Teks -- Habakkuk 3:1-19 (NET)

Habakkuk’s Vision of the Divine Warrior

3:1 This is a prayer of Habakkuk the prophet: 3:2 Lord, I have heard the report of what you did; I am awed, Lord, by what you accomplished. In our time repeat those deeds; in our time reveal them again. But when you cause turmoil, remember to show us mercy! 3:3 God comes from Teman, the sovereign one from Mount Paran. Selah. His splendor covers the skies, his glory fills the earth. 3:4 He is as bright as lightning; a two-pronged lightning bolt flashes from his hand. This is the outward display of his power. 3:5 Plague goes before him; pestilence marches right behind him. 3:6 He takes his battle position and shakes the earth; with a mere look he frightens the nations. The ancient mountains disintegrate; the primeval hills are flattened. He travels on the ancient roads. 3:7 I see the tents of Cushan overwhelmed by trouble; the tent curtains of the land of Midian are shaking. 3:8 Is the Lord mad at the rivers? Are you angry with the rivers? Are you enraged at the sea? Is this why you climb into your horse-drawn chariots, your victorious chariots? 3:9 Your bow is ready for action; you commission your arrows. Selah. You cause flash floods on the earth’s surface. 3:10 When the mountains see you, they shake. The torrential downpour sweeps through. The great deep shouts out; it lifts its hands high. 3:11 The sun and moon stand still in their courses; the flash of your arrows drives them away, the bright light of your lightning-quick spear. 3:12 You furiously stomp on the earth, you angrily trample down the nations. 3:13 You march out to deliver your people, to deliver your special servant. You strike the leader of the wicked nation, laying him open from the lower body to the neck. Selah. 3:14 You pierce the heads of his warriors with a spear. They storm forward to scatter us; they shout with joy as if they were plundering the poor with no opposition. 3:15 But you trample on the sea with your horses, on the surging, raging waters.

Habakkuk Declares His Confidence

3:16 I listened and my stomach churned; the sound made my lips quiver. My frame went limp, as if my bones were decaying, and I shook as I tried to walk. I long for the day of distress to come upon the people who attack us. 3:17 When the fig tree does not bud, and there are no grapes on the vines; when the olive trees do not produce, and the fields yield no crops; when the sheep disappear from the pen, and there are no cattle in the stalls, 3:18 I will rejoice because of the Lord; I will be happy because of the God who delivers me! 3:19 The sovereign Lord is my source of strength. He gives me the agility of a deer; he enables me to negotiate the rugged terrain. (This prayer is for the song leader. It is to be accompanied by stringed instruments.)

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Hab 3:1 - Upon Sigionoth

A musical instrument.

Wesley: Hab 3:2 - Thy speech

In answer to the inquiry made Hab 1:13-14.

Wesley: Hab 3:2 - Was afraid

Trembled at what thou speakest.

Wesley: Hab 3:2 - In the midst of the years

Even before the seventy years are expired.

Wesley: Hab 3:2 - Make known

Thy truth, wisdom, power, and compassion.

Wesley: Hab 3:3 - God

The God of our fathers, discovered himself from Teman, a mountain not far from mount Sinai, where the law was given.

Wesley: Hab 3:3 - Paran

Near Sinai.

Wesley: Hab 3:3 - His glory

This the prophet mentions as a support of his faith, that God so gloriously appeared among their fathers.

Wesley: Hab 3:3 - Full of his praise

Of works which were worthy of all praise.

Wesley: Hab 3:4 - As the light

Pure, clear as the sun, but much more dazzling.

Wesley: Hab 3:4 - His hand

The face of Moses shined; the face, yea, hands of our God, shine with glorious light.

Wesley: Hab 3:4 - There

In that light wherewith he appeared.

Wesley: Hab 3:4 - The hiding

Which discovered much of it, but hid much more; it was light inaccessible.

Wesley: Hab 3:5 - Before him

When God was leading the Israelites out of Egypt, he made the pestilence go before him, so preparing room for his people.

Wesley: Hab 3:6 - He stood

Gave his presence with Joshua, as one that stood by while the work was done.

Wesley: Hab 3:6 - The land

The promised land.

Wesley: Hab 3:6 - He beheld

Looked with a frowning countenance.

Wesley: Hab 3:6 - Drove asunder

Cast them out, his eye did this, for he looked on them, and did this.

Wesley: Hab 3:6 - His ways

The wisdom, goodness, justice, holiness, and power of God, which he shews in governing his people.

Wesley: Hab 3:7 - The tents

The people that dwelt in them.

Wesley: Hab 3:7 - Arabia

Near whose borders Israel marched.

Wesley: Hab 3:7 - In affliction

In fear and pain, lest that mighty people should fall on them.

Wesley: Hab 3:7 - The curtains

Those that dwelt within them; these people dwelt in tents, which were made up on the sides with curtains.

Wesley: Hab 3:8 - The sea

The Red Sea.

Wesley: Hab 3:8 - Ride

As a general in the head of his army.

Wesley: Hab 3:8 - Upon thine horses

Alluding to the manner of men.

Wesley: Hab 3:8 - Salvation

No; but he came to save his people.

Wesley: Hab 3:9 - Thy bow

One part of armour is put for the whole. The Lord is represented as armed, in readiness to smite through all his enemies.

Wesley: Hab 3:9 - According to the oaths

In pursuance of his oath made to our fathers, and their posterity.

Wesley: Hab 3:9 - Cleave the earth

When they were to march through a dry and thirsty land.

Wesley: Hab 3:10 - Overflowing

The inundation which at that season was wont to be very great in and round Jordan, passed away at the word of God; the waters below flowed, and ran from those above, which stood on a heap to make a path for Israel.

Wesley: Hab 3:10 - The deep

Either the deep channel in which Jordan flowed, or the Red Sea with dreadful roaring parted its waters.

Wesley: Hab 3:10 - Lift up his hands

Its waves which stood on an heap.

Wesley: Hab 3:11 - Stood still

At the prayer of Joshua.

Wesley: Hab 3:11 - In the light

Which was most miraculously continued.

Wesley: Hab 3:13 - With thine anointed

Under the conduct of thine anointed, Joshua, the type of the Messiah.

Wesley: Hab 3:13 - Thou woundest

Gavest a deadly wound to the kings of Canaan.

Wesley: Hab 3:13 - The house of the wicked

The courts of these kings were houses of the vilest wickedness.

Wesley: Hab 3:13 - By discovering

Destroying all from head to foot.

Wesley: Hab 3:14 - Villages

All the cities and all the unwalled towns.

Wesley: Hab 3:14 - They

The inhabitants of Canaan.

Wesley: Hab 3:14 - As a whirlwind

With violence invading me on every side.

Wesley: Hab 3:14 - To scatter

To disperse and drive away the Israelites.

Wesley: Hab 3:14 - Their rejoicing

They rejoiced in full confidence of swallowing up Israel unawares.

Wesley: Hab 3:15 - Didst walk

Thou heldest on thy way, from thy entering in on the east of the land, to the west thereof.

Wesley: Hab 3:16 - When I heard

What dreadful desolations God threatened against Israel.

Wesley: Hab 3:16 - My heart trembled

Another effect of surprising fears and astonishment.

Wesley: Hab 3:16 - Rottenness

A decay of all my strength.

Wesley: Hab 3:16 - That I might rest

These fears made me betake myself to God, that I might rest in him.

Wesley: Hab 3:16 - He

The king of Babylon.

Wesley: Hab 3:16 - The people

The Jews.

Wesley: Hab 3:17 - The labour

The labour bestowed upon the olive.

Wesley: Hab 3:17 - Yield no meat

Corn.

Wesley: Hab 3:17 - Flock

Of sheep.

Wesley: Hab 3:19 - Like hinds feet

That I may escape to God my refuge.

Wesley: Hab 3:19 - He will make me

To conquer and triumph.

JFB: Hab 3:1 - prayer

The only strictly called prayers are in Hab 3:2. But all devotional addresses to God are called "prayers" (Psa 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, 2Ch 20:26).

JFB: Hab 3:1 - upon Shigionoth

A musical phrase, "after the manner of elegies," or mournful odes, from an Arabic root [LEE]; the phrase is singular in Psa 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.

JFB: Hab 3:2 - I have heard thy speech

Thy revelation to me concerning the coming chastisement of the Jews [CALVIN], and the destruction of their oppressors. This is Habakkuk's reply to God's communication [GROTIUS]. MAURER translates, "the report of Thy coming," literally, "Thy report."

JFB: Hab 3:2 - and was afraid

Reverential fear of God's judgments (Hab 3:16).

JFB: Hab 3:2 - revive thy work

Perfect the work of delivering Thy people, and do not let Thy promise lie as if it were dead, but give it new life by performing it [MENOCHIUS]. CALVIN explains "thy work" to be Israel; called "the work of My hands" (Isa 45:11). God's elect people are peculiarly His work (Isa 43:1), pre-eminently illustrating His power, wisdom, and goodness. "Though we seem, as it were, dead nationally, revive us" (Psa 85:6). However (Psa 64:9), where "the work of God" refers to His judgment on their enemies, favors the former view (Psa 90:16-17; Isa 51:9-10).

JFB: Hab 3:2 - in the midst of the years

Namely, of calamity in which we live. Now that our calamities are at their height; during our seventy years' captivity. CALVIN more fancifully explains it, in the midst of the years of Thy people, extending from Abraham to Messiah; if they be cut off before His coming, they will be cut off as it were in the midst of their years, before attaining their maturity. So BENGEL makes the midst of the years to be the middle point of the years of the world. There is a strikingly similar phrase (Dan 9:27), In the midst of the week. The parallel clause, "in wrath" (that is, in the midst of wrath), however, shows that "in the midst of the years" means "in the years of our present exile and calamity."

JFB: Hab 3:2 - make known

Made it (Thy work) known by experimental proof; show in very deed, that this is Thy work.

JFB: Hab 3:3 - God

Singular in the Hebrew, "Eloah," instead of "Elohim," plural, usually employed. The singular is not found in any other of the minor prophets, or Jeremiah, or Ezekiel; but it is in Isaiah, Daniel, Job, and Deuteronomy.

JFB: Hab 3:3 - from Teman

The country south of Judea and near Edom, in which latter country Mount Paran was situated [HENDERSON]. "Paran" is the desert region, extending from the south of Judah to Sinai. Seir, Sinai, and Paran are adjacent to one another, and are hence associated together, in respect to God's giving of the law (Deu 33:2). Teman is so identified with Seir or Edom, as here to be substituted for it. Habakkuk appeals to God's glorious manifestations to His people at Sinai, as the ground for praying that God will "revive His work" (Hab 3:2) now. For He is the same God now as ever.

JFB: Hab 3:3 - Selah

A musical sign, put at the close of sections and strophes, always at the end of a verse, except thrice; namely, here, and Hab 3:9, and Psa 55:19; Psa 57:3, where, however, it closes the hemistich. It implies a change of the modulation. It comes from a root to "rest" or "pause" [GESENIUS]; implying a cessation of the chant, during an instrumental interlude. The solemn pause here prepares the mind for contemplating the glorious description of Jehovah's manifestation which follows.

JFB: Hab 3:3 - earth . . . full of his praise

That is, of His glories which were calculated to call forth universal praise; the parallelism to "glory" proves this to be the sense.

JFB: Hab 3:4 - as the light

Namely, of the sun (Job 37:21; Pro 4:18).

JFB: Hab 3:4 - horns

The emblem of power wielded by "His hand" [LUDOVICUS DE DIEU]. "Rays" emanating from "His hand," compared by the Arabs to the horns of the gazelle (compare "hind of the morning," Psa 22:1, title, Margin). The Hebrew verb for to "emit rays," is from the root meaning "horns" (Exo 34:29-30, Exo 34:35) [GROTIUS]. The rays are His lightnings (Psa 18:8), [MAURER].

JFB: Hab 3:4 - there

In that "brightness." In it, notwithstanding its brilliancy, there was but the veil "(the hiding) of His power." Even "light," God's "garment," covers, instead of revealing fully, His surpassing glory (Psa 104:2) [HENDERSON]. Or, on Mount Sinai [DRUSIUS]. (Compare Exo 24:17). The Septuagint and Syriac versions read for "there," He made a hiding, &c.; He hid Himself with clouds. English Version is better, which CALVIN explains, there is said to be "a hiding of God's power," because God did not reveal it indiscriminately to all, but specially to His people (Psa 31:20). The contrast seems to me to be between the "horns" or emanations out of His power ("hand"), and that "power" itself. The latter was hidden, whereas the "horns" or emanations alone were manifested. If the mere scintillations were so awfully overwhelming, how much more so the hidden power itself! This was especially true of His manifestation at Sinai (Psa 18:11; compare Isa 45:15, Isa 45:17).

JFB: Hab 3:5 - pestilence

To destroy His people's foes (1Sa 5:9, 1Sa 5:11). As Jehovah's advent is glorious to His people, so it is terrible to His foes.

JFB: Hab 3:5 - burning coals

Psa 18:8 favors English Version. But the parallelism requires, as the Margin translates, "burning disease" (compare Deu 32:24; Psa 91:6).

JFB: Hab 3:5 - went . . . at his feet

That is, after Him, as His attendants (Jdg 4:10).

JFB: Hab 3:6 - He stood, and measured the earth

Jehovah, in His advance, is represented as stopping suddenly, and measuring the earth with His all-seeing glance, whereat there is universal consternation. MAURER, from a different root, translates, "rocked the earth"; which answers better to the parallel "drove asunder"; the Hebrew for which latter, however, may be better translated, "made to tremble."

JFB: Hab 3:6 - everlasting mountains

Which have ever been remembered as retaining the same place and form from the foundation of the world.

JFB: Hab 3:6 - did bow

As it were, in reverent submission.

JFB: Hab 3:6 - his ways are everlasting

His marvellous ways of working for the salvation of His people mark His everlasting character: such as He was in His workings for them formerly, such shall He be now.

JFB: Hab 3:7 - the tents

That is, the dwellers.

JFB: Hab 3:7 - Cushan

The same as Cush; made "Cush-an" to harmonize with "Midi-an" in the parallel clause. So Lotan is found in the Hebrew of Genesis for Lot. BOCHART therefore considers it equivalent to Midian, or a part of Arabia. So in Num 12:1, Moses' Midianite wife is called an Ethiopian (Hebrew, Cushite). MAURER thinks the dwellers on both sides of the Arabian Gulf, or Red Sea, are meant; for in Hab 3:6 God's everlasting or ancient ways of delivering His people are mentioned; and in Hab 3:8, the dividing of the Red Sea for them. Compare Miriam's song as to the fear of Israel's foes far and near caused thereby (Exo 15:14-16). Hebrew expositors refer it to Chushan-rishathaim, king of Mesopotamia, or Syria, the first oppressor of Israel (Jdg 3:8, Jdg 3:10), from whom Othniel delivered them. Thus the second hemistich of the verse will refer to the deliverance of Israel from Midian by Gideon (Jdg. 6:1-7:25) to which Hab 3:11 plainly refers. Whichever of these views be correct, the general reference is to God's interpositions against Israel's foes of old.

JFB: Hab 3:7 - in affliction

Rather, "under affliction" (regarded) as a heavy burden. Literally, "vanity" or "iniquity," hence the punishment of it (compare Num 25:17-18).

JFB: Hab 3:7 - curtains

The coverings of their tents; the shifting habitations of the nomad tribes, which resembled the modern Bedouins.

JFB: Hab 3:7 - tremble

Namely, at Jehovah's terrible interposition for Israel against them.

JFB: Hab 3:8 - Was the Lord displeased against the rivers?

"Was the cause of His dividing the Red Sea and Jordan His displeasure against these waters?" The answer to this is tacitly implied in "Thy chariots of salvation." "Nay; it was not displeasure against the waters, but His pleasure in interposing for His people's salvation" (compare Hab 3:10).

JFB: Hab 3:8 - thy chariots

In antithesis to Thy foe, Pharaoh's chariots," which, notwithstanding their power and numbers, were engulfed in the waters of destruction. God can make the most unlikely means work for His people's salvation (Exo 14:7, Exo 14:9, Exo 14:23, Exo 14:25-28; Exo 15:3-8, Exo 15:19). Jehovah's chariots are His angels (Psa 68:17), or the cherubim, or the ark (Jos 3:13; Jos 4:7; compare Son 1:9).

JFB: Hab 3:9 - bow . . . made . . . naked

That is, was drawn forth from its cover, in which bows usually were cased when not in use. Compare Isa 22:6, "Kir uncovered the shield."

JFB: Hab 3:9 - according to the oaths of the tribes even thy word

That is, Thy oaths of promise to the tribes of Israel (Psa 77:8; Luk 1:73-74). Habakkuk shows that God's miraculous interpositions for His people were not limited to one time, but that God's oaths to His people are sure ground for their always expecting them. The mention of the tribes, rather than Abraham or Moses, is in order that they may not doubt that to them belongs this grace of which Abraham was the depository [CALVIN and JEROME]. MAURER translates, "The spears were glutted with blood, the triumphal song!" that is, no sooner did Jehovah begin the battle by baring His bow, than the spears were glutted with blood and the triumphal song sung.

JFB: Hab 3:9 - Thou didst cleave the earth with rivers

The result of the earthquake caused by God's approach [MAURER]. GROTIUS refers it to the bringing forth water from the rock (Exo 17:6; Num 20:10-11; Psa 78:15-16; Psa 105:4). But the context implies not the giving of water to His people to drink, but the fearful physical phenomena attending Jehovah's attack on Israel's foes.

JFB: Hab 3:10 - The mountains

Repetition with increased emphasis of some of the tremendous phenomena mentioned in Hab 3:6.

JFB: Hab 3:10 - overflowing of the water passed by

Namely, of the Red Sea; and again, of the Jordan. God marked His favor to His people in all the elements, causing every obstacle, whether mountains or waters, which impeded their progress, to "pass away" [CALVIN]. MAURER, not so well, translates, "torrents (rains) of water rush down."

JFB: Hab 3:10 - lifted . . . hands on high

Namely, its billows lifted on high by the tempest. Personification. As men signify by voice or gesture of hand that they will do what they are commanded, so these parts of nature testified their obedience to God's will (Exo 14:22; Jos 3:16; Psa 77:17-18; Psa 114:4).

JFB: Hab 3:11 - sun . . . moon stood still

At Joshua's command (Jos 10:12-13). MAURER wrongly translates, "stand" (withdrawn, or hidden from view, by the clouds which covered the sky during the thunders).

JFB: Hab 3:11 - light of thine arrows

Hail mixed with lightnings (Jos 10:10-11).

JFB: Hab 3:11 - they went

The sun and moon "went," not as always heretofore, but according to the light and direction of Jehovah's arrows, namely, His lightnings hurled in defense of His people; astonished at these they stood still [CALVIN]. MAURER translates, "At the light of Thine arrows (which) went" or flew.

JFB: Hab 3:12 - march

Implying Jehovah's majestic and irresistible progress before His people (Jdg 5:4; Psa 68:7). Israel would not have dared to attack the nations, unless Jehovah had gone before.

JFB: Hab 3:12 - thresh

(Mic 4:13).

JFB: Hab 3:13 - with thine anointed

With Messiah; of whom Moses, Joshua, and David, God's anointed leaders of Israel, were the types (Psa 89:19-20, Psa 89:38). God from the beginning delivered His people in person, or by the hand of a Mediator (Isa 63:11). Thus Habakkuk confirms believers in the hope of their deliverance, as well because God is always the same, as also because the same anointed Mediator is ready now to fulfil God's will and interpose for Israel, as of old [CALVIN]. MAURER translates to suit the parallelism, "for salvation to Thine anointed," namely, Israel's king in the abstract, answering to the "people" in the former clause (compare Psa 28:8; Lam 4:20). Or Israel is meant, the anointed, that is, consecrated people of Jehovah (Psa 105:15).

JFB: Hab 3:13 - woundedst the head out of the house of the wicked

Probably an allusion to Psa 68:21. Each head person sprung from and belonging to the house of Israel's wicked foes; such as Jabin, whose city Hazor was "the head of all the kingdoms" of Canaan (Jos 11:10; compare Jdg 4:2-3, Jdg 4:13).

JFB: Hab 3:13 - discovering the foundation

Thou destroyedst high and low. As "the head of the house" means the prince, so the "foundation" means the general host of the enemy.

JFB: Hab 3:13 - unto the neck

Image from a flood reaching to the neck (Isa 8:8; Isa 30:28). So God, by His wrath overflowing on the foe, caused their princes' necks to be trodden under foot by Israel's leaders (Jos 10:24; Jos 11:8, Jos 11:12).

JFB: Hab 3:14 - strike . . . with his staves

With the "wicked" (Hab 3:13) foe's own sword (MAURER translates, "spears") (Jdg 7:22).

JFB: Hab 3:14 - head of his villages

Not only kings were overthrown by God's hand, but His vengeance passed through the foe's villages and dependencies. A just retribution, as the foe had made "the inhabitants of Israel's villages to cease" (Jdg 5:7). GROTIUS translates, "of his warriors"; GESENIUS, "the chief of his captains."

JFB: Hab 3:14 - to scatter me

Israel, with whom Habakkuk identifies himself (compare Hab 1:12).

JFB: Hab 3:14 - rejoicing . . . to devour the poor secretly

"The poor" means the Israelites, for whom in their helpless state the foe lurks in his lair, like a wild beast, to pounce on and devour (Psa 10:9; Psa 17:12).

JFB: Hab 3:15 - Thou didst walk through the sea with thine horses

(Hab 3:8). No obstacle could prevent Thy progress when leading Thy people in safety to their inheritance, whether the Red Sea, Jordan, or the figurative waves of foes raging against Israel (Psa 65:7; Psa 77:19).

JFB: Hab 3:16 - When I heard . . . trembled

Namely, at the judgments which God had declared (Hab. 1:1-17) were to be inflicted on Judea by the Chaldeans.

JFB: Hab 3:16 - belly

The bowels were thought by the Hebrews to be the seat of yearning compassion (Jer 31:20). Or "heard" may refer to Hab 3:2, "When I heard as to Jehovah's coming interposition for Israel against the Chaldeans being still at some distance" (Hab 2:3); so also the voice" [MAURER].

JFB: Hab 3:16 - at the voice

Of the divine threatenings (Hab 1:6). The faithful tremble at the voice alone of God before He inflicts punishment. Habakkuk speaks in the person of all the faithful in Israel.

JFB: Hab 3:16 - trembled in myself

That is, I trembled all over [GROTIUS].

JFB: Hab 3:16 - that I might rest in the day of trouble

The true and only path to rest is through such fear. Whoever is securely torpid and hardened towards God, will be tumultuously agitated in the day of affliction, and so will bring on himself a worse destruction; but he who in time meets God's wrath and trembles at His threats, prepares the best rest for himself in the day of affliction [CALVIN]. HENDERSON translates, "Yet I shall have rest." Habakkuk thus consoling his mind, Though trembling at the calamity coming, yet I shall have rest in God (Isa 26:3). But that sentiment does not seem to be directly asserted till Hab 3:17, as the words following at the close of this verse imply.

JFB: Hab 3:16 - when he cometh up unto the people, he will invade

Rather (as English Version is a mere truism), connected with the preceding clause, "that I might rest . . . when he (the Chaldean foe) cometh up unto the people (the Jews), that he may cut them off" [CALVIN]. The Hebrew for "invade" means, to rush upon, or to attack and cut off with congregated troops.

JFB: Hab 3:17

Destroy the "vines" and "fig trees" of the carnal heart, and his mirth ceases. But those who when full enjoyed God in all, when emptied can enjoy all in God. They can sit down upon the heap of ruined creature comforts, and rejoice in Him as the "God of their salvation." Running in the way of His commandments, we outrun our troubles. Thus Habakkuk, beginning his prayer with trembling, ends it with a song of triumph (Job 13:15; Psa 4:7; Psa 43:3, Psa 43:5).

JFB: Hab 3:17 - labour of the olive

That is, the fruit expected from the olive.

JFB: Hab 3:17 - fail

Literally, "lie," that is, disappoint the hope (Isa 58:11, Margin).

JFB: Hab 3:17 - fields

From a Hebrew root meaning "to be yellow"; as they look at harvest-time.

JFB: Hab 3:17 - meat

Food, grain.

JFB: Hab 3:17 - cut off

That is, cease.

JFB: Hab 3:18 - yet I will rejoice

The prophet speaks in the name of his people.

JFB: Hab 3:19 - hinds' feet . . . walk upon . . . high places

Habakkuk has here before his mind Psa 18:33-34; Deu 32:13. "Hinds' (gazelles') feet" imply the swiftness with which God enables him (the prophet and his people) to escape from his enemies, and return to his native land. The "high places" are called "mine," to imply that Israel shall be restored to his own land, a land of hills which are places of safety and of eminence (compare Gen 19:17; Mat 24:16). Probably not only the safety, but the moral elevation, of Israel above all the lands of the earth is implied (Deu 33:29).

JFB: Hab 3:19 - on my stringed instruments

Neginoth. This is the prophet's direction to the precentor ("chief singer") as to how the preceding ode (Hab. 3:1-19) is to be performed (compare Psa 4:1; Psa 6:1, titles). The prophet had in mind a certain form of stringed instrument adapted to certain numbers and measures. This formula at the end of the ode, directing the kind of instrument to be used, agrees with that in the beginning of it, which directs the kind of melody (compare Isa 38:20).

Clarke: Hab 3:1 - A prayer of Habakkuk - upon Shigionoth

A 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: -

Hab 2:20 : "But the Lord is in his holy temple:
Be silent before him, all the earth

Hab 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, Hab 1:1-11, 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.

Clarke: Hab 3:2 - In the midst of the years

In the midst of the years - בקרב שנים bekereb shanim , "As the years approach."The nearer the time, the clearer and fuller is the prediction; and the signs of the times show that the complete fulfillment is at hand. But as the judgments will be heavy, (and they are not greater than we deserve), yet, Lord, in the midst of wrath - infliction of punishment - remember mercy, and spare the souls that return unto thee with humiliation and prayer.

Clarke: Hab 3:3 - God came from Teman

God came from Teman - Bp. Lowth observes: "This is a sudden burst of poetry, in the true spirit of the ode; the concealed connection being that God, who had formerly displayed such power in delivering the Israelites from Egyptian slavery, might succor their posterity in a like wonderful manner."Hence the prophet selects the most striking facts of that first deliverance; and to decorate and render them impressive, brings forth all the powers of his genius, in all the strength and elegance of his language. "What crowns the sublimity of this piece,"says Bp. Lowth, "is the singular elegance of the close; and were it not that antiquity has here and there thrown its veil of obscurity over it, there could not be conceived a more perfect and masterly poem of its kind."See, for more particulars, his twenty-eighth Prelection

I shall endeavor to show the facts in the deliverance from Egypt, to which the prophet refers

Clarke: Hab 3:3 - Teman

Teman - This was a city, the capital of a province of Idumea, to the south of the land of Canaan. Num 20:21; Jer 49:7

Clarke: Hab 3:3 - Paran

Paran - Was a city which gave its name to a province in Arabia Petraea. Gen 21:21; Deu 33:2

Clarke: Hab 3:3 - Selah

Selah - This word is not well known; probably it means a pause or alteration in the music. See it in the Psalms, and its explanation there

Clarke: Hab 3:3 - His glory covered the heavens

His glory covered the heavens - His glory when he descended on Mount Sinai, and in the pillar of fire by night

Clarke: Hab 3:3 - The earth was full of his praise

The earth was full of his praise - All the land was astonished at the magnificence of his works in behalf of his people. Instead of praise, some translate splendor. The whole land was illuminated by his glory.

Clarke: Hab 3:4 - He had horns coming out of his hand

He had horns coming out of his hand - קרנים karnayim , rays. His hand - his power - was manifested in a particular place, by the sudden issuing out of pencils of rays, which diverged in coruscations of light, so as to illuminate the whole hemisphere. Yet "there was the hiding of his power."His Majesty could not be seen, nor any kind of image, because of the insufferable splendor. This may either refer to the lightnings on Mount Sinai or to the brightness which occasionally proceeded from the shechinah or glory of God between the cherubim, over the mercy-seat. See Capellus and Newcome. If lightnings are intended, the dense cloud from which they proceeded may be meant by the "hiding of his power;"for when the lightnings burst forth, his power and energy became manifest

Probably from this the Jupiter Keraunos or Jupiter Brontes of the heathens was borrowed; who is always represented with forked or zigzag lightnings in his hand.

Clarke: Hab 3:5 - Before him went the pestilence

Before him went the pestilence - This plague was several times inflicted on the disobedient Israelites in the wilderness; see Num 11:33; Num 14:37; Num 16:46; and was always the proof that the just God was then manifesting his power among them

Clarke: Hab 3:5 - Burning coals event forth at his feet

Burning coals event forth at his feet - Newcome translates, "And flashes of fire went forth after him."The disobedient Israelites were consumed by a fire that went out from Jehovah; see Lev 10:2; Num 11:1; Num 16:35. And the burnt-offering was consumed by a fire which came out from before Jehovah, Lev 11:24.

Clarke: Hab 3:6 - He stood, and measured the earth

He stood, and measured the earth - ארץ erets , the land; he divided the promised land among the twelve tribes. This is the allusion; and this the prophet had in his eye. God not only made a general assignment of the land to the Hebrews; but he even divided it into such portions as the different families required. Here were both power and condescension. When a conqueror had subdued a country, he divided it among his soldiers. Among the Romans, those among whom the conquered lands were divided were termed beneficiary ; and the lands beneficia , as being held on the beneficence of the sovereign

Clarke: Hab 3:6 - He beheld, and drove asunder the nations

He beheld, and drove asunder the nations - The nations of Canaan, the Hittites, Hivites, Jebusites, etc., and all who opposed his people. Even his look dispersed them

Clarke: Hab 3:6 - The everlasting mountains were scattered

The everlasting mountains were scattered - Or, broken asunder. This may refer to the convulsions on Mount Sinai; and to the earth quake which announced the descent of the Most High. See Exo 19:18. "God occupied the summit of the eternal Mount Sinai; and led his people over the eternal mountains of Arabia Petraea; and this sense is preferable to the figurative one, that his ways or doings are predetermined front everlasting."- Newcome

The epithets עד ad , and עולם olam , eternal, and everlasting, are applied to mountains and immense rocks, because no other parts of nature are less subject to decay or change, than these immense masses of earth and stone, and that almost indestructible stone, granite, out of which Sinai appears to be formed. A piece of the beautiful granite of this mountain now lies before me. This is a figurative description of the passage of the Israelites through the deserts of Arabia, over mountains, rocks, and through the trackless wilderness; over and through which God, by his power and providence, gave them a safe passage

The following beautiful piece from the Fragments of Aeschylus will illustrate the preceding description, and please the learned reader

Χωριζε θνητων τον Θεον, και μη δοκει

Ομοιον αυτῳ σαρκινον καθεσταναι·

Ουκ οισθα δ ’ αυτον· ποτε μεν ὡς πυρ φαινεται

Απλαστον ὁρμῃ ποτε δ ’ ὑδωρ, ποτε δε γνοφος.

Και θηρσιν αυτος γινεται παρεμφερης,

Ανεμῳ, νεφει τε, κᾳστραπῃ, βροντῃ, βροχῃ.

Ὑπηρετει δ ’ αυτῳ θαλασσα, και πετραι,

Και πασα πηγη, χ ’ ὑδατος συστηματα·

Τρεμει δ ’ ορη και γαια και πελωριος

Βυθος θαλασσης, κωρεων ὑψος μεγα,

Οταν επιβλεψῃ γοργον ομμα δεσποτου.

Aeschyli Fragm

Confound not God with man; nor madly dee

His form is mortal, and of flesh like thine

Thou know’ st him not. Sometimes like fire he glow

In wrath severe; sometimes as water flows

In brooding darkness now his power conceal

And then in brutes that mighty power reveals

In clouds tempestuous we the Godhead find

He mounts the storm, and rides the winged wind

In vivid lightnings flashes from on high

In rattling thunders rends the lowering sky

Fountains and rivers, seas and floods obey

And ocean’ s deep abyss yields to his sway

The mountains tremble, and the hills sink down

Crumbled to dust by the Almighty’ s frown

When God unfolds the terrors of his eye

All things with horror quake, and in confusion lie

J. B. B. Clarke.

||&&$

Clarke: Hab 3:7 - I saw the tents of Cushan in affliction

I saw the tents of Cushan in affliction - Cush is Arabia. The Arabians dwelt in tents, hence they were called Scenitae. When the Lord appeared on Mount Sinai, the Arabs of the Red Sea abandoned their tents, being terror-struck; and the Midianites also were seized with fear. See the desolation wrought among this people by Phinehas, Num 31:1, etc., on account of their having enticed the Israelites to idolatry, Num 25:1, etc. Either Cush and Midian lay contiguous to each other; or, these names are poetically used to express the same place.

Clarke: Hab 3:8 - Was the Lord displeased against the rivers?

Was the Lord displeased against the rivers? - Floods; here is a reference to the passage of the Red Sea. The Lord is represented as heading his troops, riding in his chariot, and commanding the sea to divide, that a free passage might be left for his army to pass over.

Clarke: Hab 3:9 - Thy bow was made quite naked

Thy bow was made quite naked - That is, it was drawn out of its case; as the arrows had their quiver, so the bows had their cases. A fine oriental bow and bow-case, with quiver and arrows, are now before me; they show with what propriety Jehovah is represented as taking his bow out of its case, in order to set his arrow upon the cord, to shoot at his enemies. It is not the drawing out, or making bare the arrow, that is mentioned here; but the taking the bow out of its case to prepare to shoot

This verse appears to be an answer to the questions in the preceding: "Was the Lord displeased,"etc. The answer is, All this was done "according to the oaths of the tribes;"the covenant of God, frequently repeated and renewed, which he made with the tribes, to give them the land of the Canaanites for their inheritance

Clarke: Hab 3:9 - Thou didst cleave the earth with rivers

Thou didst cleave the earth with rivers - Or, "Thou didst cleave the streams of the land."Or, "Thou cleavedst the dry land into rivers."This may be a reference to the passage of Jordan, and transactions at Arnon and the brook Jabbok. See Num 21:13-15

In this verse we have Selah again, which, as before, may signify a pause, or some alteration in the music.

Clarke: Hab 3:10 - The mountains saw thee

The mountains saw thee - This is the continued answer to the questions in Hab 3:8. These are figures highly poetic, to show with what ease God accomplished the most arduous tasks in behalf of his people. As soon as the mountains saw him, they trembled, they were in pangs. When he appeared, the sea fled to right and left, to give him a passage. "It uttered its voice."The separation of the waters occasioned a terrible noise. "And it lifted up its hands on high."Its waters, being separated, stood in heaps on the right hand and left. These heaps or waves are poetically represented here as the hands of the sea.

Clarke: Hab 3:11 - The sun and moon stood still

The sun and moon stood still - This was at the prayer of Joshua, when he fought against the Amorites. See Jos 10:11-12 (note), and the notes there

Clarke: Hab 3:11 - At the light of thine arrows they went

At the light of thine arrows they went - I think we should translate: -

By their light, thine arrows went abroad; By their brightness, the lightning of thy spear

Calvin very justly remarks that the arrows and spears of the Israelites are called those of God, under whose auspices the people fought: the meaning is, that by the continuation of the light of the sun and moon, then stayed in their course, the Israelites saw how to continue the battle, till their enemies were all defeated.

Clarke: Hab 3:12 - Thou didst march through the land

Thou didst march through the land - This refers to the conquest of Canaan. God is represented as going at the head of his people as general-in-chief; and leading them on from conquest to conquest - which was the fact

Clarke: Hab 3:12 - Thou didst thresh the heathen in anger

Thou didst thresh the heathen in anger - Thou didst tread them down, as the oxen do the sheaves on the threshing-floor.

Clarke: Hab 3:13 - Thou wentest forth for the salvation of thy people

Thou wentest forth for the salvation of thy people - Their deliverance would not have been effected but through thy interference

Clarke: Hab 3:13 - For salvation with thine anointed

For salvation with thine anointed - That is, with Joshua, whom God had anointed, or solemnly appointed to fill the place of Moses, and lead the people into the promised land. If we read, with the common text, משיחך meshichecha , "thy anointed,"the singular number, Joshua is undoubtedly meant, who was God’ s instrument to put the people in possession of Canaan: but if, with several MSS. and some copies of the Septuagint, we read משיחיך meshicheycha , "thy anointed ones,"the Israelites must be intended. They are frequently called God’ s anointed, or God’ s saints. The sense is very far-fetched when applied to Jesus Christ

Clarke: Hab 3:13 - Thou woundedst the head out of the house of the wicked

Thou woundedst the head out of the house of the wicked - This alludes to the slaying of the first-born through all the land of Egypt. These were the heads of the houses or families

Clarke: Hab 3:13 - By discovering the foundation unto the neck

By discovering the foundation unto the neck - The general meaning of this clause is sufficiently plain: the government of these lands should be utterly subverted; the very foundations of it should be razed. But what means unto the neck, עד צואר ad tsavvar ? Several critics read עד צור ad tsar , "Unto the Rock,"that on which the house is founded: and this very intelligible reading is obtained by the omission of a single letter, א aleph , from the word צוער, This conjecture has been adopted by Newcome, though unsupported either by MS. or version. But is the conjecture necessary? I think not: read the verse as it ought to be read, and all will be plain. "Thou hast wounded the head even unto the neck, in the house of the wicked, by laying bare the foundation."The whole head, neck, and all are cut off. There was no hope left to the Egyptians, because the first-born of every family was cut off, so that the very foundation was laid bare, no first-born being left to continue the heirship of families.

Clarke: Hab 3:14 - Thou didst strike through

Thou didst strike through - The Hebrew will bear this sense: "Thou hast pierced amidst their tribes the head of their troops,"referring to Pharaoh and his generals, who came like a whirlwind to fall upon the poor Israelites, when they appeared to be hemmed in by sea, and no place for their escape. If we follow the common reading, it seems to intimate that the troops of Pharaoh, in their confusion (for God shone out upon them from the cloud) fell foul of each other; and with their staves, or weapons, slew one another: but the head of the villages or towns, i.e., Pharaoh was drowned with his army in the Red Sea.

Clarke: Hab 3:15 - Thou didst walk through the sea

Thou didst walk through the sea - There was no occasion to hurry across; all was safe, for God had divided the waters: and his terrible cloud had removed from before, and stood behind them, so that it was between them and the Egyptians. See Exo 14:19, Exo 14:20.

Clarke: Hab 3:16 - When I heard, my belly trembled

When I heard, my belly trembled - The prophet, having finished his account of the wonders done by Jehovah, in bringing their fathers from Egypt into the promised land, now returns to the desolate state of his countrymen, who are shortly to be led into captivity, and suffer the most grievous afflictions; and although he had a sure word of prophecy that they should be ultimately delivered, yet the thoughts of the evils they must previously endure filled his soul with terror and dismay; so that he wishes to be removed from earth before this tribulation should come, that his eyes might not behold the desolations of his country

When he (Nebuchadnezzar) cometh up unto the people, (the Jews), he will invade them (overpower and carry them away captive) with his troops.

Clarke: Hab 3:17 - Although the fig tree shall not blossom

Although the fig tree shall not blossom - תפרח tiphrach , "shall not flourish,"shall not put forth its young figs, for the fig tree does not blossom. The young figs appear as soon as the old ones are ripe, as I have often had occasion to observe

This verse most nervously paints the desolate state of the land of Judea during the captivity. In its hemistich form, it may be translated thus: -

For the fig tree shall not flourish

And there shall be no fruit on the vines

The fruit of the olive shall fail

And the fields shall supply no food

The flocks shall be cut off from the fold

And no herds shall be found in the stalls

Yet in Jehovah will I exult

I will joy in the God of my salvation

The Vulgate has: -

Yet I in the Lord will rejoice

And will exult in Jesus my God

The Targum countenances this version: -

ואנא במימרא דיי אבוע veana bemeimra dayai abua , "But in the Word of the Lord will I rejoice,"i.e., the personal, substantial Word of Jehovah

These two verses give the finest display of resignation and confidence that I have ever met with. He saw that evil was at hand, and unavoidable, he submitted to the dispensation of God, whose Spirit enabled him to paint it in all its calamitous circumstances. He knew that God was merciful and gracious. He trusted to his promise, though all appearances were against its fulfillment; for he knew that the word of Jehovah could not fail, and therefore his confidence is unshaken

No paraphrase can add any thing to this hymn, which is full of inexpressible dignity and elegance, leaving even its unparalleled piety out of the question.

Clarke: Hab 3:19 - The Lord God is my strength

The Lord God is my strength - This is an imitation, if not a quotation, from Psa 18:32-33 (note), where see the notes

Clarke: Hab 3:19 - Will make me to walk upon mine high places

Will make me to walk upon mine high places - This last verse is spoken in the person of the people, who seem to anticipate their restoration; and that they shall once more rejoice in the hills and mountains of Judea

Clarke: Hab 3:19 - To the chief singer on my stringed instruments

To the chief singer on my stringed instruments - This line, which is evidently a superscription, leads me to suppose that when the prophet had completed his short ode, he folded it up, with the above direction to the master singer, or leader of the choir, to be sung in the temple service. Many of the Psalms are directed in the same way. "To the master singer;"or, "chief musician;"to be sung, according to their nature, on different kinds of instruments, or with particular airs or tunes

Neginoth , נגינות which we translate stringed instruments, means such as were struck with a plectrum, or excited by some kind of friction or pulsation; as violins and cymbals or tambourines are. I do not think that the line makes any part of the prophecy, but merely the superscription or direction of the work when it was finished. The ending will appear much more dignified, this line being separated from it

Calvin: Hab 3:1 - NO PHRASE

There is no doubt but that the Prophet dictated this form of prayer for his people, before they were led into exile, that they might always exercise themselves in the study of religion. We indeed know that God cannot be rightly and from the heart worshipped but in faith. Hence, in order to confine the dispersed Israelites within due limits, so that they might not fall away from true religion, the Prophet here sets before them the materials of faith, and stimulates them to prayer: and we know, that our faith cannot be supported in a better way than by the exercise of prayer.

Let us then bear in mind, that the way of fostering true religion, prescribed here to the miserable Israelites while dispersed in their exile, was to look up to God daily, that they might strengthen their faith; for they could not have otherwise continued in their obedience to God. They would, indeed, have wholly fallen away into the superstitions of the Gentiles, had not the memory of the covenant, which the Lord had made with them, remained firm in their hearts: and we shall presently see that the Prophet lays much stress upon this circumstance.

He calls it his own prayer, ⁴⁸ not because he used it himself privately, or composed it for himself, but that the prayer might have some authority among the people; for they knew that a form of prayer dictated for them by the mouth of a Prophet, was the same as though the Spirit itself was to show them how they were to pray to God. The name, then, of Habakkuk is added to it, not because he used it himself, but 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 render it, ignorance; some, delight. Some think it to be the beginning of a song; others suppose it to be a common melody; and others, a musical instrument. Thus interpreters differ. In the seventh Psalm David, no doubt, calls either a song or some musical instrument by the word שגיון , shegiun. Yet some think that David bears testimony there to his own innocency; and that, as he was not conscious of having done wrong, his own innocency is alone signified by the title: but this is a strained view. The word is taken in this place, almost by common consent, for ignorances: and we know that the Hebrews denominate by ignorances all errors or falls which are not grievous, and such things as happen through inadvertence; and by this word they do not extenuate their faults, but acknowledge themselves to be inconsiderate when they offend. Then שגיון , shegiun, is no excusable ignorance, which men lay hold on as a pretext; but an error of folly and presumptions, when men are not sufficiently attentive to the word of God. But perhaps the word שגינות , sheginut, being here in the plural number, ought to be taken for musical instruments. Yet as I would not willingly depart from a received opinion, and as there is no necessity in this case to constrain us to depart from it, let us follow what had been already said,—that the Prophet dictates here for his people a form of prayer for ignorances, that is, that they could not otherwise hope for God’s forgiveness than by seeking his favor. ⁴⁹ And how can we be reconciled to God, except by his not imputing to us our sins?

But the Prophet, by asking for the pardons of ignorances, does not omit more grievous sins; but intimates that though their conscience does not reprove men, they are yet not on that account innocent and without guilt; for they often inconsiderately fall, and their faults are not to be excused for inadvertence. It is, then, the same thing as though the Prophet reminded his own people, that there was no remedy for them in adversity but by fleeing to God, and fleeing as suppliants, in order to solicit his forgiveness; and that they were not only to acknowledge their more grievous sins, but also to confess that they were in many respects guilty; for they might have fallen through error a thousand times, as we are inconsiderate almost through the whole course of our life. We now, then, perceive what this word means, and why the Prophet spoke rather of ignorances than of other sins. But I shall not proceed farther now, as there is some other business.

Calvin: Hab 3:2 - NO PHRASE

The Prophet says here, in the name of the whole people, that he was terrified by the voice of God, for so I understand the word, though in many places it means report, as some also explain it in this place. But as the preaching of the Gospel is called in Isa 53:1, שמעה , shemoe, report, it seems to me more suitable to the present passage to render it the voice of God; for the general sentiment, that the faithful were terrified at the report of God, would be frigid. It ought rather to be applied to the Prophecies which have been already explained: and doubtless Habakkuk did not intend here to speak only in general of God’s power; but, as we have seen in the last lecture, he humbly confesses the sins of the people, and then prays for forgiveness. It is then not to be doubted but that he says here, that he was terrified by the voice of God, that is, when he heard him threatening punishment so grievous. He then adds, Revive thy work in the middle of the years, and make it known. At last, by way of anticipation, he subjoins, that God would remember his mercy, though justly offended by the sins of the people.

But by saying, that he feared the voice of God, he makes a confession, or gives an evidence of repentance; for we cannot from the heart seek pardon, unless we be first made humble. When a sinner is not displeased with himself, and confesses not his guilt, he is not deserving of mercy. We then see why the Prophet speaks here of fear; and that is, that he might thus obtain for himself and for others the favor of God; for as soon as a sinner willingly condemns himself, and does not do this formally, but seriously from the heart, he is already reconciled to God; for God bids us in this way to anticipate his judgement. This is one thing. But if it be asked, for what purpose the Prophet heard God’s voice; the obvious answer is,—that as it is not the private prayer of one person, but of the whole Church, he prescribes here to the faithful the way by which they were to obtain favor from God, and turn him to mercy; and that is, by dreading his threatening and by acknowledging that whatever God threatened by his Prophets was near at hand.

Then follows the second clause, Jehovah! in the middle of the years revive thy work. By the work of God he means the condition of his people or of the Church. For though God is the creator of heaven and earth, he would yet have his own Church to be acknowledged to be, as it were, his peculiar workmanship, and a special monument of his power, wisdom, justice, and goodness. Hence, by way of eminence, he calls here the condition of the elect people the work of God; for the seed of Abraham was not only a part of the human race, but was the holy and peculiar possession of God. Since, then, the Israelites were set apart by the Lord, they are rightly called his work; as we read in another place,

“The work of thine hands thou wilt not despise,”
Psa 138:8.

And God often says, “This is my planting,” “This is the work of my hands,” when he speaks of his Church.

By the middle of the years, he means the middle course, as it were, of the people’s life. For from the time when God chose the race of Abraham to the coming of Christ, was the whole course, as it were, of their life, when we compare the people to a man; for the fullness of their age was at the coming of Christ. If, then, that people had been destroyed, it would have been the same as though death were to snatch away a person in the flower of his age. Hence the Prophet prays God not to take away the life of his people in the middle of their course; for Christ having not come, the people had not attained maturity, nor arrived at manhood. In the middle, then, of the years thy work revive; that is, “Though we seem destined to death, yet restore us.” Make it known, he says, in the middle of the years; that is, “Show it to be in reality thy work.” ⁵¹

We now apprehend the real meaning of the Prophet. After having confessed that the Israelites justly trembled at God’s voice, as they saw themselves deservedly given up to perdition, he then appeals to the mercy of God, and prays God to revive his own work. He brings forward here nothing but the favor of adoption: thus he confesses that there was no reason why God should forgive his people, except that he had been pleased freely to adopt them, and to choose them as his peculiar people; for on this account it is that God is wont to show his favor towards us even to the last. as, then, this people had been once chosen by God, the Prophet records this adoption and prays God to continue and fulfill to the end what he had begun. With regard to the half course of life, the comparison ought to be observed; for we see that the race of Abraham was not chosen for a short time, but until Christ the Redeemer was manifested. Now we have this in common with the ancient people, that God adopts us, that he may at length bring us into the inheritance of eternal life. Until, then, the work of our salvation is completed, we are, as it were, running our course. We may therefore adopt this form of prayer, which is prescribed for us by the Holy Spirit,—that God would not forsake his own work; in the middle of our course.

What he now subjoins— in wrath remember mercy, is intended to anticipate an objection; for this thought might have occurred to the faithful—“there is no ground for us to hope pardon from God, whom we have so grievously provoked, nor is there any reason for us to rely any more on the covenant which we have so perfidiously violated.” The Prophet meets this objection, and he flees to the gracious favor of God, however much he perceived that the people would have to suffer the just punishment of their sins, such as they deserved. He then confesses that God was justly angry with his people, and yet that the hope of salvation was not on that account closed up, for the Lord had promised to be propitious. Since God then is not inexorable towards his people—nay, while he chastises them he ceases not to be a father; hence the Prophet connects here the mercy of God with his wrath.

We have elsewhere said that the word wrath is not to be taken according to its strict sense, when the faithful or the elect are spoken of; for God does not chastise them because he hates them; nay, on the contrary, he thereby manifests the care he has for their salvations. Hence the scourges by which God chastises his children are testimonies of his love. But the Scripture represents the judgement with which God visits his people as wrath, not towards their persons but towards their sins. Though then God shows love to his chosen, yet he testifies when he punishes their sins that iniquity is hated by him. When God then comes forth as it were as a judge, and shows that sins displease him, he is said to be angry with the faithful; and there is also in this a reference to the perceptions of men; for we cannot, when God chastises us, do otherwise than feel the accusations of our own conscience. Hence then is this hatred; for when our conscience condemns us we must necessarily acknowledge God to be angry with us, that is with respect to us. When therefore we provoke God’s wrath by our sins we feel him to be angry with us; but yet the Prophet collects together things which seem wholly contrary—even that God would remember mercy in wrath; that is, that he would show himself displeased with them in such a way as to afford to the faithful at the same time some taste of his favor and mercy by finding him to be propitious to them.

We now then perceive how the Prophet had joined the last clause to the foregoing. Whenever, then, the judgement of the flesh would lead us to despair, let us ever set up against it this truth—that God is in such a way angry that he never forgets his mercy—that is, in his dealings with his elect. It follows—

Calvin: Hab 3:3 - NO PHRASE

This verse interpreters explain in two ways. Some construe the verb in the future tense in the past time—“God went forth from Teman, and the holy one from mount Paran”; for a verb in the past tense follows. But others consider it to be in the optative mood—“May God come, or go forth, from Teman, and the holy one from mount Paran;” as though the Prophet prayed God to come as the defender of his people from mount Sinai, where the law was promulgated and the covenant ratified, which God had formerly made with Abraham and his posterity. I rather subscribe to their opinion who think that the manifestation of God, by which he had testified that he was the guardian of that people, is repeated by the Prophet. As, then, God had so made known his glory on mount Sinai, that it was evident that that nation was under his protection, so the Prophet, with the view of strengthening himself and others, records what was well known among the whole people—that is, that the law was given on mount Sinai, which was a testimony of singular favor; for God then by a new pledge testified, that the covenant formerly made with Abraham was firm and inviolable. The reason why Habakkuk does not mention mount Sinai, but Teman and Paran, seems to some to be this—because these mountains were nearer the Holy Land, though this view, I fear, will appear too refined; I therefore take this simple view—that instead of mentioning mount Sinai, he paraphrastically designates it by mount Paran and the desert of Teman. Some suppose these to be two mountains; but I know not whether Teman ought to be understood only as a mountain; it seems on the contrary to have been some large tract of country. It was a common thing among the Jews to add this name when they spoke of the south, as many nations were wont to give to winds the names of some neighboring places; so when the Jews wished to designate a wind from Africa, they called it Teman. “It is a Teman wind;” and so when they spoke of the south, they said Teman.

However this may be, it is certain that the desert of Teman was nigh to Sinai, and also that mount Paran was connected with that desert. As then they were places towards the south, and nigh to mount Sinai, where the law had been proclaimed, the Prophet records here, in order to strengthen the faith of the whole people, that God had not in vain gone forth once from Teman, and there appeared in his celestial power; for God then openly showed, that he took under his guardianship the children of Abraham, and that the covenant which he had formerly made with him was not vain or of no effect. Since, then, God had testified this in so remarkable and wonderful a manner, the Prophet brings forward here that history which tended especially to confirm the faith of the godly—God went forth once from Teman, and the holy one from mount Paran.

For it was not God’s will that the memory of that manifestation should be obliterated; but he had once appeared with glory so magnificent, that the people might feel assured that they would ever be safe, for they were protected by God’s hand, and that full of power, as the fathers had once known by manifest and visible evidences; and hence the Prophet represents God’s going forth from mount Paran as a continued act, as though he rendered himself visible chiefly from that place. Nor is this representation new; for we see, in many other places, a living picture, as it were, set before the eyes of the faithful, in order to strengthen them in their adversity, and to make them assured that they shall be safe through God’s presence. The Lord, indeed, did not daily fulminate from heaven, nor were there such visible indications of his presence as on mount Sinai; but it behaved the people to feel assured that he was the same God who had given to their fathers such clear evidence of his power, and that he is also at this time, and to the end of the world, endued with the same power, though it be not rendered visible.

We now then apprehend the design of the Prophet: God then came from Teman, and the holy one from mount Paran. We must also observe, that the minds of the godly were recalled to the spectacle on mount Sinai, when they were drawn away into exile, or when they were in the power of their enemies. They might indeed have then supposed, that they were wholly forsaken. Obliterated then must have been the memory of that history, had not this remedy been introduced. It is, therefore, the same as though the Prophet had said—“Though God now hides his power, and gives no evidence of his favor, yet think not that he formerly appeared in vain to your fathers as one clothed with so great a power, when the law was proclaimed on mount Sinai. It follows—

Calvin: Hab 3:4 - NO PHRASE

He confirms the declaration which I have explained that God, when he intended his presence to be made known to his people, gave evidences of his wonderful power, capable of awakening the minds of all. He then says, that the brightness was like light. By the word אור , aur, is doubtless meant the light, which diffuses itself through the whole world, and proceeds from the sun. Then he says, that the brightness which appeared on mount Sinai was equal to the light of the sun, capable of filling the whole world. He adds, that horns were to him from the hand. Some render it, splendor; but קרן , coren, properly means a horn, and קרנים , corenium, is here in the dual number: it is therefore more probable, that the Prophet ascribes horns to God, carried in both hands; and it more corresponds with what immediately follows, that “there was the hiding of his strength,” or that “there was his power hidden.” They who render the word, splendours, think that what had been said is repeated, that is, that the brightness was like light; but they are mistaken, for we may collect from the verse that two different things are expressed by the Prophet: he first speaks of the visible form of God; and then he adds his power, designating it metaphorically by horns, which is common in Scripture. Indeed this mode of speaking occurs often. He then says, that God came armed with power, when he gave the law to his people; for he bore horns in his hands, where his strength was hid. ⁵³

As to the word hiding, some indeed give this refined view, that God then put forth his strength, which was before hidden. But this is a very strained explanation. To me it seems evident, that the Prophet in the first place says, that God’s glory was conspicuous, capable of irradiating the whole world like the light of the sun; and he then adds, that this splendor was connected with power, for God carried horns in both his hands, where his strength was laid: and he says, that it was hid, because God did not intend to make known his power indiscriminately throughout the world, but peculiarly to his own people; as it is also said in Psa 31:20, that

“the greatness of his goodness is laid up for the faithful alone,
who fear and reverence him.”

As then it is said, that the goodness of God is laid up for the faithful, for they enjoy it as children and members of the household; so also the power of God is said to be laid up, because he testifies that he is armed with power to defend his Church, that he may render safe the children of Abraham, whom he has taken under his protection. It afterwards follows—

Calvin: Hab 3:5 - NO PHRASE

The Prophet repeats here, that God came armed to defend his people, when he went forth from Teman; for he connects with it here the deliverance of the people. He does not indeed speak only of the promulgation of the law, but encourages all the godly to confidence; for God, who had once redeemed their fathers from Egypt, remained ever like himself, and was endued with the same power.

And he says, that before God’s face walked the pestilence; this is to be referred to the Egyptians; and that ignited coal proceeded from his feet. Some render רשף , reshoph, exile; but its etymology requires it to be rendered burning or ignited coal, and there is no necessity to give it another meaning. ⁵⁴

The import of the whole is—that God had put to flight all the enemies of his people; for we know that the Egyptians were smitten with various plagues, and that the army of Pharaoh was drowned in the Red Sea. Hence, the Prophet says, that God had so appeared from Teman, that the pestilence went before him, and then the ignited coal; in short, that the pestilence and ignited coal were God’s officers, which were ready to perform his commands: as when a king or a judge, having attendants, commands them to put this man in prison, and to punish another in a different way; so the Prophet, giving us a representation of God, says, that all kinds of evils were ready to obey his orders, and to destroy his and their enemies. He does not then intend here to terrify the faithful in mentioning the pestilence and the ignited coal; but, on the contrary, to set before their eyes evidences of God’s power, by which he could deliver them from the hand of their enemies, as he had formerly delivered their fathers from Egypt. By God’s feet, he then means his going forth or his presence; for I do not approve of what some have said, that ignited coals followed, when pestilence had preceded; for both clauses are given in the same way. It follows—

Calvin: Hab 3:6 - NO PHRASE

He says that God possessed every power to subdue the earth to himself, and that he could at his will destroy it, yea, dissolve mountains as veil as nations. Some of the Jews understood this of the ark, which stood at that time in Gilead. They then suppose that the Prophet meant this in short—that when God chose a place for the ark of the covenant in Gilgal, that he determined then what he would do, and that he then in his secret counsel divided the land, so that each should have his portion by lot. This, it is true, was accomplished shortly after, for Joshua, as we know, divided it by lot between the tribes. But what the Jews affirm of the ark seems to me strained and frigid. Habakkuk, on the contrary, means by the word stand, that God was openly conspicuous, like him who assumes an erect posture, so that he is seen at a distance. In this sense we are to take the expression that God stood.

The measuring, of the earth is not to be confined to Judea, but is to be extended to the whole world. God, he says, has measured the earth. To measure the earth is what properly belongs to a sovereign king; and it is done that he may assign to each his portion. Except God, then, had a sovereign right over the earth and the whole world, Habakkuk would not have ascribed to him this office; and this we learn from the verse itself, for he immediately subjoins, that the nations, as it were, melted away, that the mountains were destroyed, that the hills were bowed down

We hence see that by earth we are not to understand Judea only, but the whole world; as though he had said, that when God appeared on mount Sinai, he made it fully evident that the earth was under his power and authority, so that he could determine whatever he pleased, and prescribe limits to all nations. For he does not speak of God here as having, like a surveyor, a measuring line; but he says, that he measured the earth as one capable even then of changing the boundaries of the whole world; nay, he intimates that it was he himself who had at first created the earth and assigned it to men. It is indeed true that the nations did not then melt away, nor were the mountains demolished, nor the hills bowed down; but the Prophet simply means, that God’s power then appeared, which was capable of shaking the whole world.

But he calls these the mountains of eternity and the hills ages, which had been from the beginning fixed on their own foundations. For if an earthquake happens on a plain, it seems less wonderful; and then if any of those mountains cleave, which are not so firmly fixed, it may be on account of some hollow places; for when the winds fill the caverns, they are forced to burst, and they cleave the mountains and the earth. But the Prophet relates an unusual thing, and wholly different from the ordinary course of nature—that the mountains of eternity, which had been from the beginning, and had remained without any change, were thus demolished and bowed down. In short, the Prophet intended by all means to raise up to confidence the minds of the godly, so that they should become fully persuaded that God’s power to deliver them would be the same as that which their fathers had formerly experienced; for there is no other support under adverse, and especially under despairing circumstances, than that the faithful should know that they are still under the protection of that God who has adopted them. This is the reason why the Prophet amplifies, in so striking a manner, on the subject of God’s power.

And hence also he subjoins, that the ways of ages are those of God. Some render the clause, “the ways of the world.” The word עולם , oulam, however, means properly an age, or perpetual time. The Prophet, I have no doubt, means by ways of ages, the wonderful means which God is wont to adopt for the defense of his Church; for we are ever wont to reduce God’s wonder to our own understanding, while it is his purpose to perfect, in a manner that is wonderful, the work of our salvation. Hence the Prophet bids the faithful here to raise upwards their thoughts, and to conceive something greater of God’s power than what they can naturally comprehend. If we take the ways of eternity, in this sense, then they are to be understood as in opposition to those means which are known and usual. They are his daily ways, when the sun rises and sets, when the spring succeeds the winter, when the earth produces fruit; though even these are so many miracles, yet they are his common ways. But God has ways of eternity that is he has means unknown to us by which he can deliver us from death, whenever it may please him.

But yet, if any prefer taking the ways of eternity as signifying the continued power of God, which has ever appeared from the beginning, the sense would be appropriate and not less useful: for it especially avails to confirm our faith, when we consider that God’s power has ever been the same from the creation of heaven and earth, that it has never been lessened or undergone any change. Since, then, God has successively manifested his power through all ages, we ought hence to learn that we have no reason to despair, though he may for a time conceal his hand; for he is not on that account deprived of his right. He ever retains the sovereignty of the world. We ought, then, to be attentive to the ways of ages, that is, to the demonstration of that power, which was manifested in the creation of the world, and still continues to be manifested. ⁵⁵ It follows—

Calvin: Hab 3:7 - NO PHRASE

The Prophet relates here, no doubt, whatever might bring comfort to the miserable Jews, as they thought themselves rejected and in a manner alienated from God. Hence the Prophet mentions here other deliverances, which were clear evidences of God’s constant favor towards his chosen people. He had hitherto spoken of their redemption, and he will presently return to the same subject: but he introduces here other histories; as though he had said, that it was not only at one time that God had testified how much he loved the race of Abraham, and how inviolable was the covenant he had made; but that he had given the same testimonies at various times: for as he had also defended his people against other enemies, the conclusion was obvious, that God’s hand was thus made manifest, that the children of Abraham might know that they were not deceived, when they were adopted by him.

Hence Habakkuk mentions the tents of Cushan as another evidence of God’s power in preserving his people, and the curtains of Midian; for we know how wonderful was the work, when the Jews were delivered by the hand of Gideon; and the same was the case with respect to the king of Chosen.

We now, then, understand the design of the Prophet: for as he knew that the time was near when the Jews might succumb to despair in their great adversities, he reminds them of the evidences of God’s favor and power, which had been given to their fathers, that they might entertain firm hope in time to come, and be fully persuaded that God would be their deliverer, as he had been formerly to their fathers.

Calvin: Hab 3:8 - NO PHRASE

The Prophet here applies the histories to which he has already referred, for the purpose of strengthening the hope of the faithful; so that they might know these to be so many proofs and pledges of God’s favor towards them, and that they might thus cheerfully look for his aid, and not succumb to temptation in their adversities. When he asks, was God angry with the rivers and the sea, he no doubt intended in this way to awaken the thoughts of the faithful, that they might consider the design of God in the works which he had already mentioned; for it would have been unreasonable that God should show his wrath against rivers and the sea; why should he be angry with lifeless elements? The Prophet then shows that God had another end in view when he dried the sea, when he stopped the course of Jordan, and when he gave other evidences of his power. Doubtless God did not regard the sea and the rivers; for that would have been unreasonable. It then follows that these changes were testimonies of God’s favor towards his Church: and hence the Prophet subjoins, that God rode on his horses, and that his chariots were for salvation to his people. ⁵⁷ We now perceive the Prophet’s meaning, which interpreters have not understood, or at least have not explained.

We now, then, see why the Prophet puts these questions: and a question has much more force when it refers to what is in no way doubtful. What! can God be angry with rivers? Who can imagine God to be so unreasonable as to disturb the sea and to change the nature of things, when a certain order has been established by his own command? Why should he dry the sea, except he had something in view, even the deliverance of his Church? except he intended to save his people from extreme danger, by stretching forth his hand to the Israelites, when they thought themselves utterly lost? He therefore denies, that when God dried the Red Sea, and when he stopped the flowing of Jordan, he had put forth his power against the sea or against the river, as though he was angry with them. The design of God, says the Prophet, was quite another; for God rode on his horses, that is, he intended to show that all the elements were under his command, and that for the salvation of his people. That God, then, might be the redeemer of his Church, he constrained Jordan to turn back its course, he constrained the Red Sea to make a passage for his miserable captives, who would have otherwise been exposed to the slaughter of their enemies. There was indeed no hope of saving Israel, without a passage being suddenly opened to them through the Red Sea.

Hence all these miracles were designed to show that God had become the redeemer of his Church, and had put forth his power for the salvation of those whom he had taken under his protection: and it is easy from this fact to conclude, that the same help ought to be expected from God by posterity; for God was not induced by some sudden impulse to change the nature of things, but exhibited a proof of his favor: and his grace is perpetual, and flows in an even course, though not according to the apprehension of men; for it suffers some interruptions, because God exercises the faithful under the cross; yet his goodness never ceases. It hence follows that the faithful are to entertain hope; for God, when he pleases, and when he sees it expedient, will really show the same power which was formerly exhibited to the fathers. It now follows—

Calvin: Hab 3:9 - NO PHRASE

The Prophet explains the same thing more clearly in this verse—that the power of God was formerly manifested for no other reason but that the children of Abraham might be taught to expect from him a continued deliverance: for he says that the bow of God was made bare. By the bow, he means also the sword and other weapons; as though he had said, that God was then armed, as we have found declared before. God therefore was then furnished with weapons, and marched to the battle, having undertaken the cause of his chosen people, that he might defend them against the wicked. Since it was so, we hence see that these miracles were not to avail only for one period, but were intended perpetually to encourage the faithful to look ever for the aid of God, even in the midst of death; for he can find escapes, though they may not appear to us.

We now see the import of the text; but he emphatically adds, The oaths of the tribes; for hereby he more fully confirms that God had not then assisted the children of Abraham, so as to discard them afterwards; but that he had really proved how true he was in his promises; for by the oaths of (or to) the tribes he means the covenant that God had made not only with Abraham, but also with his posterity for ever. He puts oaths in the plural number, because God had not only once promised to be a God to Abraham and to his seed, but had often repeated the same promise, in order that faith might be rendered more certain, inasmuch as we have need of more than one thing to confirm us. For we see how our infirmity always vacillates, unless God supplies us with many props. As, then, God had often confirmed his servant Abraham, the Prophet speaks here of his oaths: but then as to the substance, the oath of God is the same; which was, that he had taken the race of Abraham under his protection, and promised that they should be to him a peculiar people, and, especially, that he had united the people under one head; for except Christ had been introduced, that covenant of God would not have been ratified nor valid. As, then, God had once included every thing when he said to Abraham, “I am God Almighty, and I shall be a God to you and to your children;” it is certain that nothing was added when God afterwards confirmed the faith of Abraham: but yet the Prophet does not without reason use the plural number; it was done, that the faithful might recomb with less fear on God’s promise, seeing, that it had been so often and by so many words confirmed.

He calls them too the oaths to the tribes: for though God had spoken to Abraham and afterwards to Moses, yet the promise was deposited in the hands of Abraham, and of the patriarchs, and afterwards in those of Moses, that the people might understand that it belonged equally to them; for it would have been no great matter to promise what we read of to a few men only. But Abraham was as it were the depository; and it was a certain solemn stipulation made with his whole race. We hence see why the Prophet here mentions the tribes rather than Abraham, or the patriarchs or Moses. He had indeed a special regard to those of his own time, in order to confirm them, that they might not doubt but that God would extend to them also the same power. How so? Because God had formerly wrought in a wonderful manner for the deliverance of his people. Why? That he might prove himself to be true and faithful. In what respect? Because he had said, that he would be the protector of his people; and he did not adopt a few men only, but the whole race of Abraham. Since it was so, why should not his posterity hope for that which they knew was promised to their fathers? for the truth of God can never fail. Though many ages had passed away, the faith of his people ought to have remained certain, for God intended to show himself to be the same as he had been formerly known by their fathers.

He afterwards adds אמר , amer, which means a word or speech; but it is to be taken here for a fixed and an irrevocable word. The word, אמר , amer, he says; that is, as they say, the word and the deed: for when we say, that words are given, we often understand that those who liberally promise are false men, and that we are only trifled with and disappointed when we place confidence in them. But the term, word, is sometimes taken in a good sense. “This is the word,” we often say, when we intend to remove every doubt. We now then perceive what the Prophet meant by adding אמר , amer, the word. “O Lord, thou hast not given mere words to a people; but what has proceeded from thy mouth has been found to be true and valid. Such, therefore, is and faithfulness in thy promises, that we ought not to entertain the least doubt as to the event. As soon as thou givest to us any hope, we ought to feel assured of its accomplishment, as though it were not a word but the exhibition of the thing itself.” In short, by this term the Prophet commends the faithfulness of God, lest we should harbour doubts as to his promises. ⁵⁸

He then says, that by rivers had been cleft the earth. He refers, I doubt not, to the history we read in Num 14:0; for the Lord, when the people were nearly dead through thirst, drew forth water from the rock, and caused a river to flow wherever the people journeyed. As then he had cleft the earth to make a perpetual course for the stream, and thus supplied the people in dry places with abundance of water, the Prophet says here, that the earth had been cleft by rivers or streams. It was indeed but one river; but he amplifies, and justly so, that remarkable work of God. He afterwards adds—

Calvin: Hab 3:10 - The stream

Habakkuk proceeds with the history of the people’s redemption. We have said what his object was, even this that the people, though in an extreme state of calamity, might yet entertain hope of God’s favor; for he became not a Redeemer to the race of Abraham for one time, but that he might continue the same favor to them to the end.

He says that mountains had seen and grieved. Some explain this allegorically of kings, and say, that they grieved when envy preyed on them: but this view is too strained. The Prophet, I have no doubt, means simply, that the mountains obeyed God, so as to open a way for his people. At the same time, the verb חול , chul, signifies not only to grieve, but also to bring forth, and then to fall and to abide in the same place. We might then with no less propriety read thus— see thee did the mountains, and were still, or fell down; that is, they were subservient to thy command, and did not intercept the way of thy people. I think the real meaning of the Prophet to be, that God had formerly imprinted on all the elements evident marks of his paternal favor, so that the posterity of Abraham might ever confide in him as their deliverer in all their distresses: and even the context requires this meaning; for he subjoins -

The stream or the inundation of waters, etc. : and this second part cannot be explained allegorically. We then see, that the import of the words is—That God removed all obstacles, so that neither mountains, nor waters, nor sea, nor rivers, intercepted the passage of the people. He says now, that the inundation of waters had passed away. This applies both to Jordan and to the Red Sea; for God separated the Red Sea, so that the waters stood apart, contrary to the laws of nature, and the same thing happened to Jordan; for the flowing of the water was stayed, and a way was opened, so that the people passed over dryshod into the land of Canaan. Thus took place what is said by the Prophet, the stream of waters passed away. We indeed know that such is the abundance of waters in the sea and in the rivers, that they cannot be dried up: when therefore waters disappear, it is what is beyond the course of nature. The Prophet, therefore, records this miracle, that the faithful might know, that though the whole world were resisting, their salvation would still be certain; for the Lord can surmount whatever impediments there may be.

He then ascribes life to waters; for he says, that the abyss gave its voice, and also, that the deep lifted up its hands; or that the abyss with uplifted hands was ready to obey God. It is a striking personification; for though the abyss is void of intelligence, and it cannot speak, yet the Prophet says, that the abyss with its voice and uplifted hands testified its obedience, when God would have his people to pass through to the promised land. When anxious to testify our obedience, we do this both with our voice and in our gesture. When any one is willing to do what is commanded, he says, “Here I am,” or “I promise to do this.” As, then, servants respond to others, so the Prophet says, that a voice was uttered by the abyss. The abyss indeed uttered no voice; but the event itself surpassed all voices. Now when a whole people meet together, they raise their hands; for their consent cannot be understood except by the outstretching of the hands, and hence came the word hand-extending, χειροτονια. This similitude the Prophet now takes, and says, that the abyss raised up its hands; that is, shows its consent by this gesture. As when men declare by this sign that they will do what they are bidden; so also the abyss lifted up its hands. If we read, The deep raised up its hands, the sense will be the same. ⁵⁹ Let us proceed -

Calvin: Hab 3:11 - NO PHRASE

Here the Prophet refers to another history; for we know that when Joshua fought, and when the day was not long enough to slay the enemies, the day was prolonged according to his prayer, (Jos 10:12.) He seems indeed to have authoritatively commanded the sun to stay its course: but there is no doubt, but that having been answered as to his prayer, when he expressed this, he commanded the sun, as he did, through the secret impulse of the Holy Spirit: and we know that the sun would not have stopped in its course, except the moon also was stayed. There must indeed have been the same action as to these two luminaries.

Hence Habakkuk says, that the sun and moon stood still in their habitation; that is, that the sun then rested as it were in its dwelling. When it was hastening in its course, it then stood still for the benefit of God’s people. The sun then and the moon stood, —How? At the light of thy arrows shall they walk. Some refer this to the pillar of fire, as though the Prophet had said, that the Israelites walked by that light, by which God guided them: but I doubt not but that this is said of the sun. The whole sentence is thus connected—that the sun and moon walked, not as from the beginning, but at the light of God’s arrows; that is, when instead of God’s command, which the sun had received from the beginning as its direction, the sun had God’s arrows, which guided it, retarded its course, or restrained the velocity which it had before. There is then an implied contrast between the progress of the sun which it had by nature to that day, and that new direction, when the sun was retained, that it might give place to the arrows of God, and to the sword and the spear; for by the arrows and the spear he means nothing else but the weapons of the elect people; for we know, that when that people fought under the protection of God, they were armed as it were from above. As then it is said of Gideon, “The sword of God and of Gideon;” so also in this place the Prophet calls whatever armor the people of Israel had, the arrows of God and his spear; for that people could not move—no, not a finger’s breadth—without the command of God. The sun then was wont before to regard the ordinary command, of which we read in Genesis; but it was then directed for another purpose: for it had regard to the arrows of God flying on the earth as lightning; and it had regard to the arrows, as though it stood astonished and dared not to advance. Why? because it behoved it to submit to God while he was carrying on war. ⁶⁰ We now then perceive how much kindness is included in these words.

What, therefore, we have already referred to, ought to be borne in mind—that in this place there is no frigid narrative, but such things are brought before the faithful as avail to confirm their hope, that they may feel assured, that the power of God is sufficient for the purpose of delivering them; for it was for this end that he formerly wrought so many miracles. It follows—

Calvin: Hab 3:12 - NO PHRASE

The Prophet relates here the entrance of the people into the land of Canaan, that the faithful might know that their fathers would not have obtained so many victories had not God put forth the power and strength of his hand. Hence he says, that God himself had trampled on the land in anger. For how could the Israelites have dared to attack so many nations, who had lately come forth from so miserable a bondage? They had indeed been in the desert for forty years; but they were always trembling and fearful, and we also know that they were weak and feeble. How then was it, that they overcame most powerful kings? that they made war with nations accustomed to war? Doubtless God himself trod down the land in his wrath, and also threshed the nations: as it is said in Psa 44:5,

“It was not by their own sword that they got the land of Canaan; neither their own power, nor their own hand saved them; but the Lord showed favor to them, and became their Deliverer.”

Justly then does the Prophet ascribe this to God, that he himself walked over the land; for otherwise the Israelites would never have dared to move a foot. Doubtless, they could never have been settled in that land, had not God gone before them. Hence when God did tread on the land in his anger, then it became a quiet habitation to the children of Abraham; warlike nations were then easily and without much trouble conquered by the Israelites, though they were previously very weak.

We now see, that the Prophet sets forth here before the eyes of the people their entrance into the land, that they might know that God did not in vain put to flight so many nations at one time; but that the land of Canaan might be the perpetual inheritance of his chosen people.

The Prophet changes often the tenses of the verbs, inconsistently with the common usage of the Hebrew language; but it must be observed, that he so refers to those histories, as though God were continually carrying on his operations; and as though his presence was to be looked for in adversities, the same as what he had granted formerly to the fathers. Hence the change of tenses does not obscure the sense, but, on the contrary, shows to us the design of the Prophet, and helps us to understand the meaning. It follows at length -

Calvin: Hab 3:13 - Thou wentest forth

The Prophet applies again to the present state of the people what he had before recorded—that God went forth with his Christ for the salvation of his people. Some consider that there is understood a particle of comparison, and repeat the verb twice, “As thou didst then go forth for the deliverance of thy people, so now wilt thou go forth for the deliverance of thy people with thy Christ.” But this repetition is strained. I therefore take the words of the Prophet simply as they are—that God went forth for the deliverance of his people. But when God’s people are spoken of, their gratuitous adoption must ever be remembered. How was it that the children of Abraham became the peculiar people of God? Did this proceed from any worthiness? Did it come to them naturally? None of these things can be alleged. Though then they differed in nothing from other nations, yet God was pleased to choose them to be a people to himself. By the title, the people of God, is therefore intimated their adoption. Now this adoption was not temporary or momentary, but was to continue to the end. Hence it was easy for the faithful to draw this conclusion—that they were to hope from God the same help as what he had formerly granted to the fathers.

Thou wentest forth, he says, for the salvation, for the salvation of thy people. He repeats the word salvation, and not without reason; for he wished to call attention to this point, as when he had said before—that God had not in vain manifested, by so many miracles, his power, as though he were angry with the sea and with rivers, but had respect to the preservation of his people. Since then the salvation of the Church has ever been the design of God in working miracles, why should the faithful be now cast down, when for a time they were oppressed by adversities? for God ever remains the same: and why should they despond, especially since that ancient deliverance, and also those many deliverances, of which he had hitherto spoken, are so many evidences of his everlasting covenant. These indeed ought to be connected with the word of God; that is, with that promise, according to which he had received the children of Abraham into favor for the purpose of protecting them to the end. “For salvation, for salvation,” says the Prophet, and that of his elect people.

He adds, with thy Christ. This clause still more confirms what Habakkuk had in view—that God had been from the beginning the deliverer of his people in the person of the Mediator. When God, therefore, delivered his people from the hand of Pharaoh, when he made a way for them to pass through the Red Sea, when he redeemed them by doing wonders, when he subdued before them the most powerful nations, when he changed the laws of nature in their behalf—all these things he did through the Mediator. For God could never have been propitious either to Abraham himself or to his posterity, had it not been for the intervention of a Mediator. Since then it has ever been the office of the Mediator to preserve in safety the Church of God, the Prophet takes it now for granted, that Christ was now manifested in much clearer light than formerly; for David was his lively image, as well as his successors. God then gave a living representation of his Christ when he erected a kingdom in the person of David; and he promised that this kingdom should endure as long as the sun and moon should shine in the heavens. Since, then, there were in the time of Habakkuk clearer prophecies than in past times respecting the eternity of this kingdom, ought not the people to have taken courage, and to have known of a certainty that God would be their Deliverer, when Christ should come? We now then apprehend the meaning of the Prophet. ⁶¹ But I cannot now go farther; I shall defer the subject until tomorrow.

Calvin: Hab 3:14 - NO PHRASE

At the beginning of this verse the Prophet pursues the same subject—that God had wounded all the enemies of his people; and he says that the head of villages or towns had been wounded, though some think that פרזים , perezim, mean rather the inhabitants of towns; for the Hebrews call fortified towns or villages פרזות , perezut, and the word is commonly found in the feminine gender; but as it is here a masculine noun, it is thought that it means the inhabitants. At the same time this does not much affect the subject; for the Prophet simply means, that not only things had been overthrown by God’s hand, but also all the provinces under their authority; as though he had said that God’s vengeance, when his purpose was to defend his people, advanced through all the villages and through every region, so that not a corner was safe. ⁶² But we must also notice what follows— with his rods. The Prophet means that the wicked had been smitten by their own sword. Though the word rods is put here, it is yet to be taken for all kinds of instruments or weapons; it is the same as though it was said that they had been wounded by their own hands. ⁶³

We now perceive the import of this clause—that God not only put forth his strength when he purposed to crush the enemies of his people, but that he had also smitten them with infatuation and madness, so that they destroyed themselves by their own hands. And this was done, as in the case of the Midianites, who, either by turning their swords against one another, fell by mutual wounds, or by slaying themselves, perished by their own hands. (Jud 7:2.) We indeed often read of the wicked that they ensnared themselves, fell into the pit which they had made, and, in short, perished through their own artifices; and the Prophet says here that the enemies of the Church had fallen, through God’s singular kindness, though no one rose up against them; for they had transfixed or wounded themselves by their own staff. Some read—“Thou hast cursed his sceptres and the head of his villages;” but the interpretation which I have given is much more appropriate.

He adds, that they came like a whirlwind. It is indeed a verb in the future tense; but the sentence must be thus rendered—“When they rushed as a whirlwind to cast me down, when their exultation was to devour the poor in their hiding-places.” It is indeed only a single verb, but it comes from סער , sor, which means a whirlwind, and we cannot render it otherwise than by a paraphrase. They rushed, he says, like a whirlwind. The Prophet here enlarges on the subject of God’s power, for he had checked the enemies of his people when they rushed on with so much impetuosity. Had their advance been slow God might have frustrated their attempts without a miracle, but as their own madness rendered them precipitate, and made them to be like a whirlwind, God’s power was more clearly known in restraining such violence. We now understand the import of what is here said; for the Prophet’s special object is not to complain of the violent and impetuous rage of enemies, but to exalt the power of God in checking the violent assaults of those enemies whom he saw raging against his people.

He subjoins, their exultation was to devour the poor. He intimates that there was nothing in the world capable of resisting the wicked, had not God brought miraculous help from heaven; for when they came to devour the poor, they came not to wage war, but to devour the prey like wild beasts. Then he says, to devour the poor in secret. He means, that the people of God had no strength to resist, except help beyond all hope came from heaven. ⁶⁴

The import of the whole is—that when the miserable Israelites were without any protection, and exposed to the rage and cruelty of their enemies, they had been miraculously helped; for the Lord destroyed their enemies by their own swords; and that when they came, as it were to enjoy a victory, to take the prey, they were laid prostrate by the hand of God: hence his power shone forth more brightly. It follows—

Calvin: Hab 3:15 - NO PHRASE

Some read, “Thou hast trodden thy horses in the sea;” but it is a solecism, that is quite evident. Others, “Thou hast trodden in the sea by thy horses.” But what need is there of seeking such strained explanations, since the verb דרך , darek, means to go or to march? The Prophet’s meaning is by no means doubtful—that God would make a way for himself in the sea, and on his own horses. How? even when great waters were gathered into a mass. The Prophet again refers to the history of the passage through the Red Sea; for it was a work of God, as it has been said, worthy of being remembered above all other works: it is therefore no wonder that the Prophet dwells so much in setting forth this great miracle. Thou then didst make a way for thy horses —where? in the sea; which was contrary to nature. And then he adds, The heap of waters: for the waters had been gathered together, and a firm and thick mass appeared, which was not according to nature; for we know that water is a fluid, and that hardly a drop of water can stand without flowing. ⁶⁵ How then was it that he stopped the course of Jordan, and that the Red Sea was divided? These were evidences of God’s incomprehensible power, and rightly ought these to have added courage to the faithful, knowing, as they ought to have done, that nothing could have opposed their salvation, which God was not able easily to remove, whenever it pleased him. It follows—

Calvin: Hab 3:16 - Enter

Those interpreters are mistaken in my view, who connect the verb, “I have heard,” with the last verse, as though the Prophet had said, that he had conceived dread from those evidences of God’s power: for the Prophet had no occasion to fear in regarding God as armed with unexpected power for the salvation of his people; there was no reason for such a thing. Hence these things do not agree together. But he returns again to that dread which he had entertained on account of God’s voice in those terrific threatenings which we before referred to. We must always bear in mind the Prophet’s design—that his object was to humble the faithful, that they might suppliantly acknowledge to God their sins and solicit his forgiveness. His purpose also was to animate them with strong hope, that they might nevertheless look for deliverance. He had already said at the beginning, “Lord, I have heard thy voice; I feared.” He now repeats the same thing: for if he had spoken only of that terrific voice, the faithful might have been overwhelmed with despair; he therefore wished opportunely to prevent this evil, by interposing what might have comforted them. For this reason he recited these histories, by which God had proved that he was armed with invincible power to save his Church. Having done this, he applies his general doctrine to present circumstances, and says, “I have heard.” What had he heard? even those judgements with which God had determined to visit the contumacy of his people. Since, then, God had threatened his people with a horrible destruction, the Prophet says now, that he had heard and trembled, so that he had been confounded. He speaks in the singular number; but this was done, as we have said, because he represented the whole people, as was the case before (which escaped my notice) when he said, his enemies came like whirlwind to cast him down; for certainly he did not then speak of himself but of the ancient people. As, then, the Prophet here undertakes the cause of the whole Church, he speaks as though he were the collective body of the people: and so he says that he had heard; but the faithful speak here as with one mouth, that they had heard, and that their inside trembled

Some read, “I was dismayed, or I feared, and my inside trembled at his voice.” He takes קול , kul, voice, not for report, but, as it has been said, for threatening. The faithful, then, declare here, that they dreaded the voice of God, before he had executed his judgements, or before he inflicted the punishment which he had threatened. He says, quiver did my lips. The verb צלל , tsalel, means sometimes to tingle, and so some render it here, “Tingle did my lips;” but this is not suitable, and more tolerable is the rendering of others, “Palpitate did my lips.” The Hebrews say that what is meant is that motion in the lips which fear or trembling produces. I therefore render the words, “quiver did my lips;” as when one says in our language, Mes levres ont barbate; that is, when the whole body shakes with trembling, not only a noise is made by the clashing of the teeth, but an agitation is also observed in the lips.

Enter, he says, did rottenness into my bones and within myself I made a noise, (it is the verb רגז , regaz, again,) or I trembled. No doubt the Prophet describes here the dread, which could not have been otherwise than produced by the dreadful vengeance of God. It hence follows that he does not treat here of those miracles which were, on the contrary, calculated to afford an occasion of rejoicing both to the Prophet and to the whole of the chosen people; but that the vengeance of God, such as had been predicted, is described here.

He now adds, That I may rest in the day of affliction ⁶⁶ There seems to be here an inconsistency—that the Prophet was affected with grief even to rottenness, that he trembled throughout his members with dread, and now that all this availed to produce rest. But we must inquire how rest is to be obtained through these trepidations, and dreads, and tremblings. We indeed know that the more hardened the wicked become against God, the more grievous ruin they ever procure for themselves. But there is no way of obtaining rest, except for a time we tremble within ourselves, that is, except God’s judgement awakens us, yea, and reduces us almost to nothing. Whosoever therefore securely slumbers, will be confounded in the day of affliction; but he who in time anticipates the wrath of God, and is touched with fear, as soon as he hears that God the judge is at hand, provides for himself the most secure rest in the day of affliction. We now then see, that the right way of seeking rest is set forth here by the Prophet, when he says, that he had been confounded, and that rottenness had entered into his bones that he could have no comfort, except he pined away as one half-dead: and the design of the Prophet, as I have already said, was to exhort the faithful to repentance. But we cannot truly and from the heart repent, until our sins become displeasing to us: and the hatred of sin proceeds from the fear of God, and that sorrow which Paul regards as the mother of repentance. (2Co 7:10.)

This exhortation is also very necessary for us in the present day. We see how inclined we are by nature to indifference; and when God brings before us our sins, and then sets before us his wrath, we are not moved; and when we entertain any fear, it soon vanishes. Let us, then, know that no rest can be to us in the day of distress, except we tremble within ourselves, except dread lays hold on all our faculties, and except all our soul becomes almost rotten. And hence it is said in Psa 4:4, “Tremble, and ye shall not sin.” And Paul also shows that the true and profitable way of being angry is, when one is angry with his sins (Eph 4:26,) and when we tremble within ourselves. In the same manner does the Prophet describe the beginnings of repentance, when he says, that the faithful trembled in their bowels, and were so shaken within, that even their lips quivered, and, in short, (and this is the sum of the whole,) that all their senses felt consternation and fear.

He says, When he shall ascend: he speaks, no doubt, of the Chaldeans; When therefore the enemy shall ascend against the people, that he may cut them off: for גדה or גוד , gade or gud, means to cut off, and it means also to gather, and so some render it, “that he may gather them:” but the other meaning is better, “when the enemy shall ascend, that he may cut them off.” If one would have the word God to be understood, I do not object: for the Prophet does not otherwise speak of the Chaldeans than as the ministers and executioners of God’s wrath.

In short, he intimates, that they who had been moved and really terrified by God’s vengeance, would be in a quiet state when God executed his judgements. How so? because they would calmly submit to the rod, and look for a happy deliverance from their evils; for their minds would be seasonably prepared for patience, and then the Lord would also console them, as it is said in Psa 51:17, that he despises not contrite hearts. When, therefore, the faithful are in a suitable time humbled, and when they thus anticipate the judgement of God, they then find a rest prepared for them in his bosom. It follows—

Calvin: Hab 3:17 - NO PHRASE

The Prophet declares now at large what that rest would be of which he had spoken; it would be even this—that he would not cease to rejoice in God, even in the greatest afflictions. He indeed foresees how grievous the impending punishment would be, and he warns also and arouses the faithful, that they might perceive the approaching judgement of God. He says, Flourish shall not the fig, and no fruit shall be on the vines; fail shall the olive. First, the fig shall not flourish; then, the fields shall produce nothing; and lastly, the cattle and the sheep shall fail. Though the figs produce fruit without flowering, it is not yet an improper use of פרח , perech, which means strictly to bud. ⁶⁷ He means that the desolation of the land was nigh at hand, and that the people would be reduced to extreme poverty. But it was an instance of rare virtue, to be able to rejoice in the Lord, when occasions of sorrow met him on every side.

The Prophet then teaches us what advantage it is to the faithful seasonably to submit to God, and to entertain serious fear when he threatens them, and when he summons them to judgement; and he shows that though they might perish a hundred times, they would yet not perish, for the Lord would ever supply them with occasions of joy, and would also cherish this joy within, so as to enable them to rise above all their adversities. Though, then, the land was threatened with famine, and though no food would be supplied to them, they would yet be able always to rejoice in the God of their salvation; for they would know him to be their Father, though for a time he severely chastised them. This is a delineation of that rest of which he made mention before.

The import of the whole is—“Though neither the figs, nor the vines, nor the olives, produce any fruit, and though the field be barren, though no food be given, yet I will rejoice in my God;” that is, our joy shall not depend on outward prosperity; for though the Lord may afflict us in an extreme degree, there will yet be always some consolation to sustain our minds, that they may not succumb under evils so grievous; for we are fully persuaded, that our salvation is in God’s hand, and that he is its faithful guardian. We shall, therefore, rest quietly, though heaven and earth were rolled together, and all places were full of confusion; yea, though God fulminated from heaven, we shall yet be in a tranquil state of mind, looking for his gratuitous salvation.

We now perceive more clearly, that the sorrow produced by the sense of our guilt is recommended to us on account of its advantage; for nothing is worse than to provoke God’s wrath to destroy us; and nothing is better than to anticipate it, so that the Lord himself may comfort us. We shall not always escape, for he may apparently treat us with severity; but though we may not be exempt from punishment, yet while he intends to humble us, he will give us reasons to rejoice: and then in his own time he will mitigate his severity, and by the effects will show himself propitious to us. Nevertheless, during the time when want or famine, or any other affliction, is to be borne, he will render us joyful with this one consolation, for, relying on his promises, we shall look for him as the God of our salvation. Hence, on one side Habakkuk sets the desolation of the land; and on the other, the inward joy which the faithful never fail to possess, for they are upheld by the perpetual favor of God. And thus he warns, as I have said, the children of God, that they might be prepared to bear want and famine, and calmly to submit to God’s chastisements; for had he not exhorted them as he did, they might have failed a hundred times.

We may hence gather a most useful doctrine,—That whenever signs of God’s wrath meet us in outward things, this remedy remains to us—to consider what God is to us inwardly; for the inward joy, which faith brings to us, can overcome all fears, terrors, sorrows and anxieties.

But we must notice what follows, In the God of my salvation: for sorrow would soon absorb all our thoughts, except God were present as our preserver. But how does he appear as such to the faithful? even when they estimate not his love by external things, but strengthen themselves by embracing the promise of his mercy, and never doubt but that he will be propitious to them; for it is impossible but that he will remember mercy even while he is angry. It follows—

Calvin: Hab 3:19 - He will make

He confirms the same truth,—that he sought no strength but in God alone. But there is an implied contrast between God and those supports on which men usually lean. There is indeed no one, who is not of a cheerful mind, when he possesses all necessary things, when no danger, no fear is impending: we are then courageous when all things smile on us. But the Prophet, by calling God his strength, sets him in opposition to all other supports; for he wishes to encourage the faithful to persevere in their hope, however grievously God might afflict them. His meaning then is,—that even when evils impetuously rage against us, when we vacillate and are ready to fall every moment, God ought then to be our strength; for the aid which he has promised for our support is all-sufficient. We hence see that the Prophet entertained firm hope, and by his example animated the faithful, provided they had God propitious, however might all other things fail them.

He will make, he says, my feet like those of hinds. I am inclined to refer this to their return to their own country, though some give this explanation,—“God will give the swiftest feet to his servants, so that they may pass over all obstacles to destroy their enemies;” but as they might think in their exile that their return was closed up against them, the Prophet introduces this most apt similitude, that God would give his people feet like those of hinds, so that they could climb the precipices of mountains, and dread no difficulties: He will then, he says, give me the feet of hinds, and make me to tread on my high places. Some think that this was said with regard to Judea, which is, as it is well known, mountainous; but I take the expression more simply in this way,—that God would make his faithful people to advance boldly and without fear along high places: for they who fear hide themselves and dare not to raise up the head, nor proceed openly along public roads; but the Prophet says, God will make me to tread on any high places

He at last adds, To the leader on my beatings. The first word some are wont to render conqueror. This inscription, To the leader, למנצח , lamenatsech, frequently occurs in the Psalms. To the conqueror, is the version of some; but it means, I have no doubt, the leader of the singers. Interpreters think that God is signified here by this title, for he presides over all the songs of the godly: and it may not inaptly be applied to him as the leader of the singers, as though the Prophet had said,—“God will be a strength to me; though I am weak in myself, I shall yet be strong in him; and he will enable me to surmount all obstacles, and I shall proceed boldly, who am now like one half-dead; and he will thus become the occasion of my song, and be the leader of the singers engaged in celebrating his praises, when he shall deliver from death his people in so wonderful a manner.” We hence see that the connection is not unsuitable, when he says, that there would be strength for him in God; and particularly as giving of thanks belonged to the leader or the chief singer, in order that God’s aid might be celebrated, not only privately but at the accustomed sacrifices, as was usually the case under the law. Those who explain it as denoting the beginning of a song, are extremely frigid and jejune in what they advance; I shall therefore pass it by.

He adds, on my beatings. This word, נגינות , neginoth, I have already explained in my work on the Psalms. Some think that it signifies a melody, others render it beatings ( pulsationes) or notes ( modos;) and others consider that musical instruments are meant. ⁶⁸ I affirm nothing in a doubtful matter: and it is enough to bear in mind what we have said,—that the Prophet promises here to God a continual thanksgiving, when the faithful were redeemed, for not only each one would acknowledge that they had been saved by God’s hand, but all would assemble together in the Temple, and there testify their gratitude, and not only with their voices confess God as their Deliverer, but also with instruments of music, as we know it to have been the usual custom under the Law.

Defender: Hab 3:1 - Shigionoth

"Shigionoth" refers to a distinctive type of music, sung in a spirit of victory and excitement. Habakkuk's book is the most poetic of all the prophets, and this last chapter is an actual psalm."

Defender: Hab 3:2 - was afraid

This psalm, designed to be sung as a prayer hymn, seeks both to review God's works of old for His people, as a means of encouraging them in relation to the troubles that were coming, and also to assure that God's ancient promises will surely be fulfilled.

Defender: Hab 3:2 - revive thy work

Although God's warnings surely were enough to make them afraid, Habakkuk and the people could still pray for revival and for God to be merciful, even in His wrath against their sins."

Defender: Hab 3:3 - Teman

"Teman" is synonymous with the land of Edom, and "Paran" is in the adjacent Sinai wilderness. Habakkuk here refers partially to God's leading His people in their Exodus from Egypt, with the veiled revelation of His glory on Mount Sinai. However, the dramatic events described following the "Selah" pause did not take place at that time. The literal fulfillment must be at His glorious coming following the great tribulation of the end-times. It seems that Habakkuk's prophetic vision, on which his psalm was based, contained a blending of both God's past miraculous deliverances of His people and also the future deliverances of which these had been a type."

Defender: Hab 3:4 - as the light

In the vision of Christ in His glory, John saw "in his right hand seven stars" (Rev 1:16) radiating their light; the "horns" or "rays" coming out of His hand in Habakkuk's vision may correspond to these (Rev 21:23)."

Defender: Hab 3:6 - measured the earth

This scene is similar to that in Rev 10:2 : "he set his right foot upon the sea, and his left foot on the earth," claiming the world as His possession. The judgments on the nations, the scattering of the everlasting mountains and perpetual hills - such things may have been prefigured by the events at the Exodus, but their literal occurrence is yet future (Rev 6:12-17)."

Defender: Hab 3:11 - stood still

When "the sun stood still, and the moon stayed ... about a whole day ... the Lord fought for Israel" (Jos 10:13, Jos 10:14). There has never been another day like that in all history, but in the new earth, "the city had no need of the sun, neither of the moon: for ... there shall be no night there" (Rev 21:23; Rev 22:5). The sun and the moon will still exist, however, and there will even be months measured in the holy city (Rev 22:2)."

Defender: Hab 3:13 - thine anointed

'Thine anointed" is referring to "thy Messiah" or "thy Christ." This passage surely must refer to the return of Christ in glory "for the salvation of thy people."

Defender: Hab 3:13 - the head

The "head out of the house of the wicked," if taken literally, must refer to the coming Man of Sin who will rule over all nations for a brief time in the last days. Even more directly, it seems to refer to Satan, who will energize and indwell the Man of Sin. When Christ returns, "he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked" (Isa 11:4). "Then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming" (2Th 2:8). He shall fatally "bruise thy head" (Gen 3:15) as God told Satan long ago in the garden of Eden."

Defender: Hab 3:18 - Yet will I rejoice

The scene here returns to the desolate years just ahead, during the coming exile. In view of God's glorious promises for the future, however, there is always cause for rejoicing in the Lord."

TSK: Hab 3:1 - prayer // upon Shigionoth

prayer : Psa. 86:1-17 *title Psa. 90:1-17 *title

upon Shigionoth : or, according to variable songs, or tunes, called in Hebrew, Shigionoth. Psa. 7:1-17 *title

TSK: Hab 3:2 - I have // speech // O Lord // revive // in the // in wrath

I have : Hab 3:16, Hab 1:5-10; Exo 9:20,Exo 9:21; 2Ch 34:27, 2Ch 34:28; Job 4:12-21; Psa 119:120; Isa 66:2; Jer 36:21-24; Dan 8:17; Heb 11:7, Heb 12:21; Rev 15:4

speech : Heb. report, or hearing, Isa 53:1; Rom 10:16

O Lord : Ezr 9:8; Psa 85:6, Psa 90:13-17, Psa 138:7, Psa 138:8; Isa 51:9-11, Isa 63:15-19, Isa 64:1-4; Hos 6:2, Hos 6:3; Joh 10:10; Phi 1:6

revive : or, preserve alive

in the : Jer 25:11, Jer 25:12, Jer 52:31-34; Dan 9:2

in wrath : Exo 32:10-12; Num 14:10-23, Num 16:46, Num 16:47; 2Sa 24:10-17; Psa 6:1, Psa 6:2, Psa 38:1; Psa 78:38; Jer 10:24, Jer 29:10; Lam 3:32; Zec 1:12

TSK: Hab 3:3 - came // from // Teman // Paran // Selah // His glory // and the earth

came : Jdg 5:4, Jdg 5:5; Psa 68:7, Psa 68:8; Isa 64:3

from : Gen 36:11; Jer 49:7; Amo 1:12; Oba 1:9

Teman : or, the south

Paran : Gen 21:21; Num 10:12; Deu 33:2; 1Sa 25:1

Selah : Psa 3:2, Psa 3:4, Psa 4:4, Psa 9:16, Psa 9:20

His glory : Exo 19:16-20, Exo 20:18, Exo 24:15-17; Deu 5:24; Psa 68:17, Psa 114:3-7

and the earth : Isa 6:3; 2Co 3:7-11; Rev 5:13, Rev 5:14

TSK: Hab 3:4 - brightness // horns coming out of his hand // the hiding

brightness : Exo 13:21, Exo 14:20; Neh 9:12; Psa 104:2; Isa 60:19, Isa 60:20; Mat 17:2; 1Ti 6:16; Rev 21:23, Rev 22:5

horns coming out of his hand : or, bright beams out of his side

the hiding : Job 26:14; Pro 18:10

TSK: Hab 3:5 - went // and // burning coals

went : Exo 12:29, Exo 12:30; Num 14:12, Num 16:46-49; Psa 78:50,Psa 78:51; Nah 1:2, Nah 1:3

and : Psa 18:7-13

burning coals : or, burning diseases, Deu 32:24

TSK: Hab 3:6 - and measured // and drove // the everlasting // his

and measured : Exo 15:17, Exo 21:31; Num. 34:1-29; Deu 32:8; Act 17:26

and drove : Jos 10:42, Jos 11:18-23; Neh 9:22-24; Psa 135:8-12

the everlasting : Hab 3:10; Gen 49:26; Deu 33:15; Jdg 5:5; Psa 68:16, Psa 114:4-7; Isa 64:1-3; Nah 1:5; Zec 14:4, Zec 14:5

his : Psa 90:2, Psa 103:17; Isa 51:6, Isa 51:8; Mic 5:8; Mat 24:35; Luk 1:50; Heb 13:8

TSK: Hab 3:7 - saw the // Cushan // in affliction // Midian

saw the : Exo 15:14-16; Num 22:3, Num 22:4; Jos 2:10, Jos 9:24

Cushan : or, Ethiopia, Gen 10:6, Gen 10:7

in affliction : or, under affliction, or vanity

Midian : Gen 25:1-4; Num 31:2-12; Psa 83:5-10

TSK: Hab 3:8 - the Lord // ride // of salvation

the Lord : Exo 14:21, Exo 14:22; Jos 3:16, Jos 3:17; Psa 114:3, Psa 114:5; Isa 50:2; Nah 1:4; Mar 4:39; Rev 16:12

ride : Hab 3:15; Deu 33:26, Deu 33:27; Psa 18:10, Psa 45:4, Psa 68:4, Psa 68:17, Psa 104:3; Isa 19:1; Rev 6:2; Rev 19:11, Rev 19:14

of salvation : or, were salvation

TSK: Hab 3:9 - bow // according // Selah // Thou // the earth with rivers

bow : Deu 32:23; Psa 7:12, Psa 7:13, Psa 35:1-3; Isa 51:9, Isa 51:10, Isa 52:10; Lam 2:4

according : Gen 15:18-21, Gen 17:7, Gen 17:8, Gen 22:16-18, Gen 26:3, Gen 26:4, Gen 28:13, Gen 28:14; Psa 105:8-11; Luk 1:72-75; Heb 6:13-18

Selah : Hab 3:9; Psa 143:6

Thou : Exo 17:6; Num 20:11; Psa 78:15, Psa 78:16, Psa 105:41; 1Co 10:4

the earth with rivers : or, the rivers of the earth

TSK: Hab 3:10 - mountains // the overflowing // the deep

mountains : Hab 3:6; Exo 19:16-18; Jdg 5:4, Jdg 5:5; Psa 68:7, Psa 68:8, Psa 77:18, Psa 97:4, Psa 97:5, Psa 114:4, Psa 114:6; Isa 64:1, Isa 64:2; Jer 4:24; Mic 1:4; Nah 1:5; Mat 27:51; Rev 6:14, Rev 20:11

the overflowing : Exo 14:22-28; Jos 3:15, Jos 3:16, Jos 4:18, Jos 4:23, Jos 4:24; Neh 9:11; Psa 18:15, Psa 66:6; Psa 74:13-15, Psa 77:16-19, Psa 114:3-8, Psa 136:13-15; Isa 11:15, Isa 11:16, Isa 63:11-13; Heb 11:29; Rev 16:12

the deep : Psa 65:13, Psa 93:3, Psa 96:11-13, Psa 98:7, Psa 98:8; Isa 43:20, Isa 55:12

TSK: Hab 3:11 - sun // habitation // at the light of thine arrows they went

sun : Jos 10:12, Jos 10:13; Isa 28:21, Isa 38:8

habitation : Psa 19:4

at the light of thine arrows they went : or, thine arrows walked in the light, Jos 10:11; Psa 18:12-14, Psa 77:17, Psa 77:18, Psa 144:5, Psa 144:6

TSK: Hab 3:12 - didst march // thresh

didst march : Num 21:23-35; Josh. 6:1-12:24; Neh 9:22-24; Psa 44:1-3, Psa 78:55; Act 13:19

thresh : Jer 51:33; Amo 1:3; Mic 4:12, Mic 4:13

TSK: Hab 3:13 - wentest // with // thou woundedst // discovering

wentest : Exo 14:13, Exo 14:14, Exo 15:1, Exo 15:2; Psa 68:7, Psa 68:19-23

with : Psa 77:20, Psa 89:19-21, Psa 99:6, Psa 105:15, Psa 105:26; Isa 63:11

thou woundedst : Exo 12:29, Exo 12:30; Jos 10:11, Jos 10:24, Jos 10:42, Jos 11:8, Jos 11:12; Psa 18:37-45, Psa 68:21, Psa 74:13, Psa 74:14; Psa 110:6

discovering : Heb. making naked

TSK: Hab 3:14 - the head // they // came out // their

the head : Exo 11:4-7, Exo 12:12, Exo 12:13, Exo 12:29, Exo 12:30, Exo 14:17, Exo 14:18; Psa 78:50,Psa 78:51, Psa 83:9-11

they : Exo 14:5-9, Exo 15:9, Exo 15:10; Psa 83:2, Psa 83:8, Psa 118:10-12; Act 4:27, Act 4:28

came out : Heb. were tempestuous, Dan 11:40; Zec 9:14

their : Exo 1:10-16, Exo 1:22; Psa 10:8, Psa 64:2-7

TSK: Hab 3:15 - walk // heap

walk : Hab 3:8; Psa 77:19

heap : or, mud

TSK: Hab 3:16 - I heard // my belly // that I // he will // invade them

I heard : Hab 3:2, Hab 1:5-11

my belly : Psa 119:120; Jer 23:9; Eze 3:14; Dan 8:27, Dan 10:8

that I : Psa 91:15, Psa 94:12, Psa 94:13; Isa 26:20,Isa 26:21; Jer 15:10,Jer 15:11, Jer 45:3-5; Eze 9:4-6; 2Th 1:6-9

he will : Hab 1:6; Deu 28:49-52; 2Ki 24:1, 2Ki 24:2; Jer 25:9-11

invade them : or cut them in pieces

TSK: Hab 3:17 - the fig tree // fail

the fig tree : Deu 28:15-18, Deu 28:30-41; Jer 14:2-8; Joe 1:10-13, Joe 1:16-18; Amo 4:6-10; Hag 2:16, Hag 2:17

fail : Heb. lie

TSK: Hab 3:18 - I will rejoice // the God

I will rejoice : Deu 12:18; 1Sa 2:1; Job 13:15; Psa 33:1, Psa 46:1-5, Psa 85:6, Psa 97:12, Psa 104:34; Psa 118:15, Psa 149:2; Isa 41:16, Isa 61:10; Zec 10:7; Luk 1:46, Luk 1:47; Rom 5:2, Rom 5:3; Phi 4:4; Jam 1:2, Jam 1:9, Jam 1:10; 1Pe 1:8, 1Pe 4:12, 1Pe 4:13

the God : Exo 15:2; Psa 25:5, Psa 27:1, Psa 118:14; Isa 12:2; Mic 7:7; Luk 2:30

TSK: Hab 3:19 - my strength // like // to walk // stringed instruments

my strength : Psa 18:1, Psa 27:1, Psa 46:1; Isa 12:2, Isa 45:24; Zec 10:12; 2Co 12:9, 2Co 12:10; Eph 3:16; Phi 4:13; Col 1:11

like : 2Sa 22:34; Psa 18:33

to walk : Deu 32:13, Deu 33:29; Isa 58:14

stringed instruments : Heb. Neginoth, Psa 4:1-8, Psa 6:1-10, Psa 54:1-7, 55:1-23, Psa 67:1-7, Psa 76:1-12 *titles

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Hab 3:1 - A prayer // Shigionoth

A prayer: the prophet required the earth Should be silent before God, and now gives them example; he waits on and prays to God in his holy temple: some say it is a prayer of intercession, and that the word carrieth it so. Habakkuk the prophet: see Hab 1:1 .

Shigionoth a musical note, say some, and such note as the Jews have no certain knowledge of. Others say Shigionoth is ignorances, which the prophet doth confess, and sueth for the pardon of; both he and the people had erred, were offended at the darkness of Divine providences, and needed pardon as well as instruction: or it may be a prayer on occasion of the many and great changes Providence wrought in the affairs of the world and the church.

Poole: Hab 3:2 - I have heard // Thy speech // Was afraid // Revive // Thy work // In the midst of the years // Make known // In wrath

I have heard received answer to the inquiry made Hab 1:13-17 , whether by voice from heaven, or by inward illumination or irradiation of the mind, or any other way of impression from the prophetic Spirit, needs not be inquired.

Thy speech the report or declaration God made to him concerning the future corrections of his own people, and the devastations Babylon would make among them; and next, the destruction which should fall upon the Babylonians by the Medes and Persians, which is summarily set down, Hab 2 .

Was afraid trembled at the apprehension of these sad things, which both we and they were to suffer; he saw them as certain and grievous.

Revive not only keep alive, but somewhat refresh, renew, give some new strength to thy church and people, who wait for thee.

Thy work thy church, called, Isa 45:11 , as here, God’ s work, in an eminent manner, above other people; so the apostle, we are his workmanship, Eph 2:10 : or else by work may be meant, the returning of the captivity, and restoring them to their own land, which was the great thing God did promise to do for them; and the prophet prays for some kindness from the Lord, that may be a revival of the hope, assurance, and joy of it.

In the midst of the years: it is not needful we report the different account of these years, and the precise midst of them assigned by some; perhaps it may point to that time when Evil-merodach exalted Jehoiachin out of prison, which, 2Ki 25:27 , was in the 37th year of their captivity; but I rather think it is more vulgarly to be taken for any time within the term of the sad and troublesome days which would last seventy years.

Make known: it is an affectionate request, and (as such often are) somewhat abrupt; make known either thy truth, or wisdom, or power, or compassion, or all; make it known that thou art our God, and we thy people, that thou still hast a care of us: or what next follows makes the sense full.

In wrath whilst thy just displeasure burns against us for our sins,

remember mercy make it appear thou hast not forgotten to be gracious, let thy people see thou rememberest mercy towards them.

I have heard received answer to the inquiry made Hab 1:13-17 , whether by voice from heaven, or by inward illumination or irradiation of the mind, or any other way of impression from the prophetic Spirit, needs not be inquired.

Thy speech the report or declaration God made to him concerning the future corrections of his own people, and the devastations Babylon would make among them; and next, the destruction which should fall upon the Babylonians by the Medes and Persians, which is summarily set down, Hab 2 .

Was afraid trembled at the apprehension of these sad things, which both we and they were to suffer; he saw them as certain and grievous.

Revive not only keep alive, but somewhat refresh, renew, give some new strength to thy church and people, who wait for thee.

Thy work thy church, called, Isa 45:11 , as here, God’ s work, in an eminent manner, above other people; so the apostle, we are his workmanship, Eph 2:10 : or else by work may be meant, the returning of the captivity, and restoring them to their own land, which was the great thing God did promise to do for them; and the prophet prays for some kindness from the Lord, that may be a revival of the hope, assurance, and joy of it.

In the midst of the years: it is not needful we report the different account of these years, and the precise midst of them assigned by some; perhaps it may point to that time when Evil-merodach exalted Jehoiachin out of prison, which, 2Ki 25:27 , was in the 37th year of their captivity; but I rather think it is more vulgarly to be taken for any time within the term of the sad and troublesome days which would last seventy years.

Make known: it is an affectionate request, and (as such often are) somewhat abrupt; make known either thy truth, or wisdom, or power, or compassion, or all; make it known that thou art our God, and we thy people, that thou still hast a care of us: or what next follows makes the sense full.

In wrath whilst thy just displeasure burns against us for our sins,

remember mercy make it appear thou hast not forgotten to be gracious, let thy people see thou rememberest mercy towards them.

I have heard received answer to the inquiry made Hab 1:13-17 , whether by voice from heaven, or by inward illumination or irradiation of the mind, or any other way of impression from the prophetic Spirit, needs not be inquired.

Thy speech the report or declaration God made to him concerning the future corrections of his own people, and the devastations Babylon would make among them; and next, the destruction which should fall upon the Babylonians by the Medes and Persians, which is summarily set down, Hab 2 .

Was afraid trembled at the apprehension of these sad things, which both we and they were to suffer; he saw them as certain and grievous.

Revive not only keep alive, but somewhat refresh, renew, give some new strength to thy church and people, who wait for thee.

Thy work thy church, called, Isa 45:11 , as here, God’ s work, in an eminent manner, above other people; so the apostle, we are his workmanship, Eph 2:10 : or else by work may be meant, the returning of the captivity, and restoring them to their own land, which was the great thing God did promise to do for them; and the prophet prays for some kindness from the Lord, that may be a revival of the hope, assurance, and joy of it.

In the midst of the years: it is not needful we report the different account of these years, and the precise midst of them assigned by some; perhaps it may point to that time when Evil-merodach exalted Jehoiachin out of prison, which, 2Ki 25:27 , was in the 37th year of their captivity; but I rather think it is more vulgarly to be taken for any time within the term of the sad and troublesome days which would last seventy years.

Make known: it is an affectionate request, and (as such often are) somewhat abrupt; make known either thy truth, or wisdom, or power, or compassion, or all; make it known that thou art our God, and we thy people, that thou still hast a care of us: or what next follows makes the sense full.

In wrath whilst thy just displeasure burns against us for our sins,

remember mercy make it appear thou hast not forgotten to be gracious, let thy people see thou rememberest mercy towards them.

Poole: Hab 3:3 - God // Teman // The Holy One of Israel // Mount Paran // Selah // His glory // The earth // was full of his praise

God the God of our fathers, our God, came; appeared, discovered himself, for that is his coming, who, since he fills all places at all times, cannot be said to come by any change of place.

Teman either appellatively, the south, or else as a proper name of a mountain or country. so called from Teman, son of Eliphaz, and grandson of Esau. It is also called Seir, or is one particular hill among those many which make up Mount Seir. It was not far from Mount Sinai, where the law was given, and the prophet hath respect to that Deu 33:2 , where God appeared in a manner equally glorious and terrible,

The Holy One of Israel

Mount Paran which was a name to wilderness, plains, and a mountain, of which the prophet here speaketh, and in Deu 33:2 it is said God shined thence. This the prophet mentions as a support of his faith, as an encouragement to others, as a motive why God should renew his work among them, since he so gloriously appeared among their fathers, and made a covenant with them.

Selah: to the argument he addeth this to awaken us to attention.

His glory lightnings and thunders, and fire and smoke, tokens of the power, majesty, and greatness of God, at the sight whereof Moses himself trembled. Covered, overspread, intercepted, and obscured, the heavens; that part of the visible heavens under which Israel then encamped.

The earth that part of the earth where this was done,

was full of his praise of works which deserved then, and still do deserve, to be had in remembrance, with praise to God who did them.

Poole: Hab 3:4 - His brightness // Horns // Out of his hand // There

His brightness that lustre in which God appeared, that unparalleled splendour which shined from him, was as the light; pure, clear as the sun, but much more dazzling and overcoming.

Horns: some read it beams or rays of light, and so the Hebrew will bear, and thus it is plain.

Out of his hand: our God is all glory and light; Moses’ s face shined; the face, yea hands, of our God shine with glorious light; he dwelleth in light.

There either in that place where he thus appeared, or in that light wherewith he appeared

Poole: Hab 3:5 - Before him // The pestilence // Burning coals // Went forth // At his feet

Before him: when God was leading the Israelites out of Egypt into Canaan, he made the pestilence to go before him, so preparing room for his people.

The pestilence which wasted the inhabitants of Canaan, swept them out.

Burning coals burning fevers, and other distempers of fiery and destructive nature, which destroyed the accursed nations.

Went forth as sent, and observing the way he directed.

At his feet kept even pace, or waited on him, were his immediate forerunners. All this mentioned as arguments to prevail for somewhat like these for Israel, and against Israel’ s enemies. O God, revive some such work amidst us.

Poole: Hab 3:6 - He stood // Measured // He beheld // Drove asunder // The nations // The everlasting mountains were scattered // The perpetual hills did bow // His ways are everlasting

He stood gave his presence with Joshua and others, as one that stood by while the work was done.

Measured: he divided to them their inheritance, and did this without toil or difficulty, his very presence with his people was enough to make it known what he allotted to them. The earth; the Promised Land.

He beheld looked with a frowning countenance, with anger in his eye.

Drove asunder cast them out, or caused them to flee, as many did out of that country; his eye did this, for he looked on them and did this.

The nations the cursed nations.

The everlasting mountains were scattered either literally understood, as Nah 1:5 , and may relate to that the psalmist minds, Psa 114:4,6 , when the whole mount, all the mountainous parts of Sinai, tremble, Exo 19:18 , &c.; or figuratively, the state of these nations, seeming as immovable as mountains, yet soon shook and dissolved, before the rebuke of the Lord.

The perpetual hills did bow an elegant immutation of the phrase, to illustrate and confirm the same thing.

His ways are everlasting the wisdom, goodness, justice, holiness, faithfulness, and power of God, which he showeth in the methods of his governing his church and people, are everlasting, they are the same, and where the same circumstances concur the same effects of his power may be hoped for. So the prophet pursueth the argument; they are everlasting loving-kindnesses with which he embraceth his church.

Poole: Hab 3:7 - I saw // The tents // In affliction // The curtains // The land // Did tremble

I saw not with the eye, but with his mind and understanding, in reading the history of Israel’ s travels.

The tents for the people that dwelt in them. Of Cushan ; some say of Cushen-rishathaim, in Othniel’ s time, and under his victories over them; but I rather think it is meant of the Ethiopians, on the confines of Arabia, that land of Cush, near whose borders Israel’ s march through and encampings in the wilderness had very often lain.

In affliction in fear and pain, lest that mighty people, under the conduct of their general, (famed for miracles,) should, as a violent storm, fall on them and despoil them.

The curtains for those that dwell within them; these people dwelt in tents, and these made up on the sides with curtains.

The land people of the land. Midian; a people sprung from one of Abraham’ s sons by Keturah, who gave his name Midian to the land, as well as to the people.

Did tremble were sore afraid of the arms of Israel, which at last, by God’ s express direction, were employed against Midian, and cut off five kings, and destroyed the country. These terrible things our God, whose ways are everlasting, hath done to carry our fathers from Egypt to Canaan: let him, who is our God, still revive his work, &c.

Poole: Hab 3:8 - The rivers // The sea // Didst ride // Thy chariots of salvation

The prophet recalls to memory the miraculous dividing of the Red Sea and Jordan, when God divided them to make a passage for his people, when by a miracle he made the devouring element to be a safeguard to his people, when it was not displeasure against the sea or the river, but favour to Israel, that moved him to do this. The prophet repeats the question, to impress the mind of the captive Jews with deeper apprehensions of the mercy of their God.

The rivers: see Nah 1:4 .

The sea the Red Sea.

Didst ride as a general at the head of his army, leading them forward on some great exploit. Upon thine horses; alluding to the manner of men, with whom horses are of greatest, strongest, and stateliest preparations against an enemy; but these were not designed against the sea as against an enemy.

Thy chariots of salvation: but with these horses are joined (for the decorum of the figure) chariots, that are chariots of salvation for his people: cheer up then, the Lord hath the same love and power still.

Poole: Hab 3:9 - Thy bow // Was made quite naked // According to the oaths of the tribes // oaths // tribes // Even thy word // Selah // Thou didst cleave the earth with rivers

Thy bow one part of armour put for the whole; or else the Lord here is represented as armed, in readiness to smite through all enemies, having his bow in his hand.

Was made quite naked the case taken off, that when it was to be used there might be no delay.

According to the oaths of the tribes in pursuance of his oath made to our fathers: he promised, and confirmed the promise by oath, that he would drive out the Canaanites, and this oath is here called

oaths because repeated and renewed at several times; and it is oaths of , i.e. to, the tribes, to raise their hope in their present low condition not Abraham here mentioned, lest they should be upbraided with degenerating and losing the right to the promises; but it is

tribes the right is in them.

Even thy word of promise.

Selah note it well.

Thou didst cleave the earth with rivers: when they were to march through a dry and thirsty land where no water was, how should they subsist? What good to be defended from perishing by the sword of an enemy, and be left to perish for want of refreshing waters? This then is added to complete the mercy; our God made rivers in the desert for them, and satisfied them with streams out of the flinty rock.

Poole: Hab 3:10 - The mountains // Saw // Trembled // trembled // The overflowing // Passed by // The deep // Uttered his voice // Lifted up his hands // hands // On high

The mountains literally taken, it is an elegant hyperbole, expressing to us the glorious effects of God’ s power and presence; and thus Sinai and the contiguous hills, the whole mount, Exo 19:18 , are intended: or if you take it figuratively, these are kings and states, whose hieroglyphics in Scripture are mountains.

Saw were sensible of, showed they were sensible of his approach and presence.

Trembled were grieved; so it will well suit to mountains metaphorically taken, it was grief to the kings and states to see God own, conduct, and prosper Israel, Num 22:3 ; Josh. it. 9-11: or

trembled i.e. were shaken as with an earthquake, Exo 19:18 Psa 68:8 114:4,6 ; so it suits the letter of the text.

The overflowing the inundation, which at that season was wont to be very great, the mighty floods on Jordan.

Passed by passed away, i.e. at the word of God the waters below flowed and ran away from those above, which stood on a heap, to make a path for Israel.

The deep either the deep channel in which Jordan flowed, the very bottom of the river, appeared; or the deep, i.e. the Red Sea.

Uttered his voice with dreadful roaring, like a mighty voice, parted its waters; divided, but with great and terrible noise, in this unusual commotion.

Lifted up his hands testified its obedience to the command of God, as by lifting up the hand one doth at distance signify his ready compliance with the command, or direction: or

hands i.e. sides; so when the upper waters stood on a heap, both in Jordan and the Red Sea, they appeared as with sides or flankers unto the Israelites.

On high like a mountain, visible and conspicuous to all.

The mountains literally taken, it is an elegant hyperbole, expressing to us the glorious effects of God’ s power and presence; and thus Sinai and the contiguous hills, the whole mount, Exo 19:18 , are intended: or if you take it figuratively, these are kings and states, whose hieroglyphics in Scripture are mountains.

Saw were sensible of, showed they were sensible of his approach and presence.

Trembled were grieved; so it will well suit to mountains metaphorically taken, it was grief to the kings and states to see God own, conduct, and prosper Israel, Num 22:3 ; Josh. it. 9-11: or

trembled i.e. were shaken as with an earthquake, Exo 19:18 Psa 68:8 114:4,6 ; so it suits the letter of the text.

The overflowing the inundation, which at that season was wont to be very great, the mighty floods on Jordan.

Passed by passed away, i.e. at the word of God the waters below flowed and ran away from those above, which stood on a heap, to make a path for Israel.

The deep either the deep channel in which Jordan flowed, the very bottom of the river, appeared; or the deep, i.e. the Red Sea.

Uttered his voice with dreadful roaring, like a mighty voice, parted its waters; divided, but with great and terrible noise, in this unusual commotion.

Lifted up his hands testified its obedience to the command of God, as by lifting up the hand one doth at distance signify his ready compliance with the command, or direction: or

hands i.e. sides; so when the upper waters stood on a heap, both in Jordan and the Red Sea, they appeared as with sides or flankers unto the Israelites.

On high like a mountain, visible and conspicuous to all.

The mountains literally taken, it is an elegant hyperbole, expressing to us the glorious effects of God’ s power and presence; and thus Sinai and the contiguous hills, the whole mount, Exo 19:18 , are intended: or if you take it figuratively, these are kings and states, whose hieroglyphics in Scripture are mountains.

Saw were sensible of, showed they were sensible of his approach and presence.

Trembled were grieved; so it will well suit to mountains metaphorically taken, it was grief to the kings and states to see God own, conduct, and prosper Israel, Num 22:3 ; Josh. it. 9-11: or

trembled i.e. were shaken as with an earthquake, Exo 19:18 Psa 68:8 114:4,6 ; so it suits the letter of the text.

The overflowing the inundation, which at that season was wont to be very great, the mighty floods on Jordan.

Passed by passed away, i.e. at the word of God the waters below flowed and ran away from those above, which stood on a heap, to make a path for Israel.

The deep either the deep channel in which Jordan flowed, the very bottom of the river, appeared; or the deep, i.e. the Red Sea.

Uttered his voice with dreadful roaring, like a mighty voice, parted its waters; divided, but with great and terrible noise, in this unusual commotion.

Lifted up his hands testified its obedience to the command of God, as by lifting up the hand one doth at distance signify his ready compliance with the command, or direction: or

hands i.e. sides; so when the upper waters stood on a heap, both in Jordan and the Red Sea, they appeared as with sides or flankers unto the Israelites.

On high like a mountain, visible and conspicuous to all.

The mountains literally taken, it is an elegant hyperbole, expressing to us the glorious effects of God’ s power and presence; and thus Sinai and the contiguous hills, the whole mount, Exo 19:18 , are intended: or if you take it figuratively, these are kings and states, whose hieroglyphics in Scripture are mountains.

Saw were sensible of, showed they were sensible of his approach and presence.

Trembled were grieved; so it will well suit to mountains metaphorically taken, it was grief to the kings and states to see God own, conduct, and prosper Israel, Num 22:3 ; Josh. it. 9-11: or

trembled i.e. were shaken as with an earthquake, Exo 19:18 Psa 68:8 114:4,6 ; so it suits the letter of the text.

The overflowing the inundation, which at that season was wont to be very great, the mighty floods on Jordan.

Passed by passed away, i.e. at the word of God the waters below flowed and ran away from those above, which stood on a heap, to make a path for Israel.

The deep either the deep channel in which Jordan flowed, the very bottom of the river, appeared; or the deep, i.e. the Red Sea.

Uttered his voice with dreadful roaring, like a mighty voice, parted its waters; divided, but with great and terrible noise, in this unusual commotion.

Lifted up his hands testified its obedience to the command of God, as by lifting up the hand one doth at distance signify his ready compliance with the command, or direction: or

hands i.e. sides; so when the upper waters stood on a heap, both in Jordan and the Red Sea, they appeared as with sides or flankers unto the Israelites.

On high like a mountain, visible and conspicuous to all.

Poole: Hab 3:11 - The sun and moon stood still // Habitation // At the light of thine arrows they went // They // thine arrows walked in the light

The sun and moon stood still: though the sun rejoice as a giant to run his race, and had constantly come out of his chamber to run it about two thousand five hundred years past, yet now he stops his course, and with his stay puts stop to the motion of moon and stars, at the command of God’ s minister and Israel’ s captain, Jos 10:12,13 .

Habitation so the psalmist, Psa 19:4 , speaks of a pavilion or tabernacle pitched for the sun, where at Joshua’ s word, seconded with the word of Joshua’ s and Israel’ s God, he makes a halt as it were, stands at the door of his tabernacle to behold and forward the strange work, the miraculous overthrow of the five conspiring kings.

At the light of thine arrows they went: as we read the words they seem somewhat obscure and perplexed, yet very intelligible in this paraphrase: at the light, according to the light which thine arrows gave by their glittering heads, polished shafts, and bright feathers; in their flight thine arrows, O God, for these were the arrows of Israel and thine arrows too, as the sword of Gideon was the sword of the Lord.

They i.e. sun and moon, went, directed their course, and took their way compliant with the flights of these arrows, not hastening to the place of their going down whilst Israel had arrows to shoot, or enemies that day to discomfit, whilst they were to lift up a spear against any enemy that day. The marginal reading of these words is much plainer:

thine arrows walked in the light ( which was miraculously continued,) and thy spears walked in the brightness of the lightning (as I venture for once to read the words from the Hebrew); so dreadful was that day to the enemy, so joyful to Israel. O let some such day arise on captive Jews, revive thy works of old: so the prophet prays.

Poole: Hab 3:12 - Thou // didst march // In indignation // Thou didst thresh // the heathen

Thou our God,

didst march as the victorious Conqueror leading still thine armies, the tribes of Israel, through the land of Canaan, to subdue the remainders of thine enemies and theirs, and to give thine Israel possession of the Promised Land.

In indignation against them for their sins.

Thou didst thresh break to pieces,

the heathen the nation: devoted to destruction; these were cut in pieces by the sword of Israel.

Poole: Hab 3:13 - Thou wentest forth // For the salvation // Of the people // Even for salvation // With thine anointed // Thou woundedst the head // Out of the house // Of the wicked // By discovering the foundation unto the neck // Selah

Thou wentest forth: pursuant of his metaphor, the prophet speaks of God as marching on before his people; or it may refer to the ark, a token of God’ s presence before the people.

For the salvation to complete the salvation begun in bringing them out of Egypt, and carrying them through the wilderness, and to be finished in settling them in Canaan.

Of the people thy chosen people, the tribes of thine inheritance.

Even for salvation: it is repeated for confirmation, and to affect us with the greatness of the mercy.

With thine anointed or, for thine anointed, i.e. all Israel; or under the conduct of thine anointed, Joshua, type of the Messiah, by whose hand all these great things were done.

Thou woundedst the head gavest a deadly wound to the princes and kings of Canaan, enemies to Israel, who were cut off, and their families utterly destroyed.

Out of the house royal palaces, or ancient dwellings, and settled habitations; of which slaughter of Canaanitish kings, see Psa 136:17-20 .

Of the wicked the courts of these kings were houses of greatest wickednesses, for which they were destroyed.

By discovering the foundation unto the neck: razing the foundations of their power, and destroying all from foot to head.

Selah: all which is to be heeded, and well minded.

Poole: Hab 3:14 - Thou // didst strike through with his staves // The head of his villages // They // Came out as a whirlwind // To scatter // Their rejoicing was as to devour // The poor // Secretly

Thou O God,

didst strike through with his staves either meant of the staves or arms of the Canaanitish kings which they lifted up against Israel, thereby provoking Israel to fight, in which being overcome, they perished by their own arms taken from them; or it may be meant of the weapons of Joshua and Israel, called staves, for that they were arrows and spears, which are armed staves: or it might be translated tribes; so with the tribes of Israel, the tribes of God’ s anointed, or by them, were these Canaanites destroyed.

The head of his villages all the cities, and all the unwalled towns; for so Israel destroyed the daughters with the mothers, i.e. the villages with the cities.

They the inhabitants of Canaan, but particularly the five kings, Hab 3:11 ; of whose conspiracy you read Jos 10 , which see.

Came out as a whirlwind with violence invading every side; a tempest made up of contrary winds and exhalations, moving as violently as irregularly.

To scatter to disperse and drive away from the earth.

Their rejoicing was as to devour the joy they took was such as is the joy of men who take the spoil of enemies, and come to feast, not fight; they dreamed of nothing else but eating up God’ s people as they would eat bread.

The poor helpless and friendless as they seemed to be, poor Israel.

Secretly either by secret conspiracy, or by secret execution of the plot they laid against Israel.

Poole: Hab 3:15 - Thou // didst walk // Through // the sea // the heap of great waters // the great sea

Thou O God, or thou, O Israel, notwithstanding all plots and opposition,

didst walk heldest on thy way, and walkedst from thy entering on the east of the land to the west thereof; from Beth-el, Jordan, and Jericho on the east, where they entered the land that lay within Jordan.

Through rather to, (as Junius, Tremellius, and Grotius,)

the sea the most western parts Of all the land God gave; they took possession from east to west, to the great sea, the western sea, the mightiest sea the Jews of that time knew, called here by way of eminency

the heap of great waters called

the great sea Eze 47:10,15,19,20 , as Jos 9:1 . So was fulfilled what was promised, and they took possession of that was estated on them, Jos 1:3,4 . I rather refer this 15th verse in this manner, than, with most interpreters, to the Red Sea, which is to me a repetition unseemly for so short and elegant an enumeration of God’ s wonderful deliverances and blessings to Israel, from their leaving Egypt to their settling in Canaan.

Poole: Hab 3:16 - When I heard // My belly // At the voice // I trembled in myself // When he cometh up // Unto the people // He will invade them // With his troops

When I heard what dreadful desolations God threatened against Israel, Hab 1:5-11 , for of those he now speaketh and meditateth, having finished his elegant description of God’ s wonderful works of mercy toward Israel of old, and left them as a foundation of comfort and hope.

My belly or heart, or bowels, or inward parts, Pro 20:27 , trembled; another effect and sign of surprising fears and astonishment.

At the voice at the mere report. Rottenness entered into my bones; a consumption and decay of all my strength; a languishing of my spirits, and a declining of my rigour: a very usual effect of great fears.

I trembled in myself I was all shaken, as with an earthquake, no part was free or unshaken. That I might rest in the day of trouble; these fears awakened my remembrance of that God, and those wonders which I have recounted; these fears have occasioned my search into this mystery of Providence, that, understanding it I might, as I do, betake myself to God, and his covenanted mercies, that I may rest in him, who will make it go well with the righteous, even with those righteous who shall live to see and feel the troubles of those days.

When he cometh up the king of Babylon, with all his bitter and cruel nations, bent on violence and rapine.

Unto the people against the Jews, my people, saith the prophet.

He will invade them with mighty force, and cut in pieces, make most bloody work among them.

With his troops with numerous armies, and spoil in troops, where what one leaves another will take; where none escape the fury of some or other in the troops: see this accomplished 2Ki 25 .

Poole: Hab 3:17 - Although the fig tree // Neither shall fruit be in the vines // The labour of the olive // Shall fail // The fields // The flock // No herd in the stall

To war foreseen the prophet supposeth famine, and describeth the most grievous, as indeed it fell out.

Although the fig tree which was in that country a very considerable part of their provision to live upon,

shall not blossom not give the least sign of bringing forth fruit.

Neither shall fruit be in the vines which were also the riches and provision of those countries.

The labour of the olive either labour bestowed upon the olive, or the fruit which the olive brings forth, called here labour by an allusion to our labour.

Shall fail disappoint the expectation of both dresser and eater.

The fields ploughed and sown, shall yield no meat; corn for bread.

The flock of sheep, kept out in the field, shall be cut off, either by wolf, murrain, or by the wasting Babylonians,

from the fold where they were wont to be safe. now they are in greatest danger, and that because they may be swept away all at once.

No herd in the stall greater cattle kept in the stall for labour, or for feeding.

To war foreseen the prophet supposeth famine, and describeth the most grievous, as indeed it fell out.

Although the fig tree which was in that country a very considerable part of their provision to live upon,

shall not blossom not give the least sign of bringing forth fruit.

Neither shall fruit be in the vines which were also the riches and provision of those countries.

The labour of the olive either labour bestowed upon the olive, or the fruit which the olive brings forth, called here labour by an allusion to our labour.

Shall fail disappoint the expectation of both dresser and eater.

The fields ploughed and sown, shall yield no meat; corn for bread.

The flock of sheep, kept out in the field, shall be cut off, either by wolf, murrain, or by the wasting Babylonians,

from the fold where they were wont to be safe. now they are in greatest danger, and that because they may be swept away all at once.

No herd in the stall greater cattle kept in the stall for labour, or for feeding.

To war foreseen the prophet supposeth famine, and describeth the most grievous, as indeed it fell out.

Although the fig tree which was in that country a very considerable part of their provision to live upon,

shall not blossom not give the least sign of bringing forth fruit.

Neither shall fruit be in the vines which were also the riches and provision of those countries.

The labour of the olive either labour bestowed upon the olive, or the fruit which the olive brings forth, called here labour by an allusion to our labour.

Shall fail disappoint the expectation of both dresser and eater.

The fields ploughed and sown, shall yield no meat; corn for bread.

The flock of sheep, kept out in the field, shall be cut off, either by wolf, murrain, or by the wasting Babylonians,

from the fold where they were wont to be safe. now they are in greatest danger, and that because they may be swept away all at once.

No herd in the stall greater cattle kept in the stall for labour, or for feeding.

To war foreseen the prophet supposeth famine, and describeth the most grievous, as indeed it fell out.

Although the fig tree which was in that country a very considerable part of their provision to live upon,

shall not blossom not give the least sign of bringing forth fruit.

Neither shall fruit be in the vines which were also the riches and provision of those countries.

The labour of the olive either labour bestowed upon the olive, or the fruit which the olive brings forth, called here labour by an allusion to our labour.

Shall fail disappoint the expectation of both dresser and eater.

The fields ploughed and sown, shall yield no meat; corn for bread.

The flock of sheep, kept out in the field, shall be cut off, either by wolf, murrain, or by the wasting Babylonians,

from the fold where they were wont to be safe. now they are in greatest danger, and that because they may be swept away all at once.

No herd in the stall greater cattle kept in the stall for labour, or for feeding.

Poole: Hab 3:18 - in the Lord // I will joy in the God of my salvation

As for my part, I will, saith the prophet, rejoice; look for joy, expect matter of rejoicing

in the Lord who will preserve a remnant and redeem them, who will rebuke Babylon, and will very strangely destroy it.

I will joy in the God of my salvation: the prophet renews his own faith, and confirms ours. All shall end in salvation to him and believers.

Poole: Hab 3:19 - He will make my feet like hinds’ feet // He will make me to walk upon mine high places // To the chief singer

The prophet had in his own, and in the name of all the godly, made a full profession of his faith, and resolution to behave himself with joy in midst of troubles, Hab 3:17,18 ; now he gives us account on what ground he speaks so, it is not in his own strength he can do it, but it is because the Lord God is his strength.

He will make my feet like hinds’ feet that I may escape to God my refuge to that safe mountain of salvation, that I may at last flee from Babylon to Judea, to Jerusalem.

He will make me to walk upon mine high places to my native country, to my beloved city, and thy more beloved temple, which were built like high places to that munition of rocks, &c., Deu 32:13 Isa 33:16 . My God will return my captivity, and when I am set at liberty, as I shall be, by Cyrus, my God will be my strength, that, as a hind let loose, I may hasten to the mountains of Israel.

To the chief singer let this be kept on record for public use, this be a pattern for others as well as it is a declaration of my faith, hope, desire, and prayer.

Haydock: Hab 3:1 - For ignorances

For ignorances. That is, for the sins of his people. In the Hebrew it is shignoth: which some take to signify a musical instrument, or tune, with which this sublime prayer and canticle was to be sung. (Challoner) ---

The term is omitted in several Latin manuscripts. The precise import cannot be ascertained; yet it seems to imply a song of comfort. (Calmet) ---

Septuagint, "with a canticle." (Haydock) ---

St. Jerome follows Aquila and Symmachus, and the 5th edition. Theodot.[Theodotion?] has, "for voluntary" transgressions. (Calmet) ---

All sins proceed in some degree from ignorance, (Worthington) and are all the effects of free-will. (Haydock) ---

The prophet prays to be freed from sin, and foretells the corning of Christ, &c. (Worthington) ---

The :Fathers apply this canticle to Him, as the Church herself does in her office. We cannot go astray, following such guides. Yet some think that an allusion is made to the return from captivity, and from Egypt, which were noble figures of the world's redemption. The prophet concludes with adoring the ways of God, (Calmet) which at first he had not comprehended. (Haydock) ---

He is astonished at God's mercy, in becoming incarnate for man's sake. (Worthington)

Haydock: Hab 3:2 - Thy hearing // Work // Years // Make

Thy hearing, &c. That is, thy oracles, the great and wonderful things thou hast revealed to me: and I was struck with a reverential fear and awe. (Challoner) ---

I saw that the unjust would not escape. (Calmet) ---

Work. The great work of the redemption of man, which thou wilt bring to life and light in the midst of the years, when our calamities and miseries shall be at their height. (Challoner) ---

Years, at the time appointed. (Worthington) ---

Septuagint read, "Lord, I considered thy works, and was astonished; in the midst of two living creatures, or lives, thou shalt be known," (Haydock) or found, between an ox and an ass, as the Church has it. (Nat. and and Circumc.[Nativity and Circumcision?]) (Worthington) ---

Christ appeared when the world was most dissolute. (Menochius) ---

The tradition of two animals being near the crib where he was born, is not of earlier date than about the fifth century. Some explain this of the Father between the Son and the Holy Ghost; others of Christ between the thieves, or the two testaments, or collecting his Church from Jews and Gentiles, &c. (Sanct.; Calmet) ---

Moderns agree with St. Jerome's version. The prophet begs that God would perform his ancient miracles in his days, (Calmet) by relieving the captives, as he had formerly delivered their ancestors. (Haydock) ---

Make. Hebrew and Septuagint, "when the years approach, thou shalt be made known; when the time shall come, thou shalt be manifested; when my soul shall be troubled, in wrath thou," &c. (Haydock) ---

God never shuts the gate of mercy to the penitent, Nahum i. 3. (Calmet)

Haydock: Hab 3:3 - South

South. God himself will come to give us his law, and to conduct us into the true land of promise: as heretofore he came from the south, (in the Hebrew Teman ) and from Mount Pharan, to give his law to his people in the desert. See Deuteronomy xxxiii. 2. (Challoner) ---

Septuagint render, "the shady and thick mount, Diapsalma." St. Jerome, Pharan semper. Hebrew, Sela, Psalm ix. (Worthington) ---

The term seems to denote a pause. There might be many in the same canticle, (Calmet) as we find three here, (ver. 9, 13) and many placed at irregular distances in the Psalms. (Haydock) ---

The Hebrews had long sojourned in the Stony Arabia, under the guidance of the Lord. We should render in the past time to ver. 16. (Calmet). ---

Christ was born (Haydock) at Bethlehem, to the south of Jerusalem, (Worthington) and had given the law, as a Jew interpreted this passage to St. Jerome. He was probably a convert. (Haydock)

Haydock: Hab 3:4 - Horns // Fulmine terres // Hid

Horns, &c. That is, strength and power, which by a Hebrew phrase are called horns: or beams of light, which come forth from his hands: or it may allude to the cross, in the horns of which the hands of Christ were fastened, where his strength was hidden, by which he overcame the world, and drove out death and the devil. (Challoner) ---

Horns may also designate the nails, the prints of which remained in our Saviour's hands after his glorious resurrection. (Haydock) ---

God appeared hurling his thunderbolts (ver. 11., and Psalm xvii. 16.; Calmet) with a fiery law in his right hand, all shining with glory, Exodus xix. 18., and xxxiv. 29., and Deuteronomy v. 22. (Haydock) ---

Sinai seemed to be all on fire. Nothing can resist lightning. (Calmet). ---

Fulmine terres. (Virgil, Æneid i.) ---

Hid, Septuagint, "and he has placed the strong love of his power," (Haydock) Jesus Christ, who has given his life for us. (Calmet)

Haydock: Hab 3:5 - Death // Devil

Death, &c. Both death and the devil shall be the executioners of his justice against his enemies; as they were heretofore against the Egyptians and Chanaanites. (Challoner) ---

Hebrew daber, (Haydock) according to the different pronunciation, is rendered "the word" by the Septuagint and Theo.[Theodotion?]; "the plague," by Aquila, &c. After Christ was baptized, the devil came to tempt him. (St. Jerome) ---

Devil. Hebrew resheph, (Haydock) or "bird," (Symmachus, &c.) means "creeping on the belly," as is explained by the Jews of the devil, who tempted our first parents. (St. Jerome) ---

Moderns (Haydock) follow the Chaldean and understand the carbuncle. (Calmet) ---

Protestants, "burning coals:" marg.[marginal note,] "diseases," (Haydock) resembling the pestilence. God destroyed his enemies and the murmuring Hebrews. (Calmet) ---

Septuagint, "and it (the word) shall go out into the fields behind his feet." God's will shall be published in the field of the world, (Haydock) when the gospel shall he preached to the Gentiles.

Haydock: Hab 3:6 - Measured // He beheld // Mountains

Measured . Septuagint, "the earth was troubled," (Calmet) or shaken. (Haydock) ---

He beheld. One look of his eye is enough to melt all the nations, and to reduce them to nothing. For all heaven and earth disappear when they come before his light, Apocalypse xx. 11. (Challoner) ---

The Chanaanites were dismayed at the approach of God's people. He routed the nations, and determined the portion which he had chosen for Israel, Josue ii. 9. (Calmet) ---

Mountains. By the mountains and hills are signified the great ones of the world, that persecute the Church, whose power was quickly crushed by the Almighty. (Challoner) ---

The roughest roads in the wilderness were made smooth. God is poetically described at the head of his people, Deuteronomy viii. 4., and xxxiii. 15., and Psalm lxxv. 5. (Calmet)

Haydock: Hab 3:7 - Ethiopia

Ethiopia, the land of the Blacks, and Madian, are here taken for the enemies of God and his people, who shall perish for their iniquity. (Challoner) ---

Chus peopled that part of Arabia. (Haydock) ---

Hebrew has Chusan, perhaps to rhyme with Madian; though some think that Chusan (defeated by Othoniel) and Madian (over whom Gedeon gained a complete victory) are designated, Judges ii and vi. When the Hebrews had crossed the Red Sea, the Arabs and Madianites removed their tents in great trepidation. (Calmet) ---

These nations dwelt chiefly under tents, or skins, which would be removed in time of war. (Worthington)

Haydock: Hab 3:8 - With the rivers // Horses

With the rivers, &c. He alludes to the wonders wrought heretofore by the Lord in favour of his people Israel, when the waters of the rivers, viz., of Arnon and Jordan, and of the Red Sea, retired before their face; when he came as it were with his horses and chariots to save them; when he took up his bow for their defence, in consequence of the oath he had made to their tribes; when the mountains trembled, and the deep stood with its waves raised up in a heap, as with hands lifted up to heaven; when the sun and moon stood still at his command, &c., to comply with his anger, not against the rivers and sea, but against the enemies of his people. How much more will he do in favour of his Son, and against the enemies of his Church! (Challoner) ---

Horses: the ark of the covenant. (Calmet)

Haydock: Hab 3:9 - Take // Rivers

Take. Septuagint bend thy bow over the sceptres, says the Lord, Dinpsalma." Sela is neglected by the Vulgate or (Haydock) by S. Jerome, as having no meaning. (Calmet) ---

Yet we find in the edition of his works he renders it, for ever; and here observes, that the Lord "always dwells with his saints," and attacks vices by their mouths. ---

Rivers. Septuagint, "the earth shall be cut by rivers." (Haydock) ---

Greek historians mention several rivers which have appeared or ceased to flow in consequence of earthquakes. The apostles, moved by Christ, water the world and form the Church. (St. Jerome)

Haydock: Hab 3:10 - Grieved

Grieved. They seemed full of surprise, as in labour, (Hebrew) and the abyss spoke in its manner, (Calmet) obeying thy voice, and letting the Israelites pass. (Haydock) (Psalm lxxiii. 15., and cxiii. 3., and Numbers xxi. 13. (Calmet) ---

"Earth, sea, and rocks quake at the sight of God." (Æschyl.) (Haydock) ---

Septuagint are obscure, (Calmet) "Peoples shall behold thee, and grieve, (or be in labour: Greek: odinesousi has both meanings; St. Jerome) dividing the waters of the passage, the abyss," &c. Other cop.[copies?] read, "Thou, Lord, wilt divide," which S. Jerome explains of heresies, which soon disappear. (Haydock)

Haydock: Hab 3:11 - Go

Go. The five kings shall flee at the descent of Bethoron; or the heavenly body shall proceed at thy command, at the signal given by thunder, Josue x. 11.

Haydock: Hab 3:13 - Christ // Head // Neck

Christ. This may well be explained of the incarnation. God was touched at the miseries of his people, and rescued them by Moses. (Calmet) ---

Theodotion and Symmachus, "Ebionite, half Christians," give a Jewish interpretation, "to save thy Christ." Aquila, though a Jew, and the 5th edition agree with us; but the 6th edition best explains the mystery, "through Jesus, thy Christ." (St. Jerome) ---

Head, &c. Such was Pharao heretofore; such shall antichrist be hereafter. (Challoner) ---

It may also be understood of Nabuchodonosor and of all persecutors. (Haydock) ---

Cyrus cut off Baltassar; Christ will destroy antichrist, (2 Thessalonians ii.; Menochius) the head of the wicked congregation, Isaias xi. 4. (Worthington) ---

Neck, or root. Pharao's eldest son perished, Exodus xiv. 17. (Calmet)

Haydock: Hab 3:14 - Sceptres

Sceptres. The nobles were drowned (Haydock) with their king, (Calmet) when they expected an easy prey, Exodus xiii. 9. (Haydock) ---

Hebrew, "thou hast pierced the chief of their troops in the midst of tribes," or sticks, as the Egyptians perhaps slew each other. (Calmet)

Haydock: Hab 3:15 - Sea

Sea, &c., to deliver thy people from the Egyptian bondage; and thou shalt work the like wonders, in the spiritual way, to rescue the children of thy Church from their enemies. (Challoner) ---

The waters stood up like mountains, while God seemed to pass in his triumphal car. (Calmet)

Haydock: Hab 3:16 - I have heard // Me // People // Girded

I have heard, &c., viz., the evils that are now coming upon the Israelites for their sins; and that shall come hereafter upon all impenitent sinners: and the foresight that I have of these miseries makes me willing to die, that I may be at rest, before this general tribulation comes, in which all good things shall be withdrawn from the wicked. (Challoner) ---

The five woes denounced [in] chap. ii. make the deepest impression upon me. (Haydock) ---

I fear lest I should sin. (St. Jerome) ---

The thought of so many wonders makes me speechless. (Calmet) ---

Me. Let me find rest in the grave, like Job. (Haydock) ---

I trust that God will raise me up. (Calmet) ---

Hebrew, "rottenness hath entered,....and I trembled in myself." Septuagint, ( 15 ) "horses, troubling many waters: ( 16 ) I watched, and my belly was filled with fear at the voice of the prayer of my lips, and trembling entered my bones, and under me my strength (or frame, Greek: exis; some read Greek: ischus ) was troubled. I shall rest in the day of my tribulation, to go up to the people of my parish," or neighbourhood; Greek: paroikias. (Haydock) ---

People, &c. That I may join the happy company in the bosom of Abraham, that are girded; that is, prepared for their journey, by which they shall attend their Lord, when he shall ascend into heaven. To which high and happy place, my Jesus, that is, my Saviour, the great conqueror of death and hell, shall one day conduct me rejoicing and singing psalms of praise, ver. 18., and 19. (Challoner) ---

Girded. Hebrew, "transmigration or desolation." Habacuc was mercifully allowed by Providence to dwell in Juda, when almost all were led away. He was transported through the air to feed Daniel, (Daniel xiv. 32.) where he might see his brethren, as he here insinuates, having relied on God's mercy, ver. 2. (Calmet) ---

Protestants, "when he cometh up unto the people, he will invade them with his troops; (marg.[marginal note,] "cut them in pieces") 17. Although the," &c. When all shall be ravaged, I will still hope. (Haydock) ---

All must be patiently endured, that we may rest at last. (Worthington)

Haydock: Hab 3:17 - Fail // Spem mentita seges // Fold

Fail. Literally, "lie," (Haydock) or frustrate our expectations. (Calmet) ---

Spem mentita seges. (Hor.[Horace?] i. ep. 7.) ---

Fold. Septuagint, "food."

Haydock: Hab 3:18 - Jesus

Jesus. Hebrew yishi, "my (Haydock) salvation." (Calmet) ---

Septuagint, "saviour." Chaldean, "redeemer." (Haydock) ---

Jesus was the desire of all nations, and he imparts true joy to the faithful, John viii. 56. (Calmet) ---

At the last day, plagues similar to those of Egypt will occur; but the elect shall rejoice. (St. Jerome)

Haydock: Hab 3:19 - Places // Lamnatseach binginothai

Places. I shall escape the fury of the Chaldeans, and sing a hymn of thanksgiving. (Calmet) ---

"The conqueror singing psalms" may be unconnected with the rest, (Haydock) and designed to shew that the hymn was intended for religious meetings. It may signify, "To the chief over the female musicians." (Calmet) ---

Lamnatseach binginothai. Protestants, "to the chief singer on my stringed instruments:" marg.[marginal note,] "Neginoth." Septuagint, "He will order my feet unto perfection. He will establish me upon the heights, to gain the victory in his canticle." (Haydock) ---

I shall exchange my former complaints for songs of praise, and be crowned by Jesus. (St. Jerome)

Gill: Hab 3:1 - A prayer of Habakkuk the prophet upon Shigionoth.

A prayer of Habakkuk the prophet upon Shigionoth. Of the name, character, and office of the prophet; see Gill on Hab 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, Hab 3:3 and from the direction of it to the chief singer on the stringed instruments, Hab 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.

Gill: Hab 3:2 - O Lord, I have heard thy speech, and was afraid // O Lord, revive thy work in the midst of the years // in the midst of the years make known // in wrath remember 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?" Isa 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 Isa 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, Isa 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, Hab 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.

Gill: Hab 3:3 - God came from Teman // and the Holy One from Mount Paran // Selah // his glory covered the heavens // and the earth was full of his praise

God came from Teman,.... Or, "may God come from Teman" ^t; since it is part of the prayer of Habakkuk: or, as "from Teman" ^u; as he of old came from thence, a city in the land of Edom, Jer 49:7 it was five miles from Petra, in Idumea, where was Mount Seir, from whence the Lord arose, and shone forth from Mount Paran, at the giving of the law, Deu 33:2 to which the allusion is here. So the Targum,

"at the giving of the law to his people, God was revealed from the south;''

for so Teman signifies. The prophet, to encourage his own faith, and the faith of others, takes notice, in this and the following verses, of the instances of the grace, goodness, and power of God to his people Israel, in appearing to them at Mount Sinai, going before them in the wilderness, destroying their enemies, casting them out before them, and introducing them into the land of Canaan, and settling them there; suggesting, that he that had done these great and wonderful things would support and maintain, carry on and promote, his own kingdom and interest in the world; in order to which the prophet prays to God the Father for the coming of his Son, either in the flesh, that the incarnate God would appear in the world, and set up his kingdom in it; or, in prayer, he prophesies of it, and expresses his faith in it: "God cometh from the south"; or, "he shall come" ^w, as it may be rendered: he knew, from the prophecy of Micah, that he that was to be ruler in Israel was to come from Bethlehem, Mic 5:2 which lay to the south of Jerusalem; and from hence he expected him, and believed he would come, and prayed for it as being most desirable and welcome: or else this respects the coming of the Messiah, in the ministration of the word to Jews and Gentiles, after his resurrection from the dead, and ascension to heaven, and the pouring forth of his Spirit on the day of Pentecost; that as the Lord came from the places here mentioned, when he gave the law on Mount Sinai, so he would send forth his Gospel out of Zion and Jerusalem, and go forth himself along with it, riding in his glory, and in his majesty, conquering and to conquer; causing his ministers to triumph in him, and by them subdue multitudes of souls to him, both in Judea, and in the Gentile world, whereby his kingdom might appear in it:

and the Holy One from Mount Paran; or, "even the Holy One" ^x; that came or shined forth "from Mount Paran" formerly; for it was Christ then that appeared on Mount Sinai, and gave to Moses the lively oracles of God; see Psa 68:17 he, as he is truly God, God manifest in the flesh, "Immanuel", God with us; so he is the holy One of God, infinitely and essentially holy, as a divine Person; and holy, and harmless, and without sin in his human nature and life; and is the sanctifier and sanctification of his people. Mount Paran was situated to the south of the land of Canaan, as well as Teman, which so signifies, as before observed. It is called by Ptolemy, Pomponius Mela, and others, Strobilus, from its likeness to a pineapple. It had its name from the city Paran, which lay between Egypt and Arabia ^y; see 1Ki 11:18 which Jerom says ^z was three days' journey from Aila to the east; mention is made of Ail, or Elparan in Gen 14:6 near to which was the wilderness of Paran, frequently spoken of in Scripture, Gen 21:21 the same which Josephus ^a calls the valley or plain of Pharan, where Simon of Gerasa made caves and dens, and hid the treasure he plundered from the people: according to Adrichomius ^b, it was a most dreadful barren desert, where nothing grew, or was to be had, through which the children of Israel journeyed; and was sometimes taken for the first part of the desert of Arabia, near Mount Sinai, and sometimes for the last part of it, towards the land of promise; sometimes it was called the desert of Sin, and sometimes the desert of Sinai, from that mountain; but its most general name was that of Paran, and contained eleven days' journey from Mount Sinai to Kadeshbarnea. Mount Paran (he says ^c) is thick and shady, near to Mount Sinai, and even "contiguous", as it should seem to be from Deu 33:2 to which the reference is here. So Hillerus ^d interprets it, "full of boughs", or "branches"; or else he would have it to signify "the corner of Aran", the son of Dishan, a son of Seir the Horite, who inhabited this country; see Gen 36:20 and both Teman and Paran being to the south, may point to the place of the Redeemer, by whom the great work was to be done, referred unto. Jerom says he heard a Hebrew man discourse on this passage, thus,

"that Bethlehem lies to the south, where the Lord and Saviour was born: and that he it is of whom it is here said, "the Lord shall come from the south"; that is, shall be born in Bethlehem, and thence arise; and because he who is born in Bethlehem formerly gave the law on Mount Sinai, he is "the Holy One" that came from "Mount Paran"; seeing Paran is a place near to Mount Sinai; and the word "Selah" signifies "always"; and the sense is, he who is born in Bethlehem, and who on Mount Sinai, that is, on Mount Paran, gave the law, always is the author and giver of all blessings, past, present, and to come.''

The word

Selah stands here in the middle of the verse. It is interpreted, by several of the Jewish writers, "for ever", as by the aforementioned Hebrew; and by others as an affirmation, and render it, "verily, truly", as answering to "Amen". Some understand it as a pause or full stop, denoting attention to something said that is remarkable; and others take it to be a note, directing the singer to the elevation of his voice, where it stands; and so it is no other than a musical note; hence the Septuagint render it διαψαλμα. A very learned man ^e has wrote a dissertation upon it, showing that it is one of the names of God; and used differently, as the sense requires, either in the vocative case, as "Selah", that is, O God; or in the other cases, of God, to God, &c.:

his glory covered the heavens; that is, the glory of God, the Holy One, when he came, or should come: this was true of him when he descended on Mount Sinai, and his glory abode upon it; and the sight of his glory was like devouring fire; and the elders saw the God of Israel, under whose feet was as a paved work of sapphire, and as the body of heaven in its clearness; yea, so great as to make the light and glory of the celestial bodies useless, even to cover and hide the shining of them; see Exo 24:10 and may respect the glorious appearances at the birth of Christ, when the heavenly host descended, and sung Glory to God in the highest, and when the glory of the Lord shone round about the shepherds, Luk 2:9 and at his baptism, when the heavens were opened, the Father's voice was heard, and the Spirit descended on Christ, as a dove; and at his transfiguration, when his face shone as the sun; and Moses and Elias appeared in glorious forms, and a bright cloud overshadowed them, and a voice was heard from the excellent Glory, Mat 3:16 or rather it may be, this may respect Christ as the brightness of his Father's glory, and the glory of God in the face of Christ, as set forth in the light of the glorious Gospel of Christ, when carried throughout the world by his apostles; whereby his glory was so spread in it, that the heavens were covered with it, and declared it; yea, it was set above the heavens, and the name of the Lord became excellent in all the earth, as follows; see Psa 19:1,

and the earth was full of his praise; with the words of his praise, as the Targum; so the fame of the mighty things done by the Lord in Egypt, at the Red sea, and in the wilderness, for his people, reached the nations of the world, and especially those of the land of Canaan, and struck them with awe and dread, Jos 2:9 and the fame of Christ, his miracles and doctrines, went through the land of Israel, and all Syria; and multitudes glorified God, and praised him for what was done by him, Mat 4:23 and more especially the earth was filled with his glory and praise when his Gospel was carried into all the parts of it by his apostles; which occasioned universal joy to all sensible sinners, and filled their hearts and mouths with praise to God for such a Saviour, and for such blessings of grace and good things that came by him: or, "the earth was full of his light" ^f; of the light of his Gospel, and of the knowledge of himself by it.

Gill: Hab 3:4 - And his brightness was as the light // he had horns coming out of his hand // and there was the hiding of his power

And his brightness was as the light,.... Of fire, of devouring fire on the top of the mount, to which the sight of his glory was like, Exo 24:16 to which Kimchi refers it. Aben Ezra thinks the pillar of fire is intended, in which the Lord went before his people in the wilderness, Exo 13:21 or as the light and splendour of Bereshith, as the Targum, of that primogenital light which was produced on the first day of the creation; or as the light of the seven days of the creation, as Jarchi; see Isa 30:26 or rather as the light of the sun shining in its full strength, Christ being the light of the world, and the sun of righteousness; and so may describe him as the brightness of his Father's glory; or his glory, as the only begotten of the Father, seen by his own disciples in the days of his flesh, shining through his works and miracles; or as exhibited in the light of his glorious Gospel, which is the great light that shined on men; and in and by which they that sat in darkness saw light, and who were darkness itself were made light in the Lord: what a glory, lustre, brightness, and light, did the Gospel spread in the world at the first publication of it!

he had horns coming out of his hand; which the Jewish interpreters understand of Moses having horns or beams of light and glory from the hand and power of God, when he conversed with him on the mount, and the skin of his face shone, where the same word is used as here, Exo 34:29 though some of them interpret it of the two tables of the law, which came from the hand of the Lord, edged with glory and brightness, and looked like fire; hence called a "fiery law", Deu 33:2. The words may be rendered, as in the margin, "he had beams" coming "out of his side" ^g; and be understood of Christ, who has beams and rays of glory on all sides of him, all around him; he is all glory ^h; he is crowned with glory and honour, and highly exalted at his Father's right hand, above all principalities and powers: and "horns" being an emblem of power and might, authority and dominion, the phrase may denote that power and authority in heaven and in earth are given to him as Mediator, and exercised by him. Van Till observes, that the word "horn" is a military term, and is used for the wings of armies, the right and left; and as Christ is here described as a General of an army, marching forth in a warlike manner; these may denote the armies or companies under him, at his hand, and under his command, accoutred, and ready to obey his orders; and particularly may have respect to the division made among the apostles, whom he sent forth to subdue men to him; committing the Gospel of the circumcision to Peter, and of the uncircumcision to Paul, Gal 2:7 whose ministrations were made successful to the pulling down of the strong holds of sin and Satan, and reducing many to the obedience of Christ:

and there was the hiding of his power; that is, in his hand; there his power, which before was hidden, was made manifest; and yet so little displayed, in comparison of what it is in itself, that it may be rather said to be hid than revealed; or there, in his hand, lies his power, with which he hides and covers his people in the day of battle; especially his ministering servants, whom he holds in his right hand, and preserves them amidst a thousand dangers and difficulties, and keeps them for further usefulness; see Act 18:10. The Targum is,

"sparks went out from the chariot of his glory; there he revealed his majesty, which was hid from the children of men, with sublime power.''

Aben Ezra thinks the ark is meant by "the hiding of his power", called "the ark of his strength", Psa 132:8.

Gill: Hab 3:5 - Before him went the pestilence // and burning coals went forth at his feet

Before him went the pestilence,.... Either in the land of Egypt, when he marched through that, and slew all their firstborn, Psa 78:50 or rather which he sent before him, and Israel his people among the nations of the land of Canaan, with other diseases and judgments, and destroyed them to make way for his people, which may be here alluded to, Exo 23:27 and may point at the judgments of God, and those pestilential diseases which seized upon the persecutors of the Christians, both among the Jews, as Herod, Act 12:23 and among the Gentiles, as many of the Roman emperors, who died violent and grievous deaths; and particularly it may regard the pestilence, famine, and other sore judgments preceding the destruction of Jerusalem, and the inhabitants of it, for their rejection and crucifixion of the Messiah:

and burning coals went forth at his feet; which some understand of hailstones mingled with fire, to which the allusion may be, being one of the plagues of Egypt, Exo 9:23. Some interpret it of hot diseases, burning fevers, so Kimchi; which are at the command of God, and sent forth by him when he pleases, to do his will. The ancient fathers expound all this of the destruction of death, and the devil, and his principalities, by Christ upon the cross; and the Targum is,

"from before him was sent forth the angel of death, and his word went forth in a flame of fire;''

but this seems to have respect to the burning of the city and temple of Jerusalem, which was done by the Romans as instruments, but according to the direction, order, and will of Christ, Mat 22:7 see Psa 18:12.

Gill: Hab 3:6 - He stood and measured the earth // he beheld, and drove asunder the nations // and the everlasting mountains were scattered // the perpetual hills did bow // his ways are everlasting

He stood and measured the earth,.... This alludes to the ark of the Lord, the symbol of his presence, standing and abiding at Gilgal for the space of fourteen years, while the land of Canaan was subdued by Joshua; and then measured out by him, and divided by lot, as an inheritance to the children of Israel, according to the direction and appointment of the Lord, Jos 13:1 &c.: here it may have respect to the mission of the apostles into the various parts of the world, and the distribution of it among them; some being sent into one part, and some into another, called their particular line and measure, 2Co 10:14 some into India, others into Ethiopia; some into Asia, and others into Europe; by which means the Gospel was preached everywhere, and great part of the world became Christians:

he beheld, and drove asunder the nations; with a look of his he made them give way; he drove the Canaanites out of the land, and separated them from one another, and scattered them about, to make room for his people Israel, Psa 78:55,

and the everlasting mountains were scattered; or, "were broken" ⁱ:

the perpetual hills did bow; the mountains and hills that were from the beginning of the creation, that were settled upon their bases, and never moved, now trembled, shook, and bowed, as Sinai and others did, at the presence of the God of Israel; see Jdg 5:5 or rather, figuratively, these may design the kingdoms and states, kings and princes, greater and lesser, belonging to the land of Canaan, which were shaken, moved, and taken by the Israelites, and brought into subjection to them; and in like manner kings and kingdoms, comparable to mountains and hills, through the preaching of the Gospel, and the power of Christ attending it, were brought to yield unto him, at the downfall of Paganism in the Roman empire: this is signified by every mountain and island being moved out of their places, and kings and great men calling to the rocks and mountains to fall on them, and hide them from the wrath of the Lamb, Rev 6:14,

his ways are everlasting; and what he has done in ages past he can do again; his power, his wisdom, and his grace, are unchangeably the same; and all he does in time, every step he takes, is according to his counsels, purposes, and decrees in eternity, which infallibly come to pass; nor can he be hindered and frustrated in the execution of them; as he has begun, he will go on; as he has set up his kingdom in the world, he will support and maintain it; and though there are many obstructions and remoras in the way of it, he will go on, and remove them, until he has thoroughly established it, and brought it to its highest glory, which he has designed; all mountains and hills are nothing before him; he can soon make them a plain; see Rev 11:15, or, "the ways of the world ^k are his"; the world is under his government, and all things in it subject to his providence; he can rule and overrule all things for his own glory, and the good of his interest, and he will do it; everything is subject to his control, and under his direction; not a step can be taken without his will. This the prophet observes along with the above things, to encourage the faith and expectation of the saints, that the work of the Lord will be revived, and his kingdom and interest promoted and established in the world; though there may, and will, be many difficulties and distresses previous to it.

Gill: Hab 3:7 - I saw the tents of Cushan in affliction // the curtains of the land of Midian did tremble

I saw the tents of Cushan in affliction,.... The same with Cush or Ethiopia; hence the Septuagint and Vulgate Latin versions render it, "the tents of the Ethiopians"; and these are the same with "the curtains of Midian" in the next clause, tents being made of curtains, and the Ethiopians and Midianites the same people; so the daughter of the priest of Midian, whom Moses married, is called an Ethiopian woman, Exo 2:21. This seems to have respect to that panic which seized the neighbouring nations by whom the Israelites passed, as well as the Canaanites, into whose land they were marching, when they heard what wonderful things were done for them in Egypt, at the Red sea, and in the wilderness, which was predicted by Moses in Exo 15:14 and not only fulfilled in the Canaanites, as appears from what Rahab says, Jos 2:9 but particularly in the Moabites and Midianites, who sent to each other, and consulted together against Israel; and, by the advice of Balaam, found ways and means to draw them into fornication, and so to idolatry; for which the Israelites having suffered, were stirred up to avenge themselves on them, and slew five of their kings, and a great multitude of their people; and so the words may be rendered, "for iniquity" ^l; and the word is often used for idolatry; that is, for the sin they drew the Israelites into, they were brought into trembling and great distress, which the prophet saw, perceived, and understood by reading the history of those times; see Num 22:3 though the Jewish commentators, and others, generally refer this to the case of Chushanrishathaim king of Mesopotamia, who carried Israel into captivity, from whence they were delivered by Othniel, who prevailed against Cushan, and into whose hands he fell; and so then he and his people were seen in affliction, Jdg 3:7 but Cushan here is not the name of a man, but of a country: and whereas it follows,

the curtains of the land of Midian did tremble; this is thought to refer to the times of Gideon, when the Midianites were overcome by him with three hundred men, and in their fright fell upon and destroyed each other; signified by a barley cake tumbling into the host of Midian, and overturning a tent, as represented in a dream to one of Gideon's men, Jdg 7:13 but the former reference seems best; and it should be observed, that Cush or Ethiopia, and Midian, were parts of Arabia; for not only the Arabians are said to be near the Ethiopians, or at the hand of the Cushites, 2Ch 21:16 but Sinai, a part of Horeb, where Moses fed the flock of his father-in-law, the priest of Midian, is expressly said to be in Arabia; compare Exo 3:1 and with those Arabians called Scenitae, from their dwelling in tents, agree the characters in the text: now the people inhabiting those places, the prophet foresaw by a spirit of prophecy "under vanity" ^m, as it may be rendered; that is, "subject" to it, as the whole Gentile world was, Rom 8:20 or under the power of idolatry; but it was foretold that these should be converted in Gospel times, Psa 68:31 which was brought about, partly by the Apostles Matthew and Matthias, said to be sent into Ethiopia; and partly by the Ethiopian eunuch, converted and baptized by Philip, who doubtless was the means of spreading the Gospel in his own country, when returned to it, Act 8:27 and chiefly by the Apostle Paul, who went into Arabia, and preached there, quickly after his conversion; and here were churches in the first times of Christianity; See Gill on Gal 1:17 and at this time Cushan or Ethiopia was in affliction; and the Midianites trembled, such of them to whom the word came in power, and they were made sensible of their danger and misery, as the apostle did, the instrument of their conversion, Act 9:6 once more, as an Ethiopian is an emblem of a man in a state of nature, and describes very aptly wicked and profligate persons, apostates from religion, and such as are persecutors of good men, Jer 13:23 it may design such here; and be expressive of their distress and trouble, the fear and dread they would be seized with on seeing Christianity prevail, and Paganism falling in the Roman empire; which distress and trembling are in a very lively manner set forth in Rev 6:15.

Gill: Hab 3:8 - Was the Lord displeased against the rivers? was thine anger against the rivers // was thy wrath against the sea, that thou didst ride upon thine horses and thy chariots of salvation

Was the Lord displeased against the rivers? was thine anger against the rivers?.... Referring, as is commonly thought, either to the rivers in Egypt turned into blood, which was one of the plagues of that land, Exo 7:20 when the resentment of the Lord was not so much against them as against the Egyptians; and as a punishment of them for drowning the infants of the Israelites in them, and in order to obtain the dismissal of his people from that land: or else to the river Jordan, called "rivers", because of the largeness of it, and the abundance of water in it; against which the Lord was not angry, when he divided the waters of it, which was done only to make a passage through it for his people into the land of Canaan, Jos 3:16,

was thy wrath against the sea, that thou didst ride upon thine horses and thy chariots of salvation? the Red sea, when a strong east wind was sent, and divided the waters of it, which was no mark of displeasure against that; but for the benefit of the people of Israel, that they might pass through it as on dry land; and for the destruction of Pharaoh and his hosts, who, entering into it with his horses and chariots, were drowned; the Lord coming forth against him, riding on his horses and chariots, the pillar of fire and cloud, by which he defended Israel, and through which he looked, and discomfited the host of the Egyptians, and wrought salvation for his people; see Exo 14:19 with which compare Psa 114:3. The clouds are the chariots of the Lord, Psa 104:3 so angels, who are sometimes signified by horses and chariots, Psa 18:10 Zec 1:8 and here they may design the angels of Michael, or Christ, Rev 12:7 the Christian emperors, Constantine and Theodosius, whom the Lord raised up, and made use of as instruments to demolish Paganism, establish Christianity, and deliver and save his people from their persecutors, who came in like a flood upon them; and who, for their number and force, were comparable to rivers, yea, to the sea; and upon whom the Lord showed some manifest tokens of his wrath and displeasure; so people, tongues, and nations, are compared to many waters, Rev 17:15 and monarchs and their armies, Isa 8:7 and the Targum here interprets the rivers of kings and their armies: and it may be observed that some parts of the Roman empire are signified by the sea, and rivers and fountains of waters, on which the blowing of the second and third trumpets brought desolation; as the antichristian states are described by the same, on which the second and third vials of God's wrath will be poured, when he will indeed be displeased and angry with the rivers and the sea, figuratively understood, Rev 8:8.

Gill: Hab 3:9 - Thy bow was made quite naked // according to the oaths of the tribes, even thy word. Selah // Thou didst cleave the earth with rivers

Thy bow was made quite naked,.... It was took out of its case, and arrows out of their quiver, and these made use of against the enemies of his people: this is put for all weapons of war; the sword was unsheathed, and all military weapons employed, and the power of the Lord was exerted; or, as the Targum,

"the Lord was revealed in his power;''

fighting the battles of his people, as in the times of Joshua:

according to the oaths of the tribes, even thy word. Selah. That is, to fulfil his word of promise, to which he had annexed his oaths, he at several times swore to Abraham, Isaac, and Jacob, and to the fathers of the Israelites, that he would put them in possession of the land of Canaan; and which being worthy of notice, and to be remarked, the word "Selah" is added. So the Targum,

"in revealing thou art revealed in thy power, because of thy covenant which thy word made with the tribes for ever.''

The "bow" here is an emblem of the Gospel, with which Christ the Captain of our salvation, the antitype of Joshua, went forth, more especially in the first ages of Christianity, conquering and to conquer, Rev 6:2. The arrows of this bow are the doctrines of the Gospel, which are sharp in the heart of Christ's enemies, his elect; who are so in a state of nature, whereby they are brought into subjection to him, Psa 45:5 and hereby the promises of God confirmed by his oaths are accomplished, that the spiritual seed of Christ shall endure for ever; or he shall never want a seed to serve him, Psa 89:35,

Thou didst cleave the earth with rivers; which is generally supposed to allude to the smiting of the rock, from whence waters gushed out, and ran in dry places like a river; for which channels or canals were made in the earth, in which they flowed and followed the Israelites wherever they went, and supplied man and beast with water. So the Targum,

"for thou didst break strong rocks, rivers came forth overflowing the earth;''

see Psa 105:41 but this seems to be going back in the history; rather therefore this refers to the rivers formed in the land of Canaan, whereby it became fertile; hence it is called a land of brooks of water, of fountains and depths, that spring out of valleys and hills, Deu 8:7. This may respect, in futurity, either the provisions of grace, and the large abundance of the blessings of it, made for the supply and satisfaction of the children of God in times of distress and difficulty, Isa 41:17 or that help and assistance against, protection and deliverance from, the flood of persecution, cast out after the church by Satan, in order to overwhelm her, by the earth opening its mouth, and swallowing up the flood, Rev 12:15.

Gill: Hab 3:10 - The mountains saw thee, and they trembled // the overflowing of the water passed by // the deep uttered his voice, and lifted up hands on high

The mountains saw thee, and they trembled,.... At the power and presence of God, as Sinai of old; See Gill on Hab 3:6 by which are signified mighty people and nations, kings and great men, struck with terror at the amazing providence of God in the world, on the behalf of his own people, and against their enemies; see Rev 6:14,

the overflowing of the water passed by; which is usually referred to the overflowing of the river Jordan at the time of the passage of the Israelites through it, when the waters above stood and rose up as a heap, and those below failed, and were cut off, and passed away into the salt sea, Jos 3:15 but perhaps it may refer to the times of David, when he conquered all his enemies round about, who were like an overflowing flood; but now passed away, particularly the Philistines, who had always been very troublesome to Israel, but now were overcome by David at Baalperazim; where the Lord, on the contrary, broke forth upon his enemies as the breach of waters, from whence the place had its name, 2Sa 5:20 and as this respects time that was then to come, when this prayer was made, it may regard the flood of persecution, which ceased in Constantine's time, when Paganism was abolished, and Christianity established; concerning which it might be said, "the winter is past, the rain is over and gone", Son 2:11 and the word ⁿ here used signifies a large shower of rain, causing an inundation, a storm, a tempest; and so fitly expresses the violence of persecution, now at an end:

the deep uttered his voice, and lifted up hands on high; language very poetical, exceeding striking, very beautiful and elegant. It is generally understood of the deep waters of the Red sea, or of Jordan, or both, when divided for the Israelites to pass through; at which time, when they rose up, they made a great noise, and stood on a heap; and so the phrases are expressive of the roaring and raging of them as they rose up, which was as if they had spoken; and of the position in which they were, standing up on high, as if they had hands, and these lifted up: but rather they figuratively refer to the mighty nations conquered by David, who asked favour and mercy of him, and signified their subjection to him; and, having respect to times to come, may denote the subjection of the multitude of people and nations in the Roman empire to Christ, when heathenism was abolished in it; and the joy and rejoicing of Christians upon it, and the ceasing of persecution in it, even high and low, rich and poor, all ranks and degrees of men; height and depth, men in high or low circumstances, signified by the depth uttering his voice, and the height lifting up its hands, in token of praise and thankfulness; for so the latter clause may be rendered, "the height lifted up his hands" ^o; and answers to the deep in the preceding clause; agreeable to this sense is Jarchi's note,

""the deep uttered his voice": the inhabitants of the earth praised him; "the height lifted up his hands"; the host of heaven confessed unto him;''

every creature in heaven, on the earth, and under the earth, and in the sea, ascribed blessing, honour, glory, and power, to the Lord on this occasion, Rev 5:13. The Targum is,

"the powers on high stood wondering;''

amazed at what was done, and lifted up their hands with astonishment.

Gill: Hab 3:11 - The sun and moon stood still in their habitation // at the light of thine arrows they went, and at the shining of thy glittering spear

The sun and moon stood still in their habitation,.... This is generally thought to refer to the miracle in the times of Joshua, Jos 10:12 but a different word is there used, especially of the standing still of the sun; nor are the sun and moon said there to stand in their habitation; nor will the series of the history of times past, or the thread of prophecy of things to come, admit of this reference; nor do the words express the clear shining of the sun and moon at their standing still, but the reverse; for the phrase, "in their habitation", may be rendered, "within their tent" ^p, or pavilion; See Gill on Psa 19:4; which is no other than their being encompassed and covered with clouds; which is just such a pavilion as God is said to be in, when "darkness was his secret place; his pavilion round about him dark waters and thick clouds of the skies", Psa 18:11 and so is expressive of the dark times of antichrist, which followed, when the Pagan persecutions were over, Christianity supported by secular powers, and the Christian churches raised to the height of riches and honour; and then the man of sin showed himself, the pope of Rome took upon him the title of universal bishop, and introduced false doctrines, strange worship, and bad discipline, into the church, and obscured the glorious light of it; and Mahomet also arose with his locusts, the Saracens, out of the bottomless pit opened, from whence came a smoke which darkened the sun and air, Rev 9:1,

at the light of thine arrows they went, and at the shining of thy glittering spear; the commonly received sense of the words is, either at the light and shining of the sun and moon, when they stood still in Joshua's time; the arrows of the Almighty, and the lightning of his spear, that is, hailstones mingled with fire, and thunder, and lightning, which the heathens call Jupiter's arrows; these steered their course, being directed against the enemies of the Lord's people, and fought for them, Jos 10:10 or at the light of these, which looked very bright and dazzling through the rays of the sun upon them, the Israelites marched against their enemies, and avenged themselves on them: but these bright arrows and glittering spear, and the light and shining of them, seem to design no other than the weapons of the Christian ministry or warfare; the Gospel, and the doctrines of it; the light of which broke forth at the Reformation, the same that is meant by the "morning star", Rev 2:28 irradiated by which, the ministers of it especially went forth with courage against their antichristian enemies, and prevailed, and spread the Gospel in many countries. It may be rendered as a petition, "let them walk at the light" ^q, &c.; a prayer of faith that it might be, and which is a prophecy that it would be.

Gill: Hab 3:12 - Thou didst march through the land with indignation // thou didst thresh the heathen in anger

Thou didst march through the land with indignation,.... Not the land of Canaan, fighting against the inhabitants of it, dispossessing them to make room for the Israelites, whatever allusion may be to it; but the antichristian land, the whole Romish jurisdiction, and all the states of it, through which the Lord will march in wrath and fury, when he pours out the vials of it upon them; or this is desired, and prayed for; for it may be rendered, "do thou march through the land" ^r, &c.; foreseeing and believing that he would:

thou didst thresh the heathen in anger; or, "do thou thresh" ^s, &c.; these are the Papists, called heathens and Gentiles in Scripture, because of the heathenish customs and practices they have introduced into the Christian religion, Psa 10:16 these are the nations that will be gathered together like sheaves of grain on a floor to be threshed; and when Zion the church of Christ, and Christian princes, will be called upon to arise, and thresh them; and the Lord by them will do it, namely, separate his own people from them, which are like wheat, and utterly destroy them, as chaff and stubble, Mic 4:12.

Gill: Hab 3:13 - Thou wentest forth for the salvation of that people, even for salvation with thine anointed // thou woundedst the head out of the house of the wicked // by discovering the foundation unto the neck // Selah

Thou wentest forth for the salvation of that people, even for salvation with thine anointed,.... Or, "thy Messiah"; which Kimchi and Ben Melech interpret of Messiah the son of David; and read and give the sense of the words thus,

"as thou wentest forth for the salvation of thy people, by bringing them into the land of Canaan, so do thou go forth for salvation with thy Messiah.''

God of old went forth in his power and providence for the salvation of his people, whom he chose above all people to be his special and peculiar people; making use of Moses and Aaron in bringing them out of Egypt, and leading them through the wilderness, and of Joshua to introduce them, and settle them in the land of Canaan; who were all types of Christ in the salvation of the chosen people. Joshua particularly was a type of Jesus; they agree in their name, which signifies a Saviour the salvation of God, or God the salvation; and in their character, office, and usefulness to the people of God, Jesus is the Lord's "anointed"; anointed with the Holy Ghost, the oil of gladness, above his fellows, which he received without measure; anointed to the office of Prophet, Priest, and King; and from whom his people receive the unction, and are denominated Christians, or anointed ones: and the "people" of God, for whose salvation he went forth with him, are not all mankind, who are not all saved; nor the people of the Jews only, or all of them; but a peculiar people, out of Jews and Gentiles, loved with a special love; chosen to salvation, secured in the covenant of grace, and given to Christ as his portion and people, and so saved by him, Mat 1:21. The "salvation" of them is a spiritual one, a salvation from all their sins; from the power and dominion, pollution and guilt, the damning power of them, and at last from the very being of them; as well as from Satan, the law, death, hell, and wrath to come: it is perfect and complete, and endures for ever. Jehovah the Father "went forth" with Christ his Son for this salvation, in his purposes and decrees concerning it; in his council and covenant relating to it; in the mission of him into this world to effect it; and by helping and assisting him in it, as man and Mediator. The words may be rendered, "thou wentest forth"; or, "thou goest forth"; thou wilt do so; and mayest thou do so, "to save thy people, to save thy anointed" ^t; and so respect not the salvation of Israel by Moses or Joshua; nor the spiritual and eternal salvation of God's elect by the Messiah; but the salvation of the Lord's people from mystical Babylon, from the oppression and tyranny of antichrist, and from all his false doctrines, superstition, and idolatry, and ruin by them; and particularly the salvation of the two witnesses, the two olive trees, the two anointed ones that stand before the Lord of the whole earth; the singular being put for the plural, "anointed" for "anointed ones"; and so the Alexandrian copy of the Septuagint version, and the Arabic version, render it, "thy Christs", or "thy anointed ones"; now this will be done when the Lord shall go forth in his power and providence, and quicken and raise their dead bodies, when they have lain three days and a half, and shall cause them to ascend to heaven in the sight of their enemies; see Zec 4:14,

thou woundedst the head out of the house of the wicked; not the princes of the families of the land of Canaan, as some; nor the first born of Pharaoh's family in Egypt, or him and his host at the Red sea, as, others; nor Goliath of Gath, smitten by David, as Burkius; nor Satan and his principalities and powers by Christ on the cross; but antichrist the man of sin, that wicked and lawless one, who is at the bead of a wicked house or family, the antichristian party; who received a wound at the Reformation; and ere long the kings of the earth will hate the whore, eat her flesh, and burn her with fire; and Christ, will utterly consume and destroy this wicked one with the breath of his mouth, and the brightness of his coming, Rev 13:3 see Psa 110:6. Kimchi and Ben Melech interpret this of the head of the army of wicked Gog, the king of Magog, taking it to belong to future time; and so some render all those phrases, "thou wilt go forth, thou wilt wound" ^u, &c.:

by discovering the foundation unto the neck; or "razing the foundation", as in Psa 137:7. There seems to be a double metaphor in the words, expressing the utter ruin and destruction of antichrist and his party; who, being compared to a building, will be demolished, and razed to the very foundation; that will be dug up, and laid bare, and no trace of an edifice to be seen any more; and, being compared to a human body, will be plunged into such distresses and calamities, as to be as it were up to the neck in them, from whence there is no escape and deliverance. Some understand this of the princes of this head, or of his friends, and those of his family that are nearest to him, as the neck is to the head; or of the whole body of the people under him, of which he will be deprived; and so be as a head without a body, and who cannot long survive them.

Selah is added as a mark of attention, something of moment and importance being observed.

Gill: Hab 3:14 - Thou didst strike through with his staves the head of his villages // they came out as a whirlwind to scatter me // their rejoicing was as to devour the poor secretly

Thou didst strike through with his staves the head of his villages,.... Of his warriors, mighty men, princes; so the Vulgate Latin, Septuagint, Syriac, and Arabic versions; or of his armies, as Jarchi and Kimchi; which some interpret of Pharaoh and his host, who were destroyed by the steps and methods which they themselves took, going into the sea of themselves, and so were struck through with their own staves: others of the princes and armies of the Canaanites, who destroyed one another with their own weapons of war, as the Midianites did; though we have no instance of it on record: others of Goliath, as Burkius, called before "the head out of the house of the wicked", with respect to his rise from Gath; here, "the head of his Pagans", as he renders it, or Gentiles, with respect to his preeminence over the common soldiers, and all the Philistines: others of Sennacherib and his army, as Jarchi; but Kimchi's sense is much better, who interprets it of Gog and his army; and which, if understood of the Turk, the eastern antichrist, is not amiss; and so, as the western antichrist and his destruction are pointed at in the preceding verse Hab 3:13, the ruin of the other is intimated here; whose armies are expressed by a word which sometimes has the signification of villages; because he said, "I will go up to the land of unwalled villages", Eze 38:11 in the land of Judea about Jerusalem, where he will distribute and quarter his soldiers; and where he and they at the head of them in these villages will be cut to pieces with their own weapons; as it is said, "every man's sword shall be against his brother", Eze 38:21, Cocceius and Van Till render the words, "thou hast designed", marked out, or expressed by name, "in his tribes, the head of his villages"; and understand them, not of the enemy, but of Christ the anointed One, and his people; the Protestants, or reformed churches, who, being separated from antichrist, are represented as divided into tribes, and as dwelling in villages alone, and in separate states and kingdoms; and suppose that God has designed in his purposes and decrees some particular place, called the head or beginning of these villages, where his great and glorious work in the latter day will first appear; but what and where that place is is not said:

they came out as a whirlwind to scatter me; the prophet representing the true Israel, or the whole church of Christ: it is not unusual for mighty armies to be compared to a whirlwind coming forth with great force, suddenly and swiftly; see Jer 4:13 and particularly it is said of the army of Gog or the Turk, which shall invade Judea, in order to dispossess the Jews of their land, when converted and returned to it; "thou shall ascend and come like a storm, thou shall be like a cloud, to cover the land, thou and all thy bands, and many people with thee", Eze 38:9 who will think to scatter the people of the Jews again among the nations, as they have been:

their rejoicing was as to devour the poor secretly; the poor people of the Jews, to strip them of their substance, to carry off their gold and silver, their cattle and their goods; and which they thought they should as easily accomplish as a rich man gets the mastery over a poor man, and ruins him, that has none to help him; and that they should do this in a still, private, secret manner, so as that the Christian princes should have no knowledge of it, and come in to their assistance; and this they rejoiced at in themselves, and pleased themselves with it; see Eze 38:10. The above interpreters render this clause as a prayer, "let them tremble for fear": or be filled with horror, who come "to scatter me, whose rejoicing is as to devour the poor in secret"; which is interpreted of the Papists being terrified by some Christian princes, since the Reformation, from carrying some of their designs into execution; and of the clandestine arts and secret methods the Jesuits particularly use to do injury to the interest of Christ and true religion.

Gill: Hab 3:15 - Thou didst walk through the sea with thine horses // through the heap of many waters

Thou didst walk through the sea with thine horses,.... And as thou didst of old, so do again; as Jehovah walked through the Red sea in a pillar of cloud and fire, which were his horses and chariots, and destroyed the Egyptians; so may he walk through another sea by his instruments, and destroy the enemies of his church and people; See Gill on Hab 3:8. The "sea" here signifies the world, compared to it for the multitude of its people; the noise, fluctuation, and uncertainty of all things in it; and particularly the Roman empire, the sea out of which the antichristian beast arose, Rev 13:1. The "horses" are the angels or Christian princes, with whom the Lord will walk in majesty, and in the greatness of his strength, pouring out the vials of his wrath on the antichristian states:

through the heap of many waters; or "the clay", or "mud of many waters" ^w; that lies at the bottom of them; which being walked through and trampled on by horses, is raised up, and "troubles" them, as the Septuagint and Arabic versions render it: these "many waters" are those on which the whore of Rome is said to sit; and which are interpreted of people, multitudes, nations, and tongues, Rev 17:1 and the "mud" of them is expressive of their pollution and corruption, with her false doctrines, idolatry, superstition, and immoralities; and of their disturbed state and condition, through the judgments of God upon them, signified by his horses walking through them; trampling upon them in fury; treating them with the utmost contempt; treading them like mire and clay, and bringing upon them utter ruin and destruction.

Gill: Hab 3:16 - When I heard, my belly trembled // my lips quivered at the voice // rottenness entered into my bones // and I trembled in myself // that I might rest in the day of trouble // when he cometh up unto the people, he will invade them with his troops

When I heard, my belly trembled,.... His bowels, his heart within him, at the report made of what would come to pass in future time; and not so much at hearing of the judgments of God that should come upon the enemies of his Church, antichrist and his followers; though even these are awful and tremendous to good men; see Psa 119:120 but upon hearing what troubles and distresses would come upon the churches of Christ, previous to these, afterwards called a day of trouble in this verse, and more particularly described in the next Hab 3:17,

my lips quivered at the voice; at the voice of these words, as the Targum; at the voice of the Lord, expressing and foretelling these calamities, through fear and dread, consternation and amazement; under which circumstances the natural heat of the outward parts of the body retires to defend the heart, and leaves them trembling and quivering, particularly the lips, so that they lose their use for a time; and a person in such a case can hardly speak:

rottenness entered into my bones; he became weak and without strength, as if he had long been in a wasting consumption; or was at once deprived of all his strength, and it was turned into corruption; see Dan 10:8,

and I trembled in myself; within himself, in all his inward parts, as well as in his outward parts: or, "under myself" ^x; was not able to keep his place, could not stand upon the ground that was under him; his knees trembled, as the Syriac version:

that I might rest in the day of trouble; rather, as Noldius ^y renders the particle, "yet", or "notwithstanding, I shall rest in the day of trouble"; which had been represented to him in vision; and which he had a sight of by a spirit of prophecy, as coming upon the church of Christ, and had given him that concern before expressed. The Syriac version of this and the next clause, which it joins, is, "he showed me the day of calamity, which is about to come upon the people". Here begins the prophet's expression of his strong faith and joy in the midst of all the distresses he saw were at hand; herein representing the church, and all true believers helped to exercise faith in those worst of times. This "day of trouble" is the same with the hour of temptation that shall come upon all the earth to try the inhabitants of it; the time of the slaying of the witnesses, which will be such a time of trouble as never was in the world; see Rev 3:10. The "rest" the people of God will have then, which the prophet had faith in for them, will lie in the Lord's protection and keeping of his people; his perfections, power, and providence, are the chambers of rest and safety he will call them unto, and the shadow of his wings, which they will make their refuge till these calamities and indignation be overpast, Isa 26:20

when he cometh up unto the people, he will invade them with his troops; or rather "him"; not "the people"; the people of God, "he" the Lord or Christ comes unto; but the enemy of them: this is the ground of the prophet's faith and confidence before expressed, or of the church's he personated; namely, that when Christ, Michael the great Prince, should come up to his people, appear for them, and stand on their side, he would lead his troops and march his army against their grand enemy antichrist; and "cut him to pieces" ^z, as some render the word: so Christ is represented as a mighty warrior, marching at the head of his troops, the armies of heaven following him upon white horses, clothed in fine linen, white and clean, who are the called, chosen, and faithful; and with these he will fall upon the beast, the false prophet, and the kings of the earth, gathered together at Armageddon, and utterly destroy them, Rev 16:14.

Gill: Hab 3:17 - Although the fig tree shall not blossom // neither shall fruit be in the vines // the labour of the olive shall fail // and the fields shall yield no meat // the flock shall be cut off from the fold // and there shall be no herd in the stalls

Although the fig tree shall not blossom,.... Or rather, as the Septuagint version, "shall not bring forth fruit"; since the fig tree does not bear blossoms and flowers, but puts forth green figs at once. This was a tree common in the land of Canaan, and its fruit much in use, and for food; hence we read of cakes of figs among the provisions Abigail brought to David, 1Sa 25:18 so that, when there was a scarcity of these, it was a bad time:

neither shall fruit be in the vines; no grapes, or clusters of them, out of which wine was pressed; a liquor very refreshing and reviving to nature; and is said to cheer God and man, being used in sacrifices and libations to God, and the common drink of men, Jdg 9:13 so that, when it failed, it was a public calamity:

the labour of the olive shall fail; or "lie" ^a; disappoint the expectation of those who planted and cultivated it with much toil and labour, it not producing fruit as looked for. This tree yielded berries of an agreeable taste, and out of which oil was extracted, the Jews used instead of butter, and for various purposes; so that, when it failed of fruit, it was a great loss on many accounts:

and the fields shall yield no meat; the grass fields no herbage for beasts; the grain fields no grain for man; the consequence of which must be a famine to both; and this must be very dismal and distressing:

the flock shall be cut off from the fold; flocks of sheep; either by the hand of God, some disease being sent among them; or by the hand of man, drove off by the enemy, or killed for their use; so that the folds were empty of them, and none to gather into them:

and there shall be no herd in the stalls; or oxen in the stables, where they are kept, and have their food; or stalls in which they are fattened for use; and by all these are signified the necessaries of life, which, when they fail, make a famine, which is a very distressing case; and yet, in the midst of all this, the prophet, representing the church, expresses his faith and joy in the Lord, as in the following verse Hab 3:18; though all this is to be understood, not so much in a literal as in a figurative sense. "Fig trees, vines", and "olives", are often used as emblems of truly gracious persons, Son 2:13 partly because of their fruitfulness in grace and good works, and partly because of their perseverance therein; all these trees being fruitful ones; and some, as the olive, ever green: of such persons there is sometimes a scarcity, as is complained of in the times of David and Micah, Psa 12:1 and especially there will be in the latter day; for righteous and merciful men will be taken away from the evil to come, Isa 57:1 and, however, there will be very few lively, spiritual, and fruitful Christians, such as abound in the exercise of grace, and are diligent in the discharge of duty; for, when the Son of Man cometh, he will not find faith on the earth; and he will find the virgins sleeping, Luk 18:8. The "fields not" yielding "meat" may signify that the provisions of the house of God will be cut off; there will be no ministration of the word, or administration of ordinances; the word of the Lord will be scarce, rare, and precious; there will be a famine, not of bread and of water, but of hearing the word of the Lord; one of the days of the Son of Man will be desired, but not enjoyed; so no spiritual food in the use of means to be had; a very uncomfortable time this will be, Amo 8:11 Luk 17:22. The "flock" being "cut off from the fold" may denote that the sheep of Christ will be given up to the slaughter of the enemy, or be scattered abroad in this dark and cloudy day of persecution; so that there will be no fold, no flock, no sheep gathered together; and perhaps such will be the case, that there will not be one visible congregated church in due order throughout the whole world; all will be broke up, and dispersed here and there: no "herd" or "oxen in the stall" may signify that the ministers of the Gospel, compared to oxen for their strength, industry, and laboriousness in the work of the Lord, will be removed, or not suffered to exercise their ministry, nor be encouraged by any in it: this will be the case at the slaying of the witnesses, and a most distressing time it will be; and yet the prophet, or the church represented by him, expresses an uncommon frame of spirit in the following verse Hab 3:18. The Targum interprets all this figuratively of each of the monarchies of the world, which should be no more;

"the kingdom of Babylon shall not continue, nor shall it exercise dominion over Israel; the kings of the Medes shall be killed; and the mighty men of Greece shall not prosper; and the Romans shall be destroyed, and shall not collect tribute from Jerusalem; therefore for the wonder, and for the redemption, thou shalt work for thy Messiah; and for the rest of thy people who shall remain, they shall praise, saying: the prophet said;''

as follows:

Gill: Hab 3:18 - Yet I will rejoice in the Lord // I will joy in the God of my salvation

Yet I will rejoice in the Lord,.... In the Word of the Lord, as the Targum; the essential Word of the Lord, the Lord Jesus Christ; in his person, the greatness and glory of it; in his offices, as Prophet, Priest, and King, the only Mediator and Saviour; in his relations, as head and husband, father, brother, friend; in his fulness, grace, and righteousness; in his spiritual presence, and comfortable communion with him, which may be expected in a remarkable manner after the above day of trouble is over; and in his personal appearance, which will shortly be, and when his tabernacle will be with men on earth:

I will joy in the God of my salvation; in Christ, who is God, and so able to save his people; to make everything he did and suffered in human nature effectual and available to them; to supply all their wants, and to keep what they commit unto him, and to preserve them safe to his kingdom and glory: and who also joy in the salvation of their God, or which he is the author of, both temporal and spiritual, especially the latter; which is so great and glorious in itself, so suitable to their case, so complete and perfect, and makes so much for the glory of all the divine perfections, and is all of free grace, and lasts for ever: this salvation is peculiar to the people of God; it is theirs, and theirs only; it is what they choose and prefer to all other ways of salvation; it is brought and applied to them by the Spirit, and which they appropriate to themselves under his witnessings; and then it is they can and do rejoice: particularly salvation and deliverance from antichristianism, in all the branches of it, may be chiefly pointed at as the matter and ground of joy; and the enjoyment of Gospel privileges in the full extent of them; the word and ordinances in their power and purity; and the presence of Christ in them.

Gill: Hab 3:19 - The Lord God is my strength // and he will make my feet like hinds' feet // and he will make me to walk upon mine high places // to the chief singer // on my stringed instruments

The Lord God is my strength,.... The author and giver of natural and spiritual strength, as he is to all his people; he is the strength of their hearts when ready to faint and sink, and of their graces, faith, hope, love, patience, &c. and continues and increases them, and draws them forth into lively acts and exercise; and of their lives, natural and spiritual, which he supports and maintains, secures and defends; from him they have their strength to perform the duties of religion; to oppose their spiritual enemies, sin, Satan, and the world; and to bear them up under all trials and afflictions, and carry them through them, and deliver out of them, and which is principally intended here: the church, though in distress, and pressed with sorrows, yet believed the strength of Christ would be made perfect in her weakness, and she should be upheld by him under all, and brought out of it:

and he will make my feet like hinds' feet; swift as they, as the Targum, which are very swift; and on account of the swiftness of them is the comparison used: and which is to be understood, not barely of the Jews being swift of foot to return to their own country, when the time of their conversion is come; or to pursue their enemies, as Kimchi; that is, Gog or the Turks, having got the victory over them: but of all Christians, whose feet will be swift to run, in a lively cheerful manner, the way of Christ's commandments; their souls being strengthened, and their hearts enlarged with the love and grace of God; and to surmount with ease all difficulties and obstructions that lie in their way: and chiefly this regards the ministers of the Gospel, and the swift progress they will make in spreading it in the world; as the apostles and first ministers of the word, having their feet shod with the preparation of the Gospel of peace, went swiftly through all parts of the world, even to the ends of the earth, with it; so in the latter day many will run to and fro, everywhere preaching the everlasting Gospel to all nations; the knowledge of it shall greatly increase; see Dan 12:4 this passage seems to be taken out of Psa 18:33 and there may be not only an allusion to the swiftness of those creatures, but to the strength and firmness of their feet; so that they can go upon rocks and mountains securely, and tread and walk, and even run upon them with safety; and this sense is directed to, not only by what follows, concerning "walking" on "high places"; but by the word here used, which signifies to "make", or "set", fix, place, order, and settle ^b; and this agrees with the nature of those creatures, whose feet are not only swift, but firm; they tread sure and stable; hence hinds and harts are by the poets ^c called the "brasen footed hinds", or "harts"; because of the firmness and stability of their going; and it is an observation of Jarchi's ^d, that the feet of the females stand firmer and more upright than the feet of the males; wherefore, both here, and in Psa 18:33, not harts, but hinds, are made mention of; and so this may also denote the stability of the saints in those times, both ministers and common Christians, in the exercise of grace, and in the performance of duty; their hearts will be established in the faith of Christ, and in love to him, and in the hope of eternal life by him; all which they will be settled in, and will hold fast, and not let go; and will be steadfast and immovable, always abounding in the work of the Lord their God; and so in the Gospel of Christ, and in the ordinances of it, their souls will be established in and with the doctrines of grace, and will continue steadfastly in them, and abide by and keep the ordinances as they have been delivered to them; nor will any difficulties, which may seem like hills and mountains, and cragged rocks, deter or discourage them, or move them from the hope of the Gospel, or from their duty; but they shall walk on securely and firmly:

and he will make me to walk upon mine high places: meaning not so much the high places of the land of Judea, some part of it being mountainous, though there may be some reference to them; but it signifies the exalted state of the church after the troublesome times, when it shall be exalted above the hills, and established on the top of the mountains; when Christ the Lamb, with his 144,000 sealed ones, shall stand upon Mount Zion with harps in their hands, having gotten the victory over the antichristian beast and his image; and when the saints shall have the dominion of the world; and the kingdom and the greatness of it, under the whole heaven, shall be given to them, Isa 2:2 as well as they shall be in lively, spiritual, and heavenly frames of soul; mount up with wings, as eagles; soar aloft in the exercise of faith; dwell on high in the contemplation of divine things; have their affections set on things above; and their conversation in heaven while they are on earth: especially this may be said of them when they shall have the glory of God upon them in the New Jerusalem state, and shall dwell in the new heavens and the new earth, with Christ at the head of them; and when they shall possess the ultimate glory in the highest heavens to all eternity; see Deu 33:29 and thus ends this prayer of Habakkuk; which serves to draw out the desires of good men after the flourishing estate of the kingdom and interest of Christ; to assist their faith in the belief, hope, and expectation of it; and to lead their views to its summit and perfection, notwithstanding all the difficulties and discouragements that may lie in its way: and being of so much moment and importance, that it might remain and continue, and be of use to the church in succeeding ages, the prophet delivered or directed it

to the chief singer, to be set to tune, and sung by him, as David's prayers, and others, sometimes were, and to be preserved for future usefulness; and this he would have sung (he says)

on my stringed instruments; which were either invented by him, or used by him in the temple, or were his own property: or he sent this prayer or ode to him who was over these instruments, had the care and use of them; and which were such as were to be stricken with the hand, bone, or quill; and are the same that are called "Neginoth" in the title of the fourth Psalm Psa 4:1, and others.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Hab 3:1

¹ tn The Hebrew text adds עַל שִׁגְיֹנוֹת (’al shigyonot, “upon [or, “according to”] shigyonot”). The meaning of this word is uncertain. It may refer to the literary genre of the prayer or to the musical style to be employed when it is sung. The NEB leaves the term untranslated; several other modern English versions transliterate the term into English, sometimes with explanatory notes (NASB, NRSV “according to Shigionoth”; NIV “On shigyonoth”).

NET Notes: Hab 3:2

¹ tn Heb “your report,” that is, “the report concerning you.”

² tn Heb “I fear.” Some prefer to read, “I saw, Lord, what you accomplished” (cf. NEB).

³ tn Heb “your work.”

⁴ tn Heb “in the midst of years.” The meaning of the phrase, which occurs only here in the OT, is uncertain (cf. NIV “in our day”; NEB, NASB “in the midst of the years”).

⁵ tn Heb “revive it” (i.e., “your work”).

⁶ tn Heb “make known.” The implied object is “your deeds”; the pronoun “them,” referring to “deeds” in the previous line, was employed in the translation to avoid redundancy. The suffix on the form חַיֵּיהוּ (khayyehu, “revive it”) does double duty in the parallelism.

⁷ tn Heb “in turmoil remember [to show] compassion.”

NET Notes: Hab 3:3

¹ tn In vv. 3-15 there is a mixture of eleven prefixed verbal forms (without vav [ו] consecutive or with vav conjunctive), sixteen suffixed forms, and three prefixed forms with vav consecutive. All of the forms are best taken as indicating completed action from the speaker’s standpoint (all of the prefixed forms being regarded as preterites). The forms could be translated with the past tense, but this would be misleading, for this is not a mere recital of God’s deeds in Israel’s past history. Habakkuk here describes, in terms reminiscent of past theophanies, his prophetic vision of a future theophany (see v. 7, “I saw”). From the prophet’s visionary standpoint the theophany is “as good as done.” This translation uses the English present tense throughout these verses to avoid misunderstanding. A similar strategy is followed by the NEB; in contrast note the NIV and NRSV, which consistently use past tenses throughout the section, and the NASB, which employs present tenses in vv. 3-5 and mostly past tenses in vv. 6-15.

² sn Teman was a city or region in southern Edom.

³ tn Or traditionally, “holy one.” The term קָדוֹשׁ (qadosh, “holy [one]”) here refers to God’s sovereignty. See v. 3b.

⁴ sn The precise location of Mount Paran is unknown, but like Teman it was located to the southeast of Israel. Habakkuk saw God marching from the direction of Sinai.

⁵ tn Selah. The meaning of this musical term (which also appears in vv. 9, 13, and in the Psalms as well) is unknown.

⁶ tn Or “heavens.”

⁷ tn Heb “praise.” This could mean that the earth responds in praise as God’s splendor is observed in the skies. However, the Hebrew term תְּהִלָּה (tÿhillah, “praise”) can stand by metonymy for what prompts it (i.e., fame, glory, deeds).

NET Notes: Hab 3:4

¹ tn Heb “[His] radiance is like light.” Some see a reference to sunlight, but the Hebrew word אוֹר (’or) here refers to lightning, as the context indicates (see vv. 4b, 9, 11). The word also refers to lightning in Job 36:32 and 37:3, 11, 15.

² tn Heb “two horns from his hand to him.” Sharp, pointed lightning bolts have a “horn-like” appearance. The weapon of “double lightning” appears often in Mesopotamian representations of gods. See Elizabeth Van Buren, Symbols of the Gods in Mesopotamian Art (AnOr), 70-73.

³ tn Heb “and there [is] the covering of his strength”; or “and there is his strong covering.” The meaning of this line is unclear. The point may be that the lightning bolts are merely a covering, or outward display, of God’s raw power. In Job 36:32 one reads that God “covers his hands with light [or, “lightning”].”

NET Notes: Hab 3:5

¹ tn Because of parallelism with the previous line, the meaning “pestilence” is favored for רֶשֶׁף (reshef) here, but usage elsewhere suggests a destructive bolt of fire may be in view. See BDB 958 s.v.

sn There are mythological echoes here, for in Canaanite literature the god Resheph aids Baal in his battles. See J. Day, “New Light on the Mythological Background of the Allusion to Resheph in Habakkuk III 5,” VT 29 (1979): 353-55.

² tn Heb “goes out at his feet.”

NET Notes: Hab 3:6

¹ tn Heb “he stands.”

² tn This verb has been traditionally understood as “measure” (from מוּד, mud), but the immediately following context (vv. 6b-7) favors the meaning “shake” from מָוד (mavd; see HALOT 555 s.v.).

³ tn Heb “makes [the nations] jump [in fear].”

⁴ tn Or “crumbled,” broke into pieces.”

⁵ tn Heb “ancient ways [or, “doings”] are his.” The meaning of this line is unclear. Traditionally it has been translated, “his ways are eternal.” However, in this context (see vv. 3, 7) it is more likely that the line speaks of the Lord taking the same route as in the days of Moses and Deborah (see Deut 33:2; Judg 5:4). See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 154.

NET Notes: Hab 3:7

¹ tn Heb “under trouble I saw the tents of Cushan.”

sn Cushan was located in southern Transjordan.

² tn R. D. Patterson takes תַּחַת אֲוֶן (takhat ’aven) in the first line as a place name, “Tahath-Aven.” (Nahum, Habakkuk, Zephaniah [WEC], 237.) In this case one may translate the verse as a tricolon: “I look at Tahath-Aven. The tents of Cushan are shaking, the tent curtains of the land of Midian.”

NET Notes: Hab 3:8

¹ sn The following context suggests these questions should be answered, “Yes.” The rivers and the sea, symbolizing here the hostile nations (v. 12), are objects of the Lord’s anger (vv. 10, 15).

² tn Heb “so that.” Here כִּי (ki) is resultative. See the note on the phrase “make it” in 2:18.

³ tn Heb “you mount your horses.” As the next line makes clear, the Lord is pictured here as a charioteer, not a cavalryman. Note NRSV here, “when you drove your horses, // your chariots to victory.”

⁴ tn Or “chariots of deliverance.”

NET Notes: Hab 3:9

¹ tn Heb “[into] nakedness your bow is laid bare.”

² tn Heb “sworn in are the arrow-shafts with a word.” The passive participle of שָׁבַע (shava’), “swear an oath,” also occurs in Ezek 21:23 ET (21:28 HT) referencing those who have sworn allegiance. Here the Lord’s arrows are personified and viewed as having received a commission which they have vowed to uphold. In Jer 47:6-7 the Lord’s sword is given such a charge. In the Ugaritic myths Baal’s weapons are formally assigned the task of killing the sea god Yam.

³ tn Heb “[with] rivers you split open the earth.” A literal rendering like “You split the earth with rivers” (so NIV, NRSV) suggests geological activity to the modern reader, but in the present context of a violent thunderstorm, the idea of streams swollen to torrents by downpours better fits the imagery.

sn As the Lord comes in a thunderstorm the downpour causes streams to swell to river-like proportions and spread over the surface of the ground, causing flash floods.

NET Notes: Hab 3:10

¹ tn Heb “a heavy rain of waters passes by.” Perhaps the flash floods produced by the downpour are in view here.

² sn The great deep, which is to be equated with the sea (vv. 8, 15), is a symbol of chaos and represents the Lord’s enemies.

³ sn Lifting the hands here suggests panic and is accompanied by a cry for mercy (see Ps 28:2; Lam 2:19). The forces of chaos cannot withstand the Lord’s power revealed in the storm.

NET Notes: Hab 3:11

¹ tn Heb “in their lofty dwelling places.”

² tn Or “at the light of your arrows they vanish.”

³ tn Heb “at the brightness of the lightning of your spear.”

NET Notes: Hab 3:13

¹ tn Heb “anointed one.” In light of the parallelism with “your people” in the preceding line this could refer to Israel, but elsewhere the Lord’s anointed one is always an individual. The Davidic king is the more likely referent here.

² tn Heb “you strike the head from the house of wickedness.”

³ tn Heb “laying bare [from] foundation to neck.”

NET Notes: Hab 3:14

¹ tn Some take “warriors” with the following line, in which case one should translate, “you pierce [his] head with a spear; his warriors storm forward to scatter us” (cf. NIV). The meaning of the Hebrew term פְּרָזוֹ (pÿrazo), translated here “his warriors,” is uncertain.

² tc Heb “his shafts.” Some emend to “your shafts.” The translation above assumes an emendation to מַטֶּה (matteh, “shaft, spear”), the vav-yod (ו-י) sequence being a corruption of an original he (ה).

³ tn Heb “me,” but the author speaks as a representative of God’s people.

⁴ tn Heb “their rejoicing is like devouring the poor in secret.”

NET Notes: Hab 3:15

¹ tn Heb “the foaming of the mighty [or “many”] waters.”

NET Notes: Hab 3:16

¹ tn Heb “my insides trembled.”

² tn Heb “decay entered my bones.”

³ tc Heb “beneath me I shook, which….” The Hebrew term אֲשֶׁר (’asher) appears to be a relative pronoun, but a relative pronoun does not fit here. The translation assumes a reading אֲשֻׁרָי (’ashuray, “my steps”) as well as an emendation of the preceding verb to a third plural form.

⁴ tn The translation assumes that אָנוּחַ (’anuakh) is from the otherwise unattested verb נָוָח (navakh, “sigh”; see HALOT 680 s.v. II נוח; so also NEB). Most take this verb as נוּחַ (nuakh, “to rest”) and translate, “I wait patiently” (cf. NIV).

⁵ tn Heb “to come up toward.”

NET Notes: Hab 3:17

¹ tn Or “though.”

² tn Heb “the produce of the olive disappoints.”

³ tn Heb “food.”

⁴ tn Or “are cut off.”

NET Notes: Hab 3:18

¹ tn Or “in.”

NET Notes: Hab 3:19

¹ tn Or perhaps, “is my wall,” that is, “my protector.”

² tn Heb “he makes my feet like those of deer.”

³ tn Heb “he makes me walk on my high places.”

sn Difficult times are coming, but Habakkuk is confident the Lord will sustain him. Habakkuk will be able to survive, just as the deer negotiates the difficult rugged terrain of the high places without injury.

⁴ tn Heb “For the leader, on my stringed instruments.”

Geneva Bible: Hab 3:1

A 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.

Geneva Bible: Hab 3:2

^{( b )} O LORD, I have heard thy speech, [and] was afraid: O LORD, revive thy ^{( c )} work in the midst of the years, in the midst of the years make known; in wrath remember mercy.

^{( b )} Thus the people were afraid when they heard God's threatenings, and prayed.

^{( c )} That is, the state of your Church which is now ready to perish, before it comes to half a perfect age, which would be under Christ.

Geneva Bible: Hab 3:3

God came from ^{( d )} Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise.

^{( d )} Teman and Paran were near Sinai, where the Law was given: by which is signified that his deliverance was as present now as it was then.

Geneva Bible: Hab 3:4

And [his] brightness was as the light; ^{( e )} he had horns [coming] out of his hand: and there [was] the hiding of his power.

^{( e )} By which is meant a power that was joined with his brightness, which was hidden to the rest of the world, but was revealed at Mount Sinai to his people; (Psa 31:16).

Geneva Bible: Hab 3:6

He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ^{( f )} ways [are] everlasting.

^{( f )} Signifying that God has wonderful means, and always has a marvellous power when he will deliver his Church.

Geneva Bible: Hab 3:7

^{( g )} I saw the tents of Cushan in affliction: [and] the curtains of the land of Midian trembled.

^{( g )} The iniquity of the king of Syria in vexing your people was made manifest by your judgment, to the comfort of your Church, (Jdg 5:10), and also of the Midianites, who destroyed themselves, (Jdg 7:22).

Geneva Bible: Hab 3:8

Was the LORD displeased against the ^{( h )} rivers? [was] thy anger against the rivers? [was] thy wrath against the sea, that thou didst ride ^{( i )} upon thy horses [and] thy chariots of salvation?

^{( h )} Meaning that God was not angry with the waters, but that by this means he would destroy his enemies, and deliver his Church.

^{( i )} And so did use all the elements as instruments for the destruction of your enemies.

Geneva Bible: Hab 3:9

Thy ^{( k )} bow was made quite naked, [according] to the ^{( l )} oaths of the tribes, [even thy] word. Selah. Thou ^{( m )} didst cleave the earth with rivers.

^{( k )} That is, your power.

^{( l )} For he had not only made a covenant with Abraham, but renewed it with his posterity.

^{( m )} Read (Num 20:11).

Geneva Bible: Hab 3:10

The mountains saw thee, [and] they trembled: the overflowing of the water ^{( n )} passed by: the deep uttered his voice, [and] lifted up his hands on high.

^{( n )} He alludes to the Red Sea and Jordan, which gave passage to God's people, and showed signs of their obedience as it were by the lifting up of their hands.

Geneva Bible: Hab 3:11

The ^{( o )} sun [and] moon stood still in their habitation: ^{( p )} at the light of thy arrows they went, [and] at the shining of thy glittering spear.

^{( o )} As appears in (Jos 10:12).

^{( p )} According to your command the sun was directed by the weapons of your people, that fought in your cause, as though it dare not go forward.

Geneva Bible: Hab 3:13

Thou wentest forth for the salvation of thy people, [even] for salvation with thy ^{( q )} anointed; thou didst wound the head out of the house of the wicked, by laying bare the foundation to the ^{( r )} neck. Selah.

^{( q )} Signifying that there is no salvation, except by Christ.

^{( r )} From the top to the bottom you have destroyed the enemies.

Geneva Bible: Hab 3:14

Thou didst ^{( s )} strike through with his staffs the head of his villages: they came out as a whirlwind to scatter me: their rejoicing [was] as to devour the poor secretly.

^{( s )} God destroyed his enemies both great and small with their own weapons, though they were ever so fierce against his Church.

Geneva Bible: Hab 3:16

When I ^{( t )} heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in ^{( u )} the day of trouble: when he cometh up ^{( x )} to the people, he will invade them with his troops.

^{( t )} He returns to that which he spoke as in, (Hab 3:2) and shows how he was afraid of God's judgments.

^{( u )} He shows that the faithful can never have true rest, except that which they feel before the weight of God's judgments.

^{( x )} That is, the enemy, but the godly will be quiet, knowing that all things will turn to good for them.

Geneva Bible: Hab 3:18

Yet I will rejoice in the LORD, I will joy ^{( y )} in the God of my salvation.

^{( y )} He declares in what the joy of the faithful consists, though they see ever so great afflictions prepared.

Geneva Bible: Hab 3:19

The LORD God [is] my strength, and he will make my feet like hinds' [feet], and he will make me to walk upon my high places. ^{( z )} To the chief singer on my stringed instruments.

^{( z )} The chief singer upon the instruments of music, will have occasion to praise God for this great deliverance of his Church.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Hab 3:19 - A Libation To Jehovah

The Ideal Devout Life

The Lord God is my Strength, and He will make my feet like hinds' feet, and He will make me to walk upon mine high places.'--Habakkuk 3:19.

SO ends one of the most magnificent pieces of imaginative poetry in Scripture or anywhere else. The singer has been describing a great delivering manifestation of the Most High God, which, though he knew it was for the deliverance of God's people, shed awe and terror over his soul. Then he gathers himself together to vow that in this God, thus manifested as the God of his salvation, he will rejoice,' whatever penury or privation may attach to his outward life. Lastly, he rises, in these final words, to the apprehension of what this God, thus rejoiced in, will become to those who so put their trust and their gladness upon Himself.

The expressions are of a highly metaphorical and imaginative character, but they admit of being brought down to very plain facts, and they tell us the results in heart and mind of true faith and communion with God.

It is to be noticed that a parallel saying, almost verbatim the same as that of my text, occurs in the 18th psalm, and that there, too, it is the last and joyous result of a tremendous manifestation of the delivering energy of God.

Without any attempt to do more than bring out the deep meaning of the words, I note that the three clauses of our text present three aspects of what our lives and ourselves may steadfastly be if we, too, will rejoice in the God of our salvation.

I. First, Such Communion With God Brings God To A Man For His Strength.

The 18th psalm, which is closely parallel, as I have remarked, with this one, gives a somewhat different and inferior version of that thought when it says, It is the Lord that girdeth me with strength.' But Habakkuk, though perhaps he could not have put into dogmatic shape all that he meant, had come farther than that with this: The Lord is my strength.' He not only gives, as one might put a coin into the hand of a beggar, while standing separate from him all the while, but He is my strength.'

And what does that mean? It is an anticipation of that most wonderful and highest of all the New Testament. truths which the Apostle declared when he said: I can do all things in Christ which strengtheneth me within.' It is the anticipation in experience--which always comes before dogmatic formulas that reduce experiences into articulate utterances, of what the Apostle recorded when he said that he had heard the voice that declared, My grace is sufficient for thee, and My strength is made perfect in weakness.'

Ah, brother! do not let us deprive ourselves of the lofty consolations and the mysterious influx of power which may be ours, if we will open our eyes to see, and our hearts to receive, what is really the central blessing of the Gospel, the communication through the same faith as Habakkuk exercised when he said, I will rejoice in the God of my salvation,' of an actual divine strength to dwell in and manifest itself majestically and triumphantly through, our weakness. The Lord is my strength,' and if we will rejoice in the Lord we shall find that Habakkuk's experience was lower than ours, inasmuch as he knew less of God than we do; and we shall be able to surpass his saying with the other one of the Prophet: The Lord is my strength and song; He also is become my salvation.' That is the first blessing that this ancient believer, out of the twilight of early revelation, felt as certain to come through communion with God.

II. Such Rejoicing Communion With God Will Give Light-Footedness In The Path Of Life.

The second is like unto it. Such rejoicing communion with God will give light-footedness in the path of life.

He makes my feet like hinds' feet.' The stag is, in all languages spoken by people that have ever seen it, the very type and emblem of elastic, springing ease, of light and bounding gracefulness, that clears every obstacle, and sweeps swiftly over the moor. And when this singer, or his brother psalmist in the other psalm that we have referred to, says, Thou makest my feet like hinds' feet,' what he is thinking about is that light and easy, springing, elastic gait, that swiftness of advance. What a contrast that is to the way in which most of us get through our day's work X Plod, plod, plod, in a heavy-footed, spiritless grind, like that with which the ploughman toils down the sticky furrows of a field, with a pound of clay at each heel; or like that with which a man goes wearied home from his work at night. The monotony of trivial, constantly recurring doings, the fluctuations in the thermometer of our own spirits; the stiff bits of road that we have all to encounter sooner or later; and as days go on, our diminishing buoyancy of nature, and the love of walking a little slower than we used to do; we all know these things, and our gait is affected by them. But then my text brings a bright assurance, that swift and easy and springing as the course of a stag on a free hill-side may be the gait with which we run the race set before us.

It is the same thought, under a somewhat different garb, which the Apostle has when he tells us that the Christian soldier ought to have his feet shod with the alacrity that comes from the gospel of peace.' We are to be always ready to run, and to run with light hearts when we do. That is a possible result of Christian communion, and ought, far more than it is, to be an achieved reality with each of us. Of course physical conditions vary. Of course our spirits go up and down. Of course the work that we have to do one day seems easier than the same work does another. All these fluctuations and variations, and causes of heavy-footed-ness--and sometimes more sinful ones, causes of sluggishness-will survive; but in spite of them all, and beneath them all, it is possible that we may have ourselves thus equipped for the road, and may rejoice in our work as a strong man to run a race,' and may cheerily welcome every duty, and cast ourselves into all our tasks. It is possible, because communion with God manifest in Christ does, as we have been seeing, actually breathe into men a vigour, and consequently a freshness and a buoyancy that do not belong to themselves, and do not come from nature or from surrounding things. Unless that is true, that Christianity gives to a man the divine gladness which makes him ready for work, I do not know what is the good of his Christianity to him.

But not only is that so, but this same communion with God, which is the opening of the heart for the influx of the divine power, brings to bear upon all our work new motives which redeem it from being oppressive, tedious, monotonous, trivial, too great for our endurance, or too little for our effort. All work that is not done in fellowship with Jesus Christ tends to become either too heavy to be tackled successfully, or too trivial to demand our best energies, and in either case will be done perfunctorily, and as the days go on, mechanically and wearisomely, as a grind and a plod. Thou makest my feet like hinds' feet'--if I get the new motive of love to God in Christ well into my heart so that it comes out and influences all my actions, there will be no more tasks too formidable to undertake, or too small to be worth an effort. There will be nothing unwelcome. The rough places will be made plain, and the crooked things straight, and our feet will be shod with the preparedness of the gospel of peace.

If we live in daily communion with God, another thought, too, will come in, which will, in like manner, make us ready to run with' cheerfulness the race that is set before us.' We shall connect everything that befalls us, and everything that we have to do, with the final issue, and life will become solemn, grave, and blessed, because it is the outer court and vestibule of the eternal life with God in Christ. They that hold communion with Him, and only they, will, as another prophet Bays, run and not be weary,' when there come the moments that require a special effort; and will walk and not faint' through the else tediously long hours of commonplace duty and dusty road.

III. Communion With God Brings Elevation.

The last of the thoughts here is--Communion with God brings elevation. He will make me to walk upon my high places.

One sees the herd on the skyline of the mountain ridge, and at home up there, far above dangers and attack; able to keep their footing on cliff and precipice, and tossing their antlers in the pure air. One wave of the hand, and they are miles away. He sets me upon my high places'; if we will keep ourselves in simple, loving fellowship with God in Christ; and day by day, even when the fig-tree does not blossom, and there is no fruit in the vine,' will still rejoice in the God of our salvation,' He will lift us up, and Isaiah's other clause in the verse which I have quoted will be fulfilled: They shall mount up with wings as eagles.' Communion with God does not only help us to plod and to travel, but it helps us to soar. If we keep ourselves in touch with Him, we shall be like a weight that is hung on to a balloon. The buoyancy of the one will lift the leadenness of the other. If we hold fast by Christ's hand that will lift us up to the high places, the heights of God, in so far as we may reach them in this world; and we shall be at home up there. They will be my high places,' that I never could have got at by my own scrambling, but to which Thou hast lifted me up, and which, by Thy grace, have become my natural abode. I am at home there, and walk at liberty in the loftiness, and fear no fall amongst the cliffs.

Are you and I familiar with these upper ranges of thought and experience and life? Do we feel at home there more than down in the bottoms, amongst the swamps, and the miasma, and the mists? Where is your home, brother? The Mass begins with Sursum corda: Up with your hearts,' and that is the word for us. But the way to get up is to keep ourselves in touch with Jesus Christ, and then He will, even whilst our feet are travelling along this road of earth, set us at His own right hand in the heavenly places, and make them our high places.' It is safe up there. The air is pure; the poison mists are down lower; the hunters do not come there; their arrows or their rifles will not carry so far. It is only when the herd ventures a little down the hill that it is in danger from shots.

But the elevation will not be such as to make us despise the low paths on which duty--the sufficient and loftiest thing of all--lies for us. Our souls may be like stars, and dwell apart, and yet may lay the humblest duties upon themselves, and whilst we live in the high places, we may travel on life's common way in cheerful godliness.' Communion with Him will make us light-footed, and lift us high, and yet it will keep us at desk, and mill, and study, and kitchen, and nursery, and shop, and we shall find that the high places are reachable in every life, and in every task. So we may go on until at last we shall hear the Voice that says, Come up higher,' and shall be lifted to the mountain of God, where the living waters are, and shall fear no snares or hunters any more for ever.

THE END

Zephaniah

MHCC: Hab 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.

MHCC: Hab 3:3-15

God's people, when in distress, and ready to despair, seek help by considering the days of old, and the years of ancient times, and by pleading them with God in prayer. The resemblance between the Babylonish and Egyptian captivities, naturally presents itself to the mind, as well as the possibility of a like deliverance through the power of Jehovah. God appeared in his glory. All the powers of nature are shaken, and the course of nature changed, but all is for the salvation of God's own people. Even what seems least likely, shall be made to work for their salvation. Hereby is given a type and figure of the redemption of the world by Jesus Christ. It is for salvation with thine anointed. Joshua who led the armies of Israel, was a figure of Him whose name he bare, even Jesus, our Joshua. In all the salvations wrought for them, God looked upon Christ the Anointed, and brought deliverances to pass by him. All the wonders done for Israel of old, were nothing to that which was done when the Son of God suffered on the cross for the sins of his people. How glorious his resurrection and ascension! And how much more glorious will be his second coming, to put an end to all that opposes him, and all that causes suffering to his people!

MHCC: Hab 3:16-19

When we see a day of trouble approach, it concerns us to prepare. A good hope through grace is founded in holy fear. The prophet looked back upon the experiences of the church in former ages, and observed what great things God had done for them, and so was not only recovered, but filled with holy joy. He resolved to delight and triumph in the Lord; for when all is gone, his God is not gone. Destroy the vines and the fig-trees, and you make all the mirth of a carnal heart to cease. But those who, when full, enjoyed God in all, when emptied and poor, can enjoy all in God. They can sit down upon the heap of the ruins of their creature-comforts, and even then praise the Lord, as the God of their salvation, the salvation of the soul, and rejoice in him as such, in their greatest distresses. Joy in the Lord is especially seasonable when we meet with losses and crosses in the world. Even when provisions are cut off, to make it appear that man lives not by bread alone, we may be supplied by the graces and comforts of God's Spirit. Then we shall be strong for spiritual warfare and work, and with enlargement of heart may run the way of his commandments, and outrun our troubles. And we shall be successful in spiritual undertakings. Thus the prophet, who began his prayer with fear and trembling, ends it with joy and triumph. And thus faith in Christ prepares for every event. The name of Jesus, when we can speak of Him as ours, is balm for every wound, a cordial for every care. It is as ointment poured forth, shedding fragrance through the whole soul. In the hope of a heavenly crown, let us sit loose to earthly possessions and comforts, and cheerfully bear up under crosses. Yet a little while, and He that shall come will come, and will not tarry; and where he is, we shall be also.

Matthew Henry: Hab 3:1-2

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 (Hab 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, Pro 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, Psa 138:7, Psa 138:8. Grant thy people a little reviving in their bondage, Ezr 9:8; Psa 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! "Psa 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.

Matthew Henry: Hab 3:3-15

It has been the usual practice of God's people, when they have been in distress and ready to fall into despair, to help themselves by recollecting their experiences, and reviving them, considering the days of old, and the years of ancient times (Psa 77:5), and pleading with God in prayer, as he is pleased sometimes to plead them with himself. Isa 63:11, Then he remembered the days of old. This is that which the prophet does here, and he looks as far back as the first forming of them into a people, when they were brought by miracles out of Egypt, a house of bondage, through the wilderness, a land of drought, into Canaan, then possessed by mighty nations. He that thus brought them at first into Canaan, through so much difficulty, can now bring them thither again out of Babylon, how great soever the difficulties are that lie in the way. Those works of wonder, wrought of old, are here most magnificently described, for the greater encouragement to the faith of God's people in their present straits.

I. God appeared in his glory, so as he never did before or since (Hab 3:3, Hab 3:4): He came from Teman, even the Holy One from Mount Paran. This refers to the visible display of the glory of God when he gave the law upon Mount Sinai, as appears by Deu 33:2 whence these expressions are borrowed. Then the Lord came down upon Mount Sinai in a cloud (Exo 19:20) and his glory was as the devouring fire, not only to enforce the law he then gave them, but to avow the deliverance he had wrought for them and to magnify it; for the first word he said there was, " I am the Lord thy God, that brought thee out of the land of Egypt. I that appear in this glory am the author of that work."Then his glory covered the heavens, which shone with the reflection of that glorious appearance of his; the earth also was full of his praise, or of his splendour, as some read it. People at a distance saw the cloud and fire on the top of Mount Sinai, and praised the God of Israel. Or the earth was full of those works of God which were to be praised. His brightness was as the light, as the light of the sun when he goes forth in his strength; he had horns, or bright beams (so it should be rendered), coming out of his side or hand. Rays of glory were darted forth around him; and with some rays borrowed thence it was that Moses's face shone when he came down from that mount of glory. Some by the horns, the two horns (for the word is dual), coming out of his hand, understand the two tables of the law, which perhaps, when God delivered them to Moses, though they were tables of stone, had a glory round them; those books were gilt with beams, and so it agrees with Deu 33:2, From his right hand went a fiery law for them. It is added, And there was the hiding of his power; there was his hidden power, in the rays that came out of his hand. The operations of his power, compared with what he could have done, were rather the hiding of it than the discovery of it; the secrets of his power, as well as of his wisdom, are double to that which is, Job 11:6.

II. God sent plagues on Egypt, for the humbling of proud Pharaoh, and the obliging of him to let the people go (Hab 3:5): Before him went the pestilence, which slew all the first-born of Egypt in one night; and burning coals went forth at his feet, when, in the plague of hail, there was fire mingled with hail - burning diseases (so the margin reads it), some think those that wasted Egypt, others those with which the number of the Canaanites was diminished before Israel was brought in upon them. These were at his feet, that is, at his coming, for they are at his command; he says to them, Go, and they go, Come, and they come, Do this, and they do it.

III. He divided the land of Canaan to his people Israel, and expelled the heathen from before them (Hab 3:6): He stood, and measured the earth, measured that land, to assign it for an inheritance to Israel his people, Deu 32:8, Deu 32:9. He beheld, and drove asunder the nations that were in possession of it; though they combined together against Israel, God dispersed and discomfited them before Israel. Or he exerted such a mighty power as was enough to shake in pieces all the nations of the earth. Then the everlasting mountains were scattered, and the perpetual hills did bow; the mighty princes and potentates of Canaan, that seemed as high, as strong, and as firmly fixed, as the mountains and hills, were broken to pieces; they and their kingdoms were totally subdued. Or the power of God was so exerted as to shake the mountains and hills; nay, and Sinai did tremble, and the adjacent hills; see Psa 68:7, Psa 68:8. To this he adds, His ways are everlasting, that is, all the motions of his providence are according to his eternal counsels; and he is the same for ever, that which he was yesterday and today. His covenant is unchangeable, and his mercy endures for ever. When he drove asunder the nations of Canaan one might have seen the tents of Cushan in affliction, the curtains of the land of Midian trembling, and all the inhabitants of the neighbouring countries taking the alarm; and though they were not in the commission given to Israel to destroy, nor their land within the warrant given to Israel to possess, yet they thought their own house in danger when their neighbour's house was on fire, and therefore they were in a great fright, Hab 3:7. Balak the king of Moab was so, Num 22:3, Num 22:4. Some make the tents of Cushan to be in affliction when, in the days of judge Othniel, God delivered Cushan-rishathaim into his hand (Jdg 3:8), and the curtains of the land of Midian to tremble when, in the days of judge Gideon, a barley cake, in a dream, overthrew the tent of Midian, Jdg 7:13.

IV. He divided the Red Sea and Jordan, when they stood in the way of Israel's progress, and yet fetched a river out of a rock when Israel wanted it, Hab 3:8. One would have thought that God was displeased with the rivers, and that his wrath was against the sea, for he made them give way and flee before him when he rode upon his horses and chariots of salvation, as a general at the head of his forces, mighty to save. Note, God's chariots are not so much chariots of state to himself as chariots of salvation to his people; it is his glory to be Israel's Saviour. This seems to be referred to again (Hab 3:15): " Thou didst walk through the sea, through the Red Sea, with thy horses, in the pillar of cloud and fire (that was his chariot drawn by angels); thus thou didst walk secure, and so as to accommodate thyself to the slow pace that Israel could go, as Jacob tenderly drove, in consideration of his children and cattle: Thou didst walk through the heap, or mud, of great waters; and Israel likewise was led through the deep as a horse through the wilderness, "Isa 63:13, Isa 63:14. When they came to enter Canaan the overflowing of the water passed by, that is, Jordan, which at that time overflowed all his banks, was divided, Jos 3:15. Note, When the difficulties in the way of perfecting the salvation of Israel seem most insuperable, when they rise to the height, and overflow, yet then God can put them by, break through them, and get over them. Then the deep uttered his voice, when, the Red Sea and Jordan being divided, the waters roared and made a noise, as if they were sensible of the restraint they were under from proceeding in their natural course, and complained of it. They lifted up their hands, or sides, on high (for the waters stood up on a heap, Jos 3:16), as if they would have made opposition to the orders given them. They lifted up their voice, lifted up their waves; but in vain. The Lord on high was mightier than they, Psa 93:3, Psa 93:4. With the dividing of the sea and Jordan, notice is again taken of the trembling of the mountains, as if the stop given to the waters gave a shock to the adjacent hills; they are put together, Psa 114:3, Psa 114:4. When the sea saw it and fled, and Jordan was driven back, the mountains skipped like rams and the little hills like lambs. The whole creation yielded; earth and waters trembled at the presence of the Lord, at the presence of the mighty God of Jacob. But (as Mr. Cowley paraphrases it)

Fly where thou wilt, thou sea; and, Jordan's current, cease.

Jordan, there is no need of thee;

For at God's word, whene'er he please,

The rocks shall weep new waters forth instead of these.

So here, Thou didst cleave the earth with rivers; channels were made in the wilderness, such as seemed to cleave the earth, for the waters to run in, which issued out of the rock, to supply the camp of Israel, and which followed them in all their removes. Note, The God of nature can alter and control the powers of nature, which way he pleases, can turn waters into crystal rocks and rocks into crystal streams.

V. He arrested the motion of the sun and moon, to befriend and complete Israel's victories (Hab 3:11): The sun and moon stood still at the prayer of Joshua, that the Canaanites might not have the benefit of the night to favour their escape; they stood still in their habitation in the heaven (Psa 19:4), but with an eye to Gibeon and the valley of Ajalon, where God's work was in the doing, and of which they, though at so vast a distance, attended the motions. At the light, at the direction, of thy arrows, they went, and at the shining of thy glittering spear; they followed Israel's arms, to favour them; according to the intimation of the arrows God shot (as Jonathan's arrows, 1Sa 20:20), and which way soever his spear pointed (the glittering light of which they acknowledged to outshine theirs) that way they directed their influences, benign to Israel and malignant against their enemies, as when the stars in their courses fought against Sisera. Note, The heavenly bodies, as well as earth and seas, are at God's command, and, when he pleases, at Israel's service too.

VI. He carried on and completed Israel's victories over the nations of Canaan and their kings; he slew great kings and famous, Psa 136:17, Psa 136:18. This is largely insisted upon here, as a proper plea with God to enforce the present petition, that he would restore them again to that land which they were, at the expense of so many lives, so many miracles, first put in possession of.

1. Many expressions are here used to set forth the conquest of Canaan. (1.) God's bow was made quite naked, taken out of the case, to be employed for Israel; we should say, his sword was quite unsheathed, not drawn out a little way, to frighten the enemy, and then put up again, but quite drawn out, not to be returned till they are all cut off. (2.) He marched through the land from end to end, in indignation, as scorning to let that wicked generation of Canaanites any longer possess so good a land. He marched cum fastidio - with distaste (so some), despising their confederacies. (3.) He threshed the heathen in anger, trod them down, nay, he trod them out, as corn in the floor, to give them, and what they had, to be meat to his people Israel, Mic 4:13. (4.) He wounded the heads out of the house of the wicked; he destroyed the families of the Canaanites, and wounded their princes, the heads of their families; nay, he cut off the heads, and so discovered the foundations of them, even to the neck. Are they a building? They are razed even to the foundation. Are they a body? They are plunged into deep mire even to the neck, so that they cannot get out, or help themselves. He broke the heads of leviathan in pieces, Psa 74:14. Some apply this to Christ's victories over Satan and the powers of darkness, in which he wounded the heads over many countries, Psa 110:6. (5.) He struck through with his staves the head of the villages (Hab 3:14); with Israel's staves God struck through the head of the villages of the enemies, whether Egypt or Canaan. Staves shall do the same execution as swords when God pleases to make use of them. The enemy came out with the utmost force and fury, as a whirlwind to scatter me (says Israel); for many a time have they thus afflicted me, thus attacked me, from my youth, Psa 129:1. Pharaoh, when he pursued Israel to the Red Sea, came out as a whirlwind; so did the kings of Canaan in their confederacies against Israel. Their rejoicing was as to devour the poor secretly; they were as confident of success in their enterprise as ever any great man was of devouring a poor man, that was no way a match for him; and his design against him was carried on with secrecy. But God disappointed them, and their pride did but make their fall the more shameful and God's care of his poor the more illustrious. (6.) He walked to the sea with his horses (so some read it, Hab 3:15), that is, he carried Israel's victories to the Great Sea, which was opposite to that side of Canaan at which they entered, so that they went quite through it, and made themselves masters of it all, or rather God made them so, for they got it not by their own sword, Psa 44:3. Now,

2. There were three things that God had a eye to, in giving Israel so many bloody victories over the Canaanites: - (1.) He would hereby make good his promise to the fathers; it was according to the oaths of the tribes, even his word, Hab 3:9. He had sworn to give this land to the tribes of Israel; it was his oath to Isaac confirmed to Jacob, and repeated many a time to the tribes of Israel, Unto thee will I give the land of Canaan. This word God will accomplish, though Israel be ever so unworthy (Deu 9:5) and their enemies ever so many and mighty. Note, What God does for his tribes is according to the oaths of the tribes, according to what he has said and sworn to them; for he is faithful that has promised. (2.) He would hereby show his kindness to his people, because of their relation to him, and his interest in them: Thou wentest forth for the salvation of thy people, Hab 3:13. All the powers of nature are shaken, and the course of nature changed, and every thing seems to be thrown into disorder, and all is for the salvation of God's people. There are a people in the world who are God's people, and their salvation is that which he has in his eye in all the operations of his providence. Heaven and earth shall sooner come together than any of the links in the golden chain of their salvation shall be broken; and even that which seems most unlikely shall by an overruling hand be made to work for their salvation, Phi 1:19. (3.) He would hereby give a type and figure of the redemption of the world by Jesus Christ. It is for salvation with thy anointed, with Joshua, who led the armies of Israel and was a figure of him whose name he bore, even Jesus our Joshua. What God did for his Israel of old was done with an eye to his anointed, for the sake of the Mediator, who was both the founder and foundation of the covenant made with them. It was salvation with him, for in all the salvations wrought for them, God looked upon the face of the anointed, and did them by him.

Matthew Henry: Hab 3:16-19

Within the compass of these few lines we have the prophet in the highest degree both of trembling and triumphing, such are the varieties both of the state and of the spirit of God's people in this world. In heaven there shall be no more trembling, but everlasting triumphs.

I. The prophet had foreseen the prevalence of the church's enemies and the long continuance of the church's troubles; and the sight made him tremble, Hab 3:16. Here he goes on with what he had said Hab 3:2, " I have heard thy speech and was afraid. When I heard what sad times were coming upon the church my belly trembled, my lips quivered at the voice; the news made such an impression that it put me into a perfect ague fit."The blood retiring to the heart, to succour that when it was ready to faint, the extreme parts were left destitute of spirits, so that his lips quivered. Nay, he was so weak, and so unable to help himself, that he was as if rottenness had entered into his bones; he had no strength left in him, could neither stand nor go; he trembled in himself, trembled all over him, trembled within him; he yielded to his trembling, and troubled himself, as our Savior did; his flesh trembled for fear of God and he was afraid of his judgments, Psa 119:120. He was touched with a tender concern for the calamities of the church, and trembled for fear lest they should end at length in ruin, and the name of Israel be blotted out. Nor did he think it any disparagement to him, nor any reproach to his courage, but freely owned he was one of those that trembled at God's word, for to them he will look with favour: I tremble in myself, that I might rest in the day of trouble. Note, When we see a day of trouble approaching it concerns us to provide accordingly, and to lay up something in store, by the help of which we may rest in that day; and the best way to make sure rest for ourselves in the day of trouble is to tremble within ourselves at the word of God and the threatenings of that word. He that has joy in store for those that sow in tears has rest in store for those that tremble before him. Good hope through grace is founded in a holy fear. Noah, who was moved with fear, trembled within himself at the warning given him of the deluge coming, had the ark for his resting place in the day of that trouble. The prophet tells us what he said in his trembling. His fear is that, when he comes up to the people, when the Chaldean comes up to the people of Israel, he will invade them, will surround them, will break in upon them, nay (as it is in the margin), He will cut them in pieces with his troops; he cried out, We are all undone; the whole nation of the Jews is lost and gone. Note, When things look bad we are too apt to aggravate them, and make the worst of them.

II. He had looked back upon the experiences of the church in former ages, and had observed what great things God had done for them, and so he recovered himself out of his fright, and not only retrieved his temper, but fell into a transport of holy joy, with an express non obstante - notwithstanding to the calamities he foresaw coming, and this not for himself only, but in the name of every faithful Israelite.

1. He supposes the ruin of all his creature comforts and enjoyments, not only of the delights of this life, but even of the necessary supports of it, Hab 3:17. Famine is one of the ordinary effects of war, and those commonly feel it first and most that sit still and are quiet; the prophet and his pious friends, when the Chaldean army comes, will be plundered and stripped of all they have. Or he supposes himself deprived of all by blasting and unseasonable weather, or some other immediate hand of God. Or though the captives in Babylon have not that plenty of all good things in their own land. (1.) He supposes the fruit-tree to be withered and become barren; the fig-tree (which used to furnish them with much of their food; hence we often read of cakes of figs ) shall not so much as blossom, nor shall fruit be in the vine, from which they had their drink, that made glad the heart: he supposes the labour of the olive to fail, their oil, which was to them as butter is to us; the labour of the olive shall lie (so it is in the margin); their expectations from it shall be disappointed. (2.) He supposes the bread-corn to fail; the fields shall yield no meat; and, since the king himself is served of the field, if the productions of that be withdrawn, every one will feel the want of them. (3.) He supposes the cattle to perish for want of the food which the field should yield and does not, or by disease, or being destroyed and carried away by the enemy: The flock is cut off from the fold, and there is no herd in the stall. Note, When we are in the full enjoyment of our creature comforts we should consider that there may come a time when we shall be stripped of them all, and use them accordingly, as not abusing them, 1Co 7:29, 1Co 7:30.

2. He resolves to delight and triumph in God notwithstanding; when all is gone his God is not gone (Hab 3:18): " Yet will I rejoice in the Lord; I shall have him to rejoice in, and will rejoice in him." Destroy the vines and the fig-trees, and you make all the mirth of a carnal heart to cease, Hos 2:11, Hos 2:12. But those who, when they were full, enjoyed God in all, when they are emptied and impoverished can enjoy all in God, and can sit down upon a melancholy heap of the ruins of all their creature comforts and even then can sing to the praise and glory of God, as the God of their salvation. This is the principal ground of our joy in God, that he is the God of our salvation, our eternal salvation, the salvation of the soul; and, if he be so, we may rejoice in him as such in our greatest distresses, since by them our salvation cannot be hindered, but may be furthered. Note, Joy in God is never out of season, nay, it is in a special manner seasonable when we meet with losses and crosses in the world, that it may then appear that our hearts are not set upon these things, nor our happiness bound up in them. See how the prophet triumphs in God: The Lord God is my strength, Hab 3:19. He that is the God of our salvation in another world will be our strength in this world, to carry us on in our journey thither, and help us over the difficulties and oppositions we meet with in our way. Even when provisions are cut off, to make it appear that man lives not by bread alone, we may have the want of bread supplied by the graces and comforts of God's Spirit and with the supplies of them. (1.) We shall be strong for our spiritual warfare and work: The Lord God is my strength, the strength of my heart. (2.) We shall be swift for our spiritual race: " He will make my feet like hinds' feet, that with enlargement of heart I may run the way of his commands and outrun my troubles."(3.) We shall be successful in our spiritual enterprises: " He will make me to walk upon my high places; that is, I shall gain my point, shall be restored unto my own land, and tread upon the high places of the enemy,"Deu 32:13; Deu 33:29. Thus the prophet, who began his prayer with fear and trembling, concludes it with joy and triumph, for prayer is heart's ease to a gracious soul. When Hannah had prayed she went her way, and did eat, and her countenance was no more sad. This prophet, finding it so, publishes his experience of it, and puts it into the hand of the chief singer for the use of the church, especially in the day of our captivity. And, though then the harps were hung upon the willow-trees, yet in the hope that they would be resumed, and their right hand retrieve its cunning, which it had forgotten, he set his song upon Shigionoth (Hab 3:1), wandering tunes, according to the variable songs, and upon Neginoth (Hab 3:19), the stringed instruments. He that is afflicted, and has prayed aright, may then be so easy, may then be so merry, as to sing psalms.

Keil-Delitzsch: Hab 3:1

The 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 t^e phillâh , a prayer, like Psa 17:1-15; 86; 90; 102, and Psa 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 = 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 n^e gı̄nōth , and other words introduced with ‛al . Whilst shiggâyōn in Psa 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 Hab 3:19, and the repetition of Selah three times (Hab 3:3, Hab 3:9, Hab 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 (Isa 28:7; Pro 20:1; Pro 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 Psa 7:1; Ewald, Delitzsch, and others); hence על שׁגינות , after dithyrambs, or "after the manner of a stormy, martial, and triumphal ode"(Schmieder).

Keil-Delitzsch: Hab 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 deliverance out of Egyptian bondage, is not correct. חיּה does not merely mean to restore to life and keep alive, but also to give life and call to life. In Job 33:4, where תּחיּני is parallel to עשׂתני , the reference is not to the impartation of life to an inorganic object, but to the giving of life in the sense of creating; and so also in Gen 7:3 and Gen 19:32, חיּה זרע means to call seed to life, or raise it up, i.e., to call a non-existent thing to life. Moreover, the resemblances in the theophany depicted in what follows to Psalm 77 do not require the assumption that Habakkuk is praying for the renewal of the former acts of God for the redemption of His people, but may be fully explained on the ground that the saving acts of God on behalf of His people are essentially the same in all ages, and that the prophets generally were accustomed to describe the divine revelations of the future under the form of imagery drawn from the acts of God in the past. There is special emphasis in the use of בּקרב שׁנים twice, and the fact that in both instances it stands at the head. It has been interpreted in very different ways; but there is an evident allusion to the divine answer in Hab 2:3, that the oracle is for an appointed time, etc. "In the midst of the years,"or within years, cannot of course mean by itself "within a certain number, or a small number, of years,"or "within a brief space of time"(Ges., Ros., and Maurer); nevertheless this explanation is founded upon a correct idea of the meaning. When the prophet directs his eye to the still remote object of the oracle (ch. 2), the fulfilment of which was to be delayed, but yet assuredly to come at last (Hab 2:3), the interval between the present time and the mō‛ēd appointed by God (Hab 2:3) appears to him as a long series of years, at the end only of which the judgment is to come upon the oppressors of His people, namely the Chaldaeans. He therefore prays that the Lord will not delay too long the work which He designs to do, or cause it to come to life only at the end of the appointed interval, but will bring it to life within years, i.e., within the years, which would pass by if the fulfilment were delayed, before that mō‛ēd arrived.

Grammatically considered, qerebh shânı̄m cannot be the centre of the years of the world, the boundary-line between the Old and New Testament aeons, as Bengel supposes, who takes it at the same time, according to this explanation, as the starting-point for a chronological calculation of the whole course of the world. Moreover, it may also be justly argued, in opposition to this view and application of the words, that it cannot be presupposed that the prophets had so clear a consciousness as this, embracing all history by its calculus; and still less can be expect to find in a lyrical ode, which is the outpouring of the heart of the congregation, a revelation of what God Himself had not revealed to him according to Hab 2:3. Nevertheless the view which lies at the foundation of this application of our passage, viz., that the work of God, for the manifestation of which the prophet is praying, falls in the centre of the years of the world, has this deep truth, that it exhibits the overthrow not only of the imperial power of Chaldaea, but that of the world-power generally, and the deliverance of the nation from its power, and forms the turning-point, with which the old aeon closes and the new epoch of the world commences, with the completion of which the whole of the earthly development of the universe will reach its close. The repetition of בּקרב שׁנים is expressive of the earnest longing with which the congregation of the Lord looks for the tribulation to end. The object to תּודיע , which is to be taken in an optative sense, answering to the imperative in the parallel clause, may easily be supplied from the previous clause. To the prayer for the shortening of the period of suffering there is appended, without the copula Vav , the further prayer, in wrath to remember mercy. The wrath ( rōgez , like râgaz in Isa 28:21 and Pro 29:9) in which God is to remember mercy, namely for His people Israel, can only be wrath over Israel, not merely the wrath manifested in the chastisement of Judah through the Chaldaeans, but also the wrath displayed in the overthrow of the Chaldaeans. In the former case God would show mercy by softening the cruelty of the Chaldaeans; in the latter, by accelerating their overthrow, and putting a speedy end to their tyranny. This prayer is followed in Hab 3:3-15 by a description of the work of God which is to be called to life, in which the prophet expresses confidence that his petition will be granted.

Keil-Delitzsch: Hab 3:3-15

Coming of the Lord to judge the nations and to redeem His people. The description of this theophany rests throughout upon earlier lyrical descriptions of the revelations of God in the earlier times of Israel. Even the introduction (Hab 3:3) has its roots in the song of Moses in Deu 33:2; and in the further course of the ode we meet with various echoes of different psalms (compare Hab 3:6 with Psa 18:8; Hab 3:8 with Psa 18:10; Hab 3:19 with Psa 18:33-34; also Hab 3:5 with Psa 68:25; Hab 3:8 with Psa 68:5, Psa 68:34). The points of contact in Hab 3:10-15 with Ps. 77:17-21, are still more marked, and are of such a kind that Habakkuk evidently had the psalm in his mind, and not the writer of the psalm the hymn of the prophet, and that the prophet has reproduced in an original manner such features of the psalm as were adapted to his purpose. This is not only generally favoured by the fact that Habakkuk's prayer is composed throughout after the poetry of the Psalms, but still more decidedly by the circumstance that Habakkuk depicts a coming redemption under figures borrowed from that of the past, to which the singer of this psalm looks back from his own mournful times, comforting himself with the picture of the miraculous deliverance of his people out of Egypt (see Hengstenberg and Delitzsch on Psalm 77). For it is very evident that Habakkuk does not describe the mighty acts of the Lord in the olden time, in order to assign a motive for his prayer for the deliverance of Israel out of the affliction of exile which awaits it in the future, as many of the earlier commentators supposed, but that he is predicting a future appearance of the Lord to judge the nations, from the simple fact that he places the future יבוא (Hab 3:3) at the head of the whole description, so as to determine all that follows; whilst it is placed beyond the reach of doubt by the impossibility of interpreting the theophany historically, i.e., as relating to an earlier manifestation of God.

Hab 3:3

"Eloah comes from Teman, and the Holy One from the mountains of Paran. Selah. His splendour covers the sky, and the earth is full of His glory. Hab 3:4. And brightness appears like sunlight, rays are at His hand, and there His power is concealed. Hab 3:5. Before Him goes the plague, and pestilence follows His feet." As the Lord God once came down to His people at Sinai, when they had been redeemed out of Egypt, to establish the covenant of His grace with them, and make them into a kingdom of God, so will He appear in the time to come in the terrible glory of His omnipotence, to liberate them from the bondage of the power of the world, and dash to pieces the wicked who seek to destroy the poor. The introduction to this description is closely connected with Deu 33:2. As Moses depicts the appearance of the Lord at Sinai as a light shining from Seir and Paran, so does Habakkuk also make the Holy One appears thence in His glory; but apart from other differences, he changes the preterite בּא (Jehovah came from Sinai) into the future יבוא , He will come, or comes, to indicate at the very outset that he is about to describe not a past, but a future revelation of the glory of the Lord. This he sees in the form of a theophany, which is fulfilled before his mental eye; hence יבוא does not describe what is future, as being absolutely so, but is something progressively unfolding itself from the present onwards, which we should express by the present tense. The coming one is called Eloah (not Jehovah , as in Deu 33:2, and the imitation in Jdg 5:4), a form of the name Elohim which only occurs in poetry in the earlier Hebrew writings, which we find for the first time in Deu 32:15, where it is used of God as the Creator of Israel, and which is also used here to designate God as the Lord and Governor of the whole world. Eloah , however, comes as the Holy One ( qâdōsh ), who cannot tolerate sin (Hab 1:13), and who will judge the world and destroy the sinners (Hab 3:12-14). As Eloah and Qâdōsh are names of one God; so "from Teman"and "from the mountain of Paran"are expressions denoting, not two starting-points, but simply two localities of one single starting-point for His appearance, like Seir and the mountains of Paran in Deu 33:2. Instead of Seir, the poetical name of the mountainous country of the Edomites, Teman , the southern district of Edomitish land, is used per synecdochen for Idumaea generally, as in Oba 1:9 and Amo 1:12 (see p. 168). The mountains of Paran are not the Et-Tih mountains, which bounded the desert of Paran towards the south, but the high mountain-land which formed the eastern half of that desert, and the northern portion of which is now called, after its present inhabitants, the mountains of the Azazimeh (see comm. on Num 10:12). The two localities lie opposite to one another, and are only separated by the Arabah (or deep valley of the Ghor). We are not to understand the naming of these two, however, as suggesting the idea that God was coming from the Arabah, but, according to the original passage in Deu 33:2, as indicating that the splendour of the divine appearance spread over Teman and the mountains of Paran, so that the rays were reflected from the two mountainous regions. The word Selâh does not form part of the subject-matter of the text, but shows that the music strikes in here when the song is used in the temple, taking up the lofty thought that God is coming , and carrying it out in a manner befitting the majestic appearance, in the prospect of the speedy help of the Lord. The word probably signified elevatio , from sâlâh = sâlal , and was intended to indicate the strengthening of the musical accompaniment, by the introduction, as is supposed, of a blast from the trumpets blown by the priests, corresponding therefore to the musical forte . (For further remarks, see Hävernick's Introduction to the Old Testament , iii. p. 120ff., and Delitzsch on Psa 3:1-8.) In Hab 3:3 the glory of the coming of God is depicted with reference to its extent, and in Hab 3:4 with reference to its intensive power. The whole creation is covered with its splendour. Heaven and earth reflect the glory of the coming one. הודו , His splendour or majesty, spreads over the whole heaven, and His glory over the earth. T^e hillâh does not mean the praise of the earth, i.e., of its inhabitants, where (Chald., Ab. Ezr., Ros., and others); for there is no allusion to the manner in which the coming of God is received, and according to Hab 3:6 it fills the earth with trembling; but it denotes the object of the praise or fame, the glory, ἡ δόξα , like hâdâr in Job 40:10, or kâbhōd in Isa 6:3; Isa 42:8, and Num 14:21. Grammatically considered, תּהלּתו is the accusative governed by מלאה , and הארץ is the subject.

Keil-Delitzsch: Hab 3:4-5

A splendour shines or arises like the light. תּהיה does not point back to תּהלּתו , "splendour like the sun will His glory be"(Hitzig); but it is the predicate to nōgah in the sense of to become, or to arise. האור is the light of the sun. Like this light, or like the rising sun, when the Lord comes, there arises (spreads) a brilliant light, from which the rays emanate on its two sides. קרנים , according to קרן in Exo 34:29-30, is to be taken in the sense of rays; and this meaning has developed itself from a comparison of the first rays of the rising sun, which shoot out above the horizon, to the horns or antlers of the gazelle, which is met with in the Arabian poets. מיּדו , from His hand, i.e., since the hand is by the side, "at His side"(after the analogy of מימינו and משּׂמאלו ), and indeed "His hand"in a general sense, as signifying the hand generally, and not one single hand, equivalent therefore to "on both sides"(Delitzsch). As the disc of the sun is surrounded by a splendid radiance, so the coming of God is enclosed by rays on both sides. לו refers to God. "Such a radiant splendour ( קרנים ) surrounding God is presupposed when it is affirmed of Moses, that on coming from the presence of Jehovah his face was radiant, or emitted rays"( קרן , Exo 34:29-30). This interpretation of the words is established beyond all doubt, not only by the מימינו of the original passage in Deu 33:2, but also by the expressions which follow in Hab 3:5, viz., לפניו (before him) and לרגלויו (behind him); and consequently the interpretation "rays (emanating) from His hand are to Him,"with the idea that we are to think of flashes of lightning darting out of God's hand (Schnur., Ros., Hitzig, Maurer, etc.), is proved to be untenable. According to Hebrew notions, flashes of lightning do not proceed from the hand of God (in Psa 18:9, which has been appealed to in support of this explanation, we have ממּנּוּ ); and קרנים does not occur either in Arabic or the later Hebrew in the sense of flashes of lightning, but only in the sense of the sun's rays. ושׁם חביון עזּה , and there - namely, in the sun-like splendour, with the rays emanating from it - is the hiding of His omnipotence, i.e., the place where His omnipotence hides itself; in actual fact, the splendour forms the covering of the Almighty God at His coming, the manifestation of the essentially invisible God. The cloudy darkness is generally represented as the covering of the glory of God (Exo 20:21; 1Ki 8:12), not merely when His coming is depicted under the earthly substratum of a storm (Psa 18:12-13), but also when God was manifested in the pillar of cloud and fire (Exo 13:21) on the journey of the Israelites through the desert, where it was only by night that the cloud had the appearance of fire (Num 9:15-16). Here, on the contrary, the idea of the splendour of the rising sun predominates, according to which light is the garment in which God clothes Himself (Psa 104:2, cf. 1Ti 6:16), answering to His coming as the Holy One (Hab 3:3). For the sun-light, in its self-illumining splendour, is the most suitable earthly element to serve as a symbol of the spotless purity of the Holy One, in whom there is no variation of light and darkness (Jam 1:17; see at Exo 19:6). The alteration of ושׁם into ושׂם (he provides or contrives the concealment of His power), which Hitzig proposes after the lxx (Aq., Symm., and Syr.), must be rejected, inasmuch as in that case the object, which he makes into the covering (cf. Psa 18:12), could not be omitted; and this thought is by no means suitable here, and has merely been brought into the text on the assumption that God appears in a storm. As the Holy One, God comes to judgment upon the unholy world (Hab 3:5). Before Him goes debher , plague, and after His feet, i.e., behind Him, resheph , lit., burning heat, or a blaze (Son 8:6), here the burning heat of the pestilence, fever-heat, as in Deu 32:24. Plague and pestilence, as proceeding from God, are personified and represented as satellites; the former going before Him, as it were, as a shield-bearer (1Sa 17:7), or courier (2Sa 15:1); the latter coming after Him as a servant (1Sa 25:42). This verse prepares the way for the description, which commences with Hab 3:6, of the impression produced by the coming of God upon the world and its inhabitants.

Keil-Delitzsch: Hab 3:6-7

"He stands, and sets the earth reeling: He looks, and makes nations tremble; primeval mountains burst in pieces, the early hills sink down: His are ways of the olden time. Hab 3:7. I saw the tents of Cushan under affliction: the curtains of the land of Midian tremble." God coming from afar has now drawn near and taken His stand, to smite the nations as a warlike hero (cf. Hab 3:8, Hab 3:9, and Hab 3:11, Hab 3:12). This is affirmed in עמד , He has stationed Himself, not "He steps forth or appears."This standing of Jehovah throws the earth and the nations into trembling. ימדד cannot mean to measure here, for there is no thought of any measuring of the earth, and it cannot be shown that mâdad is used in the sense of measuring with the eye (Ros. and Hitzig). Moreover, the choice of the poel , instead of the piel , would still remain unexplained, and the parallelism of the clauses would be disregarded. We must therefore follow the Chaldee, Ges., Delitzsch, and others, who take מדד as the poel of מוּד = טוּט , to set in a reeling motion. It is only with this interpretation that the two parallel clauses correspond, in which יתּר , the hiphil of נתר , to cause to shake or tremble, answers to ימדד . This explanation is also required by what follows. For just as Hab 3:7 unquestionably gives a further expansion of יתּר גּוים , so does לולם ... יתפּצצוּ contain the explanation of ימדד ארץ . The everlasting hills crumble ( יתפּצצוּ from פּוּץ ), i.e., burst and resolve themselves into dust, and the hills sink down, pass away, and vanish (compare the similar description in Nah 1:5 and Mic 1:4). הררי־עד (= הררי קדם , Deu 33:15) in parallelism with נּבעות עולם are the primeval mountains, as being the oldest and firmest constituents of the globe, which have existed from the beginning ( מנּי עד , Job 20:4), and were formed at the creation of the earth (Psa 90:2; Job 15:7; Pro 8:25). הליכות עולם לו is not to be taken relatively, and connected with what precedes, "which are the old paths,"according to which the hills of God are called everlasting ways (Hitzig); because this does not yield a sense in harmony with the context. It is a substantive clause, and to be taken by itself: everlasting courses or goings are to Him, i.e., He now goes along, as He went along in the olden time. הליכה , the going, advancing, or ways of God, analogous to the דּרך עפולם , the course of the primitive world (Job 22:15). The prophet had Psa 68:25 floating before his mind, in which hălı̄khōth 'ĕlōhı̄m denote the goings of God with His people, or the ways which God had taken from time immemorial in His guidance of them. As He once came down upon Sinai in the cloudy darkness, the thunder, lightning, and fire, to raise Israel up to be His covenant nation, so that the mountains shook (cf. Jdg 5:5); so do the mountains and hills tremble and melt away at His coming now. And as He once went before His people, and the tidings of His wondrous acts at the Red Sea threw the neighbouring nations into fear and despair (Exo 15:14-16); so now, when the course of God moves from Teman to the Red Sea, the nations on both sides of it are filled with terror. Of these, two are individualized in Hab 3:7, viz., Cushan and Midian. By Cushan we are not to understand the Mesopotamian king named Cushan Rishathaim, who subjugated Israel for eight years after the death of Joshua (Jdg 3:8.); for this neither agrees with אהלי , nor with the introduction of Midian in the parallel clause. The word is a lengthened form for Such , and the name of the African Ethiopians. The Midianites are mentioned along with them, as being inhabitants of the Arabian coast of the Red Sea, which was opposite to them (see at Exo 2:15). אהלי כ , the tents with their inhabitants, the latter being principally intended. The same remark applies to יריעות , lit., the tent-curtains of the land of Midian, i.e., of the tents pitched in the land of Midian.

Keil-Delitzsch: Hab 3:8-9

To the impression produced upon the nations by the coming of the Lord to judge the world, there is now appended in Hab 3:8. a description of the execution of the judgment. Hab 3:8. "Was it against rivers, O Jehovah, against the rivers that Thy wrath was kindled? that Thou ridest hither upon Thy horses, Thy chariots of salvation. Hab 3:9. Thy bow lays itself bare; rods are sworn by word. Selah. Thou splittest the earth into rivers." The ode, taking a new turn, now passes from the description of the coming of God, to an address to God Himself. To the mental eye of the prophet, God presents Himself as Judge of the world, in the threatening attitude of a warlike hero equipped for conflict, so that he asks Him what is the object of His wrath. The question is merely a poetical turn given to a lively composition, which expects no answer, and is simply introduced to set forth the greatness of the wrath of God, so that in substance it is an affirmation. The wrath of God is kindled over the rivers, His fury over the sea. The first clause of the question is imperfect; Jehovah is not the subject, but a vocative, or an appeal, since chârâh , when predicated of God, is construed with ל . The subject follows in the double clause, into which the question divides itself, in אפּך and עברתך . Here the indefinite בּנהרים is defined by בּנּהרים . Hann^e hârı̄m , the rivers, are not any particular rivers, such as the arms of the Nile in Lower Egypt, or the rivers of Ethiopia, the Nile and Astaboras, the nahărē Khūsh (Isa 18:1; Zep 3:10 : see Delitzsch), but the rivers of the earth generally; and "the sea"( hayyâm ) is not the Red Sea, but the world-sea, as in Nah 1:4 (cf. Psa 89:10; Job 38:8). It is true that this description rests upon the two facts of the miraculous dividing of the Red Sea and of the Jordan (Exo 15:18; Psa 114:3, Psa 114:5); but it rises far above these to a description of God as the Judge of the world, who can smite in His wrath not only the sea of the world, but all the rivers of the earth. עברה is stronger than אף , the wrath which passes over, or breaks through every barrier. Kı̄ , quod , explaining and assigning the reason for the previous question. The riding upon horses is not actual riding, but driving in chariots with horses harnessed to them, as the explanatory words "thy chariots"( מרכּבתיך ) clearly shows, and as râkhabh (to ride) always signifies when predicated of God (cf. Deu 33:26; Psa 68:34; Psa 104:3). Y^e shū‛âh is governed by mark^e bhōthekhâ , with the freedom of construction allowed in poetry, as in 2Sa 22:33; Psa 71:7, whereas in prose the noun is generally repeated in the construct state (vid., Gen 37:23, and Ewald, §291, b ). Y^e shū‛âh signifies salvation, even in this case, and not victory, - a meaning which it never has, and which is all the more inapplicable here, because y^e shū‛âh is interpreted in Hab 3:13 by לישׁע . By describing the chariots of God as chariots of salvation, the prophet points at the outset to the fact, that the riding of God has for its object the salvation or deliverance of His people.

Keil-Delitzsch: Hab 3:9

God has already made bare the bow, to shoot His arrows at the foe. תּעור , third pers. imperf. niph. of עוּר , equivalent to ערר (Isa 32:11), and the more usual ערה , to be naked. To strengthen the thought, the noun עריה is written before the verb instead of the inf. abs. (cf. Mic 1:11). The bow is made bare, not by the shooting of the arrows, but by its covering ( γωρυτός , corytus ) being removed, in order to use it as a weapon. The reference is to the bow used in war, which God carries as a warrior; so that we are not to think of the rainbow, even if the chariots might be understood as signifying the clouds, as in Isa 19:1 and Psa 104:3, since the rainbow is a sign of peace and of the covenant, whereas God is represented as attacking His enemies. The next clause, שׁבעות מטּות אמר , is very obscure, and has not yet been satisfactorily explained. Of the two meanings which may be given to mattōth , viz., branches, rods, or staffs, and tribes of the people of Israel, the latter can hardly be thought of here, since mattōth would certainly have been defined by either a suffix or some determining clause, if the tribes of Israel were intended. On the other hand, the meaning staffs or sticks is very naturally suggested both by the context - viz. the allusion to the war-bow - and also by Hab 3:14, where mattı̄m unquestionably signifies staves or lances. At the same time, the meaning spears or darts cannot be deduced from either Hab 3:14 or 2Sa 18:14. In both passages the meaning staves, used as lances or weapons, is quite sufficient. Matteh , a stick or staff with which blows were struck, might stand, as an instrument of chastisement, for the punishment or chastisement itself (cf. Isa 9:3; Isa 10:5), and in Mic 6:9 it denotes the rod. שׁבעות may be either the plural construct of שׁבוּע , the seventh, the heptad, or the plural of שׁבוּעה , an oath, or the passive participle of שׁבע , to be sworn, like שׁבעי שׁבעות in Eze 21:23. There is no material difference in the meaning obtained from the last two; and the view we take of the word אמר must decide between them and the first explanation. This word, which is peculiar to poetry, denotes a discourse or a word, and in Job 22:28 the affair, or the occasion, like דּבר . Here, at any rate, it signifies the address or word of God, as in Psa 68:12; Psa 77:9, and is either a genitive dependent upon mattōth or an adverbial accusative. The Masoretic pointing, according to which mattōth is separated from 'ōmer by tiphchah , and the latter joined to selâh by munach , is connected with the evidently false rabbinical rendering of selah as eternity ( in sempiternum ), and being decidedly erroneous, cannot be taken into consideration at all. But the interpretation of שׁבעות as the seventh, does not suit either of these two possible views of 'ōmer . We therefore prefer the second meaning, chastising rods or chastisements. אמר , however, cannot be a genitive dependent upon mattōth ; since chastisements of speech would hardly stand for chastisements which God had spoken, but, according to the analogy of שׁבט פּיו in Isa 11:4, would point to chastisements consisting in words, and this does not agree with the present train of thought. 'Omer is rather an adverbial accusative, and belongs to שׁבעות , indicating the instrument or media employed in the swearing: sworn with the word or through the word, like חרבּך in Psa 17:13 (for the use of the accusative to describe the substance or the instrumental medium of an action, see Ewald, §282, c ).

Hence שׁבעות cannot be a noun, but must be a passive participle, sworn. The expression, "chastising rods (chastisements) are sworn through the word,"points to the solemn oath with which God promised in Deu 32:40-42 to take vengeance upon His enemies, and avenge the blood of His servants: "For I lift up my hand to heaven, and say, As I live for ever, when I have sharpened my glittering sword, and my hand grasps for judgment, I will render vengeance to mine adversaries, and repay them that hate me. I will make mine arrows drunk with blood, and my sword will eat flesh; from the blood of the slain and the captives, from the hairy head of the enemy."That Habakkuk had in his mind this promise of the vengeance of God upon His enemies, which is strengthened by a solemn oath, is unmistakeably evident, if we compare בּרק חניתך in Hab 3:11 with בּרק חרבּי in Deu 32:41, and observe the allusion in ראשׁ מבּית רשׁע and ראשׁ פּרזו in Hab 3:13 and Hab 3:14 to ראשׁ פּרעות אויב in Deu 32:42. From this promise the words of the prophet, which are so enigmatical in themselves, obtain the requisite light to render them intelligible. Gesenius ( Thes. p. 877) has explained the prophet's words in a similar manner, jurejurando firmatae sunt castigationes promissae (the threatened rods, i.e., chastisements, are sworn), even without noticing the allusion to Deu 32:40. upon which these words are founded. Delitzsch was the first to call attention to the allusion to Deu 32:40.; but in his explanation, "the darts are sworn through his word of power ( jurejurando adstricta sunt tela verbo tuo ),"the swearing is taken in a sense which is foreign to Deuteronomy, and therefore conceals the connection with the original passage. Of the other explanations not one can be vindicated. The rabbinical view which we find in the Vulgate, juramenta tribubus quae locutus es , is overthrown by the fact that שׁבעות without a preposition cannot mean per , or ob , or juxta juramenta , as we should have to render it, and as Luther actually has rendered it in his version ("as Thou hadst sworn to the tribes"). Ewald's rendering, "sevenfold darts of the word,"is precluded by the combination of ideas, "darts of the word,"which is quite foreign to the context. According to our explanation, the passage does indeed form simply a parenthesis in the description of the judicial interposition of God, but it contains a very fitting thought, through which the description gains in emphasis. In the last clause of the verse the description is continued in the manner already begun, and the effect indicated, which is produced upon the world of nature by the judicial interposition of God: "Thou splittest the earth into rivers." בּקּע is construed with a double accusative, as in Zec 14:4. This may be understood either as signifying that the earth trembles at the wrath of the Judge, and rents arise in consequence, through which rivers of water burst forth from the deep, or so that at the quaking of the earth the sea pours its waves over the land and splits it into rivers. The following verses point to an earthquake through which the form of the earth's surface is changed.

Keil-Delitzsch: Hab 3:10

"The mountains see Thee, they writhe: a shower of waters passes along: the abyss lifts up its voice, it lifts up its hands on high. Hab 3:11. Sun, moon, enter into their habitation at the light of Thine arrows which shoot by, at the shining of the lightning of Thy spear." The effect of the coming of God upon the mountains was already referred to in Hab 3:6. There they crumbled into ruins, here they writhe with terror. This difference is to be explained from the fact that there (Hab 3:6) the general effect of the omnipotence of God upon nature was intended, whereas here (Hab 3:10, Hab 3:11) the special effect is described, which is produced upon nature by the judgment about to be executed by God upon the nations. The perfects in the description represent this effect as following immediately upon the coming of God. But in the first clause of Hab 3:10 the perfect ראוּך is followed by the imperfect יחילוּ , because the writhing is a lasting condition. The force of the description is heightened by the omission of the copula before the clauses and the particular objects. The two verbs of the first clause stand in the relation of cause and effect to one another: when the mountains have seen Thee, they writhe with terror. The further description is not founded upon the idea of a terrible storm; for there is no reference to thunder, nor even to lightnings, but only to the arrows (Hab 3:11), which may be explained from the idea of God, as a warlike hero, making bare His bow. The colours and different features of the description are borrowed from the judgment of the flood. Hab 3:10 ( a and b ) points to this divine judgment of the olden time, both the coming of the showers of water ( geshem as in Gen 7:12 and Gen 8:2, and strengthened by mayim , analogous to hammabbūl hâyâh mayim in Gen 7:6; ‛âbhar as in Nah 3:19; Psa 48:5), and also the nâthan t^e hōm qōlō , the raging outburst of the abyss. T^e hōm is the mass of water in the abyss, not merely that of the ocean, but that of the subterranean waters also (Gen 49:25; Deu 33:13), the "great deep"( t^e hōm rabbâh ), whose fountains were broken up at the flood (Gen 7:11); and not the ocean of heaven, as Hitzig erroneously infers from Gen 7:11; Gen 8:2, and Pro 8:27. To this mass of water, which is called t^e hōm from its roaring depth, the prophet attributes a voice, which it utters, to express the loud, mighty roaring of the waters as they rush forth from the bursting earth. As at the time of the flood, which was a type of the last judgment (Isa 24:18), the windows of heaven and the fountains of the deep were opened, so that the upper and lower waters, which are divided by the firmament, rushed together again, and the earth returned, as it were, to its condition before the second day of creation; so here also the rivers of the earth and rain-showers of heaven come together, so that the abyss roars up with a loud noise (Delitzsch). This roaring outburst of the mass of waters from the heart of the earth is then represented as a lifting up of the hands to heaven, with reference to the fact that the waves are thrown up. Rōm = rūm (Pro 25:3; Pro 21:4) is an accusative of direction, like mârōm in 2Ki 19:22. ידיהוּ , for ידיו , a full-sounding and more extended form, possibly to express by the rhythm the greatness of the prodigy, how magna vi brachii tollunt (Delitzsch). The lifting up of the hands is not a gesture denoting either an oath or rebellion; but it is an involuntary utterance of terror, of restlessness, of anguish, as it were, with a prayer for help (Delitzsch).

Keil-Delitzsch: Hab 3:11

The chaotic condition into which the earth has been brought is heightened by the darkness in which the heaven clothes itself. Sun and moon, which give light to day and night, have put themselves, or entered, into their habitation. זבוּל with ה local, a dwelling-place, is, according to oriental view, the place from which the stars come out when they rise, and to which they return when they set. Nevertheless it is not actual setting that is spoken of here, but simply their obscuration, which is not the effect of heavy clouds that pour out their water in showers of rain, but is caused by the shining of the arrows of God ( ל in לאור and לנגהּ denoting the outward cause or occasion). It is not, however, that they "turn pale in consequence of the surpassing brilliancy of the lightnings"(Ewald), but that they "withdraw altogether, from the fear and horror which pervade all nature, and which are expressed in the mountains by trembling, in the waters by roaring, and in the sun and moon by obscuration"(Delitzsch). The idea that this verse refers to the standing still of the sun and moon at the believing word of Joshua (Jos 10:12.), in which nearly all the earlier commentators agreed, is quite untenable, inasmuch as עמד זבוּלה cannot mean to stand still in the sky. The arrows and spear ( chănı̄th ) of God are not lightnings, as in Psa 77:18-19; Psa 18:15, etc., because this theophany is not founded upon the idea of a storm, but the darts with which God as a warrior smites down His foes, as the instruments and effects of the wrath of God. A brilliant splendour is attributed to them, because they emanate from Him whose coming, like the sunlight, pours out its rays on both sides (Hab 3:4). בּרק חנית has the same meaning here as in Nah 3:3 : the flashing, because naked and sharpened, spear. And just as we cannot understand the "bright sword"of Nah 3:3 as signifying flashes of lightning, so here we cannot take the arrows as lightnings. יהלּכוּ is to be taken relatively, "which pass alone, or shoot by."

Keil-Delitzsch: Hab 3:12-15

In Hab 3:12 there follows a description of the judgment upon the nations for the rescue of the people of God. Hab 3:12. "In fury Thou walkest through the earth, in wrath Thou stampest down nations. Hab 3:13. Thou goest out to the rescue of Thy people, to the rescue of Thine anointed one; Thou dashest in pieces the head from the house of the wicked one, laying bare the foundation even to the neck. Selah. Hab 3:14. Thou piercest with his spears the head of his hordes, which storm hither to beat me to powder, whose rejoicing is, as it were, to swallow the poor in secret. Hab 3:15. Thou treadest upon the sea: Thy horses, upon the heap of great waters." The Lord, at whose coming in the terrible glory of the majesty of the Judge of the world all nature trembles and appears to fall into its primary chaotic state, marches over the earth, and stamps or tramples down the nations with His feet (compare the kindred figure of the treader of the winepress in Isa 63:1-6). Not all nations, however, but only those that are hostile to Him; for He has come forth to save His people and His anointed one. The perfects in Hab 3:13-15 are prophetic, describing the future in spirit as having already occurred. יצא , referring to the going out of God to fight for His people, as in Jdg 5:4; 2Sa 5:24; Isa 42:13, etc. ישׁע , rescue, salvation, is construed the second time with an accusative like an inf. constr. (see Ewald, §239, a ). The anointed of God is not the chosen, consecrated nation (Schnur., Ros., Hitzig, Ewald, etc.); for the nation of Israel is never called the anointed one ( hammâshı̄ăch ) by virtue of its calling to be "a kingdom of priests"( mamlekheth kohănı̄m , Exo 19:6), neither in Psa 28:8 nor in Psa 84:10; Psa 89:39. Even in Psa 105:15 it is not the Israelites who are called by God "my anointed"( meshı̄chai ), but the patriarchs, as princes consecrated by God (Gen 23:6). And so here also משׁיחך is the divinely-appointed king of Israel; not, however, this or that historical king - say Josiah, Jehoiakim, or even Jehoiachin - but the Davidic king absolutely, including the Messiah, in whom the sovereignty of David is raised to an eternal duration, "just as by the Chaldaean king here and in Psa 2:1-12 we must understand the Chaldaean kings generally"(Delitzsch), wince the prophecy spreads from the judgment upon the Chaldaeans to the universal judgment upon the nations, and the Chaldaean is merely introduced as the possessor of the imperial power. The Messiah as the Son of David is distinguished from Jehovah, and as such is the object of divine help, just as in Zec 9:9, where He is called נושׁע in this respect, and in the royal Messianic psalms. This help God bestows upon His people and His anointed, by dashing in pieces the head from the house of the wicked one. The râshâ‛ (wicked one) is the Chaldaean, not the nation, however, which is spoken of for the first time in Hab 3:14, but the Chaldaean king, as chief of the imperial power which is hostile to the kingdom of God. But, as the following clause clearly shows, the house is the house in the literal sense, so that the "head,"as part of the house, is the gable. A distinction is drawn between this and y^e shōd , the foundation, and צוּאר , the neck, i.e., the central part looking from the gable downwards. The destruction takes place both from above and below at once, so that the gable and the foundation are dashed in pieces with one blow, and that even to the neck, i.e., up to the point at which the roof or gable rests upon the walls. עד , inclusive, embracing the part mentioned as the boundary; not exclusive, so as to leave the walls still rising up as ruins. The description is allegorical, the house representing the Chaldaean dynasty, the royal family including the king, but not "including the exalted Chaldaean kingdom in all its prosperity"(Hitzig). ערות , a rare form of the inf. abs., like שׁתות in Isa 22:13 (cf. Ewald, §240, b ), from ערה , to make bare, to destroy from the very foundation, the infinitive in the sense of the gerund describing the mode of the action.

The warlike nation meets with the same fate as the royal house (Hab 3:14). The meaning of the first clause of the verse depends upon the explanation to be given to the word p^e râzâv . There is no foundation for the meaning leaders or judges, which has been claimed for the word p^e râzı̄m ever since the time of Schroeder and Schnur. In Hebrew usage p^e râzı̄ signifies the inhabitant of the plain (Deu 3:5; 1Sa 6:18), and p^e râzōth the plains, the open flat land, as distinguished from walled cities (Eze 38:11). P^e râzōn has the same meaning in Jdg 5:7 and Jdg 5:11. Consequently Delitzsch derives p^e râzâv from a segholate noun perez or pērez , in the sense of the population settled upon the open country, the villagers and peasantry, whence the more general signification of a crowd or multitude of people, and here, since the context points to warriors, the meaning hordes, or hostile companies, which agrees with the Targum, Rashi, and Kimchi, who explain the word as signifying warriors or warlike troops. ראשׁ , the head of his hordes, cannot be the leader, partly because of what follows, "who come storming on,"which presupposes that not the leader only, but the hordes or warriors, will be destroyed, and partly also because of the preceding verse, in which the destruction of the king is pronounced, and also because the distinction between the king and the leader of the army is at variance with the complex character of the prophetic description. We must take ראשׁ in the literal sense, but collectively, "heads."The prophet was led to the unusual figure of the piercing of the head by the reminiscence of the piercing of Sisera's head by Jael (Jdg 5:26). The suffixes in בּמטּיו and פּרזו refer back to רשׁע . מטּיו , sticks, for lance or spears, after 2Sa 18:14. The meaning of the words is this: with the spear of the king God pierces the heads of his warlike troops; and the thought expressed is, that the hostile troops will slay one another in consequence of the confusion, as was the case in the wars described in 1Sa 14:20 and 2Ch 20:23-24, and as, according to prophecy, the last hostile power of the world is to meet with its ruin when it shall attack the kingdom of God (Eze 38:21; Zec 14:13). יסערוּ להף is to be taken relatively: "which storm hither ( sâ‛ar , approach with the swiftness and violence of a storm) to destroy me."The prophet includes himself along with the nation, and uses hēphı̄ts with reference to the figure of the dispersion or powdering of the chaff by a stormy wind (Isa 41:16; Jer 13:24; Jer 18:17). עליצתם forms a substantive clause by itself: "their rejoicing is,"for they who rejoice, as if to swallow, i.e., whose rejoicing is directed to this, to swallow the poor in secret. The enemies are compared to highway murderers, who lurk in dark corners for the defenceless traveller, and look forward with rejoicing for the moment when they may be able to murder him. עני forms the antithesis to רשׁע . Inasmuch as "the wicked"denotes the Chaldaean; "the poor"is the nation of Israel, i.e., the congregation of the righteous, who are really the people of God. To devour the poor, i.e., to take violent possession of his life and all that he has (cf. Pro 30:14, and for the fact itself, Psa 10:8-10), is, when applied to a nation, to destroy it (vid., Deu 7:16 and Jer 10:25).

In order that these enemies may be utterly destroyed, God passes through the sea. This thought in Hab 3:15 connects the conclusion of the description of the judicial coming of God with what precedes. The drapery of the thought rests upon the fact of the destruction of Pharaoh and his horsemen in the Red Sea (Exodus 14). The sea, the heap of many waters, is not a figurative expression for the army of the enemy, but is to be taken literally. This is required by דּרכתּ ביּם , since דּרך with ב , to tread upon a place, or enter into it (cf. Mic 5:4; Isa 59:8; Deu 11:24-25), does not suit the figurative interpretation; and it is required still more by the parallel passages, viz., Psa 77:20 ( בּיּם דּרכּך ), which floated before the prophet's mind, and Zec 10:11. Just as God went through the Red Sea in the olden time to lead Israel through, and to destroy the Egyptian army, so will He in the future go through the sea and do the same, when He goes forth to rescue His people out of the power of the Chaldaean. The prophet does not express the latter indeed, but it is implied in what he says. סוּסיך is an accusative, not instrumenti , however, but of more precise definition: thou, namely, according to thy horses; for "with thy horses,"as in Ps. 83:19; Psa 44:3 ( אתּה ידך ); cf. Ewald, §281, c , and 293, c . The horses are to be taken, as in Hab 3:8, as harnessed to the chariots; and they are mentioned here with reference to the horses and chariots of Pharaoh, which were destroyed by Jehovah in the sea. Chōmer , in the sense of heap, as in Exo 8:10, is not an accusative, but is still dependent upon the ב of the parallel clause. The expression "heap of many waters"serves simply to fill up the picture, as in Psa 77:20.

Keil-Delitzsch: Hab 3:16-17

Hab 3:16-19 form the second part of the psalm, in which the prophet describes the feelings that are produced within himself by the coming of the Lord to judge the nations, and to rescue His own people; viz., first of all, fear and trembling at the tribulation (Hab 3:16, Hab 3:17); then exulting joy, in his confident trust in the God of salvation (Hab 3:18, Hab 3:19). Hab 3:16. "I heard it, then my belly trembled, at the sound my lips yelled; rottenness forces itself into my bones, and I tremble under myself, that I am to wait quietly for the day of tribulation, when he that attacketh it approacheth the nation. Hab 3:17. For the fig-tree will not blossom, and there is no yield on the vines; the produce of the olive-tree disappoints, and the corn-fields bear no food; the flock is away from the fold, and no ox in the stalls." שׁמעתּי is not connected with the theophany depicted in Hab 3:3-15, since this was not an audible phenomenon, but was an object of inward vision, "a spectacle which presented itself to the eye.""I heard"corresponds to "I have heard"in Hab 3:2, and, like the latter, refers to the report heard from God of the approaching judgment. This address goes back to its starting-point, to explain the impression which it made upon the prophet, and to develop still how he "was afraid."The alarm pervades his whole body, belly, and bones, i.e., the softer and firmer component parts of the body; lips and feet, i.e., the upper and lower organs of the body. The lips cried l^e qōl , at the voice, the sound of God, which the prophet heard. Tsâlal is used elsewhere only of the ringing of the ears (1Sa 3:11; 2Ki 21:12; Jer 19:3); but here it is applied to the chattering sound produced by the lips, when they smite one another before crying out, not to the chattering of the teeth. Into the bones there penetrates râqâbh , rottenness, inward consumption of the bones, as an effect of alarm or pain, which paralyzes all the powers, and takes away all firmness from the body (cf. Pro 12:4; Pro 14:30). Tachtai , under me, i.e., in my lower members, knees, feet: not as in Exo 16:29; 2Sa 2:23, on the spot where I stand (cf. Ewald, §217, k ). אשׁר אנוּח might mean, "I who was to rest;"but it is more appropriate to take 'ăsher as a relative conjunction, "that I,"since the clause explains the great fear that had fallen upon him. אשׁר is used in a similar way viz., as a conjunction with the verb in the first person, in Ezek. 29:29. Nūăch , to rest, not to rest in the grave (Luther and others), nor to bear quietly or endure (Ges., Maurer), but to wait quietly or silently. For it could hardly occasion such consuming pain to a God-fearing man as that which the prophet experienced, to bear misfortune quietly, when it has already come, and cannot be averted; but it might be to wait quietly and silently, in constant anticipation. Tsârâh , the trouble which the Chaldaeans bring upon Judah. לעלות is not subordinate to ליום צרה , but co-ordinate with it, and is still dependent upon אנוּח ; and יגוּדנּוּ , as a relative clause (who oppresses it), is the subject to לעלות : "that I am to wait quietly for him that attacketh to approach my nation."For if לעלוי were dependent upon ליום , it would be necessary to supply יום as the subject: "when it (the day) comes."But this is precluded by the fact that עלה is not used for the approach or breaking of day. לעם , to the people, dativ. incomm. , is practically equivalent to על עם , against the people. עם , used absolutely, as in Isa 26:11; Isa 42:6, is the nation of Israel. Gūd , as in Gen 49:19-20, i.e., gâdad , to press upon a person, to attack him, or crowd together against him (cf. Psa 94:21). In Hab 3:17 the trouble of this day is described; and the sensation of pain, in the anticipation of the period of calamity, is thereby still further accounted for. The plantations and fields yield no produce. Folds and stalls are empty in consequence of the devastation of the land by the hostile troops and their depredations: "a prophetic picture of the devastation of the holy land by the Chaldaean war"(Delitzsch). Fig-tree and vine are mentioned as the noblest fruit-trees of the land, as is frequently the case (see Joe 1:7; Hos 2:14; Mic 4:4). To this there is added the olive-tree, as in Mic 6:15; Deu 6:11; Deu 8:8, etc. Ma‛asēh zayith is not the shoot, but the produce or fruit of the olive-tree, after the phrase עשׂה פרי , to bear fruit. Kichēsh , to disappoint, namely the expectation of produce, as in Hos 9:2. Sh^e dēmôth , which only occurs in the plural, corn-fields, is construed here as in Isa 16:8, with the verb in the singular, because, so far as the sense was concerned, it had become almost equivalent to sâdeh , the field (see Ewald, §318, a ). Gâzar , to cut off, used here in a neuter sense: to be cut off or absent. מכלה , contracted from מכלאה : fold, pen, an enclosed place for sheep. Repheth , ἁπ. λεγ. , the rack, then the stable or stall.

Keil-Delitzsch: Hab 3:18-19

Although trembling on account of the approaching trouble, the prophet will nevertheless exult in the prospect of the salvation that he foresees. Hab 3:18. "But I, in Jehovah will I rejoice, will shout in the God of my salvation. Hab 3:19. Jehovah the Lord is my strength, and makes my feet like the hinds, and causes me to walk along upon my high places." The turning-point is introduced with ואני ht , as is frequently the case in the Psalms. For this exaltation out of the sufferings of this life to believing joy in God, compare Psa 5:8; Psa 13:6; Psa 31:15, etc. עלז , a softened form of עלץ , to rejoice in God (cf. Psa 5:12), i.e., so that God is the inexhaustible source and infinite sphere of the joy, because He is the God of salvation, and rises up to judgment upon the nations, to procure the salvation of His people (Hab 3:13). Elōhē yish‛ı̄ (the God of my salvation), as in Psa 18:47; Psa 25:5 (see at Mic 7:7). The thoughts of the 19th verse are also formed from reminiscences of Psalm 18: the first clause, "the Lord is my strength,"from Psa 18:33. "God, who girdeth me with strength,"i.e., the Lord gives me strength to overcome all tribulation (cf. Psa 27:1 and 2Co 12:9). The next two clauses are from Psa 18:34, "He maketh my feet like hinds',"according to the contracted simile common in Hebrew for "hinds' feet;"and the reference is to the swiftness of foot, which was one of the qualifications of a thorough man of war (2Sa 1:23; 1Ch 12:8), so as to enable him to make a sudden attack upon the enemy, and pursue him vigorously. Here it is a figurative expression for the fresh and joyous strength acquired in God, which Isaiah calls rising up with eagles' wings (Isa 40:29-31). Causing to walk upon the high places of the land, was originally a figure denoting the victorious possession and government of a land. It is so in Deu 32:13 and Deu 33:29, from which David has taken the figure in Psalm 18, though he has altered the high places of the earth into "my high places"( bâmōthai ). They were the high places upon which the Lord had placed him, by giving him the victory over his enemies. And Habakkuk uses the figurative expression in the same sense, with the simple change of יעמידני into יՀ“רכני after Deu 33:29, to substitute for the bestowment of victory the maintenance of victory corresponding to the blessing of Moses. We have therefore to understand bâmōthai neither as signifying the high places of the enemy, nor the high places at home, nor high places generally. The figure must be taken as a whole; and according to this, it simply denotes the ultimate triumph of the people of God over all oppression on the part of the power of the world, altogether apart from the local standing which the kingdom of God will have upon the earth, either by the side of or in antagonism to the kingdom of the world. The prophet prays and speaks throughout the entire ode in the name of the believing congregation. His pain is their pain; his joy their joy. Accordingly he closes his ode by appropriating to himself and all believers the promise which the Lord has given to His people and to David His anointed servant, to express the confident assurance that the God of salvation will keep it, and fulfil it in the approaching attack on the part of the power of the world upon the nation which has been refined by the judgment.

The last words, למנצּח בּנגינותי , do not form part of the contents of the supplicatory ode, but are a subscription answering to the heading in Hab 3:1, and refer to the use of the ode in the worship of God, and simply differ from the headings למנצּח בּנגינות in Psa 4:1-8; Psa 6:1-10; 54:1-55:23; Psa 67:1-7, and Psa 76:1-12, through the use of the suffix in בּנגינותי . Through the words, "to the president (of the temple-music, or the conductor) in accompaniment of my stringed playing," the prophet appoints his psalm for use in the public worship of God accompanied by his stringed playing. Hitzig's rendering is grammatically false, "to the conductor of my pieces of music;"for ב cannot be used as a periphrasis for the genitive, but when connected with a musical expression, only means with or in the accompaniment of ( ה instrumenti or concomitantiae ). Moreover, נגינות does not mean pieces of music, but simply a song, and the playing upon stringed instruments, or the stringed instrument itself (see at Psa 4:1-8). The first of these renderings gives no suitable sense here, so that there only remains the second, viz., "playing upon stringed instruments."But if the prophet, by using this formula, stipulates that the ode is to be used in the temple, accompanied by stringed instruments, the expression bingı̄nōthai , with my stringed playing, affirms that he himself will accompany it with his own playing, from which it has been justly inferred that he was qualified, according to the arrangements of the Israelitish worship, to take part in the public performance of such pieces of music as were suited for public worship, and therefore belonged to the Levites who were entrusted with the conduct of the musical performance of the temple.

Constable: Hab 3:1-19

III. Habakkuk's hymn in praise of Yahweh ch. 3

Having received the revelation that Yahweh would destroy Babylon, Habakkuk could understand that He was just in using that wicked nation to discipline Israel. Babylon would not go free but would perish for her sins. Israel's punishment, on the other hand, was only temporary (cf. 2 Sam. 7:16). This insight led Habakkuk to write the prayer of praise that concludes the book.

This hymn is similar in language and imagery to Deuteronomy 33, Psalm 18:4-19, and Psalm 68. Its structure is chiastic, as indicated by the headings below.

Constable: Hab 3:1

A. The introduction to the hymn 3:1

Habakkuk's prayer is hymnic in form, like many of the psalms (cf. Ps. 16; 30; 45; 88; 102; 142), and it apparently stood apart from the rest of the book at one time, as this title verse suggests. "Shigionoth" may be the title of the tune that the prophet and later Israelites used to sing this song. But the Hebrew word is the plural form of the same word used in the title of Psalm 7, but nowhere else. "Shiggaion" evidently means a poem with intense feeling. So another view is that the Israelites were to sing it enthusiastically. The intense feeling, in both contexts where the word occurs, is a vehement cry for justice against sin.

Constable: Hab 3:2

B. The prayer for revival 3:2

The prophet acknowledged that he had received the Lord's revelation (cf. 2:1). It was essentially a revelation of Yahweh, His justice, sovereignty, and power, and it had filled him with awe. Reception of divine revelation resulted in the fear of the Lord.

Habakkuk called on God to stir up the work that He said He would do in judging Babylon. He asked God to make it known to His people "in the midst of the years," namely, the years between Judah's judgment and Babylon's (cf. 2:6-20). God undoubtedly did this in part through the Book of Habakkuk. While God was preparing Babylon for His wrath, Habakkuk asked Him to remember Israel by extending mercy to her. This verse contains the only three petitions in Habakkuk's prayer: that God would preserve life, provide understanding, and remember mercy.

Constable: Hab 3:3-15

C. The vision of God 3:3-15

Habakkuk moved from petition to praise in his prayer. He recalled God's great power and pardon in bringing the Israelites from Egypt, through the wilderness, and into the Promised Land. Since God had done this, Habakkuk was confident that He could and would deliver the Israelites from the Babylonians and reestablish them in the land.

Constable: Hab 3:3-7

1. Yahweh's awesome appearance 3:3-7

3:3 The prophet pictured Yahweh as arising over His people like the rising sun, appearing over Teman, a large town in Edom, and Mt. Paran, the mountain opposite Teman (cf. Deut. 33:2-4). These locations were to the east of the Israelites as they exited Egypt.

The name for God used here, "Elohim," is in the singular, "Eloah," perhaps stressing the essential unity of God who is the Holy One. "Selah" is another musical notation meaning "to lift up" (cf. vv. 9, 13). It probably indicates a place where the singers of this song were to pause. This pause may have been to modulate the key upward, to increase the volume, to reflect on what was just said, to exalt the Lord in some other way, or to raise an instrumental fanfare.³⁰

The Strong One's splendor covered the heavens like the sun after sunrise. The self-manifestation of His glory filled the earth with His fame. "Glory" (Heb. hod) describes primarily kingly authority (e.g., Num. 27:20; 1 Chron. 29:25; et al.), and here it has particular reference to Yahweh's sovereignty over creation and history. This is evidently a description of the Lord's appearance on Mt. Sinai to the Israelites' forefathers. Moses used similar terms to describe His coming then (cf. Deut. 33:2).

3:4 The radiance of the Holy One's glory was like the sunlight. Power seemed to flash from His fingertips as rays (lit. horns) of light stretch from the rising sun (cf. Exod. 34:29-30, 35). In spite of this, most of His power remained concealed.

3:5 As God moves through the earth, like the sun, He burns up what is in front of Him and chars what He leaves behind. Pestilence (lit. burning heat) and plague (i.e., devastation) are the results and evidences of His searing holiness.

3:6 Standing like the sun at its zenith, God surveyed the whole earth. His downward look, like sunrays, caused the nations to tremble. His glance was enough to cause the permanent mountains to shatter and the ancient hills to collapse. He always causes these reactions since His ways are eternal. What a contrast He is to lifeless idols (cf. 2:18-19)!

3:7 Habakkuk saw the semi-nomadic Ethiopians and Midianites, who lived on both sides of Mt. Sinai, trembling with fear because they witnessed something of Yahweh's power.³¹ Perhaps this is a reference to Yahweh parting the Red Sea. It is small wonder that these tribes trembled since His glance can cause mountains to melt (v. 6).

Constable: Hab 3:8-15

2. Yahweh's angry actions 3:8-15

Habakkuk now changed from describing the manifestation of God and the inanimate and animate reactions to it to a description of His acts on the earth.

3:8 With rhetorical questions Habakkuk affirmed that Yahweh was not angry with the (Nile and Jordan) rivers and the (Red) sea when He transformed them. He was demonstrating His power for the salvation of His people, as a divine warrior riding His chariot.

3:9 He pulled His powerful bow out and prepared to use it. He called for many arrows to shoot at His enemies (cf. Deut. 32).³²

"God had enlisted weapons and pledged them on oath for the destruction of his enemies."³³

Selah. Think of that.

The prophet envisioned the rivers as God's instruments in dividing portions of the earth.

3:10 Habakkuk personified the mountains and described them as shaking when they saw the Lord. Torrential rainstorms that resulted in flooding swept by Him (cf. Gen. 7:11, 19-20). The sea lifted up its waves like hands in response to His command (cf. Ps. 77:15-17, 20).

3:11 The sun and moon stood still at His word (cf. Josh. 10:12-13), and they paled when He sent forth flashes of lightning like arrows and shining spears (cf. Deut. 32:23, 42).

3:12 The Lord had marched through the earth like a cosmic giant subduing Israel's enemies. He had trampled hostile nations as an ox does when it treads grain.

3:13 He had gone forth as a warrior to save His people and to deliver His anointed one. This may refer to Moses in his battles with Israel's enemies, or it may refer to a coming anointed one: Cyrus (cf. Isa. 45:1) or Messiah (cf. Ps. 2:2; Dan. 9:26), or more than one of these. The Lord had also smitten the leaders of many evil nations that opposed the Israelites, beginning with Pharaoh. He had disabled their nations as thoroughly as when someone slits a body open from bottom to top or tears a building off its foundation. Selah.

3:14 The Lord used the weapons of His enemies to slay their leaders in retribution. Israel's enemies had stormed into the Promised Land with great enthusiasm to scatter God's people, like those who kill oppressed people in secret.

3:15 Yahweh had trodden down the Red Sea as though He rode through it on cosmic horses causing it to surge away and leave a dry road for His people to tread out of Egypt (cf. v. 8).

Constable: Hab 3:16-19

D. The commitment to faith 3:16-19a

3:16 Habakkuk trembled all over as he awaited the day of Babylon's invasion of Judah, the day of her distress. He could do nothing but wait patiently for the Babylonians to grow stronger and for judgment to come on Israel. It is a terrible feeling to know that calamity is coming but that one can do nothing to prevent it. He could endure the prospect because he remembered that the omnipotent God of Israel had consistently defended her in the past and promised to do so in the future. Earlier when the prophet heard about the powerful Babylonians, he wanted to talk with God (2:1). But now having been reminded of the infinitely more powerful Yahweh, he had nothing more to say (cf. Job 42:1-6). God would handle the Babylonians. All Habakkuk had to do was wait.

3:17-18 Even though everything would get worse in Judah, Habakkuk determined to praise Yahweh and to rejoice in the God who would save him (cf. Ps. 18:46; 25:5). The prophet pictured the worst of circumstances by using a variety of rural metaphors drawn from plant and animal life. Taken together they have the effect of saying that no matter what bad thing may happen, Habakkuk, and hopefully all Israel, would trust God. Even though the prophet felt weak physically, he was strong in faith spiritually. Thus he would live (cf. 2:4). Many of these bad conditions did mark Judah when the Babylonians overthrew the nation (cf. Lam. 2:12, 20; 4:4, 9-10; 5:17-18).

3:19a Sovereign Yahweh, Habakkuk's master, was the source of His strength, even though the prophet's legs shook (v. 16). He enabled his servant to walk through the perilous valley he faced as surefootedly as the hoofs of a gazelle enabled it to navigate precipitous places (cf. Deut. 32:13; 33:29; 2 Sam. 22:34; Ps. 18:32-33, 39).

This statement of strong confidence contrasts with the prophet's doubts and fears out of which he spoke at the beginning of this book (1:2-4). A revelation from God, and Habakkuk's decision to believe what God revealed, turned his attitude around.

"Habakkuk was about to go under' when he started this book. Destruction, violence, strife, conflict, injustice, and wickedness were all he could see. But he cried out to God and his cry did not go unheeded. The Lord not only answered his complaint but also provided the confidence needed to lift him from the quagmire. Habakkuk started in the pits, but ended on the mountaintop. His journey was not exactly an easy one, but it was certainly worth it."³⁴

Essential elements in true prayer that are obvious in Habakkuk's prayer include humiliation, adoration, and petition.³⁵

Constable: Hab 3:19

E. The concluding musical notation 3:19b

The final footnote to this book gives direction to the choir director who used this chapter as part of Israel's formal worship. Habakkuk specified the use of stringed instruments to accompany the singing undoubtedly because they set the proper mood.

The book opened with a dialogue between Habakkuk and Yahweh in which the prophet vented his fears and the Lord responded in love (ch. 1). Then it proceeded to a dirge in which the Lord explained the wickedness of the instrument that He would use to judge Judah, the Babylonians, and promised their ultimate destruction (ch. 2). It closes with a doxology in which Habakkuk praised God and recommitted himself to faith in and faithfulness to Yahweh as he anticipated hard times to come (ch. 3).

This book can be a great help to people who are discouraged about their present circumstances and or can see nothing good coming in the future. It helps us adjust our attitude from one of pessimism and even despair to optimism and rejoicing. The crucial issue is whether we will listen to God and believe Him, namely, exercise faith.

Guzik: Hab 3:1 - The Prophet's Prayer

Habakkuk 3 - The Prophet's Prayer

A. Seeking revival from the God of all power.

1. (1-2) A plea for revival.

A prayer of Habakkuk the prophet, on Shigionoth. O LORD, I have heard your speech and was afraid; O LORD, revive Your work in the midst of the years! In the midst of the years make it known; in wrath remember mercy.

a. A prayer of Habakkuk the prophet: The first two chapters of Habakkuk give us the prophet's "question and answer" time with God. Now that God has answered Habakkuk, the prophet brings a prayer to close the book.

b. O LORD, revive Your work in the midst of the years: Habakkuk simply prays for revival. He knows how God once worked and how His people once responded, and Habakkuk wants to see that again.

i. The prayer of Habakkuk shows us that revival is a work of God, not the achievement of man. There is something man can and must do for revival - simply cry out to God and plead for His reviving work.

ii. Notice the prayer: revive Your work. Often, my prayer is really "revive my work," but I must have a heart and mind for God's work, far bigger than my portion of it. "Shake off all the bitterness of everything that has to do with self, or with party, and now pray, 'Lord, revive thy work, and if thy work happen to be more in one branch of the church than in another, Lord, give that the most reviving. Give us all the blessing, but do let thine own purposes be accomplished, and thine own glory come of it, and we shall be well content, though we should be forgotten and unknown.'" (Spurgeon)

iii. At the same time, this must be a personal prayer: "LORD, revive me." We too often blame the church for sin, corruption, laziness, prayerlessness, lack of spiritual power, or whatever - and we forget that we are the church. Pray for personal revival and diligently search yourself:

· Check your conduct - does your walk glorify the LORD as it should? How about your private conduct, which only the LORD sees?

· Check your conversation - is your speech profane or impure? Do you talk about Jesus with others?

· Check your communion - are you living a growing, abiding life with Jesus?

c. In the midst of the years make it known: Habakkuk longs for God to do a work that is evident to everyone as a work of God. He prays that revival would be known at a definite time and place (in the midst of the years), not just as an idea in someone's head.

d. In wrath remember mercy: Habakkuk prays knowing well that they don't deserve revival, so he prays for mercy. The idea is, "LORD, I know that we deserve your wrath, but in the midst of your wrath remember mercy and send revival among us."

i. "Sorrowfully, not wishing to be an accuser of the brethren, it does seem to me that considering the responsibilities which were laid upon us, and the means which God has given us, the church generally, (there are blessed exceptions!) has done so little for Christ that if 'Ichabod' were written right across its brow, and it were banished from God's house, it would have its deserts. We cannot therefore appeal to merit, it must be mercy." (Spurgeon)

ii. "O God, have mercy upon thy poor church, and visit her, and revive her. She has but a little strength; she has desired to keep thy word; oh, refresh her; restore to her thy power, and give her yet to be great in this land." (Spurgeon)

2. (3-15) The power of God on behalf of His people.

God came from Teman, the Holy One from Mount Paran. Selah. His glory covered the heavens, and the earth was full of His praise. His brightness was like the light; He had rays flashing from His hand, and there His power was hidden. Before Him went pestilence, and fever followed at His feet. He stood and measured the earth; He looked and startled the nations. And the everlasting mountains were scattered, the perpetual hills bowed. His ways are everlasting. I saw the tents of Cushan in affliction; the curtains of the land of Midian trembled. O LORD, were You displeased with the rivers, was Your anger against the rivers, was Your wrath against the sea, that You rode on Your horses, Your chariots of salvation? Your bow was made quite ready; oaths were sworn over Your arrows. Selah. You divided the earth with rivers. The mountains saw You and trembled; the overflowing of the water passed by. The deep uttered its voice, and lifted its hands on high. The sun and moon stood still in their habitation; at the light of Your arrows they went, at the shining of Your glittering spear. You marched through the land in indignation; You trampled the nations in anger. You went forth for the salvation of Your people, for salvation with Your Anointed. You struck the head from the house of the wicked, by laying bare from foundation to neck. Selah. You thrust through with his own arrows the head of his villages. They came out like a whirlwind to scatter me; their rejoicing was like feasting on the poor in secret. You walked through the sea with Your horses, through the heap of great waters.

a. His glory covered the heavens, and the earth was full of His praise: As Habakkuk prays for revival he begins to praise the God who brings revival. In this song of praise (punctuated by several expressions of Selah, as in the Psalms) Habakkuk glorifies the power and majesty of God.

i. It is good to praise God like this, and God's people need to do more of it. It is good to praise God because . . .

· Because it gives appropriate honor and glory to God

· Because declares God's specific works

· Because it teaches and reminds us of who God is and what He has done

· Because it places man in proper perspective under God

· Because it builds confidence in the power and works of God

b. You went forth for the salvation of Your people, for salvation with Your Anointed: As Habakkuk remembers how God has saved in the past, it makes him full of faith for what God can do right now and in the future. He also declares that salvation is brought with Your Anointed - and the LORD's anointed is none other than the Messiah, Jesus Christ.

B. The triumph of the prophet's faith.

1. (16-18) Knowing God's strength, Habakkuk can trust the LORD even in a crisis.

When I heard, my body trembled; My lips quivered at the voice; rottenness entered my bones; and I trembled in myself, that I might rest in the day of trouble. When he comes up to the people, he will invade them with his troops. Though the fig tree may not blossom, nor fruit be on the vines; though the labor of the olive may fail, and the fields yield no food; though the flock may be cut off from the fold, and there be no herd in the stalls; yet I will rejoice in the LORD, I will joy in the God of my salvation.

a. When I hard, my body trembled: Habakkuk shows the proper response of man under the sovereign power of God. He recognizes his own weakness and low standing before this God of all majesty and power.

b. He will invade him with his troops: The prophet remembers that the Babylonians are coming, and that this God of sovereign power and majesty is directing their work against Judah.

c. Though the fig tree may not blossom, not fruit be on the vines . . . yet I will rejoice in the LORD, I will joy in the God of my salvation: In almost a vision, Habakkuk sees the Judean countryside desolate, perhaps from the invading Babylonian army or perhaps from natural calamity. In the midst of this almost complete loss, Habakkuk can still rejoice in the LORD.

i. He knows that this God of majesty and power is not diminished because man faces difficult trials. Sometimes we think, "If God is so great and powerful, how come I am going through a hard time?" Habakkuk knew this was the wrong question and the wrong attitude. Instead, he says: "I know you are strong and mighty, and if we are in desolate circumstances it is because we deserve it. I will praise You still, and even rejoice in You."

ii. Rejoice in the LORD . . . joy in the God of my salvation: With desolate circumstances like he just described, Habakkuk can find no joy in the fig tree or in the vines or in the fields or flock; yet God is unchanged. He can still rejoice in the LORD, because He is unchanging.

iii. Habakkuk didn't just practice positive thinking and shut out the idea of the barren fig tree and the empty cattle stalls. Instead, he saw those problems for what they were and remembered that God was greater than them all.

d. Benjamin Franklin - who was not a Christian, though he had great respect for the Bible - used Habakkuk 3:17-19 to confound a group of sophisticated, cultured despisers of the Bible. When he was in Paris he heard this group mocking the Bible, and mocking Franklin for his admiration of it. One evening he came among them and said that he had a manuscript containing an ancient poem, that he was quite impressed by the poem and he wanted to read it to them. When he read Habakkuk 3:17-19, his listeners received it with praise and admiration - "What a magnificent poem!" they said, and wanted to know where they could get copies. Franklin told them to just look in Habakkuk chapter 3.

2. (19) Knowing God's strength, Habakkuk can trust God for strength.

The LORD God is my strength; He will make my feet like deer's feet, and He will make me walk on my high hills. To the Chief Musician. With my stringed instruments.

a. The LORD God is my strength: Habakkuk can only properly pray this after he prayed the prayer of faith in the previous verses. He rightly declared that his strength was not in fig trees or vines or fields or flocks, but only in the LORD God.

i. We might even say that what we praise is our strength. If by his words, life, or heart a man lives to praise his own achievements and resources, that those are his strength. If by words, life, or heart one praises a person or an idea, then those are his strength. We demonstrate that the LORD God is our strength when we praise Him.

b. He will make my feet like deer's feet: Habakkuk thought of the deer running about on the high hills, never losing a step and never falling. More than that, the deer positively dance and leap on the hills - they are full of life and joy. So the prophet declares, "God will set my steps that firmly and lively also. As I trust in Him, He will not allow me to slip or fall, and I will do more than merely plod along - I will skip about with life and joy."

© 2001 David Guzik - No distribution beyond personal use without permission

Tafsiran/Catatan -- Lainnya

Evidence: Hab 3:11

God may appear to be overlooking sin, especially when evil seems to triumph in our day. Rest assured that within the very core nature of God is His justice. He cannot by nature overlook sin. And He has appointed a day in which He will judge the world in righteousness. You can be sure of that. Jay Fowler

Pendahuluan / Garis Besar

JFB: Habakkuk (Pendahuluan Kitab)

HABAKKUK, from a Hebrew root meaning to "embrace," denoting a "favorite" (namely, of God) and a "struggler" (for his country's good). Some ancient authors represent him as belonging to the tribe of Levi; others [PSEUDO EPIPHANIUS], to that of Simeon. The inscription to Bel and the dragon in the Septuagint asserts the former; and Hab 3:19 perhaps favors this. EUSEBIUS [Ecclesiastical History, 7.29] states that in his time Habakkuk's tomb was shown at Ceila in Palestine.

The time seems to have been about 610 B.C. For the Chaldeans attacked Jerusalem in the ninth month of the fifth year of Jehoiakim, 605 B.C. (2Ki 24:1; 2Ch 36:6; Jer 46:2; Jer 36:9). And Habakkuk (Hab 1:5-6, &c.) speaks of the Chaldeans as about to invade Judah, but not as having actually done so. In the second chapter he proceeds to comfort his people by foretelling the humiliation of their conquerors, and that the vision will soon have its fulfilment. In the third chapter the prophet in a sublime ode celebrates the deliverances wrought by Jehovah for His people in times past, as the ground of assurance, notwithstanding all their existing calamities, that He will deliver them again. Hab 3:16 shows that the invader is still coming, and not yet arrived; so that the whole refers to the invasion in Jehoiakim's times, not those under Jehoiachin and Zedekiah. The Apocryphal appendix to Daniel states that he lived to see the Babylonian exile (588 B.C.), which accords with his prophesying early in Jehoiakim's reign, about 610 B.C.

The position of the book immediately after Nahum is appropriate; as Nahum treated of the judgments of the Lord on Assyria, for its violence against Israel, so Habakkuk, those inflicted by, and on, the Chaldeans for the same reason.

The style is poetical and sublime. The parallelisms are generally regular. Borrowed ideas occur (compare Hab 3:19, with Psa 18:33; Hab 2:6, with Isa 14:4; Hab 2:14, with Isa 11:9). The ancient catalogues imply that his book is part of the canon of Scripture. In the New Testament, Rom 1:17 quotes Hab 2:4 (though not naming him); compare also Gal 3:11; Heb 10:38. Act 13:40-41 quotes Hab 1:5. One or two Hebrew words peculiar to Habakkuk occur (Hab 1:9; Hab 2:6, Hab 2:16).

JFB: Habakkuk (Garis Besar)

• HABAKKUK'S EXPOSTULATION WITH JEHOVAH ON ACCOUNT OF THE PREVALENCE OF INJUSTICE: JEHOVAH SUMMONS ATTENTION TO HIS PURPOSE OF SENDING THE CHALDEANS AS THE AVENGERS. THE PROPHET COMPLAINS, THAT THESE ARE WORSE THAN THOSE ON WHOM VENGEANCE WAS TO BE TAKEN. (Hab. 1:1-17)
• THE PROPHET, WAITING EARNESTLY FOR AN ANSWER TO HIS COMPLAINTS (FIRST CHAPTER), RECEIVES A REVELATION, WHICH IS TO BE FULFILLED, NOT IMMEDIATELY, YET IN DUE TIME, AND IS THEREFORE TO BE WAITED FOR IN FAITH: THE CHALDEANS SHALL BE PUNISHED FOR THEIR CRUEL RAPACITY, NOR CAN THEIR FALSE GODS AVERT THE JUDGMENT OF JEHOVAH, THE ONLY TRUE GOD. (Hab. 2:1-20)
• 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. (Hab. 3:1-19)

TSK: Habakkuk 3 (Pendahuluan Pasal)

Overview

Hab 3:1, Habakkuk, in his prayer, trembles at God’s majesty; Hab 3:17, The confidence of his faith.

Poole: Habakkuk (Pendahuluan Kitab)

THE ARGUMENT

The prophecy of Habakkuk seems to be an exact stating of that perplexed case, touching the seeming unequalness of the proceedings of God in the government of the world, in which the good suffer evil, and the evil rejoice in prosperity; the more righteous are afflicted, and the more unrighteous prosper; nay, the worst domineer over the best, among men. This case baffled the wise among philosophers, and it much troubled David and Jeremiah, Psa 73:2,3 , &c.; Jer 12:1,2 ; and hath ever been matter of some wonder. to the best and wisest of men, as here it was to Habakkuk, who lived in the times of great impieties against God, and of great injustice amongst men. It is most probable he lived and prophesied in the days of Manasseh, when the wicked devoured the man that was more righteous than himself; and this is the subject of his complaint, Hab 1:1-4 . Those grievous sins which then abounded, he declareth shall be punished by the Chaldeans, at which he again wondereth: it grieveth him to see, in Judah, the best afflicted by the worst; and it is as much grief to him to foresee the wicked nation of the Chaldeans prosper in the ruins of a more righteous nation, (from the 5th to the 11th verse of the first chapter,) which God commandeth him to foretell. On this he proposeth the case expressly, from verse 12 to the end of the chapter, and which God resolveth for him in the second chapter, where the sins of Judah and the sins of the Chaldeans are enumerated, and at once both are threatened with punishment; when the Chaldeans have punished Judah’ s sins, the Medes and Persians shall punish the same sins in the Chaldeans. In all which the unspotted righteousness and the admirable wisdom of God is seen, in the government of his church, chastised for her sins against God; and in his government of the world, sinning highly against God, and with greater wickedness acting the same or worse things than those for which by their means God had before punished his church. In fine, the prophet, with steady faith and fervent prayer, addresseth to God, and in most elegant manner recounting God’ s mercy and faithfulness to his people, Hab 3 , leaves it both a foundation to our hope and pattern for our practice. He doth resolve, as we should, to wait for, rejoice in, and submit to the Lord, in greatest distresses and darkness of providence. An excellent subject for our meditations at this day, as well as in the days of our prophet, whose name seems to imply his wrestlings with these difficulties, or his laying hold, embracing of God; our safest course in such circumstances being to adhere to God. We can but guess at the time of his prophesying, and that we think is rather in the time of Manasseh, than of Hezekiah, or Josiah, though possibly he might live and be a prophet in the first part of Josiah’ s reign. What tribe or what family he was of we pretend not to tell you, since we cannot pretend to know; but we are sure he was not the pretended messenger that carried a mess of broth out of Judea into Babylon, for Daniel’ s dinner; and we think it a wonder any thinking man should now believe it, as it would at that day have been, if really done.

Poole: Habakkuk 3 (Pendahuluan Pasal)

CHAPTER 3

Habakkuk’ s prayer, Hab 3:1,2 . He describeth God’ s majesty, and wonders wrought in his people’ s behalf, Hab 3:3-16 . He professeth his unshaken trust in God, Hab 3:17-19 .

MHCC: Habakkuk (Pendahuluan Kitab)

The subject of this prophecy is the destruction of Judea and Jerusalem for the sins of the people, and the consolation of the faithful under national calamities.

MHCC: Habakkuk 3 (Pendahuluan Pasal)

(Hab 3:1, Hab 3:2) The prophet beseeches God for his people.

(Hab 3:3-15) He calls to mind former deliverances.

(Hab 3:16-19) His firm trust in the Divine mercy.

Matthew Henry: Habakkuk (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Prophecy of Habakkuk

It is a very foolish fancy of some of the Jewish rabbin that this prophet was the son of the Shunamite woman that was at first miraculously given, and afterwards raised to life, by Elisha (2 Kings 4), as they say also that the prophet Jonah was the son of the widow of Zarephath, which Elijah raised to life. It is a more probable conjecture of their modern chronologers that he lived and prophesied in the reign of king Manasseh, when wickedness abounded, and destruction was hastening on, destruction by the Chaldeans, whom this prophet mentions as the instruments of God's judgments; and Manasseh was himself carried to Babylon, as an earnest of what should come afterwards. In the apocryphal story of Bel and the Dragon mention is made of Habakkuk the prophet in the land of Judah, who was carried thence by an angel to Babylon, to feed Daniel in the den; those who give credit to that story take pains to reconcile our prophet's living before the captivity, and foretelling it, with that. Huetius thinks that that was another of the same name, a prophet, this of the tribe of Simeon, that of Levi; others that he lived so long as to the end of that captivity, though he prophesied of it before it came. And some have imagined that Habakkuk's feeding Daniel in the den is to be understood mystically, that Daniel then lived by faith, as Habakkuk had said the just should do; he was fed by that word, Hab 2:4. The prophecy of this book is a mixture of the prophet's addresses to God in the people's name and to the people in God's name; for it is the office of the prophet to carry messages both ways. We have in it a lively representation of the intercourse and communion between a gracious God and a gracious soul. The whole refers particularly to the invasion of the land of Judah by the Chaldeans, which brought spoil upon the people of God, a just punishment of the spoil they had been guilty of among themselves; but it is of general use, especially to help us through that great temptation with which good men have in all ages been exercised, arising from the power and prosperity of the wicked and the sufferings of the righteous by it.

Matthew Henry: Habakkuk 3 (Pendahuluan Pasal)

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).

Constable: Habakkuk (Pendahuluan Kitab)

Introduction

Title and Writer

The title of the book is the name of its writer.

All we know for sure about Habakkuk was that he was a prophet who lived during the pre-exilic period of Israel's history.¹ The meaning of his name is questionable. It may come from the Hebrew verb habaq, which means "to fold the hands" or "to embrace." In this case it might mean "one who embraces" or "one who is embraced." Luther thought it signified that Habakkuk embraced his people to comfort and uphold them. Jerome interpreted it to mean that he embraced the problem of divine justice in the world, the subject of the book.² The simple designation "the prophet" with no other identifying description characterizes only two other prophetical books: Haggai and Zechariah. So Habakkuk is the only book so designated among the pre-exilic Prophets. The content of the book, which includes wisdom literature and a psalm of praise, indicates that Habakkuk was a poet as well as a prophet.

There are traditions about who Habakkuk was that have little basis in fact but are interesting nonetheless. Since the last verse of the book gives a musical notation similar to some psalms, some students concluded that he was a musician and possibly a Levite. The apocraphal book Bel and the Dragon mentions him as the son of Jeshua of the tribe of Levi. It records a legend about him that is pure fantasy. Supposedly an angel commanded Habakkuk to take a meal to Daniel, who was in the lions' den a second time. When the prophet complained that he did not know where the den was, the angel picked him up by a lock of his hair and carried him to the spot (Bel vv. 33-39). According to rabbinic sources, Habakkuk was the son of the Shunammite woman whom Elisha restored to life (2 Kings 4). The basis for this theory is that Elisha' servant told the woman that she would "embrace" a son (2 Kings 4:16), and Habakkuk's name is similar to the Hebrew word for "embrace."

Unity

The major challenge to the unity of the book has come from liberal scholars who view psalmic material such as chapter 3 as postexilic. The commentary on Habbakuk found at Qumran does not expound this psalm either. However, the continuity of theme that continues through the whole book plus the absence of any compelling reasons to reject chapter 3 argue for the book's unity.³

Date

References in the book help us date it approximately but make it impossible to be precise or dogmatic. The Lord told Habakkuk that He was raising up the Chaldeans (Neo-Babylonians), the fierce and impetuous people who were already marching through the whole earth, and that they would expand their territory even farther (1:6).⁴ This points to a time before 605 B.C. when Babylon defeated the united forces of Egypt and Assyria at the battle of Carchemish and became the major power in the ancient Near East. It may even point to a time before 612 B.C. when the Babylonians (with the Medes and Sythians) destroyed Nineveh. However other references in the book that describe conditions in Judah and the ancient Near East support a date between 608 and 605 B.C. (cf. 1:7-11).⁵ King Jehoakim ruled Judah from 609-598 B.C., so it was apparently during his reign that Habakkuk prophesied (cf. 2 Kings 23:36-24:7; 2 Chron. 36:5-8). The background to Habakkuk is the decline of the Judean kingdom that began with the death of King Josiah in 609 B.C.

Place of Composition

Since the Chaldeans were on the rise when Habakkuk wrote, the prophet must have lived in Judah. The Northern Kingdom of Israel had passed out of existence in 722 B.C. with the Assyrian invasion. Thus Habakkuk was a prophet of the Southern Kingdom who lived in times of increasing degeneracy and fear in his country.

Audience and Purpose

The people to whom Habakkuk ministered were Judeans who apparently lived under the reign of King Jehoiakim. During his reign the Israelites were looking for help in the wrong places, Egypt and Assyria, in view of growing Babylonian power. They should have been looking to the Lord primarily, and their failture to do so was one of the burdens of Jeremiah, Habakkuk's contemporary.

Habakkuk's concerns were more philosophical, however. What disturbed him was that the sovereign Lord was not responding to Habakkuk's evil generation and its internal injustices. He voiced his concern to Yahweh in prayer (1:2-4). The Lord replied that He was working. He was raising up a nation that would punish His people for their covenant unfaithfulness 1:5-11). This raised another problem for Habakkuk, which he also took to the Lord in prayer. How could He use a more wicked nation than Judah to punish God's chosen people (1:12-2:1)? The Lord explained that He would eventually punish the Babylonians for their wickedness too (2:2-20). The final chapter is a hymn of praise extolling Yahweh for His wise ways. The purpose of the book, then, was to vindicate the justice of God so God's people would have hope and encouragement.

Literary form

This book contains a variety of literary forms. The first part of the book contains a dialogue between Habakkuk and his God that alternates between lament and oracle (1:2-2:5). The second part is a taunt or mocking song that the prophet put in the mouths of the nations that had suffered under Babylon's oppression. It consists of five "woes" (2:6-20). The third part is a psalm, complete with musical directions (ch. 3).

Distinctive features

"Habakkuk is a unique book. Unlike other prophets who declared God's message to people this prophet dialogued with God about people. Most Old Testament prophets proclaimed divine judgment. Habakkuk pleaded for divine judgment. In contrast with the typical indictment, this little book records an intriguing interchange between a perplexed prophet and his Maker."⁶

"The prophet asked some of the most penetrating questions in all literature, and the answers are basic to a proper view of God and his relation to history. If God's initial response sounded the death knell for any strictly nationalistic covenant theology of Judah, his second reply outlined in a positive sense the fact that all history was hastening to a conclusion that was [as] certain as it was satisfying.

"In the interim, while history is still awaiting its conclusion (and Habakkuk was not told when the end would come, apparently for him prefigured by Babylon's destruction), the righteous ones are to live by faith. The faith prescribed--or faithfulness,' as many have argued that emunah should be translated--is still called for as a basic response to the unanswered questions in today's universe; and it is this, a theology for life both then and now, that stands as Habakkuk's most basic contribution."⁷

Message⁸

Habakkuk is unusual among the prophetical books in that it tells a story. In this the book is similar to Jonah, which is also the record of a prophet's experience. Jonah gives the account of a prophet's failure to sympathize with God. Habakkuk gives the account of a prophet's failure to trust God. Jonah deals with a problem posed by Nineveh, and Habakkuk deals with a problem posed by Babylon. Habakkuk, like Jonah, also records one major event in the life of the prophet. Most of the other prophetic books record the messages and activities of a prophet over an extended period of years. Habakkuk does contain prophecies, so it is like the other prophetic books in this respect.

The key verse in the book is 2:4: "Behold, as for the proud one, his soul is not right within him; but the righteous will live by his faith." This verse suggests the difficulty that Habakkuk faced, and it contains his declaration following his struggle with faith.

Habakkuk is a book in which a man, the prophet, asked questions and received answers. Note, for example, 1:2, which voices the prophet's initial question. Then turn to 3:19, which gives his final affirmation after having received answers. The contrast between these verses is startling. It is a contrast between a wail of despair and a shout of confidence. G. Campbell Morgan observed, "From the affirmation of faith's agnosticism we come to the affirmation of agnosticism's faith."⁹

This is the story of Habakkuk. At the beginning we hear a believer questioning God. The prophet's problem was why God was not doing what He promised to do, specifically delivering His people from the violence with which the Babylonians were threatening them. Every believer faces the same problem sooner or later. Circumstances challenge the promises of God, and we wonder why God does not do something about the situation. Habakkuk wondered how God could use a more wicked nation, Babylon, to disciple the wicked Judahites.

The key verse, 2:4, is similar to the constricted part of an hour-glass. Everything that precedes it leads up to it, and everything that follows it results from it. It is like a doorway through which everything in the book passes.

Let's look at that doorway statement in 2:4. It contains two contrasting viewpoints on all of life. First, we have a swollen, proud, conceited person. Second, we have a person who is full of faith. The first is full of himself or herself, and the second is full of God. The difference is in attitude: great confidence in self or in God. In both cases, we have something hidden and something manifest.

In the case of the proud, his soul or inner man is not straight or right within him. It is not upright or level, but crooked or twisted. His is an unnatural condition. While his inner, hidden condition is crookedness of soul, his outer, manifest condition is conceit or pride. He is wrapped up in himself, and being wrapped up in himself he is wrapped up in a ball, so to speak--all twisted up on the inside. It is interesting that the verse says nothing about the outcome of the proud. We only have a description of him as swollen and twisted.

In the case of the righteous, his soul is right within him. His inner, hidden condition is straight. His outward manifestation of that condition is trust in God. It is interesting, in passing, that there is only one straightness, but there are many kinds of crookedness, perversity. If I asked you to imagine a straight stick, everyone in this room would visualize straightness. But if I asked you to imagine a crooked stick, everyone in this room would visualize a different shape of crookedness. A crooked stick may be crooked in a hundred different ways, but there is only one way a straight stick can be straight. Goodness is basically simple, but evil is exceedingly complex. Goodness looks only one way, but evil can take many different forms and shapes.

The central affirmation of Habakkuk is the last part of 2:4: "the righteous will live by his faith." There are three key words in this affirmation: righteous, live, and faith. It is interesting that in the three places where this verse is quoted in the New Testament, in each case a different word receives the emphasis. In Romans 1:17, the emphasis is on "righteous." Paul's concern in Romans was with the righteousness of God and how people can obtain it. In Galatians 3:11, the emphasis is on "faith." Paul contrasted salvation by works and salvation by faith in Galatians. And in Hebrews 10:38, the emphasis is on "live." The writer to the Hebrews stressed the importance of living by faith as a way of life rather than turning back to Judaism and living by the Law. Thus we can see that this statement is packed with meaning. In fact, many people believe that this verse expresses the central theme of the entire Bible.

Now let's relate this to what Habakkuk saw that created a problem of faith for him. He saw the proud flourishing. He saw crookedness all around him in a hundred different manifestations of evil. He also saw the righteous who were trusting in God oppressed, threatened, and persecuted. Specifically, he saw the proud Babylonians, who did not acknowledge Yahweh, gaining more and more power. They appeared to be the ones truly alive. He saw the people of God, who were trusting in Yahweh, losing more and more power. They appeared to be headed for certain death and extinction. And, most disturbing of all, Habakkuk saw God doing nothing.

In the hour of his crisis of faith, God spoke to the prophet and gave him the great truth of 2:4. Faith is the principle that leads to life in spite of all appearances, and pride is destructive in spite of all appearances. Godless people and their plans seem so strong and invincible. Their enterprises, which are in rebellion against God, seem so inevitable and sure to succeed. Nevertheless the one whom God regards as righteous because of his or her trust in Him will live on and not die.

What is God doing? He is causing things to work out in harmony with the principle set forth in 2:4 in spite of appearances. The sovereign of the universe, who often takes centuries to work out His plans, when we want Him to do it in years if not months, holds everything in His grasp. He will fulfill His promises. He will reward faith. He will destroy the crooked and swollen proud.

The last part of the book, which follows 2:4, helps us see the outcome of believing God's revelation in 2:4. Habakkuk reviewed many of the crooked manifestations of evil and announced the final destruction of them all. He also viewed the history of the Israelites as a testimony to the truth of the book's central affirmation, and he trembled as he projected what God had done in the past forward to what He would do to the Chaldeans. The prophet who started out thinking that God was doing nothing ended by praying that Yahweh would remember mercy when He poured out His wrath. He who thought God had forgotten about the faithful broke out into a song of praise as He realized that he could continue to trust God in spite of appearances.

Habakkuk does not end with a wail but with a song. It does not end with inquiry but with affirmation. It does not end with frustration but with faith: 3:17-18.

There are several lessons of timeless importance that Habakkuk teaches its readers.

One abiding lesson of this book is that people of faith sometimes have trouble continuing to trust God. If we look at what is happening in our world, we can come up with the same questions Habakkuk voiced at the beginning of the book. But if we continue to listen to the Word of God, we can have peace in our hearts and songs on our lips as we wait for God to reward the righteous with life for their faith. This principle is true on two levels: justification and sanctification. The only way to obtain a proper legal standing before God (justification) is by trusting Him. The only way to continue to live in that righteous standing before God (sanctification) is to continue to trust Him in spite of appearances. We can do so because God has established a flawless record of faithfulness to His promises, and the Bible is the record of that faithfulness. Thus we must live in the light of Scripture rather than in the light of experience. God's promises and covenants are a better indication of reality than circumstances.

We also need to be careful that we do not fall into the category of the proud who are wrapped up in themselves. We too quickly look to the proud of this world, who do not bow before God, for explanations. Rather, we should express our own righteousness by continuing to trust in God in spite of appearances. Today scientific explanations attract more faith than the simple statements of Scripture. Where will our trust be? We dare not join the ranks of the twisted and scoffing mockers whose end is not life but destruction.

Notice, too, how Habakkuk handled his problem of agnosticism. He could have set up a schedule of speaking engagements all over Judah to point out how inconsistent God was in His government of human affairs. Fortunately, instead he took his questions to God in prayer. God responded by giving him answers. The word of God came to Habakkuk. The prophet listened to the Word of God. We can say anything to God in prayer. The best place to take our questions is to God in prayer. And the best place to find answers from God is in His Word. Some people say that God does not speak as He spoke in days gone by. It is truer to say that people do not listen to God as they did in days gone by.

Furthermore, the inner attitude always manifests itself in outward action. This is true whether the inner attitude is pride or faith. What is our outward action betraying about our inner attitude? Are we really trusting man or God?

In 2:3 God said, "Though the vision tarries, wait for it, for it will certainly come." Part of being people of faith is that we wait for explanations, verbal or experiential, that will only come in the future. Someone has said that Christians are people who do not live by explanations but by promises. We must be content with God's promise that one day we will understand what is now obscure. How God will bring His will to pass is a mystery in large measure. We only have the outlines of His actions in prophecy, though we have some remarkably specific details revealed here and there. Nevertheless for the most part we must be willing to wait. The promise of God is life for those who do. Waiting is the hardest work of all, but like Habakkuk we will be able to sing as we wait if we keep talking to God and listening to God.

Constable: Habakkuk (Garis Besar)

Outline

I. Heading 1:1

II. Habakkuk's questions and Yahweh's answers 1:2-2:20

A. Habakkuk's question about Judah 1:2-4

B. Yahweh's answer about Judah 1:5-11

C. Habakkuk's question about Babylonia 1:12-17

D. Yahweh's answer about Babylonia ch. 2

1. The introduction to the answer 2:1-3

2. The Lord's indictment of Babylon 2:4-5

3. The Lord's sentence on Babylon 2:6-20

III. Habakkuk's hymn in praise of Yahweh ch. 3

A. The introduction to the hymn 3:1

B. The prayer for revival 3:2

C. The vision of God 3:3-15

1. Yahweh's awesome appearance 3:3-7

2. Yahweh's angry actions 3:8-15

D. The commitment of faith 3:16-19a

E. The concluding musical notation 3:19b

Constable: Habakkuk

Habakkuk

Bibliography

Armerding, Carl E. "Habakkuk." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

Blue, J. Ronald. "Habakkuk." In The Bible Knowledge Commentary: Old Testament, pp. 1505-22. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Chisholm, Robert B., Jr. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Laetsch, T. Bible Commentary: The Minor Prophets. St. Louis: Concordia Publishing House, 1956.

Lloyd-Jones, D. Martyn. From Fear to Faith: Studies in the Book of Habakkuk and the Problem of History. London and Downers Grove, Ill.: Inter-Varsity Press, 1953.

Robertson, O. Palmer. The Books of Nahum, Habakkuk, and Zephaniah. New International Commentaries on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1990.

Rudolph, W. Micha-Nahum-Habakuk-Zephanja. KAT 13/3. 2nd ed. Gütersloh: Gerd Mohn, 1975.

Yadin, Yigael. The Art of Warfare in Biblical Lands. New York: McGraw-Hill, 1963.

Copyright 2003 by Thomas L. Constable

Haydock: Habakkuk (Pendahuluan Kitab)

INTRODUCTION.

THE PROPHECY OF HABACUC.

Habacuc was a native of Bezocher, and prophesied in Juda some time before the invasion of the Chaldeans, which he foretold. He lived to see this prophecy fulfilled, and for many years after, according to the general opinion, which supposes him to be the same that was brought by the angel to Daniel, in Babylon, Daniel xvi. (Challoner) --- He might very well live to see the captives return, as only sixty-six years elapsed from the first of Joakim, when he began to prophesy, till that event. He retired at the approach of the Chaldeans, and afterwards employed himself in agricultural pursuits. (Calmet) --- The sins of Juda, the coming of the Chaldeans, and the relaxation of the captivity are specified; and in the canticle, the appearance of Christ, the last judgment and eternity, (Worthington) are mentioned in the most sublime style. (Haydock)

Gill: Habakkuk (Pendahuluan Kitab)

INTRODUCTION TO HABAKKUK

This book is called, in the Vulgate Latin and Syriac versions, "the Prophecy of Habakkuk". Of this prophet, Aben Ezra and Kimchi say, we know neither his age nor his family; which shows they paid no regard to a tradition of their nation, mentioned by some of their ancient writers ^a, that he was the son of the Shunammite, whom Elisha raised from the dead; and find the etymology of his name in the words of the prophet to her, "about this season, according to the time of life, thou shalt embrace a son", 2Ki 4:16 where the root of his name is used; and they account for the doubling of the last radical in his name, because of the two embraces of him, one by his mother, and the other by the prophet. His name indeed signifies "an embrace" ^b; or, as some, "an embracer" ^c; and the last letter being doubled, it is with others interpreted "the best embracer" ^d; to which name his character and conduct agree; who, in the most tender manner, embraced the people of God, as parents their children, and comforted them with the assurance of their preservation, notwithstanding their captivity, and with the promise of the Messiah's coming; suggesting to them they should live by faith, to which he led them the way by his own example, Hab 1:12, Hab 2:3 but as this is placing him too early, to put him in the times of Elisha; so it is fixing him too late, to make him to be in the times of Daniel, and to feed him in the den of the lions, as Joseph ben Gorion ^e, and the author of the apocryphal book of Bel and the Dragon, say he did, which was after the Babylonish captivity was ended; whereas it is certain this prophet prophesied of it, and must have lived some time before it; for he speaks of the Chaldeans by name coming against the Jews, and carrying them captive, Hab 1:6. The learned Huetius ^f, and others, think there were two prophets of this name; one of the tribe of Simeon, who lived before the captivity; and another of the tribe of Levi, who lived after it. The Jewish chronologers ^g generally place this our prophet in the times of Manasseh; with which well enough agrees the description of the times the prophet lived in, given in Hab 1:2 though some think he lived in the latter times of Josiah ^h, or the beginning of Jehoiakim ⁱ; and it is probable he was a contemporary of the Prophet Jeremiah, with whom he agrees in many things, and prophesied of the same. However, there is no room to doubt of the authority of this book, being always received by the Jewish church, and agreeing with other parts of Scripture, and especially with the prophecies of Jeremiah; and may be further confirmed and established by the quotations out of it in the New Testament, as Hab 1:5 in Act 13:41 and Hab 2:4 in Rom 1:17. The general design of the prophecy is to comfort the people of God under the afflictions that were coming upon them, and to encourage them to the exercise of faith and patience, in the hope and view of the coming of the Messiah. Pseudo Epiphanius ^k says that Habakkuk died two years before the people of the Jews returned from Babylon, and was honourably buried in his own native place, which he says was Bethsocher, in the tribe of Simeon. With whom Isidore ^l agrees, as to the time of his death; but the place of his birth, he says, was Bethacat; and of his death, Sabarta. Sozomen ^m reports, that, in the days of Theodosius, the grave of Habakkuk was found in Cele, formerly the city Ceila. So Eusebius says it was shown at Kela, eight miles from Eleutheropolis; though, in another place, he says it was to be seen at Gabbatha, twelve miles from the same place; which may be reconciled, by observing that it might be between them both, and be seen from each, since they were places near to each other ⁿ. But the Cippi Hebraici ^o say it was at a place called Jakuk in Galilee, not far from Sephetta, where was an academy of the Jews; and this seems to agree with what Sanderson, a countryman of ours, as quoted by Van Till ^p, observes; that in his journey from Damascus to Jerusalem, between Sephet and Chapherchittin, he found a village, in which, the Jews report, Habakkuk the prophet dwelt and died, the name of which is Jeakoke. But these things are not to be depended on.

Gill: Habakkuk 3 (Pendahuluan Pasal)

INTRODUCTION TO HABAKKUK 3

The title of this chapter is a prayer of Habakkuk the prophet, composed after the manner of a psalm of David, and directed to the chief singer, Hab 3:1. The occasion of it is expressed, Hab 3:2 in which the prophet declares his concern for the work of the Lord, and the promotion of the kingdom and interest of Christ; and observes the various steps that were, or would be, taken for the advancement of it; for which he prays, and suggests that these would be after the manner of the Lord's dealing with the people of Israel, and settling them in the land of Canaan, Hab 3:3 and there being several things awful in this account, both with respect to the judgments of God on his enemies, and the conflicts and trials of his own people, it greatly affected the mind of the prophet, Hab 3:16 and yet, in the view of the worst, he expresses his strong faith in the Lord, as to better times and things, that would most assuredly come, Hab 3:17.