God came from Teman, the Holy One from Mount Paran. His glory covered the heavens, and his praise filled the earth.
His splendor is like the sunrise. Rays shine from his hand, where his power is hidden.
Plague went before him, and pestilence followed his feet.
He stood, and shook the earth. He looked, and made the nations tremble. The ancient mountains were crumbled. The age-old hills collapsed. His ways are eternal.
I saw the tents of Cushan in affliction. The dwellings of the land of Midian trembled.
Was Yahweh displeased with the rivers? Was your anger against the rivers, or your wrath against the sea, that you rode on your horses, on your chariots of salvation?
You uncovered your bow. You called for your sworn arrows. You split the earth with rivers.
The mountains saw you, and were afraid. The storm of waters passed by. The deep roared and lifted up its hands on high.
The sun and moon stood still in the sky, at the light of your arrows as they went, at the shining of your glittering spear.
You marched through the land in wrath. You threshed the nations in anger.
John Calvin 1540 · Public Domain On vv3–12 This verse interpreters explain in two ways. Some construe…
This verse interpreters explain in two ways. Some construe the verb in the future tense in the past time—“God went forth from Teman, and the holy one from mount Paran”; for a verb in the past tense follows. But others consider it to be in the optative mood—“May God come, or go forth, from Teman, and the holy one from mount Paran;” as though the Prophet prayed God to come as the defender of his people from mount Sinai, where the law was promulgated and the covenant ratified, which God had formerly made with Abraham and his posterity. I rather subscribe to their opinion who think that the manifestation of God, by which he had testified that he was the guardian of that people, is repeated by the Prophet. As, then, God had so made known his glory on mount Sinai, that it was evident that that nation was under his protection, so the Prophet, with the view of strengthening himself and others, records what was well known among the whole people—that is, that the law was given on mount Sinai, which was a testimony of singular favor; for God then by a new pledge testified, that the covenant formerly made with Abraham was firm and inviolable. The reason why Habakkuk does not mention mount Sinai, but Teman and Paran, seems to some to be this—because these mountains were nearer the Holy Land, though this view, I fear, will appear too refined; I therefore take this simple view—that instead of mentioning mount Sinai, he paraphrastically designates it by mount Paran and the desert of Teman. Some suppose these to be two mountains; but I know not whether Teman ought to be understood only as a mountain; it seems on the contrary to have been some large tract of country. It was a common thing among the Jews to add this name when they spoke of the south, as many nations were wont to give to winds the names of some neighboring places; so when the Jews wished to designate a wind from Africa, they called it Teman. “It is a Teman wind;” and so when they spoke of the south, they said Teman.
However this may be, it is certain that the desert of Teman was nigh to Sinai, and also that mount Paran was connected with that desert. As then they were places towards the south, and nigh to mount Sinai, where the law had been proclaimed, the Prophet records here, in order to strengthen the faith of the whole people, that God had not in vain gone forth once from Teman, and there appeared in his celestial power; for God then openly showed, that he took under his guardianship the children of Abraham, and that the covenant which he had formerly made with him was not vain or of no effect. Since, then, God had testified this in so remarkable and wonderful a manner, the Prophet brings forward here that history which tended especially to confirm the faith of the godly—God went forth once from Teman, and the holy one from mount Paran.
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For it was not God’s will that the memory of that manifestation should be obliterated; but he had once appeared with glory so magnificent, that the people might feel assured that they would ever be safe, for they were protected by God’s hand, and that full of power, as the fathers had once known by manifest and visible evidences; and hence the Prophet represents God’s going forth from mount Paran as a continued act, as though he rendered himself visible chiefly from that place. Nor is this representation new; for we see, in many other places, a living picture, as it were, set before the eyes of the faithful, in order to strengthen them in their adversity, and to make them assured that they shall be safe through God’s presence. The Lord, indeed, did not daily fulminate from heaven, nor were there such visible indications of his presence as on mount Sinai; but it behaved the people to feel assured that he was the same God who had given to their fathers such clear evidence of his power, and that he is also at this time, and to the end of the world, endued with the same power, though it be not rendered visible.
We now then apprehend the design of the Prophet: God then came from Teman, and the holy one from mount Paran. We must also observe, that the minds of the godly were recalled to the spectacle on mount Sinai, when they were drawn away into exile, or when they were in the power of their enemies. They might indeed have then supposed, that they were wholly forsaken. Obliterated then must have been the memory of that history, had not this remedy been introduced. It is, therefore, the same as though the Prophet had said—“Though God now hides his power, and gives no evidence of his favor, yet think not that he formerly appeared in vain to your fathers as one clothed with so great a power, when the law was proclaimed on mount Sinai. It follows—
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv3, 4, 6, 7, 8, 9, 10, 11 Teman and Paran were near Sinai, where the Law…
Teman and Paran were near Sinai, where the Law was given: whereby is signified that his deliverance was as present now as it was then.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–12 Hab 3:3 God came from Teman, and the Holy…
Hab 3:3 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.
Ver. 3. God came from Teman] The prophet alludeth to that of Moses in his swan-like song, Deu 33:2, and allegeth God’s benefits of old, for his own and their present confirmation of faith; without which prayer would be to no purpose; hence effectual prayer is called the "prayer of faith," Jas 5:15. Whatsoever ye ask believing ye shall receive, saith our Saviour, Mar 11:24. "Cast thy burden" (or thy request) "upon the Lord," saith David, Psa 55:22. To help us so to do it is of singular use to consider what God hath done heretofore; for thou hast, thou wilt, is an ordinary medium of Scriptural logic, see Psa 85:1-4. There be six hast’s drawing in the next, Turn us again, &c., Psa 85:4; see also 2Co 1:10. God’s majesty and might when he gave the law in Sinai is here set forth, to show how easily he can, if he please, turn again the captivity of his people, as the streams in the south, Psa 126:4.
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And the Holy One from mount Paran. Selah] He that is holiness itself (a title far too good for that man of sin, that Merum Scelus pure wickedness, the Pope, Philip the Fair of France did him right in writing to him thus, Sciat tua maxima Fatuitas, &c., Be it known to your foolishness, not to your holiness), and that must be sanctified in righteousness, Isa 5:16. Mount Paran was contiguous to the mountains Sinai and Teman, otherwise called Seir for its roughness, Deu 33:2. Selah. This the Seventy make to be a musical notion, rendering it Diapsalma. a pause in music. It seemeth to import an asseveration of a thing so to be, and an admiration thereat. The Jews to this day use it in their prayers for Legnolam, i.e. For ever, or Amen. It is probable, that when the singers of the temple came to a Selah (which word is used ninety-two times in Scripture, and only in Psalms and Songs) they made a pause, that the hearers might stay their thoughts awhile upon the preceding matter, worthy of more than ordinary observation. Hence Tremellius and Junius express Selah by the adverbs Summe, Maxime, Vehementissime, Excellenter. It was doubtless a singular mercy of God to his people of Israel, that be came from Teman, &c., to speak with them from heaven; and there to give them "right judgments and true laws, good statutes and commandments," Neh 9:13-14. This when he did,
His glory covered the heavens, and the earth was full of his praise] The law was given in a most majestic manner, {Exo 19:17-25} partly to procure reverence to the doctrine of it, partly to set forth the nature and office of it, which is to terrify offenders, and to drive them to Christ; and partly also to show that God hath power and weapons enough to defend those that keep his law, and to punish such as would draw them off from their obedience thereunto. That is a pious meditation of a reverend writer (Dr Hall), if the law were thus given, how shall it be required? If such were the proclamation of God’s statutes, what shall the sessions be? I see and tremble at the resemblance.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv3–12 God, the God of our fathers, our God, came;…
God, the God of our fathers, our God, came; appeared, discovered himself, for that is his coming, who, since he fills all places at all times, cannot be said to come by any change of place.
Teman; either appellatively, the south, or else as a proper name of a mountain or country. so called from Teman, son of Eliphaz, and grandson of Esau. It is also called Seir, or is one particular hill among those many which make up Mount Seir. It was not far from Mount Sinai, where the law was given, and the prophet hath respect to that Deu 33:2, where God appeared in a manner equally glorious and terrible,
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The Holy One of Israel.
Mount Paran; which was a name to wilderness, plains, and a mountain, of which the prophet here speaketh, and in Deu 33:2 it is said God shined thence. This the prophet mentions as a support of his faith, as an encouragement to others, as a motive why God should renew his work among them, since he so gloriously appeared among their fathers, and made a covenant with them.
Selah: to the argument he addeth this to awaken us to attention.
His glory; lightnings and thunders, and fire and smoke, tokens of the power, majesty, and greatness of God, at the sight whereof Moses himself trembled. Covered, overspread, intercepted, and obscured, the heavens; that part of the visible heavens under which Israel then encamped.
The earth, that part of the earth where this was done,
was full of his praise; of works which deserved then, and still do deserve, to be had in remembrance, with praise to God who did them.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v3 It has been the usual practice of God's people,…
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.
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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, Sa1 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv3–12 God came from Teman,.... Or, "may God come from…
God came from Teman,.... Or, "may God come from Teman" (t); since it is part of the prayer of Habakkuk: or, as "from Teman" (u); as he of old came from thence, a city in the land of Edom, Jer 49:7 it was five miles from Petra, in Idumea, where was Mount Seir, from whence the Lord arose, and shone forth from Mount Paran, at the giving of the law, Deu 33:2 to which the allusion is here. So the Targum,
"at the giving of the law to his people, God was revealed from the south;''
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for so Teman signifies. The prophet, to encourage his own faith, and the faith of others, takes notice, in this and the following verses, of the instances of the grace, goodness, and power of God to his people Israel, in appearing to them at Mount Sinai, going before them in the wilderness, destroying their enemies, casting them out before them, and introducing them into the land of Canaan, and settling them there; suggesting, that he that had done these great and wonderful things would support and maintain, carry on and promote, his own kingdom and interest in the world; in order to which the prophet prays to God the Father for the coming of his Son, either in the flesh, that the incarnate God would appear in the world, and set up his kingdom in it; or, in prayer, he prophesies of it, and expresses his faith in it: "God cometh from the south"; or, "he shall come" (w), as it may be rendered: he knew, from the prophecy of Micah, that he that was to be ruler in Israel was to come from Bethlehem, Mic 5:2 which lay to the south of Jerusalem; and from hence he expected him, and believed he would come, and prayed for it as being most desirable and welcome: or else this respects the coming of the Messiah, in the ministration of the word to Jews and Gentiles, after his resurrection from the dead, and ascension to heaven, and the pouring forth of his Spirit on the day of Pentecost; that as the Lord came from the places here mentioned, when he gave the law on Mount Sinai, so he would send forth his Gospel out of Zion and Jerusalem, and go forth himself along with it, riding in his glory, and in his majesty, conquering and to conquer; causing his ministers to triumph in him, and by them subdue multitudes of souls to him, both in Judea, and in the Gentile world, whereby his kingdom might appear in it:
and the Holy One from Mount Paran; or, "even the Holy One" (x); that came or shined forth "from Mount Paran" formerly; for it was Christ then that appeared on Mount Sinai, and gave to Moses the lively oracles of God; see Psa 68:17 he, as he is truly God, God manifest in the flesh, "Immanuel", God with us; so he is the holy One of God, infinitely and essentially holy, as a divine Person; and holy, and harmless, and without sin in his human nature and life; and is the sanctifier and sanctification of his people. Mount Paran was situated to the south of the land of Canaan, as well as Teman, which so signifies, as before observed. It is called by Ptolemy, Pomponius Mela, and others, Strobilus, from its likeness to a pineapple. It had its name from the city Paran, which lay between Egypt and Arabia (y); see Kg1 11:18 which Jerom says (z) was three days' journey from Aila to the east; mention is made of Ail, or Elparan in Gen 14:6 near to which was the wilderness of Paran, frequently spoken of in Scripture, Gen 21:21 the same which Josephus (a) calls the valley or plain of Pharan, where Simon of Gerasa made caves and dens, and hid the treasure he plundered from the people: according to Adrichomius (b), it was a most dreadful barren desert, where nothing grew, or was to be had, through which the children of Israel journeyed; and was sometimes taken for the first part of the desert of Arabia, near Mount Sinai, and sometimes for the last part of it, towards the land of promise; sometimes it was called the desert of Sin, and sometimes the desert of Sinai, from that mountain; but its most general name was that of Paran, and contained eleven days' journey from Mount Sinai to Kadeshbarnea. Mount Paran (he says (c)) is thick and shady, near to Mount Sinai, and even "contiguous", as it should seem to be from Deu 33:2 to which the reference is here. So Hillerus (d) interprets it, "full of boughs", or "branches"; or else he would have it to signify "the corner of Aran", the son of Dishan, a son of Seir the Horite, who inhabited this country; see Gen 36:20 and both Teman and Paran being to the south, may point to the place of the Redeemer, by whom the great work was to be done, referred unto. Jerom says he heard a Hebrew man discourse on this passage, thus,
"that Bethlehem lies to the south, where the Lord and Saviour was born: and that he it is of whom it is here said, "the Lord shall come from the south"; that is, shall be born in Bethlehem, and thence arise; and because he who is born in Bethlehem formerly gave the law on Mount Sinai, he is "the Holy One" that came from "Mount Paran"; seeing Paran is a place near to Mount Sinai; and the word "Selah" signifies "always"; and the sense is, he who is born in Bethlehem, and who on Mount Sinai, that is, on Mount Paran, gave the law, always is the author and giver of all blessings, past, present, and to come.''
The word
Selah stands here in the middle of the verse. It is interpreted, by several of the Jewish writers, "for ever", as by the aforementioned Hebrew; and by others as an affirmation, and render it, "verily, truly", as answering to "Amen". Some understand it as a pause or full stop, denoting attention to something said that is remarkable; and others take it to be a note, directing the singer to the elevation of his voice, where it stands; and so it is no other than a musical note; hence the Septuagint render it A very learned man (e) has wrote a dissertation upon it, showing that it is one of the names of God; and used differently, as the sense requires, either in the vocative case, as "Selah", that is, O God; or in the other cases, of God, to God, &c.:
his glory covered the heavens; that is, the glory of God, the Holy One, when he came, or should come: this was true of him when he descended on Mount Sinai, and his glory abode upon it; and the sight of his glory was like devouring fire; and the elders saw the God of Israel, under whose feet was as a paved work of sapphire, and as the body of heaven in its clearness; yea, so great as to make the light and glory of the celestial bodies useless, even to cover and hide the shining of them; see Exo 24:10 and may respect the glorious appearances at the birth of Christ, when the heavenly host descended, and sung Glory to God in the highest, and when the glory of the Lord shone round about the shepherds, Luk 2:9 and at his baptism, when the heavens were opened, the Father's voice was heard, and the Spirit descended on Christ, as a dove; and at his transfiguration, when his face shone as the sun; and Moses and Elias appeared in glorious forms, and a bright cloud overshadowed them, and a voice was heard from the excellent Glory, Mat 3:16 or rather it may be, this may respect Christ as the brightness of his Father's glory, and the glory of God in the face of Christ, as set forth in the light of the glorious Gospel of Christ, when carried throughout the world by his apostles; whereby his glory was so spread in it, that the heavens were covered with it, and declared it; yea, it was set above the heavens, and the name of the Lord became excellent in all the earth, as follows; see Psa 19:1,
and the earth was full of his praise; with the words of his praise, as the Targum; so the fame of the mighty things done by the Lord in Egypt, at the Red sea, and in the wilderness, for his people, reached the nations of the world, and especially those of the land of Canaan, and struck them with awe and dread, Jos 2:9 and the fame of Christ, his miracles and doctrines, went through the land of Israel, and all Syria; and multitudes glorified God, and praised him for what was done by him, Mat 4:23 and more especially the earth was filled with his glory and praise when his Gospel was carried into all the parts of it by his apostles; which occasioned universal joy to all sensible sinners, and filled their hearts and mouths with praise to God for such a Saviour, and for such blessings of grace and good things that came by him: or, "the earth was full of his light" (f); of the light of his Gospel, and of the knowledge of himself by it.
(t) "veniet", so some in Calvin, Van Till. (u) "sicuti olim ex Theman", Van Till. (w) Venit, Grotius; "veniet", Pagninus, Montanus, Calvin, Gussetius. (x) (y) Hiller. Onomastic. p. 585, 908. (z) De locis Hebr. fol. 91. F. G. (a) De Bello Jud. l. 4. c. 9. sect. 4. (b) Theatrum Terrae Sanctae, p. 116. (c) Ibid. p. 123. (d) Ut supra, (Hiller. Onomastic.) p. 431, 477, 908. (e) Paschii Dissertatio de Selah, p. 670. in Thesaur. Theolog. Philolog. par. 1. (f) "et lux ejus implevit terram", Junius & Tremellius; "et splendoris, vel fulgoris ejus plena terra", Vatablus, Drusius; so Kimchi, Ben Melech, and R. Sol. Urbin. Ohel Moed, fol. 3. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv3–11 God - The God of our fathers, discovered himself…
God - The God of our fathers, discovered himself from Teman, a mountain not far from Mount Sinai, where the law was given. Paran - Near Sinai. His glory - This the prophet mentions as a support of his faith, that God so gloriously appeared among their fathers. Full of his praise - Of works which were worthy of all praise.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3–12 Verse 3. God came from Teman] Bp. Lowth observes:…
Verse 3. God came from Teman] Bp. Lowth observes: "This is a sudden burst of poetry, in the true spirit of the ode; the concealed connection being that God, who had formerly displayed such power in delivering the Israelites from Egyptian slavery, might succour their posterity in a like wonderful manner." Hence the prophet selects the most striking facts of that first deliverance; and to decorate and render them impressive, brings forth all the powers of his genius, in all the strength and elegance of his language. "What crowns the sublimity of this piece," says Bp. Lowth, "is the singular elegance of the close; and were it not that antiquity has here and there thrown its veil of obscurity over it, there could not be conceived a more perfect and masterly poem of its kind." See, for more particulars, his twenty-eighth Prelection.
I shall endeavour to show the facts in the deliverance from Egypt, to which the prophet refers.
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Teman] This was a city, the capital of a province of Idumea, to the south of the land of Canaan. Nu 20:21; Jer 49:7.
Paran] Was a city which gave its name to a province in Arabia Petrea. Ge 21:21; De 33:2.
Selah] This word is not well known; probably it means a pause or alteration in the music. See it in the Psalms, and its explanation there.
His glory covered the heavens] His glory when he descended on Mount Sinai, and in the pillar of fire by night.
The earth was full of his praise.] All the land was astonished at the magnificence of his works in behalf of his people. Instead of praise, some translate splendour. The whole land was illuminated by his glory.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv3, 4, 6, 7, 8, 11 Hab 3:3. God came from Teman, &c. — Bishop…
Hab 3:3. God came from Teman, &c. — Bishop Lowth observes, that “this chapter affords us a remarkable instance of that sublimity which is peculiar to the ode, and which is principally owing to a bold and yet easy digression, or transition. The prophet, foreseeing the judgments of God, the calamities which were to be brought upon his countrymen by the Chaldeans, and then the punishments which awaited the Chaldeans themselves; partly struck with terror, partly revived with hope and confidence in the divine mercy, he prays that God would hasten the redemption and deliverance of his people, Hab 3:3. Now here immediately occurs to every one’s mind a similitude between the Babylonish and Egyptian captivity; that it was possible an equal deliverance might be procured by the help of God; and how aptly the prophet might so have continued his prayer, namely, that God, who had wrought so many miracles in ancient days for the sake of his people, would likewise continue his providential regard toward them; and how much it would contribute to confirm and strengthen the minds of the pious, who should remember, that the God who formerly had manifested his infinite power in rescuing the Israelites out of such great calamities, was able to do the same by avenging their posterity likewise. But the prophet has omitted all these topics, for this very reason, because they so readily occur to the mind; and instead of expatiating in so large a field, he bursts forth with an unexpected impetuosity, God came from Teman, &c.” — Præl. Hebrews 28. Habakkuk, therefore, having offered up his petitions to God for the preservation and support of his people during their captivity, proceeds, from hence to Hab 3:16, to recount, for their encouragement, the wonderful works which Jehovah had formerly wrought for them to deliver them from Egyptian slavery, and to put them in possession of the land of Canaan, intimating by this, that he would in due time show himself equally powerful in delivering them from the Babylonish captivity, and restoring them to their own land. In recounting these wonderful works he first exhibits a description of Jehovah, as king and commander of the thousands of Israel, marching at their head in a pillar of a cloud, to conduct them, and put them in possession of the promised land. When Jehovah sets out from Teman and Paran, so great is the majesty and glory with which he is arrayed, that the heaven and the earth are too little to contain them, Hab 3:3. His brightness, like that of the meridian sun, is insupportable, and his power irresistible, Hab 3:4. The pestilence and devouring fire attending him to do execution upon the enemy at his command, Hab 3:5. As soon as he enters the land of Canaan, (Hab 3:6,) he takes possession of it as rightful Lord; and the seven nations of Canaan, conscious that they had forfeited it by their wickedness, flee at the sight of him. The mountains of the land disperse to make way for him, the hills bow to pay him obeisance, and the highways own him for their Lord; and so great is the dread of him, that the neighbouring nations tremble while he passes by, Hab 3:7. “Throughout the whole passage the prophet preserves the same magnificence with which he begins, choosing the noblest images which so copious a subject could afford, and illustrating them with the most splendid colours, images, figures, and the most elevated style. What crowns the sublimity of this piece, is the singular elegance of the close; and were it not that antiquity hath here and there thrown its veil of obscurity over it, there could not be conceived a more perfect and masterly poem of the kind.” — Bishop Lowth. “The grandest images,” adds Bishop Newcome, “are selected; and the diction is as splendid as the subjects.” Teman is thought to have been first the name of an encampment, and afterward of an Idumean city: see Job 2:11; Jer 49:7. Paran was a part of Arabia Petræa, near mount Sinai: see Gen 21:21; Deu 33:2. His glory covered the heavens — That excessive splendour which filled the air when God descended on mount Sinai, in flames of fire, lightnings, and thunders, to give the law to his people. And the earth was full of his praise — Green reads, And his glory filled the earth.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv3–12 God came - literally, shall come
God came - literally, shall come
From Teman - “God shall come,” as He came of old, clothed with majesty and power; but it was not mere power. The center of the whole picture is, as Micah and Isaiah had prophesied that it was to be, a new revelation Isa 2:3; Mic 4:2 : “The law shall go forth from Zion, and the word of the Lord from Jerusalem.” Isa 44:5, “I will give Thee for a covenant to the people (Israel), for a light of the Gentiles.” So now, speaking of the new work in store, Habakkuk renews the imagery in the Song of Moses Deu 33:2, in Deborah’s Song Jdg 5:5, and in David; Psa 68:7 but there the manifestation of His glory is spoken of wholly in time past, and Mount Sinai is named. Habakkuk speaks of that coming as yet to be, and omits the express mention of Mount Sinai, which was the emblem of the law . And so he directs us to another Lawgiver, whom God should raise up like unto Moses Deu 18:15-18, yet with a law of life, and tells how He who spake the law, God, shall come in likeness of our flesh. And the Holy One from Mount Paran In the earliest passage three places are mentioned, in which or from which the glory of God was manifested; with this difference however, that it is said Deu 33:2, The Lord came from Sinai, but His glory arose, as we should say “dawned” unto them from Seir, and flashed forth from Mount Paran Seir and Mount Paran are joined together by the symbol of the light which dawned or shone forth from them. In the second passage, the Song of Deborah, Seir and the field of Edom are the place whence God came forth; Sinai melted Jdg 5:4-5 at His presence.
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In Ps. 68 the mention of Edom is dropped; and the march through the wilderness under the leading of God, is alone mentioned, together with the shaking of Sinai. In Habakkuk, the contrast is the same as in Moses; only Tehran stands in place of Seir . Theman and Mount Paran are named probably, as the two opposed boundaries of the journeyings of Israel through the desert. They came to Mount Sinai through the valley, now called Wady Feiran or Paran; Edom was the bound of their wanderings to their promised land Num 20:14-20; Deut. 2. God who guided, fed, protected them from the beginning, led them to the end. Between Paran also and Edom or Teman was the gift of the Spirit to the seventy, which was the shadow of the day of Pentecost; there, was the brass serpent lifted up, the picture of the healing of the Cross . If Mount Paran is near Kadesh, then Moses in the opening of his song describes the glory of God as manifested from that first revelation of His Law on Mount Sinai; then in that long period of Israel’s waiting there to its final departure for the promised land, when Mount Hor was consecrated and God’s awful Holiness declared in the death of Aaron.
He who “shall come,” is God , “the Holy One” (a proper name of gods) . Perfect in Holiness, as God, the Son of God, and as Man also all-holy, with a human will, always exactly accompanying the Divine Will, which was:
“The passion of His Heart
Those Three-and-thirty years.”
On this there follows a pause denoted by “Selah” (which occurs thrice according to the mystery of that number,) that the soul may dwell on the greatness of the majesty and mercy of God.
Selah - There is no doubt as to the general purport of the word, that it is a musical direction, that there should be a pause, the music probably continuing alone, while the mind rested upon the thought, which had just been presented to it; our “interlude” . It is always placed at some pause of thought, even when not at the end of a strophe, or, as twice in this hymn , at the end of the verse.
Gregory of Nyssa modifies this thought, supposing “Selah” to express a pause made by the writer, that “while the psalmody, with which David’s prophesying was accompanied, went on in its course, another illumining of the Holy Spirit, and an addition to the gift according to knowledge, came for the benefit of those who received the prophecy, he, holding in his verse, gave time for his mind to receive the knowledge of the thought, which took place in him from the divine illumining. He defines it to be “a sudden silence in the midst of the Psalmody for the reception of the illumining.”
His Glory covered the heavens, and the earth was full of His praise - This is plainly no created glory, but anticipates the Angelic Hymn Luk 2:14 “Glory to God in the highest, and on earth peace, good-will toward men,” or, as the Seraphim sing first glory to God in Heaven Isa 6:3, “Holy Holy Holy is the Lord God of Sabaoth,” and then, the whole earth is full of His glory; and Uncreated Wisdom saith (Ecclesiasticus 24:5), “I alone compassed the circuit of Heaven, and walked in the bottom of the deep.” Nor are they our material heavens, much less this lowest heaven over our earth nor is “His glory” any of God, which rules, encompasses, fills, penetrates the orbs of heaven and all its inhabitants, and yet is not enclosed nor bounded thereby. Those who are made as the heavens by the indwelling of God He spiritually “covers,” filling them with the light of glory and splendor of grace and brightness of wisdom, as it saith, “Is there any number of His armies, and upon whom doth not His light arise? Job 25:3 and so the earth was full of His praise,” i. e., the Church militant spread throughout the world, as in the Psalm Psa 112:3, “The Lord’s name is praised from the rising up of the sun unto the going down of the same, and, Psa 8:1, O Lord, our Lord, how excellent is Thy name in all the earth, who hast set Thy glory above the heavens.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3–11 South. God himself will come to give us his…
South. God himself will come to give us his law, and to conduct us into the true land of promise: as heretofore he came from the south, (in the Hebrew Teman) and from Mount Pharan, to give his law to his people in the desert. See Deuteronomy xxxiii. 2. (Challoner) --- Septuagint render, "the shady and thick mount, Diapsalma." St. Jerome, Pharan semper. Hebrew, Sela, Psalm ix. (Worthington) --- The term seems to denote a pause. There might be many in the same canticle, (Calmet) as we find three here, (ver. 9, 13) and many placed at irregular distances in the Psalms. (Haydock) --- The Hebrews had long sojourned in the Stony Arabia, under the guidance of the Lord. We should render in the past time to ver. 16. (Calmet). --- Christ was born (Haydock) at Bethlehem, to the south of Jerusalem, (Worthington) and had given the law, as a Jew interpreted this passage to St. Jerome. He was probably a convert. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3–12 God--singular in the Hebrew, "Eloah," instead of "Elohim," plural,…
God--singular in the Hebrew, "Eloah," instead of "Elohim," plural, usually employed. The singular is not found in any other of the minor prophets, or Jeremiah, or Ezekiel; but it is in Isaiah, Daniel, Job, and Deuteronomy.
from Teman--the country south of Judea and near Edom, in which latter country Mount Paran was situated [HENDERSON]. "Paran" is the desert region, extending from the south of Judah to Sinai. Seir, Sinai, and Paran are adjacent to one another, and are hence associated together, in respect to God's giving of the law (Deu 33:2). Teman is so identified with Seir or Edom, as here to be substituted for it. Habakkuk appeals to God's glorious manifestations to His people at Sinai, as the ground for praying that God will "revive His work" (Hab 3:2) now. For He is the same God now as ever.
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Selah--a musical sign, put at the close of sections and strophes, always at the end of a verse, except thrice; namely, here, and Hab 3:9, and Psa 55:19; Psa 57:3, where, however, it closes the hemistich. It implies a change of the modulation. It comes from a root to "rest" or "pause" [GESENIUS]; implying a cessation of the chant, during an instrumental interlude. The solemn pause here prepares the mind for contemplating the glorious description of Jehovah's manifestation which follows.
earth . . . full of his praise--that is, of His glories which were calculated to call forth universal praise; the parallelism to "glory" proves this to be the sense.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv3, 8, 12 The mighty works of Jehovah in the past, Hab_3:3-15.
The mighty works of Jehovah in the past, Hab_3:3-15.
This section describes the mighty acts of Jehovah for a revival of which the prophet prays. It falls naturally into three parts: (1) a description of Jehovah’s terrible approach (3-7); (2) a question — Why did he manifest himself? (8-11); (3) the answer — For the salvation of his people (12-15).
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Jehovah’s terrible approach, Hab_3:3-7.
3. Teman — See on Amo_1:12.
Mount Paran — In all probability the mountain range between Mount Seir and Mount Sinai. This whole region in the south was thought to be in a special manner the dwelling place of Jehovah, from which his manifestations proceeded (Jdg_5:4; Deu_33:2). This belief undoubtedly arose from the fact that there Moses received his revelations, and there the covenant was established between Jehovah and Israel.
Holy One — A descriptive title of Jehovah (see on Hos_11:9).
Selah — Occurs three times in this chapter (compare 9, 13), and seventy-one times in the Psalter, in thirty-nine psalms. There is still some uncertainty as to the meaning of the word. Some have thought that it marks strophe divisions; a more probable interpretation, however, is that which sees in it a direction to the musicians, either to increase the force of the music, or to play a musical interlude while the singing ceases.
Glory — See on Hab_2:14.
Praise — The parallelism with “glory” indicates that the poet has in mind not so much the expression of praise by the people as that in Jehovah which evokes the praise, hence the expression is practically equivalent to “praiseworthy manifestation.”
Heavens… earth — The whole universe. The thought of the entire verse is that, when Jehovah came forth, the whole universe was dazzled by the splendor and power of his manifestations.
In Hab_3:4 the singer proceeds to describe in greater detail the glory of the divine appearance.
And his brightness was as the light — Literally, And there appeared a brightness as the light. The splendor and brightness of Jehovah’s appearance are likened to the dazzling rays of the sun.
He had horns — In Arabic poetry the first rays of the rising sun are frequently likened to the horns of a gazelle; R.V., “rays.”
Out of his hand — Since the preceding is literally “two horns,” some have seen here a reference to Jehovah wielding and directing the thunderbolts with his hand. This would be in accord with the language in other poems, which describe the appearance of Jehovah in the imagery of a thunderstorm. But, since “horn” is not used ordinarily of lightning, it may be better to look for a different interpretation. The hands being on the sides of a person, “from his hand” may be equivalent to “from his side,” or even “from both sides.” As the disk of the sun is surrounded by bright rays, so Jehovah is thought of here as surrounded by radiant splendor. “Such a radiant splendor surrounding God is presupposed when it is affirmed of Moses that on coming from the presence of Jehovah his face was radiant, or emitted rays” (Exo_34:29-30).
There — Within the brightness.
The hiding of his power — All that can be seen is the radiance and the splendor; Jehovah himself is invisible. Ordinarily darkness is represented as covering the Godhead (Exo_20:21; 1Ki_8:12; Psa_18:12-13). Following in part LXX. and other ancient versions, Nowack alters 4b and reads Hab_3:4 “His brightness was as the light; the rays at his side he made the hiding place of his power.”
Hab_3:5 points to the servants who accompanied the heavenly King, to carry out his bidding (2Sa_15:1; compare 1Sa_25:42).
Pestilence — There was also a dark side to the divine manifestation; he came to execute judgment, and pestilence was his agent (see on Amo_4:10; compare Isa_37:36).
Burning coals — The Revisers thought this to refer to the thunderbolts which he hurled against his enemies (Psa_18:14), for they translated “fiery bolts.” This is a possible interpretation; but in parallelism with “pestilence” it is better understood as the burning fever heat of the plague. This he employed against the enemies of his people. As Hab_3:7 refers to the events on Mount Sinai, so this verse probably refers to the plagues that fell upon the Egyptians before they permitted the Hebrews to depart; there may be an allusion also to the destruction of the army of Sennacherib (Isa_37:36).
Having described the bright and the dark sides of Jehovah’s manifestation, the poet proceeds to picture in Hab_3:6-7 the impression made by the coming of Jehovah upon nature and upon man. Both verses refer probably to the events on Mount Sinai.
He stood — Having reached the goal, he stopped.
Measured — With the eyes, preliminary to action. The parallelism favors a verb corresponding to “drove asunder” in the next line. LXX. reads “was shaken”; Targum, “he shook”; the last reading is preferable. This may perhaps begotten from the present Hebrew verb, though it is not its usual meaning. Some commentators substitute a different verb.
He beheld and drove asunder — The look of his eyes was sufficient to terrify and scatter all. The second verb means to start up in terror (Job_37:1).
Everlasting mountains… perpetual hills — These are the firmest and most substantial portions of the globe; they have existed from the beginning (see on Mic_6:2; compare Psa_90:2); one would naturally expect them to stand up under the blow, but before Jehovah they crumble. On everlasting see note on Hab_1:12.
Were scattered — Literally, burst. The meaning is not that the mountains were scattered in different directions, but that the mountains burst open or were cleaved asunder (Zec_14:4).
Did bow — In terror.
His ways are everlasting — R.V., “His goings were as of old.” The construction of this clause is uncertain. If it is taken as an independent clause either of these translations may be correct; then the words would have to be regarded as a parenthetical exclamation. R.V. expresses the thought that the divine manifestations for the salvation of Israel resembled those of more ancient times, namely, in creation, in the flood, etc. A.V., following the Hebrew text more closely, declares that Jehovah’s manifestations continue forever. In either case the exclamation interrupts the description. Hence several commentators take the words in apposition to “mountains” and “hills,” which is permitted by the Hebrew, “his pathways from of old.” The mountains and hills which have been pathways of Jehovah from of old (Amo_4:13; Mic_1:3) were cleaved and bowed before him. With the entire description should be compared Jdg_5:4-5; Psa_18:7 ff.
Cushan… Midian — The former is a lengthened form of Cush, meaning perhaps “tribe of Cush.” This cannot be the Cush, or Ethiopia, in Africa (see on Zep_2:12); the parallel “Midian” suggests a territory in Arabia, perhaps the home of one of the wives of Moses (Num_12:1). A district Cush in Arabia is mentioned in the Assyrian inscriptions. Probably both the Cushites and the Midianites were without settled abode; roaming up and down the desert, they stopped for a time wherever they could find pasture for their flocks. In the period of the Exodus the Midianites were near Mount Sinai; and this makes it probable that the poet alludes here to the events which took place there.
Tents… curtains — The second refers to the tent curtains. The expressions include the persons living in the tents. They were terrified when they beheld the wonderful manifestations of Jehovah.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv3–12 3. God came from Teman] cometh: the poet feels…
3. God came from Teman] cometh: the poet feels himself in presence of the manifestation. Teman is a district lying in the north-west of Edom, Eze_25:13; Oba_1:9.
the Holy One from mount Paran] Or, the mountains (hill country) of Paran. The “Holy One” is virtually already a proper name (without the Art.), as Isa_40:25. Paran is the elevated region lying between the wilderness of Kadesh on the north and that of Sinai on the south, west of the Arabah. If any particular mountain be referred to it may be Jebel Mukrah, which has a height of 2000 feet, and forms the southern boundary of the plateau. At present the region is the seat of the Azazimeh Arabs. The whole region of Sinai, Paran and Edom is regarded as the scene of the divine manifestation; comp. Deu_33:2; Jdg_5:4.
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His glory covered] covereth the heavens. The “glory” is the splendour of the divine majesty, which overspreads the heavens. Psa_8:1; Psa_148:13.
was full of his praise] the earth is filled with. The term “praise” has a secondary meaning, viz. that in God which evokes praise or adoration. The meaning is not that praises from men’s mouth filled the earth, but that the light of God’s glory filled it, just as it overspread the heavens. Isa_6:3.
3–7. Approach and manifestation of Jehovah in the storm
The Theophany is pictured as a great tempest in the heavens in the midst of which God is present. It comes from the south, the region of Paran and Sinai (Hab_3:3 a); there is a terrible splendour around the advancing God, which lightens the heavens and the earth (Hab_3:3 b, 4); pestilence and fever-glow follow in His wake (Hab_3:5); all nature shudders, the eternal hills sink down (Hab_3:6); the nations and tribes in the desert are dismayed (Hab_3:7).
3–15. The Revelation of Jehovah
The passage has three strophes of 5, 4, 4 verses respectively. (1) Description of the Theophany, Hab_3:3-7. (2) The question, what is its meaning? Hab_3:8-11. (3) Statement of its meaning—it is to save His people, Hab_3:12-15.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv3–12 (3) God came.—Render “God shall come from Teman, and…
(3) God came.—Render “God shall come from Teman, and the Holy One from Mount Paran. Selah. His glory covers the heavens, and the earth is full of His praise.” Jehovah reveals Himself from the south: i.e., from Mount Sinai, as in Deuteronomy 32, Judges 5, Psalms 68. The southern country is here designated as “Teman,” i.e., Edom to the S.E., and “Paran,” the mountainous region to the S.W., between Edom and Egypt.
(3-15) Habakkuk describes the “Theophany” or self-manifestation of Jehovah, which is to introduce the desired deliverance. The Authorised Version has unfortunately rendered all the verbs in this section in the past tense, thus obscuring the sense of the poem. They all refer to a scene really future, but brought by the grasp of faith into the immediate present. In the Hebrew some of these verbs are in the future tense, others in the past used with the force of a present, the “prophetic perfect” as it is sometimes termed. Such a use of the Hebrew preterite is common in Biblical poetry, notably in the Book of Psalms. It is almost impossible to reproduce in English the slight distinction between these tenses. While, however, his eyes are thus fixed on a future deliverance, the basis of all Habakkuk’s anticipations is God’s doings in time past; the chief features in the portraiture are, in fact, borrowed from the Books of Exodus and Judges.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv3–12 Vers. 3-153. The prophet or the congregation depicts in…
Vers. 3-153. The prophet or the congregation depicts in a majestic theophany the coming of God to judge the world, and its effect symbolically on material nature, and properly on evil men.
In this episode Habakkuk takes his imagery from the accounts of God"s dealings with his people in old time, in Egypt, at the Red Sea, at Sinai, at the Jordan, in Canaan; he echoes the songs of Moses and Deborah and the psalmist; and he looks on all these mighty deeds as antici-pative of God"s great work, the overthrow of all that opposes and the establishment of the kingdom of Messiah. God (Eloah) came from Teman. The words are connected with Moses" description of the Lord"s appearance at Sinai. (Deu_33:2; comp. Jud_1:5:4) As he then came in glory to make a covenant with his people, so will he appear again in majesty to deliver them from the power of evil and to execute judgment. The verbs throughout are best rendered in the present. The prophet takes his stand in time preceding the action of the verb, and hence uses the future tense, thus also showing that he is prophesying of a great event to come, symbolized by these earlier manifestations. Habakkuk here and in Hab_1:11 trees the word Eloah, which is not found in Jeremiah, Ezekiel, or the other minor prophets; it occurs once in Isaiah, twice in Deuteronomy, and frequently in Job. There is no ground for the contention that its employment belongs to the latest stage of Hebrew. Teman; i.e. Edom; Vulgate, ab Austro. (see notes on Amo_1:12 and Oba_1:9) In Moses" song the Lord is said to come from Sinai. Habakkuk omits Sinai, says Pusey which was the emblem of the Law, and points to another Lawgiver, like unto Moses, telling how he who spake the Law, God. should come in the likeness of man. The Holy One. A name of God, (Hab_1:12) implying that he will not let iniquity pass unpunished, and that he will preserve the holy seed. Mount Paran. The mountainous district on the northeast of the desert of Et-Tih. The glory of the Lord is represented as flashing on the two hilly regions separated by the Arabah. They both lay south of Canaan; and there is propriety in representing the redeemer and deliverer appearing in the south, as the Chaldean invader comes from the north. The LXX adds two translations of the word "Pharan," viz. "shady," "rough;" according to its etymology it might also mean "lovely." Selah; Septuagint, diayalma. This term occurs also in vers. 9, 13, and frequently in the Psalms, but nowhere else, and indicates some change in the music when the ode was sung in the temple service. What is the exact change is a matter of great uncertainty. Some take it to indicate "a pause;" others, connecting it with salah, "to lift up," render it "elevation," and suppose it means the raising of the voice, or the strengthening of the accompaniment, as by the blast of trumpets. The meaning must be left undetermined, though it must be added that it is always found at the end of a verse or hemistich, where there is a pause or break in the thought, or, as some say, some strongly accented words occur. His glory covered the heavens. His majestic brightness spread over the heavens, dimming the gleam of sun and stars; or it may mean his boundless majesty fills the highest heavens and encompasses its inhabitants. His praise. This is usually explained to signify that the earth and all that dwell therein, at this glorious manifestation, utter their praise. But there is no allusion as yet to the manner in which the appearance is received, and in ver. 6 it produces fear and trembling; so it is best to take "praise" in the sense of "matter of praise," that glory "which was calculated to call forth universal adoration" (Henderson).
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Vers. 3-5An ideal theophany: 1. The onward march of the Deity.
I HIS PERSON DESIGNATED.
1. God, or Eloah, the Strong or Powerful One. A name for the Supreme used for the first time by Moses (Deu_32:15) to portray God as the Creator of Israel, and employed by Habakkuk "to designate God as the Lord and Governor of the whole world" (Keil). Omnipotence an essential attribute of Divinity (Gen_17:1; Jos_4:24; 1Ch_29:12; Job_36:5 Job_42:2; Psa_62:11) the impotence of heathen idols was the best proof that they were no gods. (Isa_45:20; Jer_2:28)
2. The Holy One. An appellation given to God at least three times in the Psalter, (Psa_71:2 Psa_78:41 Psa_89:18) twice in Jeremiah, (Jer_50:29 Jer_51:5) once in Ezekiel, (Eze_39:7) once in Hosea, (Hos_11:9) twice in Habakkuk, (Hab_1:12 Hab_3:3) and occurring frequently in Isaiah. Equally with strength is purity an indispensable quality in the Supreme; and this no less than that in an infinite measure and degree. An unholy God could not be all-powerful, all-wise, all-just, or all-good. Holiness the guarantee and guardian of the other attributes of his nature. Least of all could an unholy God be either a Saviour or a Judge of men.
II HIS GLORY DEPICTED.
1. Its extent. All-pervading, irradiating the entire universe, covering the heavens and spreading over the earth, (Eze_43:2) What is here declared of the material or symbolic presence of Deity is true of his real, though unseen, presence (Psa_8:1 Psa_19:1; (Isa_6:3)
2. Its brightness. Resembling the light, i.e. the sun, to which Scripture likens God himself, (Psa_84:11) and Christ (Mat_4:2; Joh_9:5) who is God"s Image, (2Co_4:4) the Brightness of his Father"s glory, and the express Image of his Person. (Heb_1:3) In exact accordance with the prophet"s thought, God is represented as covering himself with tight as with a garment, (Psa_104:2) and as dwelling in the light which no man can approach unto; (1Ti_6:16) white Christ is ever set forth as the highest expression of the uncreated glory of the Supreme. (Joh_1:14)
3. Its manifestation. Emitting rays or shooting forth beams on all sides, like the rising sun (Keil, Delitzsch), an emblem suggestive of the partial and gradual, though universal, manner in which the Divine glory unveils itself to intelligent spectators on earth. (Job_26:14)
4. Its power. Emanating from his hand, like rays darting forth from the sun"s disc, or like horns shooting out from the head of a gazelle (Pusey, Fausset). The allusion may have been to the lightnings which flashed forth from the cloud upon Mount Sinai; (Exo_19:16) but the underlying thought is that one principal aspect of God"s glory is the exhibition of power which he furnishes to men in the material creation, (Isa_40:26, Isa_40:28) in the phenomena of nature, (Job_36:22, etc.) and in the scheme of. (1Co_1:24)
5. Its essence. Hidden, unsearchable, unfathomable, the above-mentioned coruscations of his glory being not so much unveilments as concealments of his ineffable Personality, not so much exhibitions as hidings of his power. That which may be known of God from the outshinings of his glory is the fact, not the fulness, of his power and Godhead, The grand truth symbolized by the cloudy pillar infolding brightness, viz. that Israel"s God was a God that, while discovering, yet hid himself, (Isa_45:15) was in the Incarnation exemplified and emphasized, (cf. Joh_1:14 with Joh_7:27) and is receiving confirmation by every advance the human mind makes in knowledge (Job_11:7-9 Job_26:9 Job_37:23; Psa_145:3 Psa_147:5; Isa_40:28; Rom_11:33) Agnoscticism a witness to the truth here stated.
III HIS ADVANCE DESCRIBED.
1. The quarter whence he comes. Teman and Paran, i.e. the country south of Judah or Idumea, and Paran the desert region lying between Judah and Sinai (see Exposition). Separated only by the Wady-el-Arabah, the two localities were intended to indicate the Sinaitic region as the spot whence this sublime theophany of the future should proceed. In so defining its starting point, the prophet probably wished to suggest a variety of thoughts, as e.g. that the future glorious manifestation of Jehovah was rendered possible, and even probable, by what had in the past occurred at Sinai; that it would proceed in the line of that earlier theophany, and be a carrying out of the Divine policy therein revealed a policy of mercy and judgment, of salvation and destruction; and that in it, as in the ancient Apocalypse, both the power and the holiness of God would be signally displayed. True of the Divine advent in the overthrow of Babylon, these thoughts were also realized in the advent of the fulness of the times, and will be conspicuous in the final advent at the close of human history.
2. The purpose for which he comes. To execute judgment upon the ungodly world, and so to effect the deliverance of his people. This was to be the object of his interposition in the overthrow of Babylon, as it had been in the destruction of Egypt; this was the end aimed at in the first coming of the Saviour, the redemption of his Church by the annihilation of her foes; this will be the purpose of his appearing at the end of the world, to complete the redemption of his people by completing the punishment of the ungodly.
3. The attendants by whom he is served. Pestilence in front, and fiery belts in the rear, signifying that God will be accompanied with sufficient instruments to effect his purpose. "Death and destruction of all sorts are a great army at his command (Pusey).
Learn:
1. The certainty of a future manifestation of Jehovah in the Person of theglorified Christ.
2. The double object for which that glorious manifestation of Christ willtake place.
Vers. 3-18God in history.
On reading these verses containing the ode of Habakkuk we find that they abound in historical allusions. The prophet recalled to mind the Divine interpositions both in mercy and in judgment which had taken place in the bygone days, and in the light of them contemplated the position and prospects of his people in his own time. This course was a very customary one with the Hebrew bards. They were eminently patriotic, and delighted to touch upon the national experiences of sorrow and conflict, of joy and triumph; and, indeed, to such an extent did they carry this, that an acquaintance with the facts of Jewish history is essential in order that we may apprehend the meaning and appreciate the beauty of their poetic strains. But whilst thus national, these sacred songs, in that they refer to principles which are of general application, and to experiences which are common to humanity, are felt by us to be universal in their character, and to belong unto us as well as to the Hebrews, that in reference to them "there is neither Jew nor Greek," in that they are calculated to instruct and edify, to stimulate and strengthen us all. Viewing in this light the celebrated "ode" of Habakkuk here recorded, we see illustrated in it the great fact of God"s working in human history, together with the design and influence of this Divine operation.
I SEE ILLUSTRATED HERE THE FACT OF THE DIVINE WORKING IN HUMAN HISTORY. Looking back, the prophet traced this working:
1. In the giving of the Law on Sinai. (comp. vers. 3, 4, with Deu_33:2; Jud_1:5:4, 5; Psa_68:8; Teman being another name for Seir) The manifestation of "the eternal light" is thus fittingly compared to the rising of the sun, heaven and earth reflecting his glory. The coming of God in judgment was the thought which, in the circumstances, was necessarily the most vividly present to the prophet"s mind; and his allusion here to the manifestation of God in his infinite purity served as an appropriate prelude to this.
2. In the plagues which fell upon the Israelites in the desert, as the result oftheir disobedience. (comp. ver. 5 with Deu_32:24) The plague is referred to as going before God, like the ancient shield bearer before the warrior, (1Sa_17:7) or the courier before the man of rank; (2Sa_15:1) and pestilence as coming after, as an attendant following his master.
3. In the effects produced upon the Midianites by the advance of the hostsof God"s chosen. (comp. vers. 6, 7 with Exo_15:13-15)
4. In the dividing of the Red Sea and the passage of the Jordan. (comp. vers. Exo_15:8; Psa_114:3-5) Verse 8 clearly has reference to these Divine interpositions, although the poet, rising with his theme, looked beyond those events and took a wider sweep, and beheld God as going forth, the Divine Warrior in his chariot of salvation, to put his foes to confusion and to effect deliverance for his own.
5. Expressions also are used in vers. 11-15 which, though somewhatveiled, doubtless suggested to the Hebrews, as they raised this song of praise, the sun standing still in Gibeon, and the moon in the valley of Ajalon, in the time of Joshua"s victory over the Amorites (ver. 11); the tragedy of the slaughter of Sisera, the representative of the head of the Canaanitish tribes (vers. 13, 14); and the complete discomfiture of the Canaanites (ver. 12). So that the "ode" sets forth God"s hand in the events connected with the Jewish nation, and in this way illustrates most forcibly the great fact of the Divine working in human history through all the ages.
II SEE EXPRESSED HERE THE DESIGN OF THE DIVINE WORKING IN HUMAN HISTORY. This is ever wise and good (ver. 13). God rules over all, making all events contribute to the working out of his purposes of love and mercy in the interests of the whole race. Earthly rulers pursue their own ends, and are prompted by considerations of glory and ambition, but their working is in subjection to the Divine control. "The king"s heart," etc.. (Pro_21:1) Nothing can befall us, whether individually or nationally, without the permission of our heavenly Father nothing. too, which he cannot or will not overrule to the advancement of our highest interests.
All change changing Works and brings good; And though frequent storms, raging, Carry fire and flood;
And the growing corn is beaten down, The young fruits fall and moulder, The vessels reel, the mariners drown Awing the beholder;
Yet in evil to men is good for man. Then let our heart be bolder, For more and more shall appear the plan As the world and we grow older. (T.T. Lynch.)
By a process of Divine evolution, God causes the upheavings and commotions of all kinds which occur in the history of the world to result in the good of humanity; and whilst there is occasion for us, as we note his hand in human history, to say to him with reverence and awe, "In anger thou marchest through the earth; in wrath thou treadest down the nations" (Revised Version), yet we find abundant reason for adding, in the spirit of true adoration, Thou goest forth for the salvation of thy people, for the salvation of thine anointed" (ver. 13).
III SEE SUGGESTED HERE THE INFLUENCE THIS THOUGHT OF THE DIVINE WORKING IN HUMAN HISTORY EXERTS UPON LOYAL HEARTS.
1. In view of God"s terribleness in judgment which marks his working in human history, such are filled with sacred awe. The prophet represents his whole being as convulsed with terror as he thought of the retributions God would, in righteousness, inflict (ver. 16).
2. In view of God"s gracious purpose, in all his interpositions to save, restore, and bless the race, such are inspired with holy joy. Hence, strange paradox! whilst oppressed in spirit they are also glad in heart. "They tremble and rejoice," and this is their rapturous song in the night, expressive of their whole-souled trust through all, "Although the fig tree shall not blossom," etc. (vers. 17-19). S.D.H.
Vers. 3-15 God poetically portrayed and practically remembered.
came from Teman, and the Holy One from Mount Paran. Selah," etc. The Bible contains many grand songs and odes. There is the song that Moses taught Israel to sing. (Exo_15:1) There is the triumphant song of Deborah and Barak. (Jud_1:5) There is the song of Hannah, the mother of Samuel. (1Sa_2:1) There is the song of David bewailing the death of Saul and Jonathan, (2Sa_1:19) and his song of thanksgiving after the communication of Nathan respecting the building of the temple. (2Sa_7:18) There is the song of Hezekiah after he had received comfort in his sickness and recovered his health. (Isa_38:9-20) There is the song of the blessed Virgin, Magnificat; the song of Zacharias, Benedictus; the song of Simeon, Nunc dimittis. But this song of Habakkuk stands in peerless splendour amongst them all. Here the majesty of God in Jewish history is poetically portrayed and practically remembered.
I POETICALLY PORTRAYED. God is here presented, not as he is in himself the Absolute One, whom "no one hath seen or can see," nor as he appears to philosophical or logical minds, but as he appears to a lofty imagination divinely inspired. To the prophet"s imagination he appears as coming from Teman and Mount Paran, which refers to the visible display of his glory when he gave the Law upon Mount Sinai amidst thunders and lightnings and earthquakes. Then, indeed, his glory covered the heavens. People at a distance witnessed the splendour of his appearance and shouted his praise. He seemed encircled in surpassing radiance; his brightness was as the light; he "had horns coming out of his hand," and there was the "hiding of his power." Henderson renders it, "Rays streamed from his hand, yet the concealment of his glory was there." The idea, perhaps, is that the brightness that was seen was not his full glory, but mere scintillations or emanations of those infinite abysses of his unrevealed and unrevealable glory. What is revealed of God is as nothing compared with the unrevealed. "Before him went the pestilence, and burning coals went forth at his feet." Or, as Keil renders it, "Before him goes the plague, and the pestilence follows his feet." The reference is, perhaps, to the plagues which he brought upon the Egyptians in order to obtain the deliverance of his people. "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 are everlasting." "He stands, and sets the earth reeling: he looks, and makes nations tremble, primeval mountains burst in pieces, the early hills sink down: his are the ways of the olden time" (Keil). "While," says Henderson, "Jehovah is marching forth to the deliverance of his people, he stops all of a sudden in his progress, the immediate effects of which are universal consternation and terror." "I saw the tents of Cushan in affliction: and the curtains of the land of Midian did tremble." "When he drove asunder the nations of Canaan," says an old writer, "one might have seen the tents of Cushan in affliction, and the curtains of the land of Midian trembling, and all the inhabitants of the neighbouring countries taking alarm. He struck consternation into the heart of his enemies." "Was the Lord displeased against the rivers? was thine anger against the rivers? was thy wrath against the sea, that thou didst ride upon thine horses and thy chariots of salvation? The bow was made quite naked, according to the oaths of the tribes, even thy word? Thou didst cleave the earth with rivers." it against rivers, O Jehovah, against the rivers, that thy wrath was kindled? that thou ridest hither upon thy horses, thy chariots of salvation? Thy bow lays itself bare. Thou splittest the earth into rivers." The ode, taking a new turn, now passes from the description of the coming of God to an address to God himself. To the mental eye of the prophet God presents himself as Judge of the world, in the threatening attitude of a warlike hero equipped for conflict, so that he asks him what is the object of his wrath. The question is merely a poetical turn given to a lively composition, which expects no answer, and is simply introduced to set forth the greatness of the wrath of God; so that in substance it is an affirmation. The wrath of God is kindled over the rivers, his fury over the sea" (Keil). The riding upon horses is a figurative representation of the celerity of his triumphant progress. "The mountains saw thee, and they trembled: the overflowing of the water passed by: the deep uttered his voice, and lifted up his hands on high." "The mountains saw thee, they were in pain: the inundation of water overflowed; the abyss uttered its voice, it raised its hands on high." "The mountains being the most prominent objects on the surface of the globe, Habakkuk reiterates in a somewhat prominent form what he had expressed in the sixth verse in order to preserve the impression of the tremendous character of the transactions to illustrate which they had been figuratively introduced" (Henderson). "The sun and moon stood still in their habitation: at the light of thine arrows they went, and at the shining of thy glittering spear". (see Jos_10:12, Jos_10:13) Some, however, suppose that the reference here is to the surpassing splendour of the Divine manifestation, that the heavenly orbs withdraw altogether from the fear and horror that pervade all nature, which are expressed in the mountains by trembling, and in the waters by roaring, and in the sun and moon by obscuration. God is here viewed as a warrior whose darts are so brilliant that sun and moon pale before them. "Thou didst march through the land in indignation, thou didst thresh the heathen in anger." The special reference here may be to his march in leading the children of Israel through the wilderness, and smiting down his enemies. "Thou wentest forth for the salvation of thy people, even for salvation with thine anointed; thou woundedst the head out of the house of the wicked, by discovering the foundation unto the neck." "Having described, in language of the most sublime and terrible import, the manifestations of Jehovah in reference to his enemies, Habakkuk now proceeds to specify in express terms the end which they were designed to answer, viz. the deliverance and safety of the chosen people, and then depicts their fatal effects in the destruction of every hostile power" (Henderson). didst strike through with his staves the head of his villages: they came out as a whirlwind to scatter me: their rejoicing was as to devour the poor secretly. Thou didst walk through the sea with thine horses, through the heap of great waters." 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. 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. Thou treadest upon the seas: 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 wine press in. (Isa_63:1, Isa_63:6) Not all nations, however, but only those who are hostile to him; for he has come forth to save his people and his anointed one. The perfects in vers. 13-15 are prophetic, describing the future in spirit as having already occurred" (Keil). Now, all this sublime representation of God is poetic, highly poetic. It is the characteristic of poetry that it ascribes to one class of objects attributes that belong to another; and in this ode we find attributes ascribed to the Creator which belong to the creature. For example, he is here represented as moving from one place to another, from Teman and from Paran; as standing, "he stood," etc.; as conquering his enemies by human weapons; as riding upon horses and driving in chariots; and as fired with indignation. All this is human. The Infinite One does not move from place to place, does not stand in any one spot, knows no rage, fury is not in him. Whilst in this ode the attributes of the creature are applied to the Creator, we find also the attributes of the living ascribed to dead and insentient existences. The mountains are here represented as writhing and in pain, the deep as uttering its voice and lifting up its hands. But whilst we take this as a poetic representation, we must not fail to notice some of the grand truths which it contains.
1. That God"s glory transcends all revelations. The brightness of the Shechinah, in which he appeared on Sinai and elsewhere to the Jews, however effulgent, was but a mere scintillation of the infinite splendour of his Being, the mere "hiding of his power." All his glory as seen in nature, both in the material and spiritual universe, is but as one ray to the eternal sun.
2. That God"s power over the material universe is absolute. He makes the mountains tremble, and the seas divide, and the orbs of heaven stand still. In the Apocalypse the refulgent glory of the judgment throne is represented as causing the material universe to melt away before it. And before a full manifestation of himself, what are mountains, rivers, sun, and stars? Mere vapours on the wings of the storm.
3. That God"s interest in good men is profound and practical. All his operations, as here poetically described, are on behalf of his chosen people. Though he is high, he has respect to the lowly, and to that man he ever looks who is of a contrite and humble spirit.
II PRACTICALLY REMEMBERED. Why did the prophet recall all these Divine manifestations made to the Hebrew people in past times? Undoubtedly to encourage in himself and in his countrymen unbounded confidence in him at the critical and dangerous period in which they were placed. The Chaldean hosts were threatening their ruin, the political heavens were black with thunderclouds under which his countrymen might well shiver and stand aghast. Under these perilous circumstances he turns to God; he calls to mind and portrays in vivid poetry what he had been to his people in ancient times.
1. He recalls the fact that God had delivered his people in ancient times from perils as great as those to which they were now exposed. From the Egyptians, the Canaanites, the Philistines, etc.
2. That God had done this by stupendous manifestations of his power. Manifestations of his power in the sea, in the mountains, in the orbs of heaven, etc.
3. That what God had done for his people he would continue to do. "His ways are everlasting," or, as Keil renders it, "His are ways of the olden times." The idea, perhaps, is that he has an eternal plan, fixed and settled. What he has done for them he will still do. Thus the prophet remembered the days of old, and took courage. D.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv3, 4, 8, 9 God came from Teman.
Hab_3:3-15
God came from Teman.
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God poetically portrayed and practically remembered
The Bible contains many grand songs and odes. But this song of Habakkuk stands in peerless splendour amongst them all.
I. Poetically portrayed. God is here presented, not as the Absolute One, whom no eye hath seen or can see, nor as He appears to philosophical or logical minds, but as He appears to a lofty imagination Divinely inspired. To the prophets imagination He appears as coming from Teman and Mount Paran, which refers to the visible display of His glory when He gave the law upon Mount Sinai amidst thunders and lightnings and earthquakes. Then indeed His glory covered the heavens. But whilst we take this as a poetic representation, we must not fail to notice some of the grand truths which it contains.
1. That Gods glory transcends all revelations. The brightness of the Shekinah, in which He appeared on Sinai and elsewhere to the Jews, however effulgent, was but a mere scintillation of the infinite splendour of His being, the mere hiding of His power. All His glory as seen in nature, both in the material and the spiritual universe, is but as one ray to the eternal sun.
2. That Gods power over the material universe is absolute. He makes the mountains tremble, and the seas divide, and the orbs of heaven stand still
3. That Gods interest in good men is profound and practical. All His operations, as here poetically described, are on behalf of His chosen people.
II. Practically remembered. Why did the prophet recall all these Divine manifestations to the Hebrew people in past times? Undoubtedly to encourage in himself and in his countrymen unbounded confidence in Him, in the critical and dangerous period in which they were placed. The Chaldean hosts were threatening their ruin. Under these perilous circumstances he turns to God, he calls to mind and portrays in vivid poetry what He had been to His people in ancient times.
1. He recalls the fact that God had delivered His people m ancient times from perils as great as those to which they were now exposed. From the Egyptians, the Canaanites, the Philistines, etc.
2. That God had done this by stupendous manifestations of His power. Manifestations of His power in the sea, in the mountains, in the orbs of heaven, etc.
3. That what God had done for His people, He would continue to do. His ways are everlasting, or, as Kiel renders it, His are ways of the olden times. The idea perhaps is, that He has an eternal plan, fixed and settled. What He has done for them, He will still do. Thus the prophet remembered the days of old and took courage. (Homilist.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv3, 6, 8, 12 Hab_3:3.] These descriptions rest upon earlier revelations of God.…
CRITICAL NOTES.]
Hab_3:3.] These descriptions rest upon earlier revelations of God. Teman, Edom; Paran] (Deu_33:2). God appeared from Sinai in splendour, which like the morning covered the heavens with light, and filled the earth with glory.
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Hab_3:4. Horns] i.e. rays (Exo_34:29); side (hand). There] In the light was power veiled (Psa_104:2). The splendour was the covering of Divine Majesty.
Hab_3:5.] He comes to judge. Feet] Behind him. Burning] Lit. burning heat of the pestilence (Deu_32:24).
Hab_3:6. Stood] as a warrior. Measured] As a judge (parcel out land, Mic_2:4), some; he sets the earth reeling, springing up as one in fear. Scattered] Broken asunder. Perpetual] Which never moved, now trembled, bowed, and resolved into dust. Ways] As formerly, so now: i.e. He follows them (Job_22:16).
HOMILETICS
GOD’S GLORY IN DAYS OF OLD.—Hab_3:3-6
God’s former interpositions are remembered and celebrated to encourage hope. Past favours are the ground and prediction of future deliverance. There is no reason for despondency in our own case or that of the Church, if we think of the displays of God in days of old (Psa_77:5). Mercy to Israel and severity to enemies have been resplendent as light. In the manifestations described we have—
I. Glory in the wilderness. “God came from Teman,” &c. Paran is the desert region extending from the south of Judah to Sinai. Seir, Sinai, and Paran are near each other, associated together in the giving of the law (Deu_33:2). The glory of Sinai is a type of the law which shall go forth from Zion to distant nations of the earth (Isa_2:3; Mic_4:2). The moral desert shall shine with the majesty of another Lawgiver. Nations shall be enlightened and blessed. The glories of the Red Sea and the river Jordan, in Canaan and the wilderness, shall be eclipsed by the triumph of the cross. Songs of victory shall be resounded from future triumphs. “The blessings of thy father have prevailed above the blessings of my progenitors, unto the utmost bound of the everlasting hills.”
II. Glory in holiness. He who came was “the Holy One,” God and the Holy One are parallel phrases indicating the absolute purity of the Divine Being (Job_6:10; Isa_40:25). In the giving of the law, and the injunctions to the people of old, we discover the purity of God. The outward splendours set forth the unsullied perfections of God. Holiness in God is not a quality, but his essence. The most glorious creatures in heaven and earth are only holy by participation. “There is none holy as the Lord.” He is eminently, essentially, and constantly holy. “Holiness,” says Hodge, “is God’s infinite moral perfection crowning his infinite intelligence and power. There is a glory of each attribute viewed abstractedly, and a glory of the whole together. The intellectual nature is the essential basis of the moral: infinite moral perfection is the crown of the Godhead. Holiness is the total glory thus crowned.” “Who is like unto thee, glorious in holiness?”
III. Glory in light. “And his brightness was as the light.” God dwells in light inaccessible, yet shone forth in rays more brilliant than the sun.
1. Light which illuminated heaven. “His glory covered the heavens.” Not only the top of Sinai, but the broad expanse above.
2. Light which filled the earth. “The earth was full of his praise.” The wonders of his power and glory called forth universal praise. “O Lord, our Lord, how excellent is thy name in all the earth, who hast set thy glory above the heavens.”
3. Light linked with power. “He had horns coming out of his hand.” Horns are emblems of strength. The rays of light were rays of might, radiant as the face of Moses. The fiery law went from his right hand (Deu_33:2); by its majesty and mission administered death (2Co_3:7); and yet was a type of the glory which remains in the gospel (2Co_3:11). The horn of salvation has been raised up in Christ to destroy the wicked and save the righteous (Luk_1:61).
IV. Glory in judgment. “Before him went the pestilence, and burning coals went forth at his feet.” Death and destruction of all kinds are a great army, marshalled and directed by him in their mission. Pestilence and plague often go before him as heralds of his approach. Judgments attend him ready to obey his bid. Burning coals lie beneath his feet, to fling upon the foe. “If the law were thus given, how shall it be required?” says one. “If such were the proclamation of God’s statutes, what shall the sessions be?” If outward manifestations are so awful, what horrible tempests will be rained upon the wicked (Psa_11:6).
“Sinai’s gray top shall tremble” [Milton].
THE HIDINGS OF DIVINE POWER.—Hab_3:4
Great as this “splendour and retinue” was, it was only the veil or hiding of his power. The excessive brightness concealed the Divine glory. “And there was the hiding of his power.”
I. Divine power is hidden in the splendour of Divine revelation. As the rays of light hide the sun in their brilliance, so Divine manifestations veil the power of God. The garment of light covers his real essence and attributes. The works of God display his power,—the heavens his glory, and the earth his goodness; but one half is not seen. The secrets of his wisdom and power are double to that which is (Job_11:6). He is omnipresent, yet incomprehensible. In his person and procedure there are unfathomable “depths” of wisdom and knowledge. His ways are past finding out. Notwithstanding nature and Scripture, reason and religion, he will still remain an “unknown God.” “Canst thou by searching find out God? Canst thou find out the Almighty unto perfection?”
II. Divine power is hidden as a discipline to human souls. Darkness and light always meet in God. This invisibility of God—
1. Is essential to our free agency. If God were visible to the human eye, and constrained us by his Almighty power, we could not be free. Like a parent God sees our ways, but leaves us to act as responsible agents. Too much light might overpower us, and throw us, like Paul, prostrate on the ground.
2. Is essential to our moral discipline. God’s light will be darkness to those who wish to gaze into it. It will veil his love and mercy. His darkness will be light to those who wish to trust and obey. The hiding of his power may be for shelter or for judgment. We know enough of God in his goodness, and can never comprehend him in his glory. “The phenomena of matter and force lie within our intellectual range. But behind, and above, and around all, the real mystery of the universe remains unsolved” [Tyndall]. Angels veil their faces. Let us adore and submit to his will. “Lo, these are parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand?”
HOMILETIC HINTS AND OUTLINES
Hab_3:3. God came. Ancient wonders pledges of future deliverance. Prayer will gather arguments for hope and duty from the storehouse of experience concerning the past.
Selah indicates—
1. The weight of the matter, not a mere transient glory.
2. The solemnity with which we should consider it. We must pause and dwell upon it until our hearts are duly affected. “There is no doubt as to the general purport of the word—that it is a musical direction, that there should be a pause, the music probably continuing alone, while the mind rested on the thought which had just been presented to it; our ‘interlude’ ” [Pusey].
“I sing the warrior and his mighty deeds” [Lauderdale].
Notice—
1. Who comes. God, Jehovah. The Holy One.
2. How he comes.
3. What he comes for. (a) To deliver his people. (b) To punish their enemies.
Hab_3:4.
1. There is much more to be known of God in his works and ways that we can possibly know in our present state.
2. His perfections and operations are veiled, (a) to train the Church in faith, prayer, and humble dependence; (b) to permit the wicked to display their malice, and finish their iniquity.
3. Yet there will be greater displays of Divine power, and a glorious increase of knowledge far beyond what has been witnessed in the past. “O God, we have heard with our ears, and our fathers have declared unto us, the noble works that thou didst in their days, and in the old time before them. O Lord, arise: help us, and deliver us, for thine honour” [Litany of Church of England].
ILLUSTRATIONS TO CHAPTER 3
Hab_3:4-7. Hiding. Man’s knowledge is confined to parts only of God’s ways. The extremities or forthgoings of his administration are visible on earth only. The springs, principles, and anterior steps are above and out of man’s sight [Dr. Chalmers].
Hab_3:6. Measured the earth.
“Then stay’d the fervid wheels, and in his hand
He took the golden compasses, prepared
In God’s eternal store, to circumscribe
This universe, and all created things.
One foot he centred, and the other turn’d
Round through the vast profundity obscure;
And said, Thus far extend, thus far thy bounds,
This be thy just circumference, O world!” [Milton].
Hab_3:9. Bow naked. The drawing of the bow was a mark of great skill and slaughter.
“So the great master drew the mighty bow,
And drew with ease. One hand aloft display’d
The bending horns, and one the string essay’d.” [Pope’s Homer.]
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv7, 11 Or, Ethiopia.
Cushan
Or, Ethiopia.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 4, 6, 7, 9, 11 General Information:
General Information:
Habakkuk begins to describe his vision of Yahweh coming to judge his enemies and to save his people. The vision continues through Habakkuk 3:15. It is full of metaphorical language and uses different kinds of parallelism. (See: Metaphor and Parallelism)
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God came from Teman, and the Holy One from Mount Paran
Teman and Mount Paran were both located south of Judah. Habakkuk speaks of God coming to Judah from the direction of Mount Sinai.
His glory covered the heavens
"His splendor covered the sky." Here the word "glory" refers to the bright light that biblical writers often associate with God's presence.
the earth was full of his praise
Here the word "praise" is a metonym for God's qualities that cause people to praise him. AT: "the earth was full of his glory" (See: Metonymy)
translationWords
God
Holy One
selah
glory
heaven
praise
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv3, 4, 5, 7, 8, 9, 10, 11 3:3-15 The prophet praises God’s power to save. These…
3:3-15 The prophet praises God’s power to save. These two praise stanzas (3:3-7 and 3:8-15) are a poetic reflection upon Israel’s exodus experience. Although Habakkuk’s focus is upon God’s redemption of his people, his imagery occasionally reflects ideas found in ancient Near Eastern tales concerning the gods (e.g., pestilence and plague, 3:5; river and sea, 3:8; sun and moon, 3:11). This imagery reminds Habakkuk’s original readers that the Lord alone is the one true God who is sovereign over all these things.
3:3 Edom (Hebrew Teman): Teman was one of Edom’s chief cities (see also Job 2:11; Jer 49:7); the term could refer to the entire region of Edom where the city was located (cp. Obad 1:9). Habakkuk’s use of the term in conjunction with Mount Paran suggests that he had the broader region in mind. • Holy One is a prominent title for God, as holiness is his defining characteristic (Hab 1:12; see also Exod 15:11; 2 Kgs 19:22; Ps 77:13; Isa 6:3). • Mount Paran: The region of Paran included the mountain range west and south of Edom and northeast of Mount Sinai, as well as a broad desert area in the Sinai Peninsula.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.