Habakkuk 3:3-18 - Homilies By S.d. Hillman

God in history.

On reading these verses containing the ode of Habakkuk we find that they abound in historical allusions. The prophet recalled to mind the Divine interpositions both in mercy and in judgment which had taken place in the bygone days, and in the light of them contemplated the position and prospects of his people in his own time. This course was a very customary one with the Hebrew bards. They were eminently patriotic, and delighted to touch upon the national experiences of sorrow and conflict, of joy and triumph; and, indeed, to such an extent did they carry this, that an acquaintance with the facts of Jewish history is essential in order that we may apprehend the meaning and appreciate the beauty of their poetic strains. But whilst thus national, these sacred songs, in that they refer to principles which are of general application, and to experiences which are common to humanity, are felt by us to be universal in their character, and to belong unto us as well as to the Hebrews, that in reference to them "there is neither Jew nor Greek," in that they are calculated to instruct and edify, to stimulate and strengthen us all. Viewing in this light the celebrated "ode" of Habakkuk here recorded, we see illustrated in it the great fact of God's working in human history, together with the design and influence of this Divine operation.

I. SEE ILLUSTRATED HERE THE FACT OF THE DIVINE WORKING IN HUMAN HISTORY . Looking back, the prophet traced this working:

1 . In the giving of the Law on Sinai (comp. verses 3, 4, with Deuteronomy 33:2 ; 5:4 , 5:5 ; Psalms 68:8 ; Teman being another name for Seir). The manifestation of "the eternal light" is thus fittingly compared to the rising of the sun, heaven and earth reflecting his glory. The coming of God in judgment was the thought which, in the circumstances, was necessarily the most vividly present to the prophet's mind; and his allusion here to the manifestation of God in his infinite purity served as an appropriate prelude to this.

2 . In the plagues which fell upon the Israelites in the desert, as the result of their disobedience (comp. verse 5 with Deuteronomy 32:24 ). The plague is referred to as going before God, like the ancient shield bearer before the warrior ( 1 Samuel 17:7 ), or the courier before the man of rank ( 2 Samuel 15:1 ); and pestilence as coming after, as an attendant following his master.

3 . In the effects produced upon the Midianites by the advance of the hosts of God's chosen (comp. verses 6, 7 with Exodus 15:13-15 ).

4 . In the dividing of the Red Sea and the passage of the Jordan (comp. verse 8 with Exodus 15:8 ; Psalms 114:3-5 ). Verse 8 clearly has reference to these Divine interpositions, although the poet, rising with his theme, looked beyond those events and took a wider sweep, and beheld God as going forth, the Divine Warrior in his chariot of salvation, to put his foes to confusion and to effect deliverance for his own.

5 . Expressions also are used in verses 11-15 which, though somewhat veiled, doubtless suggested to the Hebrews, as they raised this song of praise, the sun standing still in Gibeon, and the moon in the valley of Ajalon, in the time of Joshua's victory over the Amorites (verse 11); the tragedy of the slaughter of Sisera, the representative of the head of the Canaanitish tribes (verses 13, 14); and the complete discomfiture of the Canaanites (verse 12). So that the "ode" sets forth God's hand in the events connected with the Jewish nation, and in this way illustrates most forcibly the great fact of the Divine working in human history through all the ages.

II. SEE EXPRESSED HERE THE DESIGN OF THE DIVINE WORKING IN HUMAN HISTORY . This is ever wise and good (verse. 13). God rules over all, making all events contribute to the working out of his purposes of love and mercy in the interests of the whole race. Earthly rulers pursue their own ends, and are prompted by considerations of glory and ambition, but their working is in subjection to the Divine control. "The king's heart," etc. ( Proverbs 21:1 ). Nothing can befall us, whether individually or nationally, without the permission of our heavenly Father—nothing. too, which he cannot or will not overrule to the advancement of our highest interests.

"All change changing

Works and brings good;

And though frequent storms, raging,

Carry fire and flood;

And the growing corn is beaten down,

The young fruits fall and moulder,

The vessels reel, the mariners drown

Awing the beholder;

Yet in evil to men is good for man.

Then let our heart be bolder,

For more and more shall appear the plan

As the world and we grow older."

(T.T. Lynch.)

By a process of Divine evolution, God causes the upheavings and commotions of all kinds which occur in the history of the world to result in the good of humanity; and whilst there is occasion for us, as we note his hand in human history, to say to him with reverence and awe, "In anger thou marchest through the earth; in wrath thou treadest down the nations" (Revised Version), yet we find abundant reason for adding, in the spirit of true adoration, " Thou goest forth for the salvation of thy people, for the salvation of thine anointed " (verse 13).

III. SEE SUGGESTED HERE THE INFLUENCE THIS THOUGHT OF THE DIVINE WORKING IN HUMAN HISTORY EXERTS UPON LOYAL HEARTS .

1 . In view of God's terribleness in judgment which marks his working in human history, such are filled with sacred awe. The prophet represents his whole being as convulsed with terror as he thought of the retributions God would, in righteousness, inflict (verse 16).

2 . In view of God's gracious purpose, in all his interpositions to save, restore, and bless the race, such are inspired with holy joy. Hence, strange paradox! whilst oppressed in spirit they are also glad in heart. "They tremble and rejoice," and this is their rapturous song in the night, expressive of their whole-souled trust through all, "Although the fig tree shall not blossom," etc. (verses 17-19).—S.D.H.

Habakkuk 3:4 (last clause)

The Divine concealments.

"The hiding of his power."

I. IN THE CONTEMPLATION OF THE NATURE AND OPERATIONS OF OUR GOD WE ARE MET BY THE DIVINE CONCEALMENTS . He is a God "that hideth himself" ( Isaiah 45:15 ); "He doeth great things past finding out," etc. ( Job 9:10 ); "He giveth no account of any of his matters" ( Job 33:13 ); "He maketh darkness his secret place" ( Psalms 18:11 ); "How unsearchable," etc.! ( Romans 11:33 ).

1 . We realize this as we think of his Being and perfections. "Who by searching," etc.? ( Job 11:7 ). He is veiled to us by the very covering of his splendour. "Who coverest thyself," etc. ( Psalms 104:2 ).

2 . And we also realize this as we think of his working. Mystery meets us in every department of his operations. The scientist and the theologian alike become baffled in their researches, the former having to admit his partial failure as he strives to penetrate the mystery of the universe, and the latter being perplexed at the seeming inequality of God's ways in the providential government of the world, and feeling himself enclosed as with a veil when he ventures to inquire into the high themes of revelation. "There is the hiding of his power." Notice—

II. CERTAIN COURSES ARE OPEN TO US IN VIEW OF THIS GREAT FACT .

1 . There is that which is pursued by the sceptic. He reasons—God cannot be known; therefore all thought on the part of man concerning him is needless and vain; all worship of him is folly; all structures reared by his servants to his honour mean waste; his very existence is but a possibility. Here we have the old atheism, banishing God from his universe; the old atheism, only arrayed in a newer and more subtle guise,

2 . There is, however, "a more excellent way." Though our God is infinitely beyond our poor stretch of thought, yet he may be known by us. Beyond the comprehension of human reason he is nevertheless present to faith, and deigns to reveal himself to the pure and loving heart. And we do well to remember this, and to repose the trust of our hearts in him, and then to set ourselves to inquire whether, after all, the partial obscurity of the Divine nature and operations may not be wisely and graciously as well as necessarily designed. And pursuing this course, such quieting thoughts as the following, bearing upon the Divine concealments, will be suggested to us.

III. GOD SOMETIMES CAUSES LIGHT TO FALL UPON HIS HIDDEN WAYS AND REVEALS HIMSELF AND HIS OPERATIONS MORE FULLY TO THE VIEW .

1 . It has been so in reference to the sacred Scriptures. During the lapse of ages God gradually drew back the veil, revealing more of his will than had been unfolded before.

2 . It has been so in the working out of the purpose of redeeming mercy. In the cross of Christ there was expressed the power as well as the wisdom of God; but there was the hiding of this Divine power. The spectators of the scene at Calvary saw only the weakness, and the cross was suggestive to them of shame and reproach and dishonour; but there was power there, although hidden, which soon began to be felt, one of the criminals crucified at the side of the Saviour being the first to experience it. The macerated body of the Redeemer was taken down from the cross, and laid in the sepulchre hewn out of the rock; and again there was the hiding of God's power, and it seemed as though death had conquered; but with the dawn of the first day of the week this power became revealed—the mighty Victor rose, despite seal and guard, the earnest and pledge of the ultimate resurrection of all his saints.

3 . And it has been so in human experience. In the dark days of sorrow there has been realized "the hiding of God's power;" but there has followed the revelation of his loving purpose and the making clear to troubled hearts that in all "his banner over them was love." And this shall be made still more manifest hereafter, for the eternal day shall break, and the shadows flee away forever!—S.D.H.