mh_parser/vol_split/35 - Habakkuk/Chapter 3.xml

<div2 id="Hab.iv" n="iv" next="Zeph" prev="Hab.iii" progress="90.60%" title="Chapter III">
<h2 id="Hab.iv-p0.1">H A B A K K U K.</h2>
<h3 id="Hab.iv-p0.2">CHAP. III.</h3>
<p class="intro" id="Hab.iv-p1" shownumber="no">Still the correspondence is kept up between God
and his prophet. In the <scripRef id="Hab.iv-p1.1" osisRef="Bible:Hab.1.1-Hab.1.17" parsed="|Hab|1|1|1|17" passage="Hab 1:1-17">first
chapter</scripRef> he spoke to God, then God to him, and then he to
God again; in the <scripRef id="Hab.iv-p1.2" osisRef="Bible:Hab.2.1-Hab.2.20" parsed="|Hab|2|1|2|20" passage="Hab 2:1-20">second
chapter</scripRef> God spoke wholly to him by the Spirit of
prophecy; now, in <scripRef id="Hab.iv-p1.3" osisRef="Bible:Hab.3.1-Hab.3.19" parsed="|Hab|3|1|3|19" passage="Hab 3:1-19">this
chapter</scripRef>, 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." <scripRef id="Hab.iv-p1.4" osisRef="Bible:Gen.18.33" parsed="|Gen|18|33|0|0" passage="Ge 18:33">Gen.
xviii. 33</scripRef>. 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,
<scripRef id="Hab.iv-p1.5" osisRef="Bible:Hab.3.1" parsed="|Hab|3|1|0|0" passage="Hab 3:1">ver. 2</scripRef>. 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, <scripRef id="Hab.iv-p1.6" osisRef="Bible:Hab.3.3-Hab.3.15" parsed="|Hab|3|3|3|15" passage="Hab 3:3-15">ver. 3-15</scripRef>. 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, <scripRef id="Hab.iv-p1.7" osisRef="Bible:Hab.3.16-Hab.3.19" parsed="|Hab|3|16|3|19" passage="Hab 3:16-19">ver. 16-19</scripRef>.</p>
<scripCom id="Hab.iv-p1.8" osisRef="Bible:Hab.3" parsed="|Hab|3|0|0|0" passage="Hab 3" type="Commentary"/>
<scripCom id="Hab.iv-p1.9" osisRef="Bible:Hab.3.1-Hab.3.2" parsed="|Hab|3|1|3|2" passage="Hab 3:1-2" type="Commentary"/><div class="Commentary" id="Hab.iv-p1.10">
<h4 id="Hab.iv-p1.11">The Prophet's Prayer. (<span class="smallcaps" id="Hab.iv-p1.12">b. c.</span> 600.)</h4>
<p class="passage" id="Hab.iv-p2" shownumber="no">1 A prayer of Habakkuk the prophet upon
Shigionoth.   2 <span class="smallcaps" id="Hab.iv-p2.1">O Lord</span>, I have
heard thy speech, <i>and</i> was afraid: <span class="smallcaps" id="Hab.iv-p2.2">O
Lord</span>, revive thy work in the midst of the years, in the
midst of the years make known; in wrath remember mercy.</p>
<p class="indent" id="Hab.iv-p3" shownumber="no">This chapter is entitled <i>a prayer of
Habakkuk.</i> It is a meditation with himself, an intercession for
the church. Prophets were praying men; this prophet was so (<i>He
is a prophet, and he shall pray for thee,</i> <scripRef id="Hab.iv-p3.1" osisRef="Bible:Gen.20.7" parsed="|Gen|20|7|0|0" passage="Ge 20:7">Gen. xx. 7</scripRef>); and sometimes they prayed for
even those whom they prophesied against. Those that were intimately
acquainted with the mind of God concerning future events knew
better than others how to order their prayers, and what to pray
for, and, in the foresight of troublous times, could lay up a stock
of prayers that might then receive a gracious answer, and so be
serving the church by their prayers when their prophesying was
over. This prophet had found God ready to answer his requests and
complaints before, and therefore now repeats his applications to
him. Because <i>God has inclined his ear to us,</i> we must resolve
that <i>therefore we</i> will <i>call upon him as long as we
live.</i> 1. The prophet owns the receipt of God's answer to his
former representation, and the impression it made upon him
(<scripRef id="Hab.iv-p3.2" osisRef="Bible:Hab.3.2" parsed="|Hab|3|2|0|0" passage="Hab 3:2"><i>v.</i> 2</scripRef>): "<i>O Lord! I
have heard thy speech, thy hearing</i>" (so some read it), "that
which thou wouldst have us hear, the decree that has gone forth for
the afflicting of thy people. <i>I received thine,</i> and it is
before me." Note, Those that would rightly order their speech to
God must carefully observe, and lay before them, his speech to
them. He had said (<scripRef id="Hab.iv-p3.3" osisRef="Bible:Hab.2.1" parsed="|Hab|2|1|0|0" passage="Hab 2:1"><i>ch.</i> ii.
1</scripRef>), <i>I will watch to see what he will say;</i> and now
he owns, <i>Lord, I have heard thy speech;</i> for, if we turn a
deaf ear to God's word, we can expect no other than that he should
turn a deaf ear to our prayers, <scripRef id="Hab.iv-p3.4" osisRef="Bible:Prov.28.9" parsed="|Prov|28|9|0|0" passage="Pr 28:9">Prov.
xxviii. 9</scripRef>. I heard it, <i>and was afraid.</i> Messages
immediately from heaven commonly struck even the best and boldest
men into a consternation; Moses, Isaiah, and Daniel, did
<i>exceedingly fear and quake.</i> But, besides that, the matter of
this message made the prophet afraid, when he heard how low the
people of God should be brought, under the oppressing power of the
Chaldeans, and how long they should continue under it; he was
afraid lest their spirits should quite fail, and lest the church
should be utterly rooted out and run down, and, being kept low so
long, should be lost at length. 2. He earnestly prays that <i>for
the elect's sake</i> these <i>days of trouble</i> might be
<i>shortened,</i> or the trouble of these days mitigated and
moderated, or the people of God supported and comforted under it.
He thinks it very long to wait till the <i>end of the years;</i>
perhaps he refers to the seventy years fixed for the continuance of
the captivity, and therefore, "Lord," says he, "do something on our
behalf <i>in the midst of the years,</i> those years of our
distress; though we be not delivered, and our oppressors destroyed,
yet let us not be abandoned and cast off." (1.) "Do something for
thy own cause: <i>Revive thy work,</i> thy church" (that is the
<i>work of God's own hand,</i> formed by him, formed for him);
"<i>revive</i> that, even when it <i>walks in the midst of
trouble,</i> <scripRef id="Hab.iv-p3.5" osisRef="Bible:Ps.138.7-Ps.138.8" parsed="|Ps|138|7|138|8" passage="Ps 138:7,8">Ps. cxxxviii. 7,
8</scripRef>. Grant thy people <i>a little reviving in their
bondage,</i> <scripRef id="Hab.iv-p3.6" osisRef="Bible:Ezra.9.8 Bible:Ps.85.6" parsed="|Ezra|9|8|0|0;|Ps|85|6|0|0" passage="Ezr 9:8,Ps 85:6">Ezra ix. 8; Ps.
lxxxv. 6</scripRef>. <i>Preserve alive thy work</i>" (so some read
it); "though thy church be chastened, let it not be killed; though
it have not its liberty, yet continue its life, save a remnant
alive, to be a seed of another generation. <i>Revive the work of
thy grace</i> in us, by sanctifying the trouble to us and
supporting us under it, though the time be not yet come, <i>even
the set time,</i> for our deliverance out of it. Whatever becomes
of us, though we be as dead and dry bones, Lord, let <i>thy work be
revived,</i> let not that sink, and go back, and come to nothing."
(2.) "Do something for thy own honour: <i>In the midst of the years
make known,</i> make thyself known, for now <i>verily thou art a
God that hidest thyself</i> (<scripRef id="Hab.iv-p3.7" osisRef="Bible:Isa.45.15" parsed="|Isa|45|15|0|0" passage="Isa 45:15">Isa.
xlv. 15</scripRef>), make known thy power, thy pity, thy promise,
thy providence, in the government of the world, for the safety and
welfare of thy church. Though we be buried in obscurity, yet, Lord,
make thyself known; whatever becomes of Israel, let not the God of
Israel be forgotten in the world, but discover himself even in the
midst of the dark years, before thou art expected to appear." When
<i>in the midst of the years</i> of the captivity God miraculously
owned the three children in the fiery furnace, and humbled
Nebuchadnezzar, this prayer was answered, <i>In the midst of the
years make known.</i> (3.) "Do something for thy people's comfort:
<i>In wrath remember mercy,</i> and <i>make that known. Show us thy
mercy, O Lord!</i>" <scripRef id="Hab.iv-p3.8" osisRef="Bible:Ps.85.7" parsed="|Ps|85|7|0|0" passage="Ps 85:7">Ps. lxxxv.
7</scripRef>. They see God's displeasure against them in their
troubles, and that makes them grievous indeed. There is wrath in
the bitter cup; that therefore they deprecate, and are earnest in
begging that he is a merciful God and they are vessels of his
mercy. Note, Even those that are under the tokens of God's wrath
must not despair of his mercy; and mercy, mere mercy, is that which
we must flee to for refuge, and rely upon as our only plea. He does
not say, Remember our merit, but, Lord, <i>remember thy own
mercy.</i></p>
</div><scripCom id="Hab.iv-p3.9" osisRef="Bible:Hab.3.3-Hab.3.15" parsed="|Hab|3|3|3|15" passage="Hab 3:3-15" type="Commentary"/><div class="Commentary" id="Hab.iv-p3.10">
<h4 id="Hab.iv-p3.11">The Divine Majesty; Wonders Wrought for
Israel. (<span class="smallcaps" id="Hab.iv-p3.12">b. c.</span> 600.)</h4>
<p class="passage" id="Hab.iv-p4" shownumber="no">3 God came from Teman, and the Holy One from
mount Paran. Selah. His glory covered the heavens, and the earth
was full of his praise.   4 And <i>his</i> brightness was as
the light; he had horns <i>coming</i> out of his hand: and there
<i>was</i> the hiding of his power.   5 Before him went the
pestilence, and burning coals went forth at his feet.   6 He
stood, and measured the earth: he beheld, and drove asunder the
nations; and the everlasting mountains were scattered, the
perpetual hills did bow: his ways <i>are</i> everlasting.   7
I saw the tents of Cushan in affliction: <i>and</i> the curtains of
the land of Midian did tremble.   8 Was the <span class="smallcaps" id="Hab.iv-p4.1">Lord</span> displeased against the rivers? <i>was</i>
thine anger against the rivers? <i>was</i> thy wrath against the
sea, that thou didst ride upon thine horses <i>and</i> thy chariots
of salvation?   9 Thy bow was made quite naked,
<i>according</i> to the oaths of the tribes, <i>even thy</i> word.
Selah. Thou didst cleave the earth with rivers.   10 The
mountains saw thee, <i>and</i> they trembled: the overflowing of
the water passed by: the deep uttered his voice, <i>and</i> lifted
up his hands on high.   11 The sun <i>and</i> moon stood still
in their habitation: at the light of thine arrows they went,
<i>and</i> at the shining of thy glittering spear.   12 Thou
didst march through the land in indignation, thou didst thresh the
heathen in anger.   13 Thou wentest forth for the salvation of
thy people, <i>even</i> for salvation with thine anointed; thou
woundedst the head out of the house of the wicked, by discovering
the foundation unto the neck. Selah.   14 Thou didst strike
through with his staves the head of his villages: they came out as
a whirlwind to scatter me: their rejoicing <i>was</i> as to devour
the poor secretly.   15 Thou didst walk through the sea with
thine horses, <i>through</i> the heap of great waters.</p>
<p class="indent" id="Hab.iv-p5" shownumber="no">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, <i>considering the days of old,</i> and <i>the years
of ancient times</i> (<scripRef id="Hab.iv-p5.1" osisRef="Bible:Ps.77.5" parsed="|Ps|77|5|0|0" passage="Ps 77:5">Ps. lxxvii.
5</scripRef>), and pleading with God in prayer, as he is pleased
sometimes to plead them with himself. <scripRef id="Hab.iv-p5.2" osisRef="Bible:Isa.63.11" parsed="|Isa|63|11|0|0" passage="Isa 63:11">Isa. lxiii. 11</scripRef>, <i>Then he remembered the
days of old.</i> 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, <i>a house of
bondage,</i> through the wilderness, <i>a land of drought,</i> into
Canaan, then possessed by <i>mighty nations.</i> 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.</p>
<p class="indent" id="Hab.iv-p6" shownumber="no">I. God appeared in his glory, so as he
never did before or since (<scripRef id="Hab.iv-p6.1" osisRef="Bible:Hab.3.3-Hab.3.4" parsed="|Hab|3|3|3|4" passage="Hab 3:3,4"><i>v.</i>
3, 4</scripRef>): <i>He came from Teman, even the Holy One from
Mount Paran.</i> This refers to the visible display of the glory of
God when he gave the law upon Mount Sinai, as appears by <scripRef id="Hab.iv-p6.2" osisRef="Bible:Deut.33.2" parsed="|Deut|33|2|0|0" passage="De 33:2">Deut. xxxiii. 2</scripRef> whence these
expressions are borrowed. Then <i>the Lord came down</i> upon Mount
Sinai in a cloud (<scripRef id="Hab.iv-p6.3" osisRef="Bible:Exod.19.20" parsed="|Exod|19|20|0|0" passage="Ex 19:20">Exod. xix.
20</scripRef>) and his glory was <i>as the devouring fire,</i> 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>I am the Lord thy God, that
brought thee out of the land of Egypt.</i> I that appear in this
glory am the author of that work." Then <i>his glory covered the
heavens,</i> which shone with the reflection of that glorious
appearance of his; the <i>earth also</i> was <i>full of his
praise,</i> or of his <i>splendour,</i> 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. <i>His brightness was as the
light,</i> as the light of the sun when he goes forth in his
strength; <i>he had horns,</i> or <i>bright beams</i> (so it should
be rendered), <i>coming out of his side</i> or <i>hand.</i> Rays of
glory were darted forth around him; and with some rays borrowed
thence it was that Moses's face shone when he <i>came down from</i>
that <i>mount</i> of glory. Some by the horns, the <i>two horns</i>
(for the word is dual), <i>coming out of his hand,</i> understand
the <i>two tables of the law,</i> 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
<scripRef id="Hab.iv-p6.4" osisRef="Bible:Deut.33.2" parsed="|Deut|33|2|0|0" passage="De 33:2">Deut. xxxiii. 2</scripRef>, <i>From his
right hand went a fiery law for them.</i> It is added, <i>And there
was the hiding of his power;</i> 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 <i>double to that which is,</i> <scripRef id="Hab.iv-p6.5" osisRef="Bible:Job.11.6" parsed="|Job|11|6|0|0" passage="Job 11:6">Job xi. 6</scripRef>.</p>
<p class="indent" id="Hab.iv-p7" shownumber="no">II. God sent plagues on Egypt, for the
humbling of proud Pharaoh, and the obliging of him to let the
people go (<scripRef id="Hab.iv-p7.1" osisRef="Bible:Hab.3.5" parsed="|Hab|3|5|0|0" passage="Hab 3:5"><i>v.</i> 5</scripRef>):
<i>Before him went the pestilence,</i> which slew all the
first-born of Egypt in one night; and <i>burning coals went forth
at his feet,</i> when, in the plague of hail, there was <i>fire
mingled with hail—burning diseases</i> (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 up on them. These were <i>at his feet,</i> 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.</p>
<p class="indent" id="Hab.iv-p8" shownumber="no">III. He divided the land of Canaan to his
people Israel, and expelled the heathen from before them (<scripRef id="Hab.iv-p8.1" osisRef="Bible:Hab.3.6" parsed="|Hab|3|6|0|0" passage="Hab 3:6"><i>v.</i> 6</scripRef>): <i>He stood, and
measured the earth,</i> measured that land, to assign it for an
inheritance to Israel his people, <scripRef id="Hab.iv-p8.2" osisRef="Bible:Deut.32.8-Deut.32.9" parsed="|Deut|32|8|32|9" passage="De 32:8,9">Deut. xxxii. 8, 9</scripRef>. <i>He beheld, and drove
asunder the nations</i> 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 <i>the
everlasting mountains were scattered, and the perpetual hills did
bow;</i> 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 <scripRef id="Hab.iv-p8.3" osisRef="Bible:Ps.68.7-Ps.68.8" parsed="|Ps|68|7|68|8" passage="Ps 68:7,8">Ps. lxviii. 7,
8</scripRef>. To this he adds, <i>His ways are everlasting,</i>
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 to-day. His covenant is unchangeable, and <i>his
mercy endures for ever.</i> When he <i>drove asunder the nations of
Canaan</i> one might have seen the <i>tents of Cushan in
affliction, the curtains of the land of Midian trembling,</i> 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, <scripRef id="Hab.iv-p8.4" osisRef="Bible:Hab.3.7" parsed="|Hab|3|7|0|0" passage="Hab 3:7"><i>v.</i> 7</scripRef>. Balak
the king of Moab was so, <scripRef id="Hab.iv-p8.5" osisRef="Bible:Num.22.3-Num.22.4" parsed="|Num|22|3|22|4" passage="Nu 22:3,4">Num. xxii.
3, 4</scripRef>. Some make the tents of Cushan to be in affliction
when, in the days of judge Othniel, God delivered Cushan-rishathaim
into his hand (<scripRef id="Hab.iv-p8.6" osisRef="Bible:Judg.3.8" parsed="|Judg|3|8|0|0" passage="Jdg 3:8">Judg. iii.
8</scripRef>), and the <i>curtains of the land of Midian to
tremble</i> when, in the days of judge Gideon, a barley cake, in a
dream, overthrew the tent of Midian, <scripRef id="Hab.iv-p8.7" osisRef="Bible:Judg.7.13" parsed="|Judg|7|13|0|0" passage="Jdg 7:13">Judg. vii. 13</scripRef>.</p>
<p class="indent" id="Hab.iv-p9" shownumber="no">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, <scripRef id="Hab.iv-p9.1" osisRef="Bible:Hab.3.8" parsed="|Hab|3|8|0|0" passage="Hab 3:8"><i>v.</i> 8</scripRef>. One would have thought that God
was <i>displeased with the rivers,</i> and that <i>his wrath</i>
was <i>against the sea,</i> for he made them give way and flee
before him when he <i>rode upon his horses and chariots of
salvation,</i> 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 (<scripRef id="Hab.iv-p9.2" osisRef="Bible:Hab.3.15" parsed="|Hab|3|15|0|0" passage="Hab 3:15"><i>v.</i> 15</scripRef>): "<i>Thou didst walk
through the sea,</i> through the Red Sea, <i>with thy horses,</i>
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: <i>Thou didst
walk through the heap,</i> or mud, <i>of great waters;</i> and
Israel likewise was led <i>through the deep as a horse through the
wilderness,</i>" <scripRef id="Hab.iv-p9.3" osisRef="Bible:Isa.63.13-Isa.63.14" parsed="|Isa|63|13|63|14" passage="Isa 63:13,14">Isa. lxiii. 13,
14</scripRef>. When they came to enter Canaan the <i>overflowing of
the water passed by,</i> that is, Jordan, which at that time
overflowed all his banks, was divided, <scripRef id="Hab.iv-p9.4" osisRef="Bible:Josh.3.15" parsed="|Josh|3|15|0|0" passage="Jos 3:15">Jos. iii. 15</scripRef>. 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
<i>the deep uttered his voice,</i> 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 <i>lifted up their
hands,</i> or sides, <i>on high</i> (for the waters <i>stood up on
a heap,</i> <scripRef id="Hab.iv-p9.5" osisRef="Bible:Josh.3.16" parsed="|Josh|3|16|0|0" passage="Jos 3:16">Jos. iii. 16</scripRef>),
as if they would have made opposition to the orders given them.
They <i>lifted up their voice, lifted up their waves;</i> but in
vain. <i>The Lord on high was mightier than they,</i> <scripRef id="Hab.iv-p9.6" osisRef="Bible:Ps.93.3-Ps.93.4" parsed="|Ps|93|3|93|4" passage="Ps 93:3,4">Ps. xciii. 3, 4</scripRef>. 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, <scripRef id="Hab.iv-p9.7" osisRef="Bible:Ps.114.3-Ps.114.4" parsed="|Ps|114|3|114|4" passage="Ps 114:3,4">Ps. cxiv. 3, 4</scripRef>. When <i>the sea saw it and
fled,</i> and <i>Jordan was driven back, the mountains skipped like
rams and the little hills like lambs.</i> The whole creation
yielded; earth and waters trembled <i>at the presence of the Lord,
at the presence of the mighty God of Jacob.</i> But (as Mr. Cowley
paraphrases it)</p>
<verse id="Hab.iv-p9.8" type="stanza">
<l class="t1" id="Hab.iv-p9.9">Fly where thou wilt, thou sea; and, Jordan's current,
cease.</l>
<l class="t2" id="Hab.iv-p9.10">    Jordan, there is no need
of thee;</l>
<l class="t2" id="Hab.iv-p9.11">For at God's word, whene'er he please,</l>
<l class="t1" id="Hab.iv-p9.12">The rocks shall weep new waters forth instead of these.</l>
</verse>
<p class="indent" id="Hab.iv-p10" shownumber="no">So here, <i>Thou didst cleave the earth
with rivers;</i> 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.</p>
<p class="indent" id="Hab.iv-p11" shownumber="no">V. He arrested the motion of the sun and
moon, to befriend and complete Israel's victories (<scripRef id="Hab.iv-p11.1" osisRef="Bible:Hab.3.11" parsed="|Hab|3|11|0|0" passage="Hab 3:11"><i>v.</i> 11</scripRef>): <i>The sun and moon
stood still</i> at the prayer of Joshua, that the Canaanites might
not have the benefit of the night to favour their escape; they
<i>stood still in their habitation</i> in the heaven (<scripRef id="Hab.iv-p11.2" osisRef="Bible:Ps.19.4" parsed="|Ps|19|4|0|0" passage="Ps 19:4">Ps. xix. 4</scripRef>), but with an eye to Gibeon
and the <i>valley of Ajalon,</i> where God's work was in the doing,
and of which they, though at so vast a distance, attended the
motions. <i>At the light,</i> at the direction, <i>of thy arrows,
they went,</i> and at <i>the shining of thy glittering spear;</i>
they followed Israel's arms, to favour them; according to the
intimation of the arrows God shot (as Jonathan's arrows, <scripRef id="Hab.iv-p11.3" osisRef="Bible:1Sam.20.20" parsed="|1Sam|20|20|0|0" passage="1Sa 20:20">1 Sam. xx. 20</scripRef>), 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 <i>the stars
in their courses fought against Sisera.</i> Note, The heavenly
bodies, as well as earth and seas, are at God's command, and, when
he pleases, at Israel's service too.</p>
<p class="indent" id="Hab.iv-p12" shownumber="no">VI. He carried on and completed Israel's
victories over the nations of Canaan and their kings; he <i>slew
great kings</i> and <i>famous,</i> <scripRef id="Hab.iv-p12.1" osisRef="Bible:Ps.136.17-Ps.136.18" parsed="|Ps|136|17|136|18" passage="Ps 136:17,18">Ps. cxxxvi. 17, 18</scripRef>. 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.</p>
<p class="indent" id="Hab.iv-p13" shownumber="no">1. Many expressions are here used to set
forth the conquest of Canaan. (1.) God's <i>bow was made quite
naked,</i> taken out of the case, to be employed for Israel; we
should say, his <i>sword was quite unsheathed,</i> 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
<i>marched through the land</i> from end to end, <i>in
indignation,</i> as scorning to let that wicked generation of
Canaanites any longer possess so good a land. He marched <i>cum
fastidio—with distaste</i> (so some), despising their
confederacies. (3.) He <i>threshed the heathen in anger,</i> 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, <scripRef id="Hab.iv-p13.1" osisRef="Bible:Mic.4.13" parsed="|Mic|4|13|0|0" passage="Mic 4:13">Mic. iv. 13</scripRef>. (4.) He <i>wounded the
heads out of the house of the wicked;</i> he destroyed the families
of the Canaanites, and wounded their princes, the heads of their
families; nay, he cut off the heads, and so <i>discovered the
foundations of them,</i> even <i>to the neck.</i> 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 <i>broke the heads of
leviathan in pieces,</i> <scripRef id="Hab.iv-p13.2" osisRef="Bible:Ps.74.14" parsed="|Ps|74|14|0|0" passage="Ps 74:14">Ps. lxxiv.
14</scripRef>. Some apply this to Christ's victories over Satan and
the powers of darkness, in which he <i>wounded the heads over many
countries,</i> <scripRef id="Hab.iv-p13.3" osisRef="Bible:Ps.110.6" parsed="|Ps|110|6|0|0" passage="Ps 110:6">Ps. cx. 6</scripRef>.
(5.) He <i>struck through with his staves the head of the
villages</i> (<scripRef id="Hab.iv-p13.4" osisRef="Bible:Hab.3.14" parsed="|Hab|3|14|0|0" passage="Hab 3:14"><i>v.</i>
14</scripRef>); with Israel's staves God <i>struck through</i> the
<i>head of the villages</i> 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, <i>as a whirlwind to scatter me</i> (says Israel);
for <i>many a time have they thus afflicted me,</i> thus attacked
me, <i>from my youth,</i> <scripRef id="Hab.iv-p13.5" osisRef="Bible:Ps.129.1" parsed="|Ps|129|1|0|0" passage="Ps 129:1">Ps. cxxix.
1</scripRef>. Pharaoh, when he pursued Israel to the Red Sea,
<i>came out as a whirlwind;</i> so did the kings of Canaan in their
confederacies against Israel. <i>Their rejoicing was as to devour
the poor secretly;</i> 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 <i>walked to the sea with his horses</i>
(so some read it, <scripRef id="Hab.iv-p13.6" osisRef="Bible:Hab.3.15" parsed="|Hab|3|15|0|0" passage="Hab 3:15"><i>v.</i>
15</scripRef>), 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 <i>got it
not by their own sword,</i> <scripRef id="Hab.iv-p13.7" osisRef="Bible:Ps.44.3" parsed="|Ps|44|3|0|0" passage="Ps 44:3">Ps. xliv.
3</scripRef>. Now,</p>
<p class="indent" id="Hab.iv-p14" shownumber="no">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 <i>according to the oaths of the tribes, even his
word,</i> <scripRef id="Hab.iv-p14.1" osisRef="Bible:Hab.3.9" parsed="|Hab|3|9|0|0" passage="Hab 3:9"><i>v.</i> 9</scripRef>. He
had sworn to give this land to the <i>tribes of Israel;</i> it was
his oath <i>to Isaac confirmed to Jacob,</i> and repeated many a
time to <i>the tribes of Israel, Unto thee will I give the land of
Canaan.</i> This word God will accomplish, though Israel be ever so
unworthy (<scripRef id="Hab.iv-p14.2" osisRef="Bible:Deut.9.5" parsed="|Deut|9|5|0|0" passage="De 9:5">Deut. ix. 5</scripRef>) 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; <i>for he is faithful that has
promised.</i> (2.) He would hereby show his kindness to <i>his
people,</i> because of their relation to him, and his interest in
them: <i>Thou wentest forth for the salvation of thy people,</i>
<scripRef id="Hab.iv-p14.3" osisRef="Bible:Hab.3.13" parsed="|Hab|3|13|0|0" passage="Hab 3:13"><i>v.</i> 13</scripRef>. 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 <i>for the
salvation of God's people.</i> 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, <scripRef id="Hab.iv-p14.4" osisRef="Bible:Phil.1.19" parsed="|Phil|1|19|0|0" passage="Php 1:19">Phil. i. 19</scripRef>.
(3.) He would hereby give a type and figure of the redemption of
the world by Jesus Christ. It is <i>for salvation with thy
anointed,</i> 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 <i>with him,</i>
for in all the salvations wrought for them, <i>God looked upon the
face of the anointed,</i> and did them by him.</p>
</div><scripCom id="Hab.iv-p14.5" osisRef="Bible:Hab.3.16-Hab.3.19" parsed="|Hab|3|16|3|19" passage="Hab 3:16-19" type="Commentary"/><div class="Commentary" id="Hab.iv-p14.6">
<h4 id="Hab.iv-p14.7">The Conquest of Canaan; Devout
Confidence. (<span class="smallcaps" id="Hab.iv-p14.8">b. c.</span> 600.)</h4>
<p class="passage" id="Hab.iv-p15" shownumber="no">16 When I heard, my belly trembled; my lips
quivered at the voice: rottenness entered into my bones, and I
trembled in myself, that I might rest in the day of trouble: when
he cometh up unto the people, he will invade them with his troops.
  17 Although the fig tree shall not blossom, neither
<i>shall</i> fruit <i>be</i> in the vines; the labour of the olive
shall fail, and the fields shall yield no meat; the flock shall be
cut off from the fold, and <i>there shall be</i> no herd in the
stalls:   18 Yet I will rejoice in the <span class="smallcaps" id="Hab.iv-p15.1">Lord</span>, I will joy in the God of my salvation.
  19 The <span class="smallcaps" id="Hab.iv-p15.2">Lord</span> God <i>is</i> my
strength, and he will make my feet like hinds' <i>feet,</i> and he
will make me to walk upon mine high places. To the chief singer on
my stringed instruments.</p>
<p class="indent" id="Hab.iv-p16" shownumber="no">Within the compass of these few lines we
have the prophet in the highest degree both of trembling and
triumphing, such are the varieties both of the state and of the
spirit of God's people in this world. In heaven there shall be no
more trembling, but everlasting triumphs.</p>
<p class="indent" id="Hab.iv-p17" shownumber="no">I. The prophet had foreseen the prevalence
of the church's enemies and the long continuance of the church's
troubles; and the sight made him tremble, <scripRef id="Hab.iv-p17.1" osisRef="Bible:Hab.3.16" parsed="|Hab|3|16|0|0" passage="Hab 3:16"><i>v.</i> 16</scripRef>. Here he goes on with what he
had said <scripRef id="Hab.iv-p17.2" osisRef="Bible:Hab.3.2" parsed="|Hab|3|2|0|0" passage="Hab 3:2"><i>v.</i> 2</scripRef>, "<i>I
have heard thy speech and was afraid. When I heard</i> what sad
times were coming upon the church <i>my belly trembled, my lips
quivered at the voice;</i> the news made such an impression that it
put me into a perfect ague fit." The blood retiring to the heart,
to succour that when it was ready to faint, the extreme parts were
left destitute of spirits, so that <i>his lips quivered.</i> Nay,
he was so weak, and so unable to help himself, that he was as if
<i>rottenness</i> had <i>entered into his bones;</i> he had no
strength left in him, could neither stand nor go; he <i>trembled in
himself,</i> trembled all over him, trembled within him; he yielded
to his trembling, and <i>troubled himself,</i> as our Savior did;
his <i>flesh trembled for fear of God</i> and <i>he was afraid of
his judgments,</i> <scripRef id="Hab.iv-p17.3" osisRef="Bible:Ps.119.120" parsed="|Ps|119|120|0|0" passage="Ps 119:120">Ps. cxix.
120</scripRef>. He was touched with a tender concern for the
calamities of the church, and trembled for fear lest they should
end at length in ruin, and the <i>name of Israel be blotted
out.</i> Nor did he think it any disparagement to him, nor any
reproach to his courage, but freely owned he was one of those that
<i>trembled at God's word,</i> for to them he will look with
favour: <i>I tremble in myself, that I might rest in the day of
trouble.</i> Note, When we see a day of trouble approaching it
concerns us to provide accordingly, and to lay up something in
store, by the help of which we may rest in that day; and the best
way to make sure rest for ourselves in the day of trouble is to
tremble within ourselves at the word of God and the threatenings of
that word. He that has joy in store for those that <i>sow in
tears</i> has rest in store for those that tremble before him.
<i>Good hope through grace</i> is founded in a <i>holy fear.</i>
Noah, who was <i>moved with fear,</i> trembled within himself at
the warning given him of the deluge coming, had the ark for his
resting place in the day of that trouble. The prophet tells us what
he said in his trembling. His fear is that, <i>when he comes up to
the people,</i> when the <i>Chaldean comes up to the people</i> of
Israel, <i>he will invade them,</i> will surround them, will break
in upon them, nay (as it is in the margin), He will <i>cut them in
pieces with his troops;</i> he cried out, We are all undone; the
whole nation of the Jews is lost and gone. Note, When things look
bad we are too apt to aggravate them, and make the worst of
them.</p>
<p class="indent" id="Hab.iv-p18" shownumber="no">II. He had looked back upon the experiences
of the church in former ages, and had observed what great things
God had done for them, and so he recovered himself out of his
fright, and not only retrieved his temper, but fell into a
transport of holy joy, with an express <i>non
obstante—notwithstanding</i> to the calamities he foresaw coming,
and this not for himself only, but in the name of every faithful
Israelite.</p>
<p class="indent" id="Hab.iv-p19" shownumber="no">1. He supposes the ruin of all his creature
comforts and enjoyments, not only of the delights of this life, but
even of the necessary supports of it, <scripRef id="Hab.iv-p19.1" osisRef="Bible:Hab.3.17" parsed="|Hab|3|17|0|0" passage="Hab 3:17"><i>v.</i> 17</scripRef>. Famine is one of the ordinary
effects of war, and those commonly feel it first and most that sit
still and are quiet; the prophet and his pious friends, when the
Chaldean army comes, will be plundered and stripped of all they
have. Or he supposes himself deprived of all by blasting and
unseasonable weather, or some other immediate hand of God. Or
though the captives in Babylon have not that plenty of all good
things in their own land. (1.) He supposes the fruit-tree to be
withered and become barren; the <i>fig-tree</i> (which used to
furnish them with much of their food; hence we often read of
<i>cakes of figs</i>) shall not so much as <i>blossom, nor shall
fruit be in the vine,</i> from which they had their drink, that
made glad the heart: he supposes <i>the labour of the olive</i> to
<i>fail,</i> their oil, which was to them as butter is to us; the
<i>labour of the olive shall lie</i> (so it is in the margin);
their expectations from it shall be disappointed. (2.) He supposes
the bread-corn to fail; <i>the fields shall yield no meat;</i> and,
since <i>the king himself is served of the field,</i> if the
productions of that be withdrawn, every one will feel the want of
them. (3.) He supposes the cattle to perish for want of the food
which the field should yield and does not, or by disease, or being
destroyed and carried away by the enemy: <i>The flock is cut off
from the fold, and there is no herd in the stall.</i> Note, When we
are in the full enjoyment of our creature comforts we should
consider that there may come a time when we shall be stripped of
them all, and use them accordingly, as not abusing them, <scripRef id="Hab.iv-p19.2" osisRef="Bible:1Cor.7.29-1Cor.7.30" parsed="|1Cor|7|29|7|30" passage="1Co 7:29,30">1 Cor. vii. 29, 30</scripRef>.</p>
<p class="indent" id="Hab.iv-p20" shownumber="no">2. He resolves to delight and triumph in
God notwithstanding; when all is gone his God is not gone
(<scripRef id="Hab.iv-p20.1" osisRef="Bible:Hab.3.18" parsed="|Hab|3|18|0|0" passage="Hab 3:18"><i>v.</i> 18</scripRef>): "<i>Yet
will I rejoice in the Lord;</i> I shall have him to rejoice in, and
will rejoice in him." <i>Destroy the vines and the fig-trees,</i>
and you make all the mirth of a carnal heart to cease, <scripRef id="Hab.iv-p20.2" osisRef="Bible:Hos.2.11-Hos.2.12" parsed="|Hos|2|11|2|12" passage="Ho 2:11,12">Hos. ii. 11, 12</scripRef>. But those who,
when they were full, enjoyed God in all, when they are emptied and
impoverished can <i>enjoy all in God,</i> and can sit down upon a
melancholy heap of the ruins of all their creature comforts and
even then can sing to the praise and glory of God, as the God of
their salvation. This is the principal ground of our joy in God,
that he is the God of our salvation, our eternal salvation, the
salvation of the soul; and, if he be so, we may rejoice in him as
such in our greatest distresses, since by them our salvation cannot
be hindered, but may be furthered. Note, Joy in God is never out of
season, nay, it is in a special manner seasonable when we meet with
losses and crosses in the world, that it may then appear that our
hearts are not set upon these things, nor our happiness bound up in
them. See how the prophet triumphs in God: <i>The Lord God is my
strength,</i> <scripRef id="Hab.iv-p20.3" osisRef="Bible:Hab.3.19" parsed="|Hab|3|19|0|0" passage="Hab 3:19"><i>v.</i> 19</scripRef>.
He that is the <i>God of our salvation</i> in another world will be
our strength in this world, to carry us on in our journey thither,
and help us over the difficulties and oppositions we meet with in
our way. Even when provisions are cut off, to make it appear that
<i>man lives not by bread alone,</i> we may have the want of bread
supplied by the graces and comforts of God's Spirit and with the
supplies of them. (1.) We shall be strong for our spiritual warfare
and work: <i>The Lord God is my strength,</i> the strength of my
heart. (2.) We shall be swift for our spiritual race: "<i>He will
make my feet like hinds' feet,</i> that with enlargement of heart I
may run the way of his commands and outrun my troubles." (3.) We
shall be successful in our spiritual enterprises: "<i>He will make
me to walk upon my high places;</i> that is, I shall gain my point,
shall be restored unto my own land, and tread upon the high places
of the enemy," <scripRef id="Hab.iv-p20.4" osisRef="Bible:Deut.32.13 Bible:Deut.33.29" parsed="|Deut|32|13|0|0;|Deut|33|29|0|0" passage="De 32:13,33:29">Deut. xxxii. 13;
xxxiii. 29</scripRef>. Thus the prophet, who began his prayer with
fear and trembling, concludes it with joy and triumph, for prayer
is heart's ease to a gracious soul. When Hannah had prayed she
<i>went her way, and did eat, and her countenance was no more
sad.</i> This prophet, finding it so, publishes his experience of
it, and puts it into the hand of the <i>chief singer</i> for the
use of the church, especially in the day of our captivity. And,
though then the harps were hung upon the willow-trees, yet in the
hope that they would be resumed, and their right hand retrieve its
cunning, which it had forgotten, he set his song upon
<i>Shigionoth</i> (<scripRef id="Hab.iv-p20.5" osisRef="Bible:Hab.3.1" parsed="|Hab|3|1|0|0" passage="Hab 3:1"><i>v.</i>
1</scripRef>), wandering tunes, <i>according to the variable
songs,</i> and upon <i>Neginoth</i> (<scripRef id="Hab.iv-p20.6" osisRef="Bible:Hab.3.19" parsed="|Hab|3|19|0|0" passage="Hab 3:19"><i>v.</i> 19</scripRef>), <i>the stringed
instruments.</i> He that is afflicted, and has prayed aright, may
then be so easy, may then be so merry, as to sing psalms.</p>
</div></div2>