Habakkuk 3:1Meaning & Commentary from the Church Fathers

Finding all humanity in spiritual captivity and suffering under oppressive dominion—where Satan ruled over us through sin—He liberated us from bondage and despair, returning us to a state reminiscent of the holy city, the heavenly Jerusalem. Consequently, as it is written, we were made fellow citizens with the angels and “God's inheritors” (Eph. 2:19), ultimately embracing heaven as our true home.

The astonished prophet, captivated by the magnitude of this mystery and the incomprehensible and divine incarnation of the Only Begotten, offers a prayer in a song reflecting the words of David: “my tongue shall learn thy righteousness, all day thy praise” (Psalm 34:28). “O Lord, I have heard thy hearing, and I am afraid: ... I perceive thy works, and am terrified.” This expression may be directed to the Father of all, revealing the Son and making Him known through the Spirit, or appropriately, it may refer to the Word made flesh.

If directed to the Father, we might interpret it as follows: “O Lord of all, I am astounded by this revelation of Thy Son; for these declarations are truly astonishing and beyond comprehension, and the manner in which You build Your dwelling exceeds all understanding.” Yet, when I contemplate the greatness of Your works with the vision of my heart, I am filled with overwhelming awe. If this declaration pertains to the Son, it can still be understood in this way: “O Lord, Almighty of all! Though You took on flesh, upon hearing and receiving revelation about You, I came to be in reverence. I am amazed, justly so, at the enormity of this matter; for I learn that You, the image of the Father and equal in all aspects, chose to humble Yourself, becoming a man through a woman and taking on the form of a servant, while also being God with us and claiming the title of Father: ‘You have become obedient unto death, the death of the cross’ (Phil. 2:6-9; cf. Gal. 4:4).

Thus, “I have heard Thy hearing, and I am afraid: I understand Thy works, and I am terrified”; for You have given sight to the blind, proclaimed freedom to the captives (Isa. 61:1-2; Luke 4:18-19), healed the brokenhearted, brought back the lost, and unified the scattered (Ps. 146:3). You have been a light for those in darkness (Isa. 9:2; Luke 1:79), the door and the way to life and sanctification (Isa. 45:1; John 10:7; John 14:6). You have brought faith to the world, uniting into one body those of the circumcision and those of the Gentiles (Eph. 2:14, 18), becoming the cornerstone—the chosen and precious stone (Isa. 28:16; Matt. 21:42).

You redeemed the whole universe for God the Father, freeing those held captive by sin’s weakness, snatching them from the grasp of the devil (1 John 3:8). The bondservants radiated with the grace of sonship (Eph. 1:5; Col. 1:13), and mortals became citizens of heaven (1 Cor. 15:47-49). Moreover, it is noteworthy that You, the source of life for all, suffered bodily death alongside us. Yet, You became the firstborn among the dead, the forerunner of the departed, the firstborn of humanity restored to incorruption; for You rose as God, having triumphed over the harsh and relentless foe—death—removing the power of that ancient curse. In You and through You, the verdict cast against us: “You are dust, and to dust you shall return” (Gen. 3:19), has lost its significance.

This serves to clarify that the translation from the Seventy includes superfluous elements. Historically, the Hebrews interpret it this way: 'Lord, I heard Thy call and was filled with fear.' He implores to hear about the judgments prepared for Nebuchadnezzar and the devil, which include: 'Woe to him who increases what does not belong to him' (Hab. 2:6); next: 'Woe to him who accumulates wickedness for his house’ (Hab. 2:9), thirdly, ‘Woe to him who builds a city on bloodshed and establishes fortifications on injustice' (Hab. 2:12), fourth: 'Woe to him who gives drink to his neighbor, adding bitterness and inebriating him' (Hab. 2:15), and fifth: 'Woe to him who commands a tree, “Awake,” and to a silent stone: “Rise up”' (Hab. 2:19). Fearing the calamities that will befall the great dragon, I humbly beseech You, O Lord, that You would fulfill Your promises and reveal Thy Christ at the end of time. For You have declared that the vision is yet distant, to be unveiled at the end, assuredly without deception. Fulfill Your promises, let not Your word perish without completion, but bring it to fruition.

From a Christian perspective, we can also perceive this prophecy in terms of the Savior’s resurrection, suggesting that He who died for us would triumph over death. However, the interpretation according to the Seventy differs significantly, warranting the necessity to convey the understanding of the popular edition (Vulgatae). Lord, I have apprehended Your word in Scripture, and as it is written, 'He hath given me an ear to hear' (Is. 50:5), I have listened according to Your will, reflecting on Your deeds diligently. Let it not be declared that ‘the works of the Lord are ignored, and His handiwork is unconsidered.’ From the creation, I have recognized the Creator and have marveled at Your wondrous acts in the universe, leaving me in a holy bewilderment. Alternatively, it can be interpreted that struck with amazement, I am overwhelmed by awe for Your praise: 'Among the two creatures Thou shalt be recognized.' Many interpret this as referring to the Son and the Holy Spirit, for the Father is known through the Son and the Holy Spirit. They liken this to the two Seraphim mentioned in Isaiah (Is. 6) and the two Cherubim in Exodus (Ex. 25), who gaze and stand, concealing one another, with the Word in their midst, as well as the two Seraphim in Isaiah, who cover the Lord’s head and feet, flying only in this age while proclaiming the mystery of the Trinity. One of the Seraphim, called ‘flaming,’ will be dispatched to cleanse the prophet’s lips, declaring, 'I have come to cast fire upon the earth, and how I wish it were already ignited' (Lk. 12:49). Others support this interpretation with various scriptural passages. The straightforward and common interpretation connects this passage to the Savior, who was recognized during His crucifixion among two thieves (Mk. 15; Jn. 19). More profound interpretations suggest that in the early church, comprised of both the circumcision and uncircumcision, the Savior was recognized and became a source of faith for the two peoples around Him. Some suggest that by the two creatures, one might understand the Old and New Testaments, which are truly spiritual, infused with life, by which the Lord is known. In the midst of the years, Thou shalt bring forth clarity. LXX: When the years approach, Thou shalt be revealed. When, he states, the time arrives, and Thou fulfill what Thou hast promised, it will be shown that Your promises hold true. Or one could interpret: as the end draws near, when Thy Son comes to vanquish sin, Thou shalt be even more manifest.

The text continues, indicating that when the time arrives, Thou shalt be revealed amidst my troubled soul. Except for the Seventy, the Hebrew text and none of the interpreters contain this section. Its significance is: when the time comes that is beseeched in the phrase, 'In an acceptable time I have heard thee' (2 Cor. 6:2), then, O God the Father, Your name shall be unveiled, previously hidden from mankind, as mentioned in the Gospel, 'Father, I have made Thy name known unto men' (John 17:6). The subsequent addition, 'When my soul shall be troubled,' in the Seventy, connects to the following text, allowing it to be read thus: 'When my soul is troubled in wrath,' which is followed by 'You shall remember mercy.' This signifies that at the prophet's punishment, mere soul confusion suffices; when his soul is afflicted by God's wrath, no punishment will befall him, as God’s mercy outweighs wrath. Indeed, God’s wrath has boundaries, aligned with how much, for how long, and to whom it is directed, as it is written, ‘You shall feed them with the bread of tears, and give them drink in measure’ (Psalm 79:6). Therefore, if the prophet is disturbed by the divine wrath, and the troubled find solace in forgiveness, what can we expect, or rather, what ought we to fear, considering that our actions warrant God’s wrath? The Hebrew text further states, 'When Thou art angry, remember mercy.' We must not assume that God neglects His mercy only to recall it post-wrath; it implies that we, when chastened, may think He forgets, akin to the familiar words of the prophet: 'How long, O Lord, wilt Thou forget me' (Ps. 12:2)? For when we are inundated with trials as if engulfed by waves, and when the turmoil of demons assails us, we turn to Him, perceiving Him as asleep: ‘Lord, arise, why do You sleep?’ Note also the mercy of God; He did not say: ‘Thou wilt remember mercy when Thou hast chastised,’ but: ‘When Thou art angry.’ Indeed, it is noted that the angry one may not slay outright but merely threaten. Acknowledge this, as the Apostle notes: ‘For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men’ (Rom. 1:18). Where it is revealed, it has not yet been enacted or inflicted, but is intended to instill awe; those who are terrified are spared from its severity.

As if truly beholding the Lord—having seen Him with clarity through the Holy Spirit's light—he proclaimed: "In the midst of the two creatures Thou shalt be known; when summer comes, Thou shalt be recognized; at the proper time, Thou shalt manifest" (2). Thus, the teaching coupled with understanding, attained through contemplation and the Spirit's work, is what he refers to as the hearing of the Lord's incarnate work. By addressing Him as "Lord," he indicates that he beheld Him and conversed with Him, for who can engage in dialogue with one they cannot see? Who would dare tell a king, “I have heard your decrees,” without having the king himself before them? I certainly would not. Yet the prophet asserts not only that he has heard the hearing of the Lord but also that He shall be known and shall appear. Consequently, with complete certainty about the Lord's entire counsel, he speaks directly to Him: "You will fulfill this and that, O Lord, as Your kingdom has ordained." Furthermore, all prophetic messages underscore a unified truth. It is common in Divine Scriptures to equate hearing with the contemplation of God and contemplation with the hearing of God. The Apostle Paul, likewise, referred to the profound insights and illuminations of the Holy Spirit as teachings and revelations, which transcend the limits of human nature and ability, saying and writing that he encountered inexpressible truths.