10 The mountains saw thee, they were in travail: Torrents of waters passed by; The deep uttered its voice, Lifted up its hands on high.
The floods lifted up, O Jehovah, the floods lifted up their voice; the floods lifted up their roaring waves.
By faith they passed through the Red sea as through dry land; of which the Egyptians having made trial were swallowed up.
And Jehovah will utterly destroy the tongue of the Egyptian sea; and with his mighty wind will he shake his hand over the river, and will smite it into seven streams, and make [men] go over dryshod. And there shall be a highway for the remnant of his people which will be left, from Assyria; like as it was to Israel in the day when he went up out of the land of Egypt.
To him that divided the Red sea into parts, for his loving-kindness [endureth] for ever, And made Israel to pass through the midst of it, for his loving-kindness [endureth] for ever, And overturned Pharaoh and his host in the Red sea, for his loving-kindness [endureth] for ever;
For ye shall go out with joy, and be led forth with peace; the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands.
But he remembered the days of old, Moses [and] his people: Where is he that brought them up out of the sea with the shepherds of his flock? Where is he that put his holy Spirit within him, his glorious arm leading them by the right hand of Moses, dividing the waters before them, to make himself an everlasting name, -- who led them through the depths, like a horse in the wilderness, [and] they stumbled not?
Oh, that thou wouldest rend the heavens, that thou wouldest come down, -- that the mountains might flow down at thy presence, -- as fire kindleth brushwood, as the fire causeth water to boil, to make thy name known to thine adversaries, that the nations might tremble at thy presence!
I beheld the mountains, and lo, they trembled, and all the hills shook violently.
And the mountains shall be melted under him, and the valleys shall be cleft, as wax before the fire, as waters poured down a steep place.
He stood, and measured the earth; He beheld, and discomfited the nations; And the eternal mountains were scattered, The everlasting hills gave way: His ways are everlasting.
And lo, the veil of the temple was rent in two from the top to the bottom, and the earth was shaken, and the rocks were rent,
And the sixth poured out his bowl on the great river Euphrates; and its water was dried up, that the way of the kings from the rising of the sun might be prepared.
And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled, and place was not found for them.
And the children of Israel went through the midst of the sea on the dry [ground]; and the waters were a wall to them on their right hand and on their left. And the Egyptians pursued and came after them -- all Pharaoh's horses, his chariots and his horsemen, into the midst of the sea. And it came to pass in the morning watch, that Jehovah looked upon the camp of the Egyptians, in the pillar of fire and of the cloud, and embarrassed the camp of the Egyptians. And he took off their chariot wheels, and caused them to drive with difficulty; and the Egyptians said, Let us flee before Israel, for Jehovah is fighting for them against the Egyptians! And Jehovah said to Moses, Stretch out thy hand over the sea, that the waters may return upon the Egyptians, upon their chariots and upon their horsemen. And Moses stretched out his hand over the sea, and the sea returned to its strength toward the morning; and the Egyptians fled against it; and Jehovah overturned the Egyptians into the midst of the sea. And the waters returned, and covered the chariots and the horsemen of all the host of Pharaoh that had come into the sea after them; there remained not even one of them.
The sea saw it and fled, the Jordan turned back; The mountains skipped like rams, the hills like lambs. What ailed thee, thou sea, that thou fleddest? thou Jordan, that thou turnedst back? Ye mountains, that ye skipped like rams? ye hills, like lambs? Tremble, thou earth, at the presence of the Lord, at the presence of the +God of Jacob, Who turned the rock into a pool of water, the flint into a fountain of waters.
His lightnings lightened the world: the earth saw, and trembled. The mountains melted like wax at the presence of Jehovah, at the presence of the Lord of the whole earth.
Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof; Let the field exult and all that is therein. Then shall all the trees of the forest sing for joy, Before Jehovah, for he cometh; for he cometh to judge the earth: he will judge the world with righteousness, and the peoples in his faithfulness.
The waters saw thee, O God, the waters saw thee; they trembled, yea, the depths were troubled: The thick clouds poured out water; the skies sent out a sound, yea, thine arrows went abroad: The voice of thy thunder was in the whirlwind, lightnings lit up the world; the earth was troubled and it quaked. Thy way is in the sea, and thy paths are in the great waters; and thy footsteps are not known.
*Thou* didst divide the sea by thy strength; thou didst break the heads of the monsters on the waters: *Thou* didst break in pieces the heads of leviathan, thou gavest him to be meat to those that people the desert. *Thou* didst cleave fountain and torrent, *thou* driedst up ever-flowing rivers.
He turned the sea into dry [land]; they went through the river on foot: there did we rejoice in him.
The meadows are clothed with flocks, and the valleys are covered over with corn; they shout for joy, yea, they sing.
And thou didst divide the sea before them, and they went through the midst of the sea on dry [ground]; and their pursuers thou threwest into the depths, as a stone into the mighty waters.
"LORD, when thou didst go forth from Se'ir, when thou didst march from the region of Edom, the earth trembled, and the heavens dropped, yea, the clouds dropped water. The mountains quaked before the LORD, yon Sinai before the LORD, the God of Israel.
because Jehovah your God dried up the waters of the Jordan from before you, until ye had passed over, as Jehovah your God did to the Red sea, which he dried up from before us, until we had passed over; that all peoples of the earth might know the hand of Jehovah, that it is mighty; that ye might fear Jehovah your God continually.
And it came to pass when the priests who bore the ark of the covenant of Jehovah had come up out of the midst of the Jordan, [when] the soles of the priests' feet were lifted up on to the dry land, that the waters of the Jordan returned to their place, and they flowed as previously, over all its banks.
and when they that bore the ark were come to the Jordan, and the feet of the priests who bore the ark dipped in the edge of the water (and the Jordan is full over all its banks throughout the days of harvest), the waters which flowed down from above stood [and] rose up in a heap, very far, by Adam, the city that is beside Zaretan; and those that flowed down towards the sea of the plain, the salt sea, were completely cut off. And the people went over opposite to Jericho.
And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a heavy cloud on the mountain, and the sound of the trumpet exceeding loud; and the whole people that was in the camp trembled. And Moses brought the people out of the camp to meet with God; and they stood at the foot of the mountain. And the whole of mount Sinai smoked, because Jehovah descended on it in fire; and its smoke ascended as the smoke of a furnace; and the whole mountain shook greatly.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Habakkuk 3
Commentary on Habakkuk 3 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 3
Hab 3:1-19. 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.
This sublime ode begins with an exordium (Hab 3:1, 2), then follows the main subject, then the peroration (Hab 3:16-19), a summary of the practical truth, which the whole is designed to teach. (De 33:2-5; Ps 77:13-20 are parallel odes). This was probably designed by the Spirit to be a fit formula of prayer for the people, first in their Babylonian exile, and now in their dispersion, especially towards the close of it, just before the great Deliverer is to interpose for them. It was used in public worship, as the musical term, "Selah!" (Hab 3:3, 9, 13), implies.
1. prayer—the only strictly called prayers are in Hab 3:2. But all devotional addresses to God are called "prayers" (Ps 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, 26).
upon Shigionoth—a musical phrase, "after the manner of elegies," or mournful odes, from an Arabic root [Lee]; the phrase is singular in Ps 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.
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."
and was afraid—reverential fear of God's judgments (Hab 3:16).
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" (Ps 85:6). However (Ps 64:9), where "the work of God" refers to His judgment on their enemies, favors the former view (Ps 90:16, 17; Isa 51:9, 10).
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 (Da 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."
make known—Made it (Thy work) known by experimental proof; show in very deed, that this is Thy work.
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.
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 (De 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.
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 Ps 55:19; 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.
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.
4. as the light—namely, of the sun (Job 37:21; Pr 4:18).
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," Ps 22:1, title, Margin). The Hebrew verb for to "emit rays," is from the root meaning "horns" (Ex 34:29, 30, 35) [Grotius]. The rays are His lightnings (Ps 18:8), [Maurer].
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 (Ps 104:2) [Henderson]. Or, on Mount Sinai [Drusius]. (Compare Ex 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 (Ps 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 (Ps 18:11; compare Isa 45:15, 17).
5. pestilence—to destroy His people's foes (1Sa 5:9, 11). As Jehovah's advent is glorious to His people, so it is terrible to His foes.
burning coals—Ps 18:8 favors English Version. But the parallelism requires, as the Margin translates, "burning disease" (compare De 32:24; Ps 91:6).
went … at his feet—that is, after Him, as His attendants (Jud 4:10).
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."
everlasting mountains—which have ever been remembered as retaining the same place and form from the foundation of the world.
did bow—as it were, in reverent submission.
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.
7. the tents—that is, the dwellers.
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 Nu 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 (Ex 15:14-16). Hebrew expositors refer it to Chushan-rishathaim, king of Mesopotamia, or Syria, the first oppressor of Israel (Jud 3:8, 10), from whom Othniel delivered them. Thus the second hemistich of the verse will refer to the deliverance of Israel from Midian by Gideon (Jud 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.
in affliction—rather, "under affliction" (regarded) as a heavy burden. Literally, "vanity" or "iniquity," hence the punishment of it (compare Nu 25:17, 18).
curtains—the coverings of their tents; the shifting habitations of the nomad tribes, which resembled the modern Bedouins.
tremble—namely, at Jehovah's terrible interposition for Israel against them.
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).
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 (Ex 14:7, 9, 23, 25-28; 15:3-8, 19). Jehovah's chariots are His angels (Ps 68:17), or the cherubim, or the ark (Jos 3:13; 4:7; compare So 1:9).
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."
according to the oaths of the tribes even thy word—that is, Thy oaths of promise to the tribes of Israel (Ps 77:8; Lu 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.
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 (Ex 17:6; Nu 20:10, 11; Ps 78:15, 16; 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.
10. The mountains—repetition with increased emphasis of some of the tremendous phenomena mentioned in Hab 3:6.
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."
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 (Ex 14:22; Jos 3:16; Ps 77:17, 18; 114:4).
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).
light of thine arrows—hail mixed with lightnings (Jos 10:10, 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.
12. march—implying Jehovah's majestic and irresistible progress before His people (Jud 5:4; Ps 68:7). Israel would not have dared to attack the nations, unless Jehovah had gone before.
thresh—(Mic 4:13).
13. with thine anointed—with Messiah; of whom Moses, Joshua, and David, God's anointed leaders of Israel, were the types (Ps 89:19, 20, 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 Ps 28:8; La 4:20). Or Israel is meant, the anointed, that is, consecrated people of Jehovah (Ps 105:15).
woundedst the head out of the house of the wicked—probably an allusion to Ps 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 Jud 4:2, 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.
unto the neck—image from a flood reaching to the neck (Isa 8:8; 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; 11:8, 12).
14. strike … with his staves—with the "wicked" (Hab 3:13) foe's own sword (Maurer translates, "spears") (Jud 7:22).
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" (Jud 5:7). Grotius translates, "of his warriors"; Gesenius, "the chief of his captains."
to scatter me—Israel, with whom Habakkuk identifies himself (compare Hab 1:12).
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 (Ps 10:9; 17:12).
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 (Ps 65:7; 77:19).
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.
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].
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.
trembled in myself—that is, I trembled all over [Grotius].
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.
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.
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; Ps 4:7; 43:3, 5).
labour of the olive—that is, the fruit expected from the olive.
fail—literally, "lie," that is, disappoint the hope (Isa 58:11, Margin).
fields—from a Hebrew root meaning "to be yellow"; as they look at harvest-time.
meat—food, grain.
cut off—that is, cease.
18. yet I will rejoice—The prophet speaks in the name of his people.
19. hinds' feet … walk upon … high places—Habakkuk has here before his mind Ps 18:33, 34; De 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 Ge 19:17; Mt 24:16). Probably not only the safety, but the moral elevation, of Israel above all the lands of the earth is implied (De 33:29).
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 Ps 4:1; 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).