Chapter three of Habakkuk is the great temple prayer composed by the prophet in the backdrop of God's revelations to him in chapters one and two. These had predicted two great historic crises, one for Judah under attack from Babylon and one for Babylon in the day of her destruction. Habakkuk's prayer began with petitions in verses 1 and 2. He pleaded for believers in Israel – that God would grant them life, understanding and mercy in the midst of the critical years. However, prayer to God is composed of more than making requests of the Most High.

A Unique Feature of Human Nature⤒🔗

Have you ever contemplated the strange aspect of human experience which we share only with angels in the array of the living creatures of God? Man is by nature a spectator. We all watch and enter into the exploits of others. In the competitions of sport we delight in observing an athlete's skill. If our champion wins a contest we share the satisfaction of his highest displays of talent, and we feel that we have won along with him. There are immediate shouts of triumph at his winning, but then countless hours and efforts of rehearsing his exploits naturally follow.

There are the same enjoyment of and union with skilled musicians at concerts. One or a few produce the music, but thousands may be united with them in spirit as they perform. Giving a speech or preaching a sermon may be much the same. One speaks, but many more may be carried along in the unique experience of the oratory. We are then spectators, deriving emotional, intellectual and very real experiences from others. Their thrills in success and tragedies of defeat become our very own. Of course this argues that we are spiritual beings.

Specially Suited to Our Central Place in God's Purposes←⤒🔗

Above all we were made to be spectators of divine majesty. We were formed to glorify God and to enjoy him forever. Much of this is done through prayer! With an eye cast upon the mighty works of God, we are to rehearse his greatness from hearts that have entered into his glorious feats. To describe heartily his doings is the essence of praise. Habakkuk had just learned of two of the coming great acts of God. These were not disclosed merely to satisfy his curiosity. The revelation is intended to draw God's spectators into support of his execution of these great deeds.¹

How does God appear when he comes 'for the salvation of Your people, for salvation with Your anointed' (verse 13)? 'His glory covers the heavens, and His praise fills the earth. And His brilliance is as the light' (Hab. 3:3b-4a). The dominant impression made when God arises to save is glory, splendour, majesty, shining excellence, light and beauty.

When Jesus came to save his people from their sins he was 'the brightness of His Father's glory and the express image of His person' (Heb. 1:3). 'The glory of God (was) in the face of Jesus Christ' (2 Cor. 4:6). John was correct to describe his coming as 'the light shines in darkness' (John 1:5). However, so blind were men to that light that God sent John the Baptist just to tell them that the light was shining. Yet later, for all the apostles, the apostle John said, 'We beheld His glory, the glory as of the only begotten of the Father, full of grace and truth' (John 1:14). All believing observers of salvation must sing of the glory of the divine presence which acts. Satan actively labours to blind the eyes of men lest they be spectators of God's excellent greatness (2 Cor. 4:4).

As part of telling of the glory of the Holy One, Habakkuk extensively described his power. 'Horns (symbols of strength) flash from His hand, and there His power is hidden' (Hab. 3:4b). Omnipotence will be displayed in God's salvation. The force of the Almighty leaves man with no descriptive analogies. It is hidden, immeasurable and beyond man's knowing. Our Saviour-God is worthy of everlasting praises, thundering praises, for he is the only potentate. None can withstand his power.

Recognition of Divine Power←⤒🔗

In this poetic prayer Habakkuk enabled the saints of his day to foresee certain events. As worshippers watch and enjoy God's saving work it is not altogether a pleasing scene. The Holy One will save a remnant in Israel. He will be merciful to them. By his grace they will live and be righteous in his sight through faith. The unbelieving and disobedient in Israel will at the same time be destroyed. He who is Saviour and Lord of the church is also Lord of all the nations. Nations hostile to his truth and righteousness will be crushed even as God is merciful to those who have faith. He will 'break them with a rod of iron' and 'dash them to pieces like a potter's vessel' (Ps. 2:9).

As God comes (to save) 'Before Him goes a plague and a burning pestilence at His feet' (Hab. 3:5). The Lord advances with frightening consequences to men and demons who are his malignant enemies. When Israel was brought out of Egypt plagues struck all the Egyptians (terrible plagues, such as all their first-born sons dying in one night). When the horses and riders pursued Israel they were cast into the sea. Likewise Jesus, who came to save his people from their sins, also came to 'destroy the works of the devil' (1 John 3:8). The very same God who ensured that the gospel would be sent out into all the earth was at the same time causing Jerusalem to be destroyed by her enemies. Later, Rome (and all worldwide empire) was crushed. No worldwide empire has since dominated the earth, though many sinister nations have attempted to do so. In Christ's last acts to save his people he and his forces will leave behind the greatest carnage of all time (Rev. 19).

Liberalism, both old and new, has attempted to remove all wrath and vengeance from the true God. This movement recognizes the fierce anger of God against sin in the Old Testament. Yet its adherents teach that the God of the New Testament differs from this Old Testament view of God. They teach that God is now all mercy and kindness. To do so it is necessary to rewrite the New Testament, which liberals are delighted to do. To scrub the gospel clean (to their way of thinking) they choose some biblical themes and ignore others.

Are you ashamed of God's anger toward sinners or of his visiting just punishments upon them? Then what will you make of the cross of our Lord Jesus Christ whom the New Testament describes in Old Testament language as 'the Lamb of God who takes away the sin of the world' (John 1:29)? The cross is not explained merely by Judas, the Chief Priests, the Pharisees and the Roman authorities. The cross is a display of God's making his own sinless Son 'to be sin for us so that we might be made the righteousness of God in him' (2 Cor. 5:21). God comes in frightening majesty when he comes to be merciful to his people.

Arriving at his intended destination the Holy One 'stands' and 'looks' (Hab. 3:6a). His look is taking measure of the earth. This look also startles the nations, both the nation of Israel and heathen nations. All are terrified at the presence of the Lord. Men do well to be weak-kneed. Events of cosmic proportions are about to occur. Actions of epic dimensions will be accomplished.

'The everlasting mountains are shattered. The perpetual hills bow before Him' (Hab. 3:6b). All this is in response to 'a look'. What will men do when he uncovers the powers hidden in his hand to strike them?

This section of Habakkuk's prayer ends with reference to the tents of two of Israel's earliest enemies. Both were tent-dwellers. Bible readers especially recall the collapse of the tents of Midian in the days of Gideon (Judg. 7). Habakkuk refers to the trembling of Midian's tents when the Holy One 'stood' still and 'looked'. Fear made their dwellings to shake (Hab. 3:7).

All of the actions of God are the believers' triumphs. That is true whether the One whose 'ways are everlasting' attacks traitors and rebels in the midst of God's people or whether he attacks our inveterate enemies who are outside of his church. Habakkuk and the Jews of his day expected successive destruction, in Israel first and later of Babylon. In each case the result would be salvation and life to those of faith (Hab. 2:4).

Christians in the western world have witnessed massive defections from the truths of the Bible over the last 125 years. Although some revival of belief in the truth did come during the last fifty years, moral and spiritual decay continue to exercise their evil effects in our nations. Our new 'Reformation' has not produced widespread conversions to Christ at this time. Will the Holy One come to our lands with fearful chastisings? Will these precede a return to the Lord and his Word? Whatever the case, Christ will build his church! Whatever the case, individuals with true faith will live. When the Lord comes in glory and power, when he stands with piercing gaze unsettling his enemies, we ought to follow Habakkuk's example.

It is ours to observe the glory, and to sing of his might. It is ours to celebrate cosmic disruptions arranged by his purposes (cf. 2 Pet. 3). It is ours to believe, live, understand and enter into the Lord's works with praise. Men never change the course of history, but believers are there when God does so. They triumph in him!

Facing Two Ways←⤒🔗

With verses 8-16, the temple hymn turns to a direct address of their Saviour-God. The second person 'you' is used to speak to him. No longer are the singers merely surveying the scene of God's mighty works. Now they salute the Mighty Worker personally.

The issue of deliverance in mercy takes up the imagery of past salvation. Yet similar events must occur in the future as the Lord answers the plea, 'In wrath remember mercy.' Only the Creator can employ the great forces of the universe in his exploits. He calls rivers and seas to fight for him (verses 8 and 10). These lines recall the triumphs at the Red Sea and the Jordan River. But final bowls of wrath will yet fall upon the waters of the earth.

Sun and moon stand still while the Almighty executes his wrath and brings deliverance (Hab. 3:11; Josh. I0:12-13). Mountains tremble (Hab. 3:10). With creation summoned to assist his cause, Jehovah rode on horses and chariots as a Warrior. He carried glittering spear and arrows dedicated to slaying the wicked (Hab. 3:9, 11). With 'indignation' (verse 12) he went forth for the salvation of his people and the trampling of nations.

It is exactly because God would invade Israel at the head of the Babylonian army that Habakkuk trembled in his body with quivering lips and rottenness in his bones (Hab. 3:16). All he could do was to wait submissively for the divinely-appointed invasion of Israel. The prophet told Jehovah that he awaited the event with quiet trembling. There was no other suitable salvation for the faithful along with destruction of the wicked but the Lord's perfect plan.

Would God call us to await such terrifying providences in our lands where faith and its attendant righteousness are so low? Can we worship as the divine plan of history unfolds? Can we be still as we tremble in expectation?