Habacuque 3
Warren Wiersbe · Citado em PreceptAustin
Habacuque 3
Wiersbe - Everything about this stanza reveals the glory of God. He is called “the Holy One” (Hab. 3:3, and see Hab 1:12), a name used in Isaiah at least thirty times. “His glory covered the heavens” (Hab 3:3) is an anticipation of the time when His glory will cover all the earth (Hab 2:14). (Be Amazed) Spendera observes that... Such universal praise is both warranted and prophetic. The synonymous parallelism in the second half of verse three effectively carries a sense of the future manifestation of God’s glory. Already the Old Testament understands that praise is due to God (Ps 48:10; Isa. 42:10), but the thought that all the earth will praise God moves toward an eschatological goal (Zeph. 3:19, 20) yet to be fulfilled (Phil 2:11). Splendor (KJV = "Glory") (01935) (hod) describes kingly authority (Nu 27:20; 1Chr 29:25), as well as splendor, majesty, that which is glorious (1Chr 16:27; 29:11; Job 37:22; 40:10; Ps 8:2; 21:6; 45:4; 96:6; 104:1; 111:3; 145:5; 148:13; Isa 30:30; Jer 22:18; Da 11:21; Hos 14:7; Hab 3:3; Zec 6:13). God's splendor is often linked with His majesty - 1Chr 16:27, Job 37:22, Ps 21:5, Ps 45:3, Ps 96:6, Ps 104:1, Ps 111:3, Ps 145:5. The point is that the Holy One is sovereign over His creation and the history of the world ("His" story). The earth is full of His praise - NET, NJB = " his glory fills the earth" Compare the similar phrase in Hab 2:14 "the earth filled with the knowledge of the glory of the LORD." Praise (08416) (tehillah) refers to glory; praise; song of praise; praiseworthy deeds. Tehillah can denote a quality or attribute of some person or thing, "glory or praiseworthiness." Secondly, in some cases tehillah represents the words or song by which God is publicly lauded, or by which His "glory" is publicly declared (Ps 22:22). Third, tehillah can be a technical-musical term for a song (sir) which exalts or praises God. (Ps 145:1). NET Note writes that "earth is full of His praise"...could mean that the earth responds in praise as God’s splendor is observed in the skies. However, the Hebrew term תְּהִלָּה (téhillah, “praise”) can stand by Metonymy for what prompts it (i.e., fame, glory, deeds). NET BIBLE NOTE ON FUTURE TENSE NET Note writes that in Hab 3:3-15 there are some 30 verbs in the Hebrew... a mixture of 11 prefixed verbal forms...,16 suffixed forms, and 3 prefixed forms with vav consecutive. All of the forms are best taken as indicating completed action from the speaker’s standpoint (all of the prefixed forms being regarded as preterites). The forms could be translated with the past tense, but this would be misleading, for this is not a mere recital of God’s deeds in Israel’s past history. Habakkuk here describes, in terms reminiscent of past theophanies, his prophetic vision of a future theophany.... From the prophet’s visionary standpoint the theophany is “as good as done.” This translation (NET) uses the English present tense throughout these verses to avoid misunderstanding. A similar strategy is followed by the NEB; in contrast note the NIV and NRSV, which consistently use past tenses throughout the section, and the NASB, which employs present tenses in Hab 3:3–5 and mostly past tenses in Hab 3:6–15. Comment: In light of the above somewhat technical note, it is notable that the Greek (Lxx) does use the future tense in translation of a number of the Hebrew verbs in Hab 3:3-15. Habakkuk 3:4 His radiance is like the sunlight; He has rays flashing from His hand, And there is the hiding of His power.: Radiance: Ex 13:21 14:20 Ne 9:12 Ps 104:2 Isa 60:19,20 Mt 17:2 1Ti 6:16 Rev 21:23 22:5 The hiding: Job 26:14 Pr 18:10 Habakkuk 3 Resources - Multiple Sermons and Commentaries GOD, THE HOLY ONE TOO AWESOME TO VIEW TOO POWERFUL TO MISS His radiance is like (= simile) the sunlight - Imagine staring at a created object like the sun on a cloudless day. Now imagine Habakkuk's vision of the Creator's "radiance...like sunlight!" Little wonder that Habakkuk adds "there is the hiding of His power!" This reminds one of Jehovah's warning to Moses after he had asked "I pray Thee, show me Thy glory" (Ex 33:18)... “I Myself will make all My goodness pass before you, and will proclaim the name of the LORD before you; and I will be gracious to whom I will be gracious, and will show compassion on whom I will show compassion.” 20 But He said, “You cannot see My face, for no man can see Me and live!” 21 Then the LORD said, “Behold, there is a place by Me, and you shall stand there on the rock; 22 and it will come about, while My glory is passing by, that I will put you in the cleft of the rock and cover you with My hand until I have passed by. 23 “Then I will take My hand away and you shall see My back, but My face shall not be seen.” (Ex 33:19-23) Other translations of Hab 3:4a - NET = "He is as bright as lightning"; ESV = "His brightness was like the light"; NIV = "His splendor was like the sunrise"; NLT "His coming is as brilliant as the sunrise"; LXX = "His brightness shall be (future tense) as light". The NET felt that instead of light or sunlight, a better translation would be lightning, reasoning that this picture fits better with "rays flashing from His hand". They felt that the fact that this Hebrew word does refer to lightning in Job 36:32, 37:3, 11, 15 also supported that translation in this passage. Sunlight (light, lightning)(0216) (or) refers to literal light (Ge 1:3), light from a heavenly body (Jer 31:35), the light from the "pillar of fire" (Ex 13:21), light as the "clothing" of God (Ps 104:2) or originating from Him (Isa 60:19, 20). The Bible versions differ in their translation (sunlight, lightning, sunrise), but each is still a picture of the awesome appearance of God. John MacArthur's comments that...The Shekinah glory, which protected and led Israel from Egypt through the wilderness (cf. Ex 40:34-38), was the physical manifestation of His presence. Like the sun, He spread His radiance throughout the heavens and the earth. He has rays flashing from His hand - KJV "He had horns coming out of his hand." It is as if rays of God's glory break through "the hiding of His power" and allow the prophet to view the "rays" of His glory. David Levy writes that - The phrase “horns coming out of his hand” (v. 4) is an anthropomorphic phrase (giving human form to God) to simply say that rays of God’s glory were emitted in all directions. Although God’s glory was greatly manifested, He still hid “his power” (v. 4) from the people, for no man can see God and live. So awesome was His glory that Moses had to be hidden in the “cleft of the rock” when God passed by (Ex. 33:18–23) or he would have perished. (Borrow When Prophets Speak of Judgment) Thomas
Habacuque 3
Wiersbe explains it this way... If Habakkuk looked ahead, he saw a nation heading for destruction, and that frightened him. When he looked within, he saw himself trembling with fear, and when he looked around, he saw everything in the economy about to fall apart. But when he looked up by faith, he saw God, and all his fears vanished. To walk by faith means to focus on the greatness and glory of God. One of the marks of faith is a willingness to wait patiently for the Lord to work. “Whoever believes will not act hastily” (Isa. 28:16NKJV). When we run ahead of God, we get into trouble. Abraham learned that lesson when he married Hagar and fathered Ishmael (Gen. 16), and so did Moses when he tried to deliver the Jews by his own hand (Ex. 2). “In quietness and confidence shall be your strength” (Isa. 3:15). Habakkuk could wait quietly because he knew that God was at work in the world (Hab. 1:5-note), and he had prayed that God’s work would be kept alive and strong (Hab 3:2). When you know that God is working in your life, you can afford to wait quietly and let Him have His way. Furthermore, God had commanded him to wait (Hab 2:3-note), and “God’s commandments are God’s enablements.” No matter what we see and no matter how we feel, we must depend on God’s promises and not allow ourselves to “fall apart.” “Rest in the Lord, and wait patiently for him” (Ps. 37:7). Over the years, I’ve often leaned on three verses that have helped me wait patiently on the Lord. “Stand still” (Ex. 14:13), “Sit still” (Ruth 3:18), and “Be still” (Ps. 46:10). Whenever we find ourselves getting “churned up” within, we can be sure that we need to stop, pray, and wait on the Lord before we do some stupid thing. (Be Amazed - Hosea, Joel, Jonah, Nahum, Habakkuk, Malachi) And as Paul Harvey used to say "Now for the rest of the story" in Habakkuk 3:17-19. His triumphant conclusion can also be ours beloved, for we worship and serve the same covenant keeping God! Patterson comments... Having been dramatically reminded of God’s past exploits against the wicked and his saving intervention on behalf of his people, the prophet was overwhelmed. Once he understood who God is and the principles and methods of his activities, Habakkuk was satisfied. He would trust God through the coming hour of judgment and rejoice no matter what may happen. (Ibid) Distress (06869)(tsarah from tsar = narrow or tight space) trouble, distress, anguish calamity, straits. It indicates intense inner turmoil (Ps 25:17) focusing on the emotional pain and distress of the situation (Dt 31:17) and the extreme discomfort. God delivers His people from this affliction (Ge 35:3; Job 5:19; Ps. 9:9). It is comparable to the pain of a woman bearing her first child (Je4:31). It refers to terror at the approach of a raping army (Jer 6:24). It defines the quality of time when Judah suffers her severest punishment for violating the covenant (Jer 30:7; cf. Ps 78:49). The land of a people that reject the Lord's word is described as full of distress, darkness, and the gloom of anguish (Isa 8:22 30:6). The Lxx translates tsarah in this verse with the Greek word thlipsis (from thlibo = to crush, press together, hem in) which originally expressed physical pressure. Figuratively thlipsis pictures one being "crushed" by intense pressure, difficult circumstances, suffering or trouble pressing upon them from without. Tsarah is used to describe Israel's future time of distress (Da 12:1-note), synonymous with the time of Jacob's distress (Jer 30:7-note), which will come to pass in the Great Tribulation. Tsarah - 71v in NAS - -affliction(1), anguish(2), distress(34), distresses(1), trouble(22), troubles(11). Gen 35:3; 42:21; Deut 31:17, 21; Jdg 10:14; 1 Sam 10:19; 26:24; 2 Sam 4:9; 1Kgs 1:29; 2Kgs 19:3; 2Chr 15:6; 20:9; Neh 9:27, 37; Job 5:19; 27:9; Ps 9:9; 10:1; 20:1; 22:11; 25:17, 22; 31:7; 34:6, 17; 37:39; 46:1; 50:15; 54:7; 71:20; 77:2; 78:49; 81:7; 86:7; 91:15; 116:3; 120:1; 138:7; 142:2; 143:11; Pr 1:27; 11:8; 12:13; 21:23; 24:10; 25:19; Isa 8:22; 30:6; 33:2; 37:3; 46:7; 63:9; 65:16; Jer 4:31; 6:24; 14:8; 15:11; 16:19; 30:7; 49:24; 50:43; Dan 12:1; Obad 1:12, 14; Jonah 2:2; Nah 1:7, 9; Hab 3:16; Zeph 1:15; Zech 10:11 Because I must wait quietly for the day of distress - What was the "day of distress?" In context this has to refer to the coming Babylonian invasion which results in capture of Jerusalem and destruction of the Holy Temple. This day of distress would bring a day of great calamity leading to severe famine and ultimate death for many of those in Judah. And yet even in the face of such sure and devastating defeat Habakkuk voiced one of the greatest expressions of undaunted faith, a most beautiful testimony of the supernatural power of true belief to be found anywhere in Scripture. In the following passages, Habakkuk declared that although everything fails, yet he will trust in the unfailing God, Yahweh, Who keeps covenant forever. Here is the application to our lives beloved of the Lord - There is no affliction, however severe or trying, which can ever separate us from our Father in heaven (Ro 8:35-39). His covenant with us is sure and everlasting, because it is founded on the once for all shed blood of His Son, our Lord Jesus Christ. Hold fast to His Word of truth when the winds of affliction blow hard, so that this truth can hold you and support you through the storm. The storm will pass, but God's presence and comfort will endure forever for His ways are everlasting! (Hab 3:6) George Matheson was born in Glasgow, Scotland, in 1842. As a child he had only partial vision, and his sight became progressively worse, until it resulted in blindness by the time he was eighteen. Despite his handicap, he was a brilliant student and graduated from the University of Glasgow and later from seminary. He became pastor of several churches in Scotland, including a large church in Edinburgh, where he was greatly respected and loved. After he had been engaged to a young woman for a short while, she broke the engagement, having decided she could not be content married to a blind man. Some believe that this painful disappointment in romantic love led Matheson to write the beautiful hymn which begins with the following stanza: O love that will not let me go, I rest my weary soul in Thee; I give Thee back the life I owe, That in Thine ocean depths its flow May richer, fuller be. Criswell comments... Anticipating the consequent calamity which shall ensue (in Judah and Jerusalem) and lead to famine and death, the prophet voices one of the greatest expressions of undaunted faith, the most beautiful exhibition of the power of true religion to be found anywhere in the Bible. Habakkuk declares that although everything fails, he will trust in Yahweh. No affliction, however severe or trying, can sever the believer from his Lord. For the people to arise who will invade us - The vicious Babylonians. Constable... It is a terrible feeling to know that calamity is coming but that one can do nothing to prevent it. He could endure the prospect because he remembered that the omnipotent God of Israel had consistently defended her in the past and promised to do so in the future. Earlier when the prophet heard about the powerful Babylonians, he wanted to talk with God (Hab 2:1-note). But now having been reminded of the infinitely more powerful Yahweh, he had nothing more to say (cf. Job 42:1–6). God would handle the Babylonians. All Habakkuk had to do was wait.