horns--the emblem of power wielded by "His hand" [Ludovicus De Dieu]. "Rays" emanating from "His hand," compared by the Arabs to the horns of the gazelle (compare "hind of the morning," [Psa 22:1], title, Margin). The Hebrew verb for to "emit rays," is from the root meaning "horns" ([Ex 34:29], [30, 35]) [Grotius]. The rays are His lightnings ([Psa 18:8]), [Maurer].
there--in that "brightness." In it, notwithstanding its brilliancy, there was but the veil "(the hiding) of His power." Even "light," God's "garment," covers, instead of revealing fully, His surpassing glory ([Psa 104:2]) [Henderson]. Or, on Mount Sinai [Drusius]. (Compare [Ex 24:17]). The Septuagint and Syriac versions read for "there," He made a hiding, &c.; He hid Himself with clouds. English Version is better, which Calvin explains, there is said to be "a hiding of God's power," because God did not reveal it indiscriminately to all, but specially to His people ([Psa 31:20]). The contrast seems to me to be between the "horns" or emanations out of His power ("hand"), and that "power" itself. The latter was hidden, whereas the "horns" or emanations alone were manifested. If the mere scintillations were so awfully overwhelming, how much more so the hidden power itself! This was especially true of His manifestation at Sinai ([Psa 18:11]; compare [Is 45:15], ).
5. pestilence--to destroy His people's foes ([1Sa 5:9], ). As Jehovah's advent is glorious to His people, so it is terrible to His foes.
burning coals--[Psa 18:8] favors English Version. But the parallelism requires, as the Margin translates, "burning disease" (compare [De 32:24]; [Psa 91:6]).
went ... at his feet--that is, after Him, as His attendants ([Jud 4:10]).
6. He stood, and measured the earth--Jehovah, in His advance, is represented as stopping suddenly, and measuring the earth with His all-seeing glance, whereat there is universal consternation. Maurer, from a different root, translates, "rocked the earth"; which answers better to the parallel "drove asunder"; the Hebrew for which latter, however, may be better translated, "made to tremble."
everlasting mountains--which have ever been remembered as retaining the same place and form from the foundation of the world.
did bow--as it were, in reverent submission.
his ways are everlasting--His marvellous ways of working for the salvation of His people mark His everlasting character: such as He was in His workings for them formerly, such shall He be now.
7. the tents--that is, the dwellers.
Cushan--the same as Cush; made "Cush-an" to harmonize with "Midi-an" in the parallel clause. So Lotan is found in the Hebrew of Genesis for Lot. Bochart therefore considers it equivalent to Midian, or a part of Arabia. So in [Nu 12:1], Moses' Midianite wife is called an Ethiopian (Hebrew, Cushite). Maurer thinks the dwellers on both sides of the Arabian Gulf, or Red Sea, are meant; for in [Ha 3:6] God's everlasting or ancient ways of delivering His people are mentioned; and in [Ha 3:8], the dividing of the Red Sea for them. Compare Miriam's song as to the fear of Israel's foes far and near caused thereby ([Ex 15:14-16]). Hebrew expositors refer it to Chushan-rishathaim, king of Mesopotamia, or Syria, the first oppressor of Israel ([Jud 3:8], ), from whom Othniel delivered them. Thus the second hemistich of the verse will refer to the deliverance of Israel from Midian by Gideon ([Jud 6:1-7:25]) to which [Ha 3:11] plainly refers. Whichever of these views be correct, the general reference is to God's interpositions against Israel's foes of old.
in affliction--rather, "under affliction" (regarded) as a heavy burden. Literally, "vanity" or "iniquity," hence the punishment of it (compare [Nu 25:17], ).
curtains--the coverings of their tents; the shifting habitations of the nomad tribes, which resembled the modern Bedouins.
tremble--namely, at Jehovah's terrible interposition for Israel against them.
8. Was the Lord displeased against the rivers?--"Was the cause of His dividing the Red Sea and Jordan His displeasure against these waters?" The answer to this is tacitly implied in "Thy chariots of salvation." "Nay; it was not displeasure against the waters, but His pleasure in interposing for His people's salvation" (compare [Ha 3:10]).
thy chariots--in antithesis to Thy foe, Pharaoh's chariots," which, notwithstanding their power and numbers, were engulfed in the waters of destruction. God can make the most unlikely means work for His people's salvation ([Ex 14:7], [9, 23], ; [15:3-8], ). Jehovah's chariots are His angels ([Psa 68:17]), or the cherubim, or the ark ([Jos 3:13]; ; compare [So 1:9]).
9. bow ... made ... naked--that is, was drawn forth from its cover, in which bows usually were cased when not in use. Compare [Is 22:6], "Kir uncovered the shield."
according to the oaths of the tribes even thy word--that is, Thy oaths of promise to the tribes of Israel ([Psa 77:8]; [Lu 1:73], 74). Habakkuk shows that God's miraculous interpositions for His people were not limited to one time, but that God's oaths to His people are sure ground for their always expecting them. The mention of the tribes, rather than Abraham or Moses, is in order that they may not doubt that to them belongs this grace of which Abraham was the depository [Calvin and Jerome]. Maurer translates, "The spears were glutted with blood, the triumphal song!" that is, no sooner did Jehovah begin the battle by baring His bow, than the spears were glutted with blood and the triumphal song sung.
Thou didst cleave the earth with rivers--the result of the earthquake caused by God's approach [Maurer]. Grotius refers it to the bringing forth water from the rock ([Ex 17:6]; [Nu 20:10], ; [Psa 78:15], ; ). But the context implies not the giving of water to His people to drink, but the fearful physical phenomena attending Jehovah's attack on Israel's foes.
10. The mountains--repetition with increased emphasis of some of the tremendous phenomena mentioned in [Ha 3:6].
overflowing of the water passed by--namely, of the Red Sea; and again, of the Jordan. God marked His favor to His people in all the elements, causing every obstacle, whether mountains or waters, which impeded their progress, to "pass away" [Calvin]. Maurer, not so well, translates, "torrents (rains) of water rush down."
lifted ... hands on high--namely, its billows lifted on high by the tempest. Personification. As men signify by voice or gesture of hand that they will do what they are commanded, so these parts of nature testified their obedience to God's will ([Ex 14:22]; [Jos 3:16]; [Psa 77:17], ; ).
11. sun ... moon stood still--at Joshua's command ([Jos 10:12], ). Maurer wrongly translates, "stand" (withdrawn, or hidden from view, by the clouds which covered the sky during the thunders).
light of thine arrows--hail mixed with lightnings ([Jos 10:10], ).
they went--The sun and moon "went," not as always heretofore, but according to the light and direction of Jehovah's arrows, namely, His lightnings hurled in defense of His people; astonished at these they stood still [Calvin]. Maurer translates, "At the light of Thine arrows (which) went" or flew.
12. march--implying Jehovah's majestic and irresistible progress before His people ([Jud 5:4]; [Psa 68:7]). Israel would not have dared to attack the nations, unless Jehovah had gone before.
thresh--([Mi 4:13]).
13. with thine anointed--with Messiah; of whom Moses, Joshua, and David, God's anointed leaders of Israel, were the types ([Psa 89:19], 20, 38). God from the beginning delivered His people in person, or by the hand of a Mediator ([Is 63:11]). Thus Habakkuk confirms believers in the hope of their deliverance, as well because God is always the same, as also because the same anointed Mediator is ready now to fulfil God's will and interpose for Israel, as of old [Calvin]. Maurer translates to suit the parallelism, "for salvation to Thine anointed," namely, Israel's king in the abstract, answering to the "people" in the former clause (compare [Psa 28:8]; [La 4:20]). Or Israel is meant, the anointed, that is, consecrated people of Jehovah ([Psa 105:15]).
woundedst the head out of the house of the wicked--probably an allusion to [Psa 68:21]. Each head person sprung from and belonging to the house of Israel's wicked foes; such as Jabin, whose city Hazor was "the head of all the kingdoms" of Canaan ([Jos 11:10]; compare [Jud 4:2], [3, 13]).
discovering the foundation--Thou destroyedst high and low. As "the head of the house" means the prince, so the "foundation" means the general host of the enemy.
unto the neck--image from a flood reaching to the neck ([Is 8:8]; ). So God, by His wrath overflowing on the foe, caused their princes' necks to be trodden under foot by Israel's leaders ([Jos 10:24]; , ).
14. strike ... with his staves--with the "wicked" ([Ha 3:13]) foe's own sword (Maurer translates, "spears") ([Jud 7:22]).
head of his villages--Not only kings were overthrown by God's hand, but His vengeance passed through the foe's villages and dependencies. A just retribution, as the foe had made "the inhabitants of Israel's villages to cease" ([Jud 5:7]). Grotius translates, "of his warriors"; Gesenius, "the chief of his captains."
to scatter me--Israel, with whom Habakkuk identifies himself (compare [Ha 1:12]).
rejoicing ... to devour the poor secretly--"The poor" means the Israelites, for whom in their helpless state the foe lurks in his lair, like a wild beast, to pounce on and devour ([Psa 10:9]; ).
15. Thou didst walk through the sea with thine horses--([Ha 3:8]). No obstacle could prevent Thy progress when leading Thy people in safety to their inheritance, whether the Red Sea, Jordan, or the figurative waves of foes raging against Israel ([Psa 65:7]; ).
16. When I heard ... trembled--namely, at the judgments which God had declared ([Ha 1:1-17]) were to be inflicted on Judea by the Chaldeans.
belly--The bowels were thought by the Hebrews to be the seat of yearning compassion ([Jr 31:20]). Or "heard" may refer to [Ha 3:2], "When I heard as to Jehovah's coming interposition for Israel against the Chaldeans being still at some distance" ([Ha 2:3]); so also the voice" [Maurer].
at the voice--of the divine threatenings ([Ha 1:6]). The faithful tremble at the voice alone of God before He inflicts punishment. Habakkuk speaks in the person of all the faithful in Israel.
trembled in myself--that is, I trembled all over [Grotius].
that I might rest in the day of trouble--The true and only path to rest is through such fear. Whoever is securely torpid and hardened towards God, will be tumultuously agitated in the day of affliction, and so will bring on himself a worse destruction; but he who in time meets God's wrath and trembles at His threats, prepares the best rest for himself in the day of affliction [Calvin]. Henderson translates, "Yet I shall have rest." Habakkuk thus consoling his mind, Though trembling at the calamity coming, yet I shall have rest in God ([Is 26:3]). But that sentiment does not seem to be directly asserted till [Ha 3:17], as the words following at the close of this verse imply.
when he cometh up unto the people, he will invade--rather (as English Version is a mere truism), connected with the preceding clause, "that I might rest ... when he (the Chaldean foe) cometh up unto the people (the Jews), that he may cut them off" [Calvin]. The Hebrew for "invade" means, to rush upon, or to attack and cut off with congregated troops.
17. Destroy the "vines" and "fig trees" of the carnal heart, and his mirth ceases. But those who when full enjoyed God in all, when emptied can enjoy all in God. They can sit down upon the heap of ruined creature comforts, and rejoice in Him as the "God of their salvation." Running in the way of His commandments, we outrun our troubles. Thus Habakkuk, beginning his prayer with trembling, ends it with a song of triumph ([Job 13:15]; [Psa 4:7]; , ).
labour of the olive--that is, the fruit expected from the olive.
fail--literally, "lie," that is, disappoint the hope ([Is 58:11], Margin).