6 He hath stood, and He measureth earth, He hath seen, and He shaketh off nations, And scatter themselves do mountains of antiquity, Bowed have the hills of old, The ways of old `are' His.
And stood have His feet, in that day, On the mount of Olives, That `is' before Jerusalem eastward, And cleft hath been the mount of Olives at its midst, To the east, and to the west, a very great valley, And removed hath the half of the mount towards the north. And its half towards the south. And ye have fled `to' the valley of My mountains, For join doth the valley of the mountains to Azal, And ye have fled as ye fled before the shaking, In the days of Uzziah king of Judah, And come in hath Jehovah my God, All holy ones `are' with Thee.
Didst Thou not rend the heavens? Thou didst come down, From thy presence did mountains flow, (As fire kindleth stubble -- Fire causeth water to boil,) To make known Thy name to Thine adversaries, From Thy presence do nations tremble. In Thy doing fearful things -- we expect not, Thou didst come down, From Thy presence did mountains flow.
Who smote the first-born of Egypt, From man unto beast. He sent tokens and wonders into thy midst, O Egypt, On Pharaoh and on all his servants. Who smote many nations, and slew strong kings, Even Sihon king of the Amorite, And Og king of Bashan, And all kingdoms of Canaan. And He gave their land an inheritance, An inheritance to Israel His people,
The mountains have skipped as rams, Heights as sons of a flock. What -- to thee, O sea, that thou fleest? O Jordan, thou turnest back! O mountains, ye skip as rams! O heights, as sons of a flock! From before the Lord be afraid, O earth, From before the God of Jacob,
`And Thou givest to them kingdoms, and peoples, and dost apportion them to the corner, and they possess the land of Sihon, and the land of the king of Heshbon, and the land of Og king of Bashan. And their sons Thou hast multiplied as the stars of the heavens, and bringest them in unto the land that Thou hast said to their fathers to go in to possess. `And the sons come in, and possess the land, and Thou humblest before them the inhabitants of the land, the Canaanites, and givest them into their hand, and their kings, and the peoples of the land, to do with them according to their pleasure.
Many days hath Joshua made with all these kings war; there hath not been a city which made peace with the sons of Israel save the Hivite, inhabitants of Gibeon; the whole they have taken in battle; for from Jehovah it hath been to strengthen their heart, to meet in battle with Israel, in order to devote them, so that they have no grace, but in order to destroy them, as Jehovah commanded Moses. And Joshua cometh at that time, and cutteth off the Anakim from the hill-country, from Hebron, from Debir, from Anab, even from all the hill-country of Judah, and from all the hill-country of Israel; with their cities hath Joshua devoted them. There hath not been left Anakim in the land of the sons of Israel; only in Gaza, in Gath, and in Ashdod, were they left. And Joshua taketh the whole of the land, according to all that Jehovah hath spoken unto Moses, and Joshua giveth it for an inheritance to Israel according to their divisions, by their tribes; and the land hath rest from war.
And Jehovah speaketh unto Moses, saying, `Command the sons of Israel, and thou hast said unto them, When ye are coming in unto the land of Canaan -- this `is' the land which falleth to you by inheritance, the land of Canaan, by its borders -- then hath the south quarter been to you from the wilderness of Zin, by the sides of Edom, yea, the south border hath been to you from the extremity of the Salt Sea, eastward; and the border hath turned round to you from the south to the ascent of Akrabbim, and hath passed on to Zin, and its outgoings have been from the south to Kadesh-Barnea, and it hath gone out at Hazar-Addar, and hath passed on to Azmon; and the border hath turned round from Azmon to the brook of Egypt, and its outgoings have been at the sea. `As to the west border, even the great sea hath been to you a border; this is to you the west border. `And this is to you the north border: from the great sea ye mark out for yourselves mount Hor; from mount Hor ye mark out to go in to Hamath, and the outgoings of the border have been to Zedad; and the border hath gone out to Ziphron, and its outgoings have been at Hazar-Enan; this is to you the north border. `And ye have marked out for yourselves for the border eastward, from Hazar-Enan to Shepham; and the border hath gone down from Shepham to Riblah, on the east of Ain, and the border hath gone down, and hath smitten against the shoulder of the sea of Chinnereth eastward; and the border hath gone down to the Jordan, and its outgoings have been at the Salt Sea; this is for you the land by its borders round about.' And Moses commandeth the sons of Israel, saying, `This `is' the land which ye inherit by lot, which Jehovah hath commanded to give to the nine tribes and the half of the tribe; for the tribe of the sons of Reuben have received, by the house of their fathers; and the tribe of the children of Gad, by the house of their fathers; and the half of the tribe of Manasseh have received their inheritance; the two tribes and the half of the tribe have received their inheritance beyond the Jordan, `near' Jericho, eastward, at the `sun'-rising.' And Jehovah speaketh unto Moses, saying, `These `are' the names of the men who give to you the inheritance of the land: Eleazar the priest, and Joshua son of Nun, and one prince -- one prince -- for a tribe ye do take to give the land by inheritance. `And these `are' the names of the men: of the tribe of Judah, Caleb son of Jephunneh; and of the tribe of the sons of Simeon, Shemuel son of Aminihud; of the tribe of Benjamin, Elidad son of Chislon; and of the tribe of the sons of Dan, the prince Bukki son of Jogli; of the sons of Joseph, of the tribe of the sons of Manasseh, the prince Hanniel son of Ephod; and of the tribe of the sons of Ephraim, the prince Kemuel son of Shiphtan; and of the tribe of the sons of Zebulun, the prince Elizaphan son of Parnach; and of the tribe of the sons of Issachar, the prince Paltiel son of Azzan; and of the tribe of the sons of Asher, the prince Ahihud son of Shelomi; and of the tribe of the sons of Naphtali, the prince Pedahel son of Ammihud.' These `are' those whom Jehovah hath commanded to give the sons of Israel inheritance in the land of Canaan.
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).