John Calvin Commentary Habakkuk 3:1

"A prayer of Habakkuk the prophet, set to Shigionoth." — Habakkuk 3:1 (ASV)

There is no doubt that the Prophet dictated this form of prayer for his people before they were led into exile, so that they might always engage in religious devotion. We indeed know that God cannot be rightly and sincerely worshipped except through faith. Therefore, to keep the dispersed Israelites within proper bounds, so that they would not abandon true religion, the Prophet here presents to them the foundations of faith and encourages them to pray. And we know that our faith cannot be better supported than by the practice of prayer.

Let us then remember that the way of nurturing true religion, prescribed here for the suffering Israelites during their dispersion in exile, was to look to God daily, so that they might strengthen their faith; for otherwise they could not have continued in their obedience to God. Indeed, they would have completely fallen into the superstitions of the Gentiles if the memory of the covenant, which the Lord had made with them, had not remained firm in their hearts. And we shall soon see that the Prophet emphasizes this circumstance greatly.

He calls it his own prayer, not because he used it himself privately or composed it for himself, but so that the prayer might have some authority among the people. For they knew that a form of prayer dictated for them by a Prophet was as if the Spirit itself were showing them how they were to pray to God. Thus, the name of Habakkuk is added to it, not because he himself used it, but so that the people might be more encouraged to pray when they knew that the Holy Spirit, through the Prophet, had become their guide and teacher.

There is some difficulty connected with the word שגינות (sheginut). The verb שגג (shegag) or שגה (shege) means to act inconsiderately; and from שגה (shege) is derived שגיון (shegiun). Many translate it as 'ignorance'; some, 'delight.' Some think it is the beginning of a song; others suppose it is a common melody; and others, a musical instrument.

Thus, interpreters differ. In Psalm 7, David, no doubt, calls either a song or some musical instrument by the word שגיון (shegiun). Yet some think that David testifies there to his own innocence; and that, as he was not conscious of having done wrong, his own innocence alone is signified by the title. But this is a forced interpretation.

The word is understood in this place, almost by common consent, to mean 'ignorances.' And we know that the Hebrews describe as 'ignorances' all errors or failings which are not severe, and such things as happen through carelessness. By this word, they do not lessen their faults but acknowledge themselves to be thoughtless when they offend.

Then שגיון (shegiun) is not an excusable ignorance, which people seize upon as a pretext, but an error of folly and presumption, when people are not sufficiently attentive to the word of God. But perhaps the word שגינות (sheginut), being here in the plural, ought to be understood as musical instruments.

Yet, as I would not willingly depart from an accepted opinion, and as there is no necessity in this case to compel us to depart from it, let us follow what has already been said—that the Prophet dictates here for his people a form of prayer for 'ignorances,' meaning that they could not otherwise hope for God’s forgiveness than by seeking His favor. And how can we be reconciled to God, except by His not imputing our sins to us?

But the Prophet, by asking for the pardon of 'ignorances,' does not overlook more serious sins; rather, he implies that even if their conscience does not rebuke them, they are still not on that account innocent and without guilt. For they often fall through thoughtlessness, and their faults are not to be excused because of carelessness.

It is, then, as if the Prophet reminded his own people that their only remedy in adversity was to flee to God, and to flee as supplicants, in order to ask for His forgiveness. He reminded them that they were not only to acknowledge their more serious sins, but also to confess that they were guilty in many respects, for they might have fallen through error a thousand times, as we are thoughtless almost throughout our entire lives.

We now, then, understand what this word means and why the Prophet spoke of 'ignorances' rather than of other sins. But I will not proceed further now, as there is other business.

Prayer:

Grant, Almighty God, that as You have deigned to make Yourself known to us by Your word, and as You elevate us to Yourself in a way suitable to the ignorance of our minds—O grant that we may not remain fixed in our spiritual dullness, but that we may put off all superstitions, and also renounce all the thoughts of our flesh, and seek You in the right way. May we allow ourselves to be so ruled by Your word that we may purely and sincerely call upon You, and so rely on Your infinite power that we may not fear to despise the whole world and every adversity on earth, until, having finished our warfare, we will at last be gathered into that blessed rest, which Your only-begotten Son has procured for us by His own blood—Amen.