the day of trouble:"
This clause presents a crucial purpose or outcome. Despite the overwhelming fear and physical collapse, Habakkuk expresses a desire or intention to "rest" (H5117, nûwach)—to find a settled, quiet, and stable state—when the "day of trouble" (H3117, yôwm of H6869, tsârâh, meaning tightness or distress) arrives. This is not a passive resignation but an active seeking of spiritual peace and trust in God's sovereignty, even in the midst of impending devastation.
"when he cometh up unto the people, he will invade them with his troops."
This final clause clarifies the specific nature of the "day of trouble." "He" refers to the Chaldean oppressor, the instrument of God's judgment. "Cometh up unto the people" and "invade them with his troops" (H1464, gûwd, to crowd upon, attack) explicitly describes the brutal military invasion that God had revealed would befall Judah. This concrete imagery grounds Habakkuk's abstract fear in the terrifying reality of the coming historical event.
Literary Devices
Habakkuk 3:16 is rich in Imagery and Hyperbole, vividly conveying the prophet's extreme emotional and physical state. The descriptions of a "trembling belly," "quivering lips," and "rottenness entered into my bones" are powerful, visceral images designed to evoke a sense of profound terror and physical collapse. The phrase "rottenness entered into my bones" is a striking example of Metaphor, representing not literal decay but a complete internal weakening and loss of strength. The repetition of "trembled" (once for the belly, once for "in myself") serves as Emphasis, underscoring the pervasive and deep-seated nature of Habakkuk's fear. The structure of the verse, moving from the immediate physical reaction to the internal decay, and then to the desired spiritual posture in the face of the coming invasion, demonstrates a form of Climactic Progression, building the intensity of Habakkuk's experience.
Theological and Thematic Connections
Habakkuk 3:16 profoundly illustrates the awe-inspiring and terrifying nature of encountering God's holy justice and sovereign plan. The prophet's extreme physical reaction is not merely fear of personal harm, but a deep, reverential trembling before the majesty of a God who is both loving and righteous, capable of using even wicked nations to accomplish His purposes. This response underscores the biblical truth that a proper understanding of God's character, particularly His holiness and power in judgment, should evoke a profound sense of humility and awe. Yet, amidst this overwhelming fear, Habakkuk's resolve to "rest in the day of trouble" demonstrates a faith that transcends circumstances, finding its anchor in God's ultimate control. This paradox of fear leading to rest is a testament to the transformative power of divine revelation, preparing the believer to endure hardship by trusting in God's unfailing sovereignty and goodness, even when His ways are mysterious and painful.
Reflection and Application
Habakkuk's experience in this verse offers a profound model for believers navigating a world fraught with uncertainty, injustice, and impending difficulties. His visceral reaction reminds us that it is natural and even appropriate to feel fear, dread, or dismay when confronted with the harsh realities of life, suffering, or even the difficult truths of God's Word concerning judgment. However, like Habakkuk, our fear is not meant to paralyze us but to humble us and drive us to a deeper, more profound trust and reliance on God. His trembling was a necessary preparation, a spiritual recalibration that allowed him to seek and find "rest" in God's sovereignty, even as the storm gathered. This verse encourages us to cultivate a robust faith that, despite internal turmoil and external chaos, can find peace and stability in God, knowing that He is ultimately in control, and that His purposes, though often mysterious, are always just and good. It calls us to a posture of active trust, resting in God's character and promises, rather than succumbing to despair.
Questions for Reflection
FAQ
What does Habakkuk mean by "rottenness entered into my bones"?
This vivid phrase is a powerful metaphor for Habakkuk's complete physical and emotional collapse. It does not mean literal decay, but rather a profound internal weakening, as if his very skeletal structure—the foundation of his physical being and strength—was disintegrating. It conveys an overwhelming sense of dread, a loss of inner stability and vitality, in response to the terrifying divine revelation of impending judgment. It signifies that the fear was not superficial but penetrated to the deepest core of his being, leaving him utterly undone.
What is the "voice" that Habakkuk heard?
The "voice" (Hebrew: qôwl, H6963) refers to the divine revelation or pronouncement that Habakkuk had just received, particularly the detailed vision of God's awesome power and His coming in judgment described in Habakkuk 3:3-15. It is the sound of God's majestic and terrifying presence, revealing His sovereign plan to use the Chaldeans as an instrument of judgment against Judah. This divine communication was so overwhelming that it evoked an extreme, visceral reaction from the prophet.
How can one "rest in the day of trouble" when experiencing such profound fear?
Habakkuk's desire to "rest" (Hebrew: nûwach, H5117) amidst his terror is a profound expression of faith. It doesn't imply a lack of fear, but rather a spiritual posture of finding peace, stability, and quiet confidence in God's sovereignty, even when external circumstances are chaotic and terrifying. This rest is not passive resignation but an active trust in God's ultimate control and goodness, a deliberate choice to anchor one's soul in Him despite the storm. It's about finding inner tranquility and spiritual composure by entrusting oneself to God's plan, knowing that He is faithful even in judgment, as seen in Psalm 46:1-3.
Christ-Centered Fulfillment
Habakkuk 3:16, with its portrayal of profound fear giving way to a desire for rest amidst impending judgment, finds its ultimate fulfillment and resolution in Jesus Christ. The "day of trouble" that terrified Habakkuk foreshadows the ultimate "day of the Lord" and the final judgment, which Christ Himself will execute (Revelation 6:12-17). However, unlike Habakkuk, who trembled at the prospect of judgment, believers in Christ find their rest and peace not by merely enduring judgment, but by being delivered from it through Christ's atoning work. Jesus, the Lamb of God, willingly bore the full weight of God's wrath and judgment on the cross, experiencing a depth of suffering and abandonment that far surpasses Habakkuk's visceral fear (Isaiah 53:4-6). Therefore, the rest Habakkuk longed for is perfectly realized in Christ, who invites all who are weary and burdened to come to Him and find rest for their souls (Matthew 11:28-30). Through faith in Him, we are assured of peace with God, even amidst the world's tribulations, because He has overcome the world (John 16:33). The terrifying "voice" of judgment that shook Habakkuk now speaks of grace and salvation to those who are in Christ, allowing us to face any "day of trouble" with a peace that transcends understanding (Philippians 4:6-7), knowing our ultimate rest is secure in Him (Hebrews 4:9-11).