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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Habakkuk 3:1–2.
This chapter is entitled a prayer of Habakkuk. It is a meditation with himself, an intercession for the church. Prophets were praying men; this prophet was so (He is a prophet, and he shall pray for thee, Gen 20:7); and sometimes they prayed for even those whom they prophesied against. Those that were intimately acquainted with the mind of God concerning future events knew better than others how to order their prayers, and what to pray for, and, in the foresight of troublous times, could lay up a stock of prayers that might then receive a gracious answer, and so be serving the church by their prayers when their prophesying was over. This prophet had found God ready to answer his requests and complaints before, and therefore now repeats his applications to him. Because God has inclined his ear to us, we must resolve that therefore we will call upon him as long as we live. 1. The prophet owns the receipt of God's answer to his former representation, and the impression it made upon him (v. 2): "O Lord! I have heard thy speech, thy hearing" (so some read it), "that which thou wouldst have us hear, the decree that has gone forth for the afflicting of thy people. I received thine, and it is before me." Note, Those that would rightly order their speech to God must carefully observe, and lay before them, his speech to them. He had said (Hab 2:1), I will watch to see what he will say; and now he owns, Lord, I have heard thy speech; for, if we turn a deaf ear to God's word, we can expect no other than that he should turn a deaf ear to our prayers, Pro 28:9. I heard it, and was afraid. Messages immediately from heaven commonly struck even the best and boldest men into a consternation; Moses, Isaiah, and Daniel, did exceedingly fear and quake. But, besides that, the matter of this message made the prophet afraid, when he heard how low the people of God should be brought, under the oppressing power of the Chaldeans, and how long they should continue under it; he was afraid lest their spirits should quite fail, and lest the church should be utterly rooted out and run down, and, being kept low so long, should be lost at length. 2. He earnestly prays that for the elect's sake these days of trouble might be shortened, or the trouble of these days mitigated and moderated, or the people of God supported and comforted under it. He thinks it very long to wait till the end of the years; perhaps he refers to the seventy years fixed for the continuance of the captivity, and therefore, "Lord," says he, "do something on our behalf in the midst of the years, those years of our distress; though we be not delivered, and our oppressors destroyed, yet let us not be abandoned and cast off." (1.) "Do something for thy own cause: Revive thy work, thy church" (that is the work of God's own hand, formed by him, formed for him); "revive that, even when it walks in the midst of trouble, Psa 138:7, Psa 138:8. Grant thy people a little reviving in their bondage, Ezr 9:8; Psa 85:6. Preserve alive thy work" (so some read it); "though thy church be chastened, let it not be killed; though it have not its liberty, yet continue its life, save a remnant alive, to be a seed of another generation. Revive the work of thy grace in us, by sanctifying the trouble to us and supporting us under it, though the time be not yet come, even the set time, for our deliverance out of it. Whatever becomes of us, though we be as dead and dry bones, Lord, let thy work be revived, let not that sink, and go back, and come to nothing." (2.) "Do something for thy own honour: In the midst of the years make known, make thyself known, for now verily thou art a God that hidest thyself (Isa 45:15), make known thy power, thy pity, thy promise, thy providence, in the government of the world, for the safety and welfare of thy church. Though we be buried in obscurity, yet, Lord, make thyself known; whatever becomes of Israel, let not the God of Israel be forgotten in the world, but discover himself even in the midst of the dark years, before thou art expected to appear." When in the midst of the years of the captivity God miraculously owned the three children in the fiery furnace, and humbled Nebuchadnezzar, this prayer was answered, In the midst of the years make known. (3.) "Do something for thy people's comfort: In wrath remember mercy, and make that known. Show us thy mercy, O Lord!" Psa 85:7. They see God's displeasure against them in their troubles, and that makes them grievous indeed. There is wrath in the bitter cup; that therefore they deprecate, and are earnest in begging that he is a merciful God and they are vessels of his mercy. Note, Even those that are under the tokens of God's wrath must not despair of his mercy; and mercy, mere mercy, is that which we must flee to for refuge, and rely upon as our only plea. He does not say, Remember our merit, but, Lord, remember thy own mercy.
Historical interpretation
Sixteen Centuries of Reception
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
With him nothing is incomplete or out of due season, just as with the Father there is nothing incongruous. For all these things were foreknown by the Father, but the Son works them out at the proper time in perfect order and sequence. This was the reason why, when Mary was urging on to perform the wonderful miracle of the wine and was desirous before the time to partake of the cup of emblematic significance, the Lord, checking her untimely haste, said, “Woman, what have I to do with you? My hour is not yet come”—waiting for that hour which was foreknown by the Father. This is also the reason why, when men were often desirous to take him, “for the hour of his being taken was not yet to come,” nor the time of his passion, which had been foreknown by the Father; as also says the prophet Habakkuk: “By this you shall be known when the years have drawn close; you shall be set forth when the time comes; because my soul is disturbed by anger, you shall remember your mercy.”
The Father gave to the Son new disciples after Moses and Elijah had been exhibited along with him in the honor of his glory and had then been dismissed as having fully discharged their duty and office.… But we have the entire structure of this same vision in Habakkuk also, where the spirit in the person of some of the apostles says, “O Lord, I have heard your speech and was afraid.” What speech was this, other than the words of the voice from heaven, “This is my beloved Son, hear him”? “I considered your works and was astonished.” When could this have better happened than when Peter, on seeing his glory, knew not what he was saying? “In the midst of the two you shall be known”—even Moses and Elijah.
And we think that the expression also which occurs in the hymn of Habakkuk, “In the midst either of the two living things, or of the two lives, you will be known,” ought to be understood of Christ and the Holy Spirit. For all knowledge of the Father is obtained by revelation of the Son through the Holy Spirit, so that both of these beings which, according to the prophet, are called either “living things” or “lives” exist as the grounds of the knowledge of God the Father. For it is said of the Son that “no one knows the Father but the Son, and he to whom the Son will reveal him.” The same also is said by the apostle of the Holy Spirit, when he declares, “God has revealed them to us by his Holy Spirit; for the Spirit searches all things, even the deep things of God.” And again in the Gospel, when the Savior speaks of the divine and profounder parts of his teaching, which his disciples were not yet able to receive, he thus addresses them: “I cannot bear them now; but when the Holy Spirit, the Comforter, is come, he will teach you all things, and will bring all things to your remembrance whatsoever I have said unto you.” We must understand, therefore, that as the Son, who alone knows the Father, reveals him to whom he will, so the Holy Spirit, who alone searches the deep things of God, reveals God to whom he will: “For the Spirit blows where he lists.” We are not, however, to suppose that the Spirit derives his knowledge through revelation from the Son.
When the sacred lesson was read just now, we heard that at the time when the twelve spies were sent to view the land of promise, two of them brought back on a lever to the children of Israel a bunch of grapes of wonderful size. Those two men can be understood in many ways, dearly beloved, for they are not unfittingly believed to have signified both the two Testaments and the two precepts whereby God and the neighbor are loved. They can, likewise, be understood both historically and allegorically. That they were a type of the two Testaments we know definitely from the fact that the grapes are read to have been brought between those two men, just as Christ our Lord is clearly recognized in the middle of the two Testaments. According to what is written, “In the middle of the two animals you will be known,” that is, between the Old and New Testaments. When we read “in the middle,” we are not to understand that Christ was between the New and Old Testaments in such a way that he was contained in neither one. This is not true, beloved brothers, but when it says, “In the middle of the two animals you will be known,” we must realize that he is in the midst of the Old and New Testaments, that is, within in an interior and spiritual sense. This is not according to the letter, … but according to the spirit that vivifies all Christians who have spiritual understanding. Therefore “in the middle of the two animals you will be known” means in the inner sense of the New or Old Testaments.
“For mildness will come upon us, and we shall be corrected. Who knows the power of your anger, or can number your wrath for fear?” He now elaborates on his earlier statement: “the greatest number of them are labor and sorrow.” He says that we must not go beyond the precepts of the law, for Jesus Christ, who is mildness perfected, comes upon us and corrects and improves us if we wantonly ignore his Testaments. Since he used the word corrected, he prefaced it with “mildness,” so that we may realize that all the changes wrought by God in the faithful result from the application of devoted love. Next comes “Who knows the power of your anger or can number your wrath for fear?” Moses, who had experienced the severity of the Lord’s response to his errant people when they roused him with incessant grumbling, rightly exclaims that no one’s reckoning can measure his vengeance and that the potentialities of angry action open to him cannot be numbered. Observe in both instances that his boundless power is proclaimed, for just as the Lord’s rewards cannot be understood in their fullness, likewise the measure of his vengeance cannot be grasped. He did well to add “for fear;” as another prophet remarks: “I have pondered your works and was afraid.”
I considered Your works and was afraid: surely those works by which He redeemed the world, becoming obedient to the Father unto death, even the death of the cross: that, as the Apostle again says, through death He might destroy him that had the power of death, that is, the devil (Hebrews 2:14). Indeed, the more one diligently considers these works, the more one trembles at the works of one's own frailty.
In that time when my soul is troubled, in the wrath of mercy you will remember. When my soul is troubled, he said, struck with worthy sorrow of satisfaction and repentance because of the fear of your wrath and judgment, which I dread to have incurred carelessly, I believe that I will more quickly obtain the mercy of the pardon desired from you: where the marvelous swiftness of divine pity should be considered. He said that he was troubled in soul only because of the wrath of God, and immediately added that he was turned to mercy from wrath. To which the Psalmist's saying is similar: I said: I will confess my injustices against myself to the Lord, and you forgave the impiety of my heart (Ps. 31:3). But such indulgence can be for the smallest faults. Otherwise, our offenses, the graver they are, the greater and longer repentance, weeping, and alms they require. Up to this point, the prophet briefly encompasses with what fear of mind he was struck, having heard and more carefully considered the event of the Lord's incarnation and passion. Then, more fully, he immediately describes what that hearing, what those works of the Lord were that he was so moved by. It follows:
In the midst of two animals you will be known. It can be understood as in the midst of two animals, in the midst of Moses and Elijah. For there he was known to the three disciples on the holy mountain because he was to die, telling them that he would suffer in Jerusalem. There, he was known because he would rise again and would become immortal, with his countenance made bright like the sun, and his garments shining like snow. There, he was known because he was the Son of God, with a voice from the Father in heaven saying to him: This is my beloved Son, in whom I am well pleased; listen to him (Matthew 17:5). It can also, not unreasonably, be taken as in the midst of two thieves, among whom he was crucified and by dying was known to be a man. However, with the sun darkened, the earth shaken, and the other miracles narrated in the Gospel happening around the cross, he was known to be God. By interceding himself to the Father for his murderers, he was known to be most pious. By this same example, the prophet, who foresaw this in the spirit, was admonished not only to patiently bear the oppressions of the wicked but also to extend the grace of his kindness to those persecuting him.
Lord, I heard Your report and feared. The report of the Lord the Savior is what He heard from the Father, that He would come in the flesh, be born into the world, dwell among the weak as the Almighty, among sinners as the Just, among men as God, perform heavenly works, teach heavenly precepts, promise heavenly gifts, be tempted, scourged, mocked, killed, and by His death destroy our death; rising from the dead, ascend into the heavens, and having sent the Spirit from above, illuminate the world with the grace of truth. Of this report He Himself frequently made mention in the Gospel, saying: "But He that sent me is true, and I speak to the world those things which I have heard of Him" (John 8:26). And again: "But I have called you friends, because all things whatsoever I have heard of my Father, I have made known to you" (John 15:15). Concerning this, John the Baptist also says: "He that comes from heaven is above all, and what He has seen and heard, that He testifies" (John 3:31). Therefore, the prophet heard this report of the Lord in spirit, and feared because he complained of the oppressions of the righteous in the world, while even the Lord Himself, who makes the prosperous journey for us to salvation and life, met with death's end in the world. He feared because he lamented over the tribulations of the saints, who are not only to be delivered from tribulations by the Lord but also to be crowned eternally with the Lord.
When the years draw near, you will be known, when the time arrives, you will be revealed. The Apostles refer to this when they say: After the fullness of time had come, God sent his Son, born of a woman, born under the law, to redeem those who were under the law (Gal. IV, 4). The prophets foresaw these times and years from afar and greeted them from a distance, saying that when the years drew near and the time arrived, the Lord would be revealed and recognized. For it was also heard above, as the Lord said to him: Though the vision is yet for an appointed time; it will speak at the end and will not lie. Though it tarries, wait for it, because it will surely come, it will not delay (Habak. II, 3). Hearing this, and considering the works of the passion, he feared and was in awe, because he was moved by the transitory happiness of the wicked and the temporal affliction of the good. However, for having made a penance worthy of his unaware wrongdoings, he soon trusted that he could obtain forgiveness for his error. Hence he consequently adds:
Thy hearing: That is, thy oracles, the great and wonderful things thou hast revealed to me; and I was struck with a reverential fear and awe.
Thy work: The great work of the redemption of man, which thou wilt bring to life and light in the midst of the years, when our calamities and miseries shall be at their height.
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Summary
Habakkuk 3:2 is a profound prayer from the prophet Habakkuk, expressing a deep, reverent fear upon hearing God's revealed plan of impending judgment. Amidst this awe-filled response, Habakkuk fervently petitions the Lord to "revive" His work—to bring about spiritual renewal and make His power known even in the midst of the coming years of tribulation. Crucially, he intercedes for God to "remember mercy" in the midst of His righteous wrath, appealing to God's compassionate nature even as judgment looms.
Context
Literary Context
Habakkuk 3:2 is the opening verse of Habakkuk's prayer, which forms the third and final chapter of the book. This prayer serves as the prophet's climactic response to God's two-fold revelation in chapters 1 and 2. In chapter 1, Habakkuk laments the rampant injustice and violence within Judah, questioning God's apparent inaction. God responds by revealing His plan to raise up the Chaldeans (Babylonians) as His instrument of judgment against Judah, a revelation that deeply troubles Habakkuk. Chapter 2 then provides God's further response, emphasizing that "the righteous shall live by his faith" (Habakkuk 2:4) and pronouncing a series of "woes" upon the unrighteous. Chapter 3, therefore, is not a continuation of the dialogue but a psalm-like prayer, a deeply personal and theological reflection on God's character and His awesome power, culminating in Habakkuk's resolve to trust God regardless of the circumstances, as seen in Habakkuk 3:17-19. This prayer transitions from fear to faith, acknowledging God's terrifying holiness while clinging to His merciful nature.
Historical & Cultural Context
The book of Habakkuk is set in the late 7th century BCE, a tumultuous period for the Kingdom of Judah. The Assyrian Empire, which had long dominated the region, was in decline, and a new, formidable power, Babylon (Chaldea), was rapidly rising. Judah was caught between these shifting powers, often aligning with or being threatened by one or the other. Internally, Judah was experiencing significant moral decay, idolatry, and social injustice, despite some reforms under kings like Josiah. The prophet's initial complaint in Habakkuk 1:2-4 reflects this internal corruption. God's response, that He would use the even more ruthless Babylonians to punish Judah (Habakkuk 1:6-11), would have been shocking and terrifying to Habakkuk and his contemporaries. The cultural context includes the understanding of covenant curses for disobedience, and the expectation of divine intervention, whether for judgment or salvation. Habakkuk's prayer is thus deeply rooted in the immediate threat of foreign invasion and the spiritual state of his nation.
Key Themes
Habakkuk 3:2 encapsulates several key themes central to the book and biblical theology. Firstly, it highlights the theme of divine sovereignty and justice, as Habakkuk acknowledges God's absolute authority to execute judgment, even through seemingly unrighteous means. Secondly, the verse introduces the theme of reverent fear (awe) in the face of God's revelation, a proper response to His holiness and power, which is distinct from paralyzing terror. Thirdly, it powerfully expresses the theme of spiritual revival and divine manifestation, as the prophet pleads for God to actively intervene and make His presence and power known among His people, even in their darkest hour. Finally, and perhaps most poignantly, the verse emphasizes the theme of God's mercy triumphing over judgment. Habakkuk's plea, "in wrath remember mercy," echoes a consistent biblical truth that God's character is fundamentally merciful and compassionate, even when His justice demands severe discipline, a truth seen throughout the Old Testament, for example, in Exodus 34:6-7.
Exposition and Analysis
Key Word Analysis
This primitive root means "to live," "to keep alive," or "to restore to life." Causatively, as used here, it means "to revive" or "to quicken." When Habakkuk prays "revive thy work," he is not merely asking for a spiritual awakening in the modern sense, but for God to bring His mighty, redemptive acts—His "work" (H6467, pôʻal)—back to full vitality and manifestation. It's a plea for God to act powerfully and decisively, to breathe life into His promises and purposes, even in a time of spiritual decline and impending national crisis.
Derived from a root meaning "to tremble" or "to be agitated," this word signifies "commotion," "restlessness," "disquiet," or "anger." In the context of God, it refers to His righteous "wrath" or indignation against sin. Habakkuk acknowledges the certainty and terrifying nature of God's coming judgment, recognizing that the divine "wrath" is a just and necessary response to the widespread iniquity he has observed and been told about.
This primitive root means "to fondle," and by implication, "to love," especially "to compassionate" or "to show mercy." It often refers to a deep, visceral, motherly affection or pity. Habakkuk's plea "remember mercy" is an appeal to the very core of God's being—His inherent compassion and lovingkindness. Despite the inevitability of God's "wrath," the prophet clings to the hope that God's fundamental character is one of abundant mercy, and he intercedes for that mercy to be displayed even amidst the severity of judgment.
Verse Breakdown
"O LORD, I have heard thy speech, and was afraid:"
Habakkuk begins by acknowledging the profound impact of God's revelation. The "speech" (H8088, shêmaʻ) refers to the divine pronouncements and plans revealed in the preceding chapters, particularly the terrifying news of the Chaldean invasion. The prophet's response is not mere human terror but a deep, reverent fear (H3372, yârêʼ), an awe-filled recognition of God's majestic power, holiness, and the certainty of His impending judgment. This fear is a proper, worshipful response to the divine.
"O LORD, revive thy work in the midst of the years, in the midst of the years make known;"
This is the heart of Habakkuk's petition. He appeals to "the LORD" (H3068, Yᵉhôvâh), the covenant God of Israel. "Revive thy work" (H2421, châyâh and H6467, pôʻal) is a plea for God to quicken His mighty acts, His redemptive purposes, and His covenant faithfulness among His people. The repetition of "in the midst of the years" (H7130, qereb and H8141, shâneh) emphasizes the urgency and the specific timeframe: during the very period of impending judgment and tribulation. Habakkuk desires that God's power and character be "made known" (H3045, yâdaʻ) openly and unmistakably, even as the nation faces its darkest hour.
"in wrath remember mercy."
This powerful concluding phrase encapsulates the prophet's intercession. Habakkuk fully accepts the reality of God's righteous "wrath" (H7267, rôgez) against Judah's sin. Yet, he appeals to God's divine character, pleading for Him to "remember" (H2142, zâkar) His inherent "mercy" (H7355, râcham). This is not a request for God to forgo justice, but to temper it with compassion, to demonstrate His faithfulness to His covenant promises even in the act of discipline, ensuring that a remnant survives and that His ultimate redemptive purposes are not thwarted.
Literary Devices
Habakkuk 3:2 is rich in literary devices that amplify its profound message. The most prominent is Repetition, specifically the phrase "in the midst of the years," which is repeated for emphasis, underscoring the urgency and the specific timing of the prophet's plea—that God's work would be revived and made known during the very period of impending judgment, not after. This repetition creates a sense of immediate crisis and desperate longing. The verse also employs a form of Parallelism, particularly in the second half, where "revive thy work" is paralleled with "make known," suggesting that the revival of God's work is intrinsically linked to the manifestation of His character and power. The entire verse functions as a Lament and Intercession, a common form in biblical prayers where a cry of distress or fear is followed by an earnest petition to God, often appealing to His character. Finally, there's a strong sense of Contrast between "wrath" and "mercy," highlighting the tension between God's justice and His compassion, and the prophet's hope that the latter will prevail or at least temper the former.
Theological and Thematic Connections
Habakkuk 3:2 stands as a profound theological statement, affirming God's absolute sovereignty over history and His unwavering commitment to both justice and mercy. It teaches that a proper response to divine revelation, especially concerning judgment, is not despair but reverent fear that leads to earnest prayer. The prophet's plea for God to "revive His work" underscores the biblical concept of God's active involvement in human affairs, His power to bring spiritual renewal even in times of great apostasy or distress. Most significantly, the petition "in wrath remember mercy" reveals the core of God's character: His justice is always tempered by His boundless compassion, offering hope even in the face of deserved punishment. This divine attribute is foundational to the covenant relationship and provides the basis for all salvation.
Reflection and Application
Habakkuk 3:2 offers timeless lessons for believers navigating challenging times. It encourages us to bring our honest fears and anxieties before God, knowing that true reverence for His power and sovereignty can coexist with heartfelt lament. In a world often marked by injustice, moral decline, and societal upheaval, Habakkuk's prayer for God to "revive His work" becomes our own urgent plea. We are called to pray for spiritual awakening within the church, for God's power to be made known in our communities, and for His redemptive purposes to advance even amidst global crises. Crucially, this verse reminds us that even when facing the consequences of sin, whether personal or corporate, we can always appeal to God's unfailing mercy. It teaches us to intercede not only for ourselves but for a world desperately in need of divine compassion, trusting that God's ultimate desire is to show mercy, even as He executes justice. Our prayers should reflect both a sober recognition of sin's gravity and a confident reliance on God's compassionate heart.
Questions for Reflection
FAQ
What does "in the midst of the years" mean in this context?
The phrase "in the midst of the years" (Hebrew: bəqerev shānîm) is repeated for emphasis and refers to the present time or the period immediately ahead, specifically the years during which God's judgment through the Babylonians would unfold. It signifies Habakkuk's urgent plea for God to act now, during the very time of impending trouble and tribulation, rather than waiting until after the crisis has passed. He is asking for God's power and presence to be made known and for spiritual revival to occur even amidst the difficult years of divine discipline.
Is Habakkuk's prayer for "revival" similar to modern concepts of spiritual revival?
While there are parallels, Habakkuk's prayer for God to "revive thy work" (H2421 châyâh and H6467 pôʻal) is broader than just a spiritual awakening among people, though that is certainly included. It encompasses a desire for God to quicken His mighty acts, His redemptive purposes, and His covenant promises. It's a plea for God to actively intervene and demonstrate His power and faithfulness in tangible ways, both in judgment and in preserving His people. This could involve spiritual renewal, but also the fulfillment of prophecy, the preservation of a remnant, and the ultimate triumph of God's plan, even through the chaos of judgment.
Christ-Centered Fulfillment
Habakkuk's prayer for God to "revive thy work" and "in wrath remember mercy" finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "work" of God that Habakkuk longed to see revived and made known is supremely manifest in God's redemptive plan, culminating in Christ's incarnation, crucifixion, and resurrection. God's ultimate display of "mercy" in the midst of His "wrath" is seen at the cross, where the righteous wrath due to humanity's sin was poured out upon God's own Son, Jesus, the Lamb of God who takes away the sin of the world. Through Christ, God did not merely remember mercy but provided it, offering forgiveness and new life to all who believe, thereby demonstrating His justice and His mercy simultaneously (Romans 3:25-26). The "revival" Habakkuk sought is realized in the New Covenant, where God pours out His Spirit, bringing spiritual life to dead hearts (Ephesians 2:4-5), and making His presence known not just in powerful acts, but intimately within His people through the Holy Spirit (John 14:16-17). Thus, Christ is the embodiment of God's revived work and the ultimate demonstration of His mercy triumphing over wrath, offering hope and redemption even in the darkest of times.