Habakkuk 3:7

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

I saw the tents of Cushan in affliction: and the curtains of the land of Midian did tremble. I saw the tents - i:e., the dwellers. Of Cushan - the same as Gush, made Cush-an, to harmonize with Midian in the parallel clause.

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.

Habakkuk 3:7 I saw the tents of Cushan in affliction: [and] the curtains of the land of Midian did tremble.Ver. 7. I saw the tents of Cushan] King of Mesopotamia, who tyrannized over Israel eight years after Joshua’ s death; God selling his people to him for nought, and not increasing his wealth by their price, Psalms 44:12 Judges 3:8. But delivering them in the end by that valiant Othniel, who brought the tents of Cushan under affliction or vanity. Some render it propter iniquitatem, because of iniquity, and set this sense upon it; It was for sin that God sold his people into the hands of Cushanrishathaim, and yet afterwards sent them a Saviour; why then should they now despair of a seasonable return out of captivity, though by their sins they have provoked the Lord to wrath; since if they return unto him and seek his favour, there is yet mercy with the Lord, that he may be feared? Lo, this is the right use of histories: and this is our duty, to make observations to ourselves, as did the prophet here: I saw the tents of Cushan; I considered the thing that hath been, it is the same which shall be, and that which is done is that which shall be done, &c., Ecclesiastes 1:9. Historiae fidae monitrices dicuntur παρατοισταναιτονρουν. And the curtains of the land of Midian did tremble] Cortinae vel pelles, &c. When by the sword of the Lord and of Gideon they were cut off and discomfited, Judges 7:7.

(7) “I saw.”—Better, I see. Did tremble.—Better, are trembling. Probably the imagery is still borrowed from the Exodus story, the nations instanced being the borderers on the Red Sea—viz., Cushan (Cush, or Ethiopia) on the west, and Midian on the east side. A plausible theory, however, as old as the Targum, connects this verse with later episodes in Israel’s history. “Cushan” is identified with that Mesopotamian oppressor, “Cushan-rishathaim,” whom the judge Othniel overcame. (Judges 3:8-10). And “Midian” is interpreted by Judges 6, which records how Gideon delivered Israel from Midianite oppression. Both names thus become typical instances of tyranny subdued by Jehovah’s intervention. We prefer the other interpretation, because the prophet’s eye is still fixed apparently on the earlier history (see Habakkuk 3:8, et seq.), and a reference here to the time of the Judges would mar the elimactic symmetry of the composition. “Cushan,” however, is never used elsewhere for “Cush,” though the LXX. understood it in this meaning. “Curtains” in the second hemistich is merely a variation on “tents” in the first. (Comp. Son 1:5.)

Verse 7. 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, Numbers 31:1, c., on account of their having enticed the Israelites to idolatry, Numbers 25:1, &c. Either Cush and Midian lay contiguous to each other or, these names are poetically used to express the same place.

7. tents of Cushan] Cushan here cannot be Cush or Ethiopia in Africa. In Numbers 12:1 it is said that Moses had married a Cushite wife, though she was a Midianite; and in the next clause here Midian is parallel to Cushan (cf. the name Lotan for Lot, Genesis 36:29). Cushan and Midian consequently are either names for the same people or for branches of it. This people dwelt in the neighbourhood of Sinai. Mention of the ancient Cushan and Midian suggests that it is the Theo phany of the Exodus that the poet is describing, though perhaps the inference is not conclusive, as he might suppose the ancient conditions still existing in his day, or even of purpose use archaic names. Present tenses are preferable: Under affliction I see the tents of Cushan, The curtains of the land of Midian do tremble. “Curtains,” parallel to tents, are the tent hangings.

I saw - in prophetic vision 1 Kings 22:17. The tents of Cushan in (under) affliction - Upon the coming of the Lord there follows the visitation of those alien from Him. .

Jehovah’s terrible approach, Habakkuk 3:3-7.3. Teman — See on Amos 1:12. Mount Paran — In all probability the mountain range between Mount Seir and Mount Sinai.