| Barnes' Notes on the Bible A prayer of Habakkuk - o. The "prayer" of the prophet, in the strictest sense of the word, is contained in the words of Habakkuk 3:2. The rest is, in its form, praise and thanksgiving, chiefly for God's past mercies in the deliverance from Egypt and the entering into the promised land. But thanksgiving is an essential part of prayer, and Hannah is said to have "prayed," whereas the hymn which followed is throughout one thanksgiving . In that also these former deliverances were images of things to come, of every deliverance afterward, and, especially, of that complete divine deliverance which our Lord Jesus Christ performed for us from the power of Satan 1 Corinthians 10:11, the whole is one prayer: "Do, O Lord, as Thou hast done of old; forsake not Thine own works. Such were Thy deeds once; fulfill them now, all which they shadowed forth." It is then a prayer for the manifestation of God's power, and therewith the destruction of His enemies, thenceforth to the Day of Judgment. Cyril: "Having completed the discourse about Babylon, and having fore-announced most clearly, that those who destroyed the holy city and carried Israel captive shall be severely punished, he passes suitably to the mystery of Christ, and from the redemption which took place partially in one nation, he carries on the discourse to that universal redemption, whereby the remnant of Israel, and no less the whole world has been saved." Upon Shigionoth - The title, "Shiggaion," occurs only once besides Psalm 7. Upon, in the titles of the Psalms, is used with the instrument , the melody , or the first words of the hymn, whose melody has been adopted The two first are mentioned by a Jewish Commentator (Tanchum) with others, "in his delight," or "his errors," in the sense, that God will forgive them. This, which the versions and Jewish commentators mostly adopt, would be a good sense, but is hardly consistent with the Hebrew usage. "Shiggaion of David," as a title of a Psalm, must necessarily describe the Psalm itself, as "Mismor of David," "Michtam of David," "Tephillah of David," "Maschil of David." But "Shiggaion," as a "great error," is not a title: nor does it suit the character of the Psalm, which relates to calumny not to error. It probably, then, means a psalm with music expressive of strong emotion, "erratic" or "dithyrambic." Habakkuk's title, on Shigionoth (plural) then would mean upon, or (as we should say,) "set to" music of psalms of this sort The number "three" remarkably predominates in this psalm (Habakkuk 3:6 has 15 words, in five combinations of three words; Habakkuk 3:3, Habakkuk 3:10 have 12 words, in four 3's: Habakkuk 3:4, Habakkuk 3:9, Habakkuk 3:19 have 9 words in three 3's: Habakkuk 3:5, Habakkuk 3:12, Habakkuk 3:15, Habakkuk 3:18 have 6 words in two 3's: Habakkuk 3:17 is divided into 4-3-3-4-3-3; Habakkuk 3:8 is 3-3-3-3-2; Habakkuk 3:11 is 4-3-3; Habakkuk 3:16 is 3-3-3-2-2-2-3. This forces itself on every reader. Delitzsch quotes the Meor. Enaim, i. 60, "The prayer of Habakkuk goeth on three's") yet so that long measures are succeeded by very short.
Clarke's Commentary on the BibleA prayer of Habakkuk - upon Shigionoth - See the note on the title of Psalm 7 (note), where the meaning of Shiggaion is given. The Vulgate has, pro ignorantiis, for ignorances, or sins committed in ignorance; and so it is understood by the Chaldee. The Syriac has nothing but merely, A prayer of Habakkuk. And the Septuagint, instead of Shigionoth, have μετα ῳδης, with a hymn, which is copied by the Arabic. I suspect that the title here given is of a posterior date to the prophecy. It appears to interrupt the connection between this and the termination of the preceding verse. See them together: - Habakkuk 2:20 : "But the Lord is in his holy temple:Be silent before him, all the earth. Habakkuk 3:1 : O Lord, I have heard thy speech:I have feared, O Lord, thy work.As the years approach thou hast shown;As the years approach thou makest known.In wrath thou rememberest mercy." The prophet may here refer to the speech which God had communicated to him, Habakkuk 1:1-11, Habakkuk 2:4-20, and the terror with which he was struck, because of the judgments denounced against Jerusalem. I have followed the version of Apb. Newcome in this first verse. The critical reader may consult his notes, and the various readings of Kennicott and De Rossi.
Gill's Exposition of the Entire BibleA prayer of Habakkuk the prophet upon Shigionoth. Of the name, character, and office of the prophet; see Gill on Habakkuk 1:1. This chapter is entitled a "prayer" of his, a supplicatory one, put up in an humble and earnest manner, and in the exercise of faith, and under the influence of a spirit of prophecy. He before had a vision of the coming of Christ, and of what enemies would rise up, and obstruct his kingdom and interest in the world; and here lie prays that these obstructions might be removed, and that the kingdom of Christ, in its full extent and glory, might take place in the world; and is a prayer of faith, as he prayed it might be, he believed it would be; and left this prayer behind him, for the use and instruction of the church in all ages, until the whole should be accomplished. It seems to be composed after the manner of the psalms of David, to make it the more pleasant and agreeable; and that it might be the more regarded, and be more fitted for the public use and service of the sanctuary: this appears from the style of it, which is poetical, lofty, and sublime; from the frequent use of the word "Selah", peculiar to the psalms of David, Habakkuk 3:3 and from the direction of it to the chief singer on the stringed instruments, Habakkuk 3:19 and from the phrase "upon", or "according to Shigionoth" here, which the Septuagint version renders "with a song"; and so the Arabic version, "after the manner of a song"; for this word seems to be the plural of Shiggaion, the title of the seventh psalm Psa 7:1; which was either the name, title, or first word of some song or songs, according to which this was to be sung; or the name of the tune with which it was to be sung; or of the instrument on which was to be sung: it very probably designs, and may called, an "erratic" or "wandering" song, because of the variableness of its metre, and of its tune. The Vulgate Latin version wrongly interprets it, "for ignorances"; as if this was a prayer of the prophet's for the pardon sins of error and ignorance committed by himself, or by others, or both; which sense is favoured by the Targum, "a prayer which Habakkuk the prophet prayed, when it was revealed unto him concerning the length (of time) which (God) gave to the wicked; that, if they would return to the law with a perfect heart, they should be forgiven all the sins which they had committed before him as ignorance:'' but there does not appear throughout the whole prayer one single petition for the pardon of any sin at all.
Keil and Delitzsch Biblical Commentary on the Old TestamentThe song has a special heading, after the fashion of the psalms, in which the contents, the author, and the poetical character of the ode are indicated. The contents are called tephillâh, a prayer, like Psalm 17:1-15; 86; 90; 102, and Psalm 142:1-7, not merely with reference to the fact that it commences with a prayer to God, but because that prayer announces the contents of the ode after the manner of a theme, and the whole of the ode is simply the lyrical unfolding of that prayer. In order, however, to point at the same time to the prophetic character of the prayer, that it may not be regarded as a lyrical effusion of the subjective emotions, wishes, and hopes of a member of the congregation, but may be recognised as a production of the prophets, enlightened by the Spirit of Jehovah, the name of the author is given with the predicate "the prophet;" and to this there is added על שׁגינות, to indicate the poetico-subjective character, through which it is distinguished from prophecy in the narrower sense. The expression "upon Shigionoth" cannot refer to the contents or the object of the ode; for although shiggâyōn, according to its etymon shâgâh equals shâgag, to transgress by mistake, to sin, might have the meaning transgression in a moral sense, and consequently might be referred to the sins of transgressors, either of the Judaeans or the Chaldaeans, such an assumption is opposed both to the use of shiggâyōn in the heading to Psalm 7, and also to the analogy between ‛al shigyōnōth, and such headings to the psalms as ‛al haggittı̄th, ‛al negı̄nōth, and other words introduced with ‛al. Whilst shiggâyōn in Psalm 7:1 indicates the style of poetry in which the psalm is composed, all the notices in the headings to the psalms that are introduced with ‛al refer either to the melody or style in which the psalms are to be sung, or to the musical accompaniment with which they are to be introduced into the worship of God. This musico-liturgical signification is to be retained here also, since it is evident from the subscription in Habakkuk 3:19, and the repetition of Selah three times (Habakkuk 3:3, Habakkuk 3:9, Habakkuk 3:13), that our hymn was to be used with musical accompaniment. Now, as shâgâh, to err, then to reel to and fro, is applied to the giddiness both of intoxication and of love (Isaiah 28:7; Proverbs 20:1; Proverbs 5:20), shiggâyōn signifies reeling, and in the terminology of poetry a reeling song, i.e., a song delivered in the greatest excitement, or with a rapid change of emotion, dithyrambus (see Clauss on Psalm 7:1; Ewald, Delitzsch, and others); hence על שׁגינות, after dithyrambs, or "after the manner of a stormy, martial, and triumphal ode" (Schmieder).
Geneva Study BibleA prayer of Habakkuk the prophet {a} upon Shigionoth. (a) upon Shigionoth or for the ignorance. The prophet instructs his people to pray to God, not only because of their great sins, but also for those they had committed in ignorance.
Wesley's Notes 3:1 Upon Sigionoth - A musical instrument.
King James Translators' Notesupon...: or, according to variable songs, or, tunes, called in Hebrew, Shigionoth
Scofield Reference Notes[2] Prayer Prayer in the O.T. is in contrast with prayer in the N.T. in two respects: (1) In the former the basis of prayer is a covenant of God, or an appeal to his revealed character as merciful, gracious, etc. In the latter the basis is relationship: "When ye pray, say, Our Father" Mt 6:9. (2) A comparison, e.g. of the prayers of Moses and Paul, will show that one was praying for an earthly people whose dangers and blessings were earthly; the other for a heavenly people whose dangers and blessings were spiritual.
Jamieson-Fausset-Brown Bible CommentaryCHAPTER 3 Hab 3:1-19. Habakkuk's Prayer to God: God's Glorious Revelation of Himself at Sinai and at Gibeon, a Pledge of His Interposing Again in Behalf of Israel against Babylon, and All Other Foes; Hence the Prophet's Confidence Amid Calamities. This sublime ode begins with an exordium (Hab 3:1, 2), then follows the main subject, then the peroration (Hab 3:16-19), a summary of the practical truth, which the whole is designed to teach. (De 33:2-5; Ps 77:13-20 are parallel odes). This was probably designed by the Spirit to be a fit formula of prayer for the people, first in their Babylonian exile, and now in their dispersion, especially towards the close of it, just before the great Deliverer is to interpose for them. It was used in public worship, as the musical term, "Selah!" (Hab 3:3, 9, 13), implies. 1. prayer-the only strictly called prayers are in Hab 3:2. But all devotional addresses to God are called "prayers" (Ps 72:20). The Hebrew is from a root "to apply to a judge for a favorable decision." Prayers in which praises to God for deliverance, anticipated in the sure confidence of faith, are especially calculated to enlist Jehovah on His people's side (2Ch 20:20-22, 26). upon Shigionoth-a musical phrase, "after the manner of elegies," or mournful odes, from an Arabic root [Lee]; the phrase is singular in Ps 7:1, title. More simply, from a Hebrew root to "err," "on account of sins of ignorance." Habakkuk thus teaches his countrymen to confess not only their more grievous sins, but also their errors and negligences, into which they were especially likely to fall when in exile away from the Holy Land [Calvin]. So Vulgate and Aquila, and Symmachus. "For voluntary transgressors" [Jerome]. Probably the subject would regulate the kind of music. Delitzsch and Henderson translate, "With triumphal music," from the same root "to err," implying its enthusiastic irregularity.
Matthew Henry's Concise Commentary3:1,2 The word prayer seems used here for an act of devotion. The Lord would revive his work among the people in the midst of the years of adversity. This may be applied to every season when the church, or believers, suffer under afflictions and trials. Mercy is what we must flee to for refuge, and rely upon as our only plea. We must not say, Remember our merit, but, Lord, remember thy own mercy.
Matthew Henry's Whole Bible CommentaryChapter 3 Still the correspondence is kept up between God and his prophet. In the first chapter he spoke to God, then God to him, and then he to God again; in the second chapter God spoke wholly to him by the Spirit of prophecy; now, in this chapter, he speaks wholly to God by the Spirit of prayer, for he would not let the intercourse drop on his side, like a genuine son of Abraham, who "returned not to his place until God had left communing with him." Gen. 18:33. The prophet's prayer, in this chapter, is in imitation of David's psalms, for it is directed "to the chief musician," and is set to musical instruments. The prayer is left upon record for the use of the church, and particularly of the Jews in their captivity, while they were waiting for their deliverance, promised by the vision in the foregoing chapter. I. He earnestly begs of God to relieve and succour his people in affliction, to hasten their deliverance, and to comfort them in the mean time (v. 2). II. He calls to mind the experiences which the church formerly had of God's glorious and gracious appearances on her behalf, when he brought Israel out of Egypt through the wilderness to Canaan, and there many a time wrought wonderful deliverances for them (v. 3-15). III. He affects himself with a holy concern for the present troubles of the church, but encourages himself and others to hope that the issue will be comfortable and glorious at last, though all visible means fail (v. 16-19). Verses 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 (ch. 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, Prov. 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, Ps. 138:7, 8. Grant thy people a little reviving in their bondage, Ezra 9:8; Ps. 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!" Ps. 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. |
