I will joy in the God of my salvation.- Hab_3:17-18.
1. The third chapter of Habakkuk is at once a pæan and a prayer. In form it is a dramatic and dithyrambic poem, which illustrates the struggle of mind by which hope had been wrung out of calamity and fear. So far there had been no promise of immediate deliverance; indeed, the silence of the prophet on this head implied the inevitable continuance of the present calamities. He had pointed to faith and faithfulness as the only remedy. This was the answer which he had received from God, the only inference as to present duty that could be deduced from the certainty of the Divine supremacy. Hope for himself, hope for his nation lay in moral steadfastness. But that steadfastness might well be encouraged by the remembrance of God's marvellous deliverance of His people in days of old. And these are the thoughts that are to be poured forth in the hymns and prayers of the congregation assembled for worship. Whether the circumstances of Habakkuk's own day permitted the musical rendering of his magnificent hymn in the Temple or not, it was clearly well suited for public use, and, if it was not set to music by himself, it was so by a later hand as soon as the reviving fortunes of the Jews permitted.
2. The psalmist begins his poem with the words, “O Lord, I have heard the report of thee, and am afraid.” This is the keynote of the psalm almost to the end. The story of Jehovah's doings for Israel in days of old fills his heart with such awe and reverence that he trembles to think of the terrible deeds He may yet do for the salvation of His people. Yet the suppliant prays for this same wonder-working, personal interference of the Divine One. May Jehovah's work be revived in the midst of the years! May He make Himself known in wrath to Israel's oppressors, but in mercy towards Israel itself!
Then follows a magnificent theophany or manifestation of the Divine Presence in the world. It is an ideal picture of Jehovah's appearance on the earth, moulded on the lines of heroic history, and descriptive of Israel's marvellous past. The whole thought of the Book of Habakkuk rises up and bursts out with a tremendous glory of exultant music in this majestic poem, which pictures God's omnipotent, resistless sovereignty; God's glorious march through the world's story in the past; God's everlasting sovereignty still; God's truth, justice, mercy.
3. The prophet saw that evil was at hand, and unavoidable; he submitted to the dispensation of God, whose Spirit enabled him to paint it in all its calamitous circumstances. He knew that God was merciful and gracious, and he trusted to His promise, though all appearances were against its fulfilment. He knew that the word of Jehovah could not fail, and therefore his confidence was unshaken. No paraphrase can add anything to this hymn, which is full of inexpressible dignity and elegance, leaving even its unparalleled piety out of the question. In it all the elements-the contending emotions, the doubts, the fears, the hopes, the longings of Habakkuk's spiritual experience and wrestling for faith-find their complete, perfect utterance, and their triumphant consummation, in a quiet trust, which will not be dismayed amid the clash and fall of nations and of empires; but which, when all the human props and supports of confidence have given way, can still rest peaceful and happy in the reality and being of God. He built his altar of praise upon no foundation of a carefully calculated surplus of credit over debit. He even erected it upon a basis of entire and irreparable loss, and with his offering he lifted up his voice in jubilant thanksgiving. He was careless of consistency, of logic, even of common sense-the things which the world adores. Though all the treasures of life took wings, he would yet sing his songs of gladness. Men might marvel and exclaim, but he knew, and he was satisfied. He had the inner wealth which no outer calamity could touch; therefore he surveyed, without repining and without despair, the loss of all earth counted dear.
Just before Sir Thomas More was made Lord Chancellor, and while he was reporting the result of his mission to the Netherlands to the King at Woodstock, a messenger came to tell him that part of his home at Chelsea, and all his barns, then full of corn, were burned down. On hearing the tidings, he wrote thus to his wife: “Mistress Alyce, in my most hearty will, I recommend me to you. And whereas I am informed of the loss of our barns, and our neighbours' also, with all the corn that was therein, albeit (saving God's pleasure) it is a great pity of so much good corn lost, yet, since it hath pleased Him to send us such a chance, we are most bounden, not only to be content, but also to be glad of His visitation. He sent us all that we have lost; and since He hath by such a chance taken it away again, His pleasure be fulfilled. Let us never grudge thereat, but take it in good worth, and heartily thank Him, as well for adversity as prosperity. And peradventure we have more cause to thank Him for our loss than for our winning. For His wisdom better seeth what is good for us than we do ourselves. Therefore, I pray you be of good cheer, and take all the household with you to church, and there thank God, both for that He hath given us, and for that He hath left us, which, if it please Him, He can increase when He will. And if it please Him to leave us yet less, at His pleasure be it. I pray you also to make some good search what my poor neighbours have lost, and bid them take no thought therefore, for if I should not leave myself a spoon, there shall be no poor neighbour of mine bear loss by any chance happened in my house.”
4. While this is a study of Old Testament times, in Christ its experience is made more sure. The great principles of this Old Testament story abide, but in Christ we have the ratification of everything that we find suggested here. All the arguments in favour of the prophet's rejoicing in the midst of desolation are made more certain and more strong by Christ. Supposing all be swept away on which we depend, our Master is able to create for our sustenance. He has resources of which we know nothing. He can lay His multiplying hand upon five loaves and two small fishes so that a multitude be fed. If this transient, physical life shall wither, and droop, and die, still there is the infinite music of the Master's voice: “Lo, I am with you all the days, even unto the consummation of the age.” If Habakkuk rejoiced in what, comparatively, was twilight only, how much more shall we rejoice in Christ, the glory of the only Begotten! “Rejoice in the Lord alway, and again I say, Rejoice.” How shall we climb to the prophet's high place of triumph? First by a recognition of the fact that amid all the conditions that confront us Christ is at work; then by waiting; and, lastly, by the deep communion of faith. Our joy is in proportion to our trust; our trust is commensurate with our knowledge of Him. To know Him is to trust Him. May we be led into the fuller knowledge, and so find the fuller faith, and thus learn the fuller joy!
