Habakkuk 3

Habakuk prayeth to the Lord, that he would preserve his people in the Babylonian Captivity verse, 1. &c. for the strengthening of his own and the people’s faith he relates how powerful God protected his people, when he led them forth out of Egypt into the wilderness, 13. besides he relates how he was terrified, when he understood, that Jerusalem should be destroyed, 16. yet he comforts himself again with the consideration of God almighty his help.

1. A prayer of Habakuk, the prophet, on Sigjonoth. [i.e. set in various meter. The meaning is that it was to be sung after the manner of the songs which are called Sigjonoth. See Psalms 7 on verse 1. some render it, for the unknown, or, the unknowing, ignorant (ones) i.e. to crave pardon at God’s hand, for the sins of the people, which they committed ignorantly; but this is not so well liked by others, there being no such matter treated of in this Psalms.]

2. LORD, when I heard thy saying, [Heb. Heard thy hearing i.e. that thou wast pleased to reveal unto me, viz the fearfull judgements, threatened to thy people. See above chapter 1.5, c.] I was afraid, thy work O LORD keep that alive [some by the work here understand the people and the church of God, that being the very chiefest of all the works of God, as Psalms 100:3. Isaiah 29:23. and 45.11. others understand it thus: keep that up in good state and condition, which thou hast wrought among the people, whom thou hast so mightily and wonderfully kept and protected hitherto; much to the same sense, as the former] in the midst of the yeares, [i.e. during the 70 years captivity in Babylon] make it known in the midst of the years: [the sense is: cause thy people to know and understand this, by the word and the preaching thereof, and make it effectually appear among the heathen, that thou art mindefull of, and wilt have mercy on, thy people] in the wrath remember mercy. [spoken of God after the manner of men. See Genesis 8:1. and 9.15 and 30.22. Exodus 6:4. Now that God in his anger is mindefull of companion, the same appears by many places of scripture, as Exodus 32:11,12. Numbers 14:17. Isaiah 12:1. Jeremiah 14:7. Lamentations 3:55. Dan. 3.89,90 and chapter 9.6,16. Psalms 6:5 and 9.10,11 and 25.6,7 and 51.3 and 103.6.7,8,9. and elsewhere.]

3. God [in this and some of the following verses the prophet describes the majesty and power of God, which he shewed at the promulgation of his law, intimating thereby, that it is an easy thing for that puissant god, to deliver his people again out of the Babylonian captivity, whenever it shall please him] came, [i.e. he appeared to his people, viz. in Mosehs time, at the giving of his law to them. Heb. Shall come, see Deuteronomy 33:2.] from Theman, [whereby some understand the mountain otherwise called Seir. See Amos 1:12 and Obad. 9. Oth. From the south] and the holy one [viz. of Israel] from the mountain of paran. [see of Genesis 14:6. a mountain lying near that of Sanai, which lay in the wilderness of paran. See Numbers 10:11,12. and 12.1. and 13.27. Sela! [this word is found no where but in this song of Habakkuk and in the Psalms of David. See Psalms 3:3.] his glory [or, majesty] covered the heavens, and the earth was full of his praise. [this is to be understood in regard of the glorious appearance of God unto his people, when he gave them his law with thunder and lightnings, c. see Exodus 19:16 & 2 Cor. 3.7.]

4. And there was a splendour as of the light, [i.e. as of the sun is called the light, as being the greatest body of light that god created. See Job 21. on verse 26 and 37.21. and hereby the splendour as of the light is to be understood the splendour of fire, which shone to the Israelites in the wilderness] he had horns at his hand, [i.e. at his side. See Nehemiah 3:2. 2 Sam. 18.4. Proverbs 8:3. the meaning is; on each side there was a horn; as the horned beasts have on each Oth. There were two horns on his side. This is said, to be token his power, for by horns is frequently in scripture understood power. Oth. Understand here by horns, such beams as the bright shinning sun casts forth, or, such as went forth from the face of Moseh, after that he had spoken with God. See Ex. 24.29.] and there his strength was hid. [Heb. The hiding of his strength. The meaning is, that by the splendour here spoken of, God made indeed his power known, (Compare Psalms 18:12,13, c. yet so nevertheless, that he did not let people see his power and glory, but some rayes onely of the same, left the people should be too much dismayed and terrified, by beholding all the majesty of the LORD.]

5. Before his face (there) went the pestilence [i.e. he destroyed the nations which rose up against his people with all manner of plagues, viz. the Amorites, Sihon, and Og, c. the phrase is borrowed from the kings and prince of this world. As they use to have many servants and officers march before them, so when God is wroth, and will proceed to judgement, he sends forth before his face, as it were all manner of plagues and diseases, and other miseries and calamities. See Exodus 9:3,6,24. Numbers 14:12.] and the fiery cole [or, carbuncle. See Deuteronomy 32:24. and Psalms 78 on verse 48.] went on before his feet.

6. He stood [the LORD namely, represented by the ark, which remained fourteen years at Gilgal, until the Jews had divided the land of Canaan among themselves] and measured [that which was done at Gods command, God attributes unto himself; for the land was divided and meted out of the Israelites at God’s own command, by lot, Num. 32 and 34. Joshua 1:5,11,12. Psalms 78:55.] the land, [viz. of Canaan.] he looked on and made the heathen loose, [or, dissolved them i.e. his stern or severe countenance was enough to dislodge and drive out all these nations though never so firmly rooted in that land, that is, he dispossessed and expelled the Canaanites, which formerly inhabited those countries] and the lasting mountains were destroyed; the hills of eternity bowed themselves. [thus the hills and mountains are set out, because of their firm and stedfast abode. See Ezekiel 36. on verse 2. they are said to bow themselves as shewing submission and reverence to him] the courses of age are his. [or, belong to him; or, he had everlasting wayes, or courses, walks; i.e. his wayes are everlasting, or, the LORD did bring to pass what he had decreed from everlasting. He is alone eternal and his determinations, whereby he governeth the world are from all eternity.]

7. I saw [speaking in the name of all the people of Israel; whereof see Exodus 15:14. or, I saw, that is, I am as sure of it, as if I beheld it with my own eyes] the tents of Cusan [or, of the Moors of Ethiopians, understand withal and of all the other adjacent nations. See Judges 3:8.] under the vanity: [or in toyl, or, pressure or, given up to vanity, that is vainly and to no purpose persecuting the people of God] the curtains [i.e. the tents made of curtains; see the history Judges 7:21.] of the land of Midian shaked, [or, were moved, or, trembling. It seemes the prophet hath respect here to the defeat of Cusehan-Rifehataim. Judges 3:10 and of the Midianites, Juda 6 and 7.]

8. Was the LORD incensed against the rivers? [viz. against the red sea, and the Jordan, which he clave asunder as it were, the sense is, seemed indeed, that the LORD was wroth against the rivers, but that was not the cause of his striking them, but onely that his people might passé through them] was the wrath against the rivers, was thine indignation against the sea, that thou rodest upon thine horses; [i.e. upon the clouds, and the fiery piller, which are as the horses of the LORD, he moving and running them whithersoever he pleaseth, as th rider his horse under him; or, to ride upon horses may here signifie, speedily to advance and execute] thy charets were salvation: [as whereby thou didst bring salvation and deliverance to thy people: it seems that this hath regard to the history desribed Exodus 13:21 and 14.14.]

9. The naked ground was discovered [Or, the nakedness of the sea, to wit, of the red sea and of Jordan, made it self, or, was made, naked] (through) thy bowe, [or, with thy bowe, i.r. by thy power and command. Oth. Thy bowe was made bare and naked. See Isa. 63.22. Psalms 114:5] (because) of the oaths, made to the tribes (by) the word, [understand the oaths and promises which the LORD made to Abraham. Genesis 15:14,15 and 17.8. and unto the rest of the Patriarchs; therefore it is said here oaths in the plural, because of the renewing of his oath. Some read thus; naked is thy bowe, awaked for thy oaths sake (made) in the word &c.] sela; thou hast cleft the Rivers of the earth. [Or, thou hast cleft the earth with the rivers. See Numbers 20:10,11 and 21.16. Psalms 78:15,16. and 114.15 and 1 Cor. 10.4. Oth. Thou clavest the Rivers unto the (very) ground, that the people of Israel might go through it.]

10. The mountains saw thee, and suffered pain: [viz. for fear and aw of thee; or, when the mountains saw thee, they were affrighted: this some refer to the time of the promulgation of the law. Exodus 19:17. see Psalms 114. on verse 4,6.] the water stream [to wit of Jordan. Oth. The overstowing of water] past away [i.e. run quite away, because the waters from above stood still encreasing, whiles the lower decreased ran away. See Joshua 3:16.] the abysse gave up his voice [or, the bottom, or depth of the red sea was heard, to wit, running downwards with a great noise and force, the one part tearing or building away from the other] he lifted up his sides (in) the height. [Heb. His hands i.e. those heaps of water which standing upright from both shores, were as hands to the body. This is to be understood only of the one part of those waters, which stood in as a well unmoveable, until the Israelites were quite past thorow: the other part ran downward, all away, making thus a drie and commodious passage for them. Oth. The depth lifted up her hands, i.e their mountains on each shore, stood up so much the more conspicuous in sight, seeming to lift up their hands, to do homage and obeisance to the LORD.]

11. The sun, the moon, stood still, [to wit, whites Joshua sought against the Amorites, Joshua 10:12.] (in their) habitation: [i.e. in the heavens] with the light [understanding the lightning] thine arrows past, [whereby are meant the hail-stones. See Joshua 10:11.] with brightness, thy lightning spear [i.e. thy terrible thunderclaps, mixed with fearful lightning and hail-stones doing execution by hurting and slaying creatures, as so many sharp spears. Oth. And with the splendeour of thy spears]

12. With fierceness [or, in fierceness] didst thou passé through the land: [viz. of Canaan, driving out the Canaanites, for to plant thine own people there] with anger didst thou thresh [see of this phrase and kinde of punishment, Amos 13. and Mich. 4.13.] the heathen. [viz. which dwelt in Canaan, seven Nations.]

13. Thou didst march for the deliverance of thy people for deliverance with thine anointed: [i.e. for to help with or by thine anointed, that is, with Christ whose type Joshua was; others understand David here by the anointed, who likewise was a type of Christ, and whose victories are described 2 Sam. 5.8,18. & elsewhere. Oth. For deliverance to thine Anointed: that is to thy chosen one] thou didst thoroughly wound the head of the house of the wicked, [that is, the Lord and prince of the people, which mightily opposed themselves against the Israelites, such as were the Philistins, the Moabites, Ammonites, Syrians, Edomites, &c. uncovering the foundation to the very neck, [understand here by the foundation to the very neck, [understand here by the foundation, the land it self, which the Lord had cleaned from the one end to the other, of the enemies of his people, notwithstanding, that they had so covered and were so rooted and settled in the same, that it seemed an impossible thing to them out thence. See ab. Verse 6 the meaning: thou hast made the enemies of thy people ashamed from top to toe as it were, that is, from the greatest to the least] Selab! [see ab. Verse 3 and verse 9.]

14. Thou didst bore-thorow, with his staves, the head of his village men; [his, viz. of the anointed. Or, with thy people’s stickes, or staves; the sense is; as for those that lived in the villages and parts adjacent, and troubled or annoyed thy people, thou hast so confounded them by thine anointed, as if thou hadst bored their head through with an auger. Oth. With their, to wit, their own staves; that is, with the same means, whereby they meant to destroy thy people] they did storm to destroy me; [to wit my people, the Israelites] that rejoiced [Heb. Their rejoicing was &c.] as if they should eat up the afflicted in secret. [to wit, those afflicted and distressed, yea oppressed, Israelites, who were often constrained, for fear of their enemies, to hide themselves in holes and caves, in the time of the Judges, when it seemed now and then that they would be devoured and swallowed all at once.]

15. Thou didst tread the sea (with) thy horses, [see above verse 8.] the mighty waters become an heap: [or, by, or, upon the heap of many; or great waters:: understand this of the great heapes of the waters of the red sea, which stood up as walls, when the Israelites past through it. Compare Jos. 3 verse 13.]

16. When I heard it [to wit, the judgement of God, concerning the destruction of the city of Jerusalem by the Chaldeans, above verse 2.] my belly was troubled [i.e. all my inward parts, as my heart, as Proverbs 20:27. compare Isaiah 16:11. oth. My belly trembled] before the voice [i.e. whiles I was hearing the prophecie of the LORD touching Jerusalem’s destruction. See above chapter 1. verse 6.] my lips trembled, rottennesse came in my bones; [i.e. it grieved me very sore, even as much as if my bones were all testred and putrified with sores] and I will troubled in my place: [i.e. in the very place wherein I stand r stood, when I heard that voice] surely I shall rest [or verily &c. see of such a signification of the Hebrew word. Hos. 14 on verse 4. or, I that am to rest, or, that I may rest. Here the prophet raiseth himself up again with the consideration of God’s gracious Government] in the day of the distresse, when he [to wit the king of Babel] shall march up against the people [viz. of Juda. See the history 2 Kings 25.] to fall on them with troopes.

17. Through the fig-tree shall not blossom and no fruit shall be on the wine, that the work [i.e. fruit] of the olive-tree shall lie, [i.e. produce nothing but frustrate the husband-man’s hope, see the like phrase. Job 40.28.& Isaiah 58:11.] and the fields bring forth [Heb. Make] no meat; [i.e. no fruit, for food and meat to men and beasts] that the stock [or, the cattle, understand the lesser sort, as sheep and goats] shall be torn off out of the fold, that there shall be no bullock [i.e. none of the bigger cattel, oxen, kine &c.] in the stalls; [the meaning of the whole verse is, although the whole country of Juda shall be most lamentably wasted and spoiled by the Chaldeans.]

18. Nevertheless shall I [I Habakkuk and all true believers] leap up for joy in the LORD; [by reason of the comfort which the LORD promised unto me of the deliverance of his people? See above chapter 2. verse 3.] I shall rejoice in the God of my salvation. [i.e. that hath procured salvation for me. The Hebrew word for salvation and the word Jesus, are both of one root, so that this may sitly be applied to Christ, oth. Because of God my salvation.]

19. The LORD LORD is my strength, [that is, he that giveth my strength, his power is completed in my weakness] and he shall make my feet as the hindes, [i.e. so swift and expediate, as the feet of the hindes or hearts. See 2 Sam 22.34 and compare this with Psalms 18:34. the meaning here is, God shall enable me easily to eschew and escape or outrun all trouble and danger, and happily to overcome all difficulties: this expression we finde likewise 2 Sam 22.34. see the annotate. There and compare the same with 2 Sam 1.23.] and he shall cause me to tread on my heights; [that is to say, he shall bring me again into my own countrey to wit, into the land of Juda, which is high, full of hills and mountains; or one may understand hereby the heights, strongholds, cattles, fortresses] for the chief song-master on my Neginoth. [the meaning is. This prayer was delivered by the prophet Habakuk unto the chief Musician, for to be sung in the assembly of the congregation on Neginoth, or, on Neginothai, others render it on my stringed instrument. See hereof further Psalms 4. on verse 1. this last clause might also well stand by itself, after the words, on my heights: beginning a new line; as not being properly a part of the Psalm: in this manner: on my height. For the chief song-master, (or, Musician) on my Neginoth.