Text -- Habakkuk 3:13 (NET)

3:13 You march out to deliver your people, to deliver your special servant. You strike the leader of the wicked nation, laying him open from the lower body to the neck. Selah.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Hab 3:13

Under the conduct of thine anointed, Joshua, the type of the Messiah.

Wesley: Hab 3:13

Gavest a deadly wound to the kings of Canaan.

Wesley: Hab 3:13

The courts of these kings were houses of the vilest wickedness.

Wesley: Hab 3:13

Destroying all from head to foot.

JFB: Hab 3:13

With Messiah; of whom Moses, Joshua, and David, God's anointed leaders of Israel, were the types (Psa 89:19-20, Psa 89:38). God from the beginning delivered His people in person, or by the hand of a Mediator (Isa 63:11). Thus Habakkuk confirms believers in the hope of their deliverance, as well because God is always the same, as also because the same anointed Mediator is ready now to fulfil God's will and interpose for Israel, as of old [CALVIN]. MAURER translates to suit the parallelism, "for salvation to Thine anointed," namely, Israel's king in the abstract, answering to the "people" in the former clause (compare Psa 28:8; Lam 4:20). Or Israel is meant, the anointed, that is, consecrated people of Jehovah (Psa 105:15).

JFB: Hab 3:13

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 Jdg 4:2-3, Jdg 4:13).

JFB: Hab 3:13

Thou destroyedst high and low. As "the head of the house" means the prince, so the "foundation" means the general host of the enemy.

JFB: Hab 3:13

Image from a flood reaching to the neck (Isa 8:8; Isa 30:28). So God, by His wrath overflowing on the foe, caused their princes' necks to be trodden under foot by Israel's leaders (Jos 10:24; Jos 11:8, Jos 11:12).

Clarke: Hab 3:13

Thou wentest forth for the salvation of thy people - Their deliverance would not have been effected but through thy interference

Clarke: Hab 3:13

For salvation with thine anointed - That is, with Joshua, whom God had anointed, or solemnly appointed to fill the place of Moses, and lead the people into the promised land. If we read, with the common text, משיחך meshichecha , "thy anointed,"the singular number, Joshua is undoubtedly meant, who was God’ s instrument to put the people in possession of Canaan: but if, with several MSS. and some copies of the Septuagint, we read משיחיך meshicheycha , "thy anointed ones,"the Israelites must be intended. They are frequently called God’ s anointed, or God’ s saints. The sense is very far-fetched when applied to Jesus Christ

Clarke: Hab 3:13

Thou woundedst the head out of the house of the wicked - This alludes to the slaying of the first-born through all the land of Egypt. These were the heads of the houses or families

Clarke: Hab 3:13

By discovering the foundation unto the neck - The general meaning of this clause is sufficiently plain: the government of these lands should be utterly subverted; the very foundations of it should be razed. But what means unto the neck, עד צואר ad tsavvar ? Several critics read עד צור ad tsar , "Unto the Rock,"that on which the house is founded: and this very intelligible reading is obtained by the omission of a single letter, א aleph , from the word צוער, This conjecture has been adopted by Newcome, though unsupported either by MS. or version. But is the conjecture necessary? I think not: read the verse as it ought to be read, and all will be plain. "Thou hast wounded the head even unto the neck, in the house of the wicked, by laying bare the foundation."The whole head, neck, and all are cut off. There was no hope left to the Egyptians, because the first-born of every family was cut off, so that the very foundation was laid bare, no first-born being left to continue the heirship of families.

Calvin: Hab 3:13

The Prophet applies again to the present state of the people what he had before recorded—that God went forth with his Christ for the salvation of his people. Some consider that there is understood a particle of comparison, and repeat the verb twice, “As thou didst then go forth for the deliverance of thy people, so now wilt thou go forth for the deliverance of thy people with thy Christ.” But this repetition is strained. I therefore take the words of the Prophet simply as they are—that God went forth for the deliverance of his people. But when God’s people are spoken of, their gratuitous adoption must ever be remembered. How was it that the children of Abraham became the peculiar people of God? Did this proceed from any worthiness? Did it come to them naturally? None of these things can be alleged. Though then they differed in nothing from other nations, yet God was pleased to choose them to be a people to himself. By the title, the people of God, is therefore intimated their adoption. Now this adoption was not temporary or momentary, but was to continue to the end. Hence it was easy for the faithful to draw this conclusion—that they were to hope from God the same help as what he had formerly granted to the fathers.

Thou wentest forth, he says, for the salvation, for the salvation of thy people. He repeats the word salvation, and not without reason; for he wished to call attention to this point, as when he had said before—that God had not in vain manifested, by so many miracles, his power, as though he were angry with the sea and with rivers, but had respect to the preservation of his people. Since then the salvation of the Church has ever been the design of God in working miracles, why should the faithful be now cast down, when for a time they were oppressed by adversities? for God ever remains the same: and why should they despond, especially since that ancient deliverance, and also those many deliverances, of which he had hitherto spoken, are so many evidences of his everlasting covenant. These indeed ought to be connected with the word of God; that is, with that promise, according to which he had received the children of Abraham into favor for the purpose of protecting them to the end. “For salvation, for salvation,” says the Prophet, and that of his elect people.

He adds, with thy Christ. This clause still more confirms what Habakkuk had in view—that God had been from the beginning the deliverer of his people in the person of the Mediator. When God, therefore, delivered his people from the hand of Pharaoh, when he made a way for them to pass through the Red Sea, when he redeemed them by doing wonders, when he subdued before them the most powerful nations, when he changed the laws of nature in their behalf—all these things he did through the Mediator. For God could never have been propitious either to Abraham himself or to his posterity, had it not been for the intervention of a Mediator. Since then it has ever been the office of the Mediator to preserve in safety the Church of God, the Prophet takes it now for granted, that Christ was now manifested in much clearer light than formerly; for David was his lively image, as well as his successors. God then gave a living representation of his Christ when he erected a kingdom in the person of David; and he promised that this kingdom should endure as long as the sun and moon should shine in the heavens. Since, then, there were in the time of Habakkuk clearer prophecies than in past times respecting the eternity of this kingdom, ought not the people to have taken courage, and to have known of a certainty that God would be their Deliverer, when Christ should come? We now then apprehend the meaning of the Prophet. ⁶¹ But I cannot now go farther; I shall defer the subject until tomorrow.

Defender: Hab 3:13

'Thine anointed" is referring to "thy Messiah" or "thy Christ." This passage surely must refer to the return of Christ in glory "for the salvation of thy people."

Defender: Hab 3:13

The "head out of the house of the wicked," if taken literally, must refer to the coming Man of Sin who will rule over all nations for a brief time in the last days. Even more directly, it seems to refer to Satan, who will energize and indwell the Man of Sin. When Christ returns, "he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked" (Isa 11:4). "Then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming" (2Th 2:8). He shall fatally "bruise thy head" (Gen 3:15) as God told Satan long ago in the garden of Eden."

TSK: Hab 3:13

wentest : Exo 14:13, Exo 14:14, Exo 15:1, Exo 15:2; Psa 68:7, Psa 68:19-23

with : Psa 77:20, Psa 89:19-21, Psa 99:6, Psa 105:15, Psa 105:26; Isa 63:11

thou woundedst : Exo 12:29, Exo 12:30; Jos 10:11, Jos 10:24, Jos 10:42, Jos 11:8, Jos 11:12; Psa 18:37-45, Psa 68:21, Psa 74:13, Psa 74:14; Psa 110:6

discovering : Heb. making naked

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Hab 3:13

Thou wentest forth - Even a Jew says of this place, Kimchi: "The past is here used for the future; and this is frequent in the language of prophecy; for prophecy, although it be future, yet since it is, as it were, firmly fixed, they use the past concerning it."The prophet speaks again in the past, perhaps to fix the mind on that signal going-forth, when God destroyed Pharaoh, the first enemy who essayed to destroy the chosen line. This stands at the head of all those dispensations, in which God put or shall put forth His might to save His people or destroy their enemies. All is with Him one everlasting purpose; the last were, as it were, embodied in the first: were it not for the last, the first would not have been. Prophecy, in speaking of the first, has in mind all the rest, and chiefly the chiefest and the end of all, the full salvation of His people through Jesus Christ our Lord. "Thou wentest forth,"i. e. Rup.: "Thou, the Unseen God, gavest signs which may be seen of Thy Presence or coming to men.""Thou wentest forth,"not by change of place, for Thou art not bounded; Thou art without change; but by showing Thy power, and doing something anew openly.

For the salvation of thy people even for salvation with Thine anointed - The English Version is doubtless right. So Aquila, although a Jew rendered, and the 5th Version. The 6th, a Christian, translated, "Thou wentest forth to save Thy people through Jesus, Thy Christ."So also the Vulgate and other old Jewish authorities. Rachmon (in Martini Pug. Fid. f. 534.). notes "that the word ( את 'êth ) means "with,"as in Gen 37:2; Gen 39:2."For although it might he used to mark the object only after a verbal noun, it is not likely that the construction would have been changed, unless the meaning were different. If ( את 'êth ) had been only the sign of the object there was no occasion for inserting it at all, and it would probably have been avoided, as only making the sentence ambiguous, in that it may more obviously be taken in the sense adopted by Aquila and the Vulgate and the English version.

The Septuagint and two early heretics who disbelieved the divinity of our Lord (Theodotion and Symmachus) render "to save Thy Christs."Moreover, the Septuagint is wrong in that the "anointed"is never used of the people, but of single persons only, who were shadows of the Christ. "Thine anointed"is understood of one individual - "the king of Judah,"by A. E. "Saul and David,"by Rashi; "Moses,"by Abarb.; "Hezekiah"by Tanchum; but "Messiah Ben David,"by Kimchi Sal. b. Mel. God, from the first, helped His people through single persons - Moses, Joshua, each of the Judges - accustoming them to receive deliverance by one, and to gather together all their hopes in One. To Moses He said, Exo 3:12 : "I will be with thee,"and to Joshua, Jos 1:5 : "As I was with Moses, so I will be with thee,"and to Cyrus, Isa 45:2 : "I will go before thee,"preparing His people to receive that nearer Presence with His Christ, of which our Lord says: "Believest thou not, that I am in the Father, and the Father in Me? The Father that Dwelleth in Me, He doeth the works"Joh 14:10 Rup.: "The Son of God, God Invisible, became Man, visible; and with Him, so going forth, the Holy Spirit went forth ‘ to the salvation of His people,’ so as to give a visible sign of His Coming. For upon His Christ Himself, Him who was anointed with the Holy Spirit Act 10:38. ‘ He descended in a bodily Shape, as a Dove.’ So He ‘ went forth to the Salvation of His people,’ i. e., to save His people with His Christ, our Saviour;"and again, on the Day of Pentecost, when that other Comforter came, "whom,"He said, I"will send unto you from the Father,"and in whose Presence His own promise was fulfilled, "Lo, I am with you always, even unto the end of the world."His Presence was manifested both in the remission of sins, and the parting of graces among all, and in the Heb 2:4. "signs and wonders, and divers miracles, and gifts of the Holy Ghost,"wherewith "God bare witness to the apostles,"when, Mar 16:20, "they went forth, the Lord working with them, and confirming the word with signs following."A going forth to judgment, at the end of the world, is foretold in the like image of warfare (Rev 17:14; Rev 19:11 ff).

Thou woundedst (crushedst) the head out of the house of the wicked - One wicked stands over against One anointed, as in Isaiah Isa 11:4. "He shall smite the earth with the rod of His mouth, and with the breath of His lips shall He slay the wicked;"and David speaks of one "He shall smite the head over a great land"Psa 110:6; and Paul speaks of "that wicked, whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming"1Th 4:8 Him He shall destroy at once from above and below; overthrowing his kingdom from the foundation. From above, his head was crushed in pieces; from below, the house was razed from its very foundations. So Amos said, Amo 9:1, "The Lord said, Smite the capital, and the lintel (threshold ) strike, and wound them in the head, all of them;"and with a different image Amo 2:9. "I destroyed his fruit from above, and his roots from beneath."First, the head is struck off, crushed; then the house from the foundations to its neck; then as it were the headless walls. The image of the neck may be the rather used to recall, that as the house of God is built of living stones, so the kingdom of the evil one is made of living dead, who shall never cease to exist in an undying death. The bruising of Satan, the head or prince of this evil world, is the deliverance of the world. His head was bruised, when, by the Death of our Lord, "the Prince of this world was cast out;"he is "crushed out of the house of the wicked, whenever he, the strong man,"is bound and cast out, and "the soul of the sinner which had been his abode, becomes the house of God, and righteousness dwelleth there and walketh in her."

Rup.: "Thou didst not leave any error or vice in the world unshaken, either what was concealed, like the foundation of a house; or that which was open, as the neck of the body is open;"to the neck, where the destruction from above ceased, so that nothing remained unsmitten. Rup.: "For they being, by the fiery tongues which Thou shewedst without, made fervent and strong, wise and eloquent, ceased not, until they made known to all, what folly was this world’ s wisdom, what sacrilege its sacred worship."Dion.: "His secret counsels He laid bare, as the apostle says 2Co 2:11; 1Co 12:10. We are not ignorant of his devices; and, to another is given the discerning of spirits."

Poole: Hab 3:13

Thou wentest forth: pursuant of his metaphor, the prophet speaks of God as marching on before his people; or it may refer to the ark, a token of God’ s presence before the people.

For the salvation to complete the salvation begun in bringing them out of Egypt, and carrying them through the wilderness, and to be finished in settling them in Canaan.

Of the people thy chosen people, the tribes of thine inheritance.

Even for salvation: it is repeated for confirmation, and to affect us with the greatness of the mercy.

With thine anointed or, for thine anointed, i.e. all Israel; or under the conduct of thine anointed, Joshua, type of the Messiah, by whose hand all these great things were done.

Thou woundedst the head gavest a deadly wound to the princes and kings of Canaan, enemies to Israel, who were cut off, and their families utterly destroyed.

Out of the house royal palaces, or ancient dwellings, and settled habitations; of which slaughter of Canaanitish kings, see Psa 136:17-20 .

Of the wicked the courts of these kings were houses of greatest wickednesses, for which they were destroyed.

By discovering the foundation unto the neck: razing the foundations of their power, and destroying all from foot to head.

Selah: all which is to be heeded, and well minded.

Haydock: Hab 3:13

Christ. This may well be explained of the incarnation. God was touched at the miseries of his people, and rescued them by Moses. (Calmet) ---

Theodotion and Symmachus, "Ebionite, half Christians," give a Jewish interpretation, "to save thy Christ." Aquila, though a Jew, and the 5th edition agree with us; but the 6th edition best explains the mystery, "through Jesus, thy Christ." (St. Jerome) ---

Head, &c. Such was Pharao heretofore; such shall antichrist be hereafter. (Challoner) ---

It may also be understood of Nabuchodonosor and of all persecutors. (Haydock) ---

Cyrus cut off Baltassar; Christ will destroy antichrist, (2 Thessalonians ii.; Menochius) the head of the wicked congregation, Isaias xi. 4. (Worthington) ---

Neck, or root. Pharao's eldest son perished, Exodus xiv. 17. (Calmet)

Gill: Hab 3:13

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, Mat 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" ^t; 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 Zec 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, Rev 13:3 see Psa 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" ^u, &c.:

by discovering the foundation unto the neck; or "razing the foundation", as in Psa 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.

Commentary -- Verse Notes / Footnotes

NET Notes: Hab 3:13

¹ tn Heb “anointed one.” In light of the parallelism with “your people” in the preceding line this could refer to Israel, but elsewhere the Lord’s anointed one is always an individual. The Davidic king is the more likely referent here.

² tn Heb “you strike the head from the house of wickedness.”

³ tn Heb “laying bare [from] foundation to neck.”

Geneva Bible: Hab 3:13

Thou wentest forth for the salvation of thy people, [even] for salvation with thy ^{( q )} anointed; thou didst wound the head out of the house of the wicked, by laying bare the foundation to the ^{( r )} neck. Selah.

^{( q )} Signifying that there is no salvation, except by Christ.

^{( r )} From the top to the bottom you have destroyed the enemies.

Commentary -- Verse Range Notes

TSK Synopsis: Hab 3:1-19

1 Habakkuk, in his prayer, trembles at God's majesty.

17 The confidence of his faith.

MHCC: Hab 3:3-15

God's people, when in distress, and ready to despair, seek help by considering the days of old, and the years of ancient times, and by pleading them with God in prayer. The resemblance between the Babylonish and Egyptian captivities, naturally presents itself to the mind, as well as the possibility of a like deliverance through the power of Jehovah. God appeared in his glory. All the powers of nature are shaken, and the course of nature changed, but all is for the salvation of God's own people. Even what seems least likely, shall be made to work for their salvation. Hereby is given a type and figure of the redemption of the world by Jesus Christ. It is for salvation with thine anointed. Joshua who led the armies of Israel, was a figure of Him whose name he bare, even Jesus, our Joshua. In all the salvations wrought for them, God looked upon Christ the Anointed, and brought deliverances to pass by him. All the wonders done for Israel of old, were nothing to that which was done when the Son of God suffered on the cross for the sins of his people. How glorious his resurrection and ascension! And how much more glorious will be his second coming, to put an end to all that opposes him, and all that causes suffering to his people!

Matthew Henry: Hab 3:3-15

It has been the usual practice of God's people, when they have been in distress and ready to fall into despair, to help themselves by recollecting their experiences, and reviving them, considering the days of old, and the years of ancient times (Psa 77:5), and pleading with God in prayer, as he is pleased sometimes to plead them with himself. Isa 63:11, Then he remembered the days of old. This is that which the prophet does here, and he looks as far back as the first forming of them into a people, when they were brought by miracles out of Egypt, a house of bondage, through the wilderness, a land of drought, into Canaan, then possessed by mighty nations. He that thus brought them at first into Canaan, through so much difficulty, can now bring them thither again out of Babylon, how great soever the difficulties are that lie in the way. Those works of wonder, wrought of old, are here most magnificently described, for the greater encouragement to the faith of God's people in their present straits.

I. God appeared in his glory, so as he never did before or since (Hab 3:3, Hab 3:4): He came from Teman, even the Holy One from Mount Paran. This refers to the visible display of the glory of God when he gave the law upon Mount Sinai, as appears by Deu 33:2 whence these expressions are borrowed. Then the Lord came down upon Mount Sinai in a cloud (Exo 19:20) and his glory was as the devouring fire, not only to enforce the law he then gave them, but to avow the deliverance he had wrought for them and to magnify it; for the first word he said there was, " I am the Lord thy God, that brought thee out of the land of Egypt. I that appear in this glory am the author of that work."Then his glory covered the heavens, which shone with the reflection of that glorious appearance of his; the earth also was full of his praise, or of his splendour, as some read it. People at a distance saw the cloud and fire on the top of Mount Sinai, and praised the God of Israel. Or the earth was full of those works of God which were to be praised. His brightness was as the light, as the light of the sun when he goes forth in his strength; he had horns, or bright beams (so it should be rendered), coming out of his side or hand. Rays of glory were darted forth around him; and with some rays borrowed thence it was that Moses's face shone when he came down from that mount of glory. Some by the horns, the two horns (for the word is dual), coming out of his hand, understand the two tables of the law, which perhaps, when God delivered them to Moses, though they were tables of stone, had a glory round them; those books were gilt with beams, and so it agrees with Deu 33:2, From his right hand went a fiery law for them. It is added, And there was the hiding of his power; there was his hidden power, in the rays that came out of his hand. The operations of his power, compared with what he could have done, were rather the hiding of it than the discovery of it; the secrets of his power, as well as of his wisdom, are double to that which is, Job 11:6.

II. God sent plagues on Egypt, for the humbling of proud Pharaoh, and the obliging of him to let the people go (Hab 3:5): Before him went the pestilence, which slew all the first-born of Egypt in one night; and burning coals went forth at his feet, when, in the plague of hail, there was fire mingled with hail - burning diseases (so the margin reads it), some think those that wasted Egypt, others those with which the number of the Canaanites was diminished before Israel was brought in upon them. These were at his feet, that is, at his coming, for they are at his command; he says to them, Go, and they go, Come, and they come, Do this, and they do it.

III. He divided the land of Canaan to his people Israel, and expelled the heathen from before them (Hab 3:6): He stood, and measured the earth, measured that land, to assign it for an inheritance to Israel his people, Deu 32:8, Deu 32:9. He beheld, and drove asunder the nations that were in possession of it; though they combined together against Israel, God dispersed and discomfited them before Israel. Or he exerted such a mighty power as was enough to shake in pieces all the nations of the earth. Then the everlasting mountains were scattered, and the perpetual hills did bow; the mighty princes and potentates of Canaan, that seemed as high, as strong, and as firmly fixed, as the mountains and hills, were broken to pieces; they and their kingdoms were totally subdued. Or the power of God was so exerted as to shake the mountains and hills; nay, and Sinai did tremble, and the adjacent hills; see Psa 68:7, Psa 68:8. To this he adds, His ways are everlasting, that is, all the motions of his providence are according to his eternal counsels; and he is the same for ever, that which he was yesterday and today. His covenant is unchangeable, and his mercy endures for ever. When he drove asunder the nations of Canaan one might have seen the tents of Cushan in affliction, the curtains of the land of Midian trembling, and all the inhabitants of the neighbouring countries taking the alarm; and though they were not in the commission given to Israel to destroy, nor their land within the warrant given to Israel to possess, yet they thought their own house in danger when their neighbour's house was on fire, and therefore they were in a great fright, Hab 3:7. Balak the king of Moab was so, Num 22:3, Num 22:4. Some make the tents of Cushan to be in affliction when, in the days of judge Othniel, God delivered Cushan-rishathaim into his hand (Jdg 3:8), and the curtains of the land of Midian to tremble when, in the days of judge Gideon, a barley cake, in a dream, overthrew the tent of Midian, Jdg 7:13.

IV. He divided the Red Sea and Jordan, when they stood in the way of Israel's progress, and yet fetched a river out of a rock when Israel wanted it, Hab 3:8. One would have thought that God was displeased with the rivers, and that his wrath was against the sea, for he made them give way and flee before him when he rode upon his horses and chariots of salvation, as a general at the head of his forces, mighty to save. Note, God's chariots are not so much chariots of state to himself as chariots of salvation to his people; it is his glory to be Israel's Saviour. This seems to be referred to again (Hab 3:15): " Thou didst walk through the sea, through the Red Sea, with thy horses, in the pillar of cloud and fire (that was his chariot drawn by angels); thus thou didst walk secure, and so as to accommodate thyself to the slow pace that Israel could go, as Jacob tenderly drove, in consideration of his children and cattle: Thou didst walk through the heap, or mud, of great waters; and Israel likewise was led through the deep as a horse through the wilderness, "Isa 63:13, Isa 63:14. When they came to enter Canaan the overflowing of the water passed by, that is, Jordan, which at that time overflowed all his banks, was divided, Jos 3:15. Note, When the difficulties in the way of perfecting the salvation of Israel seem most insuperable, when they rise to the height, and overflow, yet then God can put them by, break through them, and get over them. Then the deep uttered his voice, when, the Red Sea and Jordan being divided, the waters roared and made a noise, as if they were sensible of the restraint they were under from proceeding in their natural course, and complained of it. They lifted up their hands, or sides, on high (for the waters stood up on a heap, Jos 3:16), as if they would have made opposition to the orders given them. They lifted up their voice, lifted up their waves; but in vain. The Lord on high was mightier than they, Psa 93:3, Psa 93:4. With the dividing of the sea and Jordan, notice is again taken of the trembling of the mountains, as if the stop given to the waters gave a shock to the adjacent hills; they are put together, Psa 114:3, Psa 114:4. When the sea saw it and fled, and Jordan was driven back, the mountains skipped like rams and the little hills like lambs. The whole creation yielded; earth and waters trembled at the presence of the Lord, at the presence of the mighty God of Jacob. But (as Mr. Cowley paraphrases it)

Fly where thou wilt, thou sea; and, Jordan's current, cease.

Jordan, there is no need of thee;

For at God's word, whene'er he please,

The rocks shall weep new waters forth instead of these.

So here, Thou didst cleave the earth with rivers; channels were made in the wilderness, such as seemed to cleave the earth, for the waters to run in, which issued out of the rock, to supply the camp of Israel, and which followed them in all their removes. Note, The God of nature can alter and control the powers of nature, which way he pleases, can turn waters into crystal rocks and rocks into crystal streams.

V. He arrested the motion of the sun and moon, to befriend and complete Israel's victories (Hab 3:11): The sun and moon stood still at the prayer of Joshua, that the Canaanites might not have the benefit of the night to favour their escape; they stood still in their habitation in the heaven (Psa 19:4), but with an eye to Gibeon and the valley of Ajalon, where God's work was in the doing, and of which they, though at so vast a distance, attended the motions. At the light, at the direction, of thy arrows, they went, and at the shining of thy glittering spear; they followed Israel's arms, to favour them; according to the intimation of the arrows God shot (as Jonathan's arrows, 1Sa 20:20), and which way soever his spear pointed (the glittering light of which they acknowledged to outshine theirs) that way they directed their influences, benign to Israel and malignant against their enemies, as when the stars in their courses fought against Sisera. Note, The heavenly bodies, as well as earth and seas, are at God's command, and, when he pleases, at Israel's service too.

VI. He carried on and completed Israel's victories over the nations of Canaan and their kings; he slew great kings and famous, Psa 136:17, Psa 136:18. This is largely insisted upon here, as a proper plea with God to enforce the present petition, that he would restore them again to that land which they were, at the expense of so many lives, so many miracles, first put in possession of.

1. Many expressions are here used to set forth the conquest of Canaan. (1.) God's bow was made quite naked, taken out of the case, to be employed for Israel; we should say, his sword was quite unsheathed, not drawn out a little way, to frighten the enemy, and then put up again, but quite drawn out, not to be returned till they are all cut off. (2.) He marched through the land from end to end, in indignation, as scorning to let that wicked generation of Canaanites any longer possess so good a land. He marched cum fastidio - with distaste (so some), despising their confederacies. (3.) He threshed the heathen in anger, trod them down, nay, he trod them out, as corn in the floor, to give them, and what they had, to be meat to his people Israel, Mic 4:13. (4.) He wounded the heads out of the house of the wicked; he destroyed the families of the Canaanites, and wounded their princes, the heads of their families; nay, he cut off the heads, and so discovered the foundations of them, even to the neck. Are they a building? They are razed even to the foundation. Are they a body? They are plunged into deep mire even to the neck, so that they cannot get out, or help themselves. He broke the heads of leviathan in pieces, Psa 74:14. Some apply this to Christ's victories over Satan and the powers of darkness, in which he wounded the heads over many countries, Psa 110:6. (5.) He struck through with his staves the head of the villages (Hab 3:14); with Israel's staves God struck through the head of the villages of the enemies, whether Egypt or Canaan. Staves shall do the same execution as swords when God pleases to make use of them. The enemy came out with the utmost force and fury, as a whirlwind to scatter me (says Israel); for many a time have they thus afflicted me, thus attacked me, from my youth, Psa 129:1. Pharaoh, when he pursued Israel to the Red Sea, came out as a whirlwind; so did the kings of Canaan in their confederacies against Israel. Their rejoicing was as to devour the poor secretly; they were as confident of success in their enterprise as ever any great man was of devouring a poor man, that was no way a match for him; and his design against him was carried on with secrecy. But God disappointed them, and their pride did but make their fall the more shameful and God's care of his poor the more illustrious. (6.) He walked to the sea with his horses (so some read it, Hab 3:15), that is, he carried Israel's victories to the Great Sea, which was opposite to that side of Canaan at which they entered, so that they went quite through it, and made themselves masters of it all, or rather God made them so, for they got it not by their own sword, Psa 44:3. Now,

2. There were three things that God had a eye to, in giving Israel so many bloody victories over the Canaanites: - (1.) He would hereby make good his promise to the fathers; it was according to the oaths of the tribes, even his word, Hab 3:9. He had sworn to give this land to the tribes of Israel; it was his oath to Isaac confirmed to Jacob, and repeated many a time to the tribes of Israel, Unto thee will I give the land of Canaan. This word God will accomplish, though Israel be ever so unworthy (Deu 9:5) and their enemies ever so many and mighty. Note, What God does for his tribes is according to the oaths of the tribes, according to what he has said and sworn to them; for he is faithful that has promised. (2.) He would hereby show his kindness to his people, because of their relation to him, and his interest in them: Thou wentest forth for the salvation of thy people, Hab 3:13. All the powers of nature are shaken, and the course of nature changed, and every thing seems to be thrown into disorder, and all is for the salvation of God's people. There are a people in the world who are God's people, and their salvation is that which he has in his eye in all the operations of his providence. Heaven and earth shall sooner come together than any of the links in the golden chain of their salvation shall be broken; and even that which seems most unlikely shall by an overruling hand be made to work for their salvation, Phi 1:19. (3.) He would hereby give a type and figure of the redemption of the world by Jesus Christ. It is for salvation with thy anointed, with Joshua, who led the armies of Israel and was a figure of him whose name he bore, even Jesus our Joshua. What God did for his Israel of old was done with an eye to his anointed, for the sake of the Mediator, who was both the founder and foundation of the covenant made with them. It was salvation with him, for in all the salvations wrought for them, God looked upon the face of the anointed, and did them by him.

Keil-Delitzsch: Hab 3:3-15

Coming of the Lord to judge the nations and to redeem His people. The description of this theophany rests throughout upon earlier lyrical descriptions of the revelations of God in the earlier times of Israel. Even the introduction (Hab 3:3) has its roots in the song of Moses in Deu 33:2; and in the further course of the ode we meet with various echoes of different psalms (compare Hab 3:6 with Psa 18:8; Hab 3:8 with Psa 18:10; Hab 3:19 with Psa 18:33-34; also Hab 3:5 with Psa 68:25; Hab 3:8 with Psa 68:5, Psa 68:34). The points of contact in Hab 3:10-15 with Ps. 77:17-21, are still more marked, and are of such a kind that Habakkuk evidently had the psalm in his mind, and not the writer of the psalm the hymn of the prophet, and that the prophet has reproduced in an original manner such features of the psalm as were adapted to his purpose. This is not only generally favoured by the fact that Habakkuk's prayer is composed throughout after the poetry of the Psalms, but still more decidedly by the circumstance that Habakkuk depicts a coming redemption under figures borrowed from that of the past, to which the singer of this psalm looks back from his own mournful times, comforting himself with the picture of the miraculous deliverance of his people out of Egypt (see Hengstenberg and Delitzsch on Psalm 77). For it is very evident that Habakkuk does not describe the mighty acts of the Lord in the olden time, in order to assign a motive for his prayer for the deliverance of Israel out of the affliction of exile which awaits it in the future, as many of the earlier commentators supposed, but that he is predicting a future appearance of the Lord to judge the nations, from the simple fact that he places the future יבוא (Hab 3:3) at the head of the whole description, so as to determine all that follows; whilst it is placed beyond the reach of doubt by the impossibility of interpreting the theophany historically, i.e., as relating to an earlier manifestation of God.

Hab 3:3

"Eloah comes from Teman, and the Holy One from the mountains of Paran. Selah. His splendour covers the sky, and the earth is full of His glory. Hab 3:4. And brightness appears like sunlight, rays are at His hand, and there His power is concealed. Hab 3:5. Before Him goes the plague, and pestilence follows His feet." As the Lord God once came down to His people at Sinai, when they had been redeemed out of Egypt, to establish the covenant of His grace with them, and make them into a kingdom of God, so will He appear in the time to come in the terrible glory of His omnipotence, to liberate them from the bondage of the power of the world, and dash to pieces the wicked who seek to destroy the poor. The introduction to this description is closely connected with Deu 33:2. As Moses depicts the appearance of the Lord at Sinai as a light shining from Seir and Paran, so does Habakkuk also make the Holy One appears thence in His glory; but apart from other differences, he changes the preterite בּא (Jehovah came from Sinai) into the future יבוא , He will come, or comes, to indicate at the very outset that he is about to describe not a past, but a future revelation of the glory of the Lord. This he sees in the form of a theophany, which is fulfilled before his mental eye; hence יבוא does not describe what is future, as being absolutely so, but is something progressively unfolding itself from the present onwards, which we should express by the present tense. The coming one is called Eloah (not Jehovah , as in Deu 33:2, and the imitation in Jdg 5:4), a form of the name Elohim which only occurs in poetry in the earlier Hebrew writings, which we find for the first time in Deu 32:15, where it is used of God as the Creator of Israel, and which is also used here to designate God as the Lord and Governor of the whole world. Eloah , however, comes as the Holy One ( qâdōsh ), who cannot tolerate sin (Hab 1:13), and who will judge the world and destroy the sinners (Hab 3:12-14). As Eloah and Qâdōsh are names of one God; so "from Teman"and "from the mountain of Paran"are expressions denoting, not two starting-points, but simply two localities of one single starting-point for His appearance, like Seir and the mountains of Paran in Deu 33:2. Instead of Seir, the poetical name of the mountainous country of the Edomites, Teman , the southern district of Edomitish land, is used per synecdochen for Idumaea generally, as in Oba 1:9 and Amo 1:12 (see p. 168). The mountains of Paran are not the Et-Tih mountains, which bounded the desert of Paran towards the south, but the high mountain-land which formed the eastern half of that desert, and the northern portion of which is now called, after its present inhabitants, the mountains of the Azazimeh (see comm. on Num 10:12). The two localities lie opposite to one another, and are only separated by the Arabah (or deep valley of the Ghor). We are not to understand the naming of these two, however, as suggesting the idea that God was coming from the Arabah, but, according to the original passage in Deu 33:2, as indicating that the splendour of the divine appearance spread over Teman and the mountains of Paran, so that the rays were reflected from the two mountainous regions. The word Selâh does not form part of the subject-matter of the text, but shows that the music strikes in here when the song is used in the temple, taking up the lofty thought that God is coming , and carrying it out in a manner befitting the majestic appearance, in the prospect of the speedy help of the Lord. The word probably signified elevatio , from sâlâh = sâlal , and was intended to indicate the strengthening of the musical accompaniment, by the introduction, as is supposed, of a blast from the trumpets blown by the priests, corresponding therefore to the musical forte . (For further remarks, see Hävernick's Introduction to the Old Testament , iii. p. 120ff., and Delitzsch on Psa 3:1-8.) In Hab 3:3 the glory of the coming of God is depicted with reference to its extent, and in Hab 3:4 with reference to its intensive power. The whole creation is covered with its splendour. Heaven and earth reflect the glory of the coming one. הודו , His splendour or majesty, spreads over the whole heaven, and His glory over the earth. T^e hillâh does not mean the praise of the earth, i.e., of its inhabitants, where (Chald., Ab. Ezr., Ros., and others); for there is no allusion to the manner in which the coming of God is received, and according to Hab 3:6 it fills the earth with trembling; but it denotes the object of the praise or fame, the glory, ἡ δόξα , like hâdâr in Job 40:10, or kâbhōd in Isa 6:3; Isa 42:8, and Num 14:21. Grammatically considered, תּהלּתו is the accusative governed by מלאה , and הארץ is the subject.

Keil-Delitzsch: Hab 3:12-15

In Hab 3:12 there follows a description of the judgment upon the nations for the rescue of the people of God. Hab 3:12. "In fury Thou walkest through the earth, in wrath Thou stampest down nations. Hab 3:13. Thou goest out to the rescue of Thy people, to the rescue of Thine anointed one; Thou dashest in pieces the head from the house of the wicked one, laying bare the foundation even to the neck. Selah. Hab 3:14. Thou piercest with his spears the head of his hordes, which storm hither to beat me to powder, whose rejoicing is, as it were, to swallow the poor in secret. Hab 3:15. Thou treadest upon the sea: Thy horses, upon the heap of great waters." The Lord, at whose coming in the terrible glory of the majesty of the Judge of the world all nature trembles and appears to fall into its primary chaotic state, marches over the earth, and stamps or tramples down the nations with His feet (compare the kindred figure of the treader of the winepress in Isa 63:1-6). Not all nations, however, but only those that are hostile to Him; for He has come forth to save His people and His anointed one. The perfects in Hab 3:13-15 are prophetic, describing the future in spirit as having already occurred. יצא , referring to the going out of God to fight for His people, as in Jdg 5:4; 2Sa 5:24; Isa 42:13, etc. ישׁע , rescue, salvation, is construed the second time with an accusative like an inf. constr. (see Ewald, §239, a ). The anointed of God is not the chosen, consecrated nation (Schnur., Ros., Hitzig, Ewald, etc.); for the nation of Israel is never called the anointed one ( hammâshı̄ăch ) by virtue of its calling to be "a kingdom of priests"( mamlekheth kohănı̄m , Exo 19:6), neither in Psa 28:8 nor in Psa 84:10; Psa 89:39. Even in Psa 105:15 it is not the Israelites who are called by God "my anointed"( meshı̄chai ), but the patriarchs, as princes consecrated by God (Gen 23:6). And so here also משׁיחך is the divinely-appointed king of Israel; not, however, this or that historical king - say Josiah, Jehoiakim, or even Jehoiachin - but the Davidic king absolutely, including the Messiah, in whom the sovereignty of David is raised to an eternal duration, "just as by the Chaldaean king here and in Psa 2:1-12 we must understand the Chaldaean kings generally"(Delitzsch), wince the prophecy spreads from the judgment upon the Chaldaeans to the universal judgment upon the nations, and the Chaldaean is merely introduced as the possessor of the imperial power. The Messiah as the Son of David is distinguished from Jehovah, and as such is the object of divine help, just as in Zec 9:9, where He is called נושׁע in this respect, and in the royal Messianic psalms. This help God bestows upon His people and His anointed, by dashing in pieces the head from the house of the wicked one. The râshâ‛ (wicked one) is the Chaldaean, not the nation, however, which is spoken of for the first time in Hab 3:14, but the Chaldaean king, as chief of the imperial power which is hostile to the kingdom of God. But, as the following clause clearly shows, the house is the house in the literal sense, so that the "head,"as part of the house, is the gable. A distinction is drawn between this and y^e shōd , the foundation, and צוּאר , the neck, i.e., the central part looking from the gable downwards. The destruction takes place both from above and below at once, so that the gable and the foundation are dashed in pieces with one blow, and that even to the neck, i.e., up to the point at which the roof or gable rests upon the walls. עד , inclusive, embracing the part mentioned as the boundary; not exclusive, so as to leave the walls still rising up as ruins. The description is allegorical, the house representing the Chaldaean dynasty, the royal family including the king, but not "including the exalted Chaldaean kingdom in all its prosperity"(Hitzig). ערות , a rare form of the inf. abs., like שׁתות in Isa 22:13 (cf. Ewald, §240, b ), from ערה , to make bare, to destroy from the very foundation, the infinitive in the sense of the gerund describing the mode of the action.

The warlike nation meets with the same fate as the royal house (Hab 3:14). The meaning of the first clause of the verse depends upon the explanation to be given to the word p^e râzâv . There is no foundation for the meaning leaders or judges, which has been claimed for the word p^e râzı̄m ever since the time of Schroeder and Schnur. In Hebrew usage p^e râzı̄ signifies the inhabitant of the plain (Deu 3:5; 1Sa 6:18), and p^e râzōth the plains, the open flat land, as distinguished from walled cities (Eze 38:11). P^e râzōn has the same meaning in Jdg 5:7 and Jdg 5:11. Consequently Delitzsch derives p^e râzâv from a segholate noun perez or pērez , in the sense of the population settled upon the open country, the villagers and peasantry, whence the more general signification of a crowd or multitude of people, and here, since the context points to warriors, the meaning hordes, or hostile companies, which agrees with the Targum, Rashi, and Kimchi, who explain the word as signifying warriors or warlike troops. ראשׁ , the head of his hordes, cannot be the leader, partly because of what follows, "who come storming on,"which presupposes that not the leader only, but the hordes or warriors, will be destroyed, and partly also because of the preceding verse, in which the destruction of the king is pronounced, and also because the distinction between the king and the leader of the army is at variance with the complex character of the prophetic description. We must take ראשׁ in the literal sense, but collectively, "heads."The prophet was led to the unusual figure of the piercing of the head by the reminiscence of the piercing of Sisera's head by Jael (Jdg 5:26). The suffixes in בּמטּיו and פּרזו refer back to רשׁע . מטּיו , sticks, for lance or spears, after 2Sa 18:14. The meaning of the words is this: with the spear of the king God pierces the heads of his warlike troops; and the thought expressed is, that the hostile troops will slay one another in consequence of the confusion, as was the case in the wars described in 1Sa 14:20 and 2Ch 20:23-24, and as, according to prophecy, the last hostile power of the world is to meet with its ruin when it shall attack the kingdom of God (Eze 38:21; Zec 14:13). יסערוּ להף is to be taken relatively: "which storm hither ( sâ‛ar , approach with the swiftness and violence of a storm) to destroy me."The prophet includes himself along with the nation, and uses hēphı̄ts with reference to the figure of the dispersion or powdering of the chaff by a stormy wind (Isa 41:16; Jer 13:24; Jer 18:17). עליצתם forms a substantive clause by itself: "their rejoicing is,"for they who rejoice, as if to swallow, i.e., whose rejoicing is directed to this, to swallow the poor in secret. The enemies are compared to highway murderers, who lurk in dark corners for the defenceless traveller, and look forward with rejoicing for the moment when they may be able to murder him. עני forms the antithesis to רשׁע . Inasmuch as "the wicked"denotes the Chaldaean; "the poor"is the nation of Israel, i.e., the congregation of the righteous, who are really the people of God. To devour the poor, i.e., to take violent possession of his life and all that he has (cf. Pro 30:14, and for the fact itself, Psa 10:8-10), is, when applied to a nation, to destroy it (vid., Deu 7:16 and Jer 10:25).

In order that these enemies may be utterly destroyed, God passes through the sea. This thought in Hab 3:15 connects the conclusion of the description of the judicial coming of God with what precedes. The drapery of the thought rests upon the fact of the destruction of Pharaoh and his horsemen in the Red Sea (Exodus 14). The sea, the heap of many waters, is not a figurative expression for the army of the enemy, but is to be taken literally. This is required by דּרכתּ ביּם , since דּרך with ב , to tread upon a place, or enter into it (cf. Mic 5:4; Isa 59:8; Deu 11:24-25), does not suit the figurative interpretation; and it is required still more by the parallel passages, viz., Psa 77:20 ( בּיּם דּרכּך ), which floated before the prophet's mind, and Zec 10:11. Just as God went through the Red Sea in the olden time to lead Israel through, and to destroy the Egyptian army, so will He in the future go through the sea and do the same, when He goes forth to rescue His people out of the power of the Chaldaean. The prophet does not express the latter indeed, but it is implied in what he says. סוּסיך is an accusative, not instrumenti , however, but of more precise definition: thou, namely, according to thy horses; for "with thy horses,"as in Ps. 83:19; Psa 44:3 ( אתּה ידך ); cf. Ewald, §281, c , and 293, c . The horses are to be taken, as in Hab 3:8, as harnessed to the chariots; and they are mentioned here with reference to the horses and chariots of Pharaoh, which were destroyed by Jehovah in the sea. Chōmer , in the sense of heap, as in Exo 8:10, is not an accusative, but is still dependent upon the ב of the parallel clause. The expression "heap of many waters"serves simply to fill up the picture, as in Psa 77:20.

Constable: Hab 3:1-19

III. Habakkuk's hymn in praise of Yahweh ch. 3

Having received the revelation that Yahweh would destroy Babylon, Habakkuk could understand that He was just in using that wicked nation to discipline Israel. Babylon would not go free but would perish for her sins. Israel's punishment, on the other hand, was only temporary (cf. 2 Sam. 7:16). This insight led Habakkuk to write the prayer of praise that concludes the book.

This hymn is similar in language and imagery to Deuteronomy 33, Psalm 18:4-19, and Psalm 68. Its structure is chiastic, as indicated by the headings below.

Constable: Hab 3:3-15

C. The vision of God 3:3-15

Habakkuk moved from petition to praise in his prayer. He recalled God's great power and pardon in bringing the Israelites from Egypt, through the wilderness, and into the Promised Land. Since God had done this, Habakkuk was confident that He could and would deliver the Israelites from the Babylonians and reestablish them in the land.

Constable: Hab 3:8-15

2. Yahweh's angry actions 3:8-15

Habakkuk now changed from describing the manifestation of God and the inanimate and animate reactions to it to a description of His acts on the earth.

3:8 With rhetorical questions Habakkuk affirmed that Yahweh was not angry with the (Nile and Jordan) rivers and the (Red) sea when He transformed them. He was demonstrating His power for the salvation of His people, as a divine warrior riding His chariot.

3:9 He pulled His powerful bow out and prepared to use it. He called for many arrows to shoot at His enemies (cf. Deut. 32).³²

"God had enlisted weapons and pledged them on oath for the destruction of his enemies."³³

Selah. Think of that.

The prophet envisioned the rivers as God's instruments in dividing portions of the earth.

3:10 Habakkuk personified the mountains and described them as shaking when they saw the Lord. Torrential rainstorms that resulted in flooding swept by Him (cf. Gen. 7:11, 19-20). The sea lifted up its waves like hands in response to His command (cf. Ps. 77:15-17, 20).

3:11 The sun and moon stood still at His word (cf. Josh. 10:12-13), and they paled when He sent forth flashes of lightning like arrows and shining spears (cf. Deut. 32:23, 42).

3:12 The Lord had marched through the earth like a cosmic giant subduing Israel's enemies. He had trampled hostile nations as an ox does when it treads grain.

3:13 He had gone forth as a warrior to save His people and to deliver His anointed one. This may refer to Moses in his battles with Israel's enemies, or it may refer to a coming anointed one: Cyrus (cf. Isa. 45:1) or Messiah (cf. Ps. 2:2; Dan. 9:26), or more than one of these. The Lord had also smitten the leaders of many evil nations that opposed the Israelites, beginning with Pharaoh. He had disabled their nations as thoroughly as when someone slits a body open from bottom to top or tears a building off its foundation. Selah.

3:14 The Lord used the weapons of His enemies to slay their leaders in retribution. Israel's enemies had stormed into the Promised Land with great enthusiasm to scatter God's people, like those who kill oppressed people in secret.

3:15 Yahweh had trodden down the Red Sea as though He rode through it on cosmic horses causing it to surge away and leave a dry road for His people to tread out of Egypt (cf. v. 8).

Introduction / Outline

JFB: Habakkuk (Book Introduction)

HABAKKUK, from a Hebrew root meaning to "embrace," denoting a "favorite" (namely, of God) and a "struggler" (for his country's good). Some ancient authors represent him as belonging to the tribe of Levi; others [PSEUDO EPIPHANIUS], to that of Simeon. The inscription to Bel and the dragon in the Septuagint asserts the former; and Hab 3:19 perhaps favors this. EUSEBIUS [Ecclesiastical History, 7.29] states that in his time Habakkuk's tomb was shown at Ceila in Palestine.

The time seems to have been about 610 B.C. For the Chaldeans attacked Jerusalem in the ninth month of the fifth year of Jehoiakim, 605 B.C. (2Ki 24:1; 2Ch 36:6; Jer 46:2; Jer 36:9). And Habakkuk (Hab 1:5-6, &c.) speaks of the Chaldeans as about to invade Judah, but not as having actually done so. In the second chapter he proceeds to comfort his people by foretelling the humiliation of their conquerors, and that the vision will soon have its fulfilment. In the third chapter the prophet in a sublime ode celebrates the deliverances wrought by Jehovah for His people in times past, as the ground of assurance, notwithstanding all their existing calamities, that He will deliver them again. Hab 3:16 shows that the invader is still coming, and not yet arrived; so that the whole refers to the invasion in Jehoiakim's times, not those under Jehoiachin and Zedekiah. The Apocryphal appendix to Daniel states that he lived to see the Babylonian exile (588 B.C.), which accords with his prophesying early in Jehoiakim's reign, about 610 B.C.

The position of the book immediately after Nahum is appropriate; as Nahum treated of the judgments of the Lord on Assyria, for its violence against Israel, so Habakkuk, those inflicted by, and on, the Chaldeans for the same reason.

The style is poetical and sublime. The parallelisms are generally regular. Borrowed ideas occur (compare Hab 3:19, with Psa 18:33; Hab 2:6, with Isa 14:4; Hab 2:14, with Isa 11:9). The ancient catalogues imply that his book is part of the canon of Scripture. In the New Testament, Rom 1:17 quotes Hab 2:4 (though not naming him); compare also Gal 3:11; Heb 10:38. Act 13:40-41 quotes Hab 1:5. One or two Hebrew words peculiar to Habakkuk occur (Hab 1:9; Hab 2:6, Hab 2:16).

JFB: Habakkuk (Outline)

• HABAKKUK'S EXPOSTULATION WITH JEHOVAH ON ACCOUNT OF THE PREVALENCE OF INJUSTICE: JEHOVAH SUMMONS ATTENTION TO HIS PURPOSE OF SENDING THE CHALDEANS AS THE AVENGERS. THE PROPHET COMPLAINS, THAT THESE ARE WORSE THAN THOSE ON WHOM VENGEANCE WAS TO BE TAKEN. (Hab. 1:1-17)
• THE PROPHET, WAITING EARNESTLY FOR AN ANSWER TO HIS COMPLAINTS (FIRST CHAPTER), RECEIVES A REVELATION, WHICH IS TO BE FULFILLED, NOT IMMEDIATELY, YET IN DUE TIME, AND IS THEREFORE TO BE WAITED FOR IN FAITH: THE CHALDEANS SHALL BE PUNISHED FOR THEIR CRUEL RAPACITY, NOR CAN THEIR FALSE GODS AVERT THE JUDGMENT OF JEHOVAH, THE ONLY TRUE GOD. (Hab. 2:1-20)
• HABAKKUK'S PRAYER TO GOD: GOD'S GLORIOUS REVELATION OF HIMSELF AT SINAI AND AT GIBEON, A PLEDGE OF HIS INTERPOSING AGAIN IN BEHALF OF ISRAEL AGAINST BABYLON, AND ALL OTHER FOES; HENCE THE PROPHET'S CONFIDENCE AMID CALAMITIES. (Hab. 3:1-19)

TSK: Habakkuk 3 (Chapter Introduction)

Overview

Hab 3:1, Habakkuk, in his prayer, trembles at God’s majesty; Hab 3:17, The confidence of his faith.

Poole: Habakkuk (Book Introduction)

THE ARGUMENT

The prophecy of Habakkuk seems to be an exact stating of that perplexed case, touching the seeming unequalness of the proceedings of God in the government of the world, in which the good suffer evil, and the evil rejoice in prosperity; the more righteous are afflicted, and the more unrighteous prosper; nay, the worst domineer over the best, among men. This case baffled the wise among philosophers, and it much troubled David and Jeremiah, Psa 73:2,3 , &c.; Jer 12:1,2 ; and hath ever been matter of some wonder. to the best and wisest of men, as here it was to Habakkuk, who lived in the times of great impieties against God, and of great injustice amongst men. It is most probable he lived and prophesied in the days of Manasseh, when the wicked devoured the man that was more righteous than himself; and this is the subject of his complaint, Hab 1:1-4 . Those grievous sins which then abounded, he declareth shall be punished by the Chaldeans, at which he again wondereth: it grieveth him to see, in Judah, the best afflicted by the worst; and it is as much grief to him to foresee the wicked nation of the Chaldeans prosper in the ruins of a more righteous nation, (from the 5th to the 11th verse of the first chapter,) which God commandeth him to foretell. On this he proposeth the case expressly, from verse 12 to the end of the chapter, and which God resolveth for him in the second chapter, where the sins of Judah and the sins of the Chaldeans are enumerated, and at once both are threatened with punishment; when the Chaldeans have punished Judah’ s sins, the Medes and Persians shall punish the same sins in the Chaldeans. In all which the unspotted righteousness and the admirable wisdom of God is seen, in the government of his church, chastised for her sins against God; and in his government of the world, sinning highly against God, and with greater wickedness acting the same or worse things than those for which by their means God had before punished his church. In fine, the prophet, with steady faith and fervent prayer, addresseth to God, and in most elegant manner recounting God’ s mercy and faithfulness to his people, Hab 3 , leaves it both a foundation to our hope and pattern for our practice. He doth resolve, as we should, to wait for, rejoice in, and submit to the Lord, in greatest distresses and darkness of providence. An excellent subject for our meditations at this day, as well as in the days of our prophet, whose name seems to imply his wrestlings with these difficulties, or his laying hold, embracing of God; our safest course in such circumstances being to adhere to God. We can but guess at the time of his prophesying, and that we think is rather in the time of Manasseh, than of Hezekiah, or Josiah, though possibly he might live and be a prophet in the first part of Josiah’ s reign. What tribe or what family he was of we pretend not to tell you, since we cannot pretend to know; but we are sure he was not the pretended messenger that carried a mess of broth out of Judea into Babylon, for Daniel’ s dinner; and we think it a wonder any thinking man should now believe it, as it would at that day have been, if really done.

Poole: Habakkuk 3 (Chapter Introduction)

CHAPTER 3

Habakkuk’ s prayer, Hab 3:1,2 . He describeth God’ s majesty, and wonders wrought in his people’ s behalf, Hab 3:3-16 . He professeth his unshaken trust in God, Hab 3:17-19 .

MHCC: Habakkuk (Book Introduction)

The subject of this prophecy is the destruction of Judea and Jerusalem for the sins of the people, and the consolation of the faithful under national calamities.

MHCC: Habakkuk 3 (Chapter Introduction)

(Hab 3:1, Hab 3:2) The prophet beseeches God for his people.

(Hab 3:3-15) He calls to mind former deliverances.

(Hab 3:16-19) His firm trust in the Divine mercy.

Matthew Henry: Habakkuk (Book Introduction)

An Exposition, with Practical Observations, of The Prophecy of Habakkuk

It is a very foolish fancy of some of the Jewish rabbin that this prophet was the son of the Shunamite woman that was at first miraculously given, and afterwards raised to life, by Elisha (2 Kings 4), as they say also that the prophet Jonah was the son of the widow of Zarephath, which Elijah raised to life. It is a more probable conjecture of their modern chronologers that he lived and prophesied in the reign of king Manasseh, when wickedness abounded, and destruction was hastening on, destruction by the Chaldeans, whom this prophet mentions as the instruments of God's judgments; and Manasseh was himself carried to Babylon, as an earnest of what should come afterwards. In the apocryphal story of Bel and the Dragon mention is made of Habakkuk the prophet in the land of Judah, who was carried thence by an angel to Babylon, to feed Daniel in the den; those who give credit to that story take pains to reconcile our prophet's living before the captivity, and foretelling it, with that. Huetius thinks that that was another of the same name, a prophet, this of the tribe of Simeon, that of Levi; others that he lived so long as to the end of that captivity, though he prophesied of it before it came. And some have imagined that Habakkuk's feeding Daniel in the den is to be understood mystically, that Daniel then lived by faith, as Habakkuk had said the just should do; he was fed by that word, Hab 2:4. The prophecy of this book is a mixture of the prophet's addresses to God in the people's name and to the people in God's name; for it is the office of the prophet to carry messages both ways. We have in it a lively representation of the intercourse and communion between a gracious God and a gracious soul. The whole refers particularly to the invasion of the land of Judah by the Chaldeans, which brought spoil upon the people of God, a just punishment of the spoil they had been guilty of among themselves; but it is of general use, especially to help us through that great temptation with which good men have in all ages been exercised, arising from the power and prosperity of the wicked and the sufferings of the righteous by it.

Matthew Henry: Habakkuk 3 (Chapter Introduction)

Still the correspondence is kept up between God and his prophet. In the first chapter he spoke to God, then God to him, and then he to God again; in the second chapter God spoke wholly to him by the Spirit of prophecy; now, in this chapter, he speaks wholly to God by the Spirit of prayer, for he would not let the intercourse drop on his side, like a genuine son of Abraham, who " returned not to his place until God had left communing with him." Gen 18:33. The prophet's prayer, in this chapter, is in imitation of David's psalms, for it is directed " to the chief musician," and is set to musical instruments. The prayer is left upon record for the use of the church, and particularly of the Jews in their captivity, while they were waiting for their deliverance, promised by the vision in the foregoing chapter. I. He earnestly begs of God to relieve and succour his people in affliction, to hasten their deliverance, and to comfort them in the mean time (Hab 3:2). II. He calls to mind the experiences which the church formerly had of God's glorious and gracious appearances on her behalf, when he brought Israel out of Egypt through the wilderness to Canaan, and there many a time wrought wonderful deliverances for them (Hab 3:3-15). III. He affects himself with a holy concern for the present troubles of the church, but encourages himself and others to hope that the issue will be comfortable and glorious at last, though all visible means fail (Hab 3:16-19).

Constable: Habakkuk (Book Introduction)

Introduction

Title and Writer

The title of the book is the name of its writer.

All we know for sure about Habakkuk was that he was a prophet who lived during the pre-exilic period of Israel's history.¹ The meaning of his name is questionable. It may come from the Hebrew verb habaq, which means "to fold the hands" or "to embrace." In this case it might mean "one who embraces" or "one who is embraced." Luther thought it signified that Habakkuk embraced his people to comfort and uphold them. Jerome interpreted it to mean that he embraced the problem of divine justice in the world, the subject of the book.² The simple designation "the prophet" with no other identifying description characterizes only two other prophetical books: Haggai and Zechariah. So Habakkuk is the only book so designated among the pre-exilic Prophets. The content of the book, which includes wisdom literature and a psalm of praise, indicates that Habakkuk was a poet as well as a prophet.

There are traditions about who Habakkuk was that have little basis in fact but are interesting nonetheless. Since the last verse of the book gives a musical notation similar to some psalms, some students concluded that he was a musician and possibly a Levite. The apocraphal book Bel and the Dragon mentions him as the son of Jeshua of the tribe of Levi. It records a legend about him that is pure fantasy. Supposedly an angel commanded Habakkuk to take a meal to Daniel, who was in the lions' den a second time. When the prophet complained that he did not know where the den was, the angel picked him up by a lock of his hair and carried him to the spot (Bel vv. 33-39). According to rabbinic sources, Habakkuk was the son of the Shunammite woman whom Elisha restored to life (2 Kings 4). The basis for this theory is that Elisha' servant told the woman that she would "embrace" a son (2 Kings 4:16), and Habakkuk's name is similar to the Hebrew word for "embrace."

Unity

The major challenge to the unity of the book has come from liberal scholars who view psalmic material such as chapter 3 as postexilic. The commentary on Habbakuk found at Qumran does not expound this psalm either. However, the continuity of theme that continues through the whole book plus the absence of any compelling reasons to reject chapter 3 argue for the book's unity.³

Date

References in the book help us date it approximately but make it impossible to be precise or dogmatic. The Lord told Habakkuk that He was raising up the Chaldeans (Neo-Babylonians), the fierce and impetuous people who were already marching through the whole earth, and that they would expand their territory even farther (1:6).⁴ This points to a time before 605 B.C. when Babylon defeated the united forces of Egypt and Assyria at the battle of Carchemish and became the major power in the ancient Near East. It may even point to a time before 612 B.C. when the Babylonians (with the Medes and Sythians) destroyed Nineveh. However other references in the book that describe conditions in Judah and the ancient Near East support a date between 608 and 605 B.C. (cf. 1:7-11).⁵ King Jehoakim ruled Judah from 609-598 B.C., so it was apparently during his reign that Habakkuk prophesied (cf. 2 Kings 23:36-24:7; 2 Chron. 36:5-8). The background to Habakkuk is the decline of the Judean kingdom that began with the death of King Josiah in 609 B.C.

Place of Composition

Since the Chaldeans were on the rise when Habakkuk wrote, the prophet must have lived in Judah. The Northern Kingdom of Israel had passed out of existence in 722 B.C. with the Assyrian invasion. Thus Habakkuk was a prophet of the Southern Kingdom who lived in times of increasing degeneracy and fear in his country.

Audience and Purpose

The people to whom Habakkuk ministered were Judeans who apparently lived under the reign of King Jehoiakim. During his reign the Israelites were looking for help in the wrong places, Egypt and Assyria, in view of growing Babylonian power. They should have been looking to the Lord primarily, and their failture to do so was one of the burdens of Jeremiah, Habakkuk's contemporary.

Habakkuk's concerns were more philosophical, however. What disturbed him was that the sovereign Lord was not responding to Habakkuk's evil generation and its internal injustices. He voiced his concern to Yahweh in prayer (1:2-4). The Lord replied that He was working. He was raising up a nation that would punish His people for their covenant unfaithfulness 1:5-11). This raised another problem for Habakkuk, which he also took to the Lord in prayer. How could He use a more wicked nation than Judah to punish God's chosen people (1:12-2:1)? The Lord explained that He would eventually punish the Babylonians for their wickedness too (2:2-20). The final chapter is a hymn of praise extolling Yahweh for His wise ways. The purpose of the book, then, was to vindicate the justice of God so God's people would have hope and encouragement.

Literary form

This book contains a variety of literary forms. The first part of the book contains a dialogue between Habakkuk and his God that alternates between lament and oracle (1:2-2:5). The second part is a taunt or mocking song that the prophet put in the mouths of the nations that had suffered under Babylon's oppression. It consists of five "woes" (2:6-20). The third part is a psalm, complete with musical directions (ch. 3).

Distinctive features

"Habakkuk is a unique book. Unlike other prophets who declared God's message to people this prophet dialogued with God about people. Most Old Testament prophets proclaimed divine judgment. Habakkuk pleaded for divine judgment. In contrast with the typical indictment, this little book records an intriguing interchange between a perplexed prophet and his Maker."⁶

"The prophet asked some of the most penetrating questions in all literature, and the answers are basic to a proper view of God and his relation to history. If God's initial response sounded the death knell for any strictly nationalistic covenant theology of Judah, his second reply outlined in a positive sense the fact that all history was hastening to a conclusion that was [as] certain as it was satisfying.

"In the interim, while history is still awaiting its conclusion (and Habakkuk was not told when the end would come, apparently for him prefigured by Babylon's destruction), the righteous ones are to live by faith. The faith prescribed--or faithfulness,' as many have argued that emunah should be translated--is still called for as a basic response to the unanswered questions in today's universe; and it is this, a theology for life both then and now, that stands as Habakkuk's most basic contribution."⁷

Message⁸

Habakkuk is unusual among the prophetical books in that it tells a story. In this the book is similar to Jonah, which is also the record of a prophet's experience. Jonah gives the account of a prophet's failure to sympathize with God. Habakkuk gives the account of a prophet's failure to trust God. Jonah deals with a problem posed by Nineveh, and Habakkuk deals with a problem posed by Babylon. Habakkuk, like Jonah, also records one major event in the life of the prophet. Most of the other prophetic books record the messages and activities of a prophet over an extended period of years. Habakkuk does contain prophecies, so it is like the other prophetic books in this respect.

The key verse in the book is 2:4: "Behold, as for the proud one, his soul is not right within him; but the righteous will live by his faith." This verse suggests the difficulty that Habakkuk faced, and it contains his declaration following his struggle with faith.

Habakkuk is a book in which a man, the prophet, asked questions and received answers. Note, for example, 1:2, which voices the prophet's initial question. Then turn to 3:19, which gives his final affirmation after having received answers. The contrast between these verses is startling. It is a contrast between a wail of despair and a shout of confidence. G. Campbell Morgan observed, "From the affirmation of faith's agnosticism we come to the affirmation of agnosticism's faith."⁹

This is the story of Habakkuk. At the beginning we hear a believer questioning God. The prophet's problem was why God was not doing what He promised to do, specifically delivering His people from the violence with which the Babylonians were threatening them. Every believer faces the same problem sooner or later. Circumstances challenge the promises of God, and we wonder why God does not do something about the situation. Habakkuk wondered how God could use a more wicked nation, Babylon, to disciple the wicked Judahites.

The key verse, 2:4, is similar to the constricted part of an hour-glass. Everything that precedes it leads up to it, and everything that follows it results from it. It is like a doorway through which everything in the book passes.

Let's look at that doorway statement in 2:4. It contains two contrasting viewpoints on all of life. First, we have a swollen, proud, conceited person. Second, we have a person who is full of faith. The first is full of himself or herself, and the second is full of God. The difference is in attitude: great confidence in self or in God. In both cases, we have something hidden and something manifest.

In the case of the proud, his soul or inner man is not straight or right within him. It is not upright or level, but crooked or twisted. His is an unnatural condition. While his inner, hidden condition is crookedness of soul, his outer, manifest condition is conceit or pride. He is wrapped up in himself, and being wrapped up in himself he is wrapped up in a ball, so to speak--all twisted up on the inside. It is interesting that the verse says nothing about the outcome of the proud. We only have a description of him as swollen and twisted.

In the case of the righteous, his soul is right within him. His inner, hidden condition is straight. His outward manifestation of that condition is trust in God. It is interesting, in passing, that there is only one straightness, but there are many kinds of crookedness, perversity. If I asked you to imagine a straight stick, everyone in this room would visualize straightness. But if I asked you to imagine a crooked stick, everyone in this room would visualize a different shape of crookedness. A crooked stick may be crooked in a hundred different ways, but there is only one way a straight stick can be straight. Goodness is basically simple, but evil is exceedingly complex. Goodness looks only one way, but evil can take many different forms and shapes.

The central affirmation of Habakkuk is the last part of 2:4: "the righteous will live by his faith." There are three key words in this affirmation: righteous, live, and faith. It is interesting that in the three places where this verse is quoted in the New Testament, in each case a different word receives the emphasis. In Romans 1:17, the emphasis is on "righteous." Paul's concern in Romans was with the righteousness of God and how people can obtain it. In Galatians 3:11, the emphasis is on "faith." Paul contrasted salvation by works and salvation by faith in Galatians. And in Hebrews 10:38, the emphasis is on "live." The writer to the Hebrews stressed the importance of living by faith as a way of life rather than turning back to Judaism and living by the Law. Thus we can see that this statement is packed with meaning. In fact, many people believe that this verse expresses the central theme of the entire Bible.

Now let's relate this to what Habakkuk saw that created a problem of faith for him. He saw the proud flourishing. He saw crookedness all around him in a hundred different manifestations of evil. He also saw the righteous who were trusting in God oppressed, threatened, and persecuted. Specifically, he saw the proud Babylonians, who did not acknowledge Yahweh, gaining more and more power. They appeared to be the ones truly alive. He saw the people of God, who were trusting in Yahweh, losing more and more power. They appeared to be headed for certain death and extinction. And, most disturbing of all, Habakkuk saw God doing nothing.

In the hour of his crisis of faith, God spoke to the prophet and gave him the great truth of 2:4. Faith is the principle that leads to life in spite of all appearances, and pride is destructive in spite of all appearances. Godless people and their plans seem so strong and invincible. Their enterprises, which are in rebellion against God, seem so inevitable and sure to succeed. Nevertheless the one whom God regards as righteous because of his or her trust in Him will live on and not die.

What is God doing? He is causing things to work out in harmony with the principle set forth in 2:4 in spite of appearances. The sovereign of the universe, who often takes centuries to work out His plans, when we want Him to do it in years if not months, holds everything in His grasp. He will fulfill His promises. He will reward faith. He will destroy the crooked and swollen proud.

The last part of the book, which follows 2:4, helps us see the outcome of believing God's revelation in 2:4. Habakkuk reviewed many of the crooked manifestations of evil and announced the final destruction of them all. He also viewed the history of the Israelites as a testimony to the truth of the book's central affirmation, and he trembled as he projected what God had done in the past forward to what He would do to the Chaldeans. The prophet who started out thinking that God was doing nothing ended by praying that Yahweh would remember mercy when He poured out His wrath. He who thought God had forgotten about the faithful broke out into a song of praise as He realized that he could continue to trust God in spite of appearances.

Habakkuk does not end with a wail but with a song. It does not end with inquiry but with affirmation. It does not end with frustration but with faith: 3:17-18.

There are several lessons of timeless importance that Habakkuk teaches its readers.

One abiding lesson of this book is that people of faith sometimes have trouble continuing to trust God. If we look at what is happening in our world, we can come up with the same questions Habakkuk voiced at the beginning of the book. But if we continue to listen to the Word of God, we can have peace in our hearts and songs on our lips as we wait for God to reward the righteous with life for their faith. This principle is true on two levels: justification and sanctification. The only way to obtain a proper legal standing before God (justification) is by trusting Him. The only way to continue to live in that righteous standing before God (sanctification) is to continue to trust Him in spite of appearances. We can do so because God has established a flawless record of faithfulness to His promises, and the Bible is the record of that faithfulness. Thus we must live in the light of Scripture rather than in the light of experience. God's promises and covenants are a better indication of reality than circumstances.

We also need to be careful that we do not fall into the category of the proud who are wrapped up in themselves. We too quickly look to the proud of this world, who do not bow before God, for explanations. Rather, we should express our own righteousness by continuing to trust in God in spite of appearances. Today scientific explanations attract more faith than the simple statements of Scripture. Where will our trust be? We dare not join the ranks of the twisted and scoffing mockers whose end is not life but destruction.

Notice, too, how Habakkuk handled his problem of agnosticism. He could have set up a schedule of speaking engagements all over Judah to point out how inconsistent God was in His government of human affairs. Fortunately, instead he took his questions to God in prayer. God responded by giving him answers. The word of God came to Habakkuk. The prophet listened to the Word of God. We can say anything to God in prayer. The best place to take our questions is to God in prayer. And the best place to find answers from God is in His Word. Some people say that God does not speak as He spoke in days gone by. It is truer to say that people do not listen to God as they did in days gone by.

Furthermore, the inner attitude always manifests itself in outward action. This is true whether the inner attitude is pride or faith. What is our outward action betraying about our inner attitude? Are we really trusting man or God?

In 2:3 God said, "Though the vision tarries, wait for it, for it will certainly come." Part of being people of faith is that we wait for explanations, verbal or experiential, that will only come in the future. Someone has said that Christians are people who do not live by explanations but by promises. We must be content with God's promise that one day we will understand what is now obscure. How God will bring His will to pass is a mystery in large measure. We only have the outlines of His actions in prophecy, though we have some remarkably specific details revealed here and there. Nevertheless for the most part we must be willing to wait. The promise of God is life for those who do. Waiting is the hardest work of all, but like Habakkuk we will be able to sing as we wait if we keep talking to God and listening to God.

Constable: Habakkuk (Outline)

Outline

I. Heading 1:1

II. Habakkuk's questions and Yahweh's answers 1:2-2:20

A. Habakkuk's question about Judah 1:2-4

B. Yahweh's answer about Judah 1:5-11

C. Habakkuk's question about Babylonia 1:12-17

D. Yahweh's answer about Babylonia ch. 2

1. The introduction to the answer 2:1-3

2. The Lord's indictment of Babylon 2:4-5

3. The Lord's sentence on Babylon 2:6-20

III. Habakkuk's hymn in praise of Yahweh ch. 3

A. The introduction to the hymn 3:1

B. The prayer for revival 3:2

C. The vision of God 3:3-15

1. Yahweh's awesome appearance 3:3-7

2. Yahweh's angry actions 3:8-15

D. The commitment of faith 3:16-19a

E. The concluding musical notation 3:19b

Constable: Habakkuk

Habakkuk

Bibliography

Armerding, Carl E. "Habakkuk." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

Blue, J. Ronald. "Habakkuk." In The Bible Knowledge Commentary: Old Testament, pp. 1505-22. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Chisholm, Robert B., Jr. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Laetsch, T. Bible Commentary: The Minor Prophets. St. Louis: Concordia Publishing House, 1956.

Lloyd-Jones, D. Martyn. From Fear to Faith: Studies in the Book of Habakkuk and the Problem of History. London and Downers Grove, Ill.: Inter-Varsity Press, 1953.

Robertson, O. Palmer. The Books of Nahum, Habakkuk, and Zephaniah. New International Commentaries on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1990.

Rudolph, W. Micha-Nahum-Habakuk-Zephanja. KAT 13/3. 2nd ed. Gütersloh: Gerd Mohn, 1975.

Yadin, Yigael. The Art of Warfare in Biblical Lands. New York: McGraw-Hill, 1963.

Copyright 2003 by Thomas L. Constable

Haydock: Habakkuk (Book Introduction)

INTRODUCTION.

THE PROPHECY OF HABACUC.

Habacuc was a native of Bezocher, and prophesied in Juda some time before the invasion of the Chaldeans, which he foretold. He lived to see this prophecy fulfilled, and for many years after, according to the general opinion, which supposes him to be the same that was brought by the angel to Daniel, in Babylon, Daniel xvi. (Challoner) --- He might very well live to see the captives return, as only sixty-six years elapsed from the first of Joakim, when he began to prophesy, till that event. He retired at the approach of the Chaldeans, and afterwards employed himself in agricultural pursuits. (Calmet) --- The sins of Juda, the coming of the Chaldeans, and the relaxation of the captivity are specified; and in the canticle, the appearance of Christ, the last judgment and eternity, (Worthington) are mentioned in the most sublime style. (Haydock)

Gill: Habakkuk (Book Introduction)

INTRODUCTION TO HABAKKUK

This book is called, in the Vulgate Latin and Syriac versions, "the Prophecy of Habakkuk". Of this prophet, Aben Ezra and Kimchi say, we know neither his age nor his family; which shows they paid no regard to a tradition of their nation, mentioned by some of their ancient writers ^a, that he was the son of the Shunammite, whom Elisha raised from the dead; and find the etymology of his name in the words of the prophet to her, "about this season, according to the time of life, thou shalt embrace a son", 2Ki 4:16 where the root of his name is used; and they account for the doubling of the last radical in his name, because of the two embraces of him, one by his mother, and the other by the prophet. His name indeed signifies "an embrace" ^b; or, as some, "an embracer" ^c; and the last letter being doubled, it is with others interpreted "the best embracer" ^d; to which name his character and conduct agree; who, in the most tender manner, embraced the people of God, as parents their children, and comforted them with the assurance of their preservation, notwithstanding their captivity, and with the promise of the Messiah's coming; suggesting to them they should live by faith, to which he led them the way by his own example, Hab 1:12, Hab 2:3 but as this is placing him too early, to put him in the times of Elisha; so it is fixing him too late, to make him to be in the times of Daniel, and to feed him in the den of the lions, as Joseph ben Gorion ^e, and the author of the apocryphal book of Bel and the Dragon, say he did, which was after the Babylonish captivity was ended; whereas it is certain this prophet prophesied of it, and must have lived some time before it; for he speaks of the Chaldeans by name coming against the Jews, and carrying them captive, Hab 1:6. The learned Huetius ^f, and others, think there were two prophets of this name; one of the tribe of Simeon, who lived before the captivity; and another of the tribe of Levi, who lived after it. The Jewish chronologers ^g generally place this our prophet in the times of Manasseh; with which well enough agrees the description of the times the prophet lived in, given in Hab 1:2 though some think he lived in the latter times of Josiah ^h, or the beginning of Jehoiakim ⁱ; and it is probable he was a contemporary of the Prophet Jeremiah, with whom he agrees in many things, and prophesied of the same. However, there is no room to doubt of the authority of this book, being always received by the Jewish church, and agreeing with other parts of Scripture, and especially with the prophecies of Jeremiah; and may be further confirmed and established by the quotations out of it in the New Testament, as Hab 1:5 in Act 13:41 and Hab 2:4 in Rom 1:17. The general design of the prophecy is to comfort the people of God under the afflictions that were coming upon them, and to encourage them to the exercise of faith and patience, in the hope and view of the coming of the Messiah. Pseudo Epiphanius ^k says that Habakkuk died two years before the people of the Jews returned from Babylon, and was honourably buried in his own native place, which he says was Bethsocher, in the tribe of Simeon. With whom Isidore ^l agrees, as to the time of his death; but the place of his birth, he says, was Bethacat; and of his death, Sabarta. Sozomen ^m reports, that, in the days of Theodosius, the grave of Habakkuk was found in Cele, formerly the city Ceila. So Eusebius says it was shown at Kela, eight miles from Eleutheropolis; though, in another place, he says it was to be seen at Gabbatha, twelve miles from the same place; which may be reconciled, by observing that it might be between them both, and be seen from each, since they were places near to each other ⁿ. But the Cippi Hebraici ^o say it was at a place called Jakuk in Galilee, not far from Sephetta, where was an academy of the Jews; and this seems to agree with what Sanderson, a countryman of ours, as quoted by Van Till ^p, observes; that in his journey from Damascus to Jerusalem, between Sephet and Chapherchittin, he found a village, in which, the Jews report, Habakkuk the prophet dwelt and died, the name of which is Jeakoke. But these things are not to be depended on.

Gill: Habakkuk 3 (Chapter Introduction)

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, Hab 3:1. The occasion of it is expressed, Hab 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, Hab 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, Hab 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, Hab 3:17.