Habakkuk 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

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).

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