(2) Thy speech.--Better, thy report, as in margin. The tone is that of Psalm 44:1, "We have heard with our ears O God! our fathers have told us . . . " Jehovah's doings at the beginning of the years are well known; the prophet seeks that they may be manifested again, now in the midst of the years. The petition "in wrath remember mercy," is explained by Habakkuk 1:5 et seq. It implies--though Thy visitation be well deserved, yet mercifully limit its duration, as on former occasions.

Verse 2. - § 2. The proemium, in which the prophet expresses his fear at the coming judgment, and prays God in his wrath to remember mercy. Thy speech; or, the report of thee; the declaration made by God in the preceding chapters concerning the punishment of the Jews and the destruction of the Chaldeans. The LXX., regarding the ambiguity of the Hebrew, gives a double rendering, εἰσακήκοα τὴν ἀκοήν σου, and κατενόησα τὰ ἕργα σου, "I heard thy report," and "I considered thy works." Pusey considers that both meanings are intended, viz. both what God had lately declared, and all that might be heard of God, his greatness and his workings. Was afraid. The revelation of God's interposition makes the prophet tremble. Revive thy work. God's work is the twofold judgment spoken of above; and the prophet prays God to "quicken" and make it live, because, though it brings temporary distress upon his countrymen, it will also cause the destruction of their enemies, and re-establish the Jews and crown them with salvation, and make the glory of God known to all the earth. Dr. Briggs ('Messianic Prophecy,' p. 234) translates, "Jahveh, I have heard the report of thee; I fear, Jahveh, thy work. In the midst of the years revive him (Israel)." He explains God's "work" to be his acts in theophany - his judgment, especially as in ver. 16, the cause of fear to the psalmist. In the midst of the years. The "years" are the period between the announcement of the judgment and its final accomplishment (Habakkuk 2:3); the prophet prays that God would manifest his power, not merely at the extreme limit of this epoch, but earlier, sooner. This overthrow of the world power forms, as it were, the central point of history, the beginning of a new age which shall culminate in the Messianic kingdom. Make known. Let all the earth know and acknowledge thy work. The LXX. have given two or more versions of this passage, one of which is remarkable. Thus they read, "In the midst of two animals (δύο ζώων) thou shalt be known; when the years draw nigh thou shalt be well known; when the time is come thou shalt be revealed." The rendering, "two animals," arises from a confusion of words but many of the Fathers, who were conversant with the Greek Scriptures, saw herein a reference to the incarnation of our blessed Lord, as lying in the stable at Bethlehem between the ox and the ass, which was the mystical explanation of Isaiah 1:3, "The ox knoweth his owner, and the ass his master's crib." Others interpreted the two animals of the two thieves between whom Christ was crucified; or of angels and men; or Jews and Gentiles; or the two Testaments; or Moses and Elias. Others again accented the word ζῶων so as to understand "two lives," the present and the future, in the midst of which the Judge shall appear; or the life of Christ before his death and after his resurrection. There is a great truth underlying most of these interpretations, namely, that this magnificent hymn is concerned with the victories of Christ and his Church. In wrath remember mercy. When thine anger is displayed by sending the Chaldeans against us, remember thy mercy, and make a speedy end of our misery, and mitigate our enemies' cruelty (comp. Habakkuk 1:13; and vers. 9, 13, 18, 19 of this chapter). The LXX. gives a double version, "In the troubling of my soul, in wrath, thou wilt remember mercy."

3:1,2 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.O Lord, I have heard thy speech, and was afraid,.... Or, "thy hearing" (p); which the Lord had caused to be heard from and of himself; the report that had been made to him, and other prophets before him, particularly Isaiah, who says, "who hath believed our report?" Isaiah 53:1 where the same phrase is used as here: though it seems here not so much to regard the evangelical part of that report, concerning the coming of Christ, his sufferings and death, in order obtain redemption and salvation for his people; for this would have been, and was, matter of joy, and not of fear and consternation: but the truth is this, the Lord in the preceding speech, being a report he made to the prophet concerning the Messiah, had signified that Christ would have many enemies from the Jews and from the Gentiles, from Rome Pagan and Rome Papal; that the church of Christ would meet with great afflictions and persecutions, and be attended with many conflicts, temptations, and difficulties; that the interest of the Redeemer would be sometimes very low, and the work of the Lord at a stand in the world, yea, seemingly dead, quite lost and gone; this is what caused the fear and distress in the prophet's mind, and gave him that pain and uneasiness: and hence the following petition,

O Lord, revive thy work in the midst of the years; which refers not to the deliverance from the Babylonish captivity, which was fixed to a term of years, when, and not before, not in the midst of them it would be wrought; but to the great work of the Lord in the times of the Gospel. There is a double reading of these words in the Septuagint version of them, and both very different from the Hebrew text. The one is, "in the midst of two lives thou shalt be known"; the life that now is, and that which is to come. The other, by a change of the accent, is, "in the midst of two animals thou shall be known"; so the Arabic version. Theodoret makes mention of both, and inclines to the former;

"some (he says) by two animals understand angels and men; some the incorporeal powers near the divine Glory, the cherubim and seraphim; others the Jews and Babylonians; but to me it seems that the prophet does not say animals, but lives, the present and future, in the midst of which he was a just Judge:''

but the latter reading is followed by many of the ancients, whose different senses are given by Jerom on the place; some interpreting them of the Son and Spirit, by whom the Father is made known; others of the two cherubim in Exodus, and of the two seraphim in Isaiah; and there were some who understood them of the two Testaments, the Old and New, in the midst of which the Lord may be known; and others of Christ's being crucified between two thieves, by which be might be known: but, besides these different sentiments, many of the ancients concluded from hence that Christ lay in the manger between two animals, the ox and the ass, and to which they refer in their ancient hymns (q); but though this is a wrong version of the text, and a wrong sense which is put upon it, together with Isaiah 1:3; yet, as Burkius observes, there is in this mistake a certain and ancient truth, that the text of Habakkuk belongs to the work of God in Christ, and especially to the nativity of our Lord Jesus; and so some later writers apply this to the wonderful work of the incarnation of Christ, that new, unheard of, and amazing thing the Lord would work in the earth; the promise of which, being delayed, might seem to be dead; and therefore it is entreated it might be revived, and the performance of it hastened; and others to the work of redemption by Christ, which the Father gave him to do, and he promised to come and perform; but, being deferred, the Old Testament saints were impatient of it. Cocceius and Van Till restrain it to the resurrection of Christ from the dead, his coming being prophesied of before; and render the words, "O Lord, thy work is his life (r), in the midst of the years"; the resurrection of Christ from the dead, or the quickening of him, is prophesied of in many places as a work that would be done, and in which the hope and expectation of the saints were placed; this being a work of great importance both to Christ, his exaltation and glory, and to his people; their quickening together with him; their regeneration, or passing from death to life; their justification of life, and resurrection from the dead, depending upon it; and this is the Lord's work, and owing to the exceeding greatness of his power, and is frequently ascribed to God the Father, who raised Christ from the dead, and gave him glory: and this was "in the midst of the years", or between the years of the Old and of the New Testament; the former was the year of God's longsuffering and forbearance, the time when the Jewish church, like children, were under governors and tutors, until the time appointed of the Father; the latter is the acceptable year of the Lord, and the year of the redeemed; and between these two years, at the end of the one, and the beginning of the other, the Messiah came, was cut off or died, and was quickened and raised again: but I should choose rather to understand this more generally of the work of the Lord in the Christian churches throughout the whole Gospel dispensation, or at least in some certain periods of it. The church itself is the work of the hands of the Lord, Isaiah 45:11 which sometimes has seemed to have been in a very dead and lifeless state and condition, as in the dark times of Popery; and though there was a reviving of it upon the Reformation, yet there has been a decline since; and the Sardian church state, in which we now are, is described as having a "name", that it "lives", and yet is "dead"; and the interest of religion, and the church of Christ, will be lower still when the witnesses are slain, and their dead bodies lie unburied, before the Spirit of the Lord enters into them, and revives them: now the prophet having in view these various intervals, and especially the last, prays for a reviving of the interest and church of Christ, and the work of the Lord in it; and which will be done when Christ will come in a spiritual manner, and destroy antichrist; when the Spirit will be poured down plentifully from on high; when the Gospel will be purely and powerfully preached all over the world; when the ordinances of it will be administered as at the beginning; when multitudes of churches will be raised and formed, the Jews will be converted, and the fulness of the Gentiles brought in: this will be a reviving time indeed! and there never will be a thorough one till this time comes; and this will be in "the midst of the years"; between the years of the reign of antichrist, the 1260 days or years of it, which will now expire, and the thousand years of Christ's personal reign on earth; between these two will be this reviving time or spiritual reign of Christ (s). The words may to good purpose be applied to the work of grace in the hearts of true believers in Christ, which is the Lord's work, and his only; not men, not ministers, not angels, but Jehovah only is the author and finisher of it. This sometimes seems as it were to be dead, when the graces of the Spirit are not in exercise; when saints are in dead and lifeless frames of soul; when they are backward to spiritual and religious exercises; when the world, and the things of it, have got power over them, and they are unconcerned for the things of Christ, the honour of his name, and the good of their own souls; when they are under the power of some sin, and are carried captive by it, as was the case of David, Peter, and others: now this work is revived, when the graces of the Spirit are called forth again into lively exercise; when the affections go out strongly after divine objects and things; when the thoughts of the mind, and the meditations of the heart, are on spiritual subjects; when the talk and conversation turns chiefly on things of a religious and heavenly nature; when there is a forwardness to spiritual exercises, a stirring up of themselves and others to them, and a continuance in them; when there is a visible growing in grace, and a fruitfulness in every good work: this is to be prayed for, and is from the Lord; and is owing to his setting his hand a second time to the work; to his being as the dew to his people; to Christ the sun of righteousness arising on them, with healing in his wings; and to the south wind of the Spirit blowing upon them, and causing their spices to flow out; and this is desirable in the midst of their years, before the years come on in which they have no pleasure, or before they go hence, and be no more:

in the midst of the years make known; which Cocceius and Van Till restrain to the notification of Christ's resurrection from the dead by the ministry of the Gospel, for the benefit of the Lord's people, both Jews and Gentiles; as being a matter of great consequence to them, and for the confirmation of the Christian religion, as it undoubtedly was: but it seems better to understand it in a more general sense, that God would make known more of himself, as the covenant God and Father of his people, of his mind and will, of his love, grace, and mercy in Christ; that he would make known more of Christ, of his person, offices, and grace; that he would make known more clearly the work of his Spirit and grace upon their hearts, and display his power, and the efficacy of his grace, in reviving it, and carrying it on; that he would make known more largely his covenant and promises, his truth and faithfulness in the performance of them; that he would grant a larger measure of knowledge of all divine things of the Gospel, and the truths of it; such as is promised, and is expected will be in the latter day, when the earth shall be everywhere filled with the knowledge of the Lord, Habakkuk 2:14,

in wrath remember mercy; the above interpreters refer this to the time of God's wrath and vengeance upon the Jewish nation for their rejection of the Messiah; and which the prophet does not pray might be averted, but that mercy might be remembered to his own people among them, as was; who had the Gospel first preached to them, and were called by grace and saved; and who had an opportunity given them of escaping from Jerusalem, before the destruction of that city: but it may be more agreeable to interpret this of the state of the churches of Christ and true believers; who, when under affliction and distress, or in temptation and desertion, are ready to conclude that God is dealing with them in wrath; and whom the prophet personates, and by him they are taught to pray, that at such seasons God would remember his covenant, his promises, his lovingkindness and tender mercies, the favour he bears to his own people, and smile on them again, and comfort their souls.

(p) "tuam auditionem", V. L. Burkius; "tuum auditum", Pagninus, Montanus; "rumorem", Tarnovius. (q) "Agnoscat bos et asinus Jacentem in praesepio." And again, "Cognovit bos et asinus, Quod paer erat Dominus." (r) Taking for as for in ver. 10. So Ben Melech observes it may be taken. (s) The Targum interprets these years of the time in which God will renew the world.