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Habakkuk
Chapter Three
New King James Version (NKJV)
INTRODUCTION TO HABAKKUK 3
The
title of this chapter is a prayer of Habakkuk the prophet
composed after the
manner of a psalm of David
and directed to the chief singer
Habakkuk 3:1. The
occasion of it is expressed
Habakkuk 3:2 in
which the prophet declares his concern for the work of the Lord
and the
promotion of the kingdom and interest of Christ; and observes the various steps
that were
or would be
taken for the advancement of it; for which he prays
and suggests that these would be after the manner of the Lord's dealing with
the people of Israel
and settling them in the land of Canaan
Habakkuk 3:3 and
there being several things awful in this account
both with respect to the
judgments of God on his enemies
and the conflicts and trials of his own
people
it greatly affected the mind of the prophet
Habakkuk 3:16 and
yet
in the view of the worst
he expresses his strong faith in the Lord
as to
better times and things
that would most assuredly come
Habakkuk 3:17.
Habakkuk 3:1 A prayer of
Habakkuk the prophet
on Shigionoth.[a]
YLT
1A prayer of Habakkuk the
prophet concerning erring ones:
A prayer of Habakkuk the prophet upon Shigionoth. Of the name
character
and office of the prophet; see Gill on Habakkuk 1:1. This
chapter is entitled a "prayer" of his
a supplicatory one
put up in
an humble and earnest manner
and in the exercise of faith
and under the
influence of a spirit of prophecy. He before had a vision of the coming of
Christ
and of what enemies would rise up
and obstruct his kingdom and
interest in the world; and here lie prays that these obstructions might be removed
and that the kingdom of Christ
in its full extent and glory
might take place
in the world; and is a prayer of faith
as he prayed it might be
he believed
it would be; and left this prayer behind him
for the use and instruction of
the church in all ages
until the whole should be accomplished. It seems to be
composed after the manner of the psalms of David
to make it the more pleasant
and agreeable; and that it might be the more regarded
and be more fitted for
the public use and service of the sanctuary: this appears from the style of it
which is poetical
lofty
and sublime; from the frequent use of the word
"Selah"
peculiar to the psalms of David
Habakkuk 3:3 and
from the direction of it to the chief singer on the stringed instruments
Habakkuk 3:19 and
from the phrase "upon"
or "according to Shigionoth" here
which the Septuagint version renders "with a song"; and so the Arabic
version
"after the manner of a song"; for this word seems to
be the plural of Shiggaion
the title of the seventh psalm Psalm 7:1; which
was either the name
title
or first word of some song or songs
according to
which this was to be sung; or the name of the tune with which it was to be
sung; or of the instrument on which was to be sung: it very probably designs
and may called
an "erratic" or "wandering" song
because
of the variableness of its metre
and of its tune. The Vulgate Latin version
wrongly interprets it
"for ignorances"; as if this was a prayer of
the prophet's for the pardon sins of error and ignorance committed by himself
or by others
or both; which sense is favoured by the Targum
"a
prayer which Habakkuk the prophet prayed
when it was revealed unto him
concerning the length (of time) which (God) gave to the wicked; that
if they
would return to the law with a perfect heart
they should be forgiven all the
sins which they had committed before him as ignorance:'
but
there does not appear throughout the whole prayer one single petition for the
pardon of any sin at all.
Habakkuk 3:2 2 O Lord
I have heard Your speech and was afraid; O Lord
revive Your work in the midst of the years! In the midst of the
years make it known; In wrath remember mercy.
YLT
2O Jehovah
I heard thy
report
I have been afraid
O Jehovah
Thy work! in midst of years revive it
In the midst of years Thou makest known In anger Thou dost remember mercy.
O Lord
I have heard thy speech
and was afraid
.... Or
"thy hearing"F16שמעך "tuam
auditionem"
V. L. Burkius; "tuum auditum"
Pagninus
Montanus;
"rumorem"
Tarnovius. ; which the Lord had caused to be heard from
and of himself; the report that had been made to him
and other prophets before
him
particularly Isaiah
who says
"who hath believed our report?" Isaiah 53:1 where
the same phrase is used as here: though it seems here not so much to regard the
evangelical part of that report
concerning the coming of Christ
his
sufferings and death
in order obtain redemption and salvation for his people;
for this would have been
and was
matter of joy
and not of fear and
consternation: but the truth is this
the Lord in the preceding speech
being a
report he made to the prophet concerning the Messiah
had signified that Christ
would have many enemies from the Jews and from the Gentiles
from Rome Pagan
and Rome Papal; that the church of Christ would meet with great afflictions and
persecutions
and be attended with many conflicts
temptations
and difficulties;
that the interest of the Redeemer would be sometimes very low
and the work of
the Lord at a stand in the world
yea
seemingly dead
quite lost and gone;
this is what caused the fear and distress in the prophet's mind
and gave him
that pain and uneasiness: and hence the following petition
O Lord
revive thy work in the midst of the years; which refers
not to the deliverance from the Babylonish captivity
which was fixed to a term
of years
when
and not before
not in the midst of them it would be wrought;
but to the great work of the Lord in the times of the Gospel. There is a double
reading of these words in the Septuagint version of them
and both very
different from the Hebrew text. The one is
"in the midst of two lives
thou shalt be known"; the life that now is
and that which is to come. The
other
by a change of the accent
is
"in the midst of two animals thou
shall be known"; so the Arabic version. Theodoret makes mention of both
and inclines to the former;
"some
(he says) by two animals understand angels and men; some the incorporeal powers
near the divine Glory
the cherubim and seraphim; others the Jews and
Babylonians; but to me it seems that the prophet does not say animals
but
lives
the present and future
in the midst of which he was a just Judge:'
but
the latter reading is followed by many of the ancients
whose different senses
are given by Jerom on the place; some interpreting them of the Son and Spirit
by whom the Father is made known; others of the two cherubim in Exodus
and of
the two seraphim in Isaiah; and there were some who understood them of the two
Testaments
the Old and New
in the midst of which the Lord may be known; and
others of Christ's being crucified between two thieves
by which be might be
known: but
besides these different sentiments
many of the ancients concluded
from hence that Christ lay in the manger between two animals
the ox and the
ass
and to which they refer in their ancient hymnsF17"Agnoscat
bos et asinus Jacentem in praesepio." And again
"Cognovit bos et
asinus
Quod paer erat Dominus." ; but though this is a wrong version of
the text
and a wrong sense which is put upon it
together with Isaiah 1:3; yet
as
Burkius observes
there is in this mistake a certain and ancient truth
that
the text of Habakkuk belongs to the work of God in Christ
and especially to
the nativity of our Lord Jesus; and so some later writers apply this to the
wonderful work of the incarnation of Christ
that new
unheard of
and amazing
thing the Lord would work in the earth; the promise of which
being delayed
might seem to be dead; and therefore it is entreated it might be revived
and
the performance of it hastened; and others to the work of redemption by Christ
which the Father gave him to do
and he promised to come and perform; but
being deferred
the Old Testament saints were impatient of it. Cocceius and Van
Till restrain it to the resurrection of Christ from the dead
his coming being
prophesied of before; and render the words
"O Lord
thy work is his lifeF18Taking
חייהו for חייו
as ידיהו for ידיו in ver. 10. So Ben
Melech observes it may be taken.
in the midst of the years"; the
resurrection of Christ from the dead
or the quickening of him
is prophesied
of in many places as a work that would be done
and in which the hope and
expectation of the saints were placed; this being a work of great importance
both to Christ
his exaltation and glory
and to his people; their quickening
together with him; their regeneration
or passing from death to life; their
justification of life
and resurrection from the dead
depending upon it; and
this is the Lord's work
and owing to the exceeding greatness of his power
and
is frequently ascribed to God the Father
who raised Christ from the dead
and
gave him glory: and this was "in the midst of the years"
or between
the years of the Old and of the New Testament; the former was the year of God's
longsuffering and forbearance
the time when the Jewish church
like children
were under governors and tutors
until the time appointed of the Father; the
latter is the acceptable year of the Lord
and the year of the redeemed; and
between these two years
at the end of the one
and the beginning of the other
the Messiah came
was cut off or died
and was quickened and raised again: but
I should choose rather to understand this more generally of the work of the
Lord in the Christian churches throughout the whole Gospel dispensation
or at least
in some certain periods of it. The church itself is the work of the hands of
the Lord
Isaiah 45:11 which
sometimes has seemed to have been in a very dead and lifeless state and
condition
as in the dark times of Popery; and though there was a reviving of
it upon the Reformation
yet there has been a decline since; and the Sardian
church state
in which we now are
is described as having a "name"
that it "lives"
and yet is "dead"; and the interest of
religion
and the church of Christ
will be lower still when the witnesses are
slain
and their dead bodies lie unburied
before the Spirit of the Lord enters
into them
and revives them: now the prophet having in view these various
intervals
and especially the last
prays for a reviving of the interest and
church of Christ
and the work of the Lord in it; and which will be done when
Christ will come in a spiritual manner
and destroy antichrist; when the Spirit
will be poured down plentifully from on high; when the Gospel will be purely
and powerfully preached all over the world; when the ordinances of it will be
administered as at the beginning; when multitudes of churches will be raised
and formed
the Jews will be converted
and the fulness of the Gentiles brought
in: this will be a reviving time indeed! and there never will be a thorough one
till this time comes; and this will be in "the midst of the years";
between the years of the reign of antichrist
the 1260 days or years of it
which will now expire
and the thousand years of Christ's personal reign on
earth; between these two will be this reviving time or spiritual reign of
ChristF19The Targum interprets these years of the time in which God
will renew the world. . The words may to good purpose be applied to the work of
grace in the hearts of true believers in Christ
which is the Lord's work
and
his only; not men
not ministers
not angels
but Jehovah only is the author
and finisher of it. This sometimes seems as it were to be dead
when the graces
of the Spirit are not in exercise; when saints are in dead and lifeless frames
of soul; when they are backward to spiritual and religious exercises; when the
world
and the things of it
have got power over them
and they are unconcerned
for the things of Christ
the honour of his name
and the good of their own
souls; when they are under the power of some sin
and are carried captive by
it
as was the case of David
Peter
and others: now this work is revived
when
the graces of the Spirit are called forth again into lively exercise; when the
affections go out strongly after divine objects and things; when the thoughts
of the mind
and the meditations of the heart
are on spiritual subjects; when
the talk and conversation turns chiefly on things of a religious and heavenly
nature; when there is a forwardness to spiritual exercises
a stirring up of
themselves and others to them
and a continuance in them; when there is a
visible growing in grace
and a fruitfulness in every good work: this is to be
prayed for
and is from the Lord; and is owing to his setting his hand a second
time to the work; to his being as the dew to his people; to Christ the sun of
righteousness arising on them
with healing in his wings; and to the south wind
of the Spirit blowing upon them
and causing their spices to flow out; and this
is desirable in the midst of their years
before the years come on in which
they have no pleasure
or before they go hence
and be no more:
in the midst of the years make known; which
Cocceius and Van Till restrain to the notification of Christ's resurrection
from the dead by the ministry of the Gospel
for the benefit of the Lord's
people
both Jews and Gentiles; as being a matter of great consequence to them
and for the confirmation of the Christian religion
as it undoubtedly was: but
it seems better to understand it in a more general sense
that God would make
known more of himself
as the covenant God and Father of his people
of his
mind and will
of his love
grace
and mercy in Christ; that he would make
known more of Christ
of his person
offices
and grace; that he would make
known more clearly the work of his Spirit and grace upon their hearts
and
display his power
and the efficacy of his grace
in reviving it
and carrying
it on; that he would make known more largely his covenant and promises
his
truth and faithfulness in the performance of them; that he would grant a larger
measure of knowledge of all divine things of the Gospel
and the truths of it;
such as is promised
and is expected will be in the latter day
when the earth
shall be everywhere filled with the knowledge of the Lord
Habakkuk 2:14
in wrath remember mercy; the above interpreters
refer this to the time of God's wrath and vengeance upon the Jewish nation for
their rejection of the Messiah; and which the prophet does not pray might be
averted
but that mercy might be remembered to his own people among them
as
was; who had the Gospel first preached to them
and were called by grace and
saved; and who had an opportunity given them of escaping from Jerusalem
before
the destruction of that city: but it may be more agreeable to interpret this of
the state of the churches of Christ and true believers; who
when under
affliction and distress
or in temptation and desertion
are ready to conclude
that God is dealing with them in wrath; and whom the prophet personates
and by
him they are taught to pray
that at such seasons God would remember his
covenant
his promises
his lovingkindness and tender mercies
the favour he
bears to his own people
and smile on them again
and comfort their souls.
Habakkuk 3:3 3 God
came from Teman
The Holy One from Mount Paran. Selah His glory covered the heavens
And the earth was full of His praise.
YLT
3God from Teman doth come
The Holy One from mount Paran. Pause! Covered the heavens hath His majesty
And
His praise hath filled the earth.
God came from Teman
.... Or
"may God
come from Teman"F20יבוא
"veniet"
so some in Calvin
Van Till. ; since it is part of the
prayer of Habakkuk: or
as "from Teman"F21מתימן "sicuti olim ex Theman"
Van Till. ; as he
of old came from thence
a city in the land of Edom
Jeremiah 49:7 it
was five miles from Petra
in Idumea
where was Mount Seir
from whence the
Lord arose
and shone forth from Mount Paran
at the giving of the law
Deuteronomy 33:2 to
which the allusion is here. So the Targum
"at
the giving of the law to his people
God was revealed from the south;'
for
so Teman signifies. The prophet
to encourage his own faith
and the faith of
others
takes notice
in this and the following verses
of the instances of the
grace
goodness
and power of God to his people Israel
in appearing to them at
Mount Sinai
going before them in the wilderness
destroying their enemies
casting them out before them
and introducing them into the land of Canaan
and
settling them there; suggesting
that he that had done these great and
wonderful things would support and maintain
carry on and promote
his own
kingdom and interest in the world; in order to which the prophet prays to God
the Father for the coming of his Son
either in the flesh
that the incarnate
God would appear in the world
and set up his kingdom in it; or
in prayer
he
prophesies of it
and expresses his faith in it: "God cometh from the
south"; or
"he shall come"F23Venit
Grotius;
"veniet"
Pagninus
Montanus
Calvin
Gussetius.
as it may be
rendered: he knew
from the prophecy of Micah
that he that was to be ruler in
Israel was to come from Bethlehem
Micah 5:2 which lay
to the south of Jerusalem; and from hence he expected him
and believed he
would come
and prayed for it as being most desirable and welcome: or else this
respects the coming of the Messiah
in the ministration of the word to Jews and
Gentiles
after his resurrection from the dead
and ascension to heaven
and
the pouring forth of his Spirit on the day of Pentecost; that as the Lord came
from the places here mentioned
when he gave the law on Mount Sinai
so he
would send forth his Gospel out of Zion and Jerusalem
and go forth himself
along with it
riding in his glory
and in his majesty
conquering and to
conquer; causing his ministers to triumph in him
and by them subdue multitudes
of souls to him
both in Judea
and in the Gentile world
whereby his kingdom
might appear in it:
and the Holy One from Mount Paran; or
"even the Holy
One"F24וקדוש. ; that came or shined
forth "from Mount Paran" formerly; for it was Christ then that
appeared on Mount Sinai
and gave to Moses the lively oracles of God; see Psalm 68:17 he
as
he is truly God
God manifest in the flesh
"Immanuel"
God with us;
so he is the holy One of God
infinitely and essentially holy
as a divine
Person; and holy
and harmless
and without sin in his human nature and life;
and is the sanctifier and sanctification of his people. Mount Paran was
situated to the south of the land of Canaan
as well as Teman
which so
signifies
as before observed. It is called by Ptolemy
Pomponius Mela
and
others
Strobilus
from its likeness to a pineapple. It had its name from the
city Paran
which lay between Egypt and ArabiaF25Hiller. Onomastic.
p. 585
908. ; see 1 Kings 11:18 which
Jerom saysF26De locis Hebr. fol. 91. F. G. was three days' journey
from Aila to the east; mention is made of Ail
or Elparan in Genesis 14:6 near
to which was the wilderness of Paran
frequently spoken of in Scripture
Genesis 21:21 the
same which JosephusF1De Bello Jud. l. 4. c. 9. sect. 4. calls the
valley or plain of Pharan
where Simon of Gerasa made caves and dens
and hid
the treasure he plundered from the people: according to AdrichomiusF2Theatrum
Terrae Sanctae
p. 116.
it was a most dreadful barren desert
where nothing
grew
or was to be had
through which the children of Israel journeyed; and was
sometimes taken for the first part of the desert of Arabia
near Mount Sinai
and sometimes for the last part of it
towards the land of promise; sometimes
it was called the desert of Sin
and sometimes the desert of Sinai
from that mountain;
but its most general name was that of Paran
and contained eleven days' journey
from Mount Sinai to Kadeshbarnea. Mount Paran (he saysF3Ibid. p.
123. ) is thick and shady
near to Mount Sinai
and even
"contiguous"
as it should seem to be from Deuteronomy 33:2 to
which the reference is here. So HillerusF4Ut supra
(Hiller.
Onomastic.) p. 431
477
908. interprets it
"full of boughs"
or
"branches"; or else he would have it to signify "the corner of
Aran"
the son of Dishan
a son of Seir the Horite
who inhabited this
country; see Genesis 36:20 and
both Teman and Paran being to the south
may point to the place of the
Redeemer
by whom the great work was to be done
referred unto. Jerom says he
heard a Hebrew man discourse on this passage
thus
"that
Bethlehem lies to the south
where the Lord and Saviour was born: and that he
it is of whom it is here said
"the Lord shall come from the south";
that is
shall be born in Bethlehem
and thence arise; and because he who is
born in Bethlehem formerly gave the law on Mount Sinai
he is "the Holy
One" that came from "Mount Paran"; seeing Paran is a place near
to Mount Sinai; and the word "Selah" signifies "always";
and the sense is
he who is born in Bethlehem
and who on Mount Sinai
that is
on Mount Paran
gave the law
always is the author and giver of all blessings
past
present
and to come.'
The
word
Selah stands here in the middle of the verse. It is interpreted
by
several of the Jewish writers
"for ever"
as by the aforementioned
Hebrew; and by others as an affirmation
and render it
"verily
truly"
as answering to "Amen". Some understand it as a pause or
full stop
denoting attention to something said that is remarkable; and others
take it to be a note
directing the singer to the elevation of his voice
where
it stands; and so it is no other than a musical note; hence the Septuagint
render it διαψαλμα. A very learned
manF5Paschii Dissertatio de Selah
p. 670. in Thesaur. Theolog.
Philolog. par. 1. has wrote a dissertation upon it
showing that it is one of
the names of God; and used differently
as the sense requires
either in the
vocative case
as "Selah"
that is
O God; or in the other cases
of
God
to God
&c.:
his glory covered the heavens; that is
the glory of
God
the Holy One
when he came
or should come: this was true of him when he
descended on Mount Sinai
and his glory abode upon it; and the sight of his
glory was like devouring fire; and the elders saw the God of Israel
under
whose feet was as a paved work of sapphire
and as the body of heaven in its
clearness; yea
so great as to make the light and glory of the celestial bodies
useless
even to cover and hide the shining of them; see Exodus 24:10 and
may respect the glorious appearances at the birth of Christ
when the heavenly
host descended
and sung Glory to God in the highest
and when the glory of the
Lord shone round about the shepherds
Luke 2:9 and at his
baptism
when the heavens were opened
the Father's voice was heard
and the
Spirit descended on Christ
as a dove; and at his transfiguration
when his
face shone as the sun; and Moses and Elias appeared in glorious forms
and a
bright cloud overshadowed them
and a voice was heard from the excellent Glory
Matthew 3:16 or
rather it may be
this may respect Christ as the brightness of his Father's
glory
and the glory of God in the face of Christ
as set forth in the light of
the glorious Gospel of Christ
when carried throughout the world by his
apostles; whereby his glory was so spread in it
that the heavens were covered
with it
and declared it; yea
it was set above the heavens
and the name of
the Lord became excellent in all the earth
as follows; see Psalm 19:1
and the earth was full of his praise; with the
words of his praise
as the Targum; so the fame of the mighty things done by
the Lord in Egypt
at the Red sea
and in the wilderness
for his people
reached the nations of the world
and especially those of the land of Canaan
and struck them with awe and dread
Joshua 2:9 and the
fame of Christ
his miracles and doctrines
went through the land of Israel
and all Syria; and multitudes glorified God
and praised him for what was done
by him
Matthew 4:23 and
more especially the earth was filled with his glory and praise when his Gospel
was carried into all the parts of it by his apostles; which occasioned universal
joy to all sensible sinners
and filled their hearts and mouths with praise to
God for such a Saviour
and for such blessings of grace and good things that
came by him: or
"the earth was full of his light"F6תהלתו מלאה הארץ
"et lux ejus implevit terram"
Junius & Tremellius; "et
splendoris
vel fulgoris ejus plena terra"
Vatablus
Drusius; so
Kimchi
Ben Melech
and R. Sol. Urbin. Ohel Moed
fol. 3. 1. ; of the light of
his Gospel
and of the knowledge of himself by it.
Habakkuk 3:4 4 His
brightness was like the light; He had rays flashing from His hand
And
there His power was hidden.
YLT
4And the brightness is as
the light
He hath rays out of His hand
And there -- the hiding of His
strength.
And his brightness was as the light
.... Of fire
of devouring fire on the top of the mount
to which the sight of his glory was
like
Exodus 24:16 to
which Kimchi refers it. Aben Ezra thinks the pillar of fire is intended
in
which the Lord went before his people in the wilderness
Exodus 13:21 or as
the light and splendour of Bereshith
as the Targum
of that primogenital light
which was produced on the first day of the creation; or as the light of the
seven days of the creation
as Jarchi; see Isaiah 30:26 or
rather as the light of the sun shining in its full strength
Christ being the
light of the world
and the sun of righteousness; and so may describe him as
the brightness of his Father's glory; or his glory
as the only begotten of the
Father
seen by his own disciples in the days of his flesh
shining through his
works and miracles; or as exhibited in the light of his glorious Gospel
which
is the great light that shined on men; and in and by which they that sat in
darkness saw light
and who were darkness itself were made light in the Lord:
what a glory
lustre
brightness
and light
did the Gospel spread in the world
at the first publication of it!
he had horns coming out of his hand; which the Jewish
interpreters understand of Moses having horns or beams of light and glory from
the hand and power of God
when he conversed with him on the mount
and the
skin of his face shone
where the same word is used as here
Exodus 34:29 though
some of them interpret it of the two tables of the law
which came from the
hand of the Lord
edged with glory and brightness
and looked like fire; hence
called a "fiery law"
Deuteronomy 33:2.
The words may be rendered
as in the margin
"he had beams" coming
"out of his side"F7קרנים מידו לו "e lateribus
utrinque emicabant cornua"
i. e. "radii"
Drusius. ; and be
understood of Christ
who has beams and rays of glory on all sides of him
all
around him; he is all gloryF8So R. Joseph Albo interprets them of
sparks of spiritual light
which come from God himself
and not another. Vid.
Sepher Ikkarim
l. 2. c. 29. ; he is crowned with glory and honour
and highly
exalted at his Father's right hand
above all principalities and powers: and
"horns" being an emblem of power and might
authority and dominion
the phrase may denote that power and authority in heaven and in earth are given
to him as Mediator
and exercised by him. Van Till observes
that the word
"horn" is a military term
and is used for the wings of armies
the
right and left; and as Christ is here described as a General of an army
marching forth in a warlike manner; these may denote the armies or companies
under him
at his hand
and under his command
accoutred
and ready to obey his
orders; and particularly may have respect to the division made among the
apostles
whom he sent forth to subdue men to him; committing the Gospel of the
circumcision to Peter
and of the uncircumcision to Paul
Galatians 2:7 whose
ministrations were made successful to the pulling down of the strong holds of
sin and Satan
and reducing many to the obedience of Christ:
and there was the hiding of his power; that is
in
his hand; there his power
which before was hidden
was made manifest; and yet
so little displayed
in comparison of what it is in itself
that it may be
rather said to be hid than revealed; or there
in his hand
lies his power
with which he hides and covers his people in the day of battle; especially his
ministering servants
whom he holds in his right hand
and preserves them
amidst a thousand dangers and difficulties
and keeps them for further
usefulness; see Acts 18:10. The
Targum is
"sparks
went out from the chariot of his glory; there he revealed his majesty
which
was hid from the children of men
with sublime power.'
Aben
Ezra thinks the ark is meant by "the hiding of his power"
called
"the ark of his strength"
Psalm 132:8.
Habakkuk 3:5 5 Before
Him went pestilence
And fever followed at His feet.
YLT
5Before Him goeth
pestilence
And a burning flame goeth forth at His feet.
Before him went the pestilence
.... Either in the land
of Egypt
when he marched through that
and slew all their firstborn
Psalm 78:50 or
rather which he sent before him
and Israel his people among the nations of the
land of Canaan
with other diseases and judgments
and destroyed them to make
way for his people
which may be here alluded to
Exodus 23:27 and
may point at the judgments of God
and those pestilential diseases which seized
upon the persecutors of the Christians
both among the Jews
as Herod
Acts 12:23 and
among the Gentiles
as many of the Roman emperors
who died violent and
grievous deaths; and particularly it may regard the pestilence
famine
and
other sore judgments preceding the destruction of Jerusalem
and the
inhabitants of it
for their rejection and crucifixion of the Messiah:
and burning coals went forth at his feet; which some
understand of hailstones mingled with fire
to which the allusion may be
being
one of the plagues of Egypt
Exodus 9:23. Some
interpret it of hot diseases
burning fevers
so Kimchi; which are at the
command of God
and sent forth by him when he pleases
to do his will. The
ancient fathers expound all this of the destruction of death
and the devil
and his principalities
by Christ upon the cross; and the Targum is
"from
before him was sent forth the angel of death
and his word went forth in a
flame of fire;'
but
this seems to have respect to the burning of the city and temple of Jerusalem
which was done by the Romans as instruments
but according to the direction
order
and will of Christ
Matthew 22:7 see Psalm 18:12.
Habakkuk 3:6 6 He
stood and measured the earth; He looked and startled the nations. And the
everlasting mountains were scattered
The perpetual hills bowed. His ways are
everlasting.
YLT
6He 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.
He stood and measured the earth
.... This alludes to the
ark of the Lord
the symbol of his presence
standing and abiding at Gilgal for
the space of fourteen years
while the land of Canaan was subdued by Joshua; and
then measured out by him
and divided by lot
as an inheritance to the children
of Israel
according to the direction and appointment of the Lord
Joshua 13:1 &c.:
here it may have respect to the mission of the apostles into the various parts
of the world
and the distribution of it among them; some being sent into one
part
and some into another
called their particular line and measure
2 Corinthians 10:14
some into India
others into Ethiopia; some into Asia
and others into Europe;
by which means the Gospel was preached everywhere
and great part of the world
became Christians:
he beheld
and drove asunder the nations; with a look
of his he made them give way; he drove the Canaanites out of the land
and
separated them from one another
and scattered them about
to make room for his
people Israel
Psalm 78:55
and the everlasting mountains were scattered; or
"were broken"F9יתפצצו
"contriti sunt"
Pagninus
Montanus; so R. Sol. Urbin. Ohel Moed
fol. 95. 1. :
the perpetual hills did bow; the mountains and hills
that were from the beginning of the creation
that were settled upon their
bases
and never moved
now trembled
shook
and bowed
as Sinai and others
did
at the presence of the God of Israel; see Judges 5:5 or
rather
figuratively
these may design the kingdoms and states
kings and
princes
greater and lesser
belonging to the land of Canaan
which were
shaken
moved
and taken by the Israelites
and brought into subjection to
them; and in like manner kings and kingdoms
comparable to mountains and hills
through the preaching of the Gospel
and the power of Christ attending it
were
brought to yield unto him
at the downfall of Paganism in the Roman empire:
this is signified by every mountain and island being moved out of their places
and kings and great men calling to the rocks and mountains to fall on them
and
hide them from the wrath of the Lamb
Revelation 6:14
his ways are everlasting; and what he has done in
ages past he can do again; his power
his wisdom
and his grace
are
unchangeably the same; and all he does in time
every step he takes
is
according to his counsels
purposes
and decrees in eternity
which infallibly
come to pass; nor can he be hindered and frustrated in the execution of them;
as he has begun
he will go on; as he has set up his kingdom in the world
he
will support and maintain it; and though there are many obstructions and
remoras in the way of it
he will go on
and remove them
until he has
thoroughly established it
and brought it to its highest glory
which he has
designed; all mountains and hills are nothing before him; he can soon make them
a plain; see Revelation 11:15
or
"the ways of the worldF11הליכות עולם "itinera mundi"
Vatablus
Tigurine version.
are his"; the world is under his government
and all things in it subject
to his providence; he can rule and overrule all things for his own glory
and
the good of his interest
and he will do it; everything is subject to his
control
and under his direction; not a step can be taken without his will.
This the prophet observes along with the above things
to encourage the faith
and expectation of the saints
that the work of the Lord will be revived
and
his kingdom and interest promoted and established in the world; though there
may
and will
be many difficulties and distresses previous to it.
Habakkuk 3:7 7 I
saw the tents of Cushan in affliction; The curtains of the land of Midian
trembled.
YLT
7Under sorrow I have seen
tents of Cushan
Tremble do curtains of the land of Midian.
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 curtains of Midian" in the next clause
tents being made of
curtains
and the Ethiopians and Midianites the same people; so the daughter of
the priest of Midian
whom Moses married
is called an Ethiopian woman
Exodus 2:21. This
seems to have respect to that panic which seized the neighbouring nations by
whom the Israelites passed
as well as the Canaanites
into whose land they were
marching
when they heard what wonderful things were done for them in Egypt
at
the Red sea
and in the wilderness
which was predicted by Moses in Exodus 15:14 and
not only fulfilled in the Canaanites
as appears from what Rahab says
Joshua 2:9 but
particularly in the Moabites and Midianites
who sent to each other
and
consulted together against Israel; and
by the advice of Balaam
found ways and
means to draw them into fornication
and so to idolatry; for which the
Israelites having suffered
were stirred up to avenge themselves on them
and
slew five of their kings
and a great multitude of their people; and so the
words may be rendered
"for iniquity"F12תחת און "propter
iniquitatem"
V. L. Calvin
Tigurine version. ; and the word is often used
for idolatry; that is
for the sin they drew the Israelites into
they were
brought into trembling and great distress
which the prophet saw
perceived
and understood by reading the history of those times; see Numbers 22:3 though
the Jewish commentators
and others
generally refer this to the case of
Chushanrishathaim king of Mesopotamia
who carried Israel into captivity
from
whence they were delivered by Othniel
who prevailed against Cushan
and into
whose hands he fell; and so then he and his people were seen in affliction
Judges 3:7 but
Cushan here is not the name of a man
but of a country: and whereas it follows
the curtains of the land of Midian did tremble; this is
thought to refer to the times of Gideon
when the Midianites were overcome by
him with three hundred men
and in their fright fell upon and destroyed each
other; signified by a barley cake tumbling into the host of Midian
and
overturning a tent
as represented in a dream to one of Gideon's men
Judges 7:13 but the
former reference seems best; and it should be observed
that Cush or Ethiopia
and Midian
were parts of Arabia; for not only the Arabians are said to be near
the Ethiopians
or at the hand of the Cushites
2 Chronicles 21:16
but Sinai
a part of Horeb
where Moses fed the flock of his father-in-law
the
priest of Midian
is expressly said to be in Arabia; compare Exodus 3:1 and with
those Arabians called Scenitae
from their dwelling in tents
agree the
characters in the text: now the people inhabiting those places
the prophet
foresaw by a spirit of prophecy "under vanity"F13"Subjecta
vanitati"
Heb.; "sub vanitate"
Piscator
Cocceius
Van Till.
as it may be rendered; that is
"subject" to it
as the whole Gentile
world was
Romans 8:20 or
under the power of idolatry; but it was foretold that these should be converted
in Gospel times
Psalm 68:31 which
was brought about
partly by the Apostles Matthew and Matthias
said to be sent
into Ethiopia; and partly by the Ethiopian eunuch
converted and baptized by
Philip
who doubtless was the means of spreading the Gospel in his own country
when returned to it
Acts 8:27 and
chiefly by the Apostle Paul
who went into Arabia
and preached there
quickly
after his conversion; and here were churches in the first times of
Christianity; See Gill on Galatians 1:17 and
at this time Cushan or Ethiopia was in affliction; and the Midianites trembled
such of them to whom the word came in power
and they were made sensible of
their danger and misery
as the apostle did
the instrument of their
conversion
Acts 9:6 once more
as an Ethiopian is an emblem of a man in a state of nature
and describes very
aptly wicked and profligate persons
apostates from religion
and such as are
persecutors of good men
Jeremiah 13:23 it
may design such here; and be expressive of their distress and trouble
the fear
and dread they would be seized with on seeing Christianity prevail
and
Paganism falling in the Roman empire; which distress and trembling are in a
very lively manner set forth in Revelation 6:15.
Habakkuk 3:8 8 O Lord
were You displeased with the rivers
Was Your anger
against the rivers
Was Your wrath against the sea
That You rode on
Your horses
Your chariots of salvation?
YLT
8Against rivers hath Jehovah
been wroth? Against rivers [is] Thine anger? Against the sea [is] Thy wrath?
For Thou dost ride on Thy horses -- Thy chariots of salvation?
Was the Lord displeased against the rivers? was thine anger
against the rivers?.... Referring
as is commonly thought
either to the rivers in
Egypt turned into blood
which was one of the plagues of that land
Exodus 7:20 when
the resentment of the Lord was not so much against them as against the
Egyptians; and as a punishment of them for drowning the infants of the
Israelites in them
and in order to obtain the dismissal of his people from
that land: or else to the river Jordan
called "rivers"
because of
the largeness of it
and the abundance of water in it; against which the Lord
was not angry
when he divided the waters of it
which was done only to make a
passage through it for his people into the land of Canaan
Joshua 3:16
was thy wrath against the
sea
that thou didst ride upon thine horses and thy chariots of
salvation? the Red sea
when a strong east wind was sent
and divided the
waters of it
which was no mark of displeasure against that; but for the
benefit of the people of Israel
that they might pass through it as on dry
land; and for the destruction of Pharaoh and his hosts
who
entering into it
with his horses and chariots
were drowned; the Lord coming forth against him
riding on his horses and chariots
the pillar of fire and cloud
by which he
defended Israel
and through which he looked
and discomfited the host of the
Egyptians
and wrought salvation for his people; see Exodus 14:19 with
which compare Psalm 114:3. The
clouds are the chariots of the Lord
Psalm 104:3 so
angels
who are sometimes signified by horses and chariots
Psalm 18:10 Zechariah 1:8 and
here they may design the angels of Michael
or Christ
Revelation 12:7 the
Christian emperors
Constantine and Theodosius
whom the Lord raised up
and
made use of as instruments to demolish Paganism
establish Christianity
and
deliver and save his people from their persecutors
who came in like a flood
upon them; and who
for their number and force
were comparable to rivers
yea
to the sea; and upon whom the Lord showed some manifest tokens of his wrath and
displeasure; so people
tongues
and nations
are compared to many waters
Revelation 17:15
and monarchs and their armies
Isaiah 8:7 and the
Targum here interprets the rivers of kings and their armies: and it may be
observed that some parts of the Roman empire are signified by the sea
and
rivers and fountains of waters
on which the blowing of the second and third
trumpets brought desolation; as the antichristian states are described by the
same
on which the second and third vials of God's wrath will be poured
when
he will indeed be displeased and angry with the rivers and the sea
figuratively understood
Revelation 8:8.
Habakkuk 3:9 9 Your
bow was made quite ready; Oaths were sworn over Your arrows.[b] Selah You divided the earth with rivers.
YLT
9Utterly naked Thou dost
make Thy bow
Sworn are the tribes -- saying
`Pause!' [With] rivers Thou dost
cleave the earth.
Thy bow was made quite naked
.... It was took out of
its case
and arrows out of their quiver
and these made use of against the
enemies of his people: this is put for all weapons of war; the sword was
unsheathed
and all military weapons employed
and the power of the Lord was
exerted; or
as the Targum
"the
Lord was revealed in his power;'
fighting
the battles of his people
as in the times of Joshua:
according to the oaths
of the tribes
even thy word. Selah. That is
to fulfil his
word of promise
to which he had annexed his oaths
he at several times swore
to Abraham
Isaac
and Jacob
and to the fathers of the Israelites
that he
would put them in possession of the land of Canaan; and which being worthy of
notice
and to be remarked
the word "Selah" is added. So the Targum
"in
revealing thou art revealed in thy power
because of thy covenant which thy
word made with the tribes for ever.'
The
"bow" here is an emblem of the Gospel
with which Christ the Captain
of our salvation
the antitype of Joshua
went forth
more especially in the
first ages of Christianity
conquering and to conquer
Revelation 6:2. The
arrows of this bow are the doctrines of the Gospel
which are sharp in the
heart of Christ's enemies
his elect; who are so in a state of nature
whereby
they are brought into subjection to him
Psalm 45:5 and
hereby the promises of God confirmed by his oaths are accomplished
that the
spiritual seed of Christ shall endure for ever; or he shall never want a seed
to serve him
Psalm 89:35
Thou didst cleave the earth with rivers; which is
generally supposed to allude to the smiting of the rock
from whence waters
gushed out
and ran in dry places like a river; for which channels or canals
were made in the earth
in which they flowed and followed the Israelites
wherever they went
and supplied man and beast with water. So the Targum
"for
thou didst break strong rocks
rivers came forth overflowing the earth;'
see
Psalm 105:41 but
this seems to be going back in the history; rather therefore this refers to the
rivers formed in the land of Canaan
whereby it became fertile; hence it is
called a land of brooks of water
of fountains and depths
that spring out of
valleys and hills
Deuteronomy 8:7.
This may respect
in futurity
either the provisions of grace
and the large
abundance of the blessings of it
made for the supply and satisfaction of the
children of God in times of distress and difficulty
Isaiah 41:17 or
that help and assistance against
protection and deliverance from
the flood of
persecution
cast out after the church by Satan
in order to overwhelm her
by
the earth opening its mouth
and swallowing up the flood
Revelation 12:15.
Habakkuk 3:10 10 The
mountains saw You and trembled; The overflowing of the water passed by. The
deep uttered its voice
And lifted its hands on high.
YLT
10Seen thee -- pained are
mountains
An inundation of waters hath passed over
Given forth hath the deep
its voice
High its hands it hath lifted up.
The mountains saw thee
and they trembled
.... At the
power and presence of God
as Sinai of old; See Gill on Habakkuk 3:6 by
which are signified mighty people and nations
kings and great men
struck with
terror at the amazing providence of God in the world
on the behalf of his own
people
and against their enemies; see Revelation 6:14
the overflowing of the water passed by; which is
usually referred to the overflowing of the river Jordan at the time of the
passage of the Israelites through it
when the waters above stood and rose up
as a heap
and those below failed
and were cut off
and passed away into the
salt sea
Joshua 3:15 but
perhaps it may refer to the times of David
when he conquered all his enemies
round about
who were like an overflowing flood; but now passed away
particularly the Philistines
who had always been very troublesome to Israel
but now were overcome by David at Baalperazim; where the Lord
on the contrary
broke forth upon his enemies as the breach of waters
from whence the place had
its name
2 Samuel 5:20 and
as this respects time that was then to come
when this prayer was made
it may
regard the flood of persecution
which ceased in Constantine's time
when
Paganism was abolished
and Christianity established; concerning which it might
be said
"the winter is past
the rain is over and gone"
Song of Solomon 2:11
and the wordF14זרם "nimbus"
Tigurine version; "impetus"
Munster; "imber aquosus"
Cocceius
Van Till; "inundatio aquarum"
Burkius. here used signifies
a large shower of rain
causing an inundation
a storm
a tempest; and so fitly
expresses the violence of persecution
now at an end:
the deep uttered his voice
and lifted up hands on high; language very
poetical
exceeding striking
very beautiful and elegant. It is generally
understood of the deep waters of the Red sea
or of Jordan
or both
when
divided for the Israelites to pass through; at which time
when they rose up
they made a great noise
and stood on a heap; and so the phrases are expressive
of the roaring and raging of them as they rose up
which was as if they had
spoken; and of the position in which they were
standing up on high
as if they
had hands
and these lifted up: but rather they figuratively refer to the
mighty nations conquered by David
who asked favour and mercy of him
and
signified their subjection to him; and
having respect to times to come
may
denote the subjection of the multitude of people and nations in the Roman
empire to Christ
when heathenism was abolished in it; and the joy and
rejoicing of Christians upon it
and the ceasing of persecution in it
even
high and low
rich and poor
all ranks and degrees of men; height and depth
men in high or low circumstances
signified by the depth uttering his voice
and the height lifting up its hands
in token of praise and thankfulness; for
so the latter clause may be rendered
"the height lifted up his
hands"F15רום ידיהו
נשא "altitudo manum suam sublevavit"
Munster; "tudo manus suas tulit"
Burkius. ; and answers to the deep
in the preceding clause; agreeable to this sense is Jarchi's note
""the
deep uttered his voice": the inhabitants of the earth praised him;
"the height lifted up his hands"; the host of heaven confessed unto
him;'
every
creature in heaven
on the earth
and under the earth
and in the sea
ascribed
blessing
honour
glory
and power
to the Lord on this occasion
Revelation 5:13.
The Targum is
"the
powers on high stood wondering;'
amazed
at what was done
and lifted up their hands with astonishment.
Habakkuk 3:11 11 The
sun and moon stood still in their habitation; At the light of Your arrows they
went
At the shining of Your glittering spear.
YLT
11Sun -- moon -- hath stood
-- a habitation
At the light thine arrows go on
At the brightness
the
glittering of thy spear.
The sun and moon stood still in their habitation
.... This is
generally thought to refer to the miracle in the times of Joshua
Joshua 10:12 but a
different word is there used
especially of the standing still of the sun; nor
are the sun and moon said there to stand in their habitation; nor will the
series of the history of times past
or the thread of prophecy of things to
come
admit of this reference; nor do the words express the clear shining of
the sun and moon at their standing still
but the reverse; for the phrase
"in their habitation"
may be rendered
"within their tent"F16זבלה "intra habitaculum"
Cocceius
Van Till
"vel in tugurio"
ib.
or pavilion; See Gill on Psalm 19:4; which
is no other than their being encompassed and covered with clouds; which is just
such a pavilion as God is said to be in
when "darkness was his secret
place; his pavilion round about him dark waters and thick clouds of the
skies"
Psalm 18:11 and so
is expressive of the dark times of antichrist
which followed
when the Pagan
persecutions were over
Christianity supported by secular powers
and the
Christian churches raised to the height of riches and honour; and then the man
of sin showed himself
the pope of Rome took upon him the title of universal
bishop
and introduced false doctrines
strange worship
and bad discipline
into the church
and obscured the glorious light of it; and Mahomet also arose
with his locusts
the Saracens
out of the bottomless pit opened
from whence
came a smoke which darkened the sun and air
Revelation 9:1
at the light of thine arrows they went
and at the shining
of thy glittering spear; the commonly received sense of the words is
either at the light
and shining of the sun and moon
when they stood still in Joshua's time; the
arrows of the Almighty
and the lightning of his spear
that is
hailstones
mingled with fire
and thunder
and lightning
which the heathens call
Jupiter's arrows; these steered their course
being directed against the
enemies of the Lord's people
and fought for them
Joshua 10:10 or at
the light of these
which looked very bright and dazzling through the rays of
the sun upon them
the Israelites marched against their enemies
and avenged
themselves on them: but these bright arrows and glittering spear
and the light
and shining of them
seem to design no other than the weapons of the Christian
ministry or warfare; the Gospel
and the doctrines of it; the light of which
broke forth at the Reformation
the same that is meant by the "morning
star"
Revelation 2:28
irradiated by which
the ministers of it especially went forth with courage
against their antichristian enemies
and prevailed
and spread the Gospel in
many countries. It may be rendered as a petition
"let them walk at the
light"F17יהלכו "ambulent ad
lucem"
&c. Van Till.
&c.; a prayer of faith that it might be
and which is a prophecy that it would be.
Habakkuk 3:12 12 You
marched through the land in indignation; You trampled the nations in anger.
YLT
12In indignation Thou dost
tread earth
In anger Thou dost thresh nations.
Thou didst march through the land with indignation
.... Not the
land of Canaan
fighting against the inhabitants of it
dispossessing them to
make room for the Israelites
whatever allusion may be to it; but the
antichristian land
the whole Romish jurisdiction
and all the states of it
through which the Lord will march in wrath and fury
when he pours out the
vials of it upon them; or this is desired
and prayed for; for it may be
rendered
"do thou march through the land"F18תצעד "progredlaris"
Van Till.
&c.;
foreseeing and believing that he would:
thou didst thresh the heathen in anger; or
"do
thou thresh"F19תדוש
"tritures"
Van Till.
&c.; these are the Papists
called
heathens and Gentiles in Scripture
because of the heathenish customs and
practices they have introduced into the Christian religion
Psalm 10:16 these
are the nations that will be gathered together like sheaves of grain on a floor
to be threshed; and when Zion the church of Christ
and Christian princes
will
be called upon to arise
and thresh them; and the Lord by them will do it
namely
separate his own people from them
which are like wheat
and utterly
destroy them
as chaff and stubble
Micah 4:12.
Habakkuk 3:13 13 You
went forth for the salvation of Your people
For salvation with Your Anointed. You
struck the head from the house of the wicked
By laying bare from foundation to
neck. Selah
YLT
13Thou hast gone forth for
the salvation of Thy people
For salvation with Thine anointed
Thou hast
smitten the head of the house of the wicked
Laying bare the foundation unto
the neck. Pause!
Thou wentest forth for the salvation of that people
even
for salvation with thine anointed
.... Or
"thy
Messiah"; which Kimchi and Ben Melech interpret of Messiah the son of
David; and read and give the sense of the words thus
"as
thou wentest forth for the salvation of thy people
by bringing them into the
land of Canaan
so do thou go forth for salvation with thy Messiah.'
God
of old went forth in his power and providence for the salvation of his people
whom he chose above all people to be his special and peculiar people; making
use of Moses and Aaron in bringing them out of Egypt
and leading them through
the wilderness
and of Joshua to introduce them
and settle them in the land of
Canaan; who were all types of Christ in the salvation of the chosen people.
Joshua particularly was a type of Jesus; they agree in their name
which
signifies a Saviour the salvation of God
or God the salvation; and in their
character
office
and usefulness to the people of God
Jesus is the Lord's
"anointed"; anointed with the Holy Ghost
the oil of gladness
above
his fellows
which he received without measure; anointed to the office of
Prophet
Priest
and King; and from whom his people receive the unction
and
are denominated Christians
or anointed ones: and the "people" of
God
for whose salvation he went forth with him
are not all mankind
who are
not all saved; nor the people of the Jews only
or all of them; but a peculiar
people
out of Jews and Gentiles
loved with a special love; chosen to
salvation
secured in the covenant of grace
and given to Christ as his portion
and people
and so saved by him
Matthew 1:21. The "salvation"
of them is a spiritual one
a salvation from all their sins; from the power and
dominion
pollution and guilt
the damning power of them
and at last from the
very being of them; as well as from Satan
the law
death
hell
and wrath to
come: it is perfect and complete
and endures for ever. Jehovah the Father
"went forth" with Christ his Son for this salvation
in his purposes
and decrees concerning it; in his council and covenant relating to it; in the
mission of him into this world to effect it; and by helping and assisting him
in it
as man and Mediator. The words may be rendered
"thou wentest
forth"; or
"thou goest forth"; thou wilt do so; and mayest thou
do so
"to save thy people
to save thy anointed"F20לישע עמך לישע
את משיחך "ad salutem
populi tui
ad servandum unctum tuum"
De Dieu. ; and so respect not the
salvation of Israel by Moses or Joshua; nor the spiritual and eternal salvation
of God's elect by the Messiah; but the salvation of the Lord's people from
mystical Babylon
from the oppression and tyranny of antichrist
and from all
his false doctrines
superstition
and idolatry
and ruin by them; and
particularly the salvation of the two witnesses
the two olive trees
the two
anointed ones that stand before the Lord of the whole earth; the singular being
put for the plural
"anointed" for "anointed ones"; and so
the Alexandrian copy of the Septuagint version
and the Arabic version
render
it
"thy Christs"
or "thy anointed ones"; now this will be
done when the Lord shall go forth in his power and providence
and quicken and
raise their dead bodies
when they have lain three days and a half
and shall
cause them to ascend to heaven in the sight of their enemies; see Zechariah 4:14
thou woundedst the head out of the house of the wicked; not the
princes of the families of the land of Canaan
as some; nor the first born of
Pharaoh's family in Egypt
or him and his host at the Red sea
as
others; nor
Goliath of Gath
smitten by David
as Burkius; nor Satan and his principalities
and powers by Christ on the cross; but antichrist the man of sin
that wicked
and lawless one
who is at the bead of a wicked house or family
the
antichristian party; who received a wound at the Reformation; and ere long the
kings of the earth will hate the whore
eat her flesh
and burn her with fire;
and Christ
will utterly consume and destroy this wicked one with the breath of
his mouth
and the brightness of his coming
Revelation 13:3 see
Psalm 110:6. Kimchi
and Ben Melech interpret this of the head of the army of wicked Gog
the king
of Magog
taking it to belong to future time; and so some render all those
phrases
"thou wilt go forth
thou wilt wound"F21יצאת "egredieris"; so some in Vatablus. מחצת "transfiges"; so some in Drusius.
&c.:
by discovering the foundation unto the neck; or
"razing the foundation"
as in Psalm 137:7. There
seems to be a double metaphor in the words
expressing the utter ruin and
destruction of antichrist and his party; who
being compared to a building
will be demolished
and razed to the very foundation; that will be dug up
and
laid bare
and no trace of an edifice to be seen any more; and
being compared
to a human body
will be plunged into such distresses and calamities
as to be
as it were up to the neck in them
from whence there is no escape and
deliverance. Some understand this of the princes of this head
or of his
friends
and those of his family that are nearest to him
as the neck is to the
head; or of the whole body of the people under him
of which he will be
deprived; and so be as a head without a body
and who cannot long survive them.
Selah is added as a mark of attention
something of moment and
importance being observed.
Habakkuk 3:14 14 You
thrust through with his own arrows The head of his villages. They came out like
a whirlwind to scatter me; Their rejoicing was like feasting on the poor in
secret.
YLT
14Thou hast pierced with his
staves the head of his leaders
They are tempestuous to scatter me
Their
exultation [is] as to consume the poor in secret.
Thou didst strike through with his staves the head of his villages
.... Of his
warriors
mighty men
princes; so the Vulgate Latin
Septuagint
Syriac
and
Arabic versions; or of his armies
as Jarchi and Kimchi; which some interpret
of Pharaoh and his host
who were destroyed by the steps and methods which they
themselves took
going into the sea of themselves
and so were struck through
with their own staves: others of the princes and armies of the Canaanites
who
destroyed one another with their own weapons of war
as the Midianites did;
though we have no instance of it on record: others of Goliath
as Burkius
called before "the head out of the house of the wicked"
with respect
to his rise from Gath; here
"the head of his Pagans"
as he renders
it
or Gentiles
with respect to his preeminence over the common soldiers
and
all the Philistines: others of Sennacherib and his army
as Jarchi; but
Kimchi's sense is much better
who interprets it of Gog and his army; and
which
if understood of the Turk
the eastern antichrist
is not amiss; and so
as the western antichrist and his destruction are pointed at in the preceding
verse Habakkuk 3:13
the
ruin of the other is intimated here; whose armies are expressed by a word which
sometimes has the signification of villages; because he said
"I will go
up to the land of unwalled villages"
Ezekiel 38:11 in
the land of Judea about Jerusalem
where he will distribute and quarter his
soldiers; and where he and they at the head of them in these villages will be
cut to pieces with their own weapons; as it is said
"every man's sword
shall be against his brother"
Ezekiel 38:21
Cocceius and Van Till render the words
"thou hast designed"
marked
out
or expressed by name
"in his tribes
the head of his villages";
and understand them
not of the enemy
but of Christ the anointed One
and his
people; the Protestants
or reformed churches
who
being separated from
antichrist
are represented as divided into tribes
and as dwelling in villages
alone
and in separate states and kingdoms; and suppose that God has designed
in his purposes and decrees some particular place
called the head or beginning
of these villages
where his great and glorious work in the latter day will
first appear; but what and where that place is is not said:
they came out as a whirlwind to scatter me; the prophet
representing the true Israel
or the whole church of Christ: it is not unusual
for mighty armies to be compared to a whirlwind coming forth with great force
suddenly and swiftly; see Jeremiah 4:13 and
particularly it is said of the army of Gog or the Turk
which shall invade
Judea
in order to dispossess the Jews of their land
when converted and
returned to it; "thou shall ascend and come like a storm
thou shall be
like a cloud
to cover the land
thou and all thy bands
and many people with
thee"
Ezekiel 38:9 who
will think to scatter the people of the Jews again among the nations
as they
have been:
their rejoicing was as to devour the poor secretly; the poor
people of the Jews
to strip them of their substance
to carry off their gold
and silver
their cattle and their goods; and which they thought they should as
easily accomplish as a rich man gets the mastery over a poor man
and ruins
him
that has none to help him; and that they should do this in a still
private
secret manner
so as that the Christian princes should have no
knowledge of it
and come in to their assistance; and this they rejoiced at in
themselves
and pleased themselves with it; see Ezekiel 38:10. The
above interpreters render this clause as a prayer
"let them tremble for
fear": or be filled with horror
who come "to scatter me
whose
rejoicing is as to devour the poor in secret"; which is interpreted of the
Papists being terrified by some Christian princes
since the Reformation
from
carrying some of their designs into execution; and of the clandestine arts and
secret methods the Jesuits particularly use to do injury to the interest of
Christ and true religion.
Habakkuk 3:15 15 You
walked through the sea with Your horses
Through the heap of great waters.
YLT
15Thou hast proceeded through
the sea with Thy horses -- the clay of many waters.
Thou didst walk through the sea with thine horses
.... And as
thou didst of old
so do again; as Jehovah walked through the Red sea in a
pillar of cloud and fire
which were his horses and chariots
and destroyed the
Egyptians; so may he walk through another sea by his instruments
and destroy
the enemies of his church and people; See Gill on Habakkuk 3:8. The
"sea" here signifies the world
compared to it for the multitude of
its people; the noise
fluctuation
and uncertainty of all things in it; and
particularly the Roman empire
the sea out of which the antichristian beast
arose
Revelation 13:1.
The "horses" are the angels or Christian princes
with whom the Lord
will walk in majesty
and in the greatness of his strength
pouring out the
vials of his wrath on the antichristian states:
through the heap of many waters; or "the clay"
or "mud of many waters"F23חמר מים רבים "in luto aquarum
multarum"
Tigurine version; "calcasti lutum aquarum multarum"
Cocceius
Van Till; "lutum
aquae multae"
Burkius. ; that lies at
the bottom of them; which being walked through and trampled on by horses
is
raised up
and "troubles" them
as the Septuagint and Arabic versions
render it: these "many waters" are those on which the whore of Rome
is said to sit; and which are interpreted of people
multitudes
nations
and
tongues
Revelation 17:1 and
the "mud" of them is expressive of their pollution and corruption
with her false doctrines
idolatry
superstition
and immoralities; and of
their disturbed state and condition
through the judgments of God upon them
signified by his horses walking through them; trampling upon them in fury;
treating them with the utmost contempt; treading them like mire and clay
and
bringing upon them utter ruin and destruction.
Habakkuk 3:16 16 When
I heard
my body trembled; My lips quivered at the voice; Rottenness
entered my bones; And I trembled in myself
That I might rest in the day of
trouble. When he comes up to the people
He will invade them with his troops.
YLT
16I have heard
and my belly
trembleth
At the noise have my lips quivered
Rottenness doth come into my
bones
And in my place I do tremble
That I rest for a day of distress
At the
coming up of the people
he overcometh it.
When I heard
my belly trembled
.... His bowels
his heart
within him
at the report made of what would come to pass in future time; and
not so much at hearing of the judgments of God that should come upon the
enemies of his Church
antichrist and his followers; though even these are
awful and tremendous to good men; see Psalm 119:120 but
upon hearing what troubles and distresses would come upon the churches of
Christ
previous to these
afterwards called a day of trouble in this verse
and more particularly described in the next Habakkuk 3:17
my lips quivered at the voice; at the voice of these
words
as the Targum; at the voice of the Lord
expressing and foretelling
these calamities
through fear and dread
consternation and amazement; under
which circumstances the natural heat of the outward parts of the body retires
to defend the heart
and leaves them trembling and quivering
particularly the
lips
so that they lose their use for a time; and a person in such a case can
hardly speak:
rottenness entered into my bones; he became weak and
without strength
as if he had long been in a wasting consumption; or was at
once deprived of all his strength
and it was turned into corruption; see Daniel 10:8
and I trembled in myself; within himself
in all
his inward parts
as well as in his outward parts: or
"under myself"F24תחתי "subtus me"
Drusius
De Dieu; "subter
me"
Cocceius
Van Till. ; was not able to keep his place
could not stand
upon the ground that was under him; his knees trembled
as the Syriac version:
that I might rest in the day of trouble; rather
as
NoldiusF25Ebr. Concord. Part p. 108. No. 550. renders the particle
"yet"
or "notwithstanding
I shall rest in the day of
trouble"; which had been represented to him in vision; and which he had a
sight of by a spirit of prophecy
as coming upon the church of Christ
and had
given him that concern before expressed. The Syriac version of this and the
next clause
which it joins
is
"he showed me the day of calamity
which
is about to come upon the people". Here begins the prophet's expression of
his strong faith and joy in the midst of all the distresses he saw were at
hand; herein representing the church
and all true believers helped to exercise
faith in those worst of times. This "day of trouble" is the same with
the hour of temptation that shall come upon all the earth to try the
inhabitants of it; the time of the slaying of the witnesses
which will be such
a time of trouble as never was in the world; see Revelation 3:10.
The "rest" the people of God will have then
which the prophet had
faith in for them
will lie in the Lord's protection and keeping of his people;
his perfections
power
and providence
are the chambers of rest and safety he
will call them unto
and the shadow of his wings
which they will make their
refuge till these calamities and indignation be overpast
Isaiah 26:20
when he cometh up unto the people
he will invade them with his
troops; or rather "him"; not "the people"; the
people of God
"he" the Lord or Christ comes unto; but the enemy of
them: this is the ground of the prophet's faith and confidence before
expressed
or of the church's he personated; namely
that when Christ
Michael
the great Prince
should come up to his people
appear for them
and stand on
their side
he would lead his troops and march his army against their grand
enemy antichrist; and "cut him to pieces"F26יגודנו "ut excidat eum"
Calvin; "succidet
eum"
Vatablus.
as some render the word: so Christ is represented as a
mighty warrior
marching at the head of his troops
the armies of heaven
following him upon white horses
clothed in fine linen
white and clean
who
are the called
chosen
and faithful; and with these he will fall upon the
beast
the false prophet
and the kings of the earth
gathered together at
Armageddon
and utterly destroy them
Revelation 16:14.
Habakkuk 3:17 17 Though
the fig tree may not blossom
Nor fruit be on the vines; Though the labor of
the olive may fail
And the fields yield no food; Though the flock may be cut
off from the fold
And there be no herd in the stalls—
YLT
17Though the fig-tree doth
not flourish
And there is no produce among vines
Failed hath the work of the
olive
And fields have not yielded food
Cut off from the fold hath been the
flock
And there is no herd in the stalls.
Although the fig tree shall not blossom
.... Or
rather
as the Septuagint version
"shall not bring forth fruit";
since the fig tree does not bear blossoms and flowers
but puts forth green
figs at once. This was a tree common in the land of Canaan
and its fruit much
in use
and for food; hence we read of cakes of figs among the provisions
Abigail brought to David
1 Samuel 25:18 so
that
when there was a scarcity of these
it was a bad time:
neither shall fruit be in the vines; no grapes
or
clusters of them
out of which wine was pressed; a liquor very refreshing and
reviving to nature; and is said to cheer God and man
being used in sacrifices
and libations to God
and the common drink of men
Judges 9:13 so
that
when it failed
it was a public calamity:
the labour of the olive shall fail; or "lie"F1כחש ψευσεται
Sept.; "mentietur"
V. L. Piscator; "mentiebatur"
Pagninus. ; disappoint the expectation of those who planted and cultivated it
with much toil and labour
it not producing fruit as looked for. This tree
yielded berries of an agreeable taste
and out of which oil was extracted
the
Jews used instead of butter
and for various purposes; so that
when it failed
of fruit
it was a great loss on many accounts:
and the fields shall yield no meat; the grass fields no
herbage for beasts; the grain fields no grain for man; the consequence of which
must be a famine to both; and this must be very dismal and distressing:
the flock shall be cut off from the fold; flocks of
sheep; either by the hand of God
some disease being sent among them; or by the
hand of man
drove off by the enemy
or killed for their use; so that the folds
were empty of them
and none to gather into them:
and there shall be no herd in the stalls; or oxen in
the stables
where they are kept
and have their food; or stalls in which they
are fattened for use; and by all these are signified the necessaries of life
which
when they fail
make a famine
which is a very distressing case; and
yet
in the midst of all this
the prophet
representing the church
expresses
his faith and joy in the Lord
as in the following verse Habakkuk 3:18;
though all this is to be understood
not so much in a literal as in a
figurative sense. "Fig trees
vines"
and "olives"
are
often used as emblems of truly gracious persons
Song of Solomon 2:13
partly because of their fruitfulness in grace and good works
and partly
because of their perseverance therein; all these trees being fruitful ones; and
some
as the olive
ever green: of such persons there is sometimes a scarcity
as is complained of in the times of David and Micah
Psalm 12:1 and
especially there will be in the latter day; for righteous and merciful men will
be taken away from the evil to come
Isaiah 57:1 and
however
there will be very few lively
spiritual
and fruitful Christians
such as abound in the exercise of grace
and are diligent in the discharge of
duty; for
when the Son of Man cometh
he will not find faith on the earth; and
he will find the virgins sleeping
Luke 18:8. The
"fields not" yielding "meat" may signify that the
provisions of the house of God will be cut off; there will be no ministration
of the word
or administration of ordinances; the word of the Lord will be
scarce
rare
and precious; there will be a famine
not of bread and of water
but of hearing the word of the Lord; one of the days of the Son of Man will be
desired
but not enjoyed; so no spiritual food in the use of means to be had; a
very uncomfortable time this will be
Amos 8:11 Luke 17:22. The
"flock" being "cut off from the fold" may denote that the
sheep of Christ will be given up to the slaughter of the enemy
or be scattered
abroad in this dark and cloudy day of persecution; so that there will be no
fold
no flock
no sheep gathered together; and perhaps such will be the case
that there will not be one visible congregated church in due order throughout
the whole world; all will be broke up
and dispersed here and there: no
"herd" or "oxen in the stall" may signify that the
ministers of the Gospel
compared to oxen for their strength
industry
and
laboriousness in the work of the Lord
will be removed
or not suffered to
exercise their ministry
nor be encouraged by any in it: this will be the case
at the slaying of the witnesses
and a most distressing time it will be; and
yet the prophet
or the church represented by him
expresses an uncommon frame
of spirit in the following verse Habakkuk 3:18. The
Targum interprets all this figuratively of each of the monarchies of the world
which should be no more;
"the
kingdom of Babylon shall not continue
nor shall it exercise dominion over
Israel; the kings of the Medes shall be killed; and the mighty men of Greece
shall not prosper; and the Romans shall be destroyed
and shall not collect
tribute from Jerusalem; therefore for the wonder
and for the redemption
thou
shalt work for thy Messiah; and for the rest of thy people who shall remain
they shall praise
saying: the prophet said;'
as
follows:
Habakkuk 3:18 18 Yet
I will rejoice in the Lord
I will joy in the God of my
salvation.
YLT
18Yet I
in Jehovah I exult
I do joy in the God of my salvation.
Yet I will rejoice in the Lord
.... In the Word of the
Lord
as the Targum; the essential Word of the Lord
the Lord Jesus Christ; in
his person
the greatness and glory of it; in his offices
as Prophet
Priest
and King
the only Mediator and Saviour; in his relations
as head and husband
father
brother
friend; in his fulness
grace
and righteousness; in his
spiritual presence
and comfortable communion with him
which may be expected
in a remarkable manner after the above day of trouble is over; and in his
personal appearance
which will shortly be
and when his tabernacle will be
with men on earth:
I will joy in the God of my salvation; in Christ
who is God
and so able to save his people; to make everything he did and
suffered in human nature effectual and available to them; to supply all their
wants
and to keep what they commit unto him
and to preserve them safe to his
kingdom and glory: and who also joy in the salvation of their God
or which he
is the author of
both temporal and spiritual
especially the latter; which is
so great and glorious in itself
so suitable to their case
so complete and
perfect
and makes so much for the glory of all the divine perfections
and is
all of free grace
and lasts for ever: this salvation is peculiar to the people
of God; it is theirs
and theirs only; it is what they choose and prefer to all
other ways of salvation; it is brought and applied to them by the Spirit
and
which they appropriate to themselves under his witnessings; and then it is they
can and do rejoice: particularly salvation and deliverance from
antichristianism
in all the branches of it
may be chiefly pointed at as the
matter and ground of joy; and the enjoyment of Gospel privileges in the full extent
of them; the word and ordinances in their power and purity; and the presence of
Christ in them.
Habakkuk 3:19 19 The
Lord God[c] is my
strength; He will make my feet like deer’s feet
And He will make me
walk on my high hills. To the Chief Musician. With my stringed instruments.
YLT
19Jehovah the Lord [is] my
strength
And He doth make my feet like hinds
And on my high-places causeth me
to tread. To the overseer with my stringed instruments!
The Lord God is my strength
.... The author and giver
of natural and spiritual strength
as he is to all his people; he is the
strength of their hearts when ready to faint and sink
and of their graces
faith
hope
love
patience
&c. and continues and increases them
and
draws them forth into lively acts and exercise; and of their lives
natural and
spiritual
which he supports and maintains
secures and defends; from him they have
their strength to perform the duties of religion; to oppose their spiritual
enemies
sin
Satan
and the world; and to bear them up under all trials and
afflictions
and carry them through them
and deliver out of them
and which is
principally intended here: the church
though in distress
and pressed with
sorrows
yet believed the strength of Christ would be made perfect in her
weakness
and she should be upheld by him under all
and brought out of it:
and he will make my feet like hinds' feet; swift as
they
as the Targum
which are very swift; and on account of the swiftness of
them is the comparison used: and which is to be understood
not barely of the
Jews being swift of foot to return to their own country
when the time of their
conversion is come; or to pursue their enemies
as Kimchi; that is
Gog or the
Turks
having got the victory over them: but of all Christians
whose feet will
be swift to run
in a lively cheerful manner
the way of Christ's commandments;
their souls being strengthened
and their hearts enlarged with the love and
grace of God; and to surmount with ease all difficulties and obstructions that
lie in their way: and chiefly this regards the ministers of the Gospel
and the
swift progress they will make in spreading it in the world; as the apostles and
first ministers of the word
having their feet shod with the preparation of the
Gospel of peace
went swiftly through all parts of the world
even to the ends
of the earth
with it; so in the latter day many will run to and fro
everywhere preaching the everlasting Gospel to all nations; the knowledge of it
shall greatly increase; see Daniel 12:4 this
passage seems to be taken out of Psalm 18:33 and
there may be not only an allusion to the swiftness of those creatures
but to
the strength and firmness of their feet; so that they can go upon rocks and
mountains securely
and tread and walk
and even run upon them with safety; and
this sense is directed to
not only by what follows
concerning
"walking" on "high places"; but by the word here used
which signifies to "make"
or "set"
fix
place
order
and
settleF2ושם κ'
ταξει
Sept.; "et ponet"
V. L. Pagninus
Montanus
Burkius; "qui disponit"
Junius & Tremellius; "et
possuit"
; and this agrees with the nature of those creatures
whose feet
are not only swift
but firm; they tread sure and stable; hence hinds and harts
are by the poetsF3"Fixerit aeripedem cervam licet----"
Virgil. Aeneid. 6. prope finem. "Vincunt aeripedes ter terno Nestore
cervi." Ausonii Idyll. 11. called the "brasen footed hinds"
or
"harts"; because of the firmness and stability of their going; and it
is an observation of Jarchi'sF4Comment. in Psal. xviii. 34.
that
the feet of the females stand firmer and more upright than the feet of the
males; wherefore
both here
and in Psalm 18:33
not
harts
but hinds
are made mention of; and so this may also denote the
stability of the saints in those times
both ministers and common Christians
in the exercise of grace
and in the performance of duty; their hearts will be
established in the faith of Christ
and in love to him
and in the hope of
eternal life by him; all which they will be settled in
and will hold fast
and
not let go; and will be steadfast and immovable
always abounding in the work
of the Lord their God; and so in the Gospel of Christ
and in the ordinances of
it
their souls will be established in and with the doctrines of grace
and
will continue steadfastly in them
and abide by and keep the ordinances as they
have been delivered to them; nor will any difficulties
which may seem like
hills and mountains
and cragged rocks
deter or discourage them
or move them
from the hope of the Gospel
or from their duty; but they shall walk on
securely and firmly:
and he will make me to walk upon mine high places: meaning not
so much the high places of the land of Judea
some part of it being
mountainous
though there may be some reference to them; but it signifies the
exalted state of the church after the troublesome times
when it shall be
exalted above the hills
and established on the top of the mountains; when
Christ the Lamb
with his 144
000 sealed ones
shall stand upon Mount Zion with
harps in their hands
having gotten the victory over the antichristian beast
and his image; and when the saints shall have the dominion of the world; and
the kingdom and the greatness of it
under the whole heaven
shall be given to
them
Isaiah 2:2 as well
as they shall be in lively
spiritual
and heavenly frames of soul; mount up
with wings
as eagles; soar aloft in the exercise of faith; dwell on high in
the contemplation of divine things; have their affections set on things above;
and their conversation in heaven while they are on earth: especially this may
be said of them when they shall have the glory of God upon them in the New
Jerusalem state
and shall dwell in the new heavens and the new earth
with
Christ at the head of them; and when they shall possess the ultimate glory in
the highest heavens to all eternity; see Deuteronomy 33:29
and thus ends this prayer of Habakkuk; which serves to draw out the desires of
good men after the flourishing estate of the kingdom and interest of Christ; to
assist their faith in the belief
hope
and expectation of it; and to lead
their views to its summit and perfection
notwithstanding all the difficulties
and discouragements that may lie in its way: and being of so much moment and
importance
that it might remain and continue
and be of use to the church in
succeeding ages
the prophet delivered or directed it
to the chief singer
to be set to tune
and
sung by him
as David's prayers
and others
sometimes were
and to be
preserved for future usefulness; and this he would have sung (he says)
on my stringed instruments; which were either
invented by him
or used by him in the temple
or were his own property: or he
sent this prayer or ode to him who was over these instruments
had the care and
use of them; and which were such as were to be stricken with the hand
bone
or
quill; and are the same that are called "Neginoth" in the title of
the fourth Psalm Psalm 4:1
and
others.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)