Аввакум 3:2

"Jehovah, I have heard Thy tidings, am alarmed. Jehovah, Thy work, in the midst of the years call it to life, in the midst of the years make it known; in wrath remember mercy." שׁמעך is the tidings (ἀκοή) of God; what the prophet has heard of God, i.e., the tidings of the judgment which God is about to inflict upon Judah through the Chaldaeans, and after that upon the Chaldaeans themselves. The prophet is alarmed at this. The word יראתי (I am alarmed) does not compel us to take what is heard as referring merely to the judgment to be inflicted upon Judah by the Chaldaeans. Even in the overthrow of the mighty Chaldaean, or of the empire of the world, the omnipotence of Jehovah is displayed in so terrible a manner, that this judgment not only inspires with joy at the destruction of the foe, but fills with alarm at the omnipotence of the Judge of the world. The prayer which follows, "Call Thy work to life," also refers to this twofold judgment which God revealed to the prophet in ch. 1 and 2. פּעלך, placed absolutely at the head for the sake of emphasis, points back to the work (pō‛al) which God was about to do (Hab 1:5); but this work of God is not limited to the raising up of the Chaldaean nation, but includes the judgment which will fall upon the Chaldaean after he has offended (Hab 1:11). This assumption is not at variance even with חיּיהוּ. For the opinion that חיּה never means to call a non-existent thing to life, but always signifies either to give life to an inorganic object (Job 33:4), or to keep a living thing alive, or (and this most frequently) to restore a dead thing to life, and that here the word must be taken in the sense of restoring to life, because in the description which follows Habakkuk looks back to Psalm 77 and the pō‛al depicted there, viz., the…

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 (Hab 3:2). 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 (Hab 3:3-15). 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 (Hab 3:16-19).

3:2 Habakkuk stands in awe before the Sovereign One who sits enthroned in his holy Temple (2:20). • In light of God’s message of Judah’s coming chastisement, Habakkuk prays that God, who has miraculously intervened on Israel’s behalf in the past, will once again make known his work of redemption (see also Ps 77).